Professional Documents
Culture Documents
THE
NEW SERIES
EDITED BY
S.
SCHECHTER
VOLUME
1910-1911
lio.
i^' "^^
LTD.
CAHAN PRINTING
CO.. iNC
PHILADELPHIA 19 11
CONTENTS
Adler, Cyrus
:
Editorial
:
Announcement
f
Law
on the
Orient
is
Aptowitzer, V.
The
Influence of Jewish
Development of Jurisprudence
Bache:r,
in the Christian
217
W. Review
:
of *'A
guage
of
the
Babylonian
Talmud"
by
Max
L.
Margolis
265
:
Bentwich, Norman
Review of ''The
Roman
131
Empire" by Glover
Davidson, Israki.: Poetic Fragments from the Genizah
I
and
II
105, 231
183
Jews
of
Arabia
and
the
Gaonate
FriEdlaender,
Rechabites
249
Israel:
The Jews
of
Arabia and
the
252
Punm
"
j^.v^lsh
257
FriEdlaender, Israel:
A
:
449
Lists
Greenstone, Julius H.
Genizah
Two Memorial
from the
43
Greenstone, Julius H.
Hirschfeld, H.
Studies"
by Israel Friedlaender
447
:
The Home
of
139
Earliest Version of
by
w H. V.
Temple Library
41
w Hilprecht
III
Montefiore, a\
i
,
^^^
^mio j of HusiK, Isaac: Review Bentwich bv Norman ^ r The Psalms of "TVip rsa KoHLER, K. Review
.
the
.^ jewi^i
^^^
me
^^^^ ^^^
Max
u..
Philology L.:
MARGOUS, Max
The Grouping
of the Cod,c
tj,e
^^^
^^,g,,is'
^^^^^^,^ ^^^.^^ ^^ Max L.. wore Margolis, Babylonian Language j jj,g the Aramaic of
Greek Joshua.
Manual
^^^
'^'*""\.
MARGous Max
Greek text of
Margol.s,
Review of
"Ecclesiasticus.
The
403
^^,.^^,
,y
j.
h. A. Hart
Dealing
Max
L.:
Some Recent Fu
bt,. .-^
,i^,ti.
^^^
Marx, AlExandEp
^'"'"
^.^^^^y ^, Liter61
K. Pe-ferkowitsch
^^ ^^^^^
^,^^
^25
Piyt Parts of a Shabu'ot ^^ "Jerusalem" by
^-
533
123
^^^ 341
1
Adam
Smith
Testament
IV
^,
\.
THE
JULY
EDITORIAL ANNOUNCEMENT
The New
the
first
Series of The:
number
of
which
is
Israel
In the
their inten-
at the
fiscal
year, to discontinue
many
it
impossible for
them
held in June,
the
of the
QuARTEREY
expression of regret,
and
it
organ for
Jewish learning
Abrahams and
Montefiore, and the result was that the English Editors and
Publishers ceded
for
rights in the
title
to the
Dropsie College
The Governors of
genenous
spirit in
former management.
the President of the College, and the
The undersigned,
who
is
at the
same time
New
Series
suc-
Review.
they cherish the hope that they will be able to maintain the
high standard of excellence which, under their predecessors,
the
Review reached
They
as a repository of Jewish
and Cog-
nate Learning.
Upon
The
the hands of
it
model of aca-
demic publications.
all
This
ICDITORIAI,
ANNOUNCEMENT
3
ar-
literature,
ticles
tific
philology,
upon these
spirit
be
readily admitted.
Heretofore, the
Review contained
amount of matter
the
Jews of England.
As
there
is
in-
importance or universal
will be accepted
Jewish History
policy will be
for the
Review.
The same
made
to apply to
likew^ise is cared
for in
re-
making
its
peculiar
is
to supply
make
sufficient
provision.
The Editors
the need, as
feel
it
all
the
more
America
is
fast
and
become
would be anomalous
if,
4
in the
its
glory and
lessons
and
its
achievements,
its
and
its
inspirations,
only
With
Editors
Cyrus Adler
S.
Schechter
work planned
after the
manner
of Boeckh's "Bn-
Wissen-
schaff' and
S.
What
knowledge
of the writer not been attempted for the wide field of biblical
work
must
tutes
shorter
though
it
necessarily
fall
short
of the ideal requirements, will at least indicate the nature of the want.
It
larger
work
in the
The
may
be
subjected
;
will
no doubt commend
itself
to
the
judicious 'reader
if
the
name
of one
modern commentator
it
is
because he
of exegetes.
I.
In
English,
three
distinct
sciences
appear
to
be
and some-
"Phiioiogy"
it
name, as glottology^
for
its
which has
language
historical
whether
in a philosophical or
semantic
development,
etc.;
(b)
the
comparative
grammar* of
common
only
laws of structure
of
such, of course,
the
subject
''comparative"
philology;
accordingly,
is
"philology"
identified
with the grammatical and lexicographical study of a language, and in the popular mind the philologist
is
solely
philol-
master-builders
its
aim the
it
Now
the
are diverse:
may
or painted on can-
Relation of Philology to
vass, or
embodied
in a cathedral,
or by
Cognate
means of
gesture, the
mimicry of language*,
articulate speech, the
or finally by
means of
word spoken
for written).
BIBLICAL PHILOLOGY
MARGOLIS
is
7 the
concerned with
human
would divine
and make
w^hen
it
it
warmth
that suffused
it
was
His-
is
tory
others con-
handmaiden of
method
re-
which
mains
is
Over against
those sciences
whose scope
may
be subsumed,
sciences
are
pre-eminently conit
be
humanity'.
3.
(
Philology
)
y
is
science to be
sure,
'^/.''^i
ai^d
philological instruction
means
teaching of a
sum
of
technical
devices".
Philology
also
early to sur-
an Art
For
if
human
human
philological operation;
and
if
interpreta-
and immediate as
when
man
speaks
us face to face,
it
must be mediated
we
document composed
Philological In-
by-gone days.
is
Mediated under-
standing that
tation
what
philological interpre-
terpretation
is
amounts
is
to".
Mediated
Un-
derstanding
^^^
in itself a
derstanding
in the end,
it is
and as
4.
it
were by divination.
business of the philologist thus seems to be the
The
thought
i^^ion of
.
,
and
that
Constructive
unique
to a unique thought
man
But there
is
also
The
is
philologist, if pos-
or
dramatist
or
prophet
bring
of
or
to
psalmist
l)Ut
he
can
single
do
more
he
or
a
can
bear
upon
all
the the
in
utterance
facts
piece
literature
known
relation said
backward
and
and
it
forward
that
stand
It
thereto
view
synthetically.
has
been
what
to
matter-of-fact,
cognition".
5.
is
Since
human
culture which
is
BIBI.ICAL
PHILOLOGY
MARGOLIS
9
all
gical investigation
is
the
corporate
it
cultural
in
achievements of a
that
nation
tional
it
is
language
the
na-
Biblical
Philol-
genius ^
primarily
manifests
.
itself,
^^ ^^ ^
'"3te
^^^'
...
Departof
mi
There
-11
ment
will
naturally be
found on
Canon
the philological chart vast territories, like the Indo-European or Semitic, and smaller domains like
the the
Greek or Hebrew.
Whatever may be
Eber stands
by
it-
sum
total of culture
possessed by
all
the children of
Israel, or of the
Shem
alike.
But even
in the
culture of
may
ogy
department of study.
is
The
not
merely to be
is
found
in
the
vastness of
the
the
the
unique
first
conscious ap-
of Biblical philology
6.
attempted.
rooted in
and
lexicon.
A
Job
concrete
3,
verborum
define both.
:-i3J
V T
I
Grammatical
is
Our
first
business
reading o
(de\
10
cipherment, pronunciation).
We
at
recognize a
number of
are nat-
symbols
Decipherment.
urally
(letters,"
nvms).
the
They
treated
:
very
threshold
of
Phonology
grammar
the
the
script,
more
specifically
square script
(ny3"irD na'riD)
Hebrew"
(nay
about
with
the
the
ligatures
broken through'\
of
We
and
learn
traditional
order
the
alphabet'"
the
names
of
the
letters".
Their
tradition;
consonantal
their
is
function
acold."
we
That
likewise
to
learn
the
from
organs
to
grouping
equally of
cording
of
speech
belongs
treats
(
already
of
that
division
grammar
which
sounds
).
(phonetics).
Next we observe
are treated again
the points"
in the
nnp:
As symbols they
we
learn their
traditional
names and
In the
we
The
point which
we
is
script as well as
under phonetics^^
(
tliird set
D^oyo
) is
and
phonetics^",
at the
mastered only
In the script
;
we
'
discussed
in
"J^N'
and
in
N*
will be
accounted
for.
grammar we
as originating in
a primitive""
a,
diphthong
07^',
which was
BIBLICAL PHILOLOGY
MARGOLIS
;
II
suffix
come up subsequently.
to
Similarly
treat
we
separately the
and the
in the
the
second,
the
fourth,
fifth
.
same manner
to hold apart
the
first
last -_-
be an aid to sense.
The
inseparable prefixes
and
are
On
pho-
we
The
first
to
We
which
is
Traditional
grammatical
literature''
bring us nearer to
Pronunciation
(o^npO-
more
archaic.
which
equally diverse''.
8.
We
proceed
now
to the
Word which
The
is
a combination
third part of
grammar,
from
Morphology
Semitic languages).
Formaclassified accord-
way
Thus
niN^
is
determined as-i3Nf\thc
indicat-
12
simi-
+ +
J
the s
J
'"
indicating the
first
person
a formative stem-accretion
DV
and
iiy
""
(bp:^'D)".
The
knowledge (or
there
ignorance) of
of the
so on.
And
Morphology helps us
in the
main
The
lexicon contains
more than
The Lexicon. The Sources
of the
that.
modal distmctions
Lexi-
dealt with in
-r
1
the
1
coqrapher ^ ^
is
in the lexicon.
We may
and turn
day;
-i33
lay
to the lexicon,
1^ bear; nv
man.
We
select in
general meaning.
Tradition,
What
;
primarily
number of
places,
later Hebrew**,
(nmn ni??D)
and very
Saadya helped
process
the
days of
BIBLICAL PHILOLOGY
MARGOLIS
and
in the
case
even Greek'".
The meaning
fail,
of
rare
words, particularly
when
other means
,
irjy ^dS)
it
which
but within
which there
is
still
from.
to
his
many
or,
ignorance (^nyi"
lo.
human
The
Sentence
of
speech.
its
Within
Syntax.
tional
word has
function and
FuncPart
more or
less
its
fixed position.
Function
with form"
The theory
Thus dv
dv
is
"I3N^
is
a verbal clause,
is
an optative
sentence;
subject,
idn^
predicate.
at first be treated
in artificial isola-
What
is
The
parallel
passage, Jerem
14
has:
'm^'
....
7^'as
born.
Is
it
to express the
?
14
or are the
According
to
Kautzsch
II
we ought
Kings
3,
to render
/ zi'as to be born.
so]i
-jSr^' it:'S
He
tJiat
compares
to
z^'as
:
reign.
On
interpret
nascendus
and
so,
upon
it
while in move-
at rest, pictured
;
the usage
is
said to be peculiar of
it
But there
is
iSiN
to
aorist
minus augment."
As
in
And
it is
The concluding
tences.
part of
grammar
is
The
first
Syntax proper
-iL"i<
inter-
In Arabic,
conditioned by
In
Hebrew no
in the
But
is
peculiar of poetry, dv
is
construct state."
12.
is
tr'ns
rhetorical
stylistic
and
ob-
Contextual
Interpretation
must add
servations.
the parallcUsmns
itself
mcmthe
brorum obtrudes
his attention.
immediately upon
What
is
the subject of
-iros ?
AY.: and
BIBLICAL PHILOLOGY
night in zvhich
MARGOLIS
is
it
subject/"
RV.,
as subject:
Either
is
grammatically correct
:
according to
consult
is".
When we
we
find that
AV.
gint. Syriac,
Ralbag
Targum with
paraphrase
paraphrase
and
The source
of the
Targumic
is set
is
over
ap-
conception, Lailah
(=
but
Night)
it
is
his
namef^
This
parently haggadic
as
:i'':^^'^n
aside
the
them
was an objectionable
feature.
existed,
is
here in place.
Back of
er-
it
which
it
is
The discovery
of the
be the latter
Kmo
The
'^^t be-
mjn
n^bn
cmo
the
rabbinic
that
interpretation
with
of
RV. and
I
of
see,
most moderns.
going with
Fried.
can
is
AV.
Budde
poet
as
even
adds
that
the
night
conceived
by the
l6
this certainly
few remarks on
be in place. of words
is
That the
(lexical)
meaning
Exegesis
But what
have
mind now
is
contextual interpretation.
The meanings of
tradi-
nb^b
tion.
and iDX by themselves were indeed fixed by But the meaning of the clause idn
not have been a matter of tradition.
nS'Sni
may and
may
when
of
We
cannot say
is
commonly
ac-
minds
must
have
occasioned
not
consider
is
himself
bound by
There
id
tion
but
when
traced to
source,
it
may have
represented
made
daily
diem
docet.
It
was known
must be
the
common
that the
Dl*'D
not
DK^DH poiy
when
discovered,
it
seemed obvious.
Of
to
it
tative
minds tends
become
but then
it
it is
not a
question of what
came
to be. but
what
it
was
originally.
For
if
originally based
on reasoning,
represents
BIHI.ICAL
PHILOLOGY
MARGOLIS
may
\J
growth
and what
is
not be
is
so at other times,
would be a
^^^^
work
to determine with
among
Unanimity
Bible commentators of repute, ancient and
modern.
work
natural
the
It
is
selection,
the
interpretation
surviving,
while
my
point that
resurrect
gem
dem Mann
verkiindete:
conceived).*'*'
is
"inJ
mri
of course,
not easy.
As
parallelistic construction
of
verse,
that
it
might be
^SlS
allel
mn:
par-
Exegeticai
Difficulties
=
is
ivas born.
3,
The
n^3
nearest
Cant.
Sn^
4:
bs vnN^anK' ny
'n-nn
6,
is
-nn
^ns,
with
which
;
compare
further
ibid.
9:
a
nmSvS NM
mn
synonym of mSv
not be identity.
merely: motherme.
hood.
'mSv
is
my mother
stage
as
That
the
nin
indicates a
anterior to
"iSni
shown by
"inm,
Isa. 26,
then by a passage
18,
nn mS'
is
icd
i:Sn
irin
where, though
the whole
and disappointed
the:
compare
Hosea
(
9,
),
ii a
climax of calamities:
ivith child
I
( ]\22
there shall be no
nib
.
and none
), aiid
no conception
Chron.
4,
17,
we
find
n'\r\
with an object
etc.,
evil,
in^my
DX
nrn
nyn
,
S^
in
ns ^nnn ^^jsn
agreement
with
Num.
11,
12.
Accordingly
Vulgate,
there
first
is
-i3J
mh
Symmachus,
est
Syriac,
Targum,
means
conceptus
homo,
conceived a man.
We
Saadya,
Ibn Ezra, and Fried. Delitzsch simplify the matter by taking the two synonyms, nin and ih\
as identical
;
Saadya
Chron.
their rendering
by adducing
17,
but
even there
^ni^ii
means
argues
my
mother.
Duhm
two
different occasions,
on
aesthetic
grounds".
Aesthetic
in this
argument
is
contradicted
by verse
able.
10,
to conception is
unmistak-
second
is
felt
by many commentators
:
with regard to
the
vir adultus,
in a causait
grown man.
Hence
n'\r\
tive sense:
A man
this
hath caused to
It
not easy
to
defend
view grammatically.
As
a causative,
its
nin
or-
m^ TT
and, at least in
it
is
unsuitable
Yet,
BIBLICAL PHILOLOGY
a defense could be bolstered up,
MARGOLIS
would have
I9
vindicated for
m-
'^
Accordingly the
nated
tion,
14.
in
it is
aT.c,
the equivalent of
Some moderns
resort to emendation.
:
Here we
are
textual criti-
Criticism
It
is
an
_ Textual
. ,
^...
Off-
Criti-
of
the
intcrpretatio.
is
means,
cism an
when our
exegetical skill
taxed to the
shoot of the
intcrpretatio
from
For the
stretch of
earliest
time
intervening between
is
the
original"
;
and the
manuscript extant
intentional", others
a long one
alterations ensue,
some
of an irrational character^*.
Parallel
texts"
ants.
sent emendations
were mistaken
on the
jnp
in
is
A
p^3D
treatise
to be written.
I
Another monograph
;
should be devoted to
(3)
the
npn
Ss
(2)
'",
pytiD;
Tanhum.
1
Here
is
also
place
for
ATA
Masoretic
lext.
It
is
apparently nothing
the
Definition of
more than
Masoretic
the text
found
in
manuscripts
Text
call
Masorah".
is
It
is
true,
Synagogue has
its tcxtiis
rcccptus which
its
sufficient for
practical purposes.
So
it
has
20
mud.
Talmud
is
at present buried
in manuscripts,
and
indirectly in quotations";
and the
far-
ther
we
ascend*", the
more
the text
is
found
to diverge, the
greater the
text there
number
is
of variants.
For
in the history of
every
a book
is
read, the
more
it
will
tend to uniformity."
The
at
it,
rules that
must be
text,
mastered"
not yet the original, but the Masoretic form thereof'*, awaits
consummation
at
the
in
the
school of philology.
And much
is
For, in the
first place,
it
gigantic though
be,
we
fall
Then examples abound of divergent masorahs The Talmud has been found to be nisbnno nniDO )."
variance with our Masorah.
at
The masoretic
vigilance
Targum
is
We
(
know
tore-
^Nnnc)
we Targum
of Proverbs
is
changes) taken over from the Syriac Version, which frequently incorporates Septuagintal readings.
occasion, even quotes a reading
nificantly
Norzi, on one
;
he
sig-
of our fathers
irnns*
1J^
noDC' mororo
nr^
i:^
|\s
ijni )".
That
is
will
become apparent
BIBLICAL PHILOLOGY
text
in the
MARGOLIS
21
is
The
to
artificial
retic,
the ground.
future editor
How
retic
the
Masois
be
it
note, or a quotation
from a
lost
codex, or
be reconstructed
the
to register
variants, be
Many
many
;
will
the
problems raised.
the
But
scientific
work
is
never finished
and
sum
be
questions.
sions,
it
When
the
Targum
only,
he will be
"^^^
Use
of
and
the Versions
Variant or paraphrase
The
evi-
approached".
The supreme
tion.
test^ is
motives (religious
Also
same
contrast the
Freedom or
we must
be
22
Holmes-Parsons and now the larger Cambridge edition contain but the readings; these await judicious sifting.
Foi"
some are
utterly worthless
Hebrew
word
only-
or phrase.
The Septuagint
Armenian) and
Josephus,
it
quotations
Philo).
(church-fathers,
is
New
Testament,
The apparatus
is
good example
is
afiforded
by the passage
in Job.
For
12}
'ISob apae,',
i'^^o
Lo, a male!
An Example
afforded by
The omission
paraphrase
of
in
one manuscript
the Sahidic
us.
is
Nor need
a
the
Present
It
male
cJiild^^
cause
Syriac
Passage
literally
comment.
reproduce
has:
the
The
Greek.
Bohairic
and
The
est
Latin
(based
on
the
Hexapla)
a
Conceptus
on
the
homo,
of
which
means
to
simply
reversion
part
Origen
the
text
at least the
It
is
Hebrew
those
"pre-masoretic"
that
days.
tolerably
certain,
however,
the
Greek
translator
wrote:
ISob apnv^,
Lo, a male!
What
n^T\
Hebrew
a
text?
Duhm
all
answers:
difficulties,
"I3T
the
real
bound.
He
t^^^
adds:
"Unser
mn
of
schrieb."
This
bit
who had
Geiger
a scruple
is
translate
delicate
matters
literally.
really
BIBIvICAI,
PHILOLOGY
for
MARGOLIS
the translator
23
guilty of a contradiction;
if
had that
mn
of
becomes unnecessary.
apffey
As
for
Duhm's
identification
with
13?
he
is
similarity of 2
is
and
2.
But Gen.
BrjXv
;
7,
2 (twice)
'ln:^'^<1
E^'\s
rendered
apnev
Kal
am
sure,
no one
(let
read
n^pJI
"iDT.
The
translator
simply
ignored
bit
phrase
Similarly apm-^
afxrz.)
is
employed
is
and
1''^
'"'.
All that
need point
to,
a mas-
human
childhood.
Thus
"in3
might be rendered
with imelse
punity
read.
and there
for nin
.
is
was
As
the translator
^^\r^
.
Hebrew
not so
Duhm)
of his
voild
tout.
To mention
ni!D?n
dreams for
ox-
6!
Nor
is
it
to
found
in his
pyjn
will ye
weary for
jrjn will
I
ye vex
19, 2.
Were
to edit
should print
in the text
fj}
mh
(
'
and
the
in the
S,
i.
form
is
el).
-{i/vr]6-q
axSpia-o^)
24
^(^<"13J
l^iconccptus
est
homo)
2!(i?J n12^6<
also
freedom)^'.
to the received text
i6
(on interpretation).
Duhm
is
con-
Determination
^
^^^^
His pronouncement
;
is
of course based
but
it
furnishes a handle
"The
ff.",
poet, in 3,
is
a vague date
to render
it
more
further
Duhm
may
supplies them.
He
is
12,
20-25
poem.
Be
that as
it
come
to
Hence,
at
the time
when our
state,
past.
When
is
24)
When
a land
He
coz'eretli
the
therof\
Duhm
"H
first
we were
better
we would be
in a position to
BIBLICAL PHILOLOGY
MARGOLIS
poem
still
25
fix
more accu-
rately."
Duhm
glorified,
reminiscences
from Deutero-Isaiah.
As
ad quern, the
poem and
the Priests'
Code
go
to
show
is
chapter of
Job
38.
poem
is
placed
Jeremiah
critics
to
Duhm
an assured
original,
fact,
certain
as
the
to
the
pronouncing
Jerem.
14-18
Whatever be
one
;
certainly a justifiable
may
be both dependent
An
exin
from
internal evidence.
The
intcrpretatio
z'erhorum
is
incomplete without
Thus,
the
former simply
reveals
fact
that
Job
Cursis
a "spell", and
it
operates mechanically.
from the
duced.
rest
may
be easily adbiblical
The
subject
justly treated in
manuals of
26
archaeology.
to
The Auxiliary
Sciences of Archaeology.
History, and
its
external
Geograpiiy
forms and
in
its
inward
interests.
With
on a
and
history, each
comprehensive
pretation
scale,
it
proper
complex of condi-
which an author
is
be
known
as fully as possible
the
We
soil
its
fields
meadows and
citizen,
with
;
the country of
laws and
institutions,
the nation
whose
manners
political,
traditions
and
beliefs
in
common
truly
if
we wish
understand him.
is
and thought
inner
life
with
were
and
allusions,
which are
is
at
once under-
mentally present to
alike,
and the
full intent
and import
utter-
meaning of the
life.
ance
This
context
is
in its cntiretv in
BIBLICAL PHILOLOGY
MARGOLIS
all
its
2J
parts.
may
Over
against
atomistic
interpretation
of
The Contextual
'"terpretation
of
mean
of the
as
sum
of
fragments
operating
is
1-14
will at best
mean
a general
battle
Once we know,
or imagine that
we
in the con-
word becomes
significant,
message of
perplexity".
18.
''a
is,
the
word spoken
all
therein
supremely
so.
the
Individualistic
a part, there
Interpretation
ways
remain
residuum
which
baffles
analysis and
ality^*.
As
philologists,
we
man-
and
in
Isaiah.
It
enriches
it
new
The
but
grammar
the
is
28
mechanism
But
it
is
we
seek
lexicon, the
word or
phrase, the
The
indi-
moment
in
philological
interpretation
Even
the
the
off
the
verbose
Ezekiel
against
concise
Isaiah
f and no two
(
prophets,
we
same
19.
style
nnx
]):iD2 Y'.
philologist
charged
the
is
allegorical.
Allegory
is
of
course
Allegorical
legitimate
form of
rhetoric.
D'^^J^D
is
The prophets
interpretation
frequently speak in
the solution
(btJ'Di)
sometimes appended,
of
the
but
more often
left
to
the
imagination
hearer
or reader.
When
naturally
lUit
mind of
may
fitly
it
is
clearly
out of
who
ordinary
opinion
sense".""
:
the
Talmud
gives
expression
its
to
"No
Scriptural verse
may
be divested of
simple
Jews and
their adherence
BIBLICAL PHILOLOGY
to the ''bare letter"
;""
MARGOLIS
i.
29
the rational,
e.,
philological, inter-
and
fancies,
is
by-ways
That verse
us
to
in the third
introduced
so
We
How
per-
The Higher
Criticism
again,
day.
are
we
in the
unity of Authorship
that
to say,
it
on deeper
work
Or
again the
provided
to a
of unity of composition
It
is
may
sin
with impunity.
But
it
is
literary composition
difficulty
Or
the
:
may
Thus,
poem beginning
at chapter 3
and
the
first
are at
present
that
remains, the
in
poem having
displaced the
justice
intermediate
part
30
is
placed by
Duhm
this
in pre-
deuteronomic times.
We may
realize
from
example
how
ill-informed
we
ideas that
to be old.
pronounced by another
of linguistic observations
for
it
is
word or
Suffice
a phrase meets
to
be used at a
much
earlier period.
is
to say that
to
its
central thought.
The Central
j"^ Literary
f*,
each receives
.
its
Work
indeed neces-
know
before
we
and verses.
less
involves a
more or
hasty perusal of
;
parts
ming up
more painstak-
its
;
but
all
of us must
original, despite
seeming
in-
BIBLICAL PHILOLOGY
congruities
shall
,
MARGOLIS
31
or
if
we
r
we
to be the
work
1
of an
; '
editor
j-^
>5
,
J and several
1
Original and
Editorial
unities will
result
in
'
Unity
,
..
poem
From
its
the point of
view of
results or not,
of Genesis assumes
y^e Multiple
Sense
^.
1
of
1
as
^ we mterpret ^
the creation
,,
hymn
-^
in its early
as
it
was
it
tive as
hrst
assumed
literary form,
and
rationalistic, semi-theological
account as
This,
we read
it
now
at
is
true,
is
vastly
more than
important
Very
which with
was cut
out, eliminated.
The
philolo-
perimposed planes.
gress to beginning
warned against
in critical
a sin of omission
which
is
quite frequent
"redactor".
And
;
the
very
last "^^^
^^' ^
made
the canon
and
it
made
the
Philology
canon by exclusion no
less
than by inclusion.
For
in
mean
and
there
is
really
none
higher,
summed
32
the Scriptural
which
how
his subject.
"Nachempfindit
would
full
measure of
this identi:
Yet
. .
Success
hcation
may
,,
be merely hctitious
we may
all
and think
this
may
dual
it
we
who
Is this
an exegetical possibihty?
but
it
possibility
is
sure,
is
For
objectivity
just as
a friendly attitude.
is,
a species
of
take
is
it
that
the
Scriptural
IVcltanscJuumng
And
if
may
be per-
at
requires a religious
is
mind
nur-
may hope
to
Word
in its fullest
and
deepest import.
Only
Writ: This
is
flesh of
my
it
and bone of
my
bones.
He
is
method
the love
BIBLICAL PHILOLOGY
for his own, for the thought that
to throb,
MARGOLIS
makes
his
33
innermost soul
which
still
lives in
him
be
by-
becomes
to
him
in
word concerning
commentary may
How
^
to
Write
Even
it
in pre-
Commentary
is
not neces-
^^ a Trans-
with
will
all
its
principle of selection
become imperative.
It is certainly
a weariness of the
their in-
flesh to
of
single
verse
unrolled in a
that
manner
has
so
so
is
perplexing.
Not everything
been
printed
alike.
moderns
few rep-
<^>.loh)yia
army
low.
When
it
again a com-
mentary
It
may
much
represent endless
which,
It
hovv^ever,
must
above
all
to be interpreted.
An
We
must be ashamed of
in
but
it
is
The
translator
of
literalism'"'
and paraphrase""
is
The
most perfect
translation, of course,
that
which
im'itates
34
all
'THE
ones
in
skill.
;
results.
The
expense of truth.
As
There
is
is
much
;
in
ephemeral
must seek
;
to
embody
it
that
which
is
nay,
should be
Whereas
all
a translation for
may
indulge in
must, according to
rules
of
science,
refrain
from
must be consecuunit,
The
Bible, moreover,
must be translated as a
it
as
it
left the
hands of the
;
last redactor, as
was gathered
into a
canon
may
be even question-
literal
fashion of the two historical English Verfor in none of the classes mentioned
sions,
is
desirable;
The
conve-
different
;
when
the translation
is
accom-
panied by a commentary
may
The
accomodate
poetry should
uncommon Hebrew
In
BIBUCAL PHILOLOGY
ment,
ized
MARGOLIS
35
much
more we study
the English
more we
understood
by the educated.
itself
The
to
sacredits
communicated
1
ver-
is
ature quite as
much
as the original
in
Jewish
literature.
NOTES
*
Edited
by Bratuscheck, Leipzig,
edition,
1877.
' *
Second
Paris,
1907. 1899,
315.
Compare
"Manual
its
of Comparative Philology
for Classical
Students"
(first
edition,
1895); in
German
translation
it
was
made
1896).
*
to
(Leipzig,
Compare
from April
also
Max
17/7,
Miiller, passim;
Whitney,
/.
c. it
The
dates
when
From
1783
to
1790.
Wolf
delivered
in
the
first
of which
was announced
rerutn,
as
"Encyclopaedia philologica, in
antiquitatis
qua,
orbe
universo
earum
quibus
ambitus,
litterae
continentur,
iittli-
peragrato,
tates,
singularum
doctrinarum
recte
et
argiimcnta,
coniunctiones,
subsidia,
denique
cum
fructii
first
tractandae
cuiusque
rationej
illustrabuntur".
he defines
"Alterthumswissenschaft,"
i.
e.
(classical)
philology,
as
und Nachrichten,
den Handlungen
politischen,
Griechen und Romer, mit ihrer Cultur, ihren Sprachen, Kiinsten und Wissenschaften,
Sitten,
Religionen,
National-Charakteren
und
Denkarten
bekannt
machen, dergestalt dass wir geschickt werden die von ihnen auf uns gekom-
menen Werke
Geist,
griindlich
Inhalt
und
mit
Lebens und
goal
X'ergleichung
des
"(las
spzitern
letzte
und des
Ziel,"
selbst,
is
heutigeii,
zu
geniessen".
als
The
of
all
such study,
"kein
anderes
die
Kenntiiiss
der
aiterthumliciien
alten
Menschheit
Ueberreste
welche
das
Studium der
bedingten
bedeutungsthe
Study
36
of Language,
10)
aptly remarks,
"Wolf conceived
definition
of Philology as the
Biography of a Nation".
the great
philologist
The Wolfian
to
Boeckh;
criticism,
him
philology
neither
archsology,
but
its
nor
task
linguistic
study,
nor
nor
history
of
literature,
sole
<
Geist
Producirten").
common
slight
property of philologists,
rephrasing.
undergone a
Thus,
in
the
of
Iwan
read:
Geistes
Miiller's
we
"Die
Philologie
Ziel,
wissenschaftliche
Erkenntnis
des
fremden
zum
schaft verkorpert
und
in
sie
(/.
ist
also
i):
Aneignung".
Similarly
Reinacli
c,
dans I'espace
*>
et
dans
le
temps".
gesture-language
On
the
subject
in
of
comp.
60
Darwin,
ff.
;
The Expression
of
the
Emotions
Man and
I
Animals,
131
ff.
1899,
Wundt, Volkcrpsychologie
=
^
Die Sprache
(1900), c,
11):
So
Boeckh
(/.
"Sieht
alle
man
auf
das
Wesen
der
philologischen
man
willkiirlich
so
ist
Philologie
oder,
was dasselbe
sagt,
die
Geschichte,
kannten".
*
I'histoire,
la
c'est
la
philologie."
"La
linguisarts,
tique,
numismatique,
I'archeologie,
critique
faits
verbale,
I'histoire
des
economiques, des
faits politiques,
tout cela est tout entier dans I'histoire; done tout cela est tout entier dans la
philologie"
(L.
Havet
in:
Revue
politique et litteraire,
"la
16
ici
Mai
1885, 633
ff.).
In history,
dissimule".
"
the
methode
existe,
mais
elJe
se
Comp.
Windelband,
(:=
Geschichte
unci
.Vaturwisseiischaff,
(
Strassburg
zz
1894:
"die eine
stalten".
Geschichte)
Ge-
"
^^
"Kunstgriffe," as
Windelband
ist
(/.
c.)
expresses
himself.
"Verstehen
schlechthin
allgemeim
menschlich,
wie
sprechen
sich
und
das
mittheilen
unterscheidet
philologische vor allem durch die kiinstliche Herbeifiihrung aller der Bedingun-
gen,
unter
das
\'erstandniss
in:
moglich
ist"
(II.
Steinthal,
32.
Die
Verhandlungen der
Philolo-
25
ff.).
" "Der
selbst
als
dieser sich
und
er
in
thatsiichlich vorlag"
(Steinthal,
<.,
29).
BIBLICAL PHILOLOGY
"
^
1
MARGOLIS
i
37
(once),
(three times),
(three times),
2
-j
(twice),
(four times), q
(three times),
jj
(three times),
(four times),
(once),
coins,
-)
(once).
Siloam
inscriptions,
?
Phoenician,
Samaritan.
Hence
the finals
V n
D T.
also in
^*
Nahum
i?
etc.
" Talmud,
^'
Hence
-
the
the line:
(four
times), .-
(three
times).
(once),
(five
T
^^
(twice),
(twice).
points.
" Superlinear, Babylonian, i*ntjx npj " The Tiberian -- segol and its Babylonian
" Gemination,
spirant
^*
-5
counterpart.
the
compensation;
explosive
sound,
opposite
whereof
letter:
the
is
.::..
with
their
Babylonian counterparts.
sentence-accent.
'"
^^
Syllabication:
open or closed
is
syllable,
accented
or
unaccented.
of the
A
At
knowledge of syntax
systems
first
prerequisite.
metrical
^^ ^ ^ ^^ '-
which
should
be
discussed
an
appendix.
used sparsely;
particularly
Pre-Hebrew,
Division
of
Semitic.
words.
Comp.
Hayyuj
concerning
to
on
the
,
pronunciation
of
and
directions
X1C*
^'
the
See the
writer's
"The Pronunciation
(1909),
the
ff.
according
New
Hexaplaric
^Material",
AJSL., XX\'I
Jerome,
Hexapla,
Septuagint.
'* ^^ '"
*'
Sephardic,
X'ulgo:
Ashkenazic.
imjierfect.
in
See
n.
55.
i
;
Implied
the
iy\-\
geminated
,
Primitively
'*
Pausal
fa' I;
for
"^^jj
comp. Aramaic
t<'i2Jl
T
^^
an
aid
to
Nomen
actionis,
nomen
agentis,
etc. fa'l
nouns
con-
originating
crete
*^ *'
**
for
to
The formal
When
The canon
line;
there
is
Mishnic Hebrew
Sira,
in
Hebrew
but
38
also
sporadically.
lest
the
Mishnic use
*^
itself
E.
g.,
the
names of precious
zoological
work consisting
of three volumes.
in
" Recourse was had to certain persons (the maidservant Rabbi) with whom Hebrew was still a living language; or to
*''
the house of
a Bedouin.
Very often they probably acquiesced in a quid pro quo or an approximate rendering after the manner of the Authorized
Witness
the
disagreement.
Version; compare,
*^
*' ^
''^
for
So
Ibn
Koreish.
Principally
Ibn
Janah.
in
the
Scriptures.
in
primitive stages:
-a
in
the
Indo-European languages
for zuife,
said to have
come about
in imitation of the
word
woman, whose
Brugmann, Crundriss
i
(1899),
" So
torical
^'
Hebrew possessed
also
Hebrew;
the
English.
At any
rate conventionally;
sion by
itself,
etc.
^^
after the
manner of Sweet,
is
with
me an
it
abbreviation for:
calls
it
the
prc^-Kes.
Konig
after
the
Vaktul
labels
one of
its
functions,
classified
their
function.
n'H'
tk
so-called
(
preterite
(iksad,
iksud)
is
identical
in
in
form with
primitive
Hebrew imperfect
"^SrS^
for
instance).
Apparently
the
Semitic language the pre- form was indifferent as to the time; in the historical
languages
it
or into a subjunctive
clusion.
in
Ethiopic).
Hebrew
itself
leads to the
in
same conis
^Hp' TX which
aoristic
Hp
that
is
to
say,
the
force does
not
its
in
TX
T
and
the
equivalent
The Greek
preterital
aorist
w;c
to
are the
told,
originated
(
in
same manner.
originally
The
force
belongs
to
augment
the
which
was an
adverb
of
time, r: then,
which
verbal
form
was
joined enclitically.
from the
With augmentless forms the temporal force likewise came context and was not inherent in the verbal from (see Brugmann,
BIBLICAL PHILOLOGY
/.
MARGOLIS
Grammatik, 3d
ed., call
39
1900, 262-267.
aorist
c, II 2 (1892), 859
the
to
f.,
866
ff.
Griecliische
Even
seem
final
accentual
conditions of the
loss of the
syl-
lable
hence
in the case of an open penult, the accent rests there even in his-
AJSL.,
'*
'*'
XIX
(1902),
46,
Comp. "iQx
n'7'Sni
in
''"
Comp. Menahem Ibn Saruk. s. v. IT; Ibn Kzra and Rashi, passim. " This complement may be omitted in prose, and certainly in poetry.
'^
Niddah
See
16
b.
"^
Cornill,
Ececliicl,
123.
But
also
in
the
other versions;
comp. the
writer's
135
Material
may
with caution.
Comp. Rashbam,
ed.
Rosin, 1881, 49
(on Gen,
2).
As
if
inx could
to
sollte
be construed over
*1?DX
!
rTlH
with
l^JJ
and as
if
'ISJ
*1u3N
were tentamount
^'
12JI7
"Man
dem
Neigung
fiir
das Uberzu-
ladene,
nicht
den
Verstoss
gegen
das
einfachste
asthetische
Empfinden
'*
The meaning:
point
may
36).
is
itself
signification:
the causative (I
Sam.
of
20,
Of
course,
we we
find
the
etymology
niin
arii
involved,
about which
there
guesses
(Assyrian
scholars).
"lead,
ri*1\
guide",
T\'^'\n
and
tcrtu
"law"
has
also
compared
the
is
by
some
But
apparently
early
rain,
meaning:
a
mio
the
:::
HTi^ which
nominal
n*l:
comp.
Ethiopic
modern Arabic
zvarra;
(2)
causative^:
moisten, a by-form of
nil
T T
vj
and
VV^ for
obtain:
example;
fructify.
*
^'
(3)
causative
=:
teach.
From
we would
'With the
It
-^
no manuscript so old as
common
by
an
sense".
'^
Autograph
at
immediate transcript,
sometimes
prepared
amanu-
ensis
dictation,
" Compare
the
40
''*
errors,
graphic
or
auricular;
change
of
script
from
of
etc.
the
Old
to
Hebrew
a line
^'
the
square;
dittography;
haplography;
aberration
the
eye
illegibility
of the "Vorlage";
E.
deuterographs;
""
n'JB^n
SriDin
>
^^
^^'^
J.
Reach, Die
Sebiriiietc.
"
^*
Ellipsis,
pleonasm,
{tnasora
Marginal
parva,
masora magna)
or
systematic
(masora
finahs,
''
mc>B
in
>
t;TtJ3
(comp.
which reading
in
is
also
found
the
by the writer
*'
his
1892,
i.
Gaonic
ed.
Responsa;
Sanhedrin
reading
106
we
in
the
Tesitbot
ha-geas
onim,
Harkavy,
the
]XVX
for
which
explicitly
interpreted
name
|Tf>)s
Munich
for
ex-
95)
The comparatively
number
of variants
in
the
Pentateuch,
ample,
^^
and
in the
Preface
1910.
his
Manual
of the
Aramaic Language of
the Babylonian
Talmud,
"
**
etc.",
1891,
flf.
The
efforts
of
to
mention
their
predecessors)
notwithstanding.
*' *"
*'
See a series of
(1906), 85-89;
(igog),
33-61.
articles
XW
(1905),
311-319;
XXVI
XXV
*^
*^
Male
child as in
to
Hebrew 13;
TT
Jerem.
"^^Jl
20,
15.
The reference
Com]-),
the conccjition
vir
adultus.
^^
'*
the
Concordance.
text
in
iH
lation;
adequate
QJ
trans-
l:^
\'ulgate;
Targum;
(gur Septuagint.
^^
"Man
pewohnlich
in
Hi
ff.,
cine
grijssere
poetischc
Kraft
als
in
Jer 20,
14
ff.
ausbruche
Jeremias
die
ergreifenderen
aber etwas
Eindruck.
untl
als
die
kunstvollere
Nachahmung,
'^^
iiberlegter,
iiberladen
kalt
ist."
Duhm's rendering.
See Steinthal,
instance,
13 b.
/.
"*
c,
31
f.
" For
"
the
Holy One of
Israel.
Hagigah
BIBLICAL PHILOLOGY
^
MARGOLIS
'1:2x1
tr:
Sanhedrin 89
]S?2i
a.
xnmx xm
12 n^nrh n
'ttl'im
''^
(Zohar on Num.
1).
ItSliyS H'O ^1 KnpO ;<N (Shabbat 63 a). "0 Justin Martyr, DiaL c. Tryph., c. 14: y^ets 7rd;^Ta crapKLKus veporjKaTe.
"^ Origen,
^'-
De
principiis,
64,
c.
liber iv:
\piKdv ypd/J.f/a.
niysticani
Jerome,
Epist.
9:
"autequam
sender
intelligentiam,
scripta
first
It
2,
^"*
elsewhere Prov.
20;
Ezra
8,
30;
i,
i
Esther
4,
4;
9,
23. 27;
Chron.
^"^
Abot
que
somewhere:
et la
"II faut
le
les
anciennes ghoses,
ainsi
et
descend,
dispose,
dans
passe.
Mais
il
faut
que
I'esprit
la
demeure
foi
moderne,
tifique."
^*"'
scien-
to
his
Commentary on
Isaiah.
^*''
^^^
Gratz College
Cairo Genizah.
mar and
Jewish
tory,
liturgy, philosophy,
Jewish
histhis
wonderful discovery.
these
life
and
when
these were
written or compiled,
we
find in the
Genizah a number of
historical
many
facts
and conditions
to the historian.
Some
the
chap-
ters of
Genizah
By
we
are in-
first
Geonim
in Palestine
of the Gaonate
history,
44
'fHIt
who
was
hitherto
pass
rapidly
his
from
the Orient to
journey
by some romantic
in Palestine
now have
and
in
The
the exil-
ex-
when
this
important family of
over
the
Geonim
these
held
ecclesiastical
dominion
Jews of
two
countries.
Prof.
in
W. Bacher
actually attempted
such a reconstruction
an
Jkwish
Quarterly Review
(vol.
XV,
pp. 79-96).
;
This, however,
will
many changes
have to be made therein on the basis of documents subsequently published by Poznanski, Cowley and others.
Some
Jews
in
tenth,
eleventh
will be constructed
in the
number of
for a better
fully
appreciated
by
time-worn and
frequently
illegible
field
manuscripts
and
the
texts
are
from the
of
collection
of
the
possession
David Werner
GE-NIZAH
MI;MORIAL LISTS
GREENSTONE;
I
45
Amram,
Esq., of Philadelphia, to
whom
hereby offer
my
No.
This consists of one
sides of the paper, in
leaf,
two columns,
a square
text
is
Hebrew
unfortu-
The
number
words
The
lines or
are
is
marked here by
dots,
while those
The manuscript
the illustrious
memory
in
of
the
That
this
is
custom prevailed
M.
XVI, XVII,
which
pp. 241-2)
and by others
in various periodicals,
Amram
is
collection
The
list
given here
of special
interest, since
contains
many names
community.
Many
of these
names are
also
met with
in
other documents coming from the Genizah, as will be indicated in the notes.
into
Of
special
interest
is
the division
It
is
was
in
use in
tlie
Cairo Jewish
Maimonides, since
each
list,
names mentioned
at
the end of
list,
especially
lived
the third
arc of
men who
somewhat
As
far as could be
made
names.
The
46
first list,
to line i6
on the
first
column,
contains
illustrious
priestly family,
who
to about 1131.
number
of fragments,
man and
founder of
others.
this
First
Elijah,
the
fourth in the
whom
this
line
of
Geonim
seems to come
to a close.
list
The second
extending to
beginning with
9,
line
17,
column
I,
and
line
column
in the
is
II,
Cairo Yeshibah.
The
super-
illegible
The
first
name
mentioned
that of
a title
is
the
academy
Gcon Jacob,
academy, which
his
Next comes
The upper
is
torn
off,
so
comes
his son
*'the
honored
list
of
names
of the
members of
list,
The
line
10.
third
extending from
contains the
column
a
II,
to
column
III,
names of
family of
GENIZAII
MEMORIAL
LISTS
GREENSTONE
47
Negidim.
About seven
of the
Egyptian Negidim
is
still
shrouded.
The names
Meborach,
his
Lines ly and i8
name
column
is
entirely faded.
On column
III,
we
meet
first
The fourth
with
line
list,
beginning with
III,
line
11,
and ending
illus-
20 of column
contains the
names of an
trious family of
assistants
deciphered, the
first
The
nent
this
fifth list,
beginning with
column
III,
and
ending with
line 11,
column
I\^,
contains the
names of promi-
men
list,
in
superscription of
The
first
is
name
is
that of
Solomon, "the
IV,
fifth",
the next
name
illegible.
On column
Josiah,
left
we read
this
the
names of Yahia
(?), Dosa,
Isaiah,
In the upper
hand corner of
Then begins
only one line
to find the
is
is
and
in
name
Of
interest
lists.
and third
I
COLUMN
48
nn^t^'^
tj^fe<i
4
5
t>^fc<'i
inDH
npy^
n5<:i
nw
nn^ir^
6
7
^d ^t^
pi n>n
inDn n^^VD
"i:::n
i:nii
nfc<2
iji P33
^^'ni
12
nn^tr^
13 14
15
V nn nxtn nonvcn
n:i'bv
nto^
nn^'tj'cn
n^,!)r
...
Di^tJ'n
16
17
1
''tj'Kni
nti^K
19
O^-iD
ly V Dyn
n-ntj'
i::nfc<
i2nj
20
21
(nn^ti^^)
(-ly
tJ^K"i
Dnnnx
):2i)
\'\t<:
Dnn)n:n
On)^t:'K^
22
i:jni<
p-i
";in*Ti
mo
P:i3
23
n^3 3N
II
pnvn
24
COLUMN
i?K-itJ'^
^3
^t^'
nnwn
V'\i'i
i::n6<
GRKENSTONEJ
bi<^^^
itj^n
ntj'jo
49
b^
4
5
p:d ni^ni
^53
(^o)K^nn
v^m nnxn
nn^tj^^-i
i^nni
niom
"iD Djn
niRen
nitj^nn
j-io
dd^
plD
^
7
itj'n
irT'tJ^i^^
x:ini
^m
nto
nxTH
p^n
myi
10
n^;j nncK^D
1:^11
ijn?2
12
ninni
ij3-id
15^,1
i:ni"i
J<n11^^
inuD
ijnii
13
14
15
inxn
i:jnK
innvD
^oid
ino (mj
i'Nit^u
p;id
mom
n^ijn
min^
16
17
18
ijn-ii
19
20
21
22
23
n
24
COLUMN
ntj'o
III
ij:n
i^::)
ij
Dn^::n
Dntj^n
d^
men
itj^n
3
ijnni ijid pj3
nnxn
n-nn^
line
p:^
4
5
"i:nii
)r^r2
vnsi
i^x-it^^^
50
i^iNn
"tK'n
ncnvrn
2\i?2 ur\i'*2V
10
(D^s:D)nn nnsL"*:
(pnx"') i:2Ti
"i:nr:
n^Dnvcn
mn2'j*':n
12 13
n:n
p-i
n^2
15
b\i:n
nrj't::n
2in pn^^
17
18
r:2'*j'^n.
nt22: >>Di
...
19
nDnv'^n
nDT^ (nL"2: ^ni:>)
nn^c'cn
20
21
2d
pdh
I'.yi
mDHvan
^{^''cnn
(n'i^c')
mnsir'^n
p:3 "y
22 23
i:2"n
i:"it:
^^3C*^n
^,:n-n
\^'^n
iTnsnn
u:(n)*j''n
24
25
irit:
p:d "y
(j'Ni)
D2nn
K!5tr:n
!'^DC''2n
viri
26
27
COLU.MX IV
"lij^n
tn^'j'K^
3nn
in^yj'^
mi
p:3i S>itJ'^n
mn
GREENSTOXE
pjs^.
:"'iD
^--^n
("^5^'^)
35
nn n^-xn i^n
F n
n
:"i
XT
i^
bi'S
n lur"!
"Tictj'M
(i:\i^)
iia^^
10
NOTES
Col.
I,
1.
4.
no!?D',
identical
chief
of
the
p.
Syna-
gogue
in Palestine,
1046,
p.
XV,
81,
and
Schechter, Saadyana,
81,
Epstein, in Monatsschrift,
XLVII,
Poznanski
151
ft'.,
in his
XLVIII,
p.
and LI,
and
52
ff.
see also
in
my "Turkoman
Palestine,
Defeat
Worman,
1-
JQR., XIX,
in
pp. 724-727,
Nos. VII-XVI.
Schechter,
/.
5-
in^':)^,
Gaon
1.
1062-1084;
c,
p.
81,
n.
i,
p. 88,
8,
16, p.
114,
1.
XLVII,
p. 345,
Ebyathar to Meshu-
1am
1.
b.
Moses
of Mayence.
/.
6.
^D1m\ Schechter,
at
c,
p. 88,
1.
8,
I
11,
14; see
my "Turkoman
Defeat
this
Cairo",
pp.
17-18,
where
and died
in his position
as
pi
in
;
n^l
a
3S<
Poznanski, in a private
the AJSL., April,
/.
communication, as well as
agrees with
Schechter,
/.
letter
to
1906,
my
proposition
81,
n.
i,
see
also
\\'orman,
c.
Xo.
I,
and
of
c./ p.
title
1-
7-
"tn^3K
see Schechter,
/.
c,
p. 80, n. 3,
In a fragment of a
bucli
"Gedenk53),
Kaufmann" (Hebrew
title
part, p.
this
Ebyathar
is
is
is
as here,
as
Solomon
''J'^^E^'H.
Hakohen
Solomon
designated as HTCT'n
IS and Zadok
muna
in
Lie,
52
Worman,
c.
c, p. 723, n-
4/.
1-
9-
XLIV,
1.
4,
who
Comp. Bacher,
LI,
still
/.
c, p. 95,
and REJ.,
XXX,
the
235,
see
also
ib.
p.
53-
Although he
list
is
included in this
title
/.
as
also Joseph
jH n^3 3X
Regarding the
and Schechter,
XV,
pp. 82-83,
c,
18,
19.
o-
HD^t^, son of
Elijah,
p. 2,
1.
brother of Ebyathar,
18,
see
/.
No.
1-
XXXVIII,
"iJ^nS
and XLIII,
1.
i,
Bacher,
/.
c,
p. 83.
"
do not quite
.
I^DH
line
IDT
n''bvD
The word
It
is
"iJjnN
is
written
over
the
a
and
made
mistake
"IJ^O
p"l'2,
12.
Schechter,
/.
/.
c,
94-
81,
n.
I,
No. XLIII,
1.
6,
No. XLIV,
10; Bacher, a
c,
p.
Dr.
my
p.
attention to
note in
d. k.
Harkavy
hehr. Bibelhandschriften
Bibliothek in
Petersburg, vol.
part
2,
273,
K'N-i
Codex
]r^2^\
irnbx ^HD-iT
3pr
|i5<^
r\T^'
n^Wn
ij^iin
-n
op3D
pVd
nxro
iL-'c^i?
i:io^3
D^:3is:n
r^
sin
n'i:in^
in^r
nri:'
nr:n I'-inn
liiD
The
Dn"lDN.
1446,
I.
comp. Worman,
1.
c,
p.
723,
No.
21.
It
is
list,
is
unfortunately
That
name borne by
lU'iijamin
the
Palestinian
Yeshibah,
is
strange.
of
academics of Bagdad,
names
p.
the
It
first
is
ip]:^
pN3 HTt:'^
(ed.
in
Adler,
39).
academy
any town
GREENSTONE)
53
Bacher
(/.
designated as Geonim-
This
Abraham
/.
apud Schechter,
and Worman,
in
list,
/.
c, p. 723,
No.
I,
to
whom
this
Mazliah addressed a
letter
1131,
first in
the
eleventh century.
Marx
(Col.
:
kindly called
my
atten-
Neubauer-Cowley Cata368
f.
Cod. Heb.
i?N"i::'^
b.
II,
nUXVDiTJ3Tl
n-iitr
^ODH....
pjs ny
ni^nv v oyn
ijnj
-ic's
D^n
/.
^ni
probably
p.
2,
1.
father
18,
of
Zadok
comp.
Schechter,
c.
No-
1-23.
XXXVIII,
where Josiah
3^<
.
is
called 2^J,
no doubt an ab-
breviation of
pi n^3
title
of
3S
c, p. 82, n.
4.
3N
was the
after
2N
indicates, while
having
by
Schechter
is
in
the
Kaufinann-Gedenkbuch,
,
referred
to
above,
Zadok
K^X")
also called
^2^'vi^'
at the time
/.
already
and Solomon
2J<
Worman, c, p. 731, No. XXX, Josiah who calls himself n)}^5^^ K^J<"l
.
^PV
PXJ
We
should be grateful
for
the
publication
of
this
letter in full.
who was
appointed
''K'^^K'
by Elijah,
Col. II,
1.
3-
1082,
and who so
See Schechter,
/.
c, No.
XXXVIII,
Hebrew
p.
2,
18; Bacher,
57.
/.
part,
P-
The
IK'n
title
inxn
IC^^n
appended
to
1.
his
7,
name,
1-
s.
and that of
in^M
would
some
54
and
diplomatic
1.
12.
The
title
pni?D
Nl"i^V
is
found
father of
this
Moses, the
Nagid (Worman,
c,
p.
728,
would be no
to
we have
place this
Meborach somewhere
we
a prominent
14.
"innyo
The
epi-
thet ^XlCJ'^n
"inxn
"IKTI
16.
min^
son of Saadia,
first
is
title
of Nagid.
a
It
is
same
in
whose honor
poem was
any
composed,
first
brought to
in
by Neubauer
foundation
JQK., VIII,
556,
since
there
is
hardly
for
Neubauer's suggestion
(followed
by Gottheil, in
p.
Jewish Encyclopedia, V,
Judah
is
identical with
Judah
menp. 552,
133,
p.
1.
11.
and Poznanski,
1.
in
RBJ., XLVIII,
164 and
is
19.
innyD.
it
is
Saadia
famous
latter part
name
of
Me-
borach
illegible.
is
mentioned somewhere
We
know
very
little
was
a physician, as
this
list.
Of his son Meborach, however, we know a great deal, since name occurs in many fragments, and especially because of
prominent part he took
Ebyathar.
n.
8.
his
the
in the
/.
controversy described
in the
1-
Megillat
p. 82,
See Schechter,
c,
No. XXXVIII,
p.
3,
5,
and
It
may
in
fragment
nSv^n
....|0
-innn 1"ti30
hd^k'ni
1:311
mo
psi
^nnioj K3-I
iii
N-nn^D
ij dd
,...nn
...IB
nnyo
pS
io ip
sniS:
^no sjtDQ..
DDIU^S
1JN D^r"11?D1
GREEiNSTONE
55
p.
13.
Col. Ill,
1.
i.
after his father's death, about the beginning of the twelfth century.
See
Worman,
is
/.
c,
XIX,
to
his
p.
728,
of Meborach,
is
ence
also
made
two
sons,
not given.
of
Meborach was given here between the names of Saadia and Moses. The two sons of Moses, whose names are given here as Meborach
(1.
4)
and Judah
(1.
5),
title
of
"inNH
"ISJTI
7X^nj
in
probably
time
identical
with
the
Nathaniel
1-
7-
the
of
the
Maimonides,
usurper
p.
and
probably
ousted.
/.
by
him,
after
Zota
was
See
Jewish
Encyclopedia,
sin,
V,
68;
Neubauer,
c;
Berliner,
Magaof
a
1890,
pp.
et
50-58;
comp.
p.
Merx,
39,
,
Documents Palcographiques
mention
is
Hebraiques
ni5"li
Arabes,
where
made
h^
was offered
is
to
him
may
why he
not desigp.
146,
where
min
pnv\
possibly
the
/.
same
c,
p"l
as
D'^nn ^2
4; also
;
C'N"!
'C^T]
pnV"'
mentioned
1-
i3-
apud Schechter,
fragment as
p. 82, n.
mentioned
in
another
/.
Amram
724,
pjn'
n^3
pnv
comp. Worman,
c,
p.
No.
pn n^3
who may
son of
the other
be
the
same;
is
(1.
also
ib..
No.
Jacob,
Isaac
addressed as
17)
is
VstJ^DH
The
identity of
uncertain.
list
of the family of
is
D^DDn.
I
Then another
not legible.
list
am
unable to
names
in
the
following
56
of
certainty.
to
identify the
last
b.
name
given here,
yahu, a
'DM
"lE^M
Shemar-
name
it
that occurs
the
Genizah frag-
ments, so that
of
the
tion
was
him
(REJ.,
XLVIII,
various
be
145
ff-)-
If,
however,
we regard
Shemaryahu
names
will
in these
lists
have
to
rejected,
because
Ephraim
b.
flourished
last
much
names mentioned
other
lists.
No.
This
is
II
a long,
narrow
strip of paper,
13^ x 3%
is
inches,
One
is
side
filled
to the
filled.
The writing
ever,
is
is
The names
would indicate
known
to
in
The name
of Nagid, men-
whose
is
was
The
Isaac in line 25
list. col.
13.
while Joseph,
'*the
honored prince" of
1.
may
col.
previous
list.
(1.
18)
is
men-
14
and Samuel,
1.
26) young
The memory
is
woman, who
29-31.
given
many
pious epithets,
mentioned
11-
Her
GREENSTONE
57
name
is
known
at the time.
The
list
1.
31.
11.
Some
The
of
named
in
32-47, and
last
consolation
is
offered
them
in their
bereavement.
few
lines
(48-54
gation,
those
who
:D'n-in ^iS
fiDV
ii-n
iiro
'^^
pii ny
niDnvon
^:m
i^n^jn
nn
nn:3jn lirn
\iv Dnij
DnnDjn
|p?n
(Dnti^n)
vnnn
ir^
4
5
mtDni i:n
on
pjin
pn^"*
ii
lo
ynrijn
jprn nn^K' Si
-n
no pii
"idt^
io p:D
mom
.
9
yij
nnyD
i:2i"i
11
-10
p:!D
vmon 'jn
.
10
1J10
ip nj 331
]}2:
3jn jprn
^xio:;^
n
12
.i:n^jn
'^"i
mi myn i^Dnn
>:ij>i
13 14
15
nxn
itocan
ii
lo
10 piii^rh
p3n
nyi
n^niD
.
16
17
o^r\ nn^^ ^y
nn^n dm
^DV
ii
iprn
T3
iprn
io
piii
yi:
18
58
pv
DHi: prn
cncy
no
19
i:"iD
^n^:!?
20
21
n^jn
nn
FiDV
3jn
"11
nti^n
bi<)^^ limi
"ic
pii
.
mi'^n
3Jn
^jiJ'"!
22 23 24 25
i:nTi
in^
."in'?
piii
yb:
jprn
ntDE^n
"ijn-n
unnn
i:^c
io nir^m
piii
,inr:DaK
nn
26
27
tyi'j
nyi:vn
D^tj^ycni
niti^^n
28
nvDnn
29
.!?iDi
Dn^:n
'--^
nn
'^^
nv
31
fbn:n
wnn)
32
i!?^n^
-mni^im nninnn
^:i
33
nnn pnv^ np
i'^ifot^'
nun
tJ'fc<n
^y
34
35
ii
n?o ii
pin
vnicn
vnfc<"!
^^tJ'i
(^ui)
(nDv)
no
pnjm Dnnn
36
37
38
VERSO
Dnnn
2)?V' ^uni ^:no
np
39
incn:^ D\n^Nn
2b
(nfc<
nnn^n pnjm
D3 i'Ui i^n^^n
40
41
i:^n^t<)
Dnr
Dtj'Knn
42
nn:m onnn
io pin
43
GREENSTONE
.
50
;,
injm
^^
nr,i
bxn
46
mn
t,npn
48 49 50
1,33 ot^Niai
una
LITERATURE
By Alexander Marx,
Jewish Theologfcal Seminary of America.
The
among
last
the
and
Jewry.
For up
tine
of Jewish culture.
About
were
in
the
new
being diverted.
Much
cir-
Our knowledge
and Pales-
conditions
prevailing
in
l^abylonia
tine, in Italy
and
in the
Ahimaaz and of
6i
tlie
numerous more or
62
less
the:
coveries,
naturally
Of no
is
diem docet
truer, as new-
serving,
as the
case
may
overthrow
earlier conjec-
tures.
wake of
meritorious
efiforts
of
Schechter,
Harkavy,
number
of historical
and
I.
The unexpected
helpful to a greater extent than in any other field of investigation in lifting the veil
from the
spiritual activity of
first
Palestinian
millen-
nium,
is
at
concerned.
Our
the
conceptions of important
of
the
as
above
all
of
settlement
calendar,
we
were
long
familiar
are
now
assuming
on
the
knowledge a
way enabling
my aim
to discuss a
MARX
63
may
at
any time
the
calendar
it
rather
there
was
constant
clash
of
opinions
as
between
substantial
Palestine
difference
and
in
Babylonia.
the
So
long
itself
no
calculation
itself
was
manifested,
protests
the
opposition
the
expressed
in
fruitless
on
part
Then, of course, a
however, Palestine
combat was
inevitable, in which,
was worsted.
If the
their
even
in
earlier
We
,
It
sounds
like
theoretical
recognition
supremacy
undoubtedly
of
Palestine
when
in
the the
is
which
are
of
Babylonian
reference,
of
origin,
Palestine
the
named
a
first.
The
script
however,
wanting
to
Turin
the
Siddur,
tran-
which
(comp.
23
me through
kindness of Prof.
I,
Schechter
Berlin
my Untersuchungcn zum
1908,
f.).
X'tTHp
">
''^np
hzh
itrnS'j sniun m-iSi nS: ^c^nS iinnr,?;; :;ik Szn Sn^T h)!')H2 linn'oSn hzh^ H2Z1 'J^nS*. Xnn'nO. Equally noteworthy is the omission
of
all
reference
to
the
exilarchs,
who
the
in
our
Book
of
P-
of
Prayer
are
peculiarly
enough
is
introduced
amidst
in
officials
the
Academy.
f.,
Such
in
reference
also
to
wanting
the
OUil "nTHO,
172
and
Siddur according
berstam 443: comp. ZfliB., IX, 143) in the Library of the Jewish Theological
to
this
case:
m
in
Ssirrn xyiKn
n
else.
...nDi
ihz
'B'h S223.
Bornstein
The
latter arc
mentioned nowhere
^
Schechter,
Cambridge
89.
1903,
17;
in
'jllITI
1CD
64
in the
Megillat Bbia-
we
read:
"When no
one was
in
left
in
calation
was ordained
Babylonia.
Nevertheless, wheri
set
soil.
an
intercalation
on
He,
Babylonian
said
to
this
in
But
Holy
thou
of
One,
hast
;
blessed
be
to
him:
act
their
Ezekiel,
no
thy
right
perform
are
that
outside
Palestine
let
brethren
to
now
own
country;
like
them attend
matter."*
This
sounds
practice, especially
when we remember
that,
according to an
It
is
likely
in the
now
I
missing."
Schechter,
as there
/.
c,
86-104.
the
MS.
*
indicated.
SsT
xit:?
nSj;
Snnn
njtrn
nx
in:::;r3
in
y^^^i
ihk
ixa*:
k^
nny'
Prof.
on*,
nn hnS
enough
n:finnnjtrn
call
dn
-inyS me>"i iS
to
p.
to
to
my
attention
the present
attention
He
my
which
"[3
perhaps
owes
its
old
disputes.
hr\\>r\
r:''*w"
It
reads as follows:
1"|TJ
D'Sn:
D^vTi'
is
^>r\^^
n\r^
^mpn
i:S
^jsjn
Tn::ti*
Dnn'.zon i:m2i
formula,
..oj'fnn") verbatim,
f.
intrnz
found
...t:nn
in
c'xi
D'i'^pi
The
almost
1767,
the
Avignon
ritual
(TCri ITD IE
reads:
'^II
'?p
Avignon
46 a).
In the Kaffa
i:ir3
ritual the
r\t22
announcement
NOy
'72
h\p7\
KT,2n ]jn-n
...'^Kltt'n
nrji
inn Nnin
is
xtj^np
yoti'o'?
ps^ni,-:
In the with a
1"1TJ
Ky-|2 ]inni
nm
oiw::.
^H^^^p
Corfu
rather
ritual
announced
on the
'jlTJin 02*2*
]i-nnjD
TJ^mn
6.
f.
13
...OS'
' "
pS
n^i'inn 12^):
Ssprn*,
p.
Sanh.
i,
2,
f.
/.
19
1.
Epstein,
REJ., XLI,
182 below;
Bornstein,
c, 64
MARX
at the
65
an-
The same
and 5;
the
cf.
true of the
Targum on
Canticles'
(7,
also 8, 13),
(Palestinian)
text,
Academy
in
The
as
found
Yemen MS.
I
belonging to the
Ebiathar,
p.
7,
1.
25
ff.,
'
Comp.
also
Tobiah
b.
EHezer,
nVJ np7 on
Exod.
12,
2.:
unfl K^ty
njtr.
pn
ran:; 13
is
in
in
miynn
MS.
true
that
the
conclusion
wanting
Florentine
(comp.
reads
Zunz,
0)
places
His reasons
the
that
book
is
quoted
in
middle
of
ninth
century
in
Siddur R.
Avtraiii,
i.
32
a,
and
it
riTli^
mDn.
this
No. 93;
also
my
Untcrri'2,
also
suchungen,
I,
etc., 8 f.,
T'.fsSri
116,
note,
has
attention
/.
passage,
wdiich
escapied the
memory
of Bornstein,
c,
178.
there
atten-
mentioned
is
Schorr
^iSnn
\',
38)
calls
in
the version of
the
ed.
Halakot
gedolot
used
by
Zidkiah
Abraham
(d'^'^'H
l^pSn
^^71"',
Buber, 376,
6).
The
is
EHezer
designated
Palestine.
reasons
Geonica,
for
I,
placing
its
composition
to
p.
in
Comp.
also
C.inzberg,
ed.
208,
additions
93,
and
Harkavy, 295.
As
to
Stiidicii,
505,
convincingly
'"
points
to
its
use
Arabic
words.
at the
31,
f.
8''
(one leaf
in the
The
to-
MS., which dates from the sixteenth century, contains the Hebrew
gether
with
the
Targum
in
Babylonian
punctuation,
also
literal
Arabic
translation.
An
of the
and
no
Targum and a iNLS. of Canticles, Ruth and Koheleth Targum in the common punctuation (by the hand of
variants.
Yemenite) offer
text
essential
A
i
ft)urth
Yemenite
9-8,
7.
]\IS.
ct)ntains
only the
of
the
and
Targum
of
chap.
1-2,
and
7,
An
Italian
MS.
fifteenth
66
n-nn.3T Tn3-n=
....,
(j.j;e;)
.j,b3
vin NnniN
^cjne
non
^a^n^i
n3ti>
nnxoh nKD^>
N3T i,n:T MB (ppD) ;ncn k^t eD k'h n^ov-^o iDVD to -rbo nnni, ^;^,D 1VX3 n^n< innco peon py^ri .Tn:i viK'n !.3nnp x.n^ kitv nnS i:"Dn xnai^i Km:i Kt^np
P'SJi
pyo
nnn' Kns3^
m
iSe
pen y-^n p^^^ .,,n <. 3, N^iJo ^3vn K3^n ne^to i;j^ ><;na n^nn^T ,b i>jr^,
^j,
(Nnl^v)
ev
msD
Kc^v nc^
nu
pn^
sey n'
ts-asi
^^ri,
I^J'Wi
p.^t.
n'3^ K3
nn
p^,, p,^,,^^ ,
Oc-ni pjk^) ,6,n
P2^T K^n.D
m npmi
311
pnnn.-c
rvvT
nn Kmvc
yina
k:3t
mm,
rPDonai
phjo
Sa .jbo!)
^y p2B-na (Cant. 7, 3) offers an occasion for bringing the fixing of the calendar in connection with the synedrion, by which name the acade-
The
Scriptural phrase
D>21 nn
^niSy
nipn
^^t
in
i.osl-Talmudic times
calls those
as,
for in-
in Palestine. Interesting are the statements concerning the judicial activity of the Ab bet din" who Nvas knovvn as the Dayyana di-Baba" parclat which co,ais .he Ta,g, f Koheleth ,.,.. ,he ,e.x,; a, ,i,e beginning
an,I a.
cen.ry
Ru.h.
i.
Can.icles
and
the en,l
agrees on
the
defective,
whole with
the
editions.
,,>.:
Con,,..
Tanhuma, D'V.lp
is
ZTV
thns
niaiKn n pi r'n nr
,n,..,:;
e,l
Moses
Tacha.
y.
of
.h,s
readntg
liulicr
4./ ,
,',
to
be prefer,
to
the
'=
,o
ed.
11,
,hai
lirull,
Jal,rl,ucl,er,
35.
'
n.
MGIIJ
.
LII
with
g,
l-,,.,-, na-Vn
...
IJ,-.
,
n.T
ecrs
K^n ni;
i,,
, i
conjunction
Ilarkav,-.
Kfia-nai
N::
addit,o
MARX
67
Babylonia.
As
to
the
we
From
other sources
we
of
the
is
pilgrims
to
Jerusalem.
The
According
tributed, w^henever he
made
academy of
have
\'5Diy!'
can
as
reference
is
only
to
academy,
especially
Ahimaaz
nyi:^^ Ci'Si.
We may
the
Mount
There
is
no reason
No. 200;
latter
p.
149,
No. 315;
p.
156,
No.
329;
in
in
JQR.,
the
\'I.
223
(ia
the
two
places
'?K1C*l
^21 SnJSn
in
still
iH
fl'll);
responsum
Geonica,
mentioned
I,
is
below
(note
25);
and
earlier
times,
Ginzberg,
214.
/f('"',
45 a below:
D'n VH
is
13
Dmti'sin
^"1
n'.nNi
Nni'DDT
':'n
hzy.
lb.,
iSd
mention
made
" Neubauer,
his son
Chronicles,
II,
113.
The
who
gifts
of
Paltiel
(ib.,
128)
and
Samuel
I.
(p.
XTAIH,
146,
n.
other hand
also
in
^*
D^KJD
are referred
to,
the
Palestinian
To
the
authorities
153,
n.
2,
add the Arab writer Albiruni (about the year 1000) who in
Ancient
Nations
(translated
Chronology of
comp.
p.
by
Sachau,
London
1879,
270;
43')
68
when
it
the
Sura
instead of
side by
Pumbaditha.
just discussed are interesting for the rea-
The passages
son that they relate to the period elapsing between the time
of the heads of the academies mentioned at the conclusion
of Seder
that in
Olam
in
Ziita
They show
all
Crusaders
interruptedly
further proof,
it
may
may
It is still
is
me whether Mar
arrival
in
Zutra, as
universally maintained,
on
his
Palestine in
has recently pointed out with justice that the phrase ^^'^
nt*'^':'\
tmn:D is not the Hebrew equivalent of The plural apxi^ffx^pf^KiTaL in the well-known
^^
n^p"i2
cnn
niS^"'y'i.
decree of Justinian
Shaprut,
the
41 d,
Const.,
f.
Warsaw,
166,
and Yetet
ben
AH
the
on Zech.
5,
Poznanski,
38,
n.
i;
f.
in "itt'^J^n
"lED
on
f.
same
1.
passage
(ed.
Gozlov,
20 d)
and
Hadassi, T',2n
7T3tJ*t<^
46
a,
1-4.
The
158,
latter
by Zunz, Ritus,
" From
impression
is
the
book
"iinTni
(L
loi--'),
which originated
of no
clear.
in
tt'X*!
Palestine, the
in Palestine;
knew
nS't?'
however,
is
far
from being
there.
Palestinian exilarch
nSl^ t^Kl)
is
mentioned
Is
that to be
understood as
The
pilation text
in
(Neubauer,
cod.
c,
I,
178)
I'ipstein
published by
me
I.
in
ZfhB.,
\' ,
57
MGWJ., LII
(1908), 464. n.
MARX
69
may
Hence,
Mar
been
of
the
archipherekites,
while
another
may have
r]2^^^ tJ^xn.
this position, as
we know beyond
Phinehas,
the one for
it is
who
in
claimed the
He
Hebrew
|mn:D
^'^^
^t^'x;J1
b^^^^ nxi'
r]bv
this be the
as to
we must remain for the present in a state of ignorance when the Davidides of male descent assumed the headAcademies and how long they mainIt is a
matter of certainty
Briill's''
con-
At
Palestinian
earlier
Patriarchs,
who
i,
traced
their
genealogy
to
Eppenstein,
/.
c, 465, n.
gadic
exposition"
being
substituted
in
the
place
in
"haggadic
1,
and halakic
Midrash".
^
Add also Vogelstein-Rieger, Juden One might conjecture that the title 1^1
"2"^
Rom,
/.
173.
in the case of
Phinehas whose
n.
(comp. Zunz,
c,
144,
a)
has some-
thing to do with our question, but for the fact that his brothers are likewise
called
-^
^m.
Jahrbilclicr,
V-VI,
96.
find,
according
b.
to
the
Mcgillali
of
IChiathar,
Academy.
ground
lie
may
on
that
claimed
the
time
of
his
incumbent.
70
David
along
the
line
of
female
descent.
in
Somelead-
what
we
find
descendants of Aaron
light is
b.
this
ing position.
Some
known
list
in
That
as
part
of
:
it,
with
which
'^^2
we
pT
are
con-
cerned,
reads
'i^n
follows
iin
ri'^^H^
T\'2
2^ pn^
'^'2
c^'ni.
nmnK
mi?n
of
pi n^n nx
p]
1^^l^'K^
'i^n
nn^K>\T
])i<:
trxi
\^rM<
irm
n'^)i<:n
it
12:
2W
is
nn^'^^
Poznanski regards
as possible that
Abraham was
the son
Ben Meir.
That, however,
exceedingly improbable,
109)
is
generations, and
at the
were strange
if
famous ancestor.
Nevertheless,
is
to be
assumed
Abraham was
title
a descendant of
t^N'^
Ben Meir.
as
it
is
probable, the
tJ'X"!,
na^t^Tl
is
identical with
2\:>V^
P^<J nn"'K^^
we
new heads
it
is
likely
all
member
I
of another family
was
the
in office.
With
that
due
reserve.
would
advance
conjecture
Midrash IMS.
years
at
'i:
and
published
by
its
him
more
tlian
thirty
ago,'*
though naturally
time,
explanation was
connection
2pv'
:
impossible
'trip
that
'22
belongs
in
this
irani irnD
r\2'\i^'
n
:":
in^t^K^
'nni
naiacn
pj<:
tJ'Ni
insn
pidv
piry
bior^^ 'nci
^:^>^'^^
rnN
The
" REJ.,
I.VII. 265-67.
134-
MARX
of
identical with
71
Palestine,
npy
it
11N:i
speaks
in
favor
is
and
is
one
of the
two mentioned
given above.
The younger
who
is
is
there
named
a^n,
expressly designated as
probably was in
b.
office in the
of Solomon
^*
Babylonia
there.
is
of
the
question,
]",
since
we know
tt'NI
is
the
in
names of the
the Orient at
Geonim
the time
tinian
The
Ipyi
KJ!
fll^ti'^
borne
we
Academies.
{REJ.,
LI,
Sti*
Poznanski
themselves as
55-58)
nS'J
nl^B'^
while they
148)
so styled
by others,
and
Ginzberg
{Geonica,
conjectures
was the
Geonim of Pumbaditha
latter
of the
the
heads
of
the
npj;<
]1K:!
Dn'tt*'
tTK"!
interchange of superscriptions,
ib.,
as
p.
in
the
88,
90,
No. 200; or in
an Arabic responsum,
n'^Ntt'^
which Dr.
I.
The Academy
naturally
retained
its
ancient name,
to
ni't^M
No. 419
say
in
"IJ^'i^.
fF.,
Nevertheless, in Harkavy,
215,
Hai.
calls
nS'tf'
CK1
supas see
to
Sc
which,
to
the
least,
renders
Poznanski's
thesis
somewhat
is
doubtful.
The reading
evidence
contests,
ported
by the
of
MSS.
as
well
23,
as
such
early
quotations
to
I
Mahzor X'itry, 46, D'i1B>N1 StT jniin II how the omission in a short summary of
which Tur
against
the
the
.33.
n"N
GV^,
b,
authenticity of
178,
the
words
question.
npj;'
11
^^-^
Zunz,
title
r.2C'
CX'I
occurs
-" and
Dim^.
The
7\h2
.
title
Poznanski
of
in
is
is
mistaken
of
asserting the
dXn'P
in
>tt'JK
i)
on the basis
H-'*"^ n^'"*'
ed.
tt*K"1
the
Chronicles
Italy. to!
Aliimaas
tiie
prevalence
(luestion
of
a
tiic
title
Southern
referred
45="
In
passage
C\S"1
Palestinian
'"Kl
hSu Sc nS'^^
18.
occurs
in
Scfer Ilasidim,
Berlin,
P-
p.
2.
1.
72
his
in
1084,
"'C"'^:^',
The
dates
show
that
was probably
his father
b.
who
Judah,
years
it
whom we
is
hence about
fifty-five
On
in ofiice
under Solo-
there-
the
We
the following
r'2
3K
Ben Meir
Abraham
JoscpJi
hab.
K oh en
I
I''
Josiah
b.
Abraham
Aaron
Aaron
Josiah
b.
Solomon
Judah
1030)
Josiah II
Elijah
b,
b.
Solomon Solomon
b. b.
Solomon (up
b.
to 1054)
Daniel
Elijah
Azariah'" (1054-62)
Elijah
b.
b.
Solomon (1062-84)
b.
Ebiathar
Elijah
Elijah, later
Ebiathar
Elijah (1084-96)
Solomon
Zadok
" The one mentioned
Epstein,
in
b.
Josiah IT".
the
notice
343,
referred
to
above.
According
in
to
MCWJ., XLVII
1)C
(1903).
the Sefer
Hasiditn should
inserted here.
b.
- Saadyana, 81; REJ., LI, 53; probably the grandfather of Solomon Judah, possibly a nephew of Joseph ha-Kohen I. ^^ Comp. above, note 22.
18
list
MGWJ., LII
MARX
is
73
The circumstance
in the hst
not mentioned
pubhshed by Poznahski''
Elijah, as
all
the
For
same
is
mentioned.
To
to
be sure,
it
Bbiathar
is
alluded
in his capacity
is
of -|"3X.
seems to me,
of
Solomon
if
as
the
office
in
is
true,
we know
as prob-
nothing further.
may, therefore, be
is
laid
down
made
to
conjecture be true,
we
find that
for several
office
the pre-eminent
assigned
Zadok
in
the
report
of
Ebiathar and
the
set aside.
long before.
Nor unknown
i
^^
is
the
to us.
to the genealogical
REJ., LI,
53role,
as
Poznanski,
p.
54,
thinks.
74
list
In
155-6 he appears in
in a collec-
by Harkavy''^; similarly
in
1164
i^i
Fostat to a
We
see
now
that D.
in
declaring Merx's
reading T'3N
tion that an
on
the
supposi-
is
preserved
in cod.
Oxford
in cod- 2876'.
may
we
are in a position to
2,
1.
We
read (p.
27 of the text)
Gaon
Elijah,
which
is
placed
{ib.,
1.
his emigration
3), hence in
1394=
1082.
1083, he
came
'*
to Egypt.
On
in
we
n^iriD
that he
was
Egypt
I
in
1393 Sel.
when he married
Megillah
a second time.
difficulty thus
presented that
we read
in Ebiathar's
^'
D^mj
PiCKD
^'^-
'-
*^^-
r*etersburg
1879
181.
183.
1894,
In
the docu-
ment
*'
Oxford
2878'",
where
we
find
him
as
signatory,
the
date
is
wanting.
Gcsammelte Schriftcn,
Another
of
I,
28.
son
cod.
seems
to
have
2878"*'
signatory
Oxford
in
been S^T 2X piTli "1^2 SSn "1 2 I^KfJ, 1161. A brother of Hillel, Moses,
'
112,7.
Josiah
as
b.
with
p.
.\braham
108.
3.
b.
Ililkl,
signatory
"Jews'
College
Jubilee
\'olume",
^'
JQR.,
Xlll,
2-1
f.
Poznaiiski
is
{REJ.,
(
XIA
IH.
164,
n.
i)
dated 1084
- 139S
Sel.).
MARX
75
^ii^
oi^b^.
to Palestine in
1389
1080,
b.
is
r\'2,'^^^
^^'^.
^^<1i^"'
It
I'D
remains to be
pt<; K^ti^J.
all
added that he
Lastly
I
is
named
elsewhere''
may
of the
to the Palestinian
In this
letter,
the
in the negative.
Perhaps they
is
wedged
in
4 and chap,
xl.,
2 of the
Pirkc Hckalof,
86, n. 6.
8i.
Saadyana,
*'
a.
M.
1904,
10,
n.
3.
n.
I.
According to Worman, JQR., X\'III, 14. " 10. he 2. two other documents as head of the Academy. The name of
in a
David
is
found also
1089, the beginning of which has been reproduced by Margoliouth, JE., \'III,
309,
as
the
36th
specimen of writing.
liira'jtr
We
read
there:
Dl7'3
7jn D'")5?0
14.
nm
*^
liK'trj
liinw
this
n.
n.
Comp. on
RE J.,
XL,IV,
237
ff.
*^
Jerusalem 1890.
76
of the Messiah
destruction of the
is
true that
we
alteration of a
number
of this character
would be nothing
in
extraordinary.
assumed
our case an
of Zcrub-
The Book
may
unknown
least
in
Jerusalem.
periods,
On
the other
hand,
we
have,
that
it
at
for
later
in
unmistakable
evidence
was current
the
Rhenish provinces.
b.
Shimshon",
who
flourished
in
for
first
time
of
Worms,
as
Scfcr Zcnibbabcl".
century,
piece
In
b.
the
half
the
fourteenth
this
Asher
Jacob
in
hacol-
Levi
lection
incorporated
niJIISTn
of
literature
his
lED.'"'
the
Paris
Library''*,
who
lived
in
the
Rhenish country
in
his
compilation
*"'
Judah ha-I.evi
i)re(licts
the
fall
of
the
Mohammedan empire
ed.
for
the
fifth
Brody,
II,
302.
1903,
"
Jellinek,
II b.
Cmon
D'n H,
603.
f-
Wertheimer,
D'emf2n ^pS,
Jerus.
Litcratiirgeschichte,
"
^
51
Ceschichte, \'P, 53
7,
P-
'6.
np"in '^^
f'"
Kuth
II.
XXXV,
M.
241-246.
\'itry, Frkfrt. a.
1897, 3 below.
The quotation
MS.
Neubauer,
2797'.
AccordiiiK
to
MGIVJ.,
XXXVI
*Ti
(1887),
502
,
f.,
Jacob
b.
Abraham; comp. on
3-4.
Sy }*i1p
as
VII (18967),
p.
In the appendix
(1903),
the
156,
No.
8.
.\sher
ha-Levi
(ra.
1220)
compiler.
No
home
of the compiler!
STUDIE:S in
(fol.
GAONIC history
MARX
I
77
copied several
t^nn
D^D^"i
rpi'i
years ago
ntJ'N.
bi^^m
DHJD D nn ^V2n
Doy
"icn^ji
Dn5 p n>^
i.nD n^n:!
xin ^N^t^^in
in pmn
D-im^D
DHSJ'
pDi n^Dixn pn
pmn
D^tj'ie^ D^i'DiK
DHi in^^nriD
d^ in
ixnti'
Droyn m?2(n)
"
nv lino ^xiC'^S m^<t^':^ hd^^dh in^i D^n^ n"D nnm Dtj'sj moD n'Ppn ^jcb no^^tr nmt^n D^t^iy nn na D>-tDiy ny in p n^ti'Q nx dh!? nb:^) nnn Dn: n innn n'Ppn Dn!? .Dnrin om D^nn Dn!? '^'noi in p n^^n xin i'x^Dy p
n^n:;
"i^y^
*
n'Ppni
i^Nntj'^
nrnt^'
Dni^ji
yoit'
:n:n
^xnt^'^S
in^^an n^ ^yi
n^D^ vnst^^
nt
Di^^Difc^i
imvn
n:)Poi
Dnn
D^nnn
n bv nv
n^tj'D
^tj^
nnn
xini
n>n nci
di^^d-in
n'):r\
b'2
ny dh^ji
prom
:nj
D^^^n^ bv D^^n^vn
i^n^
yt^n
pxtj^
"^^'i
nc^
iiDK^n
b\i^
n^^'X
nim
nii:)jn
px
tJ^-'tr
in
niij:
itot^
>tj^
un mcxij'
n^i'y
xni nbM^n
nji;^
^^n i<M
n^i
Di'wn ,n.^n3
^^*Ln
nnKnn!'
n''a
di^^dik i:dd
rP^ nnxnt:' nn
ntJ'K
'^K
t<in nyti^
nnii<
d^hnq
^i^x
nb^n:
^Ni:^'^
ny non^o
pt^nyi
pxn im Dnoy
Zcrnhhahcr proves
" Wertheimer,
Wilna
two
edition,
in
is
we
D'tt'TliS
l2P^,
gh-i^a,
presents
reprint
of
f.
the
13
which
fragme<nts
from
(Cat.
is
the
II,
Oenizah;
another
it
fragment,
according
that
to
cod.
Oxford
piece,
2642'
ib.,
37,
where
is
rightly
contended
the
second
30,
derived
from the
previously in
flVwIlfS
T)!:,
H, Jcrus.
(C^llfin
'
-,
78
of
it.
afforded
by the
name nn
whereas
as
Hushiel"
It is
names of
true
respects
that
sible
I
many
is
thought
desirable to present
in full.
details.
impos-
on
this occasion to
go into further
If,
then, this
its
way from
Messiah
Italy to
Germany and
the Rhenish
jews were
year 958,
we can
easily
understand
how
they
came
known
there, or
value.'*
II.
Palttel-Jauhar
One
the family of
Ahimaaz
is
that of Paltiel,
who became
his influence
on
his coreHgionists.
As
54-57)
is
based
in
on
Still
another text
is
found,
as
indicated
above.
Hckalot,
ed.
p.
Wertheimer.
24.
Horowitz.
i6.
KnpTlir KnEDin.
160'',
I.
M.
1889,
is
11,
No.
when
codex
in
Casanata
174-.
cf.
" Thence
1870.
"^
p.
112.
13. n.
and
20,
n.
*;
XXXIV
p.
132-
Mcgillah,
10,
1.
1-4,
Academy
Jerusalem.
MARX
takes
79
Kaufto be
mann
a
He
him
De
number
of traits in
to
men appear
militate
a-gainst
such identification.
is
hesitation
makes use of
Xagid\
first
Poznahski",
Nagid, thus
Goeje.
De
By
it
left
unnoticed
I
and which
is
entirely independent of
Ahimaaz,
deem
and Jauhar
it
This account,
in
is
true,
partially
obscure
it
agrees,
however,
details
much
petrated by Ahimaaz.
We
find
in
it
in the
Parma MS.
with
of the
Scfcr
Hasidirn,
545,
connection
to the '':ic3n
an
extract
is
wherein
nar-
rated the conquest of Oria by the Saracens (925), the slaying of ten scholars of repute and the enslavement of the re-
maining ones, of
whom
Paltiel
:
was one.
D"l"'''1t<
The
n:n!:;o
l^y^
nati'J ^'N^oi'Q
fif.,
and
ZDMG.,
L,I,
43O
ff.
* ^ *
ZDMC,
JE.,
lb.,
\',
LII, 75-80.
6i.
68.
REJ., XLVIII,
Ed.
Wistinetzki,
145.
Berlin
1891,
152.
g^
.^HF,
-S^K
n:ni
""'i'^"
'=
"'^^
n, n>^:^ n..K
^^o^^-
n k
v^
n
^^^^^
'
,,
'"'^''^
'^"^::: :;
' ^^^^^
""'now,
.,.
raltie,
was taUen
f,ni Oria in
I--'-^^'
captured at
sea.
Cntruli-ewasanoM^anwhosa..^^^^^^^^^^^^
Pahiel,
"Woe
ayest become
>
^de, that ,t .s ,n be unto tbee, for sent nrto ex,le. great, that we are
tl
Read
n^:iCr2
fnosquef
MARX
to the top."
8l
And when
cian,
man
that
was a
skilled physi-
his
name.
And
physician.
Now
this
Paltiel
medicines.
After
ill,
many
his
King
fell
and
to
And
men
send
unto Jacob, but they said unto him that he was dead.
he asked whether he had
Paltiel
left a
And
Then
unto
son or a disciple.
said,
Then
him,
''I
and thou
"This
shalt perspire."
lieth."
And
man
Then
Paltiel
laughest thou at
me?
Is
it
me ?"
his
Then he
Was
the
beard
fell
out above?"
And
King was
cured, and
And
sons,
after
many
"Thou
days, the
King
died,
Paltiel.
Then
Paltiel
and become
the princes love thee, except a certain Ethioa friend of thy brother.
kill
who
thy brother.
so.
And
he did
and
Paltiel
became
Thereupon he asked from the King to build the Holy Temple, since this was covered with ashes from the days
82
thp: je:wish
quarterly review
it
only
away by
day.
And
Paltiel
the
young men
And
there-
And
made
And
name of
his son
was Jacob.
and
Now,
when
great
it
made
Jew
and the
it.
to pass the
plough over
Many
King of
pray
in this place",
and he ordered
Spirit
from on
High
shall arise
first
and rebuild
place,
In the
Paltiel
is
where
he
relations
with
the
Sultan
the
of
Kairwan,
father
of Al-Muizz.
word
is
dition to Italy, of
an
925,
in
929.
When
Paltiel first
in the con-
versation.
tive in war,
him
to
I
Al-Mansur.
believe that
we have
MARX
the latter,
83
Israeli are
cognomen (kunya) of
It is
Abu
Ya%ub, having
sition
is
rendered
well
need
not,
considering
By
this
means
was sought
to account
the stranger.
found
in
Arabic sources
having
been
refused
him
no
a
by
other
Isaac
inquired
in
whether
there
was
phy-
sician
Kairwan.
Upon
Ibrahim
learning
that
young man
in
by
city,
the
name
of
had
be
just
arrived
;
the
the
he
ordered
him
to
summoned
and
medicine
to smell.
The
no posi-
tion to
know
With
In both a young
in
summoned
obedience
to
is
regarded as a disciple of
Goettingen
other
Geschichte
der Faiimiden-Chalifen,
1881,
96.
84
his
true,
the:
conduct
it
is
by
the
latter,
though,
it
is
remains
whether
the
body-physician
him simply on
the
ground of
justice.
It
may
be
has been
I
made
to apply to the
person of
Paltiel.
find
Muizz by
his
chief
supporter,
an Ethiopian.
The data
reference
may have
at
Alexandria^
Temple ap-
On
we
only
of
in
the
the
fact
the
government
in
had
person
been
of
placed
Jacob,
Paltiel
hands
of
Jew
the
the
son of
Paltiel.
and
selves
Mohammedans.
which stands
Thus
in
removed
the
greatest
difficulty
the
way
of identifying Paltiel
Nagid
also
falls
to
the ground.
Nagid undoubtedly
vizir'"-
nothing short of
Ibn
Killis
to
whom, according
to
was ceded by
Who
is
this
meaning
of
the
same
SK-.DtT
title
'"I it
borne
by
in
Samuel
r|C?2n
,
TUiH
DnSin'?
Petersburg
'^
1902,
/.
50;
77.
it
is
to
be regretted that
De
Gocje,
c,
MARX
The
85
two
vizirs to
The
Ahimaaz
less
was named
Samuel, no
The
above
all
origin of the
account points to
connection
Italy.
This
is
favored
by the
with
the
excerpt
from Donnolo.
The
hence
it
is
them from
Italy.
Pre-
is
responsible
Lombardy.
sonrality of the
is
Chronicles of
of
Worms,
the disciple of R.
our information
The
memory
in
;
from
the first as a
Mohammedan
When
De Goeje
identity of
as
degree.
86
The
Sefer Metibot
Among
the lost
to
Book
is
cited as
more frequently
'd ^yn*
D:^',
and
11, s. v.
it
to R.
Hai
it
Samuel
b-
Hofni.
Meklenburg' regarcks
as
Geonim.
in a
most
he thinks
exegetical
notes
of
methodological,
the heads of the
halakic
and
character"
made by
Kairwan.
this
An
in
book
previously
been
the
leads
to
results
at
variance
with
all
opinions
a
mentioned
consisting,
above.
like
The
and
Sefer
ge-
Metibot
dolot,
was
of
code
the
Halakot
excerpts
the
from
the
Talmud
single
adducing
in
occasionally
opinions
of
Geonim;
and
f3"3.
con-
Abbreviated
throughout
to
in
this
paper
R.
to
f3"D
in
Additamenta
the biography of
Hai
D^Dyn
p.
'1132,
100,
1831,
6.
92;
conip.
No.
MGIVJ., IX,
181.
I,
col.
357-58.
He
is
followed by Benjacob,
DnBDn
'
I^IN
p.
389,
No. 2616.
D'^nnK*?
p.
DJ1
n.
D'JIJrKlS ^n-^.
22,
m.
71.
St.
Petersburg 1886,
28,
n.
73;
comp. also
*
16,
and
Sefer
p.
27,
n.
He
combines the
Metibot
ed.
with
the
n^'CTI 1BD
p.
mentioned
is,
in
the
Commentary on
^
Chronicles,
Kirchheim,
36;
/.
there
178,
howerver,
i.
nothing in
*
common between
I,
them.
1909,
Comp. Ginzberg,
180-81.
c,
n.
Ceonica,
New
York,
Ed.
In
of
thi.s
paper
edition.
//.
with accompanying
part
this
STUDIE:S in
trast to the
GAONIC history
it
MARX
8/
the Palestinian
Talmud.
with
we
know
at present deal
to
which
The
of
as
to
large
majority
of
these
quotations
consists
simple extracts
is
halakic
accordingly
are
frequently
It.,
in-
pD2
'12
Syai
comp.
c,
33
c,
42
h,
Occa-
own decision, as It., 63c... Whenever he does not ni:: xno^n nnD ''n^ incorporate a Talmudic passage, we may accordingly infer
sionally
It.,
j<^i
Sa
o^'ni
n^nn
also 37
xn^Si n^bi
c
ynt^'tti
...m^n>
y?Dt^ol
mi
It.,
^n^''
idx; so
'DV '^3
r]'b
xn^non
d"2^.
More
13
f/,
where we read
2r\22 D^^pno.
the Palestinian
Talmud,
the Palestinian
once,
and
in proportion to the
is
niscences
Poznatiski,
Studicn zur
ZfliB.,
gaonaisclioi
Epochc,
I,
Warsaw
i9-.^5,
and
my
Additamenta,
XIII,
70.
" Inserted on
in
3
the
14th century
the
b-^2 b
Sulzberger
of
the
Collection
of
Seminary,
identical
which
with
Cat.
contains
fol.
edition
and
is
is
probably
Rabbinowiz,
IX, 66.
The manuscript
homoioteleuton.
It
not
through
In
be
many
used
a
has
undergone
for
collation
and correction.
could
text.
great
advantage
the
purposes of
cor-
As
specimen,
the
noted
by me
casually
on
margin of
my
copy of the
printed
may
be mentioned here:
88
It.,
IT, a,
14
c,
21 a and 45 d.
From
was
we
The
Palestinian
Talmud
is
It.,
2 d, 42 b and in
Nahmani on Kid. 59
MS.
B. batra 11
a.
Edition
II*
^:im
nitt'
...mtyT ../
Di'ja^
nn no
'j^m
ifspo
...xitri
...fitrnj
21
"ifi
14b
pnn 'Op
'jittTi'NT m2Tttn2",
*7irn'KT
nS'sc nmtrnn
K-insf '.2'm
16
17 a
'r'tyn'KT
"
mr'jnn
mSn; mrSnn
"n
n"2 \vjr2v
V'T lVf3 K2KT
xni'?'.-!
n2f3
21 o
de'jw 'iS
'-iS
34
34
fc
neon nn;nn
':Bn
TiBon nn;ni
'-iz
p
V'T
'?K",f3t:*
'12
380
38
c
'10 K2KT
T'm
mSi
n""!
NDi'jn 'piDExSi
tr"i
"
p'pDc
39 d
So he
is
^ Miiller,
Responsen
der
span.
Lchrcr,
29,
n.
15,
has
conjecturalVy
emended
of R.
<^
manner;
is
D'lTnn Klip,
Moses
b.
the scholar
Hanok!
parallel passages fol. 44 d
Comp. the
and
D'"l>tS*
HHO on mZlD;'
^Sf
in Alfasi ed.
'
Wilna.
sc.
of Alfasi.
is
Of
paper
of
MS.
20 b-34 d
of
the
the
printed
Tlie
copyist
a
notes
on
fol.
3 b
that
leaf
manuscript of which
was
transcript
had been
partially
destroyed
by
mice; on the other hand, he did not realize that in that copy two leaves had
been
interchanged,
fol.
1.
38
a,
1.
from below
38fc
end and
fol.
42
a,
1.
from below
42
b,
in the
passages in question.
Cat.
from
Rabbinowiz, IX, No. 67; some of the following variants and corrections
his
MARX
very limited."
nil r]'t2^^
^hjd psj
89
I
The number
of gaonic quotations
in (i
)
is
Jt.,
24 a
p^
D"3i
p-iv.
^:3ni<i^>ppynti''m^orni j<n>Djn
to
b'^^'ch
fl^n
According
Halakot
20 b
ji^ii{in3
impS
nsDn
impSw
21 a
-pi!?
inz 21 10 nniai2i
22
'^-
pDe
mz'^m [xnx
ixnp ]ini
ni
]uz]
^'nh
ixop
'i'?
[Mnn^nai]
..V't
nnr^'nm
'fi'^a^n'
^i<=
D"itt*r3
m3i32i
laxi]
n^r'jn^i
f):S'no nipBT
V':??
i2n?3n ^nn
23 d
p'jisn
miSnn
[^^xn]
n^-n'?
.12")
'nm
nriKtr 'i^n^i
no'?
N'^nas'i
V'T ['iKH]
*,ii3i
n2ia
mxDi;
D'ic
nc'.'DnS
'nS^a
Ji"n2
Dioy 21 S2X
Kr221X 21 101
n:^'
'aS
ptt'nj
n3ic'n2 2pj?'
'-I
nyni] S"t
[r3"s
'"n X12D1
2'ir'nD'
"132-1
neS
po p
[pnv'j
2-in
njtron
Fo.'.
noi m2m'n2
incorporated
in
dio;* 211
46
of
the
ntJ'Q
'
MS.
^^^
contains,
'^"T
]f3nJ
1.
12
matter
Ittiir,
20
II.
^^2 beginning
HaTItt*
with
n2pii'2'
nxnn
The
last
leaf
contains
'-)
::-in
m2'7n
at
the
important
how urgent
Kven
this
is
the need of a
new
edition of
is
tlie
manuscripts.
the keenest
ingenuity
insufficient
the
purposes of
emending
" Passages
likely
55 t ^;^-.,;^f3^
to
Nn'7iN'w!*2
and
xr2M01
III),
p.
6.
n2rJ'n2 very
No.
have
no
reference
n'12'?n
h^;
our
book
at
all.
"
mSn;
IOKD
(reprint from
;-|.in
7.
90
Gcdolot
is
ib.
y^3"i
nj?
iriNi^ro
226
&, ed.
\'en.).
A third
is
quotation to which
important.
much more
We
read
fol.
16 c:
Fol. 34 DJ
c,
this
passage
is
pi
nitJ'^^iJ'n
Kjnn3n3
is
'i3
It is
regrettable
in
MS.
men-
of the
are
d"D
or an entirely different
work"
the
is
meant; nor
tJ^KI
we
in a position to
is,
determine
who
nn^tJ'^
tioned
father'' is
meant or whether
-^yl^
we
po^
from a responsum.
Gaonic Responsa,
HT'J'^n
is
also
p.
found
273.
in the
ed.
Harkavy
In
we
read:
ni
nn^JlD
bv^
b2i<
conse-
work
nxiin
in
,
to R. Hai.
II,
Against
has
this
supposition.
to
Bodek
in
143,
})ointed
the
reading
found
R.
Nissim's
" Rapoport
'*
failed to
notice
that
It
is
certain
that
the author
in
MS.
that
of the
Wp'nj,*
>2"Z
r2"2
employed
by
him
elsewhere.
Meklenburg's
supposition
denotes the
The expression
1i^-1
In
is
peculiar;
''i'yra,
is
MS.
D'pn^
Leghorn
MARX
the end, and
commentary on
Alfasi,
Mek-
D"n
nimx
b"t
I,
54,
.fc<n
307.
In
all
three
V'T
passages
the
quotation reads:
nn^DD
to
r2"2
bv2
mn
^nxVD
px:
in
^'r
//.,
(or
spite
un^).
of
'n
It
is
inconceivable
Harkavy
all
this
can
propose
bv^ibl
how amend
is
Nahmani
mentioned
^xn
[x^nntr]
nn^no
also
14
in contrast
b.
Gaon
it
occurs in
Nahmani on
in
Gittin 63
Nahmani on
Hofni.
Gittin"
first to
attribution of the
Samuel
21
'D)
The phrase
is
nn^non
'02 ^JSn
^^?:,^^
pno
pi, however,
'".
prob-
ably to be
emended mTn?3n
the passage,
in
Harkavy'** pro-
63 b
^DK^'D T'
through misconception.
in
We
like
fact that,
Rab and R.
R.
Hanina,
R.
Hai
Gaon'\
Alfasi
>"t
and
Hananel,
bi^)^^
i<b^
\)i<:
>JEn
3m
2n2
nn^DD ^ym
nD^n XJ^^n
i^r2
nm^^
li^'npn
''ni:D
31
i'^l n^DXpl
V'c.
" In mU'tt*
tt'On,
Sulzbach
1762,
fol.
74b below.
/.
"
^*
c.
we
Nahmani on
n"2
^'^
'3^nnnhl
msmnn
22.
is
^^
Thus
R.
Ihii
here at variance
witli
the
r3"D
n.
I.
--
The passage
more
fully.
is
also
found
//.
17
a,
K.
Samuel are
given
92
is
by
R.
b.
Malachi
Hofni,
Kohen
thus
as
quotation
from R.
Samuel
who
would be quot-
Nahmani himself
It
tt"D,
and not R.
S. b.
Hofni.
appears to
me hazardous
to conclude
on the basis of
Such
codes
'\
the present
is
also in the
I
y^n ^CD
which
//.,
of a
h,
Lastly
that
38
the opinion of R.
Samuel
b.
of D"D.
On
will there-
d"d
b.
Hofni
Nahmani
as a Gaoh.
is
Equally doubtful
the use
made by
is
Alfasi of the
o"D
as N'^nt^non
),
,
(^"T 3in
nvd ^12^
nU'TlD ^yn^
with the
especially as Alfasi
frequently at variance
h,
ci'^D
comp.
It.,
31a, 42
45
(/.
Of
course,
occasionally the
ion of both
cited
is
two agree,
(
as
e. g.,
It, 21 b,
rejected
\b
nnn
N^l ).
Frequently, theo^D
the one,
now
now
the other
being
named
In
first,
^'
T^IT
fol.
40
31;
quoted by Harkavy,
ad /ocum:72H
n.
y2t)<
in N"2B'*1
"lOKpi
nn2 pcE
place of
[r.
'jBinj
net:
it
is
]z bxiDtr
'-i
^n
mr
pDB
mrSn
Sya
^T^ nzSn
in
KiOn 'm
-1 hz-
probable that
is
the
DirSn ^nd
in the
in
No
importance
It.
to be attached to this
and Nahmani.
...Ki^'ifl
Harkavy should
7- on
p.
therefore
R.
S.
^* ^^
have
ascribed
the
sentence:
'11 -1
to
b.
Harkavy,
J"OD,
c.
ProIiiliitiiMi
III,
fol.
36
I\'.
cl,
cd. \'en.,
1547.
fol.
"
mstn
'D,
5^. <>"
r-^
t-^l-
Leghorn, 1745,
45
C/-46 a.
MARX
in
93
which
43
b,
If.,
b,
\2
c,
16
b,
24
c,
45
decision
rejected exactly as 33
all
a.
Though
of
that
positive
criteria
for
determination
I
the
date
shall
of
our
author
amiss
prove
in
futile,
take
date
it
we
not
go
placing
the
of
^"d towards the end of the gaonic A later date is, to menperiod, hence about the year 1000.
the composition of the
tion nothing else, precluded
by the
title.
The apparently
Talmud" renders
in
extensive use
it
made
of the
Palestinian
Babylonia,
in that
though
must be granted
and even
must
also be
remembered
that the
in
works of the
circles,
known
.
wide
which
the C)"D
This
latter consideration
Kairwan
as the place
where the
know nothing
of our book.
Moreover,
almost
all
Nahmani and
ondary
Parhi's
Isaac
b.
Abba Mare,
sources^".
Thus
from the
it.
//////'.
viz. p.
i6t
" Ginzberg,
2*
/.
first
to notice
Comp.
tlie
of
Poznanski
70-71t<)mi).
mentioned
above,
::7-3-,
and
my
Additamenta
in
ZfliB., XIII,
^ Concerning
*"
Ginzberg,
/.
c,
180,
n.
4.
Jerusalem
94
THIv
= It;
to
to
322=//.,
i
;
Id.
Of
the
two
citations in
the^Dnnn
The one
'D^^-
one (VI,
fol.
40 J) goes back
citation"
which we
R.
find in
b.
Aaron
is
ha-Kohen's D^>n
also
mniN
Adret,
''"
and
in
Nissim
Reuben,
found
in
b.
Nahmani, from
no
whom
R.
Solomon
so
likewise de-
rived,
long as
are
forthcoming
in this as
named.
There
re-
Pardes.
deem
it
we
its
shown,
regarded
Babylonian
authorita-
Talmud
tive
was
in
in
those
days
even
Palestine.
With
the
Palestinian authorship,
on the other hand, the use made of the Palestinian Talmud and the slight popularity of the book go well. Of the authors acquainted with the c''d, Nahmani lived at a
period of his
Not
life in
later
=^
in
the Index,
p.
of the opinion
there.
It
b.
tliat
the quotation
ninV^Tl
cited
in
the
Ittur,
ni^pip nV20.
R.
Moses
very l.kdy
""
nonn
iV.TJ;, Venice.
note 26.
p.
See above
90. 91.
See above
Is
p.
wanting
c.
4.
in
Schlesinger's Index,
"
=>
dmh niniN
II 6';2
3
.
/.
n.
Comp. Kpstcin. MGIVJ., XL\II (.^o,). 344 (the responsum treated of also to ^"^^ on n"l IN" an,l S^^q^ miSnO D'aipiS, fol. 22 c; comp. aLso Ma'aseh ha-Gcouiw, 1910, p. 37) and pjjn, VI, 69-73; and on the other hand Aptowitzer, REJ..
there
was known
the
In
connection
likewise point to
.5
a,
Palestinian responsa in
b.
30
a,
69
/;.
83 a and 9.
Comp.
p.
also
Kobak's
n.
2.
pm-i,
\I,
124
ff.;
Cconica, II, 50
ff.;
MGIVJ.,
XX
(.871),
,24
MARX
;
95
the
same
in-
may perhaps
vestigated
it
remains to be
whether
expressions
niTti'M
"'K'Ni
in
this
I,
work,
33
a,
not
met and
with elsewhere, as
nn"'t5^''
ni3"it:'n,
52
d,
tJ'KI^'"
15 ^,
may
Once we
originated
identify the
there,
we may advance
the
step
further
and
work with
Compendium
of the Palestinian
b.
Judah
made
Jeshua
states'": >n^K."i
may have
is
taken the
title
"Book of
an
to
the
Academies",
tive
;
which
general
the
enough,
as
appellaits
he
designated
all
work
according
con-
tents.
At
events
it
appears to
me
Halakot
Gedolot.
subsequently
found partial
Mar-
Museum,
Jt-,
II,
128, that in
1462 an
Comp. i<n2^nf2
b,
ti'^lS
h,
42
c,
45
c,
54 d; Res(u>iu<;a
1-
pl^ njTtT,
'K"i
foi.
26
II, 239,
21
xni'Drs
HT
f.
;
Halakot gedolot,
ha-shanah
saw,
the
Hildesheimer,
p.
483 n2tr
B'NI CPITB
Alfasi,
^,
'ok; Rosh
17^
44
ed.
War*1f3S
Babylonian
Responsa,
It.
ed.
Lyck,
No.
45*',
is
p.
19,
tT'l
Kri2'nO
II,
2d, mention
latter
made
of
p*2*r31
JIH-O
to
(Tm-'jDT
the
but
knowledge of the
ih.,
the
author
probably
owed
18
c,
who
been a member of
France.
returned
ff.
Southern
Comp.
Epstein,
"*
MGWJ., XIJV
'D
,
(1900),
289
St.
nVlJ/n
Hence
it
ed.
Markon,
Petersburg
1909,
149.
150;
comii.
my
review
*'
that
Isdac
b.
in
any^'
No.
51.
of the n"!2>nD
hv^^ KHCi:.
96
unbound copy
hoC was
sold in Corfuis
PecuHar as
the
name
;
of the book,
it
oscillates
between
nu^DD 'Dand
burg's
j<nn^n^ 'D
proposal
or the
to
effect
according to the
Hebrew
Thus
fc<n2^n?D;
the
the
above mentioned
nary differ
edtion,
MSS.
Xew York
excerpts
Semi-
in this respect
more than
anD
a dozen times
its
from the
by the
formulae
to say
im
...nu^riDn
ini
...snTno.
title.
It is difficult
how
a
to
the
work received
by
of
its
Was
did
the author
desire
to
perhaps
])oint
title
Babylonian
the
birth
his
and
he
source
knowledge
holds
that
through
the
the
of
his
work
:"
Ginzberg"
gaonic
opinions in the
as i^nn^nr^n
work were introduced by some such formula this expression, however, is to be met mti^l
;
with nowhere
in the
known
citations; nor
is it
permissible to
38
b,
is
found
in
mn^no
'D.
In closing,
may
as
am
familiar
am
"^
fol.
21
c-d,
ed.
Warsaw,
118.
is
297;
it
is
wanting
in
the
Index
in
Buber's
Introduction
to
Ha-Orali,
of Indices
The
circumstance
number
sufficiently explained
by
its
peculiar
title.
Hence
it
is
may
be
c,
180.
Indirect
citations
have
not
been
included.
MARX
my
9/
attention;
my
book.
only, and,
only
]^pi]2)
'>jn,
ci-
DDID
the
fol.
27
b*\
It is,
howfor
unnecessary
to
copy
quotations,
which
the
most
part
are
well-known
Talmudic
passages.
by
the
author
might
go
long
way towards
;
defi-
book
we
investigations.
The readings of
passage
is
wanting
in
The
above
find
it
I,
a,
y
c,
c,
yd, 8
a,
a\
*"
11 b, 12
c,
12 d, 13
in the
a,
13 d, 14 c (bis), 15
refer i-ed to:
15
(bis),
^^21
MS.
IDNI
I^K NDDTIO
mpimm nnnpn
hz
liS
idki
h^
:bH'\v^
i:'?
i"y
rn'osn nx
imDK nn
*'
ht
iotn
tt'"n
-^nprz
ij'
mtay
(i"
I,
Warsaw
reads here:
ntt'
nn^oS
).
'f2'S
iH D'n mZ'DD
h'jzh
'i'm
the place of
h\i:in n^n.
98
16
b,
17
31
a,
b,
G?,
21
a, b,
Z7,
21 h (bis), 21 d, 22
a,
c,
24
38
a,
24
c,
24
d,
27
b,
29
32
33
a, b,
;
33
c,
c/
34
c,
37
^
c,
39
b,
42 &
&,
(&w), 43
55
^,
b,
43
44
45
45
II,
(&i>), 51 a, 51
51 d, 52
57
a.
58
63
c,
64 a
27 & (&w)
ed.
on Alfasi,
Wilna,
D^tJ^:
No.
3,
la
35"";
I^pnJ,
No.
2, 21, 33,
37", 51;
Nahmani
Id. in
in the
D^tJ'n^n
on
po:
63
b,
66 b;
pK^n^p
11 a;
and
n,iT
muy
fol.
21 &;
the end ( 52)
;
nnrn IQD on
pD:i
IV towards
R. Solomon
P. S.
b.
Adret
in the
this
D"'B'n^n
on
niDn^
I
109
&.
Since sending
have
re-
some of
the difficul-
Prof.
Biichler
(Nov.
1909) was kind enough to look up the reading of NahGittin 66 ^ (above, note 17) in codex
b,
mani on
55, f
.
Halberstam
lOi
^:Dn
[p] pN:i
;
h^yo^ pi piD pi
quotation
there-
i<''nn
'D3
^^yon
the
Talmud.
19) cod.
nriD
Nahmani on Baba Batra 11 a (see note Hebr. 75 in Munich reads simply: (read una)
In
pi
nn^non
i?y3;
the
word niDDinn
is
me
The word
is
evidently a dittograph.
the hs^^s
As
is
to
(see
note
29),
it,
Mr.
Albek,
sent
preparing
2,
new
the
edition
of
kindly
who me
oc-
(Nov.
"^0
1909)
166.
following
passages
quotations,
in
which
Jt.
Many more
to
may occur
list
many
passages in the Ittur are repeated in that very book and recur also in Nahmani.
I
repetitions in the
given above.
"
amount
the
In
to
Baba batra the notes peculiarly enough are not numbered; they
12.
last
note
is
numbered
as 28, in Sanhedrin
first
as 45.
to
MARX
f.
99
npnv
niD^n
(Cod.
:
Carmoly,
205 b),
and
pna^
21 ^jm sna nu^n^ bV2 pnp"n W'on'n bv r^p^'^ ppDis px min^ 12 ^niok^ )b^i^ jno did^ nm nn ^3 in^^n-iD bv ppDis ^jnns ^yn
n psniK^
npo
^31 "i3i
IV.
I.
Of
first is
of considerable importance, as
gives us information
It
belongs
the
Codex Steinschneider
29,
which
for
the
most
The
is
conclusion of the
to discuss
originally,
from Fosat
propose to publish
MS. more
MS.
.
D^orD
in
In
connection
review
I.
of
Bpochc
com-
paratively short.
It
was the
letter
in reply to inquiries
Nissim,
who
it, it is
is
desig-
nated as nann
Talmud
To
we owe,
as
is
well
known,
lOO
the
famous Epistle of Sherira as well as a few supplementary responsa. We learn here that he likewise prompted the
composition of an Introduction to the
Less clear
is
is
where mention
made
b.
is
Joseph,
who
is
who
otherwise quite
that
unknown.
visited the
The
latter
Academies
Gaonate,
The
him
for
some purpose,
since he
He may
academy were
were
to be sent
and
to be addressed
money
as well as R. Jacob's
his agency.
myn
N^l
I^J'y
p.
According to a
R. Samuel
b.
Hofni' sent to
in
Egypt by a
a plausible
* 2
pii^x,
who, according to
2,
n.
f.,
XIV, 308
to
ter's
3
n.
57,
Stiidicn.
to
where a reference
4.
Cat.
Oxford
II
2877^
"
^*;
2875"
ought
be added to note
letters;
in
the
first
MARX
01
academy
at
beginning of our
letter
may
MSS.
at St.
Petersburg.
)r\::):')
^d!'
irn:iK^D
inivr
-nii'K
)b
npy^ kj^ii
no
^my
ijnnn
tj'^x
inn*
r]2'^'b i^i^ bv
^^?1
'ID
nten
^^ ^d
i<b)
iib it
^iDv jnii
no p
lUD
^^
djoj^i
iJinn
D^o^n
'ln^<1^1
in^nni inoDn
2^^) nninn
^nio inxvn
inn
inn ^o^n
ni<
yiM
n^^^n
>D
ni^n:
n^^b^b
nr]b
nrnn>i
nxn
i!?
nnj<ti^
nrib
nwb
n""
nr\':^b
vn inn nx
Tynn
myn
k!?"!
itj^y
ii^oi'o
D^m
nnnn
nmtj'n ijnns
ni d:
in n>n ax
"iioirin
^>t?n
iJn:^ ijian
(i ^) n:n
no^i?
|no
nm
oil
tj'^jio!'
iitj^n
Dny:^
pi^n
D^^^yoti'^
\wb2 an3
^onin
I'lpp
^D
i^^dni
nn mio
k^jid
Kin
ntj'K
vni^^i'm
vnoi^nm
D^n^x
nvici
lot^'n
nti'o
t^nyotj'n
nytj^ i'^o
r)T
i'y
nnx
ii
innn^
t^ini
iniN
D^n^it^
in
p^nx
^2
ni vbi< t<vr
Dyo3
xi^x
nnui
ini:i"'K^yi^i
inmnn
P^D^
nn
nmtj'!'
nxT
D35i>
nn
^n
nnn^
Dnoii^tj^i
D3>ni!5Ktj^o
i^bn^
noN
nm
bv onoor
nn
ytJ'^
ivb.
2.
R. Hai's
poem
for circumcisions
is
derived from
fol.
it
of the
b.
Ephraim
p ynn
owe
102
Kohen Dr.
for publication.
poem addressed to an otherwise totally unknown Hazzan Abraham b. Isaac b. n^pbo is derived from
3.
R. Hai's
MS.
in the possession of
use a transcript
made by Mr. I. Last. The acrostic of that the poem does not yield the name of the author, but concerning of the gentleman to whom it was addressed, whom the now missing conclusion of the poem may have
The MS.
:
contains in addi-
poem with
as
V^^
'n^^
n^y,
well
prn
third
with
undistinguished
acrostic
^)b jxi'ntr
beginning
with
n^D TlD
^XtJ^
nno
nn-'^D;
a verse
is
is
tl1^ \i<br]^
DXn \idno
noted in
in the possession of
Mr.
XIX,
738,
by the
late
Mr. Ernest
Worman^
The
fact
significance of those
two poems,
irrespective of the
to the
that
we
learn a
gaonic
exception of the
poem on Ibn
the
by Magid
in
m^SVn and
No.
poem
published in Gconica
II,
JQR.,
XI,
315,
449.
I,
Poznanski,
Studicn,
49;
comp.
ib.
50.
Index,
s.
v.
Sahlan.
2738" acrostic
28751^" probably
Ss 1^X1 IkShC
and
12nm
that
q^Sx
DHISX 12
jsSnO
]in"l2
]in"l3
IxSnC' occur.
In
hSd
C'N"I
is
it
to
be supplied after
Poznanski
(letter
of Nov.
in
cf.
24,
is
1909)
thinks
possible,
lann
that
(3
nS2
CS*1
iSShD
nn"l2,
28752
and
^-
Dm2
Schechter's
Saadyana,
8.
MARX
IO3
which we possess.
to
been ascribed
him
in this
it
province
spurious.
knowledge,
may
come
was rather
undoubtedly
last
when
examined, we
recover
many another
piece
is
Gaon.
nin^bo
irij
In cod.
Oxford 2852'
2742''''
Hne of
his
r^bbi^
ijm
rwn'bc
^j^n
In Cod.
a piece'
ascribed to
"imi
which,
186,
and
The same
acrostic
is
contained in Cod.
Oxf.
2742"'"
and
is
in the latter
MS. two
nin^^D
the be-
ginning of which
TEXT
r\2m
b"\>\
n: ^^NH i hp
^^n
p
^s
nn:!' loy
13-1
'r\
:Dninb T
nninn nisnim T
nin'So
by Joseph Ibn
DtJ'NiD
Catalogue, II,
col.
327.-11
is
noteworthy that
Abitur follow here upon those of Hai, just as the responsa of both men have
come down
*
to
rnllOB'K Avignon,
fol.
33
i'/
Zunz, Synagogal*
Poesie.
c.
104
Dyv
V nnti
TEXT
ffc^n
iJjnsi' "ins
'n DtJ^
^y y'T
!"ia
noxn^ iH
ncai
neb
nc'i ^nvn ^y
nnnn: u^^nj
(To be continued)
Davidson,
since
Franz Delitzsch
ment of
post-Biblical
Hebrew
poetry.
memorable work
(Leipzig, 1836),
of
ancient
to light,
Hebrew
and the feeling was current that the time had already
ripe for a similar
become
work on a
larger scale.
But with
come upon
new mine
of Jewish lore
is
thoroughly ex-
poetry
or risk
will
its
history,
being premature.
self
The
his
shown us by
in
With
we
cannot help but value even the smallest contribution coming from this ancient source, and
it is
'
fragments at
my
disposal.
I06
I.
to
draw our
whom
Abraham Anaw." In this passage Yannai is named before KaHr and is described as ''one of the early sages who composed Kerobot for every order of the
year"/
still
engaged
in
his
him by Zunz,
poem
""Jix
D^nnm
from
nt^s
the composition of
Yannai the
refrained
Lombardy
As
in
poem
itself,
that
it
was written
vn"iD2.
Cf.
1829,
III.
ed.
::pSn
'Sac
Buber,
25:
D'ODnn
U'^SI
(
H'ntr
'xj*
n
a
'>'\r^
Hitrn
SdSb>
also
"IIDI
mo
by
h^h
nianp
Anaw,
D':iC'Sin.
niOJ,*>
This responsum
was
published
Landshuth
miiyn
he
it
102)
from
bought
MS.
the
D'JIXJJn ntyj,*
by
Zedekiah
which
says
to
was
by
is
be found in Ncubauer's
Prof. Marx found in the covers of an old book two MS. leaves, one of which contains the above responsum, but is no part of the cpSn ''?2C,
the
as
It
has
also
the
important variant
"1
Cil
noB h^
Perhaps
*
''
msnp
D*iD
ts'^ci
7^^1^
of d'Sj-ih h^h.
nC^fS.
n?3n
VI
note
(1841),
25.
it
is
codex Miinchen
69.
See
Zunz,
"
responsible
for
the
legend
about
R.
Amnon,
the
DAVIDSON
^^j>
IO7
in acrostic/
Later
nxi^Dn
it
that the
poem nn
TK
d^d:
found
in the
Yan-
way Yannai
spelled his
name
But
it
is
This
compositions of Yannai
it
In this connection
may
Mention of Yannai
Litg.,
28.
is
also
found
DT33irN
in
Saadya's
n"3
ibid.;
This poem
is
found
in
in
^irijOD
inno,
Cremona 1561; Venice 1600; Vienna 1823 and Hurwitz, Amsterdam 1717.
*
'QBTI
'JN^'SnU'N lUriD
stanza
Leghorn
the
]'N
is
1856,
10.
His reason
'1US
in
is
the
pi'^jiQ
or the
completing
of
poem DTlOPII
'31N,
which
the
begins
refrain
else
with
words
'Xna.
rh'h
I'icS
this
p2T
fits
well
as
is
with
nn
could
riTSn
But
the
hardly
any
proof,
any
the
one
have
done
same.
8.
Rapoport,
A.
however,
of
same
opinion
(nUOn,
Wertheimer in nSc'n' ^3,3 (Jerusalem 1901), 18 &, 19 a published two poems of Yannai: nn'S K3 iTTCK D'^l'tSTl I'C for the seventh day of Passover from an Oxford MS. (see Neubauer, Cat,
1863,
23).
II,
2708
(see
r)
and DliriBi TX
in
I^H
Ab
Brody
586);
401
see
Graetz, Die
19.
Anfdnge
{MGWJ., VIII,
Cf.
and IX,
57).
That
Cf.
is
i',
not
K3.
n"2, VI,
26.
'"
106.
Brody,
/.
c,
puts
him
as
early as the
107-108.
century.
"
Ibid..
1853,
2.
See also
158.
S.
G.
Stern,
ni.T
msicn
fyW
12,
and
cf.
Pinsker, p^h,
I08
p-iJKn
-IDD,"
is
the:
which
the
No. LI of Prof. Schechter's Saadyana, a fragment of an old work on the art of poetry,
in
and
writings of the
'Veil
known- Yannai"
(ciny^Ss ^sr)
are cited as examples of rimed prose.'* a doubt that there did exist at one time a collection of Yannai's liturgical
compositions
that the
^xr
-iiTno )
and that
first
it
lines
that
was
Our fragment
has three
^-\\:>r^2
such Hues:
>n
'\'\\>)2^
^21
pD^^i'
i^
dn;
mo ny
^jtk3
rs
and niD3n
tion
nmns
it
noiDt<.
It also
designated as
Dm, which
is
comto
plete as far as
words seem
indicate that
it
is
What
MS. was
is
diffi-
or melody, the
ticular lahn,
poem which
pDTD.
and a
or refrain.
Of
the
first
section,
however, we have only the refrain, as the lahn was mentioned in the preceding page, now lost, and the poem itself
is
The second
congregation
lahn
the
r\2'\'^>^
dik naxfi
pn lox and
|ors"."
But
name
of the
" Harkavy,
"
also
/.
c, 50.
occurs in a
JQR., XIV, 743; ,j<^, TM^'^n Genizah fragment published by Poznanski UQR.. XV, 77,
No. 12).
">
cursive style.
T-S. Loan, 165, 2 leaves paper, 13 x 10 cm. square writing approaching The last page is blank. There are several corrections
in the text
made by
the
scribe
himself,
but
these
are
not
reproduced
here
as
they
are of no importance.
"
Cf.
below
Fol.
I,
recto,
line
5-6.
DAVIDSON
Dm
If in
IO9
not stated.
section,
It
The
to
last
again,
addition
pieces
the
lahn,
the
proTD
poem and
poems,
refrain.
the
designated as
nings
of
larger
then
for
we
the
may
say
that
our
thir-
fragment
has preserved
us
beginnings
of
Yannai."
we
have here a part of the liturgy for the day of the Rejoicing
of the Law.
(Fol.
I
recto)
.jd...
i]
"in^D
ist;>
'ore
*
n^hv
Swsp^i
''h]m:iy2 nnit^n
ii^t^nn
mvi inn
pi
nnh^ ^h
\or\
[ 2]
" They
2)
are as
follows:
-iQx
'oj?
3)
IH'D IDC^
n2sS
pn
4)
i2cn nn
<>
23S nx
7)
m
':2
S32
jVi-Sty
iS ox
'jtx2
6)
9)
12)
>ay2 np'
nan
nx
8)
vjj,"
n'^prM tx
mo2 nyn m
10)
nosn
13)
nr3
j2'^
")
nnins noiDx
moS
1X122 'Q2n'? 2X
D'nni pixn n\
" Read
^^
in'C.
requires the correction; on the use of this word see Zunz,
The rime
Deut. 34,
is
7.
The
characteristic of this
Pizmon
follow
cated
that
The
scribe
indi-
the of
quotation
the
in
more
words
quotation.
Here,
an
early
form
of
quotation marks.
21
''-
rz
ilium ma.
mina-l-ulfati
=
to
Sec Lane,
the
scribe
I,
80
f.
''^
There
is
nothing missing
write.
but
which he started
no
'
pne'n
"sr
no 'm 22b n m^
-iirnon
b^2)
in
po^t:'
[ 3I
^n
i^33
i^
dx
(Fol.
I,
'
verso)
^J3
u.
^01
*
n^a
^n:b
n in^-ins
^mtD^
[ 4]
^my
*
'
nyn
'
^di
'ots
ir3L**s
^n!:'n:i
^p^n bv
'ncnj iqd^
"nosn
'nJ2
jn!i
inx
sJ
toi
n"ir:Dn
-iipDD
nnins
jrx
''hdidx
yrD^Ej"!
nicnD
'
mob isna
\2''
D^nni
Jerem.
Joel
Ps.
3,
3,
6.
19. 15.
3.
116,
12,
" Num.
=*
Read
mO.
II,
8.
2 5"
Num.
Job
5,
28.
" This
32
is
perhaps
to
be
read
nOCn TlO
cf.
II
Kings
Li'/g.,
15,
16.
Ziinz,
148,
No.
7.
83
DDn HCD;
n'tron.
Cf.
Isa.
66,
in ion ntroS i:n3 d'tisi nSiya ikis: n:'2 njrc i: 'S;i*1 DIH pKH and Deut. 32, i.
word
see Zunz, Synag,. Pocsie, 380.
35
38
3T
On
See
Deut. 33,
Zunz,
c,
79;
Steinschneider,
Jewish Literature,
18
at
the
end.
DAVIDSON
III
(Fol. 2 recto)
T T
38 ^'
Ps. 26,
8.
;S<x.
Deut. 33,
Cf.
Dan,
The meaning
is
1D1D3] of
Israel.
Gen. R.,
c.
21.
IV
City
New York
On
ritual
Heb. Books
in the British
Cat. of
col. 2),
was found
document
doubt.
The
piece
of parchment
is
fragment of a larger
piece which
Before cut to
cover,
left
it
the
book of which
in the
it
than half.
That
is
we
shall
line
Fortunately, however,
gap to be
filled
in reading
It
is
it,
we can make
an
official
transcript of a papal
made
at
Rome
text
The
In
I.
as follows
Nomine
D. N.
114
2.
extra
quarumcumq.
universalis et
3.
moerus exequutor
que
salutem in
Domino
4,
cum
et
ac registrata reperiuntur
expedit aut ab
ali-
1563,
imus
7.
et
legimus
et
apud Acta
ex
sub
die
in aliqua
sui parte
accepto quod
licet
9.
ad futuram Republica
rei
memoriam.
Dudum
manet
dato nostro
II.
damnatum
et
et
sanctissimum nomen
Redemptorem
hebreorum
nostrum
eiusq.
honorem blasfemias
12.
ignominias continens
iurisdictionis
infra
limites
suae
consis-
aut
quibus
se
nomen Jesu
Salvatoris
nostri
quod hebraice
cum blasphemia
et qui
studiose
exquirerentur
libros
hmoi penes
reperti forent de
15.
fide christi
16.
inquirerent et
hmoi omni
diligentia
eosdem hebreos
IV
RADIN
aut
II
continerent
libet
nisi
quomodo
Cum
ignominiose
19.
Salvatovis
cum blasphemia
aut
fuerint
reperiantur
illi
libri
reperti
tamquam habentes
21.
libros in quibus
Motu
proprio
eiusq.
dubitandi
et
sanc-
22.
contra
Christum
Redemptorem nrum
et
tissimum nomen
23.
honorem blasphemia
eosdem
ita
expurgatos
et
et alias ubiq.
24.
et locis publicis
quam
privatis
domibus
locorum habere
et tenere
rum
25.
nominaretur.
uerint
Ipsiq.
Hebrei
illos
tum
tenuerint et hab-
dummodo
menses
26.
cumque Judices
quavis
debere ac
si
2y.
et
diffiniri
quoquam
ariis
quibuscumque.
Datum
Romae
apud
stum
aplicarum sumptum ad
in-
stantiam et requisitionem
30.
et
exemplari ac
redigi
in
mandavimus
si
fecimus volentes
et
medium
31.
adhibeatur eque ac
In
Quorum
Il6
32.
quo
Sixti
utimur iussimus
et
fecimus appensione
muniri.
33.
Dat.
Romae
in
Ap
DD.
Pntibus ibidem
Scipione Grimaldo et
The exordium
most papal
transcripts,
is
recites the
bulls
and
briefs,
cum
deemed expedient or
Lines
1-5.
sons."
Cetcrum quia
difficile
he boasts of
all
titles
self held,
examined and
read,
of
erasure or
cancellation
(lines
This refers to
marking documents
etc., in
whole
Then
letter or brief.
Of
clause
document before us
is
is
declared to
Ceterum quia
difficile,
effect be
It
is
granted to
as
would be granted
the
original.
Sixtus
tonio Bruto.
Who
(1.
29,
sumptum ad
instantiam
was
But
which
it
is,
itself
chiefly attracts
our attention.
IV
RADIN
II7
runs as follows
breorum volumen,
1.
9;
lihri
huiusmodi,
1.
to possess
same
whose duty
such books
is
expressly or-
may
The
bill is
is
tantalizingly absent.
Who
cil?
is
the pope
who
issues
it
and what
relation has
many
and coun-
Two
viz.,
the
men7),
1563
(1.
which
falls
We
us.
shall,
however, look
in vain either in
special or
The
Magnum
Bullarium
Romanum,
in
put together
1867
at Turin, con-
the
is
Nor again
nor
to be
found
in Stern's
Urkundlichc
Bcitrligc,
in the
numerous discussions
Il8
ject.
We
and
it
is
new and
un-
we must determine
Talmud, fostered
the rela-
The
apostates,
chiefly
by
the beginning of
But on March
In-
dex.
(cf. Graetz,
IX, 3rd
ed.,
Breslau, 1891,
p.
Talmud without
and
and
Talmud.
liminary censoring.
if the dates
mentioned
(cf. Graetz,
7, p.
167,
and
8, p.
is
December 28
28), that
to.
it is
make
December
28, in this
itself.
it
document, to anything
than
As
it
stands,
to connect
it
would seem
IV
RADIN
II9
the
as
it
Magnum
was
in reality a general
This
document,
if it
in time
would
in a
Two
things, however,
make
impossible to place
is
it
in
this period.
expressly
7)
and not
in
all,
no restoration of
missing words between lines 6 and 7 can escape the inference that the document so registered bore the date
registration)
(of
December
9,
1563.
is
it
follows
obvious that
if,
had
would think of
falling
of 1562 or earlier.
The
made
that the bull of 1586 did that very thing, viz.: lifted the
prohibition of
the
books,
is
found the
No. 69.
The
in
its
regular chronological
The
this decree, in
it.
however,
is
no more a
bull
than
the
The
distinction, to be sure,
had ceased
to
be of serious
moment
in the latter
half of the
sixteenth
century.
120
The
technica:
e.
in Latin, the
that,
it
in Italian.
Not only
is in-
system
in
which
direct abrogation
is
strictions successively
and
the
It
therefore,
Naturally, Jews,
who
we
may
validity.
But the
bull of
February
27,
(incorrectly dated
and makes
until
Again,
it
was not
Talmud.
is it
But
the
Talmud, after
all,
which
is
here permitted
The phrase "certum hebreorum volumen" occurs in line 9. It is easily possible that the actual word Talmud was found
in the
missing portions.
All this
is
of the decree.
mentioned,
it
huiusmodi,
is
etc.
Again
in
given to the
name
Jesui hanozri
(1.
13),
which
is
stated to be the
Hebrew
name
of Jesus.
Talmud, or
to the Toledot
Yeshu.
If
we were
to
forbid
IV
RADIN
we have an
121
viz.
the
gible version of a
we know
Just as at Cremona,
Rome
on appeal to a
may have been warned that the decree of the Talmud and not all Hebrew books.
words "dudum
February
etc.".
27,
To
latter
from
the vastly
The
Topography,
to
Earliest
Times
A.
D.
Illustrations.
:
By George Adam Smith, D. D., LL. D. London Hodder & Stoughton, 1907-1908. Two Volumes (pp. xx, 498; xvi, 681 8).
;
Professor
handled
of Zion.
it
Smith
has
chosen
great
is
subject,
lit
and he has
brilliantly,
The
There
for
all
is
no necessity of rivalry
in
this
field
it
is
large
enough
inspiration
of
plotting
out
before attempted.
He would
that
is
on the basis of
all
known about
accumulation of
been,
is
facts,
walk her
we
see
clues of their
common, everyday
inner,
is
we
feel
of that
inscrutable
life
A
the
the nerve of
all
physical science;
for the reason
poetic,
same
is
true,
still
more imperative, of
history,
is
human
history
itself
the life
of humanity.
of
human
life,
even when
speak of
revealed
in the
We
123
124
is
the greatest.
Yet,
if
it
stood
demand
genius
for facts.
lies
in his ability to
To
take the
which are
for
him the
figures
Abraham
city
expresses
(Hebrews
ii),
he
always
"looks
for
is
the
which
hath
foundations,
whose
constituent element in
There
is
As one admires
that the author has not shunned a single objective task which has
lain in his
way.
Hence
the division
based on secular
lines.
two handsome and beautifully executed volumes, containing over eleven hundred pages, is divided into three books. Following a
"The Topography Sites and Names"; "The Economics and Politics;" "The History," which latter comprises the whole second
volume.
ology,
all
archaeology,
and
historical
reconstruction.
all
First
his dis-
No
more
fruitful of
Holy
City,
whether
judiced archaeologists.
Dr. Smith
and
traditions.
Where
own
authority, he does
;
he
is
fair
and
And
in
he
is
equally modest
in
but
he
commends
itself
by
MONTGOMERY
all
I25
Two
much
is
;
large volumes on
given to
problems, there
will be
mazes of the
geography, and
it
will
itself is
what incomprehensible
to a student
who
The chapters
his duty to
make
He
has no
new opinions
to be
to ad-
modern
scholarship,
whose opinions,
is
remembered, he
he doubts
hill
was included
but holds that this must have been effected by Hezekiah's time, at
least for the protection of the pool of Siloam.
The
question of the
northern walls
graphical
is
fully treated.
maps throughout
The second book which treats of the economics of the city, presents a wider and more novel theme. The value of this section
is
under
scope,
first
Ancient City" for the Biblical world, based upon the community for
which after
sphere.
all
we
possess
in that
Then
there
is
the par-
an
'Ir
or akropolis,
"she
grew
into
a great
its
city
as
the
artificial
Hence
politics differed
from
know almost
nothing;
its
direct
government
But again,
and
126
reaction of social
new element
its
arose.
pilgrims
and foreign
rulers.
is
It
became a
word, as London
to
England or Paris
on
its its
privileges
king or highpriest.
he shows,
what
is
often ignored,
how
no
of
Jerusalem
affairs,
exercised
constitutional
the
conduct of
Judah's
The author
opposes,
it
may
and
civil
tribunals in Jerusalem.
It
would be
interesting
know what
position he
interpretation of the
Am
But he
the
constitution of
the
free
Greek
cities
that of Jerusalem,
found
is
draws
(II, p.
In this connection
may
be
comparative study of
class
called
cities", to
;
which
structive
on Semitic or kindred
The
is
a shaft dropped
its
very core.
At
is
her history
accordingly
will
now undertake
Withal,
MONTGOMERY
tells,
27
it
is
still
as acted
and seen
setting.
Thg
abondance de richesse
in this
it
we
as the
To
notice
now some
particular points,
we would
call attention
to the full
in
and
around Jerusalem.
with the Syriac rogulo {rag old) "current," supposing that the ancient spring
which gave
its
name
to
what
is
now
irregularly called
better verbal
Arabic
rijlah,
Hebrew
nahal.
The
par-
form
in rogel
may
rdgola (which also equals nahal) and to the participial form of the
Arabic wady.
En-Rogel
the
is
wady",
i.
e.
Wady
en-Nar.
To
the
this
spring, Bir
that the
I.
name
the
:
Kings
offered
For
p.
name
it
Sion
an
attractive
etymology
(I,
145)
is
the
to
same as
be
citadel,
Sahyun,
derived
ridge".
The
the
seems to us that
the simplest
is
Hebrew
which
at
etc., is
etymology.
in
is
An
name Jerusalem
just
given,
arri-
val
positive' conclusion.
first
The explanation
published by
relieves the
Ur now
As
(see
p.
261 ff),
artificial
we
first
an
expansion to
introduce
5,
idea
of
lep^^.
On
the
Sam.
St.,
(p. 106),
1908, p. 218)
can
now
be added to
The
Siloam inscription
(p. 102)
128
A.
Cook
As
chaeological
Kings
may
in
consequence of the similarity of episodes the geographical deIsaiah have been inserted into the passage in Kings?
tails in
This
eastern wall.
ability
as an interpreter in
(p.
many
and
387),
mo'ed as "diet"
(p. 390).
On
5,
Hebrew
ings.
of
Ben
Sira, note
As an
in
Age
is
Palestine
331)
may
be cited
Sam.
13,
19
ff.,
which
we may
whom
land.
recall
from
26
Israel's
The
story of
two Ages.
II
Sam.
14,
is
not proof,
silver".
that
money,
from early
from
zu-zu
in the
Amarna
tablets as the
is
the
name
meaning
no.
4,
at
etc.
Bezold
is
(II, p.
14 ff).
now been
on
his excavations at
in the
is
Boghaz-
koi, published
Dec,
which appears
name
of
a Hittite
Canaanite Horites.
As
for
may possibly be connected with the the name of Araunah, the possessor of
MONTGOMERY
I29
Temple
site,
announced, makes
name
is
Indo-European.
History of
it
may
be noted that
Budde
in his recent
ture
p.
-102,
;
read
1.
// Kings
p.
108,
note
2, last line,' a
waw
for a
nun
H,
p. 97,
18,
By
I,
com-
p. 93,
26 and
p. 93,
1.
19,
read "west"
p.
130,
1.
3,
Exif
would be convenient
in
new
James A. Montgomery
men
men
do, often
after
them.
to
have a
peculiarly
charmed
in
classical
were
who were expelled from his The story was refuted over
E.
solemnly repeats
with a
little
decoration.
In parts of the
New
yet writer
truths,
as though they
were certain
and
now available. The latest repetition of the story occurs in "The Conflict of Religions in the Roman Empire", by Mr. Glover, a classical lecturer
whose book has
It
;
attracted a con-
amount of
attention in England.
as they
is
but
differs
from
many
first
Roman
It
literature of the
work
religous
conditions
in
series of lecture$
Theological College.
It
may
be considered then to
is
embody
which
disseminated
among
is
;
there-
its
for the
as
as he puts
it
in
132
among
their
in
my
of
movement
it
by them."
among
those
he
;"
represent
with
equal
goodwill
and equal
honesty
there
is
but
it
work
written from
Paul
is
after
all
not the
The Talmud
and the
doubtless
difficult
it
to
study,
German
his
scholars
may
not be attractive
less difficulty
members of
own
the Sayings of the Fathers by the late Master of St. John's College,
articles
more
As
it
is
we have
a rehash of the
its
surely a
little
who
has
made
a close
who has
in
order
know nothing
to
of contemporary Judaisni at
is
the
his
figure
of his
of
Renan
c.
is
the
as
true,
and heightens
effect
With
this
we have no
though
in
may
I'.ivXTWICII
33
of Jesus
makes
it
more unreasonable
to regard
him
as abso-
lutely unique
that the
development
Rabbis.
is
attitude to
is
necessary to quote
He
is
"talked
of
righteousness
and
holiness
'holy'
is
one
of
great
and
they
sought these
Modern Jews
the
and the
the
as
many
traditions,
One God.
No
doubt they
type of
is
common
mind
is
principles.
The
do murder on
little
provocation, but
meat
in
Lent
is
sin.
is
establishing their
own
cessive stress on the details of the law, on Sabbath-keeping (a constant topic with
ritual,
the
still
tained by the
holiness.
all
modern Jews
and
all this
was supposed
as "acting".
The
playing
to
comedies of holiness.
the
Listen,
and he
tells
tlu-
tale of
man
fallen
among
thieves
and
left
how
priest
mercy, God's
own
work
how
they left
'I
will
sacrifice'
was
to
and damned
to look
at,
the Samaritan.
full
Whited sepulchres
he
cries,
pretty
but
of
what?
Of
134
world
were moving
of religion
their
The
debt of the
Jew
to the Gentile
acknowledged.
tribe
None
the
less,
the
dinstinctive
badge of
called t6
all
his
was
and
remained
what
the
Greeks
\po(po8e^s.
The Sabbath,
as they
tribe
still
remain
in
"Liberal Judaisms"
marks with no
side
is
And
by side with
attributed
and
lives that
which
to
Christian
persecution,
which Juvenal
saw and noted before the Christian had ceased to be persecuted by The extravagant nonsense found in Jewish speculation the Jew.
as to
how many
Jew
that of one
symptomatic.
it
To
this
day
it
is
confessedly the
offers
In passing
despite
all
the Liberal
still
Jews who,
their efforts
accused of main-
taining the Sabbath and the blood and butter taboos, and that too
from
as
Levite
who
ably have belonged to the Sadducee than the Pharisee sect, and
though
self
at least
one acute
critic
was substituted
(See Halevy,
neighborhood of Jericho.
but
allowed
DENTWICH
35
as clearly as Jesus
upon inward
purity,
was a Pharisee who enunciated before Jesus the golden rule, that it was not play-acting but a lofty theory of morals which
it
led
them
to lay stress
to interweave religion
it,
with the
common
made
other peoples
(Josephus
c.
Apionem
17.)
is
tithes
which were on a
all
was summed up
in the
"Do
to thee:
is
that
humanity
the object of
the law?
duty of
And was it not Hillel again who said that it was the man "to love his fellow-creatures and bring them near to
was
in-
a footnote
state-
to
the passage
we have
quoted.
life
of the
is
of value to
the least,
it
the.
is
Jew, he made
share
it."
To
say
unkind
to bring this
when
verts,
Christianity
was established
of the
Roman
in
thou-
The
self-sacrificing love,
lacks,
who would
it
But we protest
in the
name
136
the:
the charge that before they were repressed by the ruthless legislation
The New Testament itself is here evidence against Mr. Glover, when it speaks of these narrow self-centered Pharisees as scouring earth and sea to make a
preaching their faith
among
the
Gentiles.
proselyte, or
when
it
Apart from Philo and Josephus who speak over and over again of
the missionary activity and success of the
Jew
world
but
say,
the
less exultant,
01^ this
point,
have consulted
whom
he knows so well.
is
difficult
to
world
in
which their
been
Horace refers
and
to Sabbath-observ-
ance as a
in
common
habit at
the
man
the
street
(unus multoruin)
Seneca,
fierce
anti-Semite
have so far prevailed that they have been received over the whole
world
that he will
it
among
in
when hundreds
in the terrible
fall
strange that
in the
E.,
is
it
Romans?
Or
felt
some 'contempt
of the pagan
Were
who
humani
And
not
we
set,
on the
HENTWICII
I37
enter
"Open ye
may
mean
is
who
fulfils
Torah
as
one
might add a
hundred explanations
same
effect
and,
quoted
in this book,
:
who shows
words
"You
all
How
shall
I admire, how laugh, how rejoice, how exult when I behold so many proud monarchs and fancied gods groaning in the lower abyss of darkness, so many magistrates who persecuted the name of the
Lord liquefying
Christians, so
their deluded
in
fierce
fires
many
scholars!"
senses,
in
{De Spectaculis
affections,
30).
"Hath
is
it
nor.
jew
is
hands,
tribal
organs,
passions"?
that
what
in
narrowness
?
the
Christian
to be a universal
were
at first
professing
Jew
It
blood
of
the Jew.
As
Christianity expanded,
its
departed more
as
and more
founder as well
from
in-
Judaism, and
discriminate
In
those
mad
centuries,
Roman
Empire, the
in
whole ancient
melting-pot. of
civilization
the
crude
Rabbis
were
at pains to
its
strengthening
at this period.
the
Church
all
set
religion free
yet between
some
immeasur-
138
ably
more oppressive upon the mind than ever the Pharisaic development of the law was upon the body or the spirit. The moment
Christianity
spirit
and began
to devise
to es-
was compelled
some
its
rejected
When
it
became suc-
into the
bigotry
temporal
powers
of
the
Roman Empire;
to be,
Judaism
to
become, what
;
it it
an exclusive
national religion
and had
Jew,
it
Perhaps
Pharisees of
its
remembered
the
Church-
synods of history.
The
dens."
story
is
when asked
if
it
is
in
the
and misrepresenta-
we may hope
Christianity
ligion,
to correct
London
Norman Bentvvich
study showing
By Albert
Clay, Ph.
D.,
Professor of
Semitic
Phil-
Co.,
1909.
217 pages.
For
more than
scholars
ten years
it
has become a
dogma with
a great
many
in-
or
to adopt the
to them, the
Pan-Babylonians
that
fluenced the culture and religion of Israel, and that the very foundations
rowed from
Prof.
Hugo Winckler
not only are these opinions void and baseless, but that a great
many
valley
features
of
the
Sumero-Babylonian
culture
and
religion
had
their origin
in the
Westland,
Amurru
In
the
the
the
home
of Israel.
^consists
The
first
book
part
of
two
parts
in
and
an
appendix.
the
author
of
the
outlines
introductory
remarks
point
of
view
Pan-Babylonians
and
controverts
the
Then he
dependent upon
These
Babylonian versions,
his opinion,
west-Semitic.
He
139
140
original
Semitic
culture
is
the
Westland,
whence the
had
Western Semites,
in the
known
of the
as
Amar
or
Mar and
and
script
West
of
-ICN or I^D,
or 11, also
known
in
as
EJ'OE^.
He
in
proper
names
the
Old
Testament,
as
well
as
those
of
West
Semitic inscriptions.
In the appendix the author locates the city
Ur
of the Chaldees.
explains the
NIN-IB and
of
Yahweh.
it
is
hardly possible to
All
for the
This
book
will
not
appeal
to
Winckler and
his
followers.
They
If
are firm in their belief, and no proofs and arguments will dis-
They
will
still
men
of this kind.
still
a great
many
scholars without prejudice, and they will attach the right value
to
it.
Its
The
of
Israel
is
The
an-
in
the lives of
Biblical
characters.
The foundations
concei)tion
of
the
of
Israel's
history
since
are
it
not
based
upon an
been
astral
of
universe,
has recently
proved
that
the
science
astronomy
was
developed
in
its
There
no proof of such an
astral
It
of Israel.
No
HOSCHAND^R
I4I
The
poses.
Palestine
is
due to the
fact that Israel used perishable material for ordinary writing pur-
Besides,
it
art.
The
The monuments
not older.
Semitic and
is
as
The elements
of culture that
first
adopted
The
dis-
Tell-el-Amarna furnishes no
They were
Canaan was
ink.
were,
a
we should expect
Marduk, who
of the
the
West.
No
in
The
parallel laws
in
the
Even
common
the
Babylonian
is
Creation-legend
upon
which the
Biblical
Creation story
two cosmologies
amalgamated.
"West,
in
One
represents a
the
Semitic
of
which
Marduk.
(/od
light,
is
arrayed
against
Sumerian
tnyth, pre-
sumably from
li^ridu,
resulting
in
is
the
establishment of order by
personified by Apsu.
to
This amalof
gamation
took
place
the
establishment
142
Sabbath
is
the:
shabbatmn
is
synonym of gamaru
fifteenth
doubtless
in
the
full
moon
in
the
The days
months,
the
Marheshvan,
the
which the
fourteenth,
of
seventh,
twenty-first, twenty-eighth
rest
for
in
the
Investigations
the
Assyrian
ex-
period,
C, these
days, with
ception
of
from
business
transactions.
The
figures
that
show
Abraham
there
first
a noticeable abstention
on these days,
contrast to the
we do
not
know whether
other days
day of the month were especially auspicious for Traces of resting on the Sabbath could have
led
business transactions.
their origin in
into
captivity.
is
West Semitic communities founded by people The root from which the word Sabbath is
de-
rived
almost
unknown
in
the
Assyrian-Babylonian
is
language,
while
its
usage
in the
Hebrew language
widely extended.
The names
down
by Berosus are West Semitic and quite different from those of the
antediluvian patriarchs of Genesis.
scholars that the
Thus
many
it
list,
at least, are
names
untenable.
And
in their
own
antecedents
Jews who
who remained
in
in the
It
land
this
direction.
The
PROFESSOR CLAY
AMURRU
HOSCHANDER
I43
The
The
in
Arabia.
The
earliest
upon Babylonia from Arabia was the time of the HamBut they
like the Cassite
murabi dynasty.
millennium
As
it
more
Ara-
maic and Hebraic (or Amoraic) than to the Arabic and Abyssinian,
ought to
follow
at
that
the
Babylonian,
the
tongues
support
were
for
one
time
that
same
language.
of
There
is
no
the
the
view
the
a
language
dialect
Palestine
;
in
time of
of Arabia
or that the
race.
Arameans
time were
still
a part of the
finds
Arab
The
inscriptions
and archaeological
of contemporaneous
The name
light
of
dis-
on the
subject, contrary to
modern views
descendants
that the
;
of
Yahweh came
the
were Arameans,
that
name and
worship of
Yahweh were
Among
the
which Yahweh
is
represented in the
to
Aramaic
origin.
Aramean God
Adad.
Naturally there
Adad than
It
would be safer
in
The name
of
common Yahweh is
who
Aramaic
One
is
is
from Kish,
tlic
in the
reign of Rim-Aiium,
third mil-
lennium B. C.
The second
dated
in the
reign of
Sumuabum
of
144
the
dynasty.
it
These
quite
tablets contain
names of Western
the
Semites.
is
reasonable
to
expect
name
of
Yahweh,
the deity
irDN, 10,
IIS, 11
and
^D^)
after
in different localities, as
NER-URUWith
in
GAL
in
in
Cutha,
AMAR-UTUG
in Babj-lon.
later
the original
form continued
to be
coming
as well as
in,
when
the early
as the
religion,
distinct
deities.
The
variant forms
West Semitic
to be considered as an importation
as
A^ur,
Ishtar,
Sin,
Babylonian
offers
script,
argument
of
based
this
on
culture,
strong
script
evidence
support
thesis.
In the Babylonian
the
A
it
makes
most
difficult to
un-
derstand,
radicals,
if
the Babylonian
is
how
the
weak
the
the
roots
introduced
in
it
the
is
alphabetic
difficult to
belii,
script
of
Western languages.
Bel,
For example,
understand
how
or the corresponding
i?y3,
"lIN
and Dinn.
t)nly
Amurru,
ending,
i.
Amori.
From
it
back
into
antiquity,
down
to the
Hebrew
As
nation,
losing prestige.
The domination
PROFESSOR CLAY
the
AMURRU
HOSCHANDER
The
I45
chief
location
region north of
it
seems,
Orontes.
names of the
As geographical
to another,
all
we
realize
probability
is
The predominance
They betray
Hebraic.
of
may conclude
that
most of
the people in that region not only spoke a Semitic language, but
in the early
Bearing
in
mind
which
that the
solar
find
we should
many
was indigenous.
Inasmuch
is
reason-
whose name
is
written
Amurru,
^1^.
Uru,
etc.,
as well as lis
in
in the
Aramaic of Babylonia.
liTlli^,
The name
"IIN
seems to be found
mx,
in the
(j^niN,
iT'lIN,
and
The
deity
is
also
found
Amarna
is
letters in the
name Milkuru.
perhaps to be
written Mil-ki-U-ri
found
in
an Assyrian docuis
This name
Uru(MAR-TU)-Ma-lik, dated in the first dynasty of Babylon. Identical with this name is 170"IX, found in a Phccnician inscription. 7SnN, a name applied to Jerusalem, may also
contain the element.
inscription, written
also in the
Aramaic Zakir
for the
El-Ur.
The
writing 11
If
11
name
of the deity,
we
find in
Punic inscriptions.
in
in
West Semitic
the
we should expect
1^
Hebrew
found
in
the
name
pyDIV
Alongside of
Ur we
find
Mar
in
inscriptions.
and
146
It is
"Ur of
home
of
Abraham,
upon the
identical with
Urumma
or Uru.
fact that
Uru was
Eupoancient
Uru was
in
moon-god.
But
Uru was the seat of Nannar worship and not of the moon-god, Sin. The identification of Nannar with Sin belongs to a late period. The geographical term Chaldea does not seem to include lower
Babylonia.
called
in the vicinity
of Sippar,
Amurru.
in Chaldea. in the
some prominence
time
dynasty,
is
Ur
its
is
in
Chaldea;
it
location
was
later
its
Semitic people
Ind
name
Testament.
doubtless attained his object in showing that the and culture of Israel are not of Babylonian origin. Not
There
is
no need that
they should be
of Israel
The Pan-Babylonians who claim the property must show cause why and justify their claims. If they
would get the
benefit of the doubt
and
shown
at least,
it
itself
was a culture
in
Canaan independent
of that of the Sumero-Babylonians, there must have been a script. It could not have been the alphabetic writing of the later period.
the West to Babylonia would hardly have taken over the cumbersome syllabic writing of the
HOSCHAND^R
May we
I47
our alphabet.
with
it
No
traces of
it
are to be found.
identify
The
this question.
The
the
why
in
done
in the
left
Babylonia, since at
that period
Marduk was
to
would have
biblical
Creation story
It
dependent
library.
would be improbable
stories
pendently.
If
Apsu was
West Semitic
deity, the
West Semitic
as well.
it
is
indeed doubtful
In
it-
self
if
There was
an old
institution, but
Hebrew day
of rest.
It
Mount
The author
beings.
of the
all
human
it,
We
may
as the
who were
Babylonians,
mon
may have
neglected
the same.
to lose a
observance altogether.
latter,
The modern
It
Like the
day's
was
time,
to
it
to the days
Thus
The Sabbath could have been originally intended as for everybody. The seventh day was said to have
148
the:
been chosen for this purpose, as the day was unfavorable to business, so the people
would not
lose
much by observing
still
it
and would
be
more
inclined to do so.
is
There are
traces in the
Talmud
Hebrews having been simple shepherds had no reason for neglecting its observance and they might have observed it more or
of the
less
is
at the
Noteworthy
in
this
connection
Pharaoh granted
to the Israelites
on
the application of
Moses
Conthere
sidering
it
from
we could
explain
in the
why
festival days
the time of
Hammurabi and
B. C.
If
the
antediluvian
patriarchs
and
Babylonian
mythological
common West
in their
Semitic inheritance,
we should
names.
maintained that the Biblical or West Semitic names of the patriarchs were partially translated into Babylonian.
if
we could prove
Babylonia,
it
claim
its
that
the
Israel as
own.
We
the
would
reader
of
Bible
was
The
Bible
and consider
as a literary
work from
many scholars before the discoveries of the cuneiform inscriptions, who did not believe in divine inspiration) Where did Moses get these stories from? The only reasonIt is improbable to assume that he invented them.
a point of view (there were a good
:
human
able
down by
cestors,
down
in
PROFESSOR CLAY
form.
AMURRU
HOSCHANDER
reach,
I49
Moses
Naturally they
original
stories
at
to
find
home
these
stories
Why,
would have
of
fiction
!
To what
terrible
abuse
might
the
biblical
author
As
that
all
to the
Deluge
it
is
the people
who
in Palestine there
was no Deluge
in
at
all,
that
is
Deluge as told
It
of
familiar to
Abraham.
As
matter of
name.
The
fact
Abraham before the time of the Exodus bears compounded with Yahweh (with the exception perhaps
mother of Moses I^DV) nor do any of the
D''X^L*^J
name
the
in
of
enumerated
Num.
I,
5-16;
13,
4-16;
19-28,
name
of
to
them (Ex.
saying
6,
3).
that
he
not
know
5,
Moses
days of
used
a
yore
of
(Gen.
4,
26).
ntJ^
was, in
of
probability,
national god
the
mountainous
region
"lK^i<
Syria-Palestine,
,
while
Yahweh
is
was
not
explained
HMS
in
HMK
given
the
every-
where.
Naturally
or
the
period
when
up
Mosaic
religion
was
in
observed
nearly
altogether,
still
especially
retained,
North-Israel,
identified
is
name
the
Yahweh,
the
though
of of
the
was
that
with
reason
Shaddai,
god
mountains,
and
called
the
why
servants
Ben-Hadad
(I
the
God
Kings
20,
23).
The
150
(ibid.
20,
He was most
likely
as the
god par
excellence.
to
descendants
Ab-
raham
the country
why God
ancestors.
promised
to
give
him
back
the
inheritance
of
his
The modern
mudic legend a
It
foundation.
in the
time
of
Abraham
In
Hittites
their original
retained
tribes, just as
From
this point of
view
the Bible
means by saying
TN
^jyjsni
(Gen. 12,6) "the real Canaanites were in the time of Abin the country,
raham
Sidon
could have been from the oldest times a stronghold of the Hittites,
calls
Sidon
the
the
of
Canaan.
Several
cities
of
as Jerusalem,
in the possession
It
is
J^nD
^jyjDH
but
to
credit for.
in writing the history
In fact
it
Yet
case.
It
is
way
to
Dropsie College
Jacob Hoschander
y,
By Henry
The
human
great
German
historian
and
to
and
ideals,
and
political.
It
was
III,
reign of
opinion,
Pope Innocent
the
the
Pope who,
ills
in
Graetz's
all
Roman
peoples; the enslavement and the degradation of the intellect; the persecution
who dared
of the
Roman
church.
A
view
survey of
this
of
Jewish
experience,
only
to
corroborate
One
The Jew
as a
whom
he
151
152
has dwelt.'
mark
Jew
is
therefore
sadly significant.
who
monks and
spies,
was
enemy of
the
inflict-
his predecessors.
In-
ventor of the Inquisition and of the stake, deviser of tortures, author of the crudest exceptional laws against the
Jews, the founder of the Dominicans and Franciscans, orders that brought untold
woe upon
Israel
in
mind conditions
sweeping con-
among
the
his
demnation or
At any
Jews
in the thirteenth
century
cJiristelt,
who
the
age:
"If
we
consider
entirety,
we
was
a critical period
its
it
of the
utmost
interest,
both on account of
original
led.
The
storm and
tury,
is
no
tury."^
The
creative
thirteenth
It
originality.
culmination earlier in
p.
xvii.
XVII,
354.
MAETER
53
On
tellectual activity
and
and
The
as
following
is_
associated with
it
only
few prominent
names.
time,
The masses,
little
were but
number of
The
can
interest of the
masses
becomes widespread.
How
else
we
into
Jewry?
As
ation
center
for this
geographical situ-
made
it
compilers of the
Haggadah
lived.
There
many famous scholars, who united a comprehensive knowledge of the Talmud with broad general learning, and who exerted a lasting influence upon later ages. As the most famous we need mention only Moses Nahmanides, Solomon ben Adret, and Menahem IMeiri.
154
An
is
keen,
is
usually
much
Moreover,
more men of
and
The
result
is
literary over-production.
The
with
its
vast out-
rule.
is
The general
upon
at
dwelt
is
some
who
later age.
Shem Tob
His
new movement
or the embodiment of a
new
tendency.
reflect better
may
and
poet,
it is
of his private
life.
one
Not even
specifically re-
corded anywhere.
In a
work written
in 1264,
he speaks of
his birth.
data concerning Palquera. that the origin and even the cor-
SHEM TOB
rect spelling
BE:n
JOSEPH PAI^QU^RA
MASTER
name
55
and pronunciation of
his family
are un-
certain/
Of
little
life,
we know
but
more.
It
We
is
how
he supported
himself.
The year
of his death
even
We
thir-
is
tion,
we
imagination as
fact.
Under
the circumstances,
we can do no
spirit,
educe
from
and
their order
ideals
'
in
Hebrew
in various
forms,
e.
g.
*1i*xSc,
X*1'*p7D,
m*p73,
etc.
The
transliteration
into
s.
v.;
We
=:
Palquera
KTpSc
The
derivation of the
his
name,
which
son
in France,
Bibl.,
to
XX,
17; comp.
Deutsche Litcratur-
settling,
seems
fact that
Moses of Salon
NT^pScT,
(Hebr.
see
also
referred to in manuscripts as
place
Moses
l^'pTm,
with
I'^pS'ST,
Beaucaire
412
ff.
;
which
Steinschneider
also
himself
identified
i'Jbers.,
87);
see
Hist.
to
litt.
dc
la
France,
of
p.
XXXI,
n.
2.
Venetianer's
Introduction
(of
his
edition
Palquera's
vii,
niSyon ICD
"Book
of the Degrees
Men)", Berlin
1894,
156
from the
man
St.
confreres
for
One
Can
the
lorn
is
Jew be
his
lot
joyous,
when
Accursed
among
ocean's
men?
more
shore,
the
To-morrow goes he
What
justice
can there be
Jew,
Or how
Wallowing
And
and vindicate
foes
now
desecrate
!*
SSmxn
nin\"i nrss'sn
|'2
tphnt
SSitri
any
-i'?.-!'
inrsS
hhfi
iHin^
nns
iy;2
njm
SSinon
"ifac
nx cipn
MAETER
57
From
the discomforts and sorrows of life in an unhis spirit sought solace in the less tangible
toward world,
and
Greek
and
Arabic
speculation
"the
realm
wherein the wise and the learned are crowned, and dwell
ever delighting in the presence and glory of God.'"
From
this retreat
For him
to
is
in themselves.
What
this
world
Animated by these
beliefs,
From
filled
and never
He
wandered
most of
from place
(Cp^D,
ed.
He
Hague,
I
i779.
P-
6fe).
The
to
metrical
I
version
to
of
this
and other
poems which
shall
have occasion
cite,
owe
Harry W. Ettelson.
'
See
his
Hlinn Hlia
1902,
yl.;
142.
nOSn
Comp.
published by M.
David, Berlin
comp.
Stein-
rnSyon
TBD
60;
Steinschneider,
Deutsche
Literaturseitung,
I.
c.
,i:nr3
trpsS
''3?2
pN2
n22iD
i:i
y:i
n2V "i2cm
.-ispi
nSnm
nv
'^221
i*;
men xn*
t^h'^
cm
^';
-npc^i
Sn:
'2:1
pins [t]
158
in his
poems.
these
both,
Ah, are
But,
if
ills
intensified!
'twixt
He,
too,
With
may
combine.
thine."
Than
muse
Who to a
"No-account"
his deference
shows
Because of
stylish looks
and
costly clothes,
(tt'p2?3,
30).
in general.
9
mo
2K31
won mSetr
pin'
T
nif3s
51).
IT'
nr
1852,
ik
,
(ib.,
gb,
in
'l
nxil^
psn ]3Srmn,
Steinsdmeider,
Berlin
21,
No.
54: sS^
ispn
"
i'B>j;n
nf33n
2S
B*K
nf3
trnv
^ot
1CK<
[']"lDm
D'S'D3
D'01
dtl:^
1T2
DV
:]1DSn t\\Dnn
.itryi
(ib.,
nasn
8a).
MAI.TER
159
who would
a corpse admire
in rich silk-attire."
satisfied in various
ways.
Some He may
his
poem
the Fool
off,
:
"A
doctor be.
Who,
Must
killing
folks
netteth
income large
o'er Death's
Angel
He
!"'^
He was
patrons.
and prob-
nap
.
;v Dr2
lisoS
nop
63.
2n3n2 im
Litcraturzcitung,
suggestion,
I.
(ib.,
loa).
" Both
on
passages
sufficiently
are
in
conjectures of
Steinschneider,
c,
based
is
mS^Dn
50,
The
first
however,
not
to;
"
K3n
r\'^r\
S^d^S
pr
*iok
Sy |nn iS
3
{ib.,
15
b,
is,
German by
Steinschneider,
Manna,
83).
Palquera
it
author,
in
Joseph
Ibn
]',
Zebara
Paris
5.
(about
p.
in
whose
occurs;
is
D'J,'1C'"C *1CD
(published
^327
1866),
first
it
comp.
Steinschneider, ZfliB.,
Aside from
this,
such epigrams as
to
recommends
the
practice
of
medicine as
the
"noblest
human
occu-
l6o
little
the;
We
should be in error,
if
we
inferred
from Palquera's
absorption in
indifference to wealth
his
numerous
with
whom
was a
merit.
From
such phantastic
was saved by the teachings of Judaism, to which asceticism has on the whole been repugnant, and by
doctrines he
the Aristotelian ethics, which
all
warned
its
disciples to avoid
extremes.
in
The
mean
found
master Maimonides
and he continued
it
to teach
with
all
" Comp.
^^
Of
the
numerous
the
passages
following
in
which
he
gives
expression
i^S
"ICS
to
this
Aristotelian
doctrine
C'X
Ss
.T
(mSyrsn
10).
'd, 5;
comp.
ib.,
76
et
passim:
a
cp20
2a,
30,
17a,
186;
as
no3n
well
nCK1,
as
This
theory
has
become
creed
with
the
Jewish
with
first
the Lord's
the middle
way
Hebr.
advocated
Vbers.,
by
344,
Stagirite
It
is
p"lV
<3TK?3
96;
comp.
Steinschneider,
604).
(Moed
end.
Katan
50)
which
he
took
from
Maimonides'
Jlisdai, the
"Eight
Chapters",
iv,
Hebrew
from
translator of tazzali,
c,
who has
sources
replaced
all
Moham-
medan
by
quotations
of
similar
content
Bible
and Talmud;
( I
[
MASTER
monk,
l6l
thus
far
cloistered
to
whom
the body
devil,
<ii
and arrives
is
earthly happiness
cannot
be an end in
itself,
it
p.
4.
Among
29).
to
make
this
Ethics
Dukes, Salomom
I.
Gabirol,
c,
10,
99,
116;
Rosin, Di*
iii.
3,
7;
4,
comp.
he
Rosin,
although
on the whole
(see
particularly
Duties,
iv.
end)
asceticism.
Ac-
cording
is
to
Judah Halevi,
50,
the
doctrine
of
the
golden mean
too,
pleads
for
the
human
the
actions
comp.
his
Rosin,
24),
but
"Eight
the
Chapters",
strict
iv,
various
central
aspects,
making
Jewish
observance
Rosin
of
the
middle
course
idea
(/.
c.
;
the
point
of
in
ethics;
comp.
25.
As every
and
his
true
must be indicated
Talmud we
39;
III,
find
Maimonides
faithful
in
3-6;
Guide,
II,
54)
followers,
our Palquera
sec.
II,
31,
p.
64,
n.
37) endeavoring
light
to
interpret
dicta
n.
4.
in
the
of
this
theory;
is
comp.
Schreiner,
RE J.,
2:
XXII,
|'7j,*D
ii.
69,
An
the
interesting
jjarallel
found
Tosefta
;
Ilagigah
p.
]HDh^
I,
]H2h
ntti:
xn>
xSi
j;vnx3
Kosin,
iSnS cix Sy
26,
n.
1.
comp.
the
Hagigah,
too,
near
beginning,
and
Among
Aral)S,
the
had
20;
reached
them;
comp.
Goldziher,
al-nafs,
Berlin
1907,
p.
Revue dc
I'liistoirc
In Honein's Apophthegms
(C'EIDlS'En
sages
OD1i3
ed.
to
15,
one of the
says:
ib.,
ii.
tliirtecn
Greek
HfJ
;r2
who assembled
nnnifsn
ipr2
philosophic
tojiics
1l?Vn 1p
15,
21!i
cna
itrvn
p
"11
mwr:
-V'
comp.
No.
2'iE
,
23:
p.
cix
m^'San
27,
No. 179.
.|ucra's
ni7"Dn
declared
referring to
Ijlullin
586,
HE It! on
tlie
ground of
will
give
See,
the
nature of some
17.
of these interpretation?.
l62
not to be despised,
it
cannot be allowed to
rule,
but miist
This philosophy,
set
down
also in Browning's
Rabbi
in Palquera's day.
there are
many
hints of
it."
There
follows
more
closely
the author
of the
"Duties of the
of Maimoni-
He had
Palquera did not aspire to lead forth on new paths, but was
content to follow classic models.
He was
neither discoverer
nor pioneer.
He
set
love for learning and zeal for study, for in his view the joy
^'"
>f3
Sdi ...Sekti
j'tr^K'
neun
<n
"final
nB?3 ns^sn
p
last
ij'ki
M^pn n^S^nn
(mS^fSn 'D words is the
,
nc^Bx
3nnn
goal" to
pSnn Sy
which
he
iniitr
51).
The
the
two
intellectual
human
[nJ'IVpn
fo""
the usual
njlinXH
nifsScn
is
new
philosophic terms peculiar to Palquera; comp. Zunz, Ges. Schr., Ill, 277.
^^
Comp.
Cassel,
on Kusari,
II,
50 (2d ed.,
50.
p.
/.
c, 13, 26;
It
independence
strictly
nilOn nilO,
and
2.
5.
MALTER
tells
163
human
happiness/"
With
us again and
and
life
of devotion to the
in
awaken enthusiasm
summed up
in devo-
to
live a
holy
life,
and and
human
me-
20
132.
^^
no3n
n^c'xn
9:
D'EiDiS'cn
ti'si
nsn en mr^sna
jk
12 ^2
n^i
2m
Dtr
D'nv2pt^ xS 'a!fv?2
nmirnn sS
cn's,-;2.
1 1
;
t?p2r3,
C'EID^S'En ri1>T
(unpublished),
quoted by Steinschneider,
great
teacher,
Leyden,
Even
in
this
confession
his
Maimonides,
seems to have served him as a model, with whose words in the Introduction
to the
"Eight
j;ni
D^trnc xSt
?3!fyf3
D'nn2
onm
n:'K
iS
n^piea
*if2is
ics cnsnnc
noKC
"
'rso
nrsNn
v^tt""
c'*i:nnni
c:ir2ipn
2";
cEiDi':''Er!.
About
qn-iSi nio'?:
nS::r3 \nir
mr2nnn ^v
navSyn
nr3n
'I'ynS
ns
nnsnn
rh*;^T\
164
human
spirit
and the
finite
was merged
This mys-
tical
Meta-
it
union
and passions,
pure
its
spirit
or intellect in
man might
not be hampered in
We
can
was absolutely
might well nigh
and purer
faith,
we
Mid-
movement among
the
Jews
in the
Ages
philosophy, current
among Jews,
Christians,
and Moham-
='
In his Introduction to
refers to
them
as
lifTliri
'QDnO
the
D3*1
Epistle
in
the
defense
of
Maimonides,
1838
(also
printed
at
end of
mK3p
nn3f3
of
MALTER
165
no way
in conflict
down by one
of the
Geonim"
set
philosophical demonstra-
tion.
The assumption
quences.
Palquera held
it
to be
an unavoidable religious
way
that
would
phers, that
is,
religion.
the
had done.
The procedure
disciples of
Maimonides carried
their ra-
They made
symbolic
style.
They
ter
Abraham and
Sarah, of the
biblical story,
were
to be
and
spirit.
They declared
Urim and
procedure
Thummim
astrolabe.'"
an
was
this
extreme
rationalistic
and
led
them
to
Namely
the
Gaon Samuel
XN'II.,
"dcii
Ilofni,
fatlier-in-law of Ilai
Ilalevi,
Gaon; comp.
67,
Steinschneider,
JQR.,
357.
Judah
T\^'::
Kusari,
I,
expresses
nnTC
Steinschneider
ception,
JQR.,
X\'1I.,
357.
Judali
Kusari,
I,
67,
expresses
jiid.
or
syllogistic
evidence";
108,
n.
2.
comp.
Bacher,
Religionsphilosophen,
''^
For
more
particulars
see
Kaiifmann's
igf.
article
in
Zunz'
Jitbclschrift,
143
f.,
l66
rationalism, he
this conflict
In
He
ward philosophy
Already
between a
pietist
at pains to
and
in the
pietist
essential to true
To
harmony
was
as follows
The wisdom
of the Greeks
their source
among
the Jews.
The
works were
-'"'
n.
23.
moSS
i^xtrn i:k
dk Tiax TiKa
^H::r\>
leon nro
]>hv o 2itrn'c
i?33
(read
n*ip
as
in
niS^'Qn
'D,
73,
line
21)
HKiH myt:n
iSxa d'Ssd
note).
HTi
nioDnn
'^do dhS
he
noD
mosnn
one
12trnC
(nODn
nirN1,
comp.
JQR.,
XVII,
367,
Similarly
nm nymon
n^Sj;
Snx
non
mmo
nj;
m\"lTDm
comp. also
niSj,'f2n,
73:
...
nip*in
Dn'nncnf2n ntrnc^
ncnpn nniin
also
-["nra
nan
'cidi'?'E3
i^'^cn
Sotrn ivo
nij,n,
m3in mJK,
Jahr-
XV,
41;
XVI,
91.
SHEM TOB
tions, the ideas
BE:n
JOSEPH PALQUKRA
MACrKR
167
to
first
and Romans.
In
its
is
current
among
Pythagoras,
or,
it
was sup-
King Solomon;
according to
Socrates
was the
Simon
the Just.
was entertained
Arabs
and the
Christians.'^
the
works
in
Hebrew.
It
scientific pursuits,
still
cultivating
own
vineyard.
To
^ There
of which
to
is,
is
ment about
article
n.
Roger
Bacon's
opposition
to
this
view
(repeated
sect.
2,
also
31,
in
p.
the
72,
"Joseph
is
Caspi",
vol.
74)
erroneous
the
passages
p.
from
comp.
p.
Bacon's
also
works,
quoted
by
Guttmann, Monatfischrift,
epigraphische
3;
1896,
324);
Steinschneider,
Fscuii-
xvi;
Munk, Guide,
I,
332, n.
Venetianer,
sff.,
c, xii; Zimmels,
Lqo Hebraeus,
Salomon Ibn
the
58; particularly
Kaufmann,
numerous
Die Sinne,
an<I
Studien
there
iibcr
Gabirol, 14.
To
the
sources mentioned
may
be added
anonymus author
1907,
p.
af the Kit&b
translation,
Goldziher, Berlin
43;
Hebrew
6f.
Paris 1896,
p.
$7
,
1897,
p.
241
tf)
]1 HttO
msi, No.
in
,
my
article
D'St31t2D'1K
the
19,
mSIH nnjH
68
and eager
whether
it
appeared
in a
Jewish or
less
in a
non-Jewish garb,
this doctrine
was naturally no
II,
welcome
(Kusari,
66)
and Maimonides
as the "wisest
71).
The
Bible describes
all
Solomon
men" and
tells
how
It
and the
fishes of the
By
made professor of
physics,
exilic times,
natural
science,
theology,
lost
to
the
Jews
in
their
own
languages.^**
a sacred
its
original
soil.
He
and
blind.
Losing
his philosophical
is
know
its
to be
Its
touch-stone
professor, but
intrinsic worth"."
mSyOn,
Obers.,
K'::>c'3
i2;nni?3n nniD,
7;
comp.
S.
Sachs,
nmnn,
14; Steinschneider,
Hebr.
743.
"
]^K ^2
Dn':>v2
mwQ
^rsj^o
Dnni
Dnmxi
Dva
D'S^a
nnm
nmo
nx-i
n^x-i *i2nf2n
DNi -inx
(sic)
IN 1300
mx
aSn
non
2inD'
II,
;ni
.liariD' lotra
iDKtr
the
in
noo
im
n'Sya
quoted
is
nOt<n yn D^nn
by Jellinek,
/.
IOKC
c,
103
19).
-I00n ("Book
^'ery
3,
of
Degrees",
this
also
characteristic
connection
to the pietist:
DHC
f\t<
nOKn DnoiKMO
2'm
mKr
75
=
Onmn jO
the "B.
of
the
D.",
MALTER
169
He
Arabic philosophy.
His incursion
was well
rewarded
and the
lesser lights
citations of
in
His success
thought
among
the
nnni'Q
,
nj^xi 0.12
niEnnco
mmxn
"72
nirDann 3
ononn
nj^n'
was not
Comp.
from
62,,
DIVl
136,
i"
Stein Schneider's
Catal.
13.
Leyden,
Zunz,
of
the
Hehr.
sentence
Bibl.,
IX,
J?ini
and
J,'T
ni3in
niJlK,
The
meaning
n7j?3
it
nQXH
the
"Learn the
truth
whom
proceeds"
of
its
the
is
being
quoted
its
as
corroboration
truth
ex-
not to be judged by
propounders but by
not
clearly
intrinsic value.
this
The
pression
is
ynm
however,
does
convey
idea.
The sentence
les
In Gazzali's Ethics,
pTV
'JTSQ,
166,
the
same sentence
J^t^l
is
amplified form:
VCTJK
nnSH
Bibl.,
J,n
nOSH
);'[V T
xS U2n
-1?3X.
XV,
Tl>e
same idea
is
?3?3
expressed by
the "Eight
Chapters":
'Sc^O
,
nOXC
]\in
]2,
noxn
'1
yr2tri
Q>QDn
21,
p.
in
min
in in
nxiX,
p.
No. 69.
Joseph Kaspi
his
Testament
(in D3pT
Frankf.
a.
M.
1854,
same sentence
^nd then by
'1D10
IPIp
mind when he
admonishes
refers
it
his son:
Qnain 101X Sx
name, that
is
clever witticism
8,
Sxi
(Prov.
lo)
as
an allusion
not mind
2
his
to
say:
heed
my
moral
instruction and do
its
^m
"irac^
'r2i
noix dcs
Maimonides,
im
l).,
Ss 'n^nD
12;
s.
imX
e]lDlS'Em
n'Xtr, B. of the
steinto
schneider,
Deutsche
c;
Introduction
"Eight
^^
Chapters".
jiid.
155
f.
170
What
While
all
would undermine
at
and an
ecclesiastical council
call
Beziers, in
1246,
forbade Christians to
in
Jewish
physicians.
Palquera's extraordinary
command
of
the
works of
of
him with
living
of ex-
pression.
He was
command
eager to impart his encyclopaedic knowlof a clear style and forceful exposition
edge.
made
In a democratic
for
Hebrew
the
masses."
size,
^'
n\-inc
ns
8).
p'TiSa
In
nanS njnn
HOSn
fmSyf^n,
11;
the
nmr:,
"in
ay piySn DniX;
^^
comp.
S-
include in this
extracts
number
contained
from
Pseudo-Empedocles'
"Five
Substances",
MASTER
I7I
manu-
title
nCOnn
O'blJyn
'D,
exists.
the
Kaufmann,
uber
Salomon Ibn
moreover,
Gahirol,
Budapest
1899.
Kaufmann
of
59-63)
Palquera.
They
are,
Kaufm.
15),
was
in possession of the
To
the ly works
in all probability to be
to
the
mx^p
Mari, Pressburg 1838, though the Epistle does not bear P's name (comp. JQR.,
XVII,
367, note),
and several
for
liturgical pieces
enumerated by Zunz,
P.
as
Litcratitr-
gescliicJite,
481,
which
Gabirol's
hymns served
model.
In
(1258)
mention
is
often
made and
Palquera.
Hebrew
translation of the
same work by
to the
numerous
Guide and
extracts
in
his
Palquera's
Commentary on
Cbers.,
5,
the
works
(Steinschneider,
p.
Hebr.
note
316;
The VJOnxS
nnOH
nf33n
'D
IIXp
r'tTXT
where
is
(p.
17
ff.,
an ethical
356).
is
inserted
(comp.
c,
The mentioning
of a
work
0*"13kS
ri'?J/*in
(Benjacob,
628, No.
216)
CpSQ
The work
is
niJS, Benjacob,
perhaps,
p. 10,
DJ,*
One more
as
work of
also the
P.
is,
on^yxn
to
D'apTil
Fiirst,
m31,
Bibl.
comp. Steinit,
378.
Ill,
62,
ascribes
P's
father,
Joseph;
comp.
IJtcratnrhlatt
dcs
They are
pp.
(i)
Commentary on
in
ni1?2n
miO
'0,
6,
comp.
144,
T45,
where he refers
his
Commentary on Proverbs.
title
(2)
An
tmn
p.
mentioned
nrnQH miO,
114-
(3)
]nDTn nSjO,
iyp2?3
last
17;
t'bcrs.,
5.
In
the
mentioned
C*p3f3.
passage
Pal-
There
is,
howto
much doubt
as to the exact
tlie
number of books
owing
the ambiguity of
titles.
beginning
ni^'r;
Tiian
Dnf2Kr32
2SS N^^.
.\ccording to M. Straschun
172
script
;"
would be impossible
to
enter here
is
Three works
were devoted
compendium of
physics
known
in
his day.''
(see
below,
note
53)
the
word
to
^'Sin
means
sick
(= Onin),
Poesic,
and
37,
the
i.
the
No.
a.
Zitr
142,
Kenntniss
der
Ncuhcbr.
Frankf.
M.
nisSn
as a separate
work con-
Lisbon
author.
(15th
century)
it,
name
of the
Steinschneider, Jewish
170,
comp., how-
ever, his Bodl. Cat., col. 2538: "attamen de hoc dubitari protest."
Indeed,
it
is
of
which
he
amplified
for
the
sake
of
the
rhyme.
Introd.
to
nOSn
title
n'B'K'l,
VII,
not
realizing
this,
takes yh\r\
of the real
value.
in
P.'s text of a
"
and
(i)
trB3ni qijjn
njnan
r^ria)
in
niJK, "Treatise
several
col.
v.,
Bodl,
2538.
mJS
"Treatise on
Ethics"
CpSO,
Steinschneider in Letterhode,
p.
79f.
31-
XII,
67,
n.
36; Hehr.
Vbers.,
n.
nioStT,
/.
likewise
c.
on
ethics;
see
,
Munk, Melanges
etc.,
(4)
niJK
the
n^Snn
(even
This
title
Jewish
Literature,
371,
78)
to
believe
Its
that
book contains an
ever,
led
is
exposition
on
the
is
nature
of
a
dreams.
content,
how-
title
due
work,
to
dream
will
of
the author,
in
which
him
its
the
composition
of
the
as
be
shown
connection
with
publication,
this
which
is
number of
^'
Review.
(5)
D'DID^S'En
niV"
voluminous
work,
for
2.
lit-
nODn D'CSI,
German
introduction of
tle
The
edition
is
in
most
cases,
The
Paris,
(MS.
edition,
comp.
Munk, Melanges,
Pages
7-/8
in
David's
con-
MALTER
I73
in
was
at
Jewish philosophers
totelian system.
As
Palquera has
chology,^^
left
us also a
and a work
is
entitled ''Diaetetic of
To
these
to be
philosophy against
opponents,*^
human
perfection according to
It
intellectual qualities.
German
work by
Steinschneider,
Al-Farabi,
176
ff.,
224
ff.
(unknown
1779,
to
David);
1867,
comp. also
1881
;
Hebr.
Obers.,
12.
(2)
trpSO,
Hague
I.
Aleppo
Josefoff
c.
Spanien, Berlin
a
1845,
pp.
in
rhymed prose of
37,
No.
5.
B'Ejn "IBD,
Lemberg
1835,
and,
with
very
extensive
commentary
by Israel Hayyim Klein, Warsaw 1864; comi). the references given by David,
p.
ix,
*"
**
n.
16.
See See
above,
above,
note note
37, 28.
No.
i.
This work,
too,
was translated
4,
into
Latin
by
3,
end.
by
Buxtorf
see
Steinschneider,
Hebraisten"
75ff.
in
ZfliB.,
I-V, No.
Zur
(see
rabb.
Spruchkundc^
in
I,
The
but
publica-
1818,
who intended
only
liie
translate
into
Latin
his
Ges Schr.,
]1337n
,
29),
19.
,
IV,
6,
To
the class
ethical
his \\yT\
OX
(quoted in
verses.
his
It
Cp^D
was
2b),
written
rhymed
Saul
b.
interspersed
with
1557),
metrical
first
published
that
by
Simon
(Cremona
who
in
Introduction
asserts
174
Two
The
first
Through
for
its
this
to
Judaism the
credit
most
The most
striking phi-
Ages and up
to
recent
times to an
tians
unknown Avicebron,
alike claimed
or Albenzubrun.
as their own.
Chris-
and Arabs
him
In 1846,
Solomon Munk,
startled the
Avicebron was no other than the famous Jewish poet Solomon Ibn Gabirol. This discovery was due ultimately to
Palquera.
Gabirol's system
It
was
felt to
Judaism.
a thinker than
hostility served
wider recognition.
He
was
the
accordingly translated
it
it
from
title
under the
to
"Fountain of Life".
identity of this
It
left
for
Munk
show
the
work with
of
Vitae,
attributed to Avicebron.
The
second
these
notable
of
Palquera
he
lost
the
original
manuscript
to
and
had
to
reproduce
its
contents
to
from
memory.
tent
the conis
of
book;
in
comp.
the
Her.
Bibl.,
The
in
original
manuscript
extant,
however,
collection
of
Max
und Biichcr
171.
Kaufmann, Frankf.
a.
M.
1906,
p.
M. David,
among
those
lost.
]'\i^n
n^
German
translation,
Fiirth
"
and notes
edited by Munk with a French translation famous work Melanges etc., Paris i8s<>.
MASTER
"Guide
wide
of
75
his
commentary**
This
on
Maimonides'
Palquera's
the
the
Perplexed".
erudition.
cites
reveals
and
text,
deep
he
To
elucidate
parallel
Maimonidean
from
the
numerous
literature
passages
kindred
Later
repute
Arabic
of
which
he
was
master.
won
In an appendix
commentary he gives an
defects.
an annotated translation of
in
German."
Munk,
in his
to
on
biblical exegesis.
been
for this
commentary
to
We
and
it
have
had
occasion
note
tendency
in
There
is
this
commenof
the
tary
was suppressed.
denunciation
author as a
member
from
**
Under
the
title
1837.
i77ff.;
*'
Literaturblatt
Vbers.,
423.
comp.
Steinschneider,
Hebr
*"
i.
*^
Comp.
153.
Steinschneider,
Magazin
fur
die
Wissensch.
dcs
Judent.,
XVI,
of Palquera's
banel's
works
the
finds
strong support in
writings
,
the
fact
that
Abrain
denunciation of
hit
exegetical
of
Joseph
Kaspi,
whom,
the
same passage of
D'hSk
mSvCO
he
counts
together
with
Palquera
176
this
work, and thus to consign his commentary to obhvion. His radical and rationaHstic interpretation of haggadic passages in the
which
Palquera embraced
branch of learning
namely, history.
little
He
own
Consider-
work would
in-
Contemporary
work
to the
as a poet.
From
in his
was devoted
muse, and
inclinations.
He
in
composed,
his
lines
of
all
In
among
the
misinterpreters
of
the
Bible,
has
led
to
the
suppression
of
Kaspi's works in
Steinschneider in Ersch
vol.
31,
p.
p.
174.
"
**
36,
36,
No.
No.
2.
3.
""
vntr
nss can
in
this
12*1
n^nKSirs
nSjro'?
in
">'cn 'nsi
verse,
nnS") nriDnS.
work,
of
the
ib.,
most part
beginning),
rhymed
bids
his
when nearly
ing
farewell
forty
to
years
age
(see
he
in
touchin
his
muse.
He
regrets
the
hours wasted
youth
more
of
truth.
He vows
nStrSi
solemnly
live
hence-
forth
for
2S2
ni^cn
c"ijS 'trca
]v;
'max
"icd
rh 'nansT
mios my msyx
xtr^a
hvh iin-j
m^a
ins'i
mnns
M ALTER
77
we
find various
of which
essay."
we have had
Akin
is
rhymed
prose,
in
and much
easily
rank
among
With
associated in Palquera a
and
nhvH
ninno
'nn
'nnjjKi
(The word
parts
prose.)
(ri^'lJK),
<n*lJX
the
first
of which
is
written
rhyme,
the
second in plain
His
last
poem (on
p.
2Sb)
he introduces with
thjc
comp. M. Sachs,
waste of time
is
/.
c, 346.
To consider
not a
rare
and
their
5).
Judah Halcvi
reported to have repented before his death, as did also Plato, his former
comp.
so-called
Cassel
on Kusari,
Uante;
49.
II,
73.
The same
said
of
Moses
Rieti,
the
Heljrew
1884,
p.
see
Steinschneider,
Letteratiira Italiana
'"^
dci
Giudei,
Rome
2b,
\yb,
26b)
in
the
translation
of
Adapt thyself
to
time
and
circumstance.
Amongst
the
wise
fool,
make
wise
thy
countenance,
And
Roar,
with the
if
upon a
lion
But
if
178
losophy.
a peculiar
The reader
;
feels
that
is
not dilletanteism
it is
a sacred
edge.
final verdict
phical research.
However,
if
we
bear in mind
how many
Seek
wisdom,
understand
to
the
times
all
and
seasons;
Acquire judgment
weigh well
reasons;
tho'
Pursue
this
quest,
tho'
Your
and treasons.
If
sin
thou
wouldst
avoid,
then
speak
but
once,
And
listen
twice,
thus
season!
Reproof
will
if
not
amend
the
brazen,
no,
aright.
Not even
Canst
thou
pleadest,
nature's
warping
set
The
rather
for
there
lair.
fitting
The
third
II,
epigram
2,
is
the
rhymed adaptation of
it
sentence
tT'X
in
'*1D1f3
n^EIDl'^'BH,
isS "IV' 'n
"laiiC'
138.
No.
3
17,
where
is
ascribed to
Plato:
]1UnSN HNIl
Ninn
j:"ib '>h
losn
yiotrS
u^yooi
nmS
r:^'^r2
C'iT ^r\^;
Siiine,
Manna,
into
84,
translated
this
among
others
of
Palquera,
German.
Untcrrichtswesen,
157,
"
Giidemann, Das
style
jiid.
Palquera's
as
"dry"
and
monotonous!
59,
Comp.
61.
the
contrary
Kauf-
mann, Stiidien
iiber
SHEM TOB
been
is
MASTER
79
lost,
the preservation of so
many
of Palquera's writings
own and by
is
succeeding generations.
in eight or
Citations
is
from Palquera's
credit
"The abundance of quotations (from Arabic sources Commentary on the Guide of Mairaonides) was sufficient to
Palquera's
to
give
those
who
Hebr.
plagiarized
Obers.,
him
the
appearance
of
of
great
learning"
of
(Steinschneider,
422).
Some
those
Palquera's
works
may
975-
Vbers,, 243, n.
p.
23, n.
150.
his
commentaries
a.
(editerl
M.
1848) on Palquera's commentary on the same work, and copied whole chapters
from
works
and
sect.
it,
often mentioning also his source; see about the relation of Kaspi's
to those of
Steinschneider's
2,
Joseph
Caspi,"
in
Ersch
vol.
31,
p.
67.
(14th
century);
see
Kaufmann, Studien
encyclopaedic
(14th
century),
in
his
work
'^ytt'
Steinschneider,
Hebr.
Obers.,
9.
Judah Leon Mosconi (14th century), suggested by Steinschneider, Magazin f. d. W. d. Jud. Ill, 193. Samuel Zarza (1370), in his super-commentary on Abraham Ibn Ezra;
see
48,
M.
n.
Straschun
II.
in
]1B!f
m*lB
edited
by
S.
J.
Fiinn,
Wilna
1841,
I,
In his unpublished
BV
IX,
directly;
see
Steinschneider,
Hebr.
Bibl.,
called
/.
Prat Maimon
c,
(1420), in his
commentary
XV,
n.
4.
in
Enc,
sect.
2,
vol.
31, p. 88, n. 4.
Moses
century);
(ob.
see
M.
see
Straschun,
above,
/.
c35;
1500);
note
Steinschneider,
Hebr. Vbers.,
n.
36.
l80
Hebrew
taries."
scholars have
Even
for
modern
the
pursuit of
More than
the days of
type,
six
Shem Tob
life
ment.
His
and
embodiment of the
phi-
In
him we
see a
man
whose
striving after
moral and
and courageintel-
among
barriers
Isaac Abrabanel
Steinschneider, Hcbr.
Cbcrs..
n.
47.
Abraham
Palquera's
bex
David
n"nf2.
Provencali,
who,
in
1555,
copied
in
Modena
n*ncn
see
nam
n^srx'l:
Zunz. in
Kerem Chcmcd, V,
157.
pjS'n
ns
137.
/.
c.
nnsc
1752,
Griinbaum,
12;
Jiidisch-deutsche
Chrestoniathic,
238
n.
flf),
Rodelheira
IX, 49,
7.
above,
notes 38,
41,
42.
So theB.p2J2
edd.),
p5nnx
(4
edd.),m2in niJJM
(3 edd-),Bc:n "ICC
{2 edd.).
MAETER
l8l
impose
on
Jewry.
is
amid the
and
light.
With
a feeling
we may
"Wcr den
JEWISH-ARABIC STUDIES*
By
Ever
Israel Friedi^aender,
Muhammed
adopt from
the
our his-
modern Jewish
The
subject
is,
indeed, one of
unique fascination.
For the
relation
and
hostility,
The
relation
between
is
like
it
based on reciprocmaster
in
Dedicated
to
Professor
Ignaz
Goldziher,
the
the
field
ot
Jewish-Arabic studies, on the occasion of his sixtieth birthday, June 22, 1910.
[The
publication
of
this
article
has
been
delayed
owing
to
typographical
difficulties.
^
Editors.]
hat MuJiamiiicd aiis dcni
Was
Judcuiumc aufgenommen?
gekronte
Prcisschrift.
K'dnigl.
Preussischcn
edition
Rliciniinivcrsitdt
The second
(Leipzig
1902)
is
first,
183
184
ity
is
the: je:wish
quarterly review
because
it
lit
des.
While
in its
forma-
tive period,
Muhammed
and, to a
much
after
Muhammed,' Islam
it
freely
needs for
velopment,
it
consolidation, the
giver, infusing
new
life into
ulating
it
to
new
efforts
and ventures.
tigator of Islam,
who endeavors
to detect its
component
Judaism who
from
it
penetrating into
it,
which has
left so
velopment of either
it
As
endeavors in
of Geiger
first
attempt
down
to
our
own
very considerable
was devoted
to this task,
living
it
is
first
his unequalled
mastery
their
like the
hoopoe
Muhammedan
field
is
legend,
Yet the
is
left
to those of the
limitations, yet
of their
following
which we
all
have reason
VI
JEWISH-ARABIC STUDIES
to
FRIEDLAENDER
185
hope
will receive
same generous
its
hospitality
predecessor.
I.
It
measure the
reflection of a corresponding
phenomenon
in the
Muhammedan
world.
*'In
a result of
number of
('Iral:c),
re-
and
Syria.
the
weak remnants of
the
Sadduccees and
Essenes
picked up new
and
flickered once
more before
But new
(called
ganites (followers
Abu 'Isa), the Yudganites and the Shadof Yudgan and Shadgan)." This corres-
Muhammedan
heterodoxy
is,
wondered
at.
is
and branches'tSlpS
p.
The
pp.
11, 13,
and even
earlier
by
Rappoport
*
Kerem Itemed
in Jczv. Enc.
V
I
(1841)
553*^,
204.
Harkavy
article
"Anan."
86
the:
ter-relation,
more
more promising
in results.
tlie
A
in
Jewish
full
is
significance
the
sects
which
otherwise in-
comprehensible.
It will illustrate
izes
the
Muhammedan
point of view.
its
Of
course, in confronting
The
of
genuine
Judaism even
in
its
farthest
ramifications.
And
sects, as the
Muhammedan
heterodoxy
phenomenon which
is
word must be
latter are, in-
The
Our main
source
is
(wrote
in 937),
who
in tlie
introductory chapters
JEWISH-ARABIC STUDIES
ERIKDLAENDER
187
sects.
Dawud
b.
Mer-
wan
al-Muls:ammis
(IX. century)*', as
identical
account of Hadassi
(XII. century) ^
Valuable
some
later
Jewish
movements
is
Maimo-
nides' Iggeret
Teman
to
in the
Pseudo-Messiahs which
been
in
the
Hebrew
translations have
reduced
To
these
(died
this
1153)*
in
case
also
quoted
by
Biriini
authority
in
Jewish
Published
by Harkavy
with
Russian
introduction
Petersburg
1894
(reprinted
logian
may incidentally remark that the Ibn Hazm (died 1064) makes mention
171,
famous
Spanish-Arabic
theo-
of al-Mu^ammi?.
In
his Milal
kills
wa'n-Nihal III
children of
those
whom
men
^|,
If
(1.
the
1,
reading
introduction
^g|^\
p.
with
be
correct,
then the
to
conjecture of
Harkavy
498 note
to
Gratz-Rabinowitz III
kiuf)
i)
who
explains the
name
as
"jumper" (from
and applies
it
his
^
''^
fol.
4i<=.
Mr.
gical
Theolo-
hope
to publish
this
important
MS.
the
near future.
I
Ed. Cureton
168
f.
collated
MSS.
of the
British
Museum
They
88
matters".
(about looo)'",
other
data.
Hazm (d. 1064), Mal<rlzi (d. 1442), and Muhammedan writers" occasionally contain valuable
Ibn
The information
is
derived
tory",
an
of
observation
by
no means
the
student
Muhammedan
of
its
'
which
is
only
will
known from
therefore
the
description
opponents.
It
be
sects.
Among
later
sectarian and,
in
w^hat
is
often identical,
Messianic movements
number
sources
The
will be
named
pro-
due course.
As
far as
Muhammedan
heterodoxy
is
concerned,
pose to deal on this occasion with the sects of Shiism, because out of the numerous factions of Islam
heresy, with
its
it is
the Shiitic
af-
141, 143
on
Shiitic doctrines,
to
p.
and
189,
p.
189,
192
on
]VIanich<-ean
According
he was
originally a
^lagian.
"
270,
Cf.
33;
and 279,
13,
Heresies"
quoted.
See also
431.
to ascertain the
date of al-Warra^.
" Cf. Poznanski in JQR XVI " See later. Already Pinsker
770.
/.
c.
p.
top
JEWISH-ARABIC STUDIES
FRIKDI^AENDER
89
Muhammedan community.
Before entering into the discussion of the relations be-
tween the
sects of
it
will be
ment of Shiism
world,
itself.
This
is
the
more necessary,
as
among
as
the
number of
its
followers
it
being estimated at
10,000,000,
and counting,
does,
among
its
believers
peoples
in
the
world"/^
is
yet
known
but by
in
name
its
to
the educated
true
Shiism
is
a complicated historical
into a single formula.
We
rise
'^
Eclwarcl
G. Browne,
p.
IX.
"
tise
list
my
trea-
"The Heterodoxies of
2-5.
(reprinted
xxviii
and xxix) II
with
have endeavored
of
to
Ibn
IJazm's
account
Shiism,
the
data
On
the
convenient
text.
in the following
briefly
substantiate
the
expositions
in
will
be
quoted
as
To the list given there must be added Browne's Persia (New York 1902) which in the first volume gives
Shiites.
Literary History of
a most graphic
and
in
movements
found
in Goldziher's
Resume on "the
III,
1.
der
Gegenwart.
Teil
Abt^eitung
p.
Die
oricntalischcn
Rcligioncn
119
fT.
190
the:
adherents",
is
who
believed that
Muhammed
Abu
Commander
first
caliphs
By extending
worthier of this supreme post than any other, and consequently denies the claims of the
dynasties.
Omayyad and
'Abbaside
the
It is
Zaidiyya
a Arabia but
Shiitic
is
sect
which
prevails in Southern
thodox community
at large, in
In
sharp
contrast
to
the
Zaidiyya,
the
Imamiyya,
that the
is
call
it,
the
Imamate'",
dependent on
"
^'
nV'D.
stands in the front
The
title
Imam
man who
Muhammedan community.
JKWISH-ARABIC STUDIES
FRIEDI^AENDER
191
They maintain
which
who had
it
and made
disappear.
ingly, look
Imamiyya
wicked
who,
in their opinion,
on the
determines
their
relation
to
the
oral
tradition
of
Islam, the
Sunna or
the HaditJi.
For the
latter
which was
its
Koran
and, with
life,
to the
Muhammed
or ascribed to him,
The
Shiites,
who
repudiate
Sunna
as conceived by the
whom
tradition
and were,
in consequence, faced
From
this disastrous
consequence
for
oral tra-
*'
The Afhdb
or associates of
Muhammed who
Muhammedans and
^'
Hence
the
Shiites
in
"repudiators, deserters."
Cf. Shiites II
"
Cf.
192
dition
is
growth of Islam as
it
community
the Shiites
were saved by
Family".
"Members
of the
Companions
phetic word.
it is
Pro-
flagrantly incorrect,
therefore,
when
tradition.
mainly
'AH and
the Companions.
"This difference
in the authentication of
Only
in
few
Shiites differ
from
it
This, as
of Shiism
last
We
belief.
Goklziher
at
in
Orientalischc
in
Rcligionen
p.
this
it
point
some length
order
is
to
show how
on
superficial
is
to conceive of Karaism, as
quence of
Shiism.
If
in
one should
this
analogies,
then
the similarity
to
that
oral
tradition altogether.
JEWISH-ARABIC STUDIE:S
FRIEDLAENDER
Islam
is,
193
recently
in
as
was
Emanation,
in the
first
implanted by
creative
God
Adam,
His
activity,
worthiest
who
way
into
orthodox
,
Islam.
'Xuminous
Substance" found
in
Muhammed whom
Muthe
hammed
Imams.
to
'All
and from
'All
to
his
descendants,
as a dynasty in
with Divine authority and, as the heirs of the Divine Substance, are raised above the level of
outgrowth of
this
human limitations. The conception was, among other extravabelief in the infallibility of the Imams
and
in their
^*
iin
Hadit
in
Zeitschrift
fiir
Assyriologie
XXII
later.
328
ff.
conception which
is
Shiitic
sects
(see
also
47,
95.)
forms the basis of Judah llalevi's theory of the n7lJD(l{ook See Goldziher, Lc Amr ildlii {ha'inydn hd-eldhl) chcz Juda
ff.
Halevi
'*
^'
See Goldziher
f.
in
Orientalische Religioncn
p.
47;
II
46
194
all
Future,
little
short of Omniscience'^
The
Imams
which the
light of reason
into insignificance."
Imams
is
Imams
become gods, a
Shiites
carefully guard
all
is
subversive of
Islam and
Monotheism.
Of
still
particularly
external history of
to use the
Muhammedan
ous personage
This belief
in a mysteri-
who is to appear in the fulness of to use the Muhammedan phraseology''^ is *'to fill with justice as it is now filled with injustice",
integral part of orthodox
time and,
the earth
is
not an
Islam.
^'^
See
Goldziher
15
f.,
1.
1.
p.
121.
On
the
omniscience of the
Imams
15
see
Shiites II
^'
54
f. f.,
Cf.
54
f.
^*
is
rightly guided.
The
root
(^J^
expect
is
used with
the
active
title
great
frequency
in
the
Koran.
rather
actually found as a
is
Mani
p.
306.
designated as
Hadl Mahdl
passive form
in Tabarl,
Annates II 350,
am
by Muhamwith
under
to
109),
Christ
who was
originally
identified
helped"
Shiites
II
Samaritans
designated
(Goldziher
f).
in
Zeitschrift
"
Cf. Shiites II 30
f.
JEWISH-ARABIC STUDIES
ERIEDLAENDER
is
195
and limited
to,
Jesus,
who was
fill
believed, in con-
Muhammed
is
puts
it,
"there
is
no Mahdi
in
except
'Isa
the
son of Maryam."^*
This belief
in the
the
perhaps alluded to
all
Koran
was
early adopted by
Muhammedans. However,
its
in the
room
was only
and the
terrible
Muhammedan
with injustice,
with national
inferiors,
down on
non-Arabs as their
own
^^
Cf.
p.
15;
Snouck-IIurgronje,
I) in
p.
4.
Der Mahdi
^^
Cf.
his
admir-
Mahdi
1.
doctrine.
pp.
5
Snouck-Hurgronje
E.
g.,
1.
and
37.
cf.
note
4.
is
Ibn
yazm
inven-
(died
1064)
expresses
the
opinion
I
the
Mahdi doctrine
an
36.
p.
Snouck-Hurgronje
p.
8.
1.
1.
16.
" Ibidem
^^
Cf.
my
Festschrift
cum
sicbcigsten
Geburtstage A. Berliner's
122.
196
in a national
tion of Jesus
to a forerunner
and
As
embodiment of the
ideal qualities
Muhammedan
tradition placed
no limitations on
qualities.
to rise
later of the
Muhammedans
the ''Mem-
The
Shiites,
however,
who regarded
Mahdi with
who had
with
already appeared in
life
the earth
all
Shiitic
movements and
Every "Member of
Mahdi and
there
was scarcely an
whose reappearance
Out
owe
Darmsteter
1.
1.
p.
13,
Snouck-Hurgronje
expected a
1.
1.
p.
14.
In early Islam
families
Mahdi from
their
own
la
midst.
dominades
1.
arabe,
le
Cliiitisme
et
les
le
1.
I.
Khalifat
p.
Omayades, Amsterdam
3*
1894, p. 60
and Snouck-Hurgronje
11
note
There
is
my
Family."
in
Among
Cairo
the
numerous
'AbdI
Kabbihi
the
940)
(al-'ikd
al-fand
say,
1293H
269)
following similarity
pointed
out:
"The Jews
(=r Shiites)
The Kafida
Abi Talib."
it
b.
Shiites
II
28.
More about
later.
JEWISH-ARABIC STUDIES
ERIEDLAENDER
IQ/
two which
are the most important and at the same time the most
characteristic, being based
on arithmetic speculations.
12,
Sac-
ous forms.
Hence we
the ''Seveners,""
who
accept as the
Mahdi
Isma'il b. Ja'far,
the seventh
Ismailites
Imam
On
b.
the other
hand
we meet
the twelfth
Imam,
a certain
Muhammed
al-Hasan (born
about 872)
who
who
is
expected
to return as the
Mahdi
This ex-
Imamiyya who
day".
The
is
de-
domain of Persian
was up
till
recently
*"
See
Shiites
Index
of
s.
v.
I
Sei'cn
310.
and
Itltna ashariyya.
Cf.
Browne,
as
A
the
Literary
History
Persia
On
these
numbers
as
well
on
number
*'^
*'^
19 see later.
1.
1.
Browne
p.
391
ff.
will
be found in
ile
Goeje's
edition.
Mcmoirc sur
Leyden
Carmatlies da
23.
Bahrain
ct
les
Fatiiiiides.
Second
1886, p.
"
**
Cf. Shiites
Index
s.
h.
I
v.
48,
76,
cf.
II
53)
never born.
Ibn Hazm.
"
the function
Snouck-Hurgronje
p.
25.
198
Persian in origin-
This
The
come from
different sources,
and recent
earliest
shown
and
exponents of Shiism
were
exceptionally
for
the
teachings
of
The
to
Imamate appeared
election of a king
The
seemed
utterly preposterous".
The
conception of the
Imams
as the heirs
counterpart in the
riikhi-Kayam' ,
dan'', ''the
''the
flame".
The
Mahdl who
and
is
to inaugurate the
more
definite ex-
Bahram Hama-
van(f\
^"^
Especially
Wellhausen,
1901
p.
Die
90
ff.,
religios-politischen
Oppositionsparteien
is
iin
Berlin
whose main
119.
I
thesis
also
accepted by Goldto
Oricntalischc
b.
Religionen
p.
may
und
refer
my
article
in
'Abdallah
Zeitschrift
*'
scin ji'idischcr
Ursprung
fiir
and xxiv.
Cf.
Browne
p,
130.
*'
*^
'
^^
Ibidem
128.
p.
Darmsteter, Le Mahdi
22.
Ibidem
Blochet,
ff.
p.
26.
Le Messianisnie dans
I
I'hctcrodoxie
I
Musuhiiauc,
that
Paris
1903
p.
126
In
may mention
rider
Ibn ^azm,
Milal ua'n-Nihal
Persian
I
IVlagians
6:
Bahram Hamavand,
11.
the
of
the
to
cow;" similarly
bring back their
116
1.
"when
will
kingdom".
Die Burgen
The Southern Arabian writer Nashwan (quoted by D. H. Miiller, und Schlosser Siidarabiens. Sitzungsbcrichte dcr philos.-hist.
Akademie der IVissenschaften zu Wien Bahram Gur, the Sasanian King.
1879, p. 407 note
JKWISH-ARABIC STUDIES
This
ideas
FRIEDLAENDER
99
dogmatic
affinity
Shiitic
was powerfully
Persians,
The
who
because
the
new
religion
promised
In
its
converts
equality of treatment
and opportunity.
this,
however,
who
since
represented
them,
with
into the
to
opposition
the
Omayyad
dynasty
centered
of 'Ali",
i.
e.
became
Shiites".
This
political
immediate
sians.
effect
But
it
could not disguise, and in the early period of the Arabic conquests
it
wilfully emphasized,
its
Arabic character.
The
Bound
more
it all
it
and
to foist
upon
the re-
" See especially Browne 1. who largely follows van Vloten. p. 232 " Although official Shiism was introduced into Persia much later. " Cf. Shiites, Introduction I 2. Ibn IJazm clearly saw and expressed
I.
flf.
this
relationship,
ibidem
in
35
is
flf.,
cf.
II
16
f.
" Apostasy
Islam
punishable by death.
200
ligious
in
the
former
Persian Empire.
in character as they
were different
in origin.
numerous
still
conflict-
ing cultures.
its
The
exerted
daeans",
ligion
ManThe reall
of
supreme for
centuries.
despite
its
per-
power-
Persia"'.
The
be-
tenets
lievers
of
Mazdak
destruction
of
its
spiritual factor".
The
had
sects,
been, as
it
Among
these agencies
must
paganism or the so-called Sabaeism of Harran, whose adherents were also largely represented in
'Iral::",
not to speak
centers
and perhaps
Hindoo
'*"
influences'".
Including of course,
We
know
that
this
province
had many Persian inhabitants, and was entirely under the influence of Persian
culture.
still
(Zeitschrift
Shiitic
deutsch-morgcnlandischcn
xxxviii,
392)
that,
and a
maintain
when he
1.
ascended
22).
"^
Shiism
p.
cf.
ff.
Sliiitcs
II
8z
ff.,
84,
87.
1.
154
Ibidem
p.
166
ff.
Noldeke, Anfsiitzc
r.ur
I
persischen Geschichte
ff.
p.
114.
"^
Chwolson, Ssahier
482
On
the assum])tion of
see
P)rovvne
1.
1.
p.
300
f.
JE:WISH-ARABIC studies
FRIEDLAENDER
201
multitude of
possible
Shiitic
sects
all
doctrines
artificially
by means of allegorical
These
down
to
modern
these
We
all
sectarian
movements was
Hence
these
movements were
political
or
Mahdistic.
Thej_ were
revolutionary
in
character
The proper
said
to
of
the
these
movements may be
of
the
coin-
with
beginning
the
second
Muhammedan
century,
when
end of the
first
sections of Islam,
when
Omayyad
all,
grown
to be a
powerful factor
in polit-
Most of
make
capital
their appearance
in Kufa^"
propaganda.
With
These
the
move
also eastward.
sec-
tarian
the
The end
of
*'
Cf. Cf.
van Vloten
Sltiitcs
1.
1.
p.
44
ff.
Index
s.
v.
Ktifa.
religios-politischen
'
Cf.
Wellhauscn,
Die
Oppositionspartcien
p.
56.
202
the
the:
Omayyad
The
''the
now
organized by
Abu Mushm,
movement which
The
revoin the
lutionary
and conducted
name
of the 'Alides.
"Members of
New
upris-
E.)^ Ustad-
and what
is
identical,
Messianic tendencies.
Grad-
political revolu-
tionary character.
With
the 'Abbasides,
The resentment
away and
con-
in the eastern
dominions
character of this
setting.
movement
*"
I'hetcrodoxie
Musuhnane
p.
44
f.
Browne
^^
1.
p.
313
1.
1.
f.
Browne,
Ibidem
p.
317.
"8
p.
1.
318
1.
flf.;
Shiitcs II
ff.
120
flf.
'
'"
Browne
p.
323
JEWISH-ARABIC STUDIES
It
is
FRIEDEAENDER
2O3
in the history of
marked by
Omayyad government
representatives
The
earliest'^
Abu
his
'Isa of
Ispahan
the
his first
name
is
not
certain"
and
date of
''his
followers
'Isa's
'Isawiyya,
is
or Isfahaniyya".
The
Abu
appearance
dif-
and Shahrastani.
Acin the
who
reigned
relates
Shahrastani,
however,
circumstantially
propaganda began
yads,
in the
Mansur (754-775), but his time of the last king of the Omayal-Himar (744-750)"" and
stands
entirely
apart.
Merwan
b.
Muhammed
of
Serene in
Syria
See later
211.
^2
According
to ICirkisani
and Hadassi
1.
his
Jewish name
was Obadiah.
99
11
me
of
in
it
that his
b.
'Isa."
Jesus
and
xvi
Muhammed
770.
his
is
Poznanski
"but
JQR.
is
Shahrastani
him Ishak
Aliihitn."
b.
said
that
The
undoubtedly
is
D'hSn HilJ?
strange.
I
Obadiah.
The form
of
the
name
very
am
who are
used
responsible for
instead
mD' and
DinSx.
first^form
is
" The
^irkisani
'Isawiyya)
is
used by
1 1
all
Arabic writers,
a
prefers
the
second
form,
cf.
p.
284,
(where
variant
fol.
reads
33*^.
and
in
Museum
Or. 2524
SimilarW Hadassi
D'31D'>n.
correctly,
Ibaaniyya
is
(ed. Cairo)
pro
rcligione
IV 372 1. 18 and in Su'udi (wrote i535)i Mohammcdanormvi contra Christ{a}ws Leiden 1890
left
189.
'*
I^irljisani 284, 6.
it?
I
This statement
is
out by Hadassi.
Did David
al-
Mul<:ammi have
"
Shahrastani
168.
204
then narrates/'
at
how he and
Teheran).
his
army were
killed
by Alansur
not
Rai
(near
Gratz",
who
did
know
earlier
Kirl:clsani,
follows Shahrastanl.
Harkavy'" unhesitatingly
accepts
Kirl::isani's
statement
'Isa the
It
is,
and bases
on the
appearance of
Abu
The The
Iralj:
historical
decidedly
of
Shiitic
speak
sec-
against
it.
systematic
outbreaks
tarianism in
not,
owing
son of 'Abdalmelik'".
And
down by
the
Omayyad governors and they scarcely affected the to such a degree as to make it possible for a Jew
an army and
of
resist the
Caliphate
to gather
government.
frequent
'Abdalmelik,
despite
skirmishes
with
the
was
other
characterized by
strength
and
discipline.
On
the
Under
the last
Omay-
^"
''''
Prefacing
it
by tva-klla "and
it
is
said".
Geschichte V^ 404.
his
" In
introduction
to
j^ir^cisani
p.
277,
also
in
his
notes to
Gratz-
Cf. the
sen,
tab,
315
ff.),
Mugira, Bayan,
'1-Khat-
these Shiites
Index),
contemporaneous,
in
the
first
half
of
the
second
Mu-
hammedan
a
century.
The
rebellion
of
Mukhtar (died 67
687)
nearly half
p.
century earlier
ff.)
*
74
Moreover,
This
is
it
g.,
Shiites II 79
1.
36.
Cf.
August
Miiller,
Der Islam
iin
389.
JE:WISH-ARABIC studies
FRIEDI^AENDER
205
yad had
Muhammed
till
b.
Merwan
With
the
(June
9,
and revolution.
adventurers and
it,
''a
time of
often
men
Omayyad government. One of these adventurers was Bihafarid,*^ who rose in Nisabur preaching ancient Persian doctrines and was put to death by Abu Muslim. Another sectarian, who is of immediate interest to us, was 'Abdallah b. Mu'awiya" who rebelled in Kufa against the last Omayyad,
combining
political claims
He
and
was forced
where he formed an
own
coins,
He was
put to death by
later
Abu Muslim
there were
in
129 ^
still
But centuries
that 'Abdallah
was
coi^.ealed in the
thence to
fill
Abu MusHm
himself
was a
sect
named
after
Messiah.
'^
p.
flf.
231.
" Browne
**
p.
308
fT.
Sliiitcs
II
44
Wellliausen,
s.
Das
arahisclie
Reich
p.
239
311.
v.
Abii Muslim.
206
out to Mukanna', and others," broke by Sinbad, Ustadsis, down were encountered and put avenge his death, and they empire caused chaotic condition of the by Mansur. In the the Abu Mushm, perhaps during by the resurrection of was qmte 'Abdallah b. Mu'awiya it
short-hved glory of
possible for a
temperament and Mesof a courageous was a strong gether in Ispahan, which sianic aspirations to probably able army". Abu 'isa was Jewish center," a Jewish the uncerof independence during to keep up an attitude
Jew
and 'Abbaside as-Safah (750-754) tain reign of the first the enermany other sectarians, by
The
is
home
by
of Jewish sectarianism
historical
also
easily
accounted
for
conditions.
See
.-
caned y.H...na.
okle c,.y ,, by Jews. Th 'J^, .0 have been founded It was supposed VI es, .. s.^v. Ispahan. Je..is B.cyCope.ia
s..pra p.
.o.
On
Um
'fe Turk"
ef.
f
'.
o"-
'
j'^.,'^'
C,
Shahrastani
1
168.
\,
,,
,..)
. Jj' J L.chtenMaimonides Osscrct Tcman. Accorainu Aceor'ding to V by .0,000 Jews Sb== Abu 'Isa ws followe.1
iijl
daUonCV
Snp, .ini
,.dict
.0.
1.
U).
.S.
1
,y.
...
01,
^.n.
^^
_^^__
.. n,n
statement
-c
of
Peop-e
foi.wed
M.
.s..
.0 fha.
t-;;-;;^^;.
_^^^^_
hinr
he was encountered
battle
I^.r
and k
,. (MS.
that
British
M
not
the
sanre
h
^^
"in
the
begmn.ng
of
; J-J^'h.s career
many
t
army
"J
^_^^.^^^
.^
and
it
is
,ou,ed h>s
prophetic character.
.This
does
contradict
Ma.momdes
words
to
ZL^-,
^
; , ^,^,,,, an earher date. speak of a -ent w could very well century of the Hijra ..,_ " of the Muhammedan dominion, i "beginning ,30 H. as is the T.^ahan -one of Ispahan. of the mention here that although.-because
,.ho
live^
support of
(introduction
IsirVisam
in
p.
7)
sixth
the
^^^^^
>"''>
is
^^^^^^
reluctant
JEWISH-ARABIC STUDIES
ERIEDLAENDER
especially in
20/
The
sects of
Shiism
Kufa,
When
we examine
the long
list
Kirl^isani's account/"
we
Harkavy/^ that
We
to
'Okbari
(twice),
Nahawendi, Za'farani,
Tiflisi,
Damagani, or Kumisi,
like
to
in
is
way
used
of
in
this
identification,
inan
(the
Hebrew
opinion
expression
the
Arabic
original)
can
in
my
be
nothing
biblical
else
but
Ma
The
with
of
the style
of
of
this
letter.
Besides,
to
designation
Ispahan,
whose
known
rather
curious
geographical
definition.
statement
Sna D^^trmpl^O
who narrates
books,
that
"miracle of legitimation"
a
fact
to
consisted
in
his
producing
which
iJ^irkisani
often refers in
his (unpublished)
stood
the
latter
to
former miracle
impossible
that
laid
Abu
*lsa,
that
stirring
"the
It is
not
and he who
Oppositionsparteien
98)
saw
I
Messiainic movements of
^
'^
p.
284-285.
:tudes Jitives
Revue des
208.
'^
(died
f.)
1038)
in
his
Kitdb
al-
fark
Sliiites
26
'Isawiyya,
their
Sharakaniyya
(six;),
supposedly
passage
note
3)
named
after
founder
Sharakan
(fol.
4";
this
XXIX
by
In another pasthe
however,
not
mentioned
Schreiner,
same
sect
is
ijO
*^Li
is
Sliadakaniyya,
identical
p.
I
Schreiner {ibidem
p.
207)
rightly supposes
b.
that this
Piiisker's
''
sect
'AH
(in
Likkute
26.
Shahrastani
169.
The Arabic leaf in these names is The name of the sect and its supposed
208
undeniably Persian
The
Shiitic
movement
in
'Iral::
Baby-
The Jews
power of
of the Geonim"^ but they certainly did not possess the same
resistance as their brethren in Babylonia.
They
in fact, accord-
Abu
Ol^***^,
last
4*J !>.-
^ and
Obs--*^.
who
is
derive such
a
names mechanically,
place in
in
At
least
Shddakan
mentioned as
Khuzistan
III 228)
localities
the province of
Paris (Yaljut
R.
IV
543).
According
II
to
nicles
78;
Jewish
in
Review XVII
the
753),
"the
jurisdiction
of
Khorasan had
used
to
be
sent
and
all
tax
to
go
to
Pumbadita."
'U^ba.
that
This was the cause of the quarrel between Kohen Zedek and
of
the
raise
The ignorance
Persian Jews
religious
may
be inferred
from the
fact
magistrates
from
their
own
midst.
The same
p.
reporteil by K. Pethahiah of
Regensburg (Sibbub
ed. Griinhut
10).
""'
1.
18)
remark
founded by Meswi
al-
among them
a learned
p.
man
or a thinker."
dSj,*
(in
Bmck
S3)
HSkS
"*^
Klirkisani
(IMS. British
Museum
Or. 2524
fol.
34''):
JKWISH-ARABIC STUDIES
Persian Jews a ready victim to
I^RIEDI^AENDER
209
all
were
set afloat
in ancient
Persian population'\
The
main the
is
sufficiently de-
it
is
Muhammedan, more
heterodoxy, as manifested in Persia, and presenting a combination of doctrinal and political, or Messianic, tendencies.
is
also im-
in the
beginning
of our expositions,^^
we cannot
theory, set forth by Gratz with his usual force and fascination.
its
Muhammed.
the East
"The
movement,"
of
commonwealth
and West
into
first
Gaonic century"\
the Jewish
community
By
.the
its
authority of the
original
felt in
Talmud
.
was extended
far
beyond
bounds
The
Babylonian-Persian'**^ communities
no wise hampered
their
own
so,
in
their
midst...
Not
^irkisani
the
.
2)
among
Likkute
"
(Jewish)
is
inhabitants of Jibal,
of
e.
Mpdia."
Interesting in
b.
this
connection
p.
the
list
heresies
it
enumerated by Yefet
'Ali
in
Pinsker's
26.
More about
later,
p.
185.
151;
English
translation
III
118
f.
German
edition offers a
translation.
which
left
out
in
the
English
edition
^^
The German
merely has:
the
Babylonian.
210
the:
the Chaibarites.
the desert,
men
tomed from
allies
and fellow-
to
them...
tised in
set
the
Judaism
which
they
prac-
a deep gulf.
To conform
to
Talmudical precepts,
would
comrades and
to give
up
their
drinking-bouts with the Arabs which, despite their interdiction by the Koran, the latter greatly loved.
In a word,
. .
they
felt
themselves
But
Talmudical precepts
may have
arisen,
it
is
certain that
it
first
had
its
origin in
all
its
numerous im-
wholly unacceptable.
To
home
more
i"3
^*''
correctly in Northern
Gratz
I
is
Syria,^**^
\'3
401
f.
infer this
ij^iK*
(the reading
vi*ic>
not
variant but a
in
neither
Persian.
p.
Briill
Geschichte und
1889
119
name being
we expect
a
XIIVD
X1VT
I'^
analogy
the
name
of other
sectarians
JEWISH-ARABIC STUDIES
and the data about
FRIEDLAENDER
'"'
211
it
t.
Fiirst
Galilee.
him simply
Iii'pog
would
rather
propose
to
pronounce
his
Syrian"
jy
(,^,^^5,
..
,^^
(j\i
cf.
f^ XXXII
On
144.)
The
original Arabic
to
name
for
Syria
Syria.
But
this
designation
Southern
sideration
]m pn
DmD
nyi
pnm
n*KniD
nSm
nunc
no3
smo
Kinc
Kip:
(cf.
'<^^'\^
snDi
pirSi
''^NV'str*
xmo
pnp
ms
itr^y
in
Dipo
imx dc
'jj;
'axmo mix
The
]Kiipi
Saaa nn^fj
^n
Ginzberg, Geonica II
Sha'rnl,
174).
and
South Syria and Southern Syrian, and Suriyye and Surydnl (or
is,
informs me,
still
Poznanski,
JQR. VIII 699 note i derives the name from Shirin near Karmesin in Persia). If this be correct which, on
r31lj>
*2*Ttr
available
thesis
^^^
material,
am
to
inclined
to
doubt
this
defended in the
It
is
text.
difficult
say whether
317,
6;
the
as
^Cirkisani
(284,
still
11,
also
MS.
Museum
in
Or. 2524
fol.
34*
writer
narrates,
were
to
be
found
Damascus
the
time of
this
13).
XXIX
in a
'"iVtS*
207.
On
in
see Gratz
450.
few words
P-
a responsum of the
the collection
Gratz
but,
V 401
as
p^^
24".
See
f.
This Natronai
Natronai
(about 719),
Briill,
Geschichte
und
Litteratur 1889
869).
50 note
i,
Natronai II (859-
The Gaon
refers
to
the
Karaites and
characterizes
them as
Serene,
it
is
done by Gratz.
^'^
It
is
scarcely credil)le
that
the Jews of
to
Si>ain
should
have been
afall
fected
212
of the
by Muhammed,
ignorant nomads
ligious
settled in
'that
new
re-
movement.
The bulk
But
their
presence in
'Iraljc,
Muhammethe anti-
dan theologians,'"
no trace whatever.
Nor can
We
know
but very
little
Muhammed.
But
to
judge by
Vv^hat
Moreover,
we have
in
it is
But
in the religious
true, the
their
property which
JhCirkisani
^08 i'
Griitz V^.
On
Jews
Geiger,
of
Was
the
is
hat
Muhammed
in
aus
10.
The
Ibn
fact
nomadic and,
philosophy of history by
212,
1.
his
Prolegomena
" Gratz
II
1.
461.
108.
De
hat
arabicis, Leipzig
1893
P-
28
f.
^'^
Cf. Geiger,
in
Was
cf.
Muhammed
origin
p.
f.
Different
character
Z.
and
was
Southern
Arabic
or
yimyaric Ju-
daism
schaft
in
Yemen,
Frankel in Manatsschrift
II
fiir
des
Judentums
(1853)
451.
On my
this
Southern,
probably
b.
nonin
article
on 'Abdallah
Saba
fiir
Assyriologie vol.
XXIV.
of Arabia and the Gaonate" in this volume.
See
JEWISH-ARABIC STUDIES
FRIEDLAENDER
213
Muhammedans
call
it,
But
was
nite
religious
obligations
has
James Darmsteter"^
even of the
burdensome
purification rites,
hand as
Manichse-
ism and Mazdakism, which arose as a protest against Zoroastrism, are decidedly ascetic, and the
is
same
ascetic spirit
sects.
characteristic
of most
Muhammedan
heterodox
The same holds good in the case of Jewish sectarianism. The Karaitic schism was, as Weiss"" has convincingly shown,
not a protest against the restrictions of rabbinical tradition,
but,
its
alleviations.
Early Karaism
Abii
'Isa,
was strongly
Jews gave
sects of
And
if it
to
difficult
"to give
up
their
made but a poor exchange for Abu 'Isa and Yiidgan, among other ascetic restrictions, forbade the drinking of
:
wine altogether."^
'^^
s.
v.
Precepts.
It
must be borne
in
mind, however,
sectarians in
tliat
all
libertinism
religions.
^^'
"^'^
favorite,
against
Le Mahdi p. 19 f., cf. also Browne Dor dor wc-dorshow I\* 65.
1.
1.
p.
214
Abu
isa
and
his disciple
Judgan'" makes
it
highly improbaf-
man of the deep learning and the high social standing of Anan should have succumbed to the influence of these sectarians who were very ignorant"^ and occupied a very low
a
social position/'"
The
Karaism
is
anti-
Talmudic.
It is
based on a definite
The
heterodoxy of
Abu
'Isa
and others
like
him
is
not directed
If
we
character.
As
its
bearers
we have
to
picture to
ourselves a
The
is
an inner-
Jewish movement.
"*
Yudgan
is
placed by Griitz
at 800.
This
is
certainly
too late.
'Isa's discii)le
immediately.
'"'
vSee
p.
311, 25.
is
^" This
(p.
41*^)
i121
tajp'tt
nS1233 DH D'p'TnO 21 2
veneration
see
later.
On
the
JEWISH-ARABIC STUDIES
FRIEDLAENDER
215
Abu
is is
*isa,
Judaism,
ment and
indebted to
it
for
to
many
of
its
characteristics.
We
and
will
now proceed
to illustrate
of
Shiitic elements in
{To he continued)
THE INFLUENCE OF JEWISH LAW ON THE DEVELOPMENT OF JURISPRUDENCE IN THE CHRISTIAN ORIENT
By
V. Aptowitzer,
Israelitisch-theologische Lehranstalt,
Vienna
Jewish
fied
law, by which
we mean
at the
tors
and
to a less extent
Whether
in Babylonia,
Armenia,
Syria,
This
constitutes a
summary of
following
Beitrdge
mosaischen
Rezeption
im Armenischen Rccht.
in
Sitzungs157.
Wien, Band
d.
Morgenl.,
Wiener
Zeitschr.
f.
d.
Kunde
Akademie, Band
comp,
In
addition,
my
essays
"Die
der
ncstorianischcn
Patriarchcn und ihre Quellen," in: Anzeiger der Kais. Akad. in Wien, phU.histor.
Klasse,
Oct.
March
19 ID,
I
2,
WZKM.,
As
-45.
is
it
has been
the
ex-
considered
unnecessary
to
references
or
citations
for
amples adduced.
217
2l8
fact
legal
through publication.
To
itself in all
with the same directness and with the same lasting impact.
Relatively
speaking,
the
influence
of Jewish law
is
minimal
to
in the so-called
Ham-
murabi Code^
tain
more
only the fact does not appear to stand out as clearly and
unequivocally as in the other codes.
ber of the
of that
Mosaic-Talmudic maxims
may
be
shown by
Syro-Roman Code,
wives, one without
^e^viy
L. 36:
"When
man
has two
whether they
all
inherit
equally?
The
man may
strange
cause
them
to inherit equally,
(p^p'^ri^
strangers,
heirs,
at a loss
to
Roman
to
law
this curious
decision
'
D,
first
establish
the
Semitic
element in
the
Syro-Roman
Comp.
his
Gcsetcc
Hammurabis,
275-281;;
Das
syrisch-
Miiller's
arguments have
Comp.
my
review
in this
Ji:WISH
APTOWITZKR
2ig
may
and not
as children.
It is
to the laws of
children
Hammurabi according to which illegitimate may inherit only when they have been legally
D. H. Miiller,
it
adopted as children.
iously endeavored to
is
remove
planation
is
reason that
a case
we meet with
this
do with illegitimate
children.
we
him
is
read
The
when he
have no doubt
this decision is
due
it
is
identical
with the
following paragraph of
the
Mishna
"Whoso
less,
words are
valid.
in the
form of
words
N.
shall be
said
gift
upon N.
N.', his
words are
valid".
That
to say, one
may
form of
gifts,
This differentiation
in the
between a
gift
Syro-Roman
220
Code and
children
whom
gifts
may
be bestowed and
who
inherit.
itself
felt in
a paris
unique
it
Armenian
lazv as
:
has come
down
to us in the three
Armenian codes
the
Here
maxims
directly
taken over a
Numbers
in
And where
it
is
form
tation.
resulting
tradition
and interpre-
The
fact that
To
still
larger
J.
Kohler.
Kohler and
him
itself
Gosh of
APTOWITZER
221
further result of
my own
investigations has
at variance
in
volume
XIX
On
the present
occasion I
may
my
investi-
'Xaw
on
the
fire
concerning incendiaries.
When
:
a house
is
is
set
caught,
following case
to be
distinguished
When human
is
fire, let
upon
law he
guilty of
way
to eventual repentance
may
Now,
The
latter
knows
however,
is
met with
in
Talmudic law,
in Mechitar's sense,
is
death.
Thus
for
Gosh
The explanation
Mosaic law not
for that
directly
Gosh derived
his
from the Pentateuch, but from compendia of the Pentateuch which, in the case of
binic
sions.
many
interpretation
222
Gosh's Dastanagirk, II 9:
pertaining to drunkards and to injuries done by
for an injury committed in a state of drunkenis
Law
them.
ness,
As
to be
allowed ac-
On
legal principle
ran counter
to the
Armenian customary law which apparently same extent as the Graeco-Roman law allowed a plea
to
ground of irresponsi-
manner
in
which
becomes necessary
in the
paragraph
in question to
maxim was
to
not the
The maxim
the
of Saint
Sahak referred
above which
in
law whence
3.
'Xaw
concerning them
that smiteth
He
(Exod.
21, 15).
So according
to law".
he conlet
and relapse
not, he shall be
rebuked and
go free
was customary
to
hang
him
APTOWlTzER
223
This
when
the reit
ineffective,
and then
is
The
which
itself
Thus
also
is
the passage
p.
in question
reproduced
in Dat., II
70 (Karst,
199).
It is also
and
in Dat. (II
is
"for ac-
was
cus-
tomary
to
hang him
In the Bible
the
we read merely
is
manner of death
not indicated.
its
Now,
that
all
this
receives
we have
That we are
to
son
as
is
Talmud
infers
by
18,
wife:
punishment by
hedrin 71 a)
in the
meant.
And
is
in the
Mishna (San-
we
"He
is
warned
presence of three
men and
he
is
taken
224
1'H^
twenty-three members".
II 23, has
Talmudic law
Now,
is
punished
according to the
Talmud by
strangling.
replaced the
fa-
In
its
we
find
it
strange that in
is
graph concerning the case "when children commit unlawful acts against third persons".
Sempad we
whereas
in
our version
we
for unlawful acts committed by children against third persons, in this case the
An
why
these
two para-
Mishna we
mentioned
graph
'When
from
his father
.
and consumes
stranger"
APTOWITZER
225
Mishna,
it
lation, giving
the
form of a general
To
of
the
is
Eastern
All
Nestorian
these
Church,
edited
by
Eduard
to
Is-
Sachau.
lamic
three
patriarchs
belong
in
times
oldest
and
of
lived
and
held
office
Babylonia.
in
office
The
them,
Henanisho
Xenias,
was
as patriarch
from 686
to 701 in Seleucia
on the
Tigris, in
Arabic Elmada'in.
The two
first
later patriarchs,
Timothy and
Their
official seat
Henanisho appears
municates directions
in
He comsupreme
We have 25
On
99 paragraphs which in the main deal with the law of marriage and inheritance. The code of Jesubarnun contains treats
(32 paragraphs)
and the
law of inheritance
(39 paragraphs).
The remaining 59
law of slaves (7 paragraphs), and other questions of law. Not a word is said by the patriarchs concerning their
sources.
We
naturally
first
think
of Islamic
influence.
226
the:
But
in
For
that
we have
little
the tesas
Mohammedan law
extremely
of Gra?co-
Roman
law to be found
in the
torian patriarchs.
On
my
investigations
have resulted
in
mon
may
law of inheritance.
The
latter
agrees
in
the
codes of
with this
difference
that
in
two points
Timothy
at variance
the Sadduceo-Karaitic opinions, whereas the system of inheritance propounded by Jesubarnun absolutely coincides
APTOWlTzER
10.
227
the father's
brothers
10
the father's
brothers
the father's
brothers
II.
descendants
the
of
II.
descendants
the
of
11.
descendants
the
of
father's
father's
sis12.
father's
father's
sis12.
father's
brothers
12.
brothers
the
brothers
[the father's sisters]
the
ters
13.
ters
descendants
of
13
descendants
of
13.
[descendants
of
excluded
I
excluded
in a position to
have been
sum up
the result of
my
Nestorian patri-
The
Mar
Henanisho,
number of
two have
and
all
The
their
analogies
Sadduceo-Karaitic
traditions
in
At
events
is
we
leave
these opinions
planation.
If
we
did not
know
emanate
to look
upon
them
leanings
ditha.
Since, however,
is
so thorough a
tradition, the
22S
THf:
sumption that the patriarch did not merely casually associate with Jewish scholars, but rather had Jewish scholars as teachers and constant mentors.
The "Canons and Laws of the pious man of God Monsignor Timothy the Catholicos" agree in the greatest number of cases with the Talmudic law and in
part can be
are to
The agreements
it
is
impossible to exit
sufficient
We
borrowing.
crepancies between the decisions of the catholicos and Talmudic law, indeed, can only be explained by legal
principles
Talmudic literature and in though these ideas have not been raised to the dignity of legal norms. The influence of Talmudic law or,
in the
it
to
speak more generally, of Talmudic literature shows with still greater potency in the code of the
catholicos
itself
Timo-
Hence,
if
any one
Jewish scholars as
that
had
The
shows
influence
though not with the same potency as in the works of Henanisho and Timothy, still potently enough that it can be demonstrated that even a man of the type of Jesubarnun who if anything was unfriendly to the Jews could not emancipate himself from the influence of his Jewish environment. I have endeavored to show that, so far as Armenia is
itself
infiltration
of
APTOWlTzER
229
re-
This
moment
lonia.
of
still
tians
was much
closer
and the
still
relation of the
two
in
strata of
Armenia.
We
learn
that in
many
disparitatis cultiis."
further point
is that,
was want-
Davidson,
This fragment,
(Loan No.
30
28.
lines to
58),
consists
first,
The writing
The manuscript
p.
is
defective
is
and between
2 and 3 there
a gap,
mentary
the
state of
In the manuscript,
punctuated.
signs
my
is
notes.
With
love
exception of
the
fifth,
the
first
poem, which
is
quatrain,
which
too
fragmentary, and
whom
seem
addressed to
Abraham Ibn
we gather
fresh infor-
mation about
this
That became
known
to us
232
Hebrew
col.
periodical
"Haze-
XXVI (May
(
10,
1899),
484^-485^, by David
Magid
U"iyD
'Jisv).
In this poem,
the
Gaon
who
him
copied
as the
it
informs us,
Nagid of Kairwan.
Lately, again,
Gaon,
is
Abu
Islial^
Mar
R.
Abraham
Mar
an anonymous Arabic
was
physician
{Harkavy-Pestschrift,
it
is,
100).
While the
identity
not improbable,
his
medical
skill.
Furthermore,
The
make
is
poem has
failed to
import clear to
is
written in meter.
therefore, advisable
it
poem
is
was
Of
number of passages must remain obscure on account of the state of the manuscript and more so becourse, a
is
inaccessible to
me and
have to rely
of the poem,
however,
tions I
will, I trust,
GENIZAH
POLITIC
FRAGMENTS
DAVIDSON
233
''
:
T T
^ix''
Jj'^i^s
t:
T T
I
:v
*nn
jj'^xa 5))iy^
^'^^^^ n-^n^
,nxri65^pi ^'HNitJ'i
n^xnpi
nij^D
tot!?
n^pn^
D2vy^
mnD
2b
^^nn^ Nsnp
'
jr^itjon
reads nXlinS.
becoming.
r,
Cf.
L,ev.
20,
18.
"
Obad.
6.
^ ^
Hofal of nxi. Cf. Jastrow, Dictionary, s. 8 Cf Cf. Gen. 49, 7. jje^t ^g, 49. " =: concerning thee. Ed. reads rhsh.
Ed. reads nS.
Cf. Cf.
v. PIK*!.
Cf.
Num.
i.
"
^*
Cf.
Ps.
65,
8.
Job
31.
33.
Cf. Job 4, 2.
on
"
i
Gen. 27,
Cf.
Isa.
36.
51,
9.
Ed. reads
naC.
Ps.
109.
16.
3-
"
Prov. 24,
n33
234
:-r
-^
VT-:|-
T T-:|T
-:
?]npni Ti'b'yo
ni^na '^num
'^rini
T
nKipKi
T T
.
'btJ'o
xb'x
TV
2^^3nx V
13
|T
t:
t t t
"t:
|T
T T T
^I
"=
^^
' =
reads
reads
" This phrase depends upon C " The meaning is not clear.
is
'01.
The
editor's
emendation
HXtrm
]M<
is
" "
"
Judg.
=z
I
5,
II.
"I'Syi.
fail
Ed. reads
m.
this phrase.
to
understand
T]S
" Read
perhaps:
nSnoa wSn
jn't^i
*in1
i.
e.
have forgotten
me
5.
still
"
*
Cf.
Cant.
"IB'C"
7;
"
cf.
cf.
=
6,
HnD
12,
8.
.
tTBTl lS3.
"
= =
lSD
Job
Ps.
12.
ntrirj?
iSkd;
'3'y
Cf.
Eccl.
12,
niX"in
T3C*m
"
"^TDK
i.
e.
Apulia.
179,
and
his
reference
to
the
DAVIDSON
235
*^2b Dhi
.
iEj>i^3
..
.
nnb ^
.,
^pj I.
.
nnsi T
t
:
17
V T
.:
T T
T T v:
V V
*^ni<!?nDi TT
:
nnio T
:
h^)
..
T|":
T--:|T
'
*^|hmDn .....
I
NtJ'ni ...
y
ponyi .^_. |_
>
.
n^:ij 20
T
:
|T
carefully,
it
must become
evi-
no reference
to physical healing.
had been
The expression
in
:in
^b^
n'\2D)
rather con-
veys the idea that Ibn *Ata saved one from the gallows
verse 6).
Similarly, there
is
no
in the
*o
n^isS.
is
not clear.
Like
miB7
13,
1,
this
]2
nXJn
in
verse
i6.
Ed. reads
nnnOQ.
12.
*"
Dan.
Mai.
"
*''
13;
7.
ed.
**
reads
nSnm
6,
nE"l?3.
Dan.
Cf.
2,
Ezra
i6.
"
Ed. reads
]nmDD.
s.
Jastrow,
v.
]nSD;
.
ed. reads
KiSdi.
its
Poznanski
]Kn'p
C*:,
47)
reads
KiSdI
the
or
SI'SdI
and derives
in
meaning from
nt'/'/dpior
b.
chair.
Though
a
first
occurs also
278),
it
Joseph
requires
(Ginzberg,
Geonica,
II,
is
excluded by the
meter which
is
here
word of three
syllables.
possible,
but
the
meaning
236
the:
The purpose
all
Babylonian schools.
Like the
letter of
letter
Sherira (Schechter,
Saadyana,
118
ff.)
and the
of
ff.)
Hai
to
Judah
b.
II,
2yy
this letter to
Ibn
*Ata must have been a plea for the support of the old
center of Jewish learning.
at the
who
him.
lent his
also indicated in
pm
n^
him
33).
If the
emendation
Apulia which
is
Kaufmann, GGA.,
D^rjy, 64).
more
is
Nathan.
It
identical with
Abraham
b.
Nathan men-
Resh
b.
71;
Poznanski,
jsiTp
Finally,
name of
further
is
Isma'il Ibn
Nabat,
present.
regarding
whom
nothing
known
*Ata,
'ns
at
In the second
find that
poem (No. 4) addressed to Ibn our poet calls him friend and master (
we
Ntiy
DAVIDSON
23/
no3
poet,
nriK
"itJ'X
(1.
13),
which
vicinity;
If
the
emendation
correct, then
):2 )
in verse
we have
who
is
also
mentioned
in a letter
Samuel
b.
,
U^^^^
wy:V
From
we
gather
new
b.
data about
another prominent
man
of Kairwan.
Judah
Joseph, well-
known through his correspondence with Hai^^ now been known only in relation to Talmudic
(Poznanski, JQR., XVII,
poet
taries
(1.
has until
questions
169).
But,
according to our
27-34)
is
to see
how
both Hai
his generosity.
277; Poznanski,
II, 69.
^Xn^p
'tT^K
28,
No.
22,
and
the
In this connection it may be stated that Prof. D'ilB^ D<3'3y 9. 56, Chajes (Rivista Isr., VI, 177-178) has already calJed attention to the fact that
No.
poem
of
Hai addressed
to
Judah
(i.
b.
e.
Joseph
{Geonica,
II,
278-279)
in
is
Hazag
four times
^ in the
one
line
^ and
XYI,
23-28.
While
of
this article
number
of corrections in ZfhB.,
Here
my own:
L. 2 read
H-npi
nn;i:
djii
niiB^ii
n\
cf.
line
noi:nn2
wu mnn'
nmpi.
"
3
read
niHO'
T
:
1120 ^31,
Ps.
89,
cf.
HC'm*
T
"inn* Isa.
5,
19-
"
" " "
4 for
8 read
9 read
II
n-iSi T
:
cf.
40.
ni^^f^ HSn.
HISDoS
T T
:
ni?3'
?31.
read
nmnpi.
iSjj")
nrns nityx
cf.
job. 23,
n.
238
man
to be extolled in verse
by our poet
is
known
to be preserved in
Karaitic Prayer
Book
(Pinsker,
nvJiDTp
^toipb,
138).
From
poem (No.
7)
it is
impossible
form any
9),
is
note 6).
The
poems can-
But
since
some of them
and
is
was
at least
North Africa,
s^nnc) ^xpi
.1
(A Ghazal)
t-'--;
v
:
t:
-:
-:|-
-:
is
a modified
Cf.
Brody,
Studien su
" "
Ps.
45,
14.
3.
7.
Cf. Ps.
DAVIDSON
239
54
tt:TT
;
:t:
tt|:
t
|t
:
-t:
V -:
t:
t:-:
J
T-:
:-:
: :
t:
i?xi -
,nj!iDN
t
v:
)Dnb ')m VI
rj''^
|0T
bit.
toS
D'b^nn
11D0
^^Sii^)i) rni-i'-iD
'^'k^dd
10
.:
t t
'
227, i. e. the infinitive is used here in the sense of the present indicative. The whole clause is therefore declarative and not con*1D1T
...
M "
This meter
is
ditional.
**
On
the
use
of |n30
see
Zunz,
Synagogale Poesie,
105.
MS.
reads
" Gen.
o
27,
36.
"
'2 '2
=
7.
iS
DnSTn.
"
Cf.
Hosea
9,
14.
T'.
MS.
reads VJIUC'DS.
" "
=
=:
lS3
]J?,
cf.
it.
Mai.
Cf.
12
6,
DD10K2.
11.
To destroy
inaj^S.^cf.
38,
is
Isa.
Fiiipowski,
nnao rr^nno,
134,
j.
v.w;,
No.
4.
" Gen.
9.
Fate
is
presence.
Furthermore
fate
cannot devour.
Cf.
I
Job
to
35,
16.
MS.
reads n^iDI.
fail
meaning of
this phrase.
"
Cf.
Cant.
14.
"
"
'*
Insteal of
Prov. 25,
MS.
reads
ViSH
Sj,'
"I2n?3.
240
15
^o-^mn
yn:
,sti
nn
bst5>
^5
'pJ
vn" "*niDi
TT
i-l15^b
to
^>y^
on
n^&5^
''^^:
^^^^-^^^'':
iDK" "ly
Di^'.^y.
^"1??^
'r2^
;vr3pr?3 invn
in:
oy T3
Instead of
Snyn
in
16.
line
41.
Cf
I;
Sam.
12 D'3'V HD^
is
oy '3ian.
to
.
For
Abu IsbaU
use of
the n
24.
known even
Gen.
:3.
.-
those
.ho
this
of.
MS
"
5".
reads
32-
v:=C.n=.
5-
"
TT
Cf.
Deut.
16
1un2.
tryD see Zunz,
Is*-
P..
407-
T.
TAbu
Tob "6
isha.
cf.
is
In contrast
to
this
T9
..
expression
9.
D^^Un ^D0
*
P
D.
.
Ps.
xi8.
22.
Pesabim 830.
ct
9,
^6.
MS.
reads
U ma,
ing of
3.
D'Ul.
cf^Num.
12.
3.
"
Cf.
mi^n
DAVIDSON
24I
Dnin
TT
i<b)
^S"i2dd
nvixn px
-)k>
T T
'
T T
m
:
,n^na
35
'
- T
't:
T T
._
T t:
nm^ --:
;
^''iD^
: :
,D^i^^<
V
Sub T
:
40
84
zz Neither the
as this generous
5 *
man
I.
Cf. Josh. 6,
I
fail
to
understand
23,
this
clause.
"
Cf.
Num.
18 TEJ^ ^33.
w MS.
*^
reads nSSino
49, 26.
...mno.
Isa.
^
i 2
-ItTKS.
peculiar.
the
infinitive
in
place
of the participle
is
]Hi2
TWtH DX1
1879,
Ex.
300).
7,
27 as an example
this
of
all
(1.
this
y"Sn
(1.
Wilna
Upon
infinitive
the 42-44)
preceding
15-40) depend.
this verb.
clauses
ideas in
is
the
poem,
put,
is
this:
is
"To
the
prince
world-wide
poem
2.
written
by one who
Cf.
I
Isa.
57,
am
unable
to
interpret
this
word.
242
n^lti'
nli^y
D^1t^'Il
D'oy
if^^n'. "^^^
45
1
^^[vjiy]D^
'|a^
|nnsb_wni
ay
ny
verso
vji^^bi
Vina
50
ps
"JQ by
"-by
?im DP]
T T-:
[if^]^?.
i^'i'T
'P''
.v:q T
-:
101
107
innK'
nyn .Tnsb^
T\p}n
nna
n^^ri^
MS.
Cf.
reads
whi
irman
n'3.
8,
"^'
44-
"
09
Cf. Ezek.
32
Cf. Job.
4.
MS.
Cf.
reads
"^^3
1.
above
35-
"1
The meter
is
is
The
poem
102
Cf,
105
'nn: ic'x
^"'
Gen.
7,
30,
18.
^"^
Ps.
44,
26.
KM
Cf.
Prov.
21.
DAVIDSON
j r^bv '"fn
T
243
n::^,,
t
:
n^p n'6v'
5?^?
"^
nno T T
-isj's
V -:
[?an
tiS
:
^3
pnm ynn T
'
nsi :
lO
:
TT-:
-t:
:
tt':-t
V T -:
:
-:
T T
nn^tj'on ia-n^ T T
._
^nx
nisih
:
bsn t
ki^
t
:
15
njiXnt^ YV2
]'2)
r[:'2
v^^'
118
myi
.
vj
pnv!? nnDi
vj
^
i>y
irnn
[^]355
ninx -.
^Don -:
Si'^2
Don ny n:Q
nynn
-ink'
^^^
n^y
^'""ik'n
'^Mn^ptJ' ix irji
tj'NS
unp
^'^''^n^
?iin
^nixn i^yam
,^^
n^3J
)mi
k'dj
th^
hDD
4.
Quarrel.
Cf.
2,
Targum Prov.
12.
I,
17,
i.
"3 Cf.
Esther
35.
The meaning
of lines 11 and 12
is
is: oil
Do
...i
not allow
your soul
to be torn
perfumed with
D'PipilQ
of myrrli
and
MS.
reads
110
nnnii?D
innopoi.
"5 Cf. Prov.
"^ Cf. Prov.
^*'
4,
5,
15. 10.
8,
5.
This and the following poems are written in the same meter as the
first
inS'iin.
34,
4-
^-^
Cf.
Cf.
II
Chron.
phrase
^^'
This
modifies
is
subject
of
T13T3,
whereas
the
following
phrase
IDy
Kt?3
same verb.
244
THli
nils
nr nn5? js
iiina
naix
^ps
tt
...
^^^[^]-iD3
nnx T
"iK'N
V
:
^HN
s*i:y
.
niNO
ny-^D3^ns...[y]noi
T
:
15
yns^
niyij
....
:iJD
innn
riK^xi
2 Recto
my
my^r
.
,
...
^di
nynj p^ni
r^^'p:
.
nbb)nD
. .
n.
lj':
yrn nn noni
niyc'i
mny
^33
pn n nmbn n^y^i
miiT
'1
sb ic'n
.
.
iinn
.6
plDv
p
V
mc^
2n3i
v:|v
T t:
'
V V
'nntj'
nSh
2,
1.
17.
^-^
Cf.
Prov.
14,
15.
""
MS.
reads
...
lOJ?
2,
Si
f\DV
If this textual
emendation be
right,
the
man
referred to as
K'B'a
1.
35-
Cf.
Gen. 49,
26.
is
am
like
Jacob
in
like
unto
Joseph
in
beauty.
MS.
reads
iSnsa
" Cf.
Dn:i
VicS
nS
Isa.
45,
i.
2,
47.
T |
:
DAVIDSON
245
T T
t:
v -;
TT
nno
^3
itJ'K
]>nprii
DJnn
"isj'x
T :~
|y^^
ion
:
^^^bs")
-:|-
T T
T T
t:
t.
T T
nijyi ^*ir:
-:
-;
^^^^t'^i
^^^n^n
n^3
"^mop T T
:
iriDp DK1
:
Ti"iN
:
-t
iND
:
miDtt^ nin^-^s^
T
:
nosn T T
:
-inn
:
146]
nn3T
^an
I.
"3 =: Sy.
Cf.
Sam.
4,
21.
MS.
reads
"'
non
'SK
Cf.
4,
1.
5.
Similarly
to
IT n^riO DK
g^nfjrojtiy.
that
whoever came
see
D'triK'n
IBD,
b.
J.
r.
T, and Nehem.
2,
8.
The
modesty,
We
are therefore
in
II,
sSd
instead of
3.
in
|'i2.
Kings
i.
4 and 15,
"'
^m^ni.
ibid., s.
v.
133,
e.
yi.
Moses.
13a.
Dni2K
HT
...ni22tr
pni^.
MS.
=
)h
niVp.
HKI...
MS.
reads
MS.
reads
mnnn.
246
n^^n na[n;
-ik'n]
NniJI
^na
Tn2 ^n
n^^[o]
i^hd pnv
N1DD
non
...
K>33
p nn^
...xDni...
...s-i
..."inn^
...
SDi n^jy
.
vx
-iEi>x
...
^k^sj
_
T T
|:
n
V
:
-)tr
|-
V -:
Dn:Qn niNisi
nr
^'yi*'
nn
verso
no!?B>
T
DVB nDb*^
T^^bv)
T T
T T
nniDJ nnsiK'D
:
...3
nmb
nonp
HDinn
'ly
n^e^Nin
't
n!inD5i>
ny[i]T
j<S
n^^ns
^^:ini
,nj{^i:i
no^nnn nx-i-\Tp
n^nn oy
nob^s
rsi
vn^i it3^:
Mn
!in3 ^^n 10
3ny^ ariD^
.8
T T
"inoK bp ny iD3 y
.
''"Tinisiiji ...
y
ni-ici
DniDK nipnpD
i^Sipb
d:i_i
In corroboration of
called
my
rendering
KIpQ 'Sys
as Karaites
Marx
my
Benjamin Naha-
HT C^S
nnn3 123
can
ibd.
MS.
reads
iniOlSl.
DAVIDSON
247
|T
^b
nntDi
t: :
D^Du t:
^n^nini :
|
:-
tt
|
Tinyis ib'pn T
: : :
itj^x
v -;
nnx t -
i<i?n
-:
pnoJi yni^i
D3n-^3i
10
Tinnx ninn^n
tiitj'oni
[Djnnn _.
.
itJ'-i
..
Di
.
.
^iD-i ^
dni
.
iS)DD3 Dy
T
:
:
MN ynci .:
15
t:
b ^x-l^
^b-"
[nnlinQ T
:
^iSisj>-b^
[is]3 T
T
:
>3i
:
T T
[Dni]v\n
...n: ^3-13
nrn
..."ayi
T^y M^
D
3 ^3JX1
^0 PN3 npn^
bi^^^
...
pp^n^Di
S0V3
....n
....
NOTE
In the poetic fragment published in the preceding
this
number of
Quarterly,
I3n"l
p.
nated as
n3r
|Tn f]DV
(,DpC^O
^'n"'
,D^D3^ ,122^
nioyO)
stands for
/HinD
,pD
by-
which
What
this abbreviation
am
unable to say.
will be able
to suggest a solution.
totally expelled
in the
beginning of Islam
to-
the
Banu
Muhammed
in
V^
99.
100)
by 'Omar
(ruled 634-644).
translation
III,
"So
great,
says
Gratz
84),
was
man
of a wild
hammed
He
'Omar assigned
warthe
Jews
to the
Muhammedan
and a
strip of land
Kufa on
Euphrates was
with
given
them
in return
(about 640)."*
has given
This
is
Hirschfeld
the
who
much
Jews
:
in Arabia.
He
says {JB.,
bia")
and they
matter of history"
^
(cf.
edition
of the
volume of
revised
Griitz'
History which
leavea
has
the
appeared
and
has
been
carefully
by
Eppenstein
249
250
is
unfounded.
The expulsion
of the Jews
by 'Omar
is
ascribed by the
Muhammedan
left the
historians (so by
'Omar who
at first
had
Jews unmolested
re-
Muhammed
had declared on
on the
"No two
Muhammed was accepted as genuine by many Muhammedan theologians (see Goldziher, RBJ., XXIX, 75, note 3 comp. Gottheil, ''DhimArabian peninsula".
This utterance of
;
in
Egypt", in
Memory
353, note
monu-
Islam, II
i,
third
Muhammedan
century and
is
Yemen was
tolerated
spoken of as a Jewish
settleibid-,
50,
note 7).
tradition,
we have
Arabic historian
Wa^di
that not
all
Jews were expelled from Arabia. He declares expressly (Wellhausen, Muhammed in Medina, Berlin 1882, 292;
for other quotations see Caetani,
/.
c,
II,
50)
"
'Omar
them
to
remain in Wadi
still
'l-ICura
'1-Kura
Wadi
FRIEDLAENDER
lay
25
more north
map
work, II
lay
I,
opposite p. 376).
The
fact that
Fadak, which
officially
have
However
that
this
may
be,
it is
the
two places
Wadi'1-Kura
and Taima
in
which
remain,
were allowed
to
(Geonica,
V'T
II;
54
ff.)
Ji"i^X
nx ^^xm pNJ
K-inj^
iniS
''\pbi<
nxi
'22
ni^xs^
dind^k.
Unfortunately of
the
first
this "sixth
is
responsum
preserved, but
no doubt contained
is
similar entry
found
in
i^s
np^x n^i
ja
i^NC^t^
m^NS^M
The two
entries
to the
same
preserved,
is
identical in
text.
and
it
is
For the
en-
as
we know,
Taima
as a Jewish settlement
(ed.
is
mentioned by Benja1907,
min of Tudela
M. N. Adler, London
Hebrew
252
text, p.
It is
The land
is
Salmon
in
and
Hanan
princes
to
of Davidic descent
exilarch
"who
kinsman
dispatch
questions
the
their
many
Bagdad."
Benjamin's
to
obviously founded on
Adler, ibid.
p. 48, n,
2), the
important
peninsula
sion
fact
the
existence
of
many
from
that country
cannot
be doubted.
It is
characlife
its
that even in
its last
representatives
was
able to exert
in free
It
Jews
life.
Arabia
at
re-
and shape
the
their professional
and
civil
shows
same time
that
however far
moved from
authority of the
not in any
way
is
guilty
prone
may
Ben-
jamin of Tudela,
quoted
in the
in
his
[D'xnpjn]
4.
Dmn''n
NC^n
T':)K
nD"i
and variants,
See above,
p. 209
ff.
ERIEDI^AENDER
253
125
f.).
R. Obadiah of Bertinoro
(in
who
speaks
his
first
letter
from Jerusalem
1488)
of Jewish
tribes in
said
(NeuIn
"Where are the Ten Tribes f" modern times S. L. Rappoport made
Bikkure ha-Ittim, 1824, 50
in
JQR.,
I,
196).
Neubauer
of
refers
{ibid.,
24),
in
who
its
knew
fication
the
above
readings
quoted
(see
passage
later),
fact.
Benjamin
to
this
different
identi-
as
well-known
''The
Jews of Haibar
(:=Khaibar)
the
Rechabites."
translation
The
of
learned
Gratz,
Rabinowitz
117,
in
in
his
Hebrew
III,
speaking
IDX^
"itrx
DniHM
Dn^
105).
Adler,
The
Itinerary of
Benjamin of Tudela
p.
47 and 49.
Adler
{ibid.,
49)
is
MS. and
of
all
which
in the
sage read
"13^3
MSS.
NDTi
to
text,
be
p.
read
Dnin\T
(Hebrew
46;
ibid.,
191, n. 2).
linguistic
is
difficulty
one
:
expects at
^^2
Khaibar
is
placed
dis-
a considerable distance
tinguished
from
R.
it.
Moreover,
use
of
the
same
designation by
writers,
254
see
later)
I'HE
of the Arabian
In the following
explanation which at
will
first
but
who
fanciful
known
that the
Jews of Arabia,
like
every other
in
the
above quoted
tells
article, p.
24
passim).
p.
Benjamin of Tudela
bar were held to belong to the two and a half tribes that
Now
it is
a fact, recog-
largely
Greek Alexander romance, of the so-called Greek PseudoCallisthenes (ed. Carl Miiller, Paris 1846).'
The mythical
chapter 30;
Sambation
finds
its
parallel,
if
not
its
prototype, in the
II,
f.).
The Gymnoand
their wise
a
'
Muhammedan
I
legend*,
which no doubt
its
reflects
relation to the
Talmudic
my
article
und
Quoted
die
Chadhirlegende"
in
the Archiv
Religionswis^nschaft,
volume XIII.
*
by
t^azwini (died
Wiistenfeld,
II, 18;
comp. Fracnkel,
ZDMG., XLV,
FRIEDLAENDKR
15
ff.)/
255
ibid,,
with the
Bene Moshe
possible virtues.
Abraham Yagel
(sixteenth century)
Ten
Tribes, besides
Sun and
the
Moon which
/.
Alex-
c, 412).
Now
is
his
march
prove
can-
inaccessible to
him (Pseudo-Callisthenes
II,
40).
We
not enter here into the fanciful speculations about the inhabitants of these islands which occupy a prominent place
in the history of the
Alexander legend.
Josippon,
ch.
x,
We
will
merely
these
mention the
fact
that
describes
irresistible
ini<
nn^
nmn
n^DatJ^n
nvpi nan
p^i^v
DipD
called
D^ni?x
nniy
pS
and
their inhab-
itants
are declared to be
DmSs
^cmp.
to be the
of that inaccessible
lost tribes.
oi the
Alexander romance
not a mere
whim on
the part of
'
in
the
name
to
But Epstein
wrong
iji
laying stress on
is
circumstance.
literary
Ka'b's
autliority
this
very often
mere
fiction.
to
Muhammed
p.
Geiger,
Was
hat
Muliammcd aus
detn
Judentum aufgenommen,
168).
256
Jbsippon
to be
is
same conception
is
found
selovsky, Iz istoriyi
romana
powiesti,
I,
280
ff.).
The
who by
their ascetic
way
of
life
to their ancestral
customs
Bene Moshe
also
assumed by Abraham
c, 413)
who
refers
among
in
other things
letters in
Maimonides'
connection with
Ten
Tribes.
may mention in conclusion that the Messianic impostor Abu *isa of Ispahan (see about him this volume, p. 203), who considered himself a precursor of the Messiah and thus was expected to gather the Ten Tribes, is supposed, according to Shahrastani (ed. Cureton,
I,
168)
*'to
Musa who
by Kazwinl
nothing else but the Sambation. Gratz (V, 406) translates rami by "Wilste " and identifies it with ''d\e grosse
Salzzvilste, zvelchc sich nordlich
( !).
is
is
re-
it
so seriously {ibid.,
"
zvara'
ar-raml.
Museum Add.
impossible.
is
7251
It
is
reads
either
wara'
an-nahr
ar-raml.
This
is
grammatically
ward'
uahr
ar-raml
Arabic
The
this
ment
in his Iggeret
Teman.
See
volume
p.
206, n. 89.
BONFIRKS ON PURIM
FRIE:DLA1:nDE:r
257
and
41c)
nD"i
p.
160).
derives
Abu
^Jn
'Isa's
interdiction
nnjv
bv
i^NJn
is
iood.
But
may
as welli
BONFIRES ON PURIM
The custom
of burning
Haman
in effigy
was recently
II, i f .,
and
To
exist-
among
the
Al-Blruni of
Khwarism
(died 1048
ed.
C.
E.)
in
p.
his
Sachau,
274), in speaking
is
Haman on
that day.
This feast
also called
Hamdn-Sur^ For on
The same they
that
day they make figures which they beat and then burn,
imitating the burning of
Haman.
practise
on the
fifteenth."
writer Ma^rTzi
Cairo, devotes a
whole chapter
to "the
his
discussion of
Purim
feast (Khitat,
new
364, line 6
from bottom)
j^
note
j^ ^"^UJ
'"^
Schreiner,
'f*\A
REJ..
XII,
266,
2,
rightly
in
emends
j^ (J*\^
Persian
"Ilaman-burning."
258
sjj\^
"many
make
at this
they
call
him Haman
is
and when they had made a figure of him, they would play
about with
burned."
it
it
it
The
Muhammed, Haman figures as an adviser of Pharao (comp. Geiger, Was hat Muhammed aus dem Judentiim aufgenommen p. 156). The Muhammedans, it seemes, were for this reason obliged to modify the name of the Vizier of
Ahasuerus, in order to distinguish him from his namesake
the Koran.
in
The wording of
was
Mal^rizi's
remark apparently
in his
among
by
De Sacy
I,
in his
Chrestomathy.
In his explanatory
notes (vol.
p.
VHI,
chapter
6,
in
which the
latter
Jews
erect a gibbet
Theodosius
tion
II.
prohibited
it
this
anti-Christian
demonstrapersecu-
putting on
a heavy punishment.
this
Many
Jewish practice.
On
the anti-Christian
Israel FriEdlaender
^^
of America
IN
THE
While engaged
in
the
Greek
is
Old
all
Testament
(the
material
consisting of
1200 words
I
deemed
it
doth", "Gai",
"Emek", "Negeb",
etc.)
is
some
of
with transliteration.
This
of
Book
Joshua,
my
attention
set
other
passages,
one
My
my
ensued
I
which,
however,
left
general
grouping
in
intact.
am aware
I
that Hollenberg
a similar
article in
his
one short
addition
Holmes-Parsons,
edition.
my
apparatus
Lagarde's
includes
Swete's
manual
Field's
Hexapla,
of the
Lucian
Sahidic fragments,
Codex Sarravianus-Colbertinus
(G)
and
Tischendorf's
259
26o
Monumenta
My
results,
while
at
present
naturally
The
a
it
Complutensian
Group
(c)
=
favor
108.
Compl.
sil-
19
requires
renewed
deviates
examination;
to
judge
of
from
b.
ence,
often
from
in
The
own.
Complutensian
In the
occasionally
part
of the
exhibits
readings
is
of
its
middle
book there
19.108.
a remarkable agree-
(According to
the
1910,
Lucianic
related to group
h, specifically to 54.75.
Thus
19.108.
affinity is de-
some
Accord-
ingly
(2)
(a)
15.
64;
18.
128;
Aid.
The
ofl
latter is
121 or
(3>
some other
A. 29. 121
(.82)
N.
56. 71 (.59).
with
b.
Accord-
is requisite.
The Hesychian
44. 106;
(?)
Group
(h)
134.
44
and 106 go
practically only
two sub-
groups result:
(5)
54.
75.
16.
30.
52.
53.
57.
77.
85.
Of these,
53. 85.
144 constitute
a sub-group;
rest,
The
Sixtine
Group
(b)
B.
55.
63.
120.
Sahidic.
Ethiopic.
55.
Cyr-Alex.;
The
relation of
63 to the correctors of
(f/t)
remains
CODICKS IN
Ings taken from the
MARGOLIS
the
26
of
medium
a non-Greek translation).
When we come
"manipuli")
into
(Lagarde's
the
larger divisions
"legiones"),
For
it is all
the difference
be'
taken
divi-
cum grano
literation
diaskeue
was applied
to a text of the
one
Thus, from the point of view of transthere practically result two main
and
its
the
received
Hebrew
divisions
(B) and Alexandrine (A): the one consisting of the groups bnh,
the
other
of
oac.
division
as
the
(E).
text
Palestino-Syrian
(P),
as
the
Palestino-Syrian
text, so far as
Hexaplaric additions
its
exceedingly corrupt in
corrections
(of
proper names.
a tacit character;
embodied
been kept
in the
Alexandrine and
its satellites
out of
to
the
(bnh),
More-
sometimes
chus?).
differ
from those
in
Greek text
of the
Book
of
Joshua
For with
representative
purposes.
serve our
New
found
material not
to
fall
made use
with
the
of in
Holmes-Parsons
recognized
or,
may
a
be
in
groups
as the case
may
new
new main
division.
The
262
assumed
in Palestine
in
For
way
made
the
foundation; but
the basis of
its
satellites.
Errors which at
first
sight appear
when
in
And
it
must be borne
peculiar groups
mind
whereas
stands related to
its
only,
B dominates
the
For P
is
of
appear sporadically in
texts.
Below each column there should be a double set of notes: one embodying Hexaplaric matter, and the other the critical
grounds for the reading adopted in the
text.
it
When
this
work
shall
will
be found that,
even in the proper names, does not deviate very considerably from the consonants of the received Hebrew text, while in
point of pronunciation (treatment of the laryngals, vocalization)
it
In this, of
course, lies the supreme importance of the Egyptian text for determining the pronunciation of Hebrew in pre-Christian times.
The
is
tripartite
reference
to
Septuagintal
transliterations
in the current
(to B, A,
it
and Lucian)
the
certainly
convenient,
is
from
handy
unscientific
and should
make way
E.
I
and pre-Christian
a detailed presentation of
pect to complete shortly.
my
entire investigation
which
ex-
sub-groups and of
as
much
the complete
induction becomes
MARGOUS
263
my
future
work
will
all
may have
accessible to
me by
to
MSS. fh
of
Hexaplar recension.
Ultimately
expect
in the
final,
Book
Joshua in Greek
If
may be made.
By
the time
am
ready for
as far
as Joshua;
much
Dropsie College
Max
L.
Margolis
ARAMAIC"
A
Manual of the Aramaic Language of the Babylonian Talmud: Grammar, Chrestomathy, and Glossaries. By Max L. MarMunich Gous, Ph. D., Professor in the Dropsie College.
Stechert
&
Co.),
:
1910.
xvi
+ 994-184*
pages.
[Title
of
German
edition
lonischen Talmuds.l
Jewish
Talmud.
science
of
grammar
of the
Aramaic idiom of
the Babylonian
In the year 1865 Samuel David Luzzatto published an elein connection with a
grammar of
This
Aramaic
English
the
the book
(1876),
(1873),
and Hebrew
work of
the
modern
to
satisfy the
the language
Das aramdische Verbum im Babylonischen Talmud, 1888, and Liebermann's Das Pronomen und das Adverbiuntf 1895) offered The merit, however, of valuable contributions for that purpose.
producing the
the Babylonian
the
first
systematic
grammar
of the
Aramaic idiom of
Talmud on
a comprehensive scale
was reserved
for
mighty
st^sp
From
of
1897 to
1900,
American
Grammar
the
Babylonian
i(X)o).
Talmud;
the
work
also appeared in
book-form (Cincinnati
work had some years previously been conceived by another American scholar. As far back as 1894, ^s we
plan for a similar
265
266
learn
the
work
a suggestion
came
who was
textual
the author of
criticism
dealing
fessor
with
the
of
Talmud,
Berlin.
never-
at
new Manual follows closely Hebrew Grammar with the ninth edition of
mentioned opens.
(pp.
which the
into
series just
Margolis'
work
is
divided
(pp.
1-97)
and a Chrestomathy
(pp.
i*-83*)
two Glossaries
singular value
is
84*- 184*).
What
that
it
gives to the
offers,
part
its
the circumstance
thus the
first
attempt at
of
systematic
presentation
of
the
syntactical
peculiarities
the
having treated of
this
part of the
grammar.
work
(pp. 62-97),
connection with
Grammar
The
trifle
dealing
Nevertheless,
the
certainty
and
clearness
in
with
rules
surmounting the
difficulty inherent
The reader
feels that
he
is
tradition
MARGOLIS' ARAMAIC
only complete manuscript of the
GRAMMAR
BACHE:r
267
the author
Talmud (Munich),
has also
made
Talmud
matical forms.
is
from the
list
(p.
Talmud
(it
dates
been
made
accessible
through publication by
Schechter and
noteworthy peculiarities
(1897). 145-151)-
(see
the
writer's
review
in
JQR.,
many IX
Both
in the formulation
in the
possible
compass
in
with
the
presentation
of
that
which
is
most
They do not
consist in
the
among
;
the
Each
single
form which
;
figures in his
paradigms actually
its
artificial
char-
and serves
in
itself
Babylonian Talmud.
division
to
The paradigms
Chrestomathy
in
are
supplemented
with
by the
first
of
the
which,
constant
references
in
the
para-
the paradigms
illustrated by a large
the texts,
A
the
further
scientific
author
conceived
his
grammarian
in
that,
(see
p.
f.)
from those
in
which the
268
common Aramaic
by a prefixed
material
is
t,
Grammar
A).
Interesting
is
Munich manuscript
"there
(p. 3).
Two
golis'
circumstances are prejudicial to the usefulness of Marso eminently suited for the scientific study of the
Grammar
the grammatical forms are given without vowel points, and throughout no references
The
first
defect
is
remedied by
in the
all
forms occurring
are
vocalized.
The
other
renders
serious
defect
readily recognized.
Nevertheless
it
would be desirable
to
know,
for an example,
plural feminine
in
is
adduced both
(p.
(p.
45)
and
Chrestomathy
18*).
Levias
ences
the
a matter of
first
The usefulness
in this
of the present
Manual
in
introducing the
student immediately to an
would
taches
However, no blame
In
his
at-
to
the
respect.
manuscript
"the
sources of each
in
But
it
order
to
reduce
to
bulk
and
cost
of
the
volume,
was
deemed advisable
p. viii).
drop them
in all but a
It is to
MARGOLIS' ARAMAIC
GRAMMAR
BACKER
The
269
The
It
first
follows the
Grammar
closely
In a greater measure
still
this
is
true of
the
6 and 43 pieces
all told.
The
ing the
37*).
first
legends (Numbers
30-32,
46*-5o*),
narratives
33-39, p.
from the
life
of the
Tannaim or
Taanit
of the
Amoraim (Numbers
of the
Saints",
40,
i.
50*-58*), texts
e.
the
p.
third
chapter
;
of
(Number
stories
ten pieces,
58*-65*)
41, p. 65*-69*),
42,
p.
wonder;
70*-74*)
lastly
Rosh ha-shanah
With reference
form of the
of the
most part
princeps
vari-
(Bomberg
ants
in
520-1 523),
the
footnotes.
served to
may
marks
as to details
The
I
single
pieces are
quite
introduced by parallel
my
inability
Number
book
is
22 (p. 43*).
The
found
in the
two
Manual
an
excellent
Glossary,
arranged
according
to
roots
the
The accurate
definition
of each single
^70
sistently
the
fullest
measure minister
texts. The Hebrew words and phrases occurring within the Aramaic texts are recorded in a special Glossary (p. i8o*-i84*). In the Chrestomathy itself, these Hebrew
to
an understanding of the
have
in the
we
have reason to believe, constitute but sporadic exceptions. Thus there is wanting in the Glossary the word nOHD on account of
(p.
63*,
bl:^]
1.
4).
In
1.
the
9,
Hebrew Glossary
as well as
there
is
missing
nSJ
1.
[^Dn
of
p. 42*,
niD
3.
the
work
(for
p.
3.
of Margolis,
it
may
21,
which are
]r\n)
relatively
very few.
i.
Thus,
r.
89,
1.
from below,
r.
Ad
with
iy
N^mx
B^
(for t<^n-iN).
in the place of
spelling with
it
specifically
whereof
became current.
as a
The use of N
10.
vowel
letter
occurs
much more
a
Lrn^Sn
it
is
Hebrew
word..
P.
14,
note
5.
^prlp
two consop.
145*).
fail
be
found
the
is
"traditional"
pronunciation
(the
corresponding
;
Hebrew word
surely
likewise
is
but
the
latter
not
matters
grammatical
DHD.
10.
It is
not at
possessive pronoun
tive
nn
first pronounced by Luzzatto and reiterated by Noldeke (Manddische Grammatik, p. 332) who, however, failed to mention Luzzatto, has been rightly ob-
pronoun with n\
This theory,
(p. 74)
jected
it
to
by Dal man
(Gramm. des
jiid.-pal.
Aramdisch,
p.
87)
is
BACKER
nominal
t<"
2/1
stems
In
the
table
of
triconsonantal
two
sive
sive
and
"ult.
]}
do not consider
it
X on an equal
serve as
are
Sp^S from
syp'^D)
In the
list
Of
course,
mind
Syntax
(p. 73),
correctly stated.
But
in
Manual
the
as
to
preclude any
misconception.
Noldke,
whom
Margolis
(p. S6'i
in the habit of
Grammar
and
in
his
Mandaic Grammar
187),
makes the
syntactical
function the basis of his table of cardinals, and not the grammatical
form.
example
the
Hebrew Grammar
but
made the heading to read after the fashion of Strack: "Masculine Forms joined to Feminine Objects", and conversely.
P. 75.
17.
of ")D ("lord")
It
is
when
.17:
"with
is
the
epexegetical
infin."
But
^in^^
which
alluded to
no
infinitive,
12.
The admonition
of
Raba
in the
to
his disciples
p.
from
26*,
Chrestomathy,
18,
pnn
nH
(after the
Munich MS),
is
whereas on
P. 93,
19,
the reading
in
^KOp linnn wS
is
given.
8.
The form
it
given differs
from
that
which
has
in
concerning Abba
Hilkiah
2^2
(Taanit 23^)
printed in full on
p.
p.
mathy;
in a third
1.
form on
94,
1.
f.
from below.
p.
']'/,
1.
P. 95,
8.
The
16;
German
edition).
The
first
no conditional clause
first
at all;
two im-
but there
is
of a conditional particle.
P. 5*, note
I
:
"Bar N.
'1
Dele "Joh."
pnr}; KHDJ
P. 6*.
pHV**
is*
beT
coming
which
the
to the
is
Jews (Hagigah
designated as Hebrew.
As
first
originally ii{^K\
rupted into
or
nxv
So
where the
l^
proverb
282).
is
ascribed to Akiba
my Agada
der
Tannaiten,
The reading ns:, for HK^ of the Talmud editions, is presumably found in the Munich MS., but is nevertheless nothing
Aramaic adjective replaced by the more current Hebrew.
1.
but the
P. 25*,
II.
In the sentence
'K^
HTli^lJI
(il^N"']
^K"*
^S^
In this form
it
is
quoted by I<evy
311a) ac-
8 from below.
In the sentence
"'t^^
^^J^ N"inv
V"l^ ^Ki
N^
for
''S3.
MS. simply
P. 34*.
replaces the
read nj,
not justified.
According to Levy
whole clause
nh
13
P.
"13D
38*.
is
Hebrew.
5
is
Under Number
given
The
latter savs to
BACKER
true
J<
273
Glossary
the
178),
But then
of
the
preposition
no
sense.
^^<^n'^?"l
The same
is
^<:"IE^'^{
before
i^il^
be
lift
taken
different
sense
(perhaps
Itpe'el,
in
the
sense:
oneself upy.
P.
zjo*.
Number
14,
from Shabbat
of
the
151 &,
school
Ishmael
^J^J
which follows
from
Deut
P.
15,
10
1.
(77^3); without
2
that,
40*
from below.
is
X3^DJ^J<T
which
1.
found
in the
After
word
P. 61*,
4 from below.
is
missing
which
is
P. 64*,
p"*^"!^*!
\>''\nr\\ \'C)\ih
"lONK^
'D
fOin^
nN^
the Hiphil
would have
sense.
to be taken in the
is
make
Such
is
silent
(
concerning
it.
Hence we ought
= MS.
of the Uni(
versity Library at
Gottingen)
first
pl^l^l
place, p^Ti
is
The
both
found also
which has
in
verbs plH^K^.
P.
{<6^*D1"1D
152*.
to
the
Persian origin of
may
at
spnDn
(p. 177*).
The above
I
corrections
may
which
offers
preemi-
Talmud
W. Bacher
274
to let
me
Bomb.
I
supply
light
went and
lit
(a fire)
at the lamp".
The
AfeL
J^jnS^'n
Comp.
Pes.
"'bnrD
103^
,
M
(on
where
KJ-IEJ^T
n^i^n^J
j<lij
is
an error for
comp.
RSHbM
MS.
Munich
^^nO Xp.
Rabbinowicz
lOK^
\>''h^r\'\
jD^'i) "iDXtJ*
^D
take
My
silence
of
Hebrew grammar.
The reading
of
seems to
me
to
be
correct.
Max
L.
MargoIvIS
from
Edited with
Leiden:
introduction
E.
J.
and
iqoQ-
notes
PP-
by
Israel
Friedlaender.
8.
J.
Brill,
xxiii
130,
H. Gottheil and
Morris Jastrow,
It
Jr.
the
editors of the
and
in
It
is
the
more
useful
and necessary
the
neglected this
department of Arabic
Arabic
is
literature,
is
not classical,
of
the
grammatically and
stylistically,
Hebrew.
And
this,
too,
Mohammedan
Lit., Introd., p.
writings
Arab
xxxi
t.).
among
the
who
has
made
number of
that
volume under
no basis
opinion
current
regarding Judeo-Arabic
peculiarities of the
has
in fact; that
most of the
Jewish-Arabic dialect
scientific writings
Ibn Abi Usaibi'a, for example, and that more similarities will be
grammatical structure
the
is
more
carefully studied.
the
He
or
admits
that
Jewish
writers
approach
popular
"vulgar"
Mohammedan
interest,
Arabs.
But he
influence,
Hebrew
and rather
finds therein an
added
275
276
Study of the Jewish Arabic writers even more valuable for following the natural development of the language than the writings of the pure Arabs. The latter were kept by religious, hence externally superimposed, motives to the usage hallowed by the Koran. This was an artificial check on the spontaneous
development of
the^ language,
which
widened
gradually
the
gulf
between
the
written
in
The
separation
was greatest
books dealing with religious subjects. It was less as the writings were more remote from the subject of religion. Hence, m Ibn Abi Usaibi'a, who writes a history
of physicians,
direction
we
find devia-
tions
from the
classical
Arabic
in
the
of
the
vulgar
dialect.
them from
following their bent, and hence the form which the Arabic takes with them is a result of "natural development. Hebrew influence is out of the question, as it is not likely that a language used for writing and for learned purposes only should influence
the habit
of
daily
speech
in
all
relations
in
of
life.
The
are
few
Hebrew
the Jewish
for
writers
argue nothing
verv few. and few technical terms for which there is' no precise equivalent in Arabic. They do not in any way tend to modify
represent
statement
just
made,
they
the
grammar
In
1902
of the language.
Prof.
Sprachgehrauch des Maimonides, ein lexikalischer und grammatischer Beitrag zur Kenntnis des Mittelarabischen, I,
have there an examination of Maimonides' vocabulary, which serves as a supplement to existing Arabic lexicons. He there' promises to treat in Part II of the Grammar of Maimonides. We
waiting for that part to appear, for upon the details given there will depend, in a great measure, the judgment of Arabists regarding Dr. Friedlaender's views of the Judeo-Arabic dialect. In the meantime, we have, in the introduction to the little volume
still
Teil".
We
Lexikalischer
are
under review,
in
matical and syntactical peculiarities of to the text which follows and to the
Mullcr and Wright, and the writings of Fleischer. Xddcke, and Spitta. Thus, almost all the peculiarities of Maimonides appear
friEdlae:nde:r's
maimonides
HusiK
277
in the
grammars mentioned, which are based upon the writings of Mohammedans. The occasional vowel signs and other diacritical points in the
who
is
Hebrew
characters.
The grammatical
may be tempted to content himself with the first part of Socin.. The notes are intended to give assistance which is beyond the Grammar and the lexicon, and they are esin general
who
view
number
in
A
13,
1.
5,
piriDDI, instead of
HnDni;
of
ins.
hD^t^T
;
instead
of
HD^XI
26,
DNS^^i^K
instead
DXci^sbx
27, 7,
nni
instead of
nni
30, 6,
nXDpDDN^Nl
;
Wahrmund)
30,
15,
^xyS^K
56,
,
I, pS'D''1,
instead of
;
pi^'^D^I; 59, 8,
64, 4, nDj^i
ib-
instead of nb1
69, i,
DI^DD^b
U'ib^M
I
^NVnK^K
rendered,
sepa-
are,
think,
terms,
and
are
best
Aristotle in the
Categories
6)
of quantity
(=
nooov
=S--
A^JLU
[see
p^nnD)
and
I
"continuous"
n.
= ^yAU =
In
plinO
Munk, Guide,
^<Mfc>-
234,
)
i]).
(acj/ia =:=
^^
U^i
belongs to the
not a body,
Hence he has
neither
JV-an
JLai)l
continuity or discreteness.
solid,
is
mean mathematical
the
still
it
suggests
of
since
the term
same and
all
body
'-V
possessed
quantity.
Aristotle's
30,
phrase of
God
is
not
<p//ofifi'(>r
on
f.)
but
278
KLvtl (Of kiiufievov
p.
is
1072^
3.
The
in
commentator of
Aristotle
referred
is
57,
called
English Philoponus.
Philopone (119)
I
all,
of which the
five
in
to
the
eleventh
tary
chapter
the
of
the
Sanhedrin
is
in
his
CommenSefer
ha-
on
Mishna.
serves
The
as
second
from
to
the the
Miswot, which
as
an
introduction
Code,
last
known
are
Mishneh
from
Torah,
his
or
Yad ha-Hazakah.
The
three
taken
famous philosophical work, the Guide of the Perplexed. The first of these three is from the introduction; the second, from the seventy-first chapter of the first part on the rise
of the kalam in Jewish literature; the third
is
The more
drawn upon,
as they
would not
the
series
the
editors
would include
texts,
with
is
which
Gratz College
Isaac Husik
PEREFERKOWITSCH'S EDITION OF BERAKOT :ni3"13 n3DD :D''J16rK"l D^DIQll T ^nn3 bv '^22 liobn. Talmud
"'B
completum
edidit N.
Pereferkowitsch,
S. Peters-
burg
1909.
+ 136
pp., 8.
critical edition
of the Babylonian
Talmud
is
an old desider-
atum of Jewish
begin this task.
come even
to
One must
first
mere
do
in this case.
As
a popular book
suffered
to
which
studied,
the
Talmud
same
naturally
difficult
were written
in the
work
itself
plainly
recognize different layers, as Friedmann has proved by some instructive examples (iDiv ^3
Dnnn^
xiH ^Dv
DK niD^nn nnix^y"i2i,
in
Vienna, 1885).
redaction.
We
it
know
written
down by
incorporated into
121-123).
Talmud
167,
commentary on
in a
Wertheimer],
to be added,
and
later
The
that
is
correspondents
is
their
the question
based
different
e.
the
Babylonian
academies
(comp.
g.
We
279
28o
different countries.
uncertainty
passages.
existed
in
in
Hai
IV, 70).
He
speaks
(^fc<D"lII
in ed. Cassel
No.
nD13
in ed,
in
contents
(ed.
which he
272),
calls
p^nn, XIII,
85),
con-
stituted a
discussions.
Hai
also in(ed.
to older schools
be
made
A
Gaonic
thorough examination of
literature,
the
Talmud
quotations
in
the
the respective
Geonim
giving
some idea of
between
may even
in
help to
in
doubtful cases.
their
We
also
for
the
Kairwan
schools,
questions
chief representatives, R.
As
its
in
pendium of
I'bn
Ghiat
down
to
the
nilUK
authorities like
Nahmant21p^^
Ibn Adret, R.
Jom Tob
the
b.
and collections
^I^SOn,
present
as
like
Isaak Aboab's
ni130
and the
well
as
will
abundant
material
the
investigator.
Here we even
lately
have
full texts at
PEREFERKOWITSCh's BERAKOT
(ZfhB., XII,
18-19).
MARX
28
it
XVI, 80)
in
in 1521,
(
niD3^
which Chwolson
^KltJ'^n
Warsaw
in
(ib.,
1897, 22)
saw
1482,
Guadalaxara
28,
Chwolson's Library
note)
should
a great
As Spanish
texts enjoyed
even
the
scholars
often
refer
(
them and
often
found
in
them
riDIJ
mSD
ings).
g.
in R.
Abraham
to
b.
would be interesting
know
were
directly received
Much
which
at
greater
difficulties
presented
by
is
the
Italian
and
Franco-German
the
type.
same time
is
Gaonic,
commentaries, and
tion.
The
later
by other
as
countries.
Yet
readings
may have
a special interest,
Talmud with
their
XIII, 74).
In the
Franco-German
number
labor
it
will require
much
for
what
is
readings.
On
MS.
the
is
other
hand,
our
it
material
is
this
Franco-German version
the only complete
95,
especially rich, as
represented by
Codex Munich
Mayence
the old
texts
of the
Talmud and Midrashim it used, will give The Provencal authorities will in all
>
282
The Yemen
years,
texts
have come to
light
during the
few
add another
They show,
for
instance,
remarkable
is
differ-
orthography.
texts,
added by the
Genizah
MSS. among several libraries have been identified Then they will probably prove most important
editor
of
critical
is
edition
is
we have
a gigantic one,
many prominent
scholars.
It
will
Commentarius
would be
Isaacidis
It
good be-
g.
we have complete
a.
pD^l^y
Frankfurt
M.), pEJn^p
Museum;
niDD^
Van
p.
Straalen,
vii),
MS. Hamburg
all
To
present,
feasible
way
to publish
Munich
MS. with
first
Romberg
edition
seems, reprepart
an
eastern
(see
type
Ill
and contains
(1900), 135).
considerable
of
the
Talmud
the
OLZ.,
Talmud which
reliable
which we have
no
material
whatsoever for
PERE:FERKOWITSCH's BERAKOT
textual criticism.
MARX
283
added thereto.
edition.
It is
impossible,
to establish one
would be
at present
delusive.
One can
praise,
is
not
very
tried
clearly
this
arranged
his
incomplete,
Friedmann
in
edition
Orientalists, with
is
"Kritische Edition"
misleading.
The above remarks have been suggested by the appearance of new text of the treatise ni3H by Mr. Pereferkowitsch, which
a
different
editorial
principle,
follows
and
can
is
much
less
be
His text
eclectic
and does
one text
He
arbitrarily follows
new
text
basis.
An
analysis of a
I
few
2,
1.
lines will
19-30,
choose
p.
the
first
Genizah
f.
fragment
(= G)
of which a facsimile
given.
L. 20
G, P,
,
(=
Paris
MS.) and
O (=
for
Ki^jn
niDX
of ed. and
G
in
is
(=
Munich MS.)
and P
is
1.
23 after nin^
pan
in
1.
ed.
GP
rightly repeat
missing
it
M, while
25 after "iniXD
L. 23
all
1.
even
M
;
repeats
it.
Yet
ixb
is
is
omitted in
it
but extant in
other
25
in
MSS.
the
as
it
is
left
here,
in
same
formula,
is
though there
(as a gloss)
text,
reading of
editions
is
P which
is
found
in the
introduced
and
in
DV 1)V2^ IdSh
is
replaced
by
is
P^31t3
DV ^1y3D
as
of the
GM
by
given
variant
and
for
K^JON Xp which
)
the
is
parallelism, n"*^
of
is
supplied;
is
is
29
K^Jnl
I.
only found in G,
the reading of
other
tcxt.s
correct;
31-32
MPO
passed over in
284
silence.
show
that
the
One ought
edition
if
new reading
also
is
In case both
are
equal,
Lack
1.
of consistency
page,
1.
where
4.
"'^
14
like
According to
(cf.
Solomon
Duran,
it
belong
is
to
the
text
Brull,
I
room
details.
An
examination of
result.
The
editor, in
He
minor
is
only possible
authors.
where an
If
editio
major
existence as with
all classical
Friedmann's edition
is
word," his
much
less
so.
Neither can
reprint of a single
in
MS. without
special
only justified
few
cases
Parma MS.
of the
first
according to the
necessary,
know of Mishna, he ought to have corrected his MS. edition of the Palestinian Talmud where
did not
collation of
this
Lowe
and a
it is,
full
text
added.
As
MS. which
is
in his
judgment
his text
There
room
by everybody as correct.
to the
manner
in
which he
text,
the
reading
and
make
the
text
more
accessible
to
the
inex-
perienced reader.
those in
One only
often
whom
it
is
intended.
The
variations,
PEREFKRKOWITSCH's BERAKOT
MARx
285
context.
The
editor
found
Mr. Pereferkowitsch
will
give a
plies
more uniform
text
and
where he sup-
work
Talmud can be
.
Ai,ExANDER
Marx
BENTWICH'S PHILO
Philo-Judaeus of Alexandria.
'
phia:
pp. 7
the
who
ID^n
all
is
not the only case in which the Rabbinic application of the biblical
X?
D''1Jn
in
ironic
situations
not at
humor
still
or of
fitness.
To
biblical
illustrate
from examples
grammar,
biblical interpretation,
and
biblical criticism
have
assumed the
been a
stir in
we
Now
are the
there are signs that the Talmud, too, will soon cease to
Schiirer and Strack
(he
is
Jew)
will
make
to
it
we
attribute the
circles
growing
neglect
Talmud
in
certain
Jewish
to
the circum-
was abandoned by
it,
and the
cari-
cature of Aquila
befallen
Philo,
was substituted
who,
with
all
in
its
place.
The same
fate has
his
extravagance,
unreality,
and and
absolute want of
enthusiastic Jew.
to the Palestinian
the historical
sense,
was
at
heart a loyal
His
treatises
and
his
287
288
alive a
among
the
the
and would have prepared them for a more general and more
intelligent
reception
of
spirit
Spanish writers.
Philo's language,
it
is
true,
of the Jews
the
it
who
lived in Palestine,
Babylon, in
know Greek.
would seem
were
writings
among
It
the Jews.
lating
Scriptures into
Syriac
(Peshitta)
in
Mesopotamia
in
and following,
i.
e.
in
in
Mesopotamia, the
Talmudic
land,
the
in
Nestorian and
extremely active
in
schools
for the
which the
part,
scientific
theological
most
which
Greek works of
theology,
philosophy,
and
Similar
Njsibis
and Gandisapora.
any
difficulty,
The Jews
had they been so disposed, have had access to *the Greek language and its literature. But there seems to be no evidence in the
Rabbinic writings that there were any relations of an intellectual
character
between
the
Mesopotamian
seems
in
clear,
to
the
Talmudists.
1895,
Poznanski's article
the
Juives,
calling
fragment or
is
The one passage upon which he bases his which reference is made to the "Mukaddamat
the ten
commandments
in the desert
and
BENTWICH^S PHILO
HUSIK
is
289
passage in Philo.
it
sufficiently divergent in
in the
example
to one part of
to
make
it
doubtful whether
in
was taken
directly
from Philo.
the
first
was make an attempt after sixteen centuries of neglect to Philo among the Jews, and ironically enough he had course to a Latin translation made by Christians.
the sixteenth century
to
rehabilitate
to
have
re-
In other words,
it
who
who
translated him.
The
him next
to
was vouchsafed
to certain wise
men.
De Abrahamo
in the Bible,
in which,
comand
he distinguishes
o
'i2v,
particular three,
.
which he renders
in
Greek,
Qe6g
KvpLoq
first
C^^'^{<),
DM^X, and
^Jli?.
The
is
Father of
all,
two
eldest
Creative and the Regal, so that he gives the mind the appearance
(Aopv<popovfievo^
ovv
fifao^
Tore /nev
evog
rare
6s
ment he deserves
at the
As
a philosopher
who were
tracing
The Jewish
to
his
writers, therefore,
as a Jew, in
exposition
of
the
Bible
to
the
Palestinian
Haggadah and
Halakah.
in pleasant fashion
in
its
environment,
life,
character,
and teaching
various
290
all if
aspersions, in
quite
successful
regard
is
had
wind
in
his allegorizations,
danger of leading,
pluralism.
a critical period
for
doctrine
from
his
earlier
is
to
his
more mature
writings.
ascetic,
in
In the former,
the
latter
we
are told, he
an uncompromising
an
importance of social
The author
lays
stress
Moses
ever lived; the law of Moses as the only enduring law, stamped
with the seal of nature, and alone capable of bringing about the
Kingdom
of
Heaven on
fills
earth.
Bentwich's book
companion
to the
in the series of
Jewish Worthies,
forms a
part.
Gratz College
Isaac Husik
Pal
IN
Midrashim
interpretations
name
"'^^"in
unknown
nmon
hear
^c^^in
"Dorshe
else
Hamurot,"
about them.
earliest
We
never
anything
interpretations
in
sources
so
some
their
style
and according
to their exegetical
to
method.'
why
they were
Many
as
sayings of R. Jolianan
shall
see,
b.
which,
we
Hamiirot.
scriptural
Similarly,
Joshua
,
b.
Pananiah and
as
Eleazar
see,
IJisma
declare
it
a
to
to
passage to be UVlf^
T
which,
of
is
we
shall
means
that
is
be interpreted
Lekal?
in
the
method
i8,
3,
it
the
Dorshe
b.
Reshumot.
IJananiah
Deut.
of
the
According
Job on
of
b.
Deut.
Joshua
in
who
165,
is
quotes
the
saying
the
Ilai,
r.
which,
Sifre
quoted
by
Judah
in
R.
Akiba
quotes
p.
the
321.
saying
Dorshe Reshumot
Kohelet
x.
291
292
review
designated as "Dorshe Reshumot" and "Dorshe Hamurot" of all this nothing is said in the talmudic-midrashic
literature.
The
Talmud,
to explain the
meaning of the
and ''Hamurot" ; following their advanced various lead, some modern Jewish scholars have the explanatheories about these ancient exegetes. But all and "Hations hitherto given of the words "Reshumot"
murotr and
upon them by modern Jewish A correct and true scholars are far from satisfactory. can opinion about them, their method, and their tendency,
the theories based
study, be obtained only by means of careful and critical poswhich should examine thoroughly the following three
sible sources
of information:
(i)
The
such are to reports about these ancient teachers, provided be found in ancient Jewish literature.
(2)
The meaning
niD^C'-i
words of the names applied to them, especially of the and nmon forming part of these names, for it
safely
may be
names Dorshe Reshumot and Dorshe Hamurot were chosen to designate definitely and accurately two classes of the tendency or the method of each of the
assumed
that the
exegetes respectively.
(3)
The
from these of these teachers that have been preserved, for to abstract sayings taken in the aggregate we should be able
method they applied in interpreting the Scriptures, the and purpose they aimed at through their interpretations, word and its their peculiar views about the scriptural
the
meaning.
Regarding the
first
historical reports,
none
is
to be found in the
Talmud or
is
As
said
ANCIENT JEWISH
literature.
AI,I,EGORISTS
LAUTERBACH
293
They seem
are
some of
ix.
sayings
mentioned.
Mishnah
Sotah
9-15
mentions
many
classes of
prominent men
in ancient
Jewry
as pious men,
men
of faith,
men
work;
scholars,
is
given
till
when each
might
fitly
school or
We
expect to
classes
of interpreters of the
Scriptures, with the data that are reported about the others.
as elsewhere.
We
when
Talmud mention an
its
ancient
name
a question about
it
proceed to explain
they ask
with more or
less
Or
by
it.'
why
the
this
man
of
or that group of
men was
such and such a name, and they try to give a reason for
But
in
case
the
in
the
m>^1
tr 1Tj;V
""DV
n?3Ca
.n^inpc'n
iSu2
>ktj?
notro
d'Sb'O
'Sk'id
iS'jn
tko
'i
nrstro
...n:Q
Thus,
is
for the
instance,
in
Sotah
the
47&,
the
question
is
asked n"lS^3B^ ND
explanation
is
"what
given;
meaning
^'&b,
of
name
'C3K
ix.
mSlDCK," and an
is
ibid.,
the
name n3?2K
p.
explained
it
to
mean
to
"true
believers "faithful
in
God," and in
Sotah
of
13
(246)
is
explained
mean
asks
Jose,
and devoted
students
the
law."
to
Mishnah
last
Sotah
the
ix.
15
why
the
name
is
"IjCatonta"
was
it.
given
the
of
yasidim,
is
and a reason
given for
In
I^iddushin 30a a
reason
33/^ a
given
is
why
given
In Shabbat
reason
b.
Ilai
nnsiOn
in
CKT,
other
similar
the
Talmud.
294
nnion
"xd
or
nioitJ'"i
'Lrin
^,
''What
or
who
nor
Hamurotf ;
DDtJ*
why
certain teachers
"1
,niDltJ'"i
were
called
by them,
KipJ
noi?!
nnion
names.
It
'l,
would seem
Although
their
half
them
But
if
the
first
who
available.
called,
We
know
at least the
were
served to us.
For, as
was
names
were
method and
their tendency,
Simon
is
the son
of
R.
as
Judah
*1f2n
gives an
that
it
is,
interpretation
in
to
Exod.
21,
which
characterized
]'Q3,
the
I^amurot
who,
he
in
(^[iddushin
226).
gives
Perhaps
an
was
to
his
Gamaliel
passage
III,
Sotah
as
150,
interpretation
to
scriptural
which
describes
rr33.
being
according
the
method
of
the
Dorshe I^amurot,
ion
I.AUTERBACH
295
from
their
names and
that derived
the etymological
single
interpretation
name
of the Dorshe
Reshumot
No
scholars'
who have
written
None advanced by
and
modern Jewish
words
nmon
And
again, the
supposed
few of
their sayings,
and
in
seems to
In any event,
supported by
Observations
from
"
about
the the
j.
been
made
by
II,
Rashi,
52,
by
Hamburger, Real-
Encyclopddie,
v.
"Allegoric,"
his
Dor
530,
Dor
and
flf;
ice-
Dorshow,
I,
202,
and
Middot
s.
Soferim
v.
on
Mekilta,
Sjb,
I,
610;
Kohut
in
Aruch Completum,
109
ff;
IDH;
Briill,
Jahrbuch,
ff;
181
Joseph
Perles, REJ.,
62,
"lOPl,
v.
and 183
ff.,
V.
DIB'T
Eisenstein,
Ozar
Israel,
s.
ni01C**1
'CIH.
all
preserved.
All
those
found
in
Mekilta
to
R.
Simeon
and
in
Midrash
Hagadol
were
altogether
unknown
^em.
296
the three
sources of information.
the
It
offers
characteristic
method peculiar to our anonymous clearly that this interpreters of the Scriptures, and shows their saymethod has been used in each and every one of
mark of
ings.
It gives a satisfactory
form meaning of the words Reshumot and Hamurot, which were chosen aptly their names, and shows that these names
exegetes, since they to characterize the peculiarity of these adequately the method applied by them in inter-
convey
The
present theory
these
is,
besides, con-
firmed
by what
is
known about
from
ancient
Jewish
of the
Talmud and
the Midrashim.
Furthermore,
it
demon-
law had
sufficient
felt
to their tendency.
be
Talmud about
have been
The
the majority of
modern
have
Dorshc Reshumot
passages,
Altogether
we
the
fourteen
interpretations
of
scriptural
in
the
name
to
of
the
Dorshe
Reshumot,
and
four
sayings
of
the
Dorshe
liamurot;
being in
list
must be added seven latter method of the Dorshe Ifamurot non the
sayings
interpretations designated as
]D3
of
these
quoted
below.
of
the
their
It
is
certain,
however,
there
must
have
been
many more
the
in
interpretations
and
to
sayings.
certain
reasons
rabbis the
of
care
preserve
For them
or mention them
'
name
s.
of
originators.
v.
mnitt"! 'B^in,
instead
remarks
;:'D1:J
nmon'l
Kin,"We
the
read Dorshe
Bamurot
beide
same."
Bacher,
Tcrminologie,
62:
"Jedenfalls
bezeichnen
altcn
Ausdriicke
Hamurot]
dieselben
Schriftausleger,"
297
one and
as
same
must be rejected
calling
absolutely false.
class of teachers
There
is
one
If the
two were
one,
how came
methods or
the
special tendencies?
It is
characterizes.
It
made
old
it
possible to identify
other.
The
them
distinguish
between the
two
classes, believed
the
niOICI
'B*in,
"die
audi
s.
nmon
v.,
'ClH genannt
identify the
werden.".
Zunz,
also
/.
other,
and
neither
Perles
their
The
of
so
far
as
am
aware,
to
distinguish
Reshumot
classes
II,
and
Dorshe
Ifamurot
and
to
recognize
them
two
distinct
He
'tTin,
52;
"Es
der
werden
zwei
Klassen
von
genannt:
die
Forscher
lichen
Andetiiungen,
mOICI
,
und
die
Forscher des
sicherlich
buchstdb-
Textes,
miTOn
CIH
Allegoristen
waren."
Weiss
also distinguished
definition.
them
different
The
Dorshe
Reshumot
D^tynnn
he
describes
I,
as
allegorists,
nimtm C"in
ptr
IXnpi
nWT SCQ
1*nn
Dor,
202; and
D'K^v
mty-l
TD"n n^i'Soi
h^^ ima
UC'en
vn on moityi
Mekilta,
53.
'trin
nSo p:y
The
to give
nmon
n;i33
{Dor.,
I.
c),
rule,
or
those
interpreters
whose
S;'
method
was
"measure
for
measure"
Soferim,
later on.
mO
We
milOn
mO im
discuss
KIH
nm?3n
of
'C"ni
CmO
(Middot
83).
shall
these definitions
we
shall
see
that
'CTH
were also
allegorists,
298
to be but one.
classes of exegetes
had the
fatal
Talmud would
two names
readings in
is
A
is
saying ascribed to
sure to be quoted
Dorshe Reshumot
in a
given
work
in the
It
name
of the Dorshe
Hamurot; or
that the
vice versa.
classes of exegetes
must be admitted
one respect
like
two
were
in
each other.
Their
common
char-
acteristic
was
were absolutely
in origin, motive,
method
each applied
in
Thus
it
was
by a special
name, to distinguish
from the
to
other.
We
shall
now proceed
show
two
We
them sepa-
The
difficult
c.,
Berakot 24a,
DmnDi
of
is
nnc'p
the
,nioitri
'cin,
abstruse
"the
interpreters
It
knots
and
nimB>*1
passages."
'C>")n
'CIH
"inter-
of
verses
or
mDlB1
'CIH
cnthal-
Gcdanken nur
iti
AndcutHugen
tenden
Bibelworte."
LAUTERBACH
is
299
abso-
wrong.
pretations of the
literal
meaning of
their
far
more
clear
and
one ascribed
word
nioit^i
"difficult" passages.
The
ed.
singular term
occurring
in
Mekilta,
Amalek
i,
has not, as he
"unin-
DiriD, ''abstruse" or
Although
Yall^ut,
in
DIJID instead of
Dlt^'i
DIDD and
meanings.
Yall^cut,
By
substituting the
it,
word
for
Dicn, the
or some copyist of
n)l^^
the exact
DiriD,
substitute,
was suggested
is
to
him by
the
following
DIJiD
word
^"TiDni,
which
/.
(comp. Bacher,
K^'TiDDl
c, 137).
this
He
took
e^^iiddi
Did
in
to be like
DlJiD.
But
ing of the
word Did.
the
Mekilta
niDiL'n
passage
is
used in the name niDid ^^y\l. But the phrase: n]r\ ^"s^)^:} Did does not mean, as Bacher takes it, "this scriptural
" Bacher
borne
their
himself
all
felt
that
this
definition
of
Dorshe Reshumot
is
not
out
by
their
interpretaitions,
but
own
theory.
"Wozu
stimmt"
justifies
wenigstens ein
(I.
Teil
Namen
erlictlteuen
Ausspriiche
c,
184).
But we
for
all
see
that
his
definition,
exception,
300
passage
is
will
be proved
together with
its
:
parallel,
Dir^'l
nrn
is
i<'\pr2r]
merely means
to,
be
considered as a
in the
that
is,
it
can, or
is to,
be interpreted
manner or according
to the
Rcshumot.
The
singular
form
D"iC>")
way
n'iD''iCJ'i-
We
DE^l
Dlt^n
and
nitDl^n-
The verb
*'to
DtJ^"i
in
"to mark,"
make
and hence
means,
Dltrn
therefore,
serves
to
something
or
represents
an idea or
is
which
it
is
it.
to symbolize,
it
of
to
it
or suggests
Any word
in
is
such
sign or symbol.
literal
it
The word
if
is
itself
has
its
simple
and
meaning, yet
it
there
to symbolize,
can be used as a
as
if
of the
also
Syriac,
Dty*l
means
in
tlie
delineate,
designate
and then
also
signify,
represent symbolically,
as
phrase,
mCin
said
of
the olive branch "it should represent to us the sign of peace," and
NOnSa
(see J.
pD'CI, said of a guiltless life, "it is indicated by unleavened bread" Payne Smith, A Compendious Syriac Dictionary, s. v.).
LAUTERBACH
it,
3OI
for
one feature or
this
will bring to
also,
For
this reason,
the
first
word
to
word
first
may
word
will bring to
the whole
word or
The name
see in the
to
literal
meaning.
This
method was
also
termed
to interpret the
words
in a metaphorical sense."
literal
They
did
meaning
as well,
and that
distinct.
this
Hteral
meaning
is
very simple,
clear,
and
literal
interpreto
tation
of the
full
justice
the
meaning.
For some
at
least,
allow
an allegorical interpretation,
meaning.
Scripture,
ization
Briefly, they
were
niOlK>"i
a true characterthe
of
expresses
adequately
method
R.
" See
HagelilL.
as
Rule
26
of
the
Thirty-two
Rules
of
R.
Eliezer
b.
Jose
The three
according
interpretations given
to
being
the
method
ed.
of
Mashal
ScO
]*D3
(Mekilta,
to
ed.
Weiss,
88&,
and
Sifre
Deut.,
Friedmann,
117^)
are according
in
the
their
literal
328-29).
302
as
signs,
else
figures,
and symbols
is
to
remind us of
literal
is
something
meaning.
than what
literal
expressed by their
The
sense of a
word
or a passage
its
designated as
1y|rDL^'^
or
lyofij'os,
"according to
literal
meaning."
We
there are also mentioned other explanations, "according to the plain, literal sense",
allegorical interpretations.
lyintJ'a,
in
contrast
with
their
As
their true
sense,
nOK no^
riDK
r^i^h
r.
ncs DS
81, 2),
no^
DN1 DltJ^^Cp.
the
in
niOlB'l 'tt'in
is
class
of passages or particular
It
words of
peculiar
interpreted the
by
exegetes.
designates
the
method
taking
words
symbols,
by
which
they
interpreted
the
Scriptures.
'UIBl
>h^:i
^CIT and
'UIV'OI
nan
10a),
Cm
the
Cm
they
(Yebamot
D'DIOD
4a
Berakot
words
but
'tDlBT
'SS^,
'MSn,
CIl,
characterize
the
method;
in
interpreted, but
how,
"
or
the
to to
It
was
this
contrast
meaning, "figurative"
"literarlly
"allegorical
sense,"
and
term
nf3K,
meaning
true," that
to
people of
explain
Daniel
10,
21,
flDK
(p.
I,
/.
21133
c).
mdn
MOK
which seemed
of this
be a contradiction in terms
The explanation
T'TJ
n'^TiJ IPIk'?
omp
D1C1,
the
10,
opinion
21
of
the
questioners,
DTCT
Daniel
has in
the
technical
term
For
it
is
min
in
that
it
is
often
made
for
to
be changed,
corrected,
Daniel,
designate
not
something marked
to
written
down,
which
although
is
yet
doubtful
and
meant
be
final
and
permanent.
And
even
LAUTERBACH
say
it
303
mean
passage in a true,
allegorical
literal sense,
is
its
sense?
And
if
you take
in
its
it
allegorical
sense,
literal
how
as
its
true,
is
thus supsource,
we can
derive
from one
name given
their
to them.
We
have now to
We
shall
quote,
in
the
following, a complete
of
all
the sayings
in
and
interpretations of the
examining
is
them we
the
method applied
the
a meta-
treating
them
as
signs
certain ideas.
tions of the
We
some of the
also
found
in the writ-
ings of Philo, which only confirms the theory that, like the
latter,
the
allegoristic interpreters
of the Scriptures.
will
The
this sense
DTC"!
ar.d
forms a contrast
yet
tlie
to
the term
thing
ferring
fore
"true
lasting,"
to
difficulty
can
explained
"ITJ
away by
,
re-
each
term
different
conditions,
namely,
^H
the
DHip DICI
the
"Beit
the
finally
given and
approved,"
with
punishment
of
recommends
only
DICI,
in
"marked down,"
is
possibility
"ITJ
being
not approved;
IPIKt
it is
nOK
n?3M,
]n
but
"after
the
written
down
as a
change or correction.
in
Of
the
word
D1C*1
has
DltT"!,
D^p
mC"!,
it
maiCI
used in the
304
interpretations of the
been preserved
in their original
Some
purposely ignored
is
to be
found
in Philo's
works.
alle-
As
their
an order
its
its
how
was
passages, absolutely
demanding an
allegorical interpretation,
its
how
it
was
later
original limits,
till it
came
an allegorical interpre-
The
oldest
and most
is
Dorshe Reshumot
Sifre,
Deut.
II,
22:
all
''To walk in
to cleave
unto Him."
niDiEri ^t^'in
ni^n
DDb
nb)vn
iJivn
Dnoix
nx
i^so
nns 12
'Tinot:^.
Reshumot
say, "If
way thou
From
this saying
we can
method
was
that caused
them
22
words as symbols.
The passage
in Deut. 11,
''to
was
difficult to
cleave unto
it:
Him"
Sifre expresses
LAUTERBACH
01
305
is
it
)b
i^'ss
-i5<\n
"How
possible for a
unto Him?".
cleave
saying
quoted
In order to recog-
sions about
as figurative
Him
and
correctly/" that
take them as
niDltJ^l
allegorical expressions.
In doing
so,
he
learns to
cleave unto
Him"
imitate
Him"
The
Dorshe
Reshumot was
preted
to explain
away
attributes inconsistent
They, therefore,
in the
inter-
anthropomorphic expressions
literal
Scriptures
One
meaning of a
scriptural passage, if
God
which, according
Him,
is
not becoming."^*'
that
We
should
not
think,
however,
the
Dorshe
Reshumot were
allegorists.
They were
inde-
God was
the
used here in
Scripture
its
original meaning,
in
the sense of
it
really
/,
means
30
to
say,
33.
what
wants to
and
teach,
to
comp.
learn
Bacher,
the
right
c,
and
"To
learn"
nun
it
means,
so
therefore,
meaning of the
and what
wants
1^
us.
als
Testaments,
1875,
165-66,
with
many
references
Philo's
writings
where
this
observed.
306
God
as an incorporeal Being."
b.
Mekilta
Dxtj*
d.
R. Simon
Johai, ed.
xi?
Hoffmann, 153a,
5:
nnsn
i^b
'^r))i
bbp^ nns
that the
If
inxnn pn
The
Dorshe
Reshnmot say
23, 27-28) is:
upon your
Preceding
Mekilta
Eliezer
literal
d.
b.
R.
Simon
152)
quotes
one
by R.
in
its
word ''Elohim"
meaning, so that
n^r\
n3"in
God,
is
hv ninrs
In the same
way
the verse
Weiss, 102b).
As
Reshumot
in its literal
it
is
quoted.
They do not
take the
word ''Elohim"
meaning,
,
as a DlEJn
a sign,
designating the
The meaning
in
of
27
is,
or reviling of a
God
to
judge.
For
it
would be unbecoming
to curse or revile
Him.
It
might
in the
imply that
it
two
They mean
Do
may
That the
allegoristic interpreters
{Dorshe Reshumot)
D^310D,
which derives
special
1^
Comp.
us
to
Siegfried,
/.
c,
the
19.
We
must bear
of
the
this
in
mind,
of
for
it
will
help
understand
distinguisli
development
method
the
Dorshe
p.
Rcshumot and
329).
ANCIENT JEWISH
AI.I.EGORISTS
I.AUTERBACH
307
not at
all
strange.
It is
and
attach a special
fried,
/.
meaning
c, 178-179).
step
The next
taken
by the Dorshe
its
Reshumot
in
application to
of which presented
some
difficulty"
and for
this
anthropomorphic expres-
sions about
God had
difficulty
to be
mountable
following
they presented.
of
^b
the
D^Ni5?n
shown
in the
(b.
^t^'1^
saying
:
Dorshe
T'n vni
Reshumot
Berakot 24a)
v^^an
njjo
nox
r\\J2)^n
n^inn
nr.
said
that
the
verse in Deut. 28, 66, ''And thy life shall hang (in doubt)
man who
hang;
who
is
suspended
in
and religious
principles, symbolized
by the
Tefillin.
diffi-
The
literal
meaning of
life
this
culty, for
how can
hang?
hang before
The
literal interpretation
word y^n
"thy Hfe",
is
a figurative sense, as a
^*
Dltjn,
It
some
difficulty,
good
sense,
meaning
/.
is
to
be
abandoned, and
^*
the allegorical
adopted.
Comp.
Siegfried.
c,
166-167.
Some
Hamurot
p.
instead of
298,
Dorshe Reshumot,
also
Rashi, ad locum.
these
interchanged.
in
The
correct
here
is
Dorshe
in
Reshumot,"
found
Hilkoi
66.
,
many
last
editions,
28,
and
confirmed
by
Asheri,
Halakot
^[etanot,
28.
Tefillin,
In
the
the
place,
,
some
copyist
wrote above
the
word
niDTC'l
word
ni"nDn
which
he deemed
correct.
308
v^sn
r\b)nn
does not
mean
the phylacteries
This
is
correctly explained by
in
his
Hahoneh
jdj
Tl
p^^snn
^i^ni
j<Si
px:i
-i::'^
Q-^^pi
dixh
n\n^c>
inv,
and dogmas of
In these beliefs a
man must
be
and doubting."
The
same
as Philo's.
In
his treatise ''On the Posterity of Cain," ch. viii, Philo says'":
"
'Thy
life
shall
hang
in
doubt before
is
thee,'
for
it
is
the
man who
manner contrary
and
rest,
quility
tion
full
of
diflferent
in
the
having arisen to
to himself,
now
great,
now
little,
now
hostile,
now
friendly,
is
most
moment
hang
in
it
different ways."
2"
All quotations
Young's
English
translation.
LAUTERBACH
309
Considering that
to us in their original
Tefillin
the
word
was used
more probable
that the
Dorshe Reshumot,
in their interpretation,
The
later rabbis,
in-
who
own terms
in
reproducing the
terpretation or
meaning given
to certain passages
by the
which
to
religious doctrines,
for
some
other
word used by
the
Dorshe
Rcshum^ot
themselves.
In interpreting the
religion,
word
source
I^Ti
''thy
life," to
mean
which
is
the
of
true
life,
the
Dorshe
passages
many
as,
word
"life,"
is
It
of
word
is
to
be
abandoned when
it
/.
it
is
c,
The
Palestinian
allegorists,
the
Dorshe
rule,
the
applica-
in
a given
its literal
310
the:
it
can
in the
same
figurative sense
a literal interpretation.
Examples of such an extended application of their method are the following two sayings of the Dorshe Reshumot:
Mekilta d.-R. Ishmael,
Way.
i,
ed.
Baba
Kamma
n^^l
D^D"'
n^h^
^tj'-in
'h^nm
n-iin
^in
nm
nx
mDitj'i
d^o
D^^
^:h
XOV
wilderness and
found no water"
said,
(Exod.
15,
22).
The
Dorshe Reshumot
They
''Ho, everyone
that thirsteth,
come ye
in this
to the water."
is
Because
it,
in a figurative
its
simple and
literal
meaning
is
Philo
is
word
"water"
in a figurative sense, to
mean
wisdom.
Thus,
in his treatise,
II,
"On
Sacred Laws,"
Deut.
8,
ch.
passage in
14,
"Who
1?tr03
2*
The word
therefore,
derived
from
301
the
term
comp.
"allegorical
interpretation"
above
p.
and
means,
"allegorically
to
this
expressed,"
or
"symbolically
is
represented."
the
literal
By way
of
contrast
as
allegorical
ibid.
intrepretation
given
interpretation
1J,10B'3,
Mekilta,
LAUTERBACH
ibid.,
3 II
Also
in his treatise,
II,
They
ch. xxxi,
and
10,
ch. xxxviii,
''the
river of
God
S.,
mean
the Divine
word
full
of wisdom.
Hoffmann,
niDiEJ>n
73,
on Exod.
d^dh
15,
25
nDx
"And
25).
^K^-in
ipno^i
D^n ^
n^K>^i
|y
'n
in"nvi
the
tree,
and he
cast
it
into
15,
the waters,
He showed him
18)
:
the
tree in a
said (Prov.
3,
"She
[the Torah,
or
Wisdom] is a tree of life to them that lay hold on her." The Dorshe Reshumot took the word |*y, "tree", as a
one passage of the Scripture,
this
word
is
obviously used
Philo,
"On
cine
upon our
soul causing
it
to love labor".
real place
Accordingly,
were
bitter,
but as a
treatise
"On
the Migration of
Abraham",
plains "tree" as
meaning
"virtue",
ing "mind."
It is
preting "tree" to
mean
Law, must
"Marah"
in
made sweet by
shortened
an incomplete form
it
is
tree,
and omits
were not
312
The following saying of the Dorshe Reshumot has come down to us in a condensed form. Sifre Numb.
ed.
Friedmann, 162a:
ii)^xni
myn
itost^i
ntj'-iDn
DUinsn nriy
^rntr TioSi?
'j
nos
nioicn ^c^in
r^i)3n
rD^Ej'^E^a nit^sj
myn
inis u^trni
said,
The word
passage
my ''congregation"
(Num.
35, 24-25)
:
this
shall restore",
life
is
to teach
you
is
which the
of the defendant
in
The premise on which this saying of the Dorshe Reshumot is based is omitted here. They took the word my,
"congregation," not in
its
literal
accordance with
it
They
same
principle
"tree," to
Because
the
in
word
n^v, "congregation",
is
Reshumot took
14,
word
as a sign for
has
The phrase
as
in
Num.
to
27,
spies,
"this
congregation,"
been
hence
understood
referring
the
Joshua
and
Caleb
excluded,
it came to be used as a designation for a group of ten, for besides Joshua and Caleb there were only ten spies. See Mishnah Sanhedrin i. 6, and also Mishnah Abot iii. 7. It is noteworthy that this interpretation of
the
life
Dorshe Reshumot
of
the
effected
is
practical
decision
tliat
cases
in
which the
defendant
This
is
in
jeopardy
to
can
the
only be
rule
decided by a body of
thirty
judges.
an exception
that
given
by
Weiss
(Middot
Soferim on
Mekilta
530),
to
the
interpretation
from
iK2n
the
written
ITOyn
kSc*
nHO
mf31C"l
'tyiH
}o.
DC
;3y
m^Sn
p.
ono
-icx
o'c^mran
-n^n
nSx
b.
c'c*nQ
See below
the rule of R.
EHezer
the
method of Siyo
or
allegoristic
interpretation.
LAUTERBACH
And
313
as in the
passage
Num.
word occurs
derived from
in jeopardy.
A
brought
further
step,
of
their
to bear
literal
meaning
mind
kind
that
is
may
Of
this
mann, 82
Dnn"" iDntr
^th
xjiEJ'n
D^^"-
jVQ-i
^t5
D'"i^B"i
px jnoix
ni^ic^n
"'tJ'"in
hv N^x X2
pxtr
i<^\^ in^^y
xa id^sS
n-iinn ;
^ni:;'^
h^
said,
Rephidim [mentioned
in
Exod.
Israel]
means
sin
The passage does not mean, accordingly, "Amalek came and fpught with Israel in Rephidim", but rather,
"Amalek came and fought with
neglect to keep the law."
Israel
because of their
saying of the
Preceding
this
Dorshe Reshumot
by R. Eliezer
is
mentioned.
According
to this
Dn^Di
is
-'
In
Mekilta
d.
R.
Islimael,
Amalek
I,
ed.
Weiss,
6ia,
this
saying
is
given in the
name
314
called
which Rephidim
is
sign,
or
symbol,
and
signifies
the
Israelites' attitude
toward the
law.'*
light
on
passage
in
the
to
Mekilta
d.
R.
Ishmael, from
which
Bacher sought
prove that
Dir"i
means,
is
like
DinD, ''ob-
scure," ''indistinct."
It is
The passage
in Mekilta,
Amalek
I.
nv3
sb
biinr^b
^E^2>^5
ndij^
ik^d^x
--di
('n
nvN)
31
xjtj'^
bx-iK'^!)
^n id
i^ii^^n
xn pb min nnno
it^n^stj'
^ch
Cn-iin
xb
is
:nT'3yn ^yi
Dnn
^y k^n Nn
,
refers to the
word
Dn^Di
is
as
quoted
nv
nnb')
pb^v
xa^v
is
In Weiss' edition,
half
is
quoted
pb^v
xn-"!,
Mid-
based on the
words of the
The reader
is
expected to
know
What
we can
^*
see
from
b.
Sanhedrin
J06/7
IDIX
ity^Si^
'"i
Dn^D"i ^nd
instance:
Such interpretations of proper names are often given by Philo. For in "Allegories of the Sacred Laws," Book II, ch. xxii. "Jordan,
interpreted,
being
means
III,
in
descent,"
iv,
derived
from
the
word T1<
and
to
in
"Allegories,"
Book
being interpreted,
"In the land of Midian," "that is the judgment of the nature of things"; ibid.,
ch.
say,
vi.,
ch.
the
Better,"
the
interpreted,
means shoulder,
symbol
endurance,"
"the
interpreted,
LAUTERBACH
notr
d'-i^q-i.
315
is
iDnt:^
-idix
V)^ri''
'i
What
in
R.
the
means
that they
became negligent
We
as the
same interpretation
in
Mek.
d.
R.
Simon.
interpretation,
interpretation,
as
an
allegoristic
opposition to the
literal
interpretation,
.-HTnyn
bv)
xtonn
bv j^^k n3
in
xjit:n
Rephidim,"
:
to be interpreted in the
is
Rephidim
Israelites
a figurative expression, a
Because the
them, for the enemy only comes because of sin and transgression.
The
rest of the
till
."ninxi^i,
which
have put
how
is
for
the
existence
and welfare of
The
bols
is
interpretation of proper
names
as signs or sym-
Dorshe
Reshumot, hr Sanhedrin
the end
nr nybj
nt
^t^'xi
^b
ioiK> nn"iy^
psn d^id
nc'jro
Dnms
,ivb:
vn
nioifn
Scjl"
*L*nn
mci3
nwsns
^bv^ T'St^N
DHs
bv
/HV^m
^^;n-i
td
3nic
said. All
3l6
come]
(Ps.
will
have a share
9-10),
is
said
60,
''Gilead
Mine",
Gilead
Gilead.
stands
who
the
died in
is
Ramoth
to
"And
Manasseh
not
as
is
Mine", Manasseh
to
tribe,
be
to
taken
literally,
referring
is
but
King Manasseh.
;
"Ephraim
the
strength
of
My
head"
Ephraim here
''J^dah
is
My
this
who came
;
*'Moab
is
My
washpot"
alludes to Gehazi,
in the Jordan,
came healed].
Edom
Doeg
will
cast out
My
Edom
here designates
the Edomite.
The words
all
the persons
to
Him
The words
ing.
in the
two
away from
their literal
mean-
They are
in their lives.
This
allegoristic
Dorshc Rcshumot
who
Siegfried,
c, 170-171).
meaning of words
is
also to be seen
Dorshc Rcshumot'.
on Gen.
25,
Midrash Hagadol,
Schechter,
391,
22:
LAUTERBACH
n^ny
317
pTiy
d!?*!
jnt^
noDH
""^x
nns
nr
d\-i
ni^D^i
jnn^
ic^v
dn
^E^'
y^"n-i
nypn
noxn
it
inijxi
^y 1^:2^
"idk"'
^d
'^
2pv' ^^^^
nao nvn^
"in
tn^snn
moyi
I
n^jriD
n-i:n
i^d
tp^
''^'D
^y
be
thus?"
is
Dorshe Reshn-
said:
Rebekah
before
if
the
Holy One,
so, if
blessed be He,
this
be
Esau
bound
to kill
that are to
come from
who
will
Red
Sinai
"He
is
my
God, and
I will
prepare
wilt
Him
20, 2)
a habitation"
(Exod.
''I
15,
2),
and to
whom
Thou
say
?
on
am
is,
the
(Exod.
The meaning
the
relation
of this saying
What
will
two sentences
and
The word
in
nt
whole sentence
""DJi^
Exod.
15, 2,
is
sentence of the
decalogue, the
word of which
said
is
^DJS, "I
first
am."
of
As
a
has
already
the
been
first
above,
the
letter
word and
word of
is
applied in
in
Rcshnmot
^crin
no
"-^jx
vns Ss
^idv "ios-i
DDnx ^mpD
" That
^<3t: 'd^*
jnn^a vn
mion
pirDis
:DDnx Sxr
the
to
come from Jacob, reminds one of Philo's designating Jacob as "being mind" in Allegories, Book III, ch. vi, and "full of wisdom," ibid., ch. i., and as "the practiser of knowledge," in the treatise "That the Worse is
Accustomed
to
ch.
ii.
3l8
was a
tradition
will
who
come
Here
and speak the words beginning with iipD (Exod. is the true redeemer, and he will deliver them."
the
31, 16)
word
to
nips
is
^IpS^
mean:
is
''God
will
surely
visit
you."
The
word
in
nipD
31,
it
Exod.
nips,
and
characterizes
redeemer,
who
will
The following
will use the
verb,
mpD\
nips,
It
is
the predicate.
visit
phrase
land.
''will
out
of
this
was a
to derive a special
fluous.
The
infinitive
Philo a superfluous
/.
word of
sort
(comp. Siegfried,
c, 168-169).
'The
rule,
meaning
nips'*
out of the
nips
preceding
the
verb
in
for
in
the
literal
meaning of the
Dorshe Reshumot,
in the
Mekilta
^3
R. S.
b. J., ed.
Hoffmann, 117-118:
li?
K^K
D^DDCJ'Dn
rh^h i^dd!)
nEj>
HM
int^
v\'0'iz^ ^th
pm
r\vrv
^^vW'T\
by n-iD3
nay n:pn
D^:tJ'
^Dm
n\-i
nitj'Ni
p>i
D1D1
C'C'
N^N >Dn nu
lypn::'^
NT
1DJ3
DN
.Djn
^c'snb
D^n
nL"y
niDt
DK
Dibc^i
on
-iDN
id:i3
mo
nv^
naS
n3^
naS dn
-lo^b
N-ipob
niJIiy 101J
I.AUTERBACH
Ci3'
319
'n
b^
D'SJ3 v^"2'^
D^otJ'
n^^x)
''These
are
the
(Exod. 21,
laws in verses
which
judgments and
civil
The
laws,
said,
Dorshe Reshumot
said,
"Because the
Israelites
were comcivil
manded
and
in
Marah
in
He
may
cause
Thy
wilt banish
them
as slaves.' "
For
reason he (Moses)
began with the following verse (2), "If thou buy a He-
if
not
more than
the
six
namely,
Babylonia,
Media,
Greece,
Syria,'"
and Rome.
shall
This
is
he serve."
Moses further
verse, let
in the
and
them become
free."
is
the
meaning of
the words,
"and
in the seventh
The
word
n3^
"alone," in the
Why
is
the
word
IQJ3
wing") used?
but
if it
Moses
said:
"May
near heaven
for
it
is
said
(Lam.
4,
19)
*Our
" llCX
stands
here
for
Syria,
not
for
Assyria.
320
the:
then, O
Lord of the universe, give Thou them safe and reHable wings, with which the persecuted dove may fly home," as
alluded to in Isa. 60,
8.
We
the
rule
of
D^DIDD
i
(see
above),
and
in
the
position
rela-
and
effect indicated.
to
God
Thy
The
sym-
oppressed Israel.
jective to
ple.
The word
''Hebrew"
is
not ad-
"iny, ''servant,"
The word
is
iQJn,
wing,"
a symbolical
Hebrew peowhich can also mean "with his expression for the swift enemy as
but stands for the
Israel, the gentle
dove,
1QJ3
save herself.
the
synonymous expression
In using the
na^,
word
we can
in-
terpret
is
it
according to
its
second meaning.
This method
whose
consideration
onymous
ticular
expressions, and
is
synonym
meant
in its
to indicate
and not
synonyms
(comp. Siegfried,
/.
c, 171 ff).
The
rule
allegoristic
of
allegorical
often
used
by
Philo,
LAUTKRBACH
32I
c, 174-175).
word
some
seen
in the
Reshumot quoted
x.
i
by R. Akiba,
TDD px
nioiE^-i
^ns^
nn'mn
pn
pn^j
''EJ>-)n
pstj' ^d
""bn^
vvni
"-xDr
vvn
dtx
iDvy
nio^
o^y^i
un
inx
muy
nny m^r
risnti^ vit^
nns nivo
r^n
The passage
in Isa.
5,
14,
mouth
hell
one
who
shortcomings,
for the
Dorshe
Reshumot
said,
A man
is
man must
many
merits as faults, or as
many good
actions
deed, happy he, for he has thereby caused the scale holding
his merits to sink,
woe
to decline.
here,
intent
322
the:
interpretation" of the
out
measure,"
for
but
hell
DitJ'n,
sign,
representing the
man
whom
who
falls
commandments.
The same
in
rule,
observed
(Mekilta
R.
:
Way. IV,
ed.
Weiss,
58a,
on
Exod.
|N3)D
16,
21)
nDN
nioisn
'trnn
npnn inis
itop^^i
"And
they gathered
literally
it
every morning."
The words
"every
"ipnn
ipnn mean
nnntra nnntrn,
morning."
learn
said that
we
from
3,
manna;
was eaten
in the
not reported
how
Reshumot derived
their
their
we
can guess at
method.
-ipn3
From
"ipnn
words
meaning
"every
morning,"
in
is
Dorshe Reshumot
adduced,
we can
interpret the
-^
Although the saying of the Dorshe Reshumot is quoted as an independmentioned by R. Akiba. ent saying, it is based upon the passage from Isaiah quote the passage again, after having Only the Midrash did not care to Similarly, in Sifre, Deut 49. quoted it at the beginning of the paragraph. saying of the Dorshe Reshumot is apparently quoted as an independent
the
though it is based upon and interprets the scriptural phrase 13 npaiSl quoted in the beginning of the paragraph; see above p. 304saying,
LAUTERBACH
to to
323
They
them
mean "morning,"
them.
attributed
some
other
meaning
Now
13,
word
"ipn
''seek,"
(Lev.
letting
the
of a
word
selected
from
(see
above)
they here
interprefted
the
word ipnn
seeking,
to
mean
manna
in
"with
with
diligent
from
it,
was eaten
gathering
kilta d.
in the
Mesec-
R. S.
ed.
Hoffmann,
Dorshe Reshumot
ond half of the
is
verse,
"every
man
accord-
According to
Dorshe Reshumot
fol-
whereby an indication
idea, is discovered in
some
Accord^SD
^^^
t^DK
mean
"as
much
for this
was
^
man
in
DICJ'*!
The
repetition of the
else,
words
must
indicate
something
in
they are a
signifying the
may
d.
manner
that
which the
manna was
Reshumot
d.
is
eaten,
*'
It
be
the
based
S.
upon
in
the words
the
iSdK DD
R.
tT'M,
appears
R.
is
But
Mekilta
Ishmael
is
the
second
of
the
verse
not
the
quoted,
based on
is
as often
if
happens
in
Midrash,
refers to
part of a verse
it
quoted, even
314).
the interpretation
(see
above
p.
324
namely,
"man according to his eating," as man can eat, and men, the children of Adam, according to the curse decreed
upon them, can
the
eat only in the sweat of their brow,
and
manna was no exception to the rule, Manna also was eaten in the way bread is eaten by man, namely, in the sweat
of his brow.
It
is
word according
thus making
it
one of
its
possible
meanings,
and
appli-
Mekilta,
Way.
Ill, ed.
16, 15:
nr
nDs
id sin
hd iTnn^
loiNtj'
"And when
as a
saw
it,
another, what
for they
was."
Just
man
"What
is
it?",
so they
b.
(according to Mekilta
d.
R. S.
J.:
So the
Israelites said
"What
is
it?").
it
mot
said,
"The
as
Israelites called
manna."
saying of the
Here,
in
many
is
other
places,
Dorshe Reshumot
literal interpretation
According
than
'It
word
means nothing
else
no
is
it
According
to
the
they express a
The
phrase,
it
"They
was
to be called
"manna,"
cannot,
be-
that
is,
by that name.
But
this
name
I.AUTERBACH
325
Soferim interprets
pared,"
\o
nor can
4,
6,
it
mean
l^^l
Jonah
as
Wiinsche
it.
Ger-
man
The Dorshe
Reshumot, being
"manna" some
simple
literal
is
This
especially evident
in
Mekilta
Way. V, ed Weiss, 59a, where the saying Reshumot is repeated as interpreting Exod.
of the Dorshe
16, 31
:
"And the house of Israel called the name thereof manna." The Dorshe Reshumot said, "The house of Israel called its name manna."
Here
the
anything to what
almost
same words."
It is,
" This
difficulty
was
felt
by R. Tobiah
Eliezer,
and
in
his
Midrash
SsK
nn
nS
it
]D.
Israel
called its
'angels'
name 'manna'
was not
or
25.
similar explanation
German
He
remarks:
Der
Name
ist
nach Ps.
D'OC'
Comp. also Friedmann in Meir Ayin on Mekilta 51a. But these explanations do not explain the
Dorshe Reshumot meant
by the children
heavenly food,
it,
difficulty.
if
to
say
that
"manna"
the
was merely
or
real
name used
of
of
Israel,
and
to
not
original
name
the
for
they
ought
"The house
that
of Israel called
to
it
its
name 'manna.'
the
Israelites,
"
Besides,
wlio
first
one would
think
first
the
name given
it,
by
saw
it
and
named
should
be
its
original
326
the
its
literal
meaning.
conveyed to
us.
What
this
to the
from
their sayings,
It is
probably
quoted incompletely
in
the Mekilta.
We
can,
however,
when we
the
consider
how
Ac-
fellow-allegorist
Philo
interpreted
word.
manna is "the word of God, all nourishing wisdom" (On Seeking Instruction, ch. xl). In another passage Philo says "Moses calls manna the most
cording to Philo,
:
ancient
appellation
is
understood
Accustomed
Laws
8, 3,
(ch. li),
when he
"and
He
He
nourishes
all
most universal of
things,
"what"
of
all
the things
is
for the
word
God
It
over
all
interpreted the
word
|0 as a
DIC'")
word of God," or
literal
"spiritual
food."
interpretation
of the words
}0
expressing a
question,
is
"what
is
Dorshe Reshumot
quoted as interpreting
in
LAUTERBACH
327
word of God,"
all-nourish-
The
idea of
its
seeing in the
manna merely
75a,
food finds
echo in
many
estinian teachers.
spiritual food.^
The same
idea
passage Exod.
white, which
where
it
is
taken by the
Talmud
manna caused
freed
Israel
become white,
bi^'^l^^
from
Exod.
nc^no,
their
sins,
b^
DnTiliiy
pabo
(Yoma
li
words
r]J2M
yiD
b\^
31, as
meaning
i<)n^
like
nm<b
the
DTK
"The
In
manna
was
words
man" (Mekilta
is
Way.,
ed.
Weiss, 596).
Yoma
given in the
name
may have
for
'"R.
Ishmael's
remark,
75),
that
angels
eat
no bread"
(Yoma
was not
since
R.
But
the
his saying
referred to spiritual
or wisdom.
As
this
idea,
of identifying the
of
actual
or the
word of God,
implied
of the
this
the
denial
it
Scripture
manna,
were
quoted.
idea
altogether
for
suppressed
the
or
at
modified
the
and not
the
75),
fully
Thus,
instance,
saying
that
prophet
their secrets
Yoma
truth,
that
the
and
of
on
to
mean,
that
to
number
to
of
in
the
portions
which
to
miraculously
came
household
it,
measure
secrets
corre-
the
certain
about
illegitimacy
children
were
settled.
revealed,
It
is
and
certain'
disputes
tlie
about
probably due to
of
same confood,
siderations,
that
order
of
not
to
deny the
form.
actuality
the
it
miraculous
allegorically,
the
saying
the
in
Dorslie
a
Rcshumot,
interpreting
has
shorter
328
Dorshe Reshumot^^
\Wq have seen from
been preserved to
us,
all
that the
Dorshe Reshumot
way,
inter-
allegorical
taking
the
words not
bols.
in their literal
by
way
literal interpretations,
iyiOt^3.
We
have
also
seen
that
these
interpreters
of
the Scriptures
Palestinian exegesis.
For
although
we have
seen that
many
of their interpretations
are given also by Philo, and that the rules for interpretation followed by
that
were applied by
Philo,
we must
is
the
Dorshe
Reshumot
Rather
allegorists.
Geshichte
des
Volkcs
Israel,
III,*
701
as
rules
of allegprical
interpretation
were composed of
the rules applied by the Palestinian teachers as well as the rules applied by the Stoic philosophers
fried,
/.
(comp. Sieg-
c, 165).
we
recognize
therefore,
the
oldest
interpreters
of the Scriptures.
tinian,
As
their
interpretations
known and
ac-
interpretation to the
d.
Mekilta
R.
Simeon
I,
(see
313)
is
ascribed
in
Mekilta
d.
R.
see
Ishmael,
that
Amalek
ed.
we can
the
Reshumot.
I^AUTERBACH
329
This explains
why more
mot have been preserved than of the other class of allegorists, the Dorshe Hamurot, whose method and tendency, as
we
shall see,
origin.
In the course
method of WW\
For,
if
or,
as
it
also called,
h^^, ''allegory."
the
words
h^^
or symbolical signs,
DltJ^")
and not
in their
lit-
eral
words expressing
gorical way, to
may
literal
be interpreted to us in an
else
alle-
mean something
its
than the
It
command
to
do according
strictly
to
meaning.
was,
therefore,
commandments
teachers
,'''
among
the
who
passages not
But
In
the
Baraita
b.
of
the
Thirty-two
the
Rules
of
Haggadic Interpretation,
of
Sc^Q,
by
R.
Eliezer
R.
Jose
or
Hagelili,
method
is
of
(rule
taking
26),
the
words in an
it
allegorical
parabolical
sense
mentioned
and
is
added: K
m^joi
mm nm2
Snx
nSnp
noa
7tJ*f3
"This method can only be used in interpreting passages of the Scriptures which do not express laws, but in those passages of the Scripture
psni
that
interpret the
words
which
as
in
a
R.
figurative
and
has
allegorical
excepting
allegoristic
the
three
passages
Ishmael
interpreted
its
the
method."
The
rule
well
as the limitation of
laws,
is
who merely
collected
rules
his
Baraita.
330
o a den,a. of the historic facts narrated in the Bib.e and e Pec,al,y to a disbdief in the miracles. As we have seen
nas no m.raculous food, "manna," there was no rea P^a. arah, in which the water was hitter, and was mad sweet
,n
there
way through a certain tree, ^nd here was no place called Rephidim, in which the Israelites
ever ^^antmg
a miraculous
real water in the wilderness. Added to he apprehens,ons of the rabbis was the danger
of the a
srirr
use
it
to n
.r^-^ ""'
u
''^
*^
who would
rv^fir'^rrTb^:
cation of fU-
^t ""v^'-'^
r"
""'
, '
' "'''"
;' '-r'''''-^ '-^ scriptures, 'fud h ey re c rejected as absolutely false most of the
er:r
interpreta-
Zr'Tt:\:ij::/^'-r:'
Salem,
Gen.
,4
,8
n.
,.
"
-HcH
ness
-""'-
to.
'o
1-3,
-d
the
meaning of .he o.ds he designates the meat which .he drink which .hey
.-.e
^"'''-
Corin.hians
dranl-as
,1,'.
"'
'"
interpretation
'"""""'"
"" "*'""""
one of
-3^6
the
..,a.,..
"'"'<^'>
"'""^^^
ff.),
and
as
;,
not.
.Meyer in
as
h.
^'J-'TT ^'"
"'.^
'"" ""^"-
"^^
"'^'
-'"'
""
''"
i^ignated
Galatians
rejection
spiritual,
..,.3,.
..J
.^eks
""""^'
"^'-
of the covenant
'WO
sons
Ishmael
a
30,
and
Isaac
"="
^-""c".
...
sign
i!
represen
k"
who
calleTr;' .^
34,
is
.Abraham's
'^""^
^^^-^
'
'"^-'"-ly, taking
;""'-
""
Sarah,
in
Isaiah
^rahCica
y"l:rr'h'
"'"""' ^"""'"
"'""'
""^
">"'
LAUTERBACH
33
They could
justified
ri]r]
not,
how-
in certain pas-
application
:
is
and neces^tj'on
bv^ T^V^ bp
M^;^x
bv "JOiy DIK b^^n n\ "Let not the allegoristic appear to you as slight, for by means of the allemethod
min
nm
goristic
at the true
meaning
8).
the whole
method
as being false,
but they could and did scorn the wild and exaggerated
made
of
it
The
rabbis,
therefore,
pretations do not give the true and real sense of the scriptural passage.
This
is
to be
found
in the interpretation
literal
Thus
the terms
Dit^i
''allegorical
to riDK, "true
and
literal
meaning"
(see above).
Even
lesson, the
passage
may made it
be interpreted
a rule that
in
an
allegorical
K"ipD px,
plain
and
literal
or denied."
test
it
was, as a pro-
may
method
itself
and
in a
measure approving
Since
it
was declared
that the
literal
" Yebamot
Judah
ian
b.
lib,
24a,
and
is
Shabbat
6^a.
Although
first
mentioned
is
by
Ezekiel, the
rule
much
older
of Palestin-
origin.
332
any
this
it
understood that
meaning of the
scriptural word/"
This changed
atti-
tude of the rabbis toward the allegoristic method weakened, in a measure, the resentment felt by
ancient allegorists.
ent tendency, which
oblivion,
It
was
them
fall into
and suppress
The
rabbis
were now
ally
it
less afraid of
harmful sayings.
Thus
came about
well as
cient
allegorists
in
the
Palestinian
as
Mid-
make them
less objec-
and
less
harmful, and, as
we have
seen, in
most
iyiD6J'3,
and
real
them.''^
Accordingly,
we
find
in
the
Talmud
is
many
interpretations
in
the
in
its
literal
meaning.
v.
Eisenstein's
{Ozar
Israel,
IV,
s.
mO^CI ^C^H),
Dorshe
Reshumot,"
have
that the
in
interpretations
special
of
Midrash,
lost,
is
called
"The Midrash
without
of
the
subse-
quently
absolutely
foundation.
As we
seen,
there
EAUTERBACH
in
333
not
preserve
them.
Dorshe Reshumot.
The words
the
118,
CIlO, occurring
,
Ba^ya's
p.
Commentary
and
in
on
Pentateuch
(see
Tin^
in
Warsaw
some
edition,
71b)
Tur,
Orah liayyim,
to
Reshumot, but
the interpretations
B^mO
of
kabbalistic
teachers,
who
according to their
value as numbers
(comp.
Buber,
Yeriot
Shelomoh,
17).
In
Tur,
Orah
'tyiH
Ifayyim, 113,
TJDB'X
it
is
name
of R. Jehiel,
rilQItJ'l
n^Dn DH,
here
to
men
the
of Germany."
We
see
plainly
the
mediaeval
rabbis
used
name
Dorshe
Reshumot
them has
designate
to
certain
mediaeval
nothing
do
with
The name thus used by the ancient allegorists of that name who
teachers.
Rab Pe'alim
But
has
by R. Abraham
b.
is
said
on
passage
in
in
Rab Pe'alim
copyist
(see
is
not
from R. Abraham
Buber's
b.
Elijah.
It
been put
doubtful
by some
author
Chones, note
Yeriot
Shelomoh,
16-17).
{To be concluded)
in fheHefarg
i.ri
translation
transor less
make a more
Somev^hat
later versions.
Anciera
an:.
by
tJierr
"tempts to disco\^er a
Semmc
how
difficult the}-
fotrod the
matter.
I>rs.
Even
turn to "&e
Hebrew Lex^
very
latest
Ae
tii^n oi
Hebrew-Aramaic scholarshg)
that, vast as is liie
in liiat
direction,
we
feid
fmid of erudition to be
rred in
mam'
r-
to be
still
xmso>
It
may seem
failed.
rasti
to
many" have
Yet
it is
ought not to
E^'en a par-
be
tial
535
33^
all
the:
now supposed
to be
of
Aryan
origin,
may
If
we succeed
words, this
etymology of such
may
At
present, however,
we
leave
all
this aside
Review.
It is
it
is
sider
and
to
criticise
his
suggestions.
and meaning of
or
almost
all,
the
in the
Sacred Text.
We
comment upon
cerin
tain of these
in
is
2,
nn"J3
g^dahar^
in
:
"The
"An
or
a
word.
It
may
be a textual
corruption,
which
is
found
in Ezr.
i,
8;
7,
21;
"inn^
may have
it
arisen by dittography
d^thahar;
xna^ii
for
may be an snmn),
word
on
v. 24).'
which
occurs
in
op.
cit.,
37.
TISDALL
will
337
now
the
see
throw any
g^dabar\
in
upon
derivation
and
meaning
of
and
an error
the text,
which
is
we
it
find the
word gadhd,
'a.
club
In Sanskrit
inscriptions
in that
but
it
termination
means
in
'bearer'
almost
innumerable
as
words
ancient
-(popo^
modern
Persian,
does
is
its
equivalent
in
Greek.
there-
means
'mace-bearer.'
of Krishna, just as
its
The
In
habit of including
'mace-bearers'
princes
still
among
is
exists
in
modern Persia
the
'mace-bearer'
now
long staff with a large head covered with embossed silver." In India
among
still
.
found
It
is
'mace-bearers'
not entirely
sonte-bar-ddr)
to
have such
in
officials in
Lord Mayors.
is
That
Ancient Persia
known from
classical writers.
For
instance,
Xenophon mentions
Pcrsiau Court
15). Tacitus
GKTjTTTovxoq
at thc
(Cyropaedia VII,
tells
3,
16;
VIII,
I,
38;
3,
us the same
It is still
more
We
follow
notice of daghcsli
b,
Icnc's
k,
etc.
This
is
necessary
comparing
Assyrian
and
33^
existed in
195)
informs
man
an ornate
of the
top.
Hence both
meaning
Gisbdr
ijTa
gacMbar (i^J^)'
as has long been
is
word and
denotes,
known, a
The
first
part of
the
word
is
the old
Greek
assumed the
form
In the
is
7s,
thence
being
borrowed
also,
biblical
as
shown above,
the nasal
assimilated, as
I,
usual in such
cases.
In Assyrian (Muss-Arnolt,
we
what
This
In
In this whole
assumes
),
all
these forms)
the Sanskrit
bhar (Greek
those in v.
bear')
-(pop-og
The
older
form
is
and Danish
third
('bare,'),
cf. (pep-u
fer-o.
is
The
word
of
our group
"i3in,
haddabar,
minister,'
adding that
it
is
a "Persian loan-word
original
Of
course, the
mean-
that
which has
Possibly the
If so, both
word
mean-
Sanskrit
The kh
there
is
the
root
khad^
'to
strike,
TISDALL
339
we have
d,
'to
khad,
'a
this root.
Another cognate
root in Sanskrit
divide.'
From
title
this
sword,'
whence the
tion
of a particular dignitary.
"l5^^,
Hence
the biblical
word
But
should be written
may
For
in
Avestic
we
find
'to
not only
strike.'
khad but
had,
both meaning
A
"I3nn
words (im:i
us
to
,")3TJ.
and
),
instead
of
to
leading
confound
for
correct,
and enables us
to fix
both the
Prefatory Remarks
The
the
first
is,
as far as
know,
Hebrew poetry
hands of such
1
Some
Italian
still
Hebrew
poets
are
unfortunately
;
inaccessible, being
nor was
far
able to acquire
all
the poetical
works pubHshed,
away
I
as
am from
Italian
Hebrew
poets
was
Department of the
New
confidently be-
that
my
notice.
followed Delitzsch,
is
and
it is
on
based.
Hebrew
in
poetry,
is
particular countries.
1836, there
is
Moreover, written as
his
work was
nearly a century of
Hebrew
poetry, and
341
342
touching upon at
all.
Literature Hehraique"
devoted to
only
Hebrew
literature in
I
incidentally.
have,
Notes.
The
Jeivish
Encyclopedia was of
and
CHAPTER
SECUI.AR Poetry:
Thirteenth to Fifteenth
Centuries
Mediaeval
its
origin
in
Jose
b.
most
of almost constant
to lead,
it
called
upon
was but
religious
songs, subse-
quently adopted
the
liturgy.
The development
civilization
of
when
is
sacred
and
profane
Born
b.
Saruk
and
their
in
made
In the eleventh
RHINE
343
it
Samud
in
until,
Harizi,
found
its
highest and
expression.
was
in
Spain,
at
find
no attempt
century
Poesic,
(Zunz,
104
ff.),
Literaturgeschichte
der
Synagogalen
who introduced a non-religious subject into Italian Hebrew poetry was Benjamin b. Abraham Anaw,^ a Roman physician and who wrote |VTn X"*: SL*'?o,' a liturgical poet,"" prolific satirical poem directed against the arrogance of the wealthy
centuries.
But the
Italian
Hebrew
poet
and the
nobility,
and
D-^n
yv
nytJ',*
rimed treatise
on
practical ethics.
The
latter
poem
consists of sixty-three
1
stanzas
13
in
alphabetical
order
and
),
acrostic
lines.
Of
family
dei
Degli
Pietosi,
Mansi
or
Piatelli
(Zunz,
also
Literaturgeschichte,
352);
D<3J?nO
Mortara,
or
Indice;
called
}>3ip
Benjamin
I
Fanti
(Zunz,
74,
Ponte
T
I,
Sy
(Berlin 1885),
note;
pO'JS
'l
Dukes, Annalen,
84.
The
b.
metrical Epilogue
to the
Je^iiel b.
Jekuthiel
Benjamin Anaw
of
Rome
by Giidemann
{Geschichte
pp.
|*J?
des Ersiebungswesens
is
und der Cultur der Juden in Italien, note XII, style and the spirit of Benjamin Anaw's D'*n
grandson of our Benjamin?
^
327-8)
'lytT.
written in the
Was
Jehiel a
Zunz, Literaturgeschichte,
352-5;
Landshuth,
Amude
ha-'Abodah,
51.
Riva di
Trento
1560;
in
M. Wolf's Zemirot
this
Israel,
Lemberg
206)
1859,
It
is
Is
the
work
work
I,
that
Immanuel
refers to in
the
so
twenty-third
the
Mahberet
This
Jud.,
ff.
(Berlin
is
edition,
1796,
with
to
much
*
derision
and
contempt?
Fiirst,
erroneously
ascribed
Benjamin Ashkenazi by
Bib.
116.
Sy
pip
(Berlin 1885), 71
344
There
since
is,
it is
mere paraphrase of
it
biblical
sayings
and, stylistically,
is
Sah,"
to quote
Dukes
(Jost's
Annalcn,
I,
84).
is
poem
(each
biblical
is
and simple.
The
artificiality
of the
title
stanza
which contains a
biblical
phrase ending
of the time.
in
beginning was made; and the time was soon ripe for the
appearance of a consummate
raise secular
artist
to
splendor.
in,
zenith
of
The
and poetry as a
result of Dante's
literature created
spread
intellectual
effect
This
awakening naturally
Italy
had
its
who formed an
identi-
themselves
the
Italian
and
culture
(Giidemann.
Gcschichtc
in
dcs
Erzichnngsiirscns und
15).
dcr
Italicn,
Moreover, the
period
political
was a
almost
them by
(121 5)
fell
The preoccupation
of the Popes
Christendom
waged
RHINE
and
345
the
the
GhibeUines
its
com-
merce and the great commercial undertakings of the maritime republics, with the consequent prosperity, in which
the Italian
Jews took an
active
all
to
in
The
close
in Italy
personal
acquaintance, and
to
feeling
of
The
Jews of
movement and
of the
greater
zeal
own
literature.
The study
eflForts
Talmud
b.
philosophy found a
warm
friend in
Maimonides.
Zerahiah
there
b.
more
outspoken
advocate
;
in
Shealtiel
rationalist
and
philosophy
of
the
day.
The
the
and
patron
of
the
arts
and
its
influence
many Jewish
rhetoricians,
princes
commerce played
the
part
of
to devote
them-
346
the:
Hebrew
poetry likewise
and found
its
Immanuel of Rome
(c.
1270-1330).
Immanuel was
Dante was
to the
Hebrew
literature of Italy
what
Contemporaries and
f.),
c, 137
Immanuel and
Funda-
in
their uniqueness.
Dante
somber, serious,
gloomy,
Immanuel
cheerful,
joyous,
these
light-hearted
but
in
atti-
own
field,
light,
airy, inconsequential
Italy,
humor
the satirist
Hebrew
and
literature.
style,
thoroughly at
home
in all
Jewish as well as
Immanuel gave
the most
Hebrew anomaly,
ous
facility
he borrows ready-made
phrases, gathers
them from
all
the
them
by
side,
member
member, bone
to bone, his
into
them
the
reader
brilliant
is
array
palpitating
in this
with
life
and
thought.
There
no incongruity
massing together
fit
per-
a unit.
Moreover,
in
Immanuel
even
the
brilliantly''
cheerful,
frivolous
aspect.
'
See C.raetz,
VII, 258-275.
RHINE
347
Imthe
temperament.
He
sad, solemn,
and prayerful
and humor
At times he
gives
way
not
to sentiments
the
more serious-minded of
were
it
way
The
last
chapter of
Mahheret which
and
is
was
original,
above
all.
(^DDni
""V^^D
mitj'D
Mahheret,
VI),
and
one,
Judah
Siciliano,
and
style
The
by
Immanuel were
poets."
Kalonymos
b.
Roman.
d.
was
certainly
Rome, whither
Robert
Bohan, a
satire in
rimed prose,
in
may have
it
been conceived
finished in
incisive
Rome,' though
was not
clear,
much
study
145.
claim to the
of
his
name
of poet; and as a
Provengal,
'
^
work belongs
elsewhere.
Gudemann,
Ibid.,
/.
47,
note;
Graetz,
VII,
262,
note
r.
348
the:
sucOtherwise, Immanuel had no imitators or immediate Hebrew poetry in Italy follows a parallel course cessors.
first
outburst of
and Boccaccio, a period of almost complete and Politian rebarrenness set in until Lorenzo de Medici Immanuel awakened the Italian lyre, so after the death of
Petrarch,
in
1330,
in
Italy until,
almost a
century
Moses da
Immanuel, highly
neglected later on.
appreciated
his
own
time,
was
The
frivolity,
and, above all often the irreverence, of his expressions, accord note which prevails in his verse, did ill
the erotic
with the
'
mood
all
following centuries. over Christendom was plunged in the of his thinking and the general Still, while the mode
great influence tendency of his Mahberet did not exert a Subsequent poetry, his brilliant style did.
rhetoricians quote
upon Hebrew
him
as an authority,
versification
him as a model. The read his works eagerly, and take Arabicof the Mahberet is still that of the
distinction of being Spanish school, but Immanuel has the introduce into Hebrew poetry the sonnet-form
first
the
to
just transferred
from the
the repre-
Thus Immanuel,
medievalism
for freedom
way
sway ever
Moses
and
b.
Isaac
da
Rieti
of
Perugia
(1388-1460),
Hebrew
began
his
Mikdash Me^xt
(Little Shrine) in
RHINE
of
349
1402
Of
its
two
parts,
altogether
consisting
Ulam
(Entrance), of
five cantos, is
The second
is
part,
Hekal (The
Israel.
poem
Ulam,
a
As
for reasons
unknown.
Even
and
The poem
literature,
Hebrew
much
Geonim, up to
own
day,
as a
poem
(for
the
as
Karpeles
suggests,
it
der
its
Judischen
Literatur,
Rieti
not without
critical value.
found
of
it
Rome
Immanuel should
Rieti's
Eden
exceedingly
tedious),
as
well
as
b.
several
Jewish
Gerson, Moses
Narboni
ish writer,
the
Kabbalah."
comsee
Edited and
published
by
I.
Goldenthal,
Vienna
1851.
On
VIII,
Rieti
157-9.
350
plete change.
the:
It is
up
entirely
had ever
That
day,
is
Rieti's
in
own
some of
poems
the
ritual
(Canto 2 of Hekal,
divided into seven parts, one for each day of the week),
daily.
hymns worthy
of
extravagant
praise
him by
the honorable
designation of the
"Hebrew Dante."
the
is
In fact, he lacked
depth,
few stanzas
of Cantos
stanza,
and
II of the
Hekal.
his rimes, he
indeed very
poetry
wean Hebrew
away from
Dante."
introducing the
rima
he
so
effectively
employed
with
by
Moreover,
refused
"to
play
biblical
temporaries.
Intrinsically,
is
often
puerilities.
Of
Rieti's
mentioned as the
'Turim
"
und
Dante's,
Parodie,"
Zcitschriff
fi'ir
Gcschichfc
dcs
Like
Rieti's
lines
contain
ten
syllables,
counting
slicwa
mobile as a
mar.cuHne.
syllable;
but while
Dante's
rimes
are
feminine,
Rieti's
are
RHINE
351
at the
which he
left
grammarian,
and philosopher,
his treatise
on Hebrew prosody
,
of Pleasantness)
written in Bitonto,
to the
a lucid
poetics
Based
upon
ities
of
Hebrew
There
is
poetry," he lays
down
illustrating
each
is,
poems.
In style, he
often
homonymic and
twisting biblical
Such, howis
poetry, and he
Sephardi
with
p.
4,
Roedelheim
to
his
Commentary on
versifier,
th^V
r\Tn2,
Ferrara
1552).
is
As
mas-
stylist,
ter,
and as a
he
is
perfect.
There
is
a swing and
rhythm
to his
very graceful.
his
language
is
able.
The charm
Thus
'"
He
and
tells
This inscription
dei
Ibn
Habib
the
antiquity
of
Hebrew
rime.
Azariah
Rossi
352
The pun
is
on
ntJ^"iin."
The
There
woman
is
as indi-
from Habib,
not isolated.
fifteenth
it
number of poets towards the end of the century who discussed woman, in the abstract, be
quite a
stated,
and a
fierce battle
is
waged.
his
Thus,
about
1492,
Abraham
da
Sarteano
wrote
Sone
terzets
a fierce arraignment of
woman.
Women,
cites
Eve made Adam lose paraa long list of women from the Bible
Italian literatures
and the
and contemporary
who
The language
though not
Italian
poem
is
frills,
forcible,
literature
On
Abigdor da Fano
Magen Nashim
(Letterbode,
X,
He
cites the
many
noble
women
who
is
His
d.
Habib
see
Jczvish
II,
Encyclopedia,
ff.
s.
Karpeles,
Geschxchte
Literatur,
875
"
subject
Published
see
by
Neubauer
Zxir
to
feet,
in
Letterbode,
X,
98-101.
On
98),
the
entire
Steinschneider,
Frauenliteratur.
"
phrase
Rieti.
In
his
introduction
''
the
poem
(Letterbode,
X,
he
uses
the
D'S^I
for
ten
RHINE
353
poem
teano,
model of SarElijah
and
like his,
it is
Hayyim b. Benjamin da Genzano'* comes to the defense of Abraham Sarteano whom he calls a great rhetorician (}^''^D NilJ ). Good women are the exception, he maintains in
Melizot {Letterhode, X, 104-5)
ing to champion the cause of
>
^.nd rails at
Fano
for dar-
women
whom
Of Fano's poem
and as
and vanity."
Genzano
is
evidently a younger
man
poem
""O^n
TT'M
'^^^'2
The
line
Melizot
contain
38
terzets
and
one
is
adin-
ditional
predecessors did
62).
ratiiVy
An anonymous
(Letterbode,
poet in
Teshubah LE-Magen
likewise
Nashim Abraham
Finally,
XI,
62-65),
defends
Daniel
b.
Daniel
Samuel Rofe
in a
first
of
Nisan 1492,
poem
up such a
itself
delicate subject at
On
the
mooted question
His
name,
he
is
He
of
is
the
author
of
satire
on
Christianity
written
,
after
the
model
Sn:i'
Don David
M.
and
of
1866.
I
Nasi's
;n
Syn
it.
DNmn
edited
by
Jacob
Sopher, Frankf.
^^
quatrain
five-lined
on a
by
Eliezer
written
by
Daniel
Rossena
are
quoted
"Purim
354
ment
that
such
men
men
of learning.
The very
and the
influence
originality
either
of
rimesters.
The
fifteenth century
work of
Immanuel
on
this
very subject.
CHAPTER
The
II
and
successors,
continued
In other
of
activity
Italian
Jews took a
prominent part, made possible, indeed, by the comparatively secure political condition of Italian
as yet, undisturbed.
Jeliiel
two decades
of
money market
Tuscany.
ployed not only by the nobility and royalty, but even by the
princes of the church and by the
in
(May, 1246).
began to turn
the study of
uiul
Parodie"
fiir
Ccscliiclifc
mid
U'issotscltaft
in
des
in
Judemthums,
XL,
and
by
Dr.
Israel
l")avidson
his
Parody
Jewish Literature,
27.
RHINE
To
to
355
acac-
philosophy.
teachers;
they needed
Jewish
Such
close
ticipation
the
humanistic
and Latin.
With
Jews from
whither
Spain,
refuge in
Italy,
ferment.
of
the
Italian
first
to
take
advantage
presses
invention
in
and
Hebrew
Bologna,
were established
Mantua,
Ferrara,
Already
in the
second
b.
of
the
fifteenth
century,
Messer Leon
(Judah
Mantua, and a
classic
paring the
Hebrew Rhetoric (NoEET ZuEim), comHebrew with the classic languages, and advocat;
and Elias
del
Medigo
Behinat ha-Dat,
to decide a philo-
to non-Jews, at
thereof
century,
into
two contending
parties.
In the
sixteenth
teaching
Talmud and
Benvenida
are at the
at
Samuel
;
Abrabanel
and
wife
Abrabanela
Judah and
his son
Abraham Menz
Padua
356
(1469-1549) of Rome, teacher of Cardinal Viterbo and other eminent Christians,' are busying themselves with the study of Hebrew grammar; while Azariah dei Rossi was about to revolutionize Jewish science with his deep and keen sense of criticism, thus opening up a new and vast field for Jewish scholarship.
literary and intellectual activity we might reasonably expect to meet with at least a few poetic
from works on medicine and metaphysics; and Abraham de Balmes (c. 1450-r. 1503, of Lecce), physician to and friend of Cardinal Domenico Grimani, and especially Elias Levita
is
(1458-1525) of Ferrara is occupying himself with Geography (Iggeret Orhot 'Olam); Jacob Mantin, physician to Pope Paul
III,
Abraham
translating
into Latin
Amidst so much
not of the towering greatness of an Immanuel supreme geniuses are produced at rare intervals,
at least
spirits, if
Yet
in
the
Jews spoke and wrote Italian, Ariosto and the younger Tasso should have exerted no influence whatever upon their Hebrew contemporaries.
that, since
The
influence of the
who were mostly lyric poets, should have been of special service to Jewish singers who cared to pour forth their souls in laments and dirges which are necesPetrarchists,
sarily lyric.
Still
poetic productivity may be partly ascribed to the absorption of the Jewish scholars, to which
Zion.
This
lack
in
the
first
half of the
and grammatical pursuits to the exclusion of everything else. At any rate, all that has come down to us from this period is a few rimes, not deserving the name of poetry.
Israel
talmudic,
rabbinic,
philosophic,
RHINE
of
357
Abraham
Sarteano, wrote at
the
name
nnsin
consisting
eighty-four
terzets,
with
two
Though he does not mention Sarteano and his fellow combatants, their work must have been known to him. The employment of terza rima, as
quatrains as a conclusion.
Steinschneider
accidental, but
suggested
rather
in
is
{Ziir
Prauenliteratur)
is
not
imitation
of
his
predecessors.
On
man
his
the
whose
a good
woman
falls.
The
poet confined
that he
remarks to
biblical
women, acknowledging
was
women
or with non-
Jewish books,
tnncD
"Tii^ip
o
Elias
is
On
poem
is
decessors,
Levita
is
more
serious
and ambitious;
but, great as
his merit as
justice, his
PerEk Shirah, the first part of PirkE Elijah (Soncino 1520), was intended merely as a mnemonic, the
and
feeling.
One specimen
I
"And now
In
words
explicit, plain
And
358
the:
That part
twain
And And
(Song
2, p. 48^*,
five like
pigmies small."
Truly poetic
vowels
!
for
the
is
long and
all
short
His
versification,
moreover,
has
after
the
Jewish-Spanish
value
model,
and
therefore
of
its
no
of
special
even
it
from
the
point
view
form,
as
though
may
have
served
purpose
mnemonic.
Moses Provengale,
rabbi of
Mantua (1503-
grammar,
the
title
Be-Shem Kadmon (In the Name of an Kadmon, An Ancient Blossom, Ancient; not BosEM This poem was writas read erroneously by Delitzsch).
of
Jud.,
s.
The second
The burning
of the
Talmud
and other
Italian cities
by order
(Sept. 9, 1553)
b.
" Mordecai
in
published
in
the
VlSPIH
XIII,
of
109,
monorimes,
the
written
the
style
to
characteristic
be recited by the
m3'p. community
3).
elegy
on
Ancona
martyrs
is
used
not
,
Hazzan's
to
was published
it).
in the
p337
elegy
Bibl.
fF.,
V,
343
(I
have
at
not been
able
obtain a copy of
C.B.,
Fano's
Furst,
was
published
in
his
Ferrara,
1556
(Steinschneider,
5528;
Jud.),
Shilfe
ha-Gibborim,
and
reprinted
to be
in
the
RE J.,
XI,
154
by D.
Kaufmann.
of this
some confusion as
to the
authorship
kinah.
Kaufmann,
in
commemorating
poet.
'^Wnty'
Talmud
Raphael
1901),
in
1553, belong to an
anonymous
Ancona,
in
On
'33
tiie
other
hand,
13-18
Isaac
Ashkenazi,
reprints
rabbi
of
nnSn.
(Cracow
the
same
poem
(44,
SE;CUI.AR
RHINE
359
Joab Elijah da Fano of Bologna and Ferrara; and the martyrdom of the twenty-four Marannos at Ancona by
order of Pope Paul
IV (May,
shocked
all
Jewry throughout
a Europe
1556)
to
tragedy which
stirred the
above
that
named
poets and
Solomon Hazzan,
commemorate
all
of the outrage.
woman
again re-
number of
her.
a pupil of da Fano,
Rossi, in
answer
to attacks
on woman,
probably
by the X,
(Letterbode,
came
to
her defense in a
women mentioned
and other
literature,
whom
;
Bologna (Hannah
Lit., II,
rime),
in
and speaks of
the
it
as
ascribed
to 13).
read
Ancona on
in
ninth of
Ab
is
(p.
de Blanes did not employ the tersa rima in his elegy on the Talmud, while
Fano uses
the
it
all
his
poems,
to
it
kinah.
According
Kaufmann
burned
at
150-51)
this
kinah
was
probably
confiscated
4,
and
instigation
of
Cardinal
Ghislieri
who, on Feb.
in
Duke
praise of the
justly burned,"
and sought
to
punish
both
is
gives the
names
of the martyrs,
and
establishes
the
historicity
to
of
the
autos-da-fe
344,
n.
which
3).
were attempting
360
the
He
acknowledges
the
woman;
only that
man was
intended
Good-naturedly he
his
advocacy of woman's
Da Fano
acknowledges
hear-say, that he
all
was
other
women have
examples
concerning
whole, there
woman's
is
inferiority
is
sustained.
still
On
the
little
cleverness and
less
humor
in the
poem.
the
An anonymous
form of a dialogue of
criticises
between Jacob
and most
Deborah argues
is
woman man
to task
lowering his
own
since
dignity,
for hating
woman,
Jacob,
be man's helpmate.
niry (pyv^
i<b
'd)
'b
^ik
,ivii
nn ^nun p^d^
i<b
woe
!"
is
me!
Of
daughters
The means
" Neubauer,
SkIC'
Sn;i
literatur,
to give to each a
dowery
XI,
Lettcrbode,
,
X,
124-33;
1853,
REJ.,
154-s;
Neppi-Ghirondi,
Ziir
nnSin
Triest,
210;
Stelnschneider,
s.
Fraiien-
66;
and C.
B.
to
Fuenn, Kneset
Israel,
Mortara's
erroneous;
a
reference
it
Abraham Portaleone's
p.
Shilfe
ha-Gibborim,
106,
is
should
read
185b,
pupil
of Jacob Fano's in
Talmud and
RHINE
361
And
Zur
cal
the
war of words
is
thus ended.
(Steinschneider,
Fraiicnliteratur, 73-75).
trivial discussions,
such a
in their discus-
sion, is
among
its
the
Jews" (Karpeles,
taste
II,
grosser qualities.
The
men
of deeper
Italian scholars of
the sixteenth
Judah
all
While
Dei Rossi, a
archaeologist,
historian,
his
The
clearness, vigor,
style of
which
dei
Rossi
is
capable.
He
ficialities
and
artifices
employed by the
following
of his time
his
lines
;
are monorimes,
the
Spanish-Arabic
fashion
tory
The
introducin
the
362
and
truth.
He
is
and
fools
(Imre Binah,
Elegant
ductory
is
c.
60).
poem
to the
same work:
HDT
^ti ^nvD:
in
i? niDD ^npi
^NU
.nrn
''A soul serene
I
nox
V2rh\ ny
planted here,
this field;
And
At
knowledge-seeds within
leisure
at will,
And may it fruits and roses yield. And if a pleasant thing you find
Then
praises sing unto the
it
Lord
gives,
For He
is
who wisdom
faith
is
And He
The assurance
of
SE:CUI.AR
HEBREW POETRY OE
5^inn ^^JN in
ITAI,Y
RHINE
363
nnyD
d^ r
pntj^x
"wi
^n^
D^?
nnoa
ntj^p^
.xinj
^D^
fe^^i^co
i^intj'
non
may go hard
nameth
all
is
with
my
account
if
He
me
Who
He
The
(ibid.),''
my
share
lavish grace
He
scatters everywhere."
dei
Judah (Leon) Moscato (died before 1594) who, like Rossi is a child of the Renaissance, the commentator of
1588)
as
dei
is
as
epoch-making
is
the
field
of
homiletics
also
Rossi's
is
in
that
of
historic
criticism,
" He
his
said
to
NH noS
y^ vSdd
,r\7\\^
'nscn Sy
.D'jtr
pnS^
:h^T\
rhr>
mu
2-1
sax
is
The genuineness
handwriting.
of
the
composition
to
of
the
above quatrain
it
vouched for
dei
I).
in
S.
Rossi's
According
in
to
Luzzatto
saw the
IS9-63,
lines
an old manuscript
in
and
I.
Broyde
the Jezcisli
Encyclopedia).
364
tried
his his
the:
hand
are
verse-writing.
Like
dei
Rossi's,
Hnes
elegant
so
and
finished,
though
that
more
have
stilted,
and
not
flexible.
The
poems
come down
Joseph
Savoy,
to us are elegies,
Caro,
who
is
strongest
sestets,
The
and a quatrain,
hardly betray
his
''the
Hebrew biographer
'I
(Abba Apfelbaum,
"iSD
iDNpDiD min^
'Jn
nn^in,
59).
The
first
;
and second
little
spontaneity
which
is
so artificially
is
composed as
ward or backward
unintelligible either
way.
His meter
is
A
Italy,
more
spontaneous
after
poet
is
Menahem
b.
Judah
of
Lonzano (died
1610** in
Jerusalem).
native
now and
still
then, a
poverty-stricken
wanderer,
a
this
Masoretic
scholar
and
lexicographer
had
keener pen.
Wandering from
paints
place to place, he
life
not at
all
be
made
*
of
Leon Moscato
poetic
dei
55-59-
Apfelbaoim's estimation of
Moscaito's
power
Rossi
is
ralher
exaggerated.
of the
He
refers
(
to
three
elegies
,
by
Azariah
in
honor
same
Duchess
to
D'i'J?
*11N0
ed.
do
not
recollect
dei
Rossi's
poems referred
nor
have
at
^ In nnain
n2n nin
naits
(niT
'ntr,
1340.
mNO;
hence 1610.
ITAI,Y
RHINE
or
365
first
Two
we must thank
deep, fervent
mentary.
At
away by
gets
all
vigorous
that
cannot
but
move
the
reader.
The
''Fourth Finger"
of Life, so called
both because
"IDID,
it is
nn^in
D^^n
"jiii
D^^n
iTn,
poem
collection of
with
all
pos-
of
life,
human
Musar,
it
experience, and
moral tone
is
very
lofty.
But
Tokahat
In
of his time, and arraigns his generation for their dereliction of duty.
Thus he
rails
and
of
telling
III, line
1-
falsehoods
which
he
calls
njno ddd
(Canto
40)
("i^tj^ynb V^^,
mcD
^nh
366
the:
Enough
for
lore,
And
rites
Enough
for
,'i:b
pbm
nj^n:;
nv nnn!'
x/dij'
.mn^
id it^oi
t^^
m:p
ini'n N^i
iiT2n ^i'sinm
The honey
cakes,
and candles
lit;
bitter herbs,
night,
And
pray with
lip
He
denounces those
who
neglect mniD,
who shave
,ii'\p
their beards,
who wear
high hats:
^b)^
VV2 iHD
mm
Dt^Nia
Dm
to
^nmx
the
iNt^^n
(line
50)
who
refuse to
contribute
support of
scholars
.n^HD
Ni^ni nntj'
^^d^d!?
noo
"n^t^i
.nnxi'
^cvy!'
(113-14);
who judge
.mm nuD p
/i-iyi
fi^:vi
^^y^^i ^n:n3T
hd
!?y
^2D
DID bv vn
i!5i
Dn^n ms^ in
nnx
SECUI^AR
HE:BRE:w
P0I:TRY
OF ITAI,Y
RHINE
367
"My
Alas
!
depend
Upon my
An
He
bn^
to the poor
,'1)^ b)p^
b)p
^h
all
they need
And
(lines 216,
229)
(Canto XI).
He condemns
Knni vb^
(line
bib
pdk^
i^b^
/nvn
bi<
'v:i^
pdk^
n^i
2y^)
ib /jn
mvD
tj'iDJ ,nn"in
nny
Go
get a shop,
its
art."
Aside from
the
work
of satire,
poem throws
light
upon the
Jewish
He
and
368
is
Samuel
b.
Elhanan Isaac
like the
grammarian
grammar
But,
in the prosaic
manner
its
nature
demands, and
in
and
those days.
thirty-first
and thirty-second
Spices,
chapter of his
'Arugat ha-Bosem
which he
treats of
(A Bed of
Venice 1602)
in
if
proves himself
appreciation.
man
capable of poetic
shows
He
the
accentuation, warns
practice so
common
at the
in mediaeval
Hebrew
poetry of divid-
ing a
word
and
especially
all
unintelligibil-
and
Hebrew
language.
The
specimens of his
-1
own
many
their
of
his
hymns
Yadot,
to
"Arabic
melodies
because
on
account
of
6$b);
or
(ibid.,
1420).
He
At
well
to
the use of
foreign melodies in religious worship, but he does not share their view.
the
to
the
practice
of imitating the
for
He condemns,
that he
"Shem Nora"
the
song "Signora"
used foreign
purposes
and
lie
felt
God and
for
Israel
terms only to
profane or
frivolous
122a).
RHINE
369
ready-
made
biblical phrases.
Some
feeling
clever,
as,
lowing
"When'er a
For
restrain
and lawyers
119a).
was not
so
much behind
is
us after
all.
On
work
his
marked progress
is still
While
meter
governed
form of
style,
Hebrew
versification, and,
above
all,
his
clear
not
altogether free
successors.
CHAPTER HI
Poets oe the Seventeenth Century
The seventeenth century marks the real period of tranThe beauty of diction and sition in Italian Hebrew poetry.
of form, the perfection of versification and the elegance of
style so characteristic of the Italian literature of the six-
to
make themselves
is
felt
in
Hebrew
literature also.
An
attempt
made
to
do away
370
The
meter
old, artificial
monorime,
with
its still
more
and
artificial
in
replaced by the
The
octave,
the six line stanza, the quatrain, and tcrza rima are used
quite extensively,
rec-
The
scope
Hebrew poetry has also enlarged. While we find Abraham Samuel of Venice (died 1650) in his Shirat
DoDi (The Song of
My
Gerson, Gentile
(He fez)
613
( 1
who
Commandments
and
its
(Shir
Le-Taryag
Mizwot),
the
tone
is
more worldly.
shows
in his
Yad Haruzim
a dic-
is
elegant
course,
and
finished.
The poetry
is
of
this
period
is,
of
Carmi of Modena
avowedly
teenth century
liturgical.
is
The bulk
philosophical, didactic,
than rehgious.
itself.
True
poetic feeling
is
beginning to manifest
style
made
great strides,
SECUI.AR
RHINE
371
Leon de Modena, a
Jud.,
I,
383),
who marks
tion of strength
in
A
it
a mastery of the
Hebrew,
and Latin, he
is
now
a bold skeptic,
scoffer at the
now
a doughty champion of
rabbinism, a
preacher, a
all
his under-
A man
of
marvelous
hand
at the only
those
days
the
:
writing
of
To
quote Berliner
"He
sang
when he was
paid for
it,
He
in
sang
in
scholars,
men
of
prominence,
But he specialized
which no
Italian
wedding
failed
occasions
Jew
made
by some one
still
else.
Most of
these
occasional
2*
in manuscript, but
This
epitaph
honor of
Simon
Copio,
father
of
the
who
died in 1606.
The reference
reads:
nnn
'3'k
mvo
7\'\7\
tc
nnSc
Berliner,
Luhot Abaviin,
79;
Soave
\'II,
182.
372
the:
the collection
of
published
a.
by Dr. A. Berliner
number of
skill
epitaphs, the
marvelous
verse.
it,
and ingenuity
making of Hebrew
It is
not so
much what he
says, as the
way he
says
brilliant play
ity
his
remarkable familiar-
While
his style
is
sometimes
hopelessly mediseval, his lines are, as a rule, not forced and obscure.
in
At times he
is
The
may
is
and
new phrase
inscriptions
common
to all his
life.
consolation
new
in the
thought of a future
him
domain.
in
Hebrew and
bilingual poetry
in Italy."
At
*'
^*
See
I.
39.
This poem
1647).
Figo's sonnet
is
clear
and
elegant.
SECUIvAR
fifteen
ilies
HEBREW POETRY OF
ITAI,Y
RHINE
of
373
hom-
addition
(d. 1596),
Sam-
uel
Judah Katzenelenbogen
and Abigdor
Cividali
none of which
is
D^pnv^n
the
n:ij
rnn
ascribed
to
form and
spirit
one
may
is
splendid:
inj
b\!<
i-'V^
^"2
hv
Dim
rann
r\^v^ rwb
*"
Modena composed
his
own
epitaph
*isnn
j?pip
mo
]3p
j'aix
dSij?
mo'n *mD
2;
Like
Azariah
to
dei
Rossi,
Modena
his
saw
a
and,
vision
in
in
which
prophet
Rossi's
announced
death;
imitation
of dei
':fp
V'tlfS
t<'33
DJ?
TloSn
1648
(S.
J.
Rapoport
Kerem Chemed, V,
159-63).
S.
On Modena
1901
see
N,
Libowitz,
(Hebrew)
Introduction to
Zemah David by
Literature,
Druckerman,
New
York,
1899
in
Jeivish
33.
374
nnp
no
nnxi
m!'
t^t^'^:
21.
The
(j^zof..
No.
"131
54,
last
four lines).
nvD
N^Vin
removeth
strife.
1113 intD
all
who
are left
'1D1 "i"i2
psv
to
dead)
is
blessed,
and acceptable
is
God.
An
ingenious one
also that
fiDV ^i3>
^b\
in^n!?
inii< init?
my
KVD
ni^ij
^Dv b^ iniiD
,t]Di>
rep T:n
nio
nno
mo
who
died in
(i^irf..
No. 44).
one on the death of Esther Simhah
Or
this
HDi niD
:"inDX
rh'2
HDn
iin
r]i2bv
inon
nniK
T'^r]
ni^s
na^
^1
nnDt< n^^:
{ibid.,
^o^n N^n
2,
15
and Deut.
31, 18).
SECUI.AR
RHINE
375
D^mix
n:in
\)br2'D
nr
Di^^y
^:)
n:n
^y
nn^^n nnn
,t3
(No. 63)
or
(No. 109).
Beautiful
is
this
my:
it^K
^n^
(No. 158).
Of
Frances, Jacob
ence), and
David (1615
b.
Mantua-1667
22,
at
Flor-
Emanuel
1703).
David (July
of
1618
(?)''- Leg-
horn after
quainted
Men
high
rabbinic
learning,
ac-
with
philosophy
and
secular
literature,
clear-
logical turn of
evils
combating the
of mysticism, credulity,
the apothe-
and
superstition.
osis of the
Kabbalah.
of high attainment, and, otherwise, of a healthy and rational mind, held the
Kabbalah
in
it
feet, as
mysteries.
While
"
Brody
Gottheil
in
in
I.E.;
D.
Kohn,
(p.
ItTim
as 1630.
*TIK,
5,
gives
it
c.
1625,
while
Metek Scfatayim
5)
376
to the
found embodiment
in the
person of a Messiah.
all
and
their enthusiasm
knew no bounds
Jews pinning
and
libertine,
And
Annus Mirabilis 1666, and Shabbethai himself embraced Mohammedanism to save his neck, many of his followers
still
pointment.
ing both the
Under such
his fol-
The
fight
became
main object
satire.
In
Zebi
Muddah (A
and
invective,
and
his
dupes.
the Kabbalah
all
this
SE:CUI.AR
RHINE
it
377
so
the Kabbalah
that
is
mind
outranked
the
"Happy, indeed,
whom God
happy indeed
its
is
the
man who
is
able to penetrate to
restrain him-
the depth of
self
secrets."
approaching
Mount Moriah,"
that "a
when
head."
shouts,
man is no man who does not prate about the God"From every street and market-place the Kabbalah
and even infants
in
ing about nature and about the earth are absorbed in studying the "Circles of
the
Law
and he advises
his readers
Torah
"sister"
Such
poem burned,
The Venetian
Simhah (Simone)
7-8)
in
Ozar haSifrut,
I,
and
in
Metek Sefatayim,
T2-yT,-
It
it
oblivion
the
end of
it
Es
ha-Da'at, his
is
D. Kohn,
Or
ive-Ifoshek,
8;
Metek Sefatayim,
74.
(p.
^^
H. Brody
Metek Sefatayim
the
74)
feels impelled
to
the
the
while
(p.
he
6)
"true"
Kabbalah.
David
Kohn
Or
zue-J:Ioshek
378
over
Italy.
The
followers
Nor
He,
finally
Leghorn.
And, when
Jacob died
in
continued the
brother.
his
dead
the
The Zebi Muddah of the brothers Frances is unique in Hebrew literature. Immanuel the Roman is humorous
;
Kalonymos
b.
Kalonymos, while
hate,
bit-
and
is
Menahem
"A
to
de Lonzano
is
Kabbalah
as
such,
saying:
Kabbalist
fool.
Jacob
questioned the sanctity of the Zohar publicly and told every one that Simon
b.
its
author."
his
It
seems
brother
me
that
Kohn
is
right.
From
11-12),
Emanuel's
it
of
dead
'J,*f3tn
'327
mS'l
(pp.
is
quite evident that Jacob had no regard for the Kabbalah as such.
He
is
IMD
which
is
entirely distinct
designated
uncertain.
9),
Kabbalah.
The date of
to
the
composition
poem
Kohn seems
that
it
think
it
Brody
page
was written
with
after
72).
place.
It
on
by
itself
no
date
and
it,
From
that
the
first
Mantua
it
may
be inferred that
was
published at
Mantua.
a deep hold
Italy almost
from the
time of the appearance of the Zohar, and became so strong that very few
say aught against
all
it.
a hypocrite,
to
mysticism as
he confesses
disciple
me concerning
off
this
matter
(with
called
either
a
in
fool
or
heretic."
To
See
his
disciple,
his
non-belief
such
superstition.
D.
Kohn,
Or wc-^oshck,
p.
5;
Graetz, X, 131.
RHINE
is
379
prompted by
hate,
zeal.
Zebi
Muddah, however,
inspired by
and
is
venomous
*'My
to the extreme.
quill is
charged with
is
fire,
My My
To
pen point
a dart;
him
to the heart,"
is
the keynote
Many
must take
into
consideration
freedom of expression
above
all,
Jacob
anticipated
the
fate
that
would
at his ruin
were
it
faith
in
the impostor
exile
would
upon
finally
"pile
up destruction
upon destruction,
(p. 105).
exile, affliction
upon
affliction"
He
denounces
his persecutors
who
destroyed his
home, and
rails
calls
down
dire vengeance
upon
their heads.
He
at the disciples of
Shabbethai
who
are disregarding
rabbinical laws
new prophet
(p. 115)
At
times, in a
He
attacks
in
this
certain
Hosea
of
Alexandria,
one
of
Shabbethai's
prophets,
wise:
'i^'^\T\
iSip
nf32
;n
nvec'x
,
iT2
nyi:
iion
ib'k
vhr\
Sip
no
'd
?j,n*iE3Vi
nmn
yjb
nnra dx
Sn:
n3 Din:m ya^n
strnn tni
'3
nx
PyniJ
r^T
nrssn
.
iipra
nvn
nnx
10K1
pn
m
-jSin
ICN1
d':jv3
12S
\\m 'Sy
{Zebi Muddah,
p.
124).
380
their folly
up prayers
God
pity
on them.
to
At
and
encourage each other with the hope that the day will yet
come when
appreciated.
their
work
Thus, Jacob:
(p.
115)
and Emanuel:
,^r\r2^
^Dn ^m^n^
bv
rriDp
nny
Dnniyi5
td
/nn
(p.
^^n!'
nxr
ijy
D^DiiDiji
127).
The poems
constituting Zebi
Muddah,
in clear, free
strike
home with
telling
The
coming monotonous.
On
Muddah, by
like
its
and
an oasis
in
refreshing and
invigorating.
The same
Muddah
by
1893.
WiKKUAH
32
Published
the
first
time
H.
Brody
in
Fuchs's ip^nn,
I;
SKCUI.AR
RHINE
it is
38
Composed
an
at-
tack, fierce
and
memory
is
The
dialogue
written in rimed prose, but contains one sonnet (p. 6), 3 octaves (p. 7), and
Jacob's,
18
sestets
(pp.
7-9;
unfinished)
of
Jacob's
poems are
Full of bitter-
full.
Keenly he him:
feels the
shame-
and the
insults hurled at
?nnn nbnn
115 r\i)2V nb)V
>nn^ 2^^b
^it^^:
n^^^x
iv
in
(p. 7).
He was happy
;
in his quiet
home, he complains
but his
foes
home and
self.
He
and
mn
my
^^^:d
nn
b:ib
np
(ibid., p.
8; for ^nn
cf,
As
for himself he
will
Mn
ry n^a:^^
'nvD
382
nTO3
n^ nn3
^^d^
n^DiD ^'^"^
r^^'^^
'"^^
'^^^
Id this
is
isi
nyn on^ci ns
.nm;"
-m
'23
t^'
n
"""*
win o
"T"^^
"O
That shout:
is
tnte
_^
^
,
can shoot They can but thunder-I I can They can but bark-while
bite.
'
The
much
their age
seem
,,e
to
*^^^.,
,,e
is
other
expression,
Tstnd
liri
J
.
-^-ahsm.
Thu
9^1
pno, 9
RHINE
383
which
(p.
92)
^Dn 1^
"ii")"!!
,inn inn
ny:
(p. 93).
The same
is
Though
to the
and more
it is
on Shemaiah da
Modena,
just as mediaeval.
extent of dividing a
word
at the
of
the
;
meter
against
which
protested
so
strongly
and
lines like
^^'Wi^b
1^
,5Ti5'i<i5
Piii'K
iJi'x
HNiN
,iyj3J
(D'DDty
pnD,
97),
sufficiently
still
the
hold
is
Spanish-
Arabic influences
of
have on him.
This
likewise true
consisting wholly of
proper names
58-9),
in
his
elegy
on
his
father
at the
many
on
his
treatise
prosody,
Metek
Seeatayim.
Italian
On
forms of
The form of
into children
of
that
period
also
in
thought and
style.
Menahem
3^4
a canzone,
is
by
his
cease yielding its fragrance in verdure and bloom, to the heavens, to turn black with darkness, and to the sun, to refuse to shed his
rays and warmth, for,
himself
nature;
to
earth,
to
nnrn py nnn
i^ni nr
no
!?pnn
pi!)
>>jy mt^'^M
'^
Inn
jj^mnxn nn invom
(D^nat^^pno, loi).
How many
works of
his
And what
tenderness per-
inm:
j;^;iiri
bn
>:nN niio
ot^
torn mxirit:
D>nivi
D^i^iy
,j;>n>
nn
nr
,nrpi
np
rpn
w^v>
ntj'Ns
v^vni
This feeling of
Jacob's
tenderness
still
that
pervades
in
many
of
poems
is
stronger
and deeper
Emanuel, for
SKCUI^AR
HEBRi:w
P0E:TRY OF
ITALY
RHINE
and
385
their
Hannah Grazia
he married
in
in 1652,
His second
whom
his
and
months.
To crown
misery,
his
older
brother
and
teacher Jacob
whom
in 1667.
His
fight against
of his youth
who had
his troubles
on account of
Kabbalah.
friendless,
his unpopularity
Thus, in his
thirties,
no
Thus he laments
>njD n?oin
p
nt
i<b
bv
,n::i'N
o^DyS'
wb^)
b)'D^
,^n"i!'n
nnx
'<:iyb
^0
^m"'
dn
m
nn
?^n^i
i^b)
HKi HDi
lb): ik^k
Dr
i'^p''
^d nrx!? )b
(Elegy
on
is
second
wife;
niyotti niTDD,
No.
3,
77).
"^
And
it
elegies
on
They are
heart-rending cries of
his
woe and
despair.
Carried away by
sorrow and
and
was the
him:
"
386
,,)
In
another
sonnet
he
comforts
,
SreH^th
L tt.ht
that even he
,;.., p.
,1,0'
r^iJ3
t'""
"
^ninn nvi
-n
''
vnoi
590){I^ol 'Ugab, p.
,^oods,
^^^
^,^^.^
^,,,,,
r-et^trteTorShahhethaiZehi.
with them. lavorite topic
Womanisa
Thus, Jacob:
"On
The T,e
A woman's
first
f ree^
Is led
best-
third
iri^ra^t n^.
""r"rCarmT-et(....No.3S), ...
Wife. after his dead
RHINE
387
my
^3X1
sins/'
^J^^JT'S
from which
nnnnp
nniQ
T T
T
bv ^r\^i<b 'ni2\^
ts
nn n)bm on
In another,
more
serious,
poem Jacob
satirizes
the
power of gold
i'y
ddI'x
d^^i
nnt
ntJ^i'
'^
,^>^'
(^0/
'C7^ai7, p.
58a).
is
Emanuel
he
is
also
To
is
your request?
ink,
my
son
am
all
in quest
And,
**
if
God
in
wills
it,
the rest
17.
Quoted by Brody
Metek
Sefatayiiv, p.
its
entirety.
388
But two
lines
is
more?
An
easy task,
And
here
breath.
And
Who
(ibid.,
No. 47)
The
Else,
brute from
why
did
No. 48).
are
The following
CD^nctJ' priD,
examples
of
his
mock-epitaphs
24-6)
On
Democritus:
Tiinp bv
P^^fn1 ,tip
.^)n^^
^nx ,n^
bi^b
^*'
^b
On
Heracleitus
)b^
,niymn
^>n(n)
i^'d
nion
nn n^nx
,nym
ns n:
^bv:: ,nn
nyt^'
On
a fool
;ni::i'n
,xiip
,nnp
bvJ^
.^D1t^'
tJ^^KD
pmnn
niD
RHINE
389
On
a tale-bearer:
ntnj
Di nxT
nmpi
Dx
D3
nn>x
.nrn
b'^]_
^DT"
Dvn d^ddh pn
is
also be graceful, as
shown by the
Ancona
''If
The moon
And
Her
illumining
all
space.
Is stolen
When
face.
Thus, when
teacher mine
And
Not mine
the
moon am
I."
Emanuel was
in
He
Hebrew.
;
For
this
reason
Roman
is
woman whom
Accord-
he intends to marry"
(n^riBK^
pno
p.
47-48).
390
ingly he
charms of
his be-
trothed
Hannah
in lines
women
in tone
and
expression.
Later
however,
he became
conscience-
stricken that he
evil" in
to sing ''songs of
honor of
made-up women:
nvo
DIN
nit:n
D^l^t:';S'D
w:^
,V'P'^
(ibid., p.
He
takes a
vow never
to
write such
poems
poems exclusively
An
Abraham
b.
Shabbethai
Crete the year after the island was wrested from the
Abraham Cohen received his education in Ancona under Manoah Vita Provengale, and his work Kehunnat Abraham (Priesthood of Abraham) was very likely writZante,
ten there, though
it
till
1719 (Venice).
Kehunnat Abraham
stanza,
paraphrased
in
separate
poet
preserving the
In addition, the
while at the
RHINE
39I
The book
is
Joseph Fiammeta
poem
2,
in eight well
1644- June
8,
Asher Pacifico
The poet
same
Abraham Cohen
paraphrased
the
Pirke
and
SiiiRAH
also.
In spite of the
encomiums of
his contemporaries
is
of Delitzsch, the
piece.
He
;
certainly enriched
Hebrew
and
own
employment of
poetry,
Hebrew
and
in
own
mixed
its
prose.
beauty.
extent, to
The
its
;
is
due, to a great
few words
Nothing
plicity of
is
imagery
in a paucity of
by a stanza, he
all
bose.
As
a consequence,
392
the seventeenth
of
the
entire"
i,
semi1697,
mediaeval period
at
Mantua).
Born
Ez
Unlike his
illus-
Kabbalah
led
him
to
In 1645 he
Poland
sail-
came
land.
to Venice,
whence he intended
Holy
He
1673 he was called to the rabbinate of Mantua which position he occupied to his death.
literary life
balist first
While Zacuto
led an active
and
Shabbethai Zebi.
illustrated
best
he
to
him incompatible
An
visions,
Nurtured
Kabbalah,
itself a
product
frittered
poetic energy
was
away on
Whatever
poems,
his
in
Only
religious
ITAI,Y
RHINE
Still,
393
Zacuto
his
special conits
one because
is
the
first
it
of
is
kind in
Hebrew
istic
literature, the
second because
so character-
of the age.
the
World) written
the
first
Hebrew
Jews
is
language.
Why
the
among
by
of
easily understood.
originally
of
religious
accompanied
a
species
was.
so
when Jewish
was
existence
was
though
the
to,
especially
Jew toward
theatrical performances.
In the
the
drama
In fact,
we
find a species
of
in the
Jewish Purim
plays.
drama usually
flourishes in times
Hebrew
of
century
and
anywhere
outside
all
treated with
kindness
own
in
national
drama
was
its
development
Dutch Shakespeare.
394
the:
hand
at
dramatic composition.
in vogue,
As
biblical plays
were then
and
as a Jewish
in a biblical
biblical
home
else,
Zacuto selected a
and
what nobler
ham?
man
kind, generous,
sacrifice
both
God,
With
Marannos fresh
in his
mind, the
still
Jewish heroism
is
burning bush,
is is
over him.
How
tell
The
plot will
all
Terah,
by
mons Abraham
ham
does and
Abraham
Nimrod
is
and
sages,
and
finally
Abraham who
carried
away
to
thrown
into the
burning furnace.
Abraham
or of Nimrod. de-
RHINE
395
Abraham's punishment.
of
The
Haran
fol-
and
tell
Abraham's miraculous
fire
him thrown
to forsake
Terah and
Sarah, Abra-
Such
is
Yesod 'Olam,
must be
the
first
Hebrew
c.
38,
it
As
a drama,
it
stated at once,
is
a complete failure.
skill
nor the
artistic
The
There
is little
dramatic action,
upon
is
his people
put in the
drama Nahor
in the
and
destroys
the
eflfect.
The drama,
putation.
Still
as a dramatic
poem and
as the
work
of a
mere youth,
it is
work of promise.
character
Abraham
is
who
lace
at
will
a hero
who
Nimrod and
396
the:
placed
The
conflict
going
tyrant, the
man
of
God
and the man of the sword, the zealous missionary and the
mighty hunter,
is
The
diction of the
poem
is
The sentiments
Taking
all
of the
poem
are
especially
is
the
Yesod
'OivAM
landmark
Hebrew
list
poetry.
drama
have
it,
itself,
is
it
is
we
in-
only the
Why
he did not
This
is
Dr. A. Berliner,
maintains,
all
of
Yesod 'Olam
(1874),
in
his
probability,
up
example of
self-sacri-
God
in the person of
Abraham.
Mr.
Israel
to
why
RHINE
397
ulterior
motive at
this
and to prove an
ability to
handle
a dead language.
no record
to
show
that plays in
Hebrew had
ever been
Hebrew which
was
to
Nor
is
it
conceivable that
The
fact that
upon
it
as a
unimportant, insignificant.
in
Whether
is
Amsterdam
its
or in Italy
form of
versification
show
expression
is
Zacuto's
magnum
at a
opus
ToETEh
'Aruk
(Hell Prepared).
influences of the
pletely,
Written
tortures
meted out
While
by
all
works
necessarily
is
influenced
Dante's
He
his
poem
as
detail
and
in his
See
the
on
tlie
Purim-Play and
the
Hebrew Drama
398
Zacuto's presentation
is
none the
less real
and
positive.
Zacuto embodied in
this
poem
the Jewish
what Dante
it,
it
stereotyped
permanent
literary form.
who
The
He
it
business
He
calls
who have
fate,
and
upon death
All of a sudden he
fires,
which
miserable
The
Near
fences or walls
fanned by hurrricanes.
on the other
of eternal
hills
snow and
ice.
Trembling with
fear,
masts of a ship,"
with horns on their foreheads, their bodies entirely covered with eyes.
ness
it
busi-
was
all
manner
of indescribable torture.
One
RHINE
399
The dead
to
mands
know where he
life.
and why he
all
is
thus punished.
He
tormentor with
he possessed 'while in
entreaties
To
the devil
replies
own word
(stanzas 52-69).
He
ous,
reads a long
list
homonymic and
and goes
chambers of Ge-
henna (the
135-177).
of
the
Talmud;
is
stanzas
The
first,
intended
cham-
who
failed
to attend divine
and
those
who contemptuously
refuse,
is
Amens
selfish,
to public
dung and
bribers, bribe-takers,
fifth in
which the
doomed
swords
the sixth
is
intended
in the seventh
and lowhot
six
caldrons.
While those
to rest
The
devil
400
wherein the
just,
crowned
in glory,
Him
for their
own happy
life.
common;
the poet
and, to the
all
the mysteries of
the Kabbalah,
is
too real.
At any
beyond question.
To him
there
is
no
distinction
ritual
and ceremonial
those
who
Amen
are
who
fail to
centious.
And
commandment and
diction
regarded
as equally holy
and binding.
In
style
and
ToFTEh
'Aruk
is
different
always bib-
more com-
plex, artificial,
was
to
make
was
fit
for
him
to use
mind of
allayed.
is
his questioner
who was
ToETEh 'Aruk
is
modern and
it is
On
and
class.
written in
the
failed
first
to give
the subject an
in
completely
his
attempt,
SECUIvAR
RHINE
4OI
At any
rate, if
Hebrew Dante,
it is
Moses
Zacuto.
As
in style
show two
distinct tendencies
other obscure
so
do
his
minor
poems
also.
Of
on the death of
(1670)^^
is
his teacher
Saul Morteira of
style of
Amsterdam
written in the
it
in
ambigseven
uity, artificiality,
It consists of
the
refrain
n^Di ^n
^
i,
^^?-lEr^
niJD
from David's
la-
24).
In an introduction con-
of
sacred eloquence, of
Hebrew
poetry,
of the
and of polemics,
is
of each activity.
The poet
all
calls
upon
all
him
of
in bewailing the
all
The
Levites of the
sanctuary weep for their brother Levite with sweetness and song have ceased.
whom
all
As he appears
HJJ
of
n'b'Vi
before
dumb
(d5^X3
nvy
D^So)
with
admiration
at
the
greatness
one
who
was
none
faith, a victor-
whom
skill
Published by D.
Kaufmann
Ha-Goren,
the
RE J., XXXVII,
see A.
115-19,
under the
cantion of "L'&legic de
n''?t3K2
Kahana, iTITUOnnS
n'SxiC'n
in
175-180.
402
letic
impossible," says
Kaufmann,"
''to
light,
numerous
most
upon the Sephardic pronunciation of the Hebrew, the references to Torah and prophets, the use made of scientific
terminology, and the play of words which one meets with
in this
poem."
that obscurity
is
(Hen Koi, Hadash, Amsterdam 1712), on the other hand, are much clearer, more intelligible, and display, at times,
deep
lyric emotions.
Hayyim
Luzzatto.
{To he continued)
'^
Ibid.,
pp.
1 1
2-
13.
nn-ixen
km
x'ni
Cdtibb'
pno,
p.
42).
textual
The Greek Text of Codex 248. Edited with a commentary and prolegomena by J. H. A. Hart,
of
St.
Fellow
John's
College,
xviii
Cambridge,
Cambridge:
at
+ 378
J.
pages.
The
sons,
codex 248
in the
Parsons (Holmes-Par-
Oxford 1798-1827)
in the
corresponds to the
main the
first
Old Testament
(in the
1517)-
Of
was alone
book of
of
the
in
Ecclesiasticus.
Although
in point of date
it
is
a cursive
fourteenth
century
it
which
excellencies,
own
day,
in
Holmes-
importance.
What was
thus far a
it
that
in
late,
otherwise
It
unknown
Swete,
Hebrew
text.
was
at the
instance of Dr.
we
learn
now, that
photo-
Professor
the
noted
Septuagint
editor,
secured
404
to publish
a transcript.
The work
St.
of
carried out by
John's College.
of
the
So much
for
the
history
present
publication
which
The importance
it
superfluous
its
sum up
the
place
history
Ben
Sira.
Or does
his
this
omission amount to a
has
been
fully
treated
in
Smend's Introduction to
work?
this
review
where
an
adequate,
though
succinct,
imperative
Smend will indeed prove a most welcome guide. On the whole, we learn, codex 248, so far as its basis goes, is "undoubtedly the
best of all".
For, while
it
it
has in
common
Thus
aluva
it
with
many
number of
others.
fif
alone reads
11, 17 evoSol
el^
Tov
tvodudijaeTai
elsewhere.
:
In
.
248
the
verb
is
is
put
first,
exactly as in the
But that
of small
is
moment.
Of
greater importance
put
and apparently
used intransi-
Herein
the
Ethiopic
translation
is
concurs
inexact).
(mstafcsheh
The
varia-
the
Greek codices
the
is
conception:
Hebrew
verb,
defectively
is
(compare the
word:
nbv^
and taken
transitively.
The example
an instructive one
In the Author-
ized
Version we read:
''and
That
is
to
say,
older
version
follows the
Complu-
tensian
(hence,
mediately,
hart's ''ECCLKSIASTICUS"
MARGOUS
many
is
4O5
others a step
backward.
in
alone with
is
its
reading and in
found in
The Hebrew
reads
is
irrele-
much
are
is
is
manifested in the
It
the
the
to
further
planted.
yt3"'1
second half of
of
verse
is
We
our Hebrew
faulty;
The second
half of
the
verse
reads
:
in
cod.
ev
248
Complutensian)
k<pvrevGev
avry
And
still
so our
own
steps
Authorized Version
The
preserved in
all
extant.
avry
vr/oovg
(cod. 23).
to
The ungrammatical
:
sentence
that
(cod.
ensued
253).
:
was
corrected
step
read
nal
The next
(l)VTvaev
write
kuI
avrr/v
:
'Ir/aovg,
the margin
of
the
Revised
it",-
Version
"The
authorities
read
Jesus planted
The most
whose
ancient authorities
it
The
of
error
that
was ap-
parently
kept
is.
out
It
manuscript
descendant
codex 248
may
number
of cursives).
11,
At
the end of
"Verses 15
406
Authorized
Version
has
duly
incorporated
text
are
found
in cod. 248
extant in the
16 (codex 248
Hebrew
verse
Another example
is
afforded by
3,
16,
15,
25
is
an instance
in
of
single
The 70) along with the Hebrew, thus proved conclusively, no matter
its
redundant stichoi
(of
in
the
the best
representative about
and
its
other
ampliin in
fications.
Professor
a
thesis
Smend
all
( 8)
sup-
port
of
to
that
these
go back
the
main
to
Hebrew
original,
Ben
Sira himself.
The process he
Ben
Sira's
The
Hebrew original in course of time was With this amplified Hebrew text before lator.
into conformity with the
Hebrew
the
as he
knew
it.
The
uncials
on
in
the
whole
have
preserved
unglossed
older
translation;
taminated
be proved by the
the the
that
in
in in
Hebrew.
Thus
for
5,
11
(A and C)
A
text
In other in-
same Hebrew
on
double
version;
Compare
is
34,
20;
35,
22,
(the
Greek text
Or our Hebrew
is
accordingly
it
to correspond to
an amplified form
16,
first
in
Compare
3:
the present
Hebrew
and
hart's ''ECCI.ESIASTICUS"
MARGOI^IS
There
4O7
easily
The
by Schlatter (1897).
now
easily
refuted by
number of them
in the
Hebrew.
Hence they
this
must have
all
Who
was
Jew who
should
Kvpiov
there
is
11,
15
nsn
who
God, of
;
God's
reception
and
rejection
Trp6o?iT/ipig
and
eKj3o?J/
comp.
Trpdo-Ar/i/^^c
and
(i7To.3o?.r/
Romans
istics
11,
15),
and of reward
in
fruit
of
of
his
thought?
to
this
question
the
volume).
I
The
discussion
is
commend
is
itself
Some
is
truth,
of course, there
in
and
his recension
of
Ben Sira
thesis.
as Pharisaic.
But there
more
glosses he
doctrine.
teachings,
recognize
everything that
is
conis
demned or
that
The method
of
Geiger,
and
is
criticism.
Mr. Hart
(Periishim,
tacitly accepts
"Being translated
Pharisaism
is
Separatism.
But
Separatism
was not an
ideal
which could
appeal".
thrill the
In
necessarily
make one
proselyte"
(Matth.
23,
15).
By
deft
manipulations,
"transliterations",
as
Mr. Hart
calls
The
latter
meant
to the
408
it
fidence, confidence in
one Master.
But P-R-Sh, a
means
also
making
aKpifieia
distinct.
And
with Greek
(which assonance,
dwells
alas,
lost
on Greek ears).
promise.
The
(4, 7
interpolator
repeatedly on
eirayyelia
v/ord occurs in
en7iyyEi?.aTo
silver;
that
...
had promised).
(lit.
parashah
The corresponding Hebrew word is making distinct, hence exact statement). The transis
comis
is
furthest
from
his mind.
Mr. Hart
of a different opinion.
word "stands
to a
as an equivalent to
it
is
always
The passages
Amos
9,
8.
1m3S was
is
misconceived as ima5<
The
history of the
Haggadah
not have
even
in
its
that
word
equivalent
meant promise;
and
it
Hebrew noun
so
place,
word corresponds
But
just
Hart
the
f
as
e^iiyyeiAaq
o'v
for
i^i/yyeila
dropped out
in
front of
27.
of the others
is
clearly
an error; comp. the opposite Judg. 12, i -poiaOr/aav 54. 82) nn{< ) corresponds to
awedpvadt/oav
75
for
=
:
nmSD
niSD
"r
:
lator read
for
nmSD). - T T
so does i'TrayyeXia to
to the translator's
The Sopher
has,
mind.
Mr. Hart
Of
course, the
Oxford Conequivalent.
Kr'
failed to register
i,
the
Hebrew
bit
mean
the passage
Esdras
=H
Chron.
is
35, 8:
knayyErtav
free-
corresponds to
surely no
nm^b.
The
translation
again a
But
to
mean
would be required
hart's ''ECCLESIASTICUS"
drag
in in this instance the
MARGOLIS
i,
409
Scribe or Pharisee.
Another "echo of
3
with which
18,
22; comp.
2,
9 248).
in
with which a Sage like Ben Sira was concerned, and the Masorah,
or
Tradition,
the
stock-in-trade
of
the
Scribes.
Now
there
is
is
inventive, or ingenious,
enough
to furnish
in-
an example.
ductively,
in
the
a
deductive,
to
manner.
Akiba designates
Cant.
7,
Tradition
as
in
"fence"
(TD)
the
.
Law. nJID
is
rendered
the
Septuagint
Tre picppay/ia
necppayjuhr/
According to the
testi-
mony
lators
of Jerome,
for
MASOR (Micah
7,
Hence
ireplcbpayfia
"was the
sound;
Mr. Hart
says,
to say, the
(
of
no moment
fence.
and nilDDl).
parallel
Greek form
is
TTEpi^payy^
Thus was
This,
Greek.
"About-Scripture".
of the
difficult
according
to
Mr.
it
Hart,
is
the
sense
is
word
in
in 22, 23.
must be admitted,
estate"
the context.
assumed by
Never-
the
theless
who
11,
are
less imaginative.
11:
and
gloss
is
:
so
much
the
more behind"
the
ETzayyelia
is
followed in
70.
253 by the
"because, of
of his
own
shoulders".
The
phrase
occurs
elsewhere in
late
Greek writer
as he
(Philostratus).
(or,
renders, profession)
"'DD''t^ tJ'l'IS,
Pharisee
who
carries
the
commandments
upon
his
shoulder
ingenious,
CSDrT'D bv Nnil^O
It is certainly
The missionary
Prolegomena.
Scribe
once more
reappears
in
Mr.
Hart's
He
is
410
first
results
of a
penetrating
uncials,
of
the
Prologue
(the
not
spurious
fabrication
of
codex 248)
is,
under six
heads.
to
The
"He
in
(that
the grandson)
came
order,
What
is
there
was such an
institution as
peregrinatio
Scriharum?
Here
The Pro-
logue opens with the statement that since Israel possesses in the
Law and
scribes
(
them a great
store of instruction
tovq
it
is
avayivcjaKovrag
should
not
)
only
to
become
xpV<^t/^ov^
them without
roii-
study
avayvuaig
of the
Law and
the
was im-
to instruction
to point
and wisdom,
to the
laity;
etc.
in the Dispersion
(comp.
or
rolq
-y
n-apomia
at the
is
end of the
Prologue),
"Jews,
Gentiles".
;
To
these
it
as
In
Hebrew
)
the
difference
is
small enough
It
is,
So
it
is
a case of
paronomasia again.
least,
f.)
Hebrew which
is
extant
The
follows:
tiT'/y
TOy^ DVp
^'^ii)
avrf/c.
fv
x^'^P'-
"13J
p3 D/C'DD
:)*^^T^
DM?N
1^1
hart's ''KCCLESIASTICUS"
MARGOUS
4II
The Hebrew text leaves no doubt that Ben Sira meant by the mehokek a prince. The translator substituted "scribe" after the manner of the Targums (comp. Smend and Hart ad locum). But
the Scribe
since he
is is
Hebrew, on the
is
The
truth
it
is
is
is
Hebrew
;
origin.
as "il^3
here he be-
is
an alternative of
ehodia
to
which
is
in
the
Hebrew some
derivative
of
n^V
corresponded.
tvoiVia
Smend
38,
on the basis of
(comp.
13)
nnb^D
for nbc'DD.
his point.
Mr.
Hart, however, needs the juxtaposition of the Scribe and the useful
man; and
so the text
There
is
absolutely no foundation for the thesis that "Jesus ben Sira and
his
and strove
they had
a care
confirmation,
needed
Isaiah's
conversion".
or
pagans who
substance
of
the
in
sum and
mourned
Equally unfounded
Sira
came
the
to
Egypt
in
Wisdom
Literature which
His contri-
We
may
C.
the
of
his
grandfather's
work.
Tl\e
tizi
first
turns
about
(line
Swete's edition),
well
khown
the preposition
far
The
thirty-eighth
year
refers
to
the
412
in
which Euergetes
and that
Euergetes
II.
How-
may
parallels
in
Septuagint
Greek and
the
papyri
cannot be
The
date of
Ben
Sira himself
is
f^ri
not
or
of
Simon
the Priest.
As
it
is t?)v
based
(iip-ov
entirely
(line 19)
upon an unwarranted
and
rb ftifiALov
(line 21).
The two
say the
Mr. Hart, however, makes the second noun refer to some other
book, perhaps even the Bible.
To
least,
there
is
left
but
Euergetes
I.
The
"space of time"
of
was
clearly
Ben
much
Mr. Hart
is
indeed
by Demetrius of Phalerum and Ptolemy Philadelphus) were exceeded, so that the Prophecies and other books were included with
the
Law
in
the
Alexandrian translation"
(fourth thesis).
;
The
they are in
Hart as "missionaries".
So much, howhis
own
same
in
Egypt the
tripartite Bible
Greek
time
permits
us
to
it
enjoyed no small
measure of
authority.
Of
to be
a collective
name
for essays on
two
last
(''The
hart's "ECCI^KSIASTICUS"
is
MARGOUS
first
413
("The Pro-
enriched by a valuable
was
in the
main printed
1903.
The only
edited.
may
the
rest
that they
As
As
with
3,
:
6-24
more
closely.
apposite.
Verse 6
}f/>a is
rifir]oeL
=
15,10.
^.
Verse 12
not convincing.
'T'33
The
comp.
Job
Verse
is
Smend.
3Tiy
is
DNO
Isa. 41, 9.
In
no attempt
made
V3iX
to explain (&
:
comp. Smend.
INin
;
h^\>^\
HTU
lb.
:
PllJD
^3. Verse
Not
virep
yWV
but
'X^^i'O
so
Smend.
The
18.
Latin points to
,
avBpuTTov 6eKTov.
The
comp. Prov.
<6
19,
ocru
6 where
...Toaovrto
oveidog
=1011
Verse
Notp;
read 733;
the
Latin.
lb.
lb.:
Not
"humble
thyself
S2, II
for";
x^^P^^
comp. Gen.
p.
582
b.
i|
comp.
Gen.
yy
c
14;
Dan.
i,
9. Verse
epewa
is
21:
iSaOvrepa
npioy
p.
Hag.
(Smend).
Gen.
r.
lb.
either a
23,
synonymous
variant, or
A'pf'
bi<^r\
"|-1V
ch. 8;
comp. Deut.
24(15).
Verse 22:
13
=
on
(Peters; rejected by
:
Smend)
said.
M).
Verse 23
ireptepya^^ov
is
said, but
Verse
to
24.
niJVQl
(nobody
seems
notice
comp.
id.
nisiDnro
^"TJ
I,
vnjnc^yi
Maimon.
nnnn
mo"'
y,
2,
mpini nirjy
the
(see Bacher,
To
The
the
Textual
also
"Appendix"
of
it
codex 248
is
faithful
one;
wherever the
editor has
deemed
is
Of
course, a permissible
difference of opinion
may
414
'^HE
mere
text of the
Book
of Judges by
Brooke-McLean (Cambridge
which follows and which
1897).
best
entire apparatus
at
has only indirect connections with the codex edited should have
it
all
may
There was
possible
first
:
certainly
wit,
one,
to
an
the
manner of
that
of
the
five
chapters of
in
Judges by Lagarde
fact a definitive
ticus
{Septuagintastudien I),
While
point of
may
sons'
apparatus
might
have
conveniently,
though
provisionally,
B on
the other
An
edition
like
that,
Hebrew texts added, a sort of Tetrapla, would have served much more effectively to bring out the value of the codex 248. Nevertheless,
it
We
are once
to
collation of
(Holmes-) Parsons
unreliable.
in
have
compared
fol-
Parsons; the
HARTS
ECCI.ESIASTICUS
'
MARGOLIS
=
Compl.
415
24
5, 5
ev pr/fiart
(sil)
ev ptifiaoL
Ev TTAeovaa/uoi^
EV TzXEovaG/Licj
Compl.
<T0i:
irXeovaa/novg^
7,
34
cro^of
(sil)
Cod. prima
manu
jUTjdE
secunda
cro^"
37 GOV
18
a6ia(j)opov
fj.r/6e
>248.
ev
Compl.
a6ia<popov Kara
avTiGTrjGEi
Compl.
8,
9,
2 9
avTtarrjarj
o7uG67]ar]q
157.
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Compl.
10,
e^ovata
prm
7/
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6 9 evdoadia 18 24 25
12,
firjviaatiQ
fiTjviGTjq
=22.
106.
Compl.
EVTocdta
avdpCJTTOQ
avoq
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2 3
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z=
106.
307.
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(sil)
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23).
13, 2
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ab
26
16
>
sup sec
al.
m.
(sil)
manu
23.
dialoyiGjuoi.
^laAoyiGfiog
253.
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(sil)
157. 307.
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(haipEGig
155
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= =
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(sil)
155.
157.
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8 13 18 19 28
17,
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prm
(sil)
-
a-Ko
:= 106. Compl.
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piGTi
comp.
pwv
106. 307.
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f'f
''
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fTr'
155.
296*.
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avra Kvpiov
=
23.
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55.
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(sil)
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307.
106.
155 307.
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6
28
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firi<5e
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fl7](hv
18,
(sil) (sil)
^1 Kai 7rov7jpor
Kai av7)p
Of;
4
10
ef^;\:vfa(Tf
(sil)
afifiov
e^iXviaGE
(sil)
Kai
(jr
nai
fT/(l>og
ij>/j<j)()r
4i6
6 27
1
(sil)
Kpnaaov
307.
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106.
Compl.
19,
HART
E:CCI.E:SIASTICUS
MARGOLIS
307.
417
36,
18 allorpioq
/^er
(sil) (sil)
+ Jf
jxeO
Compl.
avTov
eavTov
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Compl.
17
LKZTiov
(sil) (sil)
oLKETuv
evodia
38,
13 ci^wf^m evap^e
VTTOjiovr]
= A. 155. = Grabe
16 27 28
39, 2
(sil) (sil)
evap^ai
e7rf//ov?7
= =
Compl.
o^vpaq
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+
(sil)
Kat aKjxovog
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296. 307.
aTpo(paig
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(sil)
(sil)
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4
27 28 31
40,
I
rjyovjjievov
vyovfievGJV
23. 55.
106.
157. 253.
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ravra navra
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(sil)
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(sil)
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(sil)
=
=
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fav
vaKivdivov
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42,
vaKivdov
(j)ilov
41, 32
5
(sil) (sil)
55. 254.
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155.
adiacpopov
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=
=
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157.
307.
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17
{^KavroKparup^
(sil)
>
248.
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55. 55.
43, 23 aj3vaaov
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106.
106.
155. 157.
44, 5
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(sil)
prm
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=
= =
155.
157.
254.
296.
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253.
18
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eoTaSTjcav
loyioig
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45, 3
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(sil)
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aurof
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prm
GOV
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47, 8
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hab mrg.
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18 TOV {Qeov)
19 GOV
=
TTf
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CI"
48, 14 f^
49, 5
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reXEvrrj avTov
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edw/cav
(sil)
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50, 2
(sil)
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oXoacpvp^Tov
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erf(jKf(v)
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4l8
14 vaov
21-
incertum an vaov
Kapdia
Si'^oot
list
KOiAia
Siipuaat
24
I
like
The
list
how
of
Mr.
Hart's
reprint
is
the
is.
Otherwise
is
For, as
may
be
is
Cambridge edition so far issued with the corresponding parts of Holmes-Parsons reveals the same state of
affairs.
Holmes-Parsons
is
still
all
practical
purposes.
Dropsie College
Max
L.
Margous
University
edited
of
Pennsylvania.
Researches
and Treatises,
I.
by
H. V. Hil-
PRECHT.
Vol.
V.
Fasciculus
The
H. V. HiLPRECHT.
delphia,
pp.
65.
Phila1910.
published by the
University of Pennsyu'ania,
Any work
est interest
is
called
"The
to
Earliest Version
is
bound
students of the
Bible.
The
of
the
form
ard,
inscriptions
but a small
circle,
the student
Museum
was
by George Smith
the minds of
many
of the
studies.
biblical
This fact alone makes any new version of the story of importance
exactly because of the great popular interest, restraint
is
imposed
The fragment
and
Professor
it
Hilprecht,
its
decipherer
and
interpreter*
asserts that
preserved portion
it
shows a
419
420 much
of
discovery.
was
partly
found,
Hilprecht,
intermingled
with
other
This conclusion
philological
syllable
is
proofs,
namely by the use of the sign PI for the and the change of
^ to z,
wa
in wa-si-e
t,
when preceded by
the dental
or by a sibilant.
In connection with the published fragment the volume contains a description tents of
this
the
is
Of
special
interest
in
survey
new
inscription
Suti, Erridu-pizir.
it
may
by Hilprecht.
to
have been
made with
made
in this
volume
that the author personally found the tablet in the lowest stratum
might
later, at
the time of
wa and
As
the treat-
ment of the
Hammurabi
dynasty.
PI had
it
at this
is
no reason why
a
in
fact,
matter
of
Neo-Baby-
ten in the
Code of Hammurabi),
'a,
waw
nounced or
irrelevant
not.
is
quite
years
earlier or later.
The
as
if it
it
written in the
Cassite
period, but
most
likely
copied
was from
another
tablet,
we know
HIIvPRECHT'S
Scheil,
HOSCHANDER 42
dated
tablet.
at
time
of
another
As
tive,
Hilprecht
attaches
great
it
following
features:
In this version
seems to be
god of Nippur, who both causes the Deluge and saves the Babylonian
Noah from
the
Lord
and in
this
version
occurs
the
ku-um mi-ni
'instead of a
number/
(in P).
which
is
identical with
Hebrew pD
Story
Deluge
from the
must
have
savior.
version
of
Ashurbanipal's
Library,
he
God
as the destroyer
and the
How
monotheism?
number'
The
is
interpretation
is
of
ku-um mi-ni
"instead of
'instead of many,'
rather peculiar.
Admitting that
how could a word 'num]"'D ber' signify 'many'? On the contrary, we would expect mlnu to have the meaning of 'a few,' in opposition to Id mmu, 'numberless," corresponding to Hebrew "12DD and Arabic ma' dud. The writer, therefore, would propose, with all reserve, a different reading and interpretation of ku-um mi-ni. It is now well known that in a great many personal names of the time of the HammuHebrew
a Babylonian loan-word,
rabi-dynasty, and in
period,
sillu,
MI
without the
pro-
determinative
tection,'
GISH,
the
etc., etc.,
an
ideogram
for
'shadow,
as
in
names
(see
Silli(Ml-Nl)-Shamash
Td-ab-sillum
(MI-LUM),
Names,
netic
Accordingly, there
absolutely no reason to
^illi
complement NI
li),
would now
meaning.
the ship
'carrying
saved of
atively
this
it
we
should be rather inclined to assume that figurbefittingly called 'the place of protection.'
all
was very
however,
In
case,
the persons
to
be
it
and
seems that
ki[ii'\-fa,
And
there-
422
fore,
it
the:
is
more
the animals,
was
called
ku-um
silli.
As
of a ship was
No.
70,
where parts of
we
find:
GISH-GISH-MI-MA
ship,'
sil-lum
literally
'the
shadow of the
'the
dark
part,
Then ku-um
would be an
'receptacle of
shadow'
'prison'
'the
not a synonym
cells
and
D-'jrinn,
lowest
likely
(According
to
the
cells
The
ku-um
silli,
'the
beasts
of the
class of
the birds
of heaven,'
point,
of course, to a third
writer, in accordance
to
The
would propose
living
supplement
all
kinds of
beings'
gen-
species
classified
umdm
this,
sirim
and had
be
saved
as
well,
as
mice,
and exactly
there
Beside
takes
exception:
a-pa-ash-shar
(1.
2)
he
translates
"I
loosen,'
'the
irsitim,
This
is
rather ques-
tionable,
since
but by a cyclone which drove the waters of the sea over the dry
land
to
(s.
It
will
set
free.'
We
may
per"ID^I
38, 8-11:
3n HQ ny 1D1
and
...D^
U'rh^2
In
1.
the
first
sign seems to be
170-175,
e,
since,
according to
the
First
Nineveh Version
mankind,
the
the
destroy
la
wicked
'over
we
may
perhaps
In
ie-li
if
ni-shi
first
ki]-e-m,
faithless
mankind.'
11,
the
HII^PRECHT's
sign
is
HOSCHANDER
423
lam,
mals/ in opposition to
'wild animals.'
The
following
is
transliteration
TRANSUTERATION.
I
(?)-sha(?)-shi(?)-il(?)-i-(?)
(?)-ka
2.
3.
4.
5.
ni-shi
la
ki]-e-ni
ma-la
i-ba-ash-shu
lu-kin
ub-bu-ku
lu-pu-ut-tu hu-ru-shu
6
7.
(isu)
ma
na-at-rat
ga-be-e gab-bi
. .
lu
8.
shi-i
lu
ma-gurgurrum
zu-ul-lil
ba-bil (?)-lu
na-pish-tim
9.
.
.-ri( ?)zu-lu-la
dan-na
10.
11.
[buj-lam
(?)u-ma-am
ka-la-ma
12.
[u zer na-ap-sha-te
a-na]
ku-um
sil(MI)-li
(NI)
13
...
u
u
ki[n]-ta
ru(?)
14
TRANSLATION.
I
*thee(?)
'[the fountains of the see
*[a
2.
and oceans]
]
it
I will set
free,
3.
deluge
,1
will
make and
shall
take
away
all
men
together
4.
5.
. .
'[For over
faithless
will
6
7
and
shall
height
(?)
be
its
structure
(
?)
what has
been
saved
of
life
424
9
10. '[the 11.
.
strong
deck cover
the birds of
ship
.
heaven,
12.
'[and
all
the
ship's
hold
13
family
14
'and
Dropsie College
Jacob Hoschander
seines
.
am
20.
November
(liT'^K
Lebensjahres
I.
iii
GuEnzburg imd
pp.
Markon,
DHinS^
iv,
8.
inDT).
St.
Petersburg 1908.
507
178
Dr.
Harkavy
is
ship,
and
is
a master in
many
and
literature.
He
is
Steinschneider perhaps
;
few who are equally well acquainted with the early history of
the Jews in Poland
;
much
to our
knowl-
edge of
palaeography,
poetry,
Gaonic period,
mediaeval
Karaitic
is
Hebrew
literature.
Jewish
the
sectarianism,
and
especially
And
activity
of
the
many-sided scholar
a
not
superwill
titles
of
his
works and
to
articles
show.
They
at
the
interest
life,
he
has
taken in
tion,
many
practical questions of
contemporary
as educacertainly
Harkavy
life is
devoted.
We
his useful
and important
activity.
The
delay
But
for
this
the
book, as
tions
contains
lications
we have
Thirty-
425
426
eight
into a
is
divided
Hebrew
butions,
and a non-Hebrew part (H), containing eight articles in German, two in French, one in English, and one in Neo-Greek.
The
space
of
the
single
contributions
like
so
that
it
became possible to
Poznanski,
include
lengthy
studies
those
of
Bornstein and
and
full
and Israelsohn.
in
this
volume, as
the
literary
activity
is
of Harkavy.
Almost
volume.
Bible,
Hellenism,
Talmud,
and
and
Midrash,
as
well
as
Gaonic
and
mediaeval
history
literature
receive
impartial
attention.
The
of
articles
Harkavy's
writings
(p.
ix-lii).
It
is
divided according to
languages.
articles in
Hebrew
periodicals,
;
and
collective
writings,
and
11
additions
to
works of others)
ate books,
and 17 additions to other works) German (86 to which No. 391 is to be added, which deals with R. Mubashshir, not Sefer This French (11 nos.), and English (6 nos.). ha-Galuy) collection of the dispersed articles of Harkavy's is of great
;
value and will prove useful for the student as the contents of
the articles are as a rule briefly indicated.
loi a
Yet
in a case like
No.
more
might have become rather lengthy. The cross-references from one article to another have been added very carefully, where both deal with similar points. I only noticed
that
in
No.
346
itself
the
I
reference
to
No. 8
is
omitted.
In
the
67,
bibliography
After No.
"iinsa. 893,
11.
n):)^
nnyn nnyn
ih.,
o^^t^nT
v, 363
n-isi
and
319,
in
After
Erwiderung
son's
in Liter.
Chwol-
Erkldrung,
Samaritan Grammar
is
Revue
pp. 65-67.
It
saw 1894-5)
not mentioned.
MARX
is
427
e.g.
not complete,
cf.
4,
is
for No.
ih.,
his
Jahrhucher, V, 190-191
No.
3, ib.,
192-194; No.
IX, 123-128;
;
No.
289,
f.
mentioned)
No.
Ill,
128-131.
The
last
number was
also reviewed by P.
F.
Frankl,
MGWJ.,
XXV
I.
(1876), 418-427,
lyow,
98-99,
XXX,
47-93,
336-343;
No. 4 by
Oesterreichische Monatsschrift
5, p.
and by Schorr
attacks,
in
p^nn
XIII,
are
where besides
some
scurrilous
useful
notes
RE J., XXIV,
307-318,
XXV,
143-144; by
145-151
S.
No.
10
cf.
omissions
the compiler of
who had
has
very
hard
task
will
who
have
done
similar
work
Only
in
would
made
this
bibliography
more
Hebrew
items
much more
valuable to those
who,
title-
seems
to
have
taken
the
greatest
share
in
editing
the
we meet with
volume
additions by him to
many
The Hebrew
articles.
part
of the
is
opened by two
biblical
stories in the
Bible
1-16),
dealing
from
this
point of view with Job which he divides into 6 acts, the marri-
Kings
35-43,
and Canticles
8-17.
The
"l^ND
late
his
suggestive
explanations
is
py
Apocryphal literature
chapitre III de
represented
(II,
by Israel Levi's
Le
Ben Sira
1-5)
part,'
105-111).
Levi points to
Sira,
Ben
by putting
1-15
opposite
3,
and
showing that
1-12 correspond to
16-26,
428
the
preceding,
to
13-15.
show
that the
He
fact
memory
that
of Judas Maccabaeus.
the
mention
the
basis
is
for
the
the story of Judith and Holophernes, according to Chajes, defeat and death of Nicanor and he points
esting parallels
to a
number of
7,
inter-
Maccabees
26
ff.,
and
the
Book
of Judith.
brew.
Here
the
Kannaim?
H, 6-18), the
Kohler
them.
Larger space
first
is
In the
place,
who
the
has devoted
much of
his
neglected
by
Jewish
scholars
since
Hebrew
112-116).
He
in
points
the
great
number of
text,
varia-
tions
which
of
are
and gives a
preserves
the
number
in
(p.
instances
which
only
one
MS.
of 113)
its
MS. forms
became
34)
31,
faulty.
It
is
what
of
h/tla
aelioia
left
Jeremiah
the
9,
48,
34
(Septuagint
Hebrew TO^V
is
T\''^"h^ untranslated, or
how
115
improved by
slight correction
(p.
To
another old
translation, the
Palestinian
his
Targum
II,
of
the
Pentateuch,
interessantes
Landauer
has
des
devoted
contribution
19-26)
{Bin
con-
Fragment
Pseudo-Jonathan,
the:
HARKAVY "FKSTSCHRIFT"
Targum on
MARX
that
it
429
What
of
gives
this
text
peculiar
interest
forms part
an Onkelos MS.
One might
MS.
Targum
in
which the
gaps were
filled
MS.
and
Targum
cusses
offer
some
differences
from the
all
official
text of Onkelos.
other
versions,
and
dis-
peculiarities in
form and
contents.
Two
pieces
are
published
here,
by
the
earliest
original
interpreter of the
Bible,
Saadia, concerning
to
whom we owe
so
Harkavy's
discoveries.
Eppenstein's
commentary on Psalms
and the longer com-
nnyo
3-1
nionpn ^n^,
first
l,
135-160)
mentary on the
of
Saadia's
commentary on
book, which
is
found
in
seven
dissertations,
as yet.
Saadia's introduction
translation
his
notes.
Of
and
Saadia
everything
the
original,
the careful
work
by
all
The
collection
**Genizah-Fragment"
edited by the late
(II,
91-94)
from
Elkan
Adler's
leaf
;
of
ff.
the
commentary
translation.
on
the
first
verse
is
accompanied
by
German
of
the
A
classical
very
valuable
addition
to
the
biblical
studies
little
has been
Chiquitilla
(...'^"ly
11N''3
221-272), as
DlJ'in,
is
the
more valuable
mentaries
the
first
is
by
author
that
his
only very
the
original
Arabic
among
the
22
pages
of
430
quotations
also
his
additions
Bacher
disputed.
The MS. contains the works of two other authors, Saadia and an anonymous writer, besides Ibn Chiquitilla, and
it
and commentary on Job and has published the anonymous piece With the present publication, the whole MS. in JQR., XX, 31 ff.
is
completely
edited.
It
does
not
unfortunately
contain
the
The
translation
Hebrew
edition.
Ibn
I,
Bal'am,
273-308)
whose comis
pubHshed
to us
time by Israelsohn,
is
better
known
now
in
was
first
established by
Neubauer
1876,
4),
and
since
Harkavy found
This
is
his
almost
complete
of
commentary on the
that
and
fragments
on
the
Hagiois
now
accessible,
Derenbourg
having
edited
the
one
on
Isaiah
(1892)
known
in
full,
as
its
combination
talmudic
learning
and
grammatical
training.
MSS. which
useful
supply each
references
to
and adds
in
the
notes
who
utilized the
work.
Israelsohn
is
well
known
to
the
excellent edition
of
is
to
be hoped that
he will
now
be able to
return to this
field
of
studies, in
which
THE HARKAVY
The
gives
title
FESTSCHRIFT
MARX
editor
43I
Midrashim,
late
of
some excerpts of
"Midrash"
:
because
consists
mainly
of
collection
of
aggadic passages
^m
bv ^'"no
mXD:in
niJDD
bution,
D'^DJ
(I,
391-402).
There
is
no introduction
to this contri-
owing probably
to
The
editors of the
volume ought
have added
least
the
necessary references.
Samuel
the
b.
Nissim
Masnut
present
also
is
well
title
of
the
specimens
a
from
MS.,
an
Oxford MS.
Nehemiah,
according to
He
Briill
wrote
commentary
a
on
Daniel, Ezra,
and
Chronicles
contained in
p.
Vatican
and
the
{Centralanzeiger,
35) on Proverbs.
Of
Buber
Nissim
curious
the
author
!Harizi
originally
with
Samuel
it
ben
is
mentioned by
as living in
Aleppo, and
MS.
II,
of the present
527;
work from
Yet
f.)
Neubauer
{JQR.,
XXII,
lived
is
135
in
author
was
Sicilian
who
a
n.
Toledo.
The
(cf.
date
given by Neubauer
(15th
Century)
lived
based
on
mistake
of
Assemani,
Masnut having
characterization
century earlier
41).
Steinschneider, Hebr.
Ubersetsungen, 851,
of
Bacher
has
given
an
excellent
the
{RBJ., XXI,
118-32).
The
excerpts published
here
do
not
add
any
new
traits
but
simply give
new examples
first
of his method.
As
be of considerable length.
notes,
his
footthis
only
few
passages
for
which
even
(comp. notes
16,
29,
78).
Job,
ITI^I
"ion
drawn
upon.
CniO The
(note
46) of
and
the
Donnolo
author
to
(note
the
80)
are
additions
haggadic
(notes 30,
57
59,
(note 62)
and enlarged
(note 43).
Of
special interest
name of Onkelos
in
his
432
his
TH15
Targum
besides
^OPt^")^ Dlllin
Genesis
i,
2>
different
quotes ^"T\
(77)
Targum,
he
ed.
t<"J.
Ginsburger
If
(Berlin
the
editor
had
write
an
introduction
would
quota-
Targum
curious.
He
wrote to
quota-
MS.
from S"n
-=
ijj>
= "inx
Dliin
Pseudo-Jonathan nor
to
in
the fragmentary
Targum.
examine
MS.
D^ty^H
to
Lambert's
I>
contribution
")DD2
D^NVD^H DniN^nn,
edition
368-390)
is
supplement
the
splendid
of
the
(p.
369-80)
all
the
MS. of the glossary, stating that these explanations are much more numerous on the other parts of the Bible, but that those
the
presented
are
fair
specimen.
all
the
MS.
(381-90).
We
known from
other sources.
of
Yet
are
showing
six
of
quotations
from
it)
work of
become
of
388,
through the
Chiquitilla's
grammatical
translation,
p.
works
p.
Hayyuj
1.
seems,
in
p.
Ibn
32
comp.
i,
and
ed.
Dukes,
Next
to him, Rashi
is
other
French
commentators
only
very
rarely.
second
in
part, the
the the
commentaries.
We
thus
get
some
further
specimens
of
Hebrew
given.
studies,
is
published by
glossary
the
late
n.aTTa6oTTovAoc
Kepa/iEvg
(II,
68-90),
a
the
Hebrew-Greek
collection
to
the
Mishna
forming
part
of
of
MARX
is
433
now
is
in
the
The
of
leaf
which
whole
U^iih^
and
It
D^ynt^
is
the
Greek equivalent
given
in the
is
Hebrew
declares
letters.
The
these
devotes
his
his
Greek contribution
to
to
show
Cypriote dialect.
that
The
which
,lies
in the fact
we have no
from
the time
MS. dates. Leaving the Hellenistic we have only later translations of the
philological
splendid piece
of
modern
work
is
Immanuel
It is
(II, 27-81).
only
Loew
gives
some extracts of
his material
the
forty
names of
including
snakes
those
occurring
in
the
different
Aramaic
adopted
literature
have
been
(Lehnworter)
or
transcribed
as,
Aramaic
(Frenidworter).
Loew shows
here again
in his
"Aramaische
Semitic
as
Pflanzennamen," his
remarkable
acquaintance
with
This con-
as
well
as
his
in "Orientalische
To
in
den
in
Inschriften
aus
Siidrussland,
II,
52-67)
of
slaves
in
the
in a
very interesting
( JlDl^'l
researches
p.
of
Harkavy
DHirtM
Epilength
D"'1"lKS'Dn,
Wilna
Paris,
77-97)
and Derenbourg
(Notes
at
graphiques,
1877,
VI,
68-80).
He
discusses
(comp. also
D.
woman
in the
Temple
services,
and comes
to
the
434
the
deed
of
manumission
Fostat
1087
is
in
the
possession of
Prof.
given in
reads:
n^-'x
n^n
ns^n njcn
p nay
mm i^ n^xn
p
Dit:'
b^
nx n iDvyb ns sn pin
bv"oh)
ijs-ic^^
nnnn^^
i6r\p2
s^i
na no^D^
pnn^
^in3
^xriT^)
nnn
ii?y
pi Dy-iD
:^K"i6^'^'i
Di^rn
imv^b
snn^n
i:n ^y n^i
Tiono ^n^n
bb
n^i2
ms
i::i
Dmns
noi)s:>
^N^ni
"13
npnv
yj
y"j ns"'
"13
D^C'D
The name
of the lady
is
who gave
added to
spoiled one),
to be
of
Arabic
names of Jews.
in the
Of
Synagogue mentioned
no trace here.
A
MS.
formula for
of R. Hai's
manumission
p n^3
the
p.
3Nn3 (Harkavy, D-'JC^^ DJ D^::^"in IX; Oxford MS. 2808; see Wertheimer, D^^CTlT ']::
fl^:vn
j'^nX"!
'"l^^tJ^
this is
,
missing in
Introd.
III,
3) and in the
/.
(cf.
n^jnJn
nOJD
to
Voreh
Deah,
Constantinople
171 7,
For talmudic
mentioned.
literature,
in
the
first
place,
Ratner's study on
I,
("D^Dp^l^ ^::Mn:t^D,
the
117-22)
is
to
be
Ratner
collects
remnants of
it,
which are
O17
^^n
n^n^inD3).
He shows
that this
nnn
'
H, 60).
He
shows
It is to
that
the
work was
unknown
to the Palestinian
Talmud.
be regretted that he
the:
intentionally
(p.
HARKAVY "festschrift"
117)
MARX
of
435
in
excluded
those
Baraitas
^17 ^>r\,
Levi
the
made
Mesia
the article
(p.
^17
much more
p.
Baba
''in
119)
U"!
""Jn
"qt
^17
(not in
I
^^n
3 (46d).
:
2"i
^Jfi;
p.
120-121 Schorr
i,
(p^nn, XIII,
6.
Jianx (Wilna
1907),
passages
the
Palestinian
Talmud Sabbath
four
leaves
(nnE^' ^D^tJ'IT
^ynnnx nnyn,
collection
123-129).
Blau
publishes
of
an
unknown
of
357-367)
found
author
was
Rabbi
Isaac
ben
Samuel
(IpTH
He
then
this
author in
his.
the
Wilna
edition of the
n^b^n
D^n3 ^p13,
1DD.
16-22, recog-
The two
(/.
dis-
py^ on Nedarim
np^E^H IDD;
corrects
24b
6ib)
is
is
nroSt^M
ISD
py3
also
and
Lubetzki
ga
V"V
to
13a, 31a;
Rabbi
Samuel
(Ben Meir)
quoted.
References
his
28a,
work on other
2yhy
on Moed Katon,
12Z7,
on Baba Batra
and Niddah
13a.
Such studies
not very frequently met with at present, but they are very useful
throwing
stage,
strata.
light
in
later
and
way
in
which we can
Cowley's
contribution
b.
deals
with
an
earlier
work on
from a
the
161-163).
He
publishes
beginning of
it,
single
leaf
of this book.
fragment
436
which he
kindly placed in
that this
my
One
from
it
introduction
was on a much
latter
may have
The MS.
of which
leaf
It
is
very
as
in
i^ypV
'IT
nvni5< verso,
1.
19,
it
is
mentioned
occurs
also
Baraita
beween
Mekilta
and
Sifra,
S.
1.
though
DvSn,
is
pp. 43-44).
Verso,
gap
6).
This introduction
(nU"'tJ^'"l
D^ilN^H nil^pi?
nmpO
differ-
b^l,
164-174).
He
sources
points
for
the
first
time
to
the
ence
between
coming
from
Sura
and
those
from
whole
Pumbaditha.
From
the latter
historical
in the
Jewish
into
in
literature,
the
letter
Sherira
to a
(which
was
translated
London
the
MS., by Filipowski
appendix
to
his
edition
finds,
of
that
ponv).
Judah,
One
of
the
difficulties
which Epstein
R.
Sherira's
grand-
father,
of a
906, should
is
easily solved.
The MSS. of
'3N
the
Franco-German
i.
pXJ
^3.
e.
from the
JQR.,
XVHI,
b.
402
(comp. 769),
secretary of R.
Zemah
Paltoi.
133 p cannot be taken literally, but must mean descendant. 39) (Comp. also Ginzberg, Geonica, I, 70-71-) Much more numerous,
much worse state of preservation, are the sources coming from Sura, among which the Seder Tannaim we-Ammoraim takes the first place. The editions are more fully given in
but also in a
Steinschneider's "Geschichtsliteratur,"
11,
and additions
p.
173-
Amram
II,
328-30,
is
305-8.
That the
a peculiarity of this
MARX
437
very doubtful.
Nissim
in his
and he
of
all
MSS.
Of
R.
Samuel
b.
Talmud (see above), unfortunately very Httle of historical value has come down to us. The first quotation discussed by Epstein does not belong to Samuel but to ril^JlD 'D as shown elsewhere (see above p. 91). The second quotation occurs in a fuller form in
some MSS. of Ibn Aknin's introduction;
107,
and
MGWJ.,
1875, 321.
TiDpnn
XUD
Buber announced
same
in ^Dii<
nny, XXII
108),
where
140,
found
in a
MS.
Cod.
Halberstam
Geonica,
446).
I,
About
Nathan
review
in
ha-Babli,
comp.
XIII,
also
Ginzberg,
and
my
ZfhB.,
169-70.
as the basis
"ITD.
his
edition
in
of
Sherira
n"l3''lJ'\T
have proved
ZfhB., V,
was
copied.
b.
discovery
made
in
Abraham
David's
Sefer ha Kabbalah.
He
All
shows that he
of the
utilized
earlier generations
To
the
most
important
contributions
all
to
the
Jubilee-volume,
hitherto
viz
Poznanski's collection of
CjXII^p
"'E^JN
,
the
Kairwan scholars
known
are
I,
175-220),
who
all
other references.
The
witnesses.
in a
may supplement
made by me
few addenda
About Abraham
ibn
Ata
(Xo.
7)
cf.
now
Dr.
is
Davidson's
poem
of Hai
Gaon
reproduced
438
in
in
honor of Ibn
;
Ata who
231
ff.,
identified with
p.
Abraham
Nathan (No. 6)
above
p.
esp.
236.
Poznanski
is
in a letter to
|n3
the
Hebrew
wrote
n^V^""
equivalent
also
the
to
ed.
Arabic
other
KDV- P.
biblical
194
Ilananel In
the
commentaries
D"'J1K^
D''tJ''nD
books.
Letter-
'D
bv
Halberstam,
6,
2;
I
;
40,
53, 2
20;
41,
22;
42,
3,
8,
14;
43,
22]
45,
4,
;
16,
i
49,
(also in Neubauer,
The 53rd
;
ChcTpter, p. 335)
54,
65, i;
on Hosea
11,
10
ib. p.
34;
quotations
from
by
of
other
books
of
may
b.
possibly
occur
in
Cod.
Paris 217. P.
quoted
ntD^ntJ'
also
R.
the
Judah
Nathan
in
in
his
new
(see
niD^JH
MS.
221,
Seminary
New York
Ittur
8c,
RE J.,
men
LIX,
tioned
p.
note).
To
by Rapaport
(nQlinn
XVI,
;"3X"l
^"|^<
242,
ed.
Azulai,
HDin
Ittur
nVE^*
f.
(Appendix
to f)DV "311)
to
205,
Leghorn, 1774,
Besides
"IIVp
two
in
36c
and
44c, I
notice 11 in the
\:i\)bn
'^bl^
MS.
responsa as they were copied for him in Ramsgate {Report of the Monte fiore College, 1893, 9-io). One of them, as Poznanski points
out (p. 196, note i),
Dn-lS
f.
is
23c, ed.
Warsaw,
'D
Zunz gave
III,
some
important
references
Gesammelte
.
Schriften,
252.
Besides
R.
Ephraim
of
Bonn
it
ascribed it to R. Hananel {JQR., HI, 342). He also quotes Responsa of R. Meir of Rothenburg, ed. Lemberg, No. 318.
in
For
further
contradictions
between
b.
niyiVpDH
'D
p.
and R.
52,
Hananel
i.
Joel Halevi,
note
As
proof for the German origin of the compilation P. might have found referred to passages like that which R. Isaac b. Hayyim
in
his
grandfather's
125).
pip
(ynT IIX
f
D^-'H
'"I
nV't^
No.
14,
f.
7^
andDilDH
occur in
rom niyiVprDH
No.
347, 373,
'D (p.
197)
198.
also
ynT
")1S
Kamma
shows
390. P.
In
nbnn, V,
42-3,
that
R.
liananel
sometimes
Ib.
Talmud
note
the:
I.
harkavy
\pe;stschrift
marx
iNH
439
pi
1J"'3"lD "IJ^^p
?"]
I,
is
rather doubtful.
Ibn Ghiat
p.
112,
and Manhig,
IJ^niO which
Bamberger
144)
and
tJ^''^"!
To
p. b.
the quota195, n.
i,
tions
in R.
Hananel's commentaries
added. R.
Ilefez
Pesahim
Poznanski
to
out,
be
Jazliah,
as
points
probably
does
not
belong
here,
as
In
letter
which
n^5?v''
hope
t]i^n
to
publish
shortly
nriD
in
is
the
JQR.,
the niK^xn
mentioned,
(?).
is
work of
R.
179.
The
p.
xx,
informs
me.
For the
315.
mOpH
The
DID^SD
bXD^K^X
p.
TDSn
27, note
cf.
i,
Kaufmann, REJ., V,
(1885), 288.
corrections offered
MGWJ., XXXIV
is
The
p"DD
in
given
by
Poznanski
"I^SD
found
in
the
p"IU:DnO
81), and
it.
irmo
D'^DIp^^ at the
is
To
be
note
i.
may
added
Or
Zarua,
b.
Baba Batra
ed.
Ephraim of
318,
Bonn
(Resp. of R. Meir
in the
Baruch,
Lemberg,
b.
mentioned here
ed.
name of
307),
R. Meir), R. Meir
Baruch (Resp.
Prague,
No.
175,
pKJ
British
Museum
it
MGWJ., IV
niTnO
It
(1853), 104)
Ketubot IX,
also
p.
334; i"f20
in
Commandments, No.
'D
has a passage
R.
that
occurring
(cf.
and
to
contradicting
Hananel
above
92).
ought
be
mentioned
some of
the excerpts in
e.
Or Zarua
I
g.
Baba
Kamma
281, 284;
Baba Batra 78
b.
167a, 615
quotes the
Pal.
Talmud; Baba
Kamma
(pv3) of
440
the:
see
now
Davidson
Joseph
b.
(above
p.
237,
244-46).
He
(KnDT ^3N p ^IDV "l"D) mentioned as correspondent of Sherira and Hai in Beth Talmud, III, 64, but the parallel passage in Responsa of R. Solomon ben Adret, V, 121
Judah
(Ginzberg, Geonica,
I
187)
HK^D.
A p
24, in
C)DV
Cod. min^ n"l id is quoted by Ibn Ghiat, II, 90. P. 203, No. sons of Berechiah occur; Oxford .2877' Joseph and Nissim the That Nahshon v^as perhaps Joseph is the one discussed here.
a
brother
of
Joseph
(p.
204)
209,
ga,
is
also
the
opinion
of
Brull,
Jahrbilcher,
IX
b.
129.
P.
MS.
about
Zunz,
Meborak
Ritus,
p.
comp.
also
212.
Abr.
R.
of
281;
Klausner,
Minhagim,
Isaac
192. P.
the
Abraham
R.
^"2^
VI,
it
is
saw
No.
in
604,
Barcelona
Gross,
D^^n
nnDD
1868,
T,
Nissim
Sachs,
Resp.
MGWJ.,
nin-iN,
the
is
im^n
nnson
b.
nn3,
hvi.
167;
15&,
28, quotes
doubtful
whether
I,
used by R. Shilah
of Nissim.
lAc)
the
ninnSO work
P.
215.
Meiri
216.
(nUi^
p?3, 146-47)
52&.
P.
On
19,
note
d,
and the
Manhig
are
misplaced,
comp. Zunz,
c,
Cassel,
p.
132.
Kairwan savants discussed by Poznanski also Goldziher publishes from the occurs elsewhere in this volume. Arabic Genizah-Collection of the late David Kaufmann, a large
One
of
the
fragment of a
treatise
anonymer
Traktat
on the names and attributes of God {Bin zur Attrihutenlehre, II, 95-ii4) which is
ibn Ata, a physician to
dedicated to
is
Abraham
whom
high praise
given and
whom
of R. Hai.
p.
The passage
showed
question
is
99,
lived far
the latter
great interest in
the
academies
support them.
The
anoymous
writings
is
He was
to the
evidently a contemporary of
earliest
Hai and
his
work belongs
philological
among
the
MARX
44I
present.
The
(I,
403-413)
MSS.
Yet
of
it
mxiD
by
R.
Hanok
of
b.
Salomon al-Konstantini
No. 2051).
it is
Steinschneider,
Cat.
Berlin,
II, 97,
its
very
knows
How
to
this
enhances
410)
is
hard
understand.
That
is
known method
of treating his
.y.
sources.
v.
HB., XII,
fuller
is
extracts.
403,
the
work
H^^ID
his
biographical
dictionary.
(p.
On
cf.
the
nipltDV
of
Solomon al-Konstantini
II,
409)
states
"l^DD
Steinschneider,
Cat.
Berlin,
62-3,
this
Cod. 211-12,
who
that
MS.
book was
finished
113 (1352) in
this
probably
be
the
Burgos.
father
Steinschneider
of
also
believes
So,lomon
to
cf.
Ilanok.
On
the
family
of
al-IConstantini,
Stein-
Mediaeval
Hebrew poetry
is
well
Onn^s min^
He
MS.
^
''h \>^v^
'd
:'2
mino onnoD
of
"jddo,
309-56).
publishes
the
pjyn
'D
Harizi
from
the
unique Oxford
The author
like
famous
been removed.
play
the
\>Z)3
of
Moses
ibn Ezra, a
word
avoids
different
meanings.
The
utilized
author,
as
Brody points
ibn
out,
those
homonyms
in
by Moses
fragment
Hakedem,
II,
is
able to give
same word.
groups of
The
editor gives
verses and on the bottom of the page adds the necessary refer-
44^
of the great
Spanish poets.
ritual
i,
of
Kaffa
in
the
list
Crimea
of the
(KB3
in^K) "inno
nnx
bv
it
"irDxo,
449-469) with a
is
religious poets
and poems
contains
I
to the history of
fully elsewhere
Hebrew
poetry.
more
Steinschneider's
(Zeitgenossen
des
Moses
ibn
126-136) which
was written
at very
short notice half a year before the death of the great master, gives
list
of
all
Moses
of
ibn
Ezra
circle
and
which
Judah
ha-Levi,
who
formed
In
kind with
literary
deserved
special
investigation
attention
to
the
non-Jewish
in
surroundings.
the
suggestive
introduction
which
one
in
in
in
Yemen
in
the
17th Century.
is,
Another
the
historical
communication
dealing
strange to
say,
almost
favorite
only
with
Harkavy's
in
subject
of
publishes
(II,
"A Decree
favor of
ment
in
the archives
of
is
that
community.
Unfortunately
the
clear.
No names
Karaites against
The
text
At-Tahdtb appearing
later but
in
(p.
in
more extensive Karaitic document from the same source The Old Testament and Semitic Studies in Memory of Harper
386-414)
in
are not as rare as Gottheil believes (p. 117), as one can see,
g.,
article in
JQR., XVIII,
443
light
reprinted
'D, I, 414-
('ISltJ'
]}pr\
Teomim
away
against
his rabbin-
The
gives
all
the
necessary
information
in
the
introduction
and
notes.
Comp.
letter
founder of Hasidism
...niT'Dnn
nPlpS
I,
443-448)
is
puball
discusses
It is
Baal
Shem Tob
in
D^OIp^
pXijn
nn
UriDO,
I,
his halakic
MS.
is
of his well-known
many
seems,
the
had omitted
(see
this
biography purposely as he
edition
to
critic
the
forthcoming
I,
of
Stein-
schneider's
Gesammelte Schriften,
25).
S.
(
The
504),
letters
of Rapaport, Jost,
TIDET
nnn,
I,
484-
some
side-lights
to
the history
of Jewish science in
the time.
who
difficulty
On
the whole
we do
not get
much new
letters,
Rapaport,
yet
they
add
some new
e. g.,
traits
to
the
picture
and one
is
444
Schmid
in
'I'HE
and
German
scholars.
Lewin contributes an essay on the Jews of Kalisch (Beitrdge 2ur Gesch. d. Juden in Kalisch, II, 141-178) where a Jewish community
together
is
mentioned
that
is
as
early
as
1287.
After
putting
briefly
all
known
the rabbis of
this
city
in
chrono-
from 1647
literary
about
their
activity.
An
in
alphabetical
list
of
other
Schwab who
inscription
in
his valuable
found
inedite,"
II,
137-140).
He
approxi-
mately fixes the date at the end of the 13th or the beginning of
the 14th Century for palseographical reasons.
As such
stones were
it
often carried
away from
in
their
for buildings,
found
the
foundation
of
house
should
prove
the
One
volume
Bornstein's
"'JO
study
I,
on
the
Calendar
in
is
the
Assuan
Papyri (Dip
nD'^^D*
63-104). Bornstein
who
a specialist
Thus he reads
first;
24 of Tishri
(nt^^nb),
lations
the
facsimiles.
He shows
his
in the
chronology
He
sion that the fixing of the calendar in the time of the papyri took
place
in
the
literature,
observation
In
an appendix,
the
tJ'in
hv
nUV
DV which,
MARX
445
etc.
may
be mentioned that,
100,
note
I,
n^S"in
nvp
lUtJTI
into
nSTp,
which
literally
agrees
p.
with
the
Arabic original
(Hildeseditor,
heimer-Juhehchrift,
99), n'''''nbx
the
M.
Friedlaender,
incorrectly
translates
nvp.
is
Another
article dealing
that of
niOEJ',
may
be
found
in
OLZ.,
511-15.
to be
130-134), of a
applied to the
whole of the
Alexander Marx
SOME NOTES ON
"JEWISH ARABIC STUDIES"
In
in the
his
interesting
article
on the
above
mentioned
I.
subject
October number of
light
this
Review, Prof.
Friedlaender has
thrown much
the
He
reading
Almukamm/s.
reads
Steinschneider
{Die Arab.
in the
yop^bi^
is
also the
in
reading in the
"Fifty queries
published JQR.,
XV,
682.
As
tion
to the
name Serene
is
(p.
from surydni
The name
Hassan
was known
the
b.
to
Arabs considerably
earlier.
Copt slave-girl of
to the poet
name
the
Mohammed
Thabit.
of
fathers
Mohammed b. Sirin (born A, H. 33) was one of Mohammedan tradition (see Ibn Khallikan,
Slane,
translated by
De
H, 586), the
(see JQR.,
call
first
author of a work on
interpretation of dreams
It
is
XV,
175).
tribes
hardly appropriate to
the Jewish
of the B.
men
of the
(p.
210)
the early
Arab sources
points to
the
contrary.
habitations
The
quarrels
of
much
to
Anyway we
447
448
a matter of doubt.
As
evidence as
we
possess
my New
They
The
art of writing
them.
to have used an
Aramaic version of
the Pentateuch.
of
many Jewish
They
Even
1905).
if
the
the
prototype of
ments
JQR.,
relies,
Ibn
Khaldun on
whom
Dr.
Friedlaender
even
we
learning,
no authority
Dr.
all.
Geiger,
is
too, not,
point
in
completely.
Friedlaender
new
movement.
Withit
Why
not?
then directly.
its
founder,
is
light.
London
H. Hirschfeld
A REPLY
The
courtesy of the Editors has enabled
its
me
to see the
above
note before
I
it
in a
few words
(with
i).
did
not
"suggest"
the
I
reading
al-Mukammis
al-Mukammis (with
^ instead
on a conjecture of
a)
Harkavy.
which Dr.
Hirschfeld prefers
The name
ian
is
Sirin
of
course,
it.
quite
familiar
to
me,
but
sectar-
and whether
my
derivation
from Suryanl
in
be correct or not,
it
is
the
Arabian
Jews
as
"sons
of
the
from
am
not responsible.
influenced
by
Graetz,
(p.
is
the
more
I
251)
myself
emphasized
the
condition
of
the
Arabian
Jews.
As
to
whether
these
not,
applied to them.
The Jews
knew more
of
Judaism than did the Arabs who were deeply influenced by them,
but they were ignorant,
lonia.
In the same
way
in
referred in
my
article
208) to the
who
in point of
Jewish knowledge
were
have no doubt
all
However,
this
My
object
was
to
show
449
450
Islam
the:
was due
to
process
within
the
Mohammedan
Arabian Jews,
community and
who
(see
Geonim
my
ff.)
249
and outside of
it
influence,
different
environment.
This thesis
resemblance
fully
and unwaverthis
ingly
uphold.
The
close
between
form
of
of
I
most
sceptical.
my
p.
theory
185 of
like
which was
my
has
approval
of
men
New York
Israel Friedlaender
AlO
HIS "TREATISE OF
THE DREAM"
(Di^nn
mJN)
MUSEUM
By Henry Master,
Dropsie College
Among
way
of every in-
titles
The
multiplicity
and variety of
title,
me-
Hebrew
is
this
confusion
Hebrew authors
titles
for
pompous
titles
no relation whatever
The
choice of
title
often shared by a
number of
others.
Moreover the
for his work.
exist-
name
title
As
we
|*y
name
of ''Tree of
s.
v.
451
452
ish literature.
ship between
five
npy
nJKntJ^
C'Lily of Jacob").
is
ing of and other tricks for fun and amusement, also ways
who know
the signs."
S.
titles
may be the explanation in the case of some authors who followed Arabic models'; it is not, however, borne out by the facts when
influence of Arabic literature.
The Arabs
occur
usually
employed rimed
by the Jews.'
titles,
a practice not
commonly adopted
first
Moreover, symbolic
titles
and
by Arabic
literature.
It is in
the domain
of Halakah that
titles
we meet
b.
niDyn ISD
HDi-inn 'D
by Isaac
Abba Mari
b.
of Marseille (1179-89),
(i2(X)),
by Baruch
Isaac of
Worms
ynr
"lis
discussion, Studies,
2
277.
Dtmn D^nj?
or
Abraham Ibn
Ezra's
title
of the second
work mentioned
is
in
Abraham
'n'jT
b.
in
full:
na^fi
rrmnSn
Sy^ .nniB^nn
]v:>n, etc.
(comp.
of
his
Luzzatto in
S.
Sachs,
HJVn
72),
and
mathematical
of
which
ff-;
only
fragment
is
Bibliotheca
Mathematica, 1896,
MAI^TER 453
this
Subsequently
custom spread to
other branches of
Hebrew
literature,
There
misleading.
is
another class of
titles
which are
title
still
more
to
it
the
would seem
is
no way
title
fulfilled
Thus from
well ex-
the
''Voice of
Song"
,-nDT
^lp
is
we might
pect poetry.
Instead, the
ni:il3
book
an obscure kabbalistic
commentary on the
n3D^
is
of Isaac Loria.
book styled
nNlQ"!
"Balm
for the
Wound,"
on Canticles.
tiplied, suffice to
show
that the
Hebrew
bibliographer can
their
not classify
titles.
suggested
to
the
first
Museum, Add. 27,144 (Margoliouth, Z)^.ym/>Hz/^ List of the Hebrew and Samaritan MSS. in the British Museum, London, 1893, p. 83). The manuscript belonged
upon
it
Almanzi's collection
the work,
his
Museum.
Palquera,
The author of
mentions
called
it
in
niion
Di^^nn
m^o
name
*
m:s
article
n.
This
on
is
the
only
reference
number
to
our
this
Comp.
(p.
my
172,
Palquera
in
the
October
of
Review
37).
454
treatise
it
has
this
Even
sug-
the
greatest
78)
only
known by
own
quotation,
philo-
Aristotle's 'De
Somno
"! When,
Almanzi"
{Hehr.
Bibliographie,
vols.
IV-VI)
Palquera
treatise of
given (VI,
19,
his mistake.
libre est le
Dl^nn
n-i:is
v.
Catal. p.
qu'il
2539
et
ature, p. 371,
critique."
ou
j'ai
suppose
s'agit
As long
as
mJK was
known, the only information about the work was the passage in Palquera's commentary on the Guide referred to
above.
reliability of
dreams,
So
e.
g.
niDin
DIJIK,
in the
*
Introduction to Palquera's
It
is
nOSn
his
the peculiar
fate
of
for
various
misconceptions.
Thus
work D'EIDlS'SH
to to
nij?*!
(as yet unpublished) was ascribed by Steinschneider and others Ibn Tibbon, until Zunz (Hebr. Bibl., IX, 13s f-) restored it
Samuel
its
real
s-
His
pjln
n:?
was attributed
in
by some
number,
to
p.
one Saul
173,
n.
b.
article
on Palquera
the October
42.
The author
of
the
article
"Philosophical
Ethics,"
works on various ethical JE., V, 254, informs us that Palquera "wrote four questions," among which he enumerates HOan n'CKI a work which is in
fact, as the
title
On
not
the
other
hand,
at
all.
Palquera's
real
book on
ethics,
the "iDIOn
niJK
is
mentioned
1BD
mSyon,
dream" m alter
455^
was devoted
to oneirocriticism.
edge of particulars.
The
text reads
''How
is
it
possible
do they
communicated
to
man
in sleep
It
is
Aat
knowU
human knowledge,
our particular
too
cannot be applied to
at all.'"
To
,
these
words of Averfrequent
npnX^f'^K
XnnSx,
C^pnnn
to
mmSnn
is
phrase
in
designate
false
or meaningless dreams;
Al-
Makafid
of such dreams;
Abu
I^Iamid
d'
Al-dazzali,\
Frankf.
a.
M.
1896,
f.;
Ix;
A.
b.
F.
IMehren,
Vues theosophiques
]*)!,
Avieenne,I,
Louvain 1886, 29
n.
i;
Aaron
Elijah, D'TI
c. c.
98;
9.
Munk, Guide,
27,
II,
267, 282; n. 7;
III,
1(3X1
Uc
p*
*13T3n
refers
to
8) 1311?n' ^X*ni
oni D'uncn
r^^M^ nyT2 nS
nntt*
ooSinn no Sy
o^tsicn i^nro
mwS
'r\\
y'jn
D'SiSy D'viT'"'
'D
c'SS^n
sh
v^
vh
mnc
read!)
iKnnn
3"y
Sj,m
Nxoin v^-rs
los
(so
.t3*1C21
IKin'CQ
nr2f2no
further
45^
roes,
this view undoubtedly correct, namely, that God's Providence embraces all existence, the subject of dreams, too, has convinced me of it for the fact that particular events
in itself is
;
"Although to
my mind
in dreams proves beyond doubt that Providence extends also to particulars. On this subject I have written a treatise, which I have called
are foretold to
many
Di^nn
mJX
Dream," a work on education and conductsomething remarkable."" Assuming from the title
investigation
I
''Treatise of the
found
the
passage
to
be
verbal
translation
from
Averroes'
Theology
published
by
Marcus
1859, p.
Joseph
Miiller
{Philosophic
n,
1.
6-13): "
^ ^ wa5j
Averroes repeats the same in brief at the end of his work. p. 131. than a hundred years before Averroes, the same view regarding knowledge was advanced by Al-Batlayusi (died 1030); comp.
More
God's
Kaufmann, Die
Leipzig
1880,
Spuren
P-
Al-Batlajusis
f.
in
der
judischen
this
Religionsphilosophie,
49
As
the
c.
is
well
known,
nature
of
divine
8,
Chapters,"
and Guide,
knowledge was accepted also by Maimonides, III, 21; comp. Albo, IV, 3.
"Eight
]':y Ss
'n*
'piSsn
nn;tcn
13
noiSs
pcD
S2 niio
^aao D'ni 12
nnnc no
mSnn
r3:?3 niSnn
mjK noc
;'ij?n
nrn
b.
man
Gerson,
monSo.
IV,
(ed.
MASTER
457
quotation
could
be
found.
Why
should a work on
The
ii.^n^
no
nothing to which
some
in-
Here
is
the
title
n)br\n
mJ5<
is
formation
with
ethics,
was due
to a
dream.
The
ideas
came
to Pal-
work
Dream" and
his explanatory
remark that
deals
t^intJ'
own
individual affairs.
In
all
was Dl^nn
mJS,
milX m3K
noxi
Leipzig,
n)b^
176-79)
the
ib.,
same argument
II,
2,
prove
b.
individuals;
1547,
^
comp.
and
Shemtob
mcil
Venice
fol.
17c.
is
There
with
no reason
others
in
to
this statement.
together
detailed
relating
a
the
of
present
treatise
will
will
be
up for
discussion
this
series
articles
which
appear
subsequent
numbers of
Review.
the articles in the notes on the respective passages by referring to this note.
^^
The phrase
is
taken
from
Esther
9,
30
and
epitomizes
the
whole
content of the
treatise,
DlSc
On
of
usage
of
the
expression
1
DIJIK
237,
in
Harkavy, Studien, V,
our treatise
18-120,
bottom.
To
his
references this
title
may now
be added.
458
a-
dream.
sidered the
The
editor's last
indicative
of this procedure.
The
phrase,
has
orriitted
nothing.
We
whole
seems
turn
now
to a brief
it
summary
its
of the content.
The
not,
in
treatise,
whether
had
origin in a
dream or
to
4.
There, commenting
8,
on the verse
nnx
n\-i^
ti^h^rw
ncxni (Zech.
19),
Maimonides
nn noxnt;'
....
yni
n'hv'or^
Dnnt^
nnon
niSyjo
dh
Di^t^^ni
'lJnt^'^
"Know
meant the
. .
intellectual virtues,
.
'peace'
means the
is
maintained on earth."
He
c.
I
into
two
is
two chapters.
His pur-
pose
able
in the
main
men
or
and
intelis
lectual
perfection,
bliss
the
reward of which
eternal happiness
and
in
In a
Chapter I. On Physical Well-being (pii:n wh^). The human body is comparable to a vessel about to set
out for a voyage on the ocean
;
who
is
PAI^QUERA'S ''treatise:
to guide
is its
01?
THE DREAM"
its
MAI.TER
459
responsible for
the
rules,
world to come."
life
To
there
is
need of
observance of hygienic
sexual intercourse.
The chapter
Israeli
Solomon
prescribing a
proper
diet."
Chapter II. On the Well-being (or the Peri^ECtion) oe the Soul ( srajn n)b\^). There are two degrees in the perfection of the soul. The first, or lower degree,
consists in nobility of character, the second, or higher, de-
gree
is
tuality.'*
^^
_J
I'JT"
" "
sition
57-67.
^^j
This distinction in
human
perfections
II,
is
a modi-
fication
an Aristotelian theory.
Aristotle,
f.,
(
counts three
tKTog
)
kinds of perfection,
health,
and
consisting
in
intellectuaF
achievements,
dividing
senting
the
the
step
farther,
sub-
the of
soul
two distinct
qualities
parts,
the
one repreaspect)
A<>-
the
consummation
highest
the
moral
(ethico-religious
other
the
degree
of
intellectuality
(metaphysical
is
aspect).
not an end ia
but
is
serves the
fin^l
to
of
attaining
intellectual
is
perfection
which
aim of human
in
This theory
taken
those
of
up here
by
Palquera.
assure
of the
Having discussed
perfection,
the
preceding
the
chapter
means which
the
bodily
soul.
he
now
to
turns to
he,
too,
discussion
perfection
first
Like
step
Maimoniues,
considers
i.
morality as
e.
the
or
preliminary
theory,
his
on the road
real
perfection,
intellectuality.
This
among
others,
Maimonides and
to
followers
interpreted
mean
all
that
by
reaching
religion,
intellectual
one
biased
can
dispense
to
with
ethics
and
it,
or
as
Luzzatto
theft,
his
antagonism
Maimonides puts
(Kcrcm Chcmed,
III,
6g.
460
ond
ter,
part."
The elements
that
make up
the
human
charac-
and education.
be found also
among men.
Just
as
men respond
readily to
The
natural inclinations of
his
denies
three
soul
their
The human
:
soul
is
divided
parts
or
functions
the
appetitive
or
or
lowest
(msnon trsn
soul
eTrtftvfir^rtKov)^
the
spirited
intermediate
nitive
(n':iDy3n t^Qjn
Ov/xikov),
or
the highest
soul
(nimon
c*s:n
/-o}7(Tr/K6i/),
The
appetitive soul
is
neces-
life
needless
to
defend
these.
any
of
his
nor
can
it
be
taken
as
logical
Maimonides'
is
a true comprehension
of
God and
all
the universe,
the
laws of
God
commanded
n^Vn,
in
the
Torah.
Luzzatto's conclusions
265
(>7
f.
intellectuality
is
or
practical
observance
of
the
law
(,'amal)
of
higher
writers,
controversy also
among Arabic
Berlin
1907,
on which
his
see
edition
of
Pseudo-Baljya's
Kitab
ma'ant
p.
al-nafs,
58.
particularly,
^^
Comp.
VI,
2,
beginning.
^^
PALQUE:RA's ''treatise of
race.
the dream"
MALTER
461
To
keep
it
from
have recourse
soul, the
are
dog that
assists the
hunter in pursuing
the game."
It is the task
two lower
from
is
media
via, the
among
traits in
human
as
nature that go to
self-control,
make up
modesty,
and abstemiousness.
benefit
Whoever
perfection.
by instruction and
and
is
on the road to
is
intellectual
He,
however,
to
that
wanting
degree
in
character,
intellectual
can
never
attain
It
is
the
highest
to
of
perfection.
intellect
possible
to
correct
faults
his
of
the are
by
but
proving
extremely
one.
any
hard
one
to
that
ideas
wrong,
into
turn
bad
character
good
To
and
self-restraint.
is
boundless
liv-
aeavrdv
is,
therefore, an extremely
Men
classes,
The majority
of
men
come from
the lowest or
appetitive soul.
comparison
is
used by 6azzali,
,
plV
'3TK0
Berlin
67,
bottom;
p.
Ibn
ib.,
Aknin,
1D10
"ICD
edited
by
Bacher,
191 o,
108;
176,
75.
p.
See
my
160, n.
15.
'''
10.
462
and
this
manifests
itself
in a
minority follow
and
man-
man's duty to control through his intellect the two lower forces and to keep to the middle course.
Palquera gives a few rules on the manner of observing the
golden mean.
ties
all
good
quali-
ially in
Part
line
Chapter
"inia
I.
On
Truth.
Palquera draws a
between moral
(
truth,
action
lectual,
D^nDtJ'
n^i^nn
n^^), and
speculative, or intel-
truth
(-IVV3
'
n^i^nn
nns
has
),
This chapter
little
devoted to the
moral aspect of
truth.
He
to say
on the subject,
because truthfulness, as one of the moral qualities constituting character, has been discussed in the preceding chapter.
Here he
verses,
gives
little
more than
a collection of Scrip-
tural
Talmudic passages,
dicta
of
Aristotle
and
he
others on truth.
He
whom
yilM
is
'the
losopher'
ties,
''Uprightness
the noblest of
moral quali-
evening stars.""
Some
in
See
below,
note
87.
M ALTER
real
463
God's
"Hokmah"
Hfe;
1-8).
Love
no
men.
for
truth
for
is
man's
truth the
who
wicked
have
real
regard
can
hardly
calls
be
the
considered
Therefore,
iSb).
Talmud
is
dead
while
all
(Berakot
Lying
and
the
root
of
all
evils,
righteousness
honesty
are
the
life-spring
of
existence.
''The liar
is
pre-
is
the arro-
gant.""
1
Chapter IL On Speculative (or Intellectual) Truth. The highest truth in an intellectual sense is to
be compared to the
Just as
all
summum bonum
men
truth, as
hinted
assistance.
first
Two ways
The
in
the species
among
other creatures,"
reward and punishment, and other noble teachings expressed or hinted at in the Bible and elaborated in the teachings of the rabbis.
^'
See
below,
note
114.
in
2*
note
117.
'
*"
Following Maimonides,
Guide,
III,
17,
i8;
see
Munk
ad locum,
131,
n.
I.
464
sion
in
is
only an
of
the
philosophers
principles"
in
"first
(niJIK^Si
ni^Dno
apxai).
The
it
truth
to
contained
these
principles
proceeds,
according
emanlatter
all
knowledge.
The
Eighteen
(nyn
Benedictions
pin
"Thou
Whatever
grantest
is
man wisdom"
ninb
nns).'*
principles
the
Torah or of
acceptable truth.
On
Talmud (Erubin
53a),
soil
in
works of
We, however,
in the diaspora,
it
with minds
necessary to
methods of demonstration
tradition."
is
When
a
(
man
dies,
he
philosophy
nn2n2 n^D^D,
Wherever
the
28
This matter will be taken up for detailed discussion, see above, note
,
lo.
Leipzig 1864,
n:
D'3''V01
OnpH MHiH
"imn Syi
ib.,
12:
HO [Sycn] Sk
Guide,
I,
71.
MALTER
men
465
all
the pious
in Israel
many
they
Palquera
science
then
physics,
and metaorder-
for
study in the
He
Of
who
I,
34).
them
also the
works of
his
com-
This
all his
predecessors
is
which the
latter
has placed the Stagirite only one degree below the prophets,
my humble
opinion,"
in
our days,
He
for
it
sight
of
3,
the
ir).
Torah,
comes
before
philosophy
(Abot,
somewhat lengthy discussion that follows, Palquera tries to show that the final aim of all thinking is the cognition of Him who is the source of all truth and
In a
the
cause of
in
all
existence.
In
fact,
some philosophers
assert that,
truth,
God
" See
below,
note
141.
466
review
is
quoted to the
truth because
is
aim
is
to reach
It
God
is
the cause of
for
truth,
the
we cannot attain truth if we do not know God, effects are known only through their causes/" now
gives the
sum and
sub-
of perfect
harmony
of
requirement
justice;
and
loving-kindness
and
world
exists,"*
"Mercy and
truth are
met together,
earth.
And
As
righteousness looketh
"peace" evidently
in the sense
When
character and
work
in
The above
in the
present treatise.
For
details
^^
lo.
an
allusion
to
c.
chapters
i,
1-2.
The whole
p.
is
philosophic
458.
PAI^QUERA's ''TRKATISI^ of
the relation of the
the dream"
MAI^TER
467
work
to other
the reader
is
a habit of Pal-
quera's, observable in
discourses
the authors.
he quotes
As he himself remarks in one of his works," only men of the highest rank by their names;
quoted by some general epithet. In no case
minor
lights are
It
respective
Some
have had
to content
original source.
works
my
disposal.
and midrashic
Talmud
are
The proper
The
Plato,
celebrities
quoted
in
this
treatise
by name are
Aristotle,
is
Galen,
Isaac
Israeli,
and Maimonides.
Aristotle
Hip474).
t^^Ni
(p.
*'the greatest
A
to
what was
the sixth
number
in
characters,
dating
from various
Our
treatise
"
niSj;Qn 1CD,
p.
or
n.
"Book of
42.
the
Degrees,"
Berlin
1894,
p.
12;
comp.
JQR., 1910,
173,
468
who
described the In
all
however,
is
is is
missing,
indicated
and
it
The gap
by a blank
line.
The
copyist,
it
of Hebrew.
considerable
to
his ignorance.
These
on the
respective passages.
The
treatise
is
idd
nniDM (''Book on
p.
The
13,
to p. 13, line
does not
fit
Some doubts
to this
this
may
be entertained as to whether
was appended
treatise
discourses,'" both
anony-
be ascribed to Palquera.
it
dently considered
think, rightly so.
Israeli's
There
a lengthy passage
from one of
works embodied
it
This makes
by Palquera.
There
is,
Israeli's
which
is
lost,
was translated
Hebrew before
the year
1230 by
'^
of Barcelona.
comparison
Both
written
in
the
style
of
the
later
extracts
'3
from
such,
19.
PAI^QUERA'S "TRE:ATISE of
the dream"
MAI^TER
469
makes
it
is
an independent translation
The
extract
it,
will be
functions of the
human
soul.
He may
left
The two
shown
in the notes.
The
writings on philosophy,
is
worthy of publication
in the
form given
treatise.
to
it
by Palquera, as an appendix to
his ethical
it
is
hoped that
it
will
press
my
me
America
in
New
York,
in
now
it
is,
for
my
470
nn:ivX [63^]
nn^pS'S
niD
di!?:^
nm
mjix m^x
hhik^ idi^i ^'t
pDvnj r^pnai
m:xn
nj<,T
innD
n^nt?^ Dii^nn
(34
D^Dn
"-d
rann^
tj^.^xn
^o ir:!;
n^nyi5
iJitj'!'
D^pn^!?
niv::
nevn ni^n
njc^
nitDi
xnn
Di'^yn
^^n
dhi ^id
n^xn^i'
i:i^fc<
iniD nn hd
(35
110x3 ku!'
i^ncti^i
yi
[r-
HDin
imo
no
^o
non?oti^
(37
nsijnn
nm
HDiom din
"'jni'
D^pnon
"'D
nnmn Dm
noNi
nniT'ti' r?i
li'
ht
n^nrm
nnno vn^^
ijy
i^ vc
iv:
I^dd
HQ^ nnv
l?yi
.Dimo
t?!'^
PT^n D^nnon:^
Dnimn
onxn
15
nnr nniD
im
px
^n (39
noixn iDi<
iJit^i'n i:nni'
31,
20;
142.
16.
13,
3-
The passage
however,
it
seems
is
to
be
direct
to
quotation
from
isb,
some author;
Midrash
only
an
allusion
'Arakin
Palquera giving
own words,
trpSO
,
In Palquera's
the
any source.
The sentence
3^.
nnj," nr33
VD riNmn
is
Baba Mez.
PAI^QUERA's "treatise of
D^jK^oi
the dream"
n^:^2
MALTER
mv
pa
47I
D^n^Do Dnni
[r.
i:itrn]
iDt^^t^'
(40
i^bti^
nno:
t^n n^:!:
iS^
mn
5
Dynn
^d
(41
icixn-
im
nn^j nni
n^n
Vi<^ [64^]
Jjy
nn^^^m
t^'Q.:^'
Dnm
^^ti^ '':?oi
.D^^nvj
nmni'tj^
^n^'n
Dii'^n
n^^i^in
nnytj^
])^i<'in
lytj^n
"TipSn
.tj'cjn
n)b^2
'Jtj'n'i
10
(42
D^:3impn'
b^n
pn^f
.fl^:in
nrtr'a ;r^N-in
n:^2:D^
!?n
n>-.:'n
n^i^^ntj^
1DD
^n^nn m!?
t3
ti^cjni
DiKn
5^1:
b'^j^on
^vsn oipn
nrj^^
Dn
inyi'
nrcon
nsno
bv
.noi'iy S'X
n^^^ iny^i
Dnitrsjn
^B.:n
[t^-
(44
lb r^^n:^ ica
1^
non
D21:
D^tj^Dtj^
iipnn
ny^ri
D^cy ^y
n^tj^i^xn
(45 ID-ID
dins dh n:m
n^i
ti^^uDD
npnn
i'tj^inr^i
prm xnn
niy^oi
i2-;"i
n^m:^'
npn ^JCD
ijSNDn
tipnn
"'UiD
i'lntj^^
i'^Dt^'D^
i^nx
vi^no
.ik^e:
20
niNJi
niyin
nncn
defective,
^3
yn^
40)
Here
the manuscript
is
see above
p.
,
468;
/.
CpSQ
c.
....21U
'3
':C2
2'n3 pK HdS
'i;
col.
o^qS d'Q
|'2
SnacHM
above,
:'in
i,
comp.
b,
Venice
1523,
fol.
note
is
10.'
43)
The
reading
doubtful,
134:
birt
23*1i3
is
the
P|i:in)
nearest
emendation
the
(comp.
parallel
Gazzali,
to
plS ':TKQ,
.
and
is
proper
n^VO.
44) Babli
45) Comp.
Shal)b.
152b.
below,
note
59.
472
nNJpni
npicij
^'^ ^^im
D^nct^'
nn!?
i'nn:!
nnvn nonn
ti'sjn pT^nSj
y^^p)
nnn
xintj^
im
y^r
irjiy
ini'm
nao
lom
^y
Pi^:rT
.n^yDl?
i^tjsj^
id:)
itrcji'i
dikh
^ii:!?
!'itr:Dn^i
Dii'ti^
vninD
niDCJ^i?
nrnn
iniDtJ^D
Dit^i'
^i:n
int<
I'D
[65a]
^d
bv
nioi'tj^n
n:iDnrD
^x IK
(46
Dnmn
1J1V
nui nivom
d-i!?
.n^on
^dkdd nnnn^
n^jtni
rnn
Dnxn
^d bv^ri
tj^^
m^
ini<
nni^fp niny
y'T
nvni
mnyn
lO
top'
i<b
HDK
na^i
D1K n^n
IK t^n
fc<^iD
(48 niD^ti'n
Tn
D^-'pi'
IX
Dnm
'Jtj'D
nn!' xi'X
^3
^oT\^r\b ^ii
Dn.
[65^]
^n nvpDi vni
yntn
d^^^d
^i^n
b?r]b
TW'^ Vi<^
K^nicn. ^D
.i:-iKnti^
n^i?
^5
DDi^QDvnixnnn ni^Dtrm
'^vr]^
bv x^vin^
bv^ri[r-
^^'ip
x^PJ
'^^^S'
mo
p
i^yi
in^K ptnn
mnnnm
u nnti^nDn^
xi'tJ'
(49^1 ^^^n^n
S'Do
nxnt^']
KiiM
Dm
Dn nnin^
yi
im
n^^om)
b"^
iidn
1910. P-
160, n. 25.
Sanhedrin
,
107a;
/.
comp.
Yerushalmi Ketub.
V,
8;
Palquera's
nasn
n>CK*i
14
f-;
Cazzaii,
c, 201.
the Aristotelian doctrine that the sense
48)
The author
is
alludes here to
all
of touch
the lowest of
Yebam.
'1
4 and
6:
SinDH
lOD HoSl
UD
min
10K
irnp Knpa
Kin
mnyn
d'hSk
]q ciid
c^'x
intr
'3
'o
mny
niriD
ptr.
in
trnp
'nyT
passage
n:n
it
ntr^sS
to
nnoix
rro^ic
Palquera
fact
it
misinterprets
is
the
taking
to
8,
enjoin
celibacy,
while
in
only
general
exhortation
holiness
refers
to
and chastity
the
sexual
intercourse.
Maimonides,
it
Guide,
III,
as an
suggestion
p.
argument for celibacy; comp. Munk, ad locum. Steinthat Palquera remained single (see my article in
JQR., 1910,
157)
gains hereby
much
in probability.
M ALTER
n>!>
473
v:v im
^d (51
noxi
D^von
noDnm imnn
(52
i^^T
>j^jyn
tDi
nntj^non
>d
yn^i
in
(x^n)
y:D D ':n
nox
nni'
no:ii5
imx y:nn
nmnno
5
.
K^^t:2::i
'i
dnj
i'H
^j^nd
n^2
i<^n
(53 "inN:'tJ'
r^icno Kin
.yi'D
^D
^D
b:^j2n
"ioi><"i
nton
S^n
(54
rv2^
.loD
D^prn
nnr
n Dm Dnnnn
b:^
^'2
ni^i^DD Nin
nini'ii
DHD
nn^iJtJ'
D^nn
D^i^^Nnn
xin ddiidd
nm
i:!5
iDj^j
nn^Dm
?n:in
ininn i'^Nnn
niSjc^m
-(se
nm
d:
i:!?
iidnj
nt
(55
myin
10
^3
D^i'!'^:
nnioi
hid m
Dn^!?y
bv
lym
^n^n
tj^jiy
^^ti^
nyn^
Jjy
i'^DJ
t^jyn nrni
.in int^ni'
^ci'
iniv t^
iai:
mDy"*:^ nvi^t^'
n^mnn m o m^nnn
/1N-13
nofc< .(57
mt^nnn' n:njnD
2ot>;
D^i^i^n
mvpn
/.
50)
Aboda Zarah
376. 526.
Maimonides,
c.
Ez.
4,
14
is
Sukkah
Maimonides, Guide,
III,
49
(Munk,
415),
gives
the
54)
Comp.
nO^n
15
87.
Guide,
III,
33
(Munk,
262,
2).
Most of
on
the
following
rules
to
are
taken
from
Maimonides'
son
of
famous
Sultan
Hygienics,
addressed
Al-]\Ia]ik
Al-'Afdal,
Saladin.
contemporary of Palquera,
III,
9-31.
1244,
and
first
published
in
Kcrein
Chcmed,
Ibn
'Abi
In
his
it
enumeration
of
Maimonides'
iLst-A)' jrV
medical
works
'Ufaibi'a
quotes
under the
of
the
title
Ju (3 iRcsif^icn
sanitatis
the
Hygienics).
Some
manuscripts
of
tiie
Hebrew
)
translation
bear
corresponding
title:
mxnsn
in
njnjnfa
*1?3Sf3
"lED
Steinschneider,
Ibn
the
original
one.
From
474
m^ctJ' ipy
nnnn
(59
nnnyni ^Dt<Dnn
n^oi
Dnxn
:i'n:r]
i^
D^nonn
iD^^i'
na niD
.m^nnn
iti^s::
D^j^i^HD
^iSDDH' iDDnni'
di ^jhd
nn^^
xvnn
xi?
xim Dun
iiytj^
pfc<o
fc^i'jr
idik ^<b
i'^ix
xi'i
nim niDyn
nroD v^v
S'^n
n^
^3
nnix yrci
np^D
ntDi
IK i'DKDD n>n.^
[^- P:nji]
^li^on
^jnt:
yn^
^3
.ind
ip^n:!
nnD
[67^]
^o
nii'^3fe<
nyjiD
nb^'Di^
^'
ncit^n pnvi
p'^m ijDynj
^^ nto
S^y
nm
no^Dno
tj'^ty
ri^t^
m^n^
xi'tj'
iiyn
nT
the
"-D
nit^nriD
before
dvpd
us
it
tj^c^n
passage
would
appear
the
Arabic
original
used
by
msnan
for
Palquera (comp. below, notes 58 and 59) bore the same n;n:nf3 are not to be taken simply as a
hygienics
as
a
title;
general
p.
expression
1.
we
direct
is
on
476,
147-, but
to
rather
Maimonides'
in
work.
Other parallels
the
following
passages
found
Maimonides'
Diyn
m37n,
3-5i
and
TinM
*10N0, pp.
to
n.
36-38.
58) Refers
Obers.,
10),
p.
Hippocrates;
35.
comp.
is
above
p.
467;
Steinschneider,
Hehr.
(p.
658,
The passage
which
];2^t^
mentioned
in
the
Hebrew
translation
follows:
of
Moses
Ibn
Tibbon,
entirely
different,
running
as
]d
lotrnn
mxnan monn
^3
taipiEX idno...;
p.
11:
n^inn
niKnnn
monn
a-ipicK
"lowo ijS
mp
12di
nyU'n
59) D
]0
DlXn ^Tun
loa
17
n^Sy
31D*i'
"irx
incna
:2f3
j^na^ty
lovy
iniyc''
]n
mx
hd
mtrnn
Nim Si2dS
ny^jn
no
bS
nSy
:'3y;
1DU3
~n^
in
nSi
n'?nni
134,
niDyn
136.
xStr
inana nynn
The
lines
translations,
60) Judah
Ibn
Tibbon
in
his
Testament
(]13n
]3K
mi.T
'T
nKIH,
MALTER
ni^nn
475
nnn] i^nns
(^^V)
i^DNon
^)vm nv^
ini<b
i^Dnn
m
d:.!
;5p;v.nni>
n^p
d:i
S^dj^d
S^y
i^^ynni^
bp
pi !>3xo
'^nn
ism
Nintj'
ncn
li'tj'
nDoiovi<ntj^'"' xin
nn
niDipoi'i
n^'-n^^
Difc^n
nn
!>:Dr
'So
^^Sji
nnv^
nn^
br
[67^]
mijiiiD
D"':injDni
ynDno-
j^ini
pr^n
n
;d
t^"'
kS'k^
no
ii5
i^^yrtJ^
nno npcn
D"yxi
^3
noj^
!?y
D^nibn D^:'iTDno
inijir
10
irjnn
isi:n
i^^Dyn^ti^
ni3d
nrn
i^^d
inyn!?
^dv
niji^
DTD-'
mixn
nma^
i^!?
D^yin D^jiron'
ninij
D^jiii'Dn n^jiTon ^3
i:}ix'i
.(ei
nin-'Dni
mx^^no niyi
D^i:t^
i'D^yo ):^^\i^
nn ny
i'2^<^t^^
S^^iyDn
niynni h^yn
nvn ppnD
no nvoi
^5
nni<n t^ono
^^x^tr
(62
ipnnntj^n
D^niyn ro
loxj i^minm
D>NDnnD
Dnni
Dni'n
tj'-'i
.inr
*':tj^
.D^t^^S'^
i<bi<
nnym npnn
i^Ds^on
r,v:i^
i^nx^
k!?
Dnfc<n
^dn^cj'
noNK'
edited
by Steinschneider, Berlin
1852),
p.
10,
admonishes
his
son:
pnim
quotes
it
niS'3K J^30nB>
of
the
nS3K h^Hn
SnI
pnnn
it
2i;*n
p.
to
This
fit
may
be the source
the
text.
He
to
same
in
tt^piO,
6a,
introducing
by
DSnn
"lf3K1,
and adds
the
following epigram:
xin
*itrs
nns S^sn
SSip'
vyoa C'K
The same
is
p.
11)
in the
p.
name
Maimonides' Epistle,
16,
12.
30.
Ex.
476
nv
:n
n!'1
nnnn
tncH'
nv nbn
S^dk^
x!'^'
iwt nn!>
itrnn pT^nn
nnr in
bv
iJDyn^ nI^^^
ri^J
Dn^n pT^n
^3
[r. nt:Ki]
nxicnn
Ki'K
in
iriintj'!'
n^n
p>m
k^i^3
)n)r\^b
in.
nx"!
(^^'^)
pi
nr
ij:DTn
i:n:6j^
icd
Sjisyn
ny
!?d3
n^
ybv
^3
nSj^^xn pidd
n!5
(g4
x!?
inx [686]
n^nm
nnxi'
^^yn:
v^iv)
^m
nron
^intj'
ijy
^:o
i'lDyn
pn
ij^Dyn
.y-in
D-np
pn tiko
10
mien
(5iV)
imntj'!'
nxn pn
Sjy
I3 yddi
nron
^nan. niivp!'
tDyD*"
tti'
tiTDH
imntj^!?
^nintj'
^di
d^h^ddkh ini'm
N^-i^m
""di
ini^K^
ij^yiD Nini
^nntj'''
nnt^''
u^o
pin
nTitri
Jirn
o^yo^
,(65 ^i<
tr^n
iniDtJ^
ni,o i^^yio
nm
ctoi'n
D-i-pljiDn
!5Dynni5
DnnoDn
D^i?3XDn
nb^'D^
idiS'3
DHD
ni'iin
D^Ni'nii
nnm
id3i
tj'^tj'
tar Dn!>
20
63) Maimonides'
64) lb.,
p.
Epistle,
30.
28; comp.
/.
trpnn, is&-
6s) Maimonides,
n'i'?3
c, in the
name
of Galen:
K*?!...
12D0
ipn
np'tr n"i
px
'3 Dia'^^xJ
iok
"las...
mo
nnS pTO
H^T^
66) This
Diaetetics
passage
of
is
probably
taken
in
from
Israeli's
Arabic
work
in
on
parts
Latin
not
at
(Basle
1570)
and
Hebrew
Stein.
translations
(unpublished)
which
p.
are
my
text
disposal;
comp.
Schneider,
difficulties
Arab.
Liter.,
40,
No.
of
3. The
before
us offers some
of
the
first
due
to
incorrectness
copyists.
The construction
sentence
sense.
is
TiyQC
his
']2
D'toSpl
used
g.
by
Palquera
,
also
in
other
works
for niFlS
is
=
the
humores; comp.
CCjn
c.
2;
Vp2D,
13a,
14-16
Aramaic
spelling
for
Dlfl'D (^[520,
15^) ="obstruction."
171:^3^^
n^S'Dnn
ijx
nnn
niton
^3x^
it>^N
K^tr
^i<:i'i
imn
Dn^i'K
dkisid
vS^k
mnnn
tj'^
nyt^'m
mpim
tj'^^
[
D^DVD r\bv)n nn
[r.
D^ny
?]
C]^:iD
isin
r.
-.o!?]
tj'^K^
^^b
nm
Dir^J^
i<^p:r[
1DK1
.lijinDn
^d^i d^d:i
b)r]^n
Ti-'Kn
^mp
^Ji<i
nnnn
'didd
i^x
n^mi<
irjy
nax^v ^myn
n^ni
lo
Kin
(67
ntrxin
id3
niJp:
tj'cjn n)r2b:^
.irsjn d
i'7tr::
'itrn "ivtrn
mDonn
m,D^i
Dixn nrynD
ino'
tJ^M
intj^
nnnnD
^^)
n^nnn mo^S>m
\r[\y
niJitrxm
nimipnn
'D
nvynton
.^:nnm
^5
IHD niniDH
n"n
(es
nn^v^
i'D
Dnrjixn
ipi^^i
n"iD
i^np^
!5K^
tJ^^t^
1DD ^3
nmn
nvq.: pi
mx
^:nn nixvo:
niyim
i^b^ DHDi
'D
Dion idd
inn nii<
[7o]
b^io^
miMon
iDion i'npo
ni<i
DHDi
nnn
'^)P2 (m ini^np^
Dn3
6J^^
DnK
^jn ""j^jy
p mpyni
pnon
nyexn d^js
DiK^n inii^np^
my:;
D
nnn
20
nxn
i'^on
ninno pnn
mii'np^ts'
ni^
u^
ioJ
vi'yi
^cj'ipn
pn^
my mitom
d^jd
i<b^
m Dnoi
nx
(72
ion
ri'yi
nisnn nnn
tj'innn
idn:
see
above, note
10.
manuscript here
a
follow
the
words
n'3B
copyist
D1B*3
with
dots
sign of cancellation.
The
made
the mistake
homoioteleuton,
it.
but
noticed
the
omission before
he proceeded
and
70) Prov.,
17,
13.
10.
71) lb.,
72) lb.,
Ethics,
153.
10,
27,
22;
comp.
CpaO
8a,
bottom;
mSvOH
40;
and
(liazzali.
478
n^vr\
I:i
i<b
'
nnmon
nn^y^
vbv^ iicn
i^>2]
n!?
^S>j/n
";
n^toa!'
minyni
[70^]
nnny^tr
^
(73
^i'l
[r.
>it<
D^n:y
ab^
IK
DJ^t
muyn
nn ^^y^n G^ci^n
D>n:y inn
^yc^ti^
nmb
^^
IN
m^v^ni
.Dy^D tnn:r ik
tj^C'jn
>3 nr
ivoii
nrnn
nii'snon xSn
S^ipH:
mi?iy2
iNi^ti^iDi
nnc^ nprnn
Di^na
"i'n
lynt^^-'tj'D
mx
nm
n^i
^jio^yoK^^
Pint?'!'
ivi^
k'dj!'.
K^t^'
"iti^CN
D'-nyci'V D,:'i^n
^d
ipn^^ p^5^D
n.r
m^v^n
Dnoix
nn^v^nn
tJ'^
i'yi
ii>3v
nNi:tj^
no Dn^xii niniDn
nm mmDH
D
k^cji
nnyn^
xS'tj^
iDi<
id
^yi
Piipm
bv^^:i
DHDi .nimo
Sj^x
nri^tj'
tj^sjn
nii'iyD d^>3
Dntj'inn^VM^
^d
kI?
nn^v^nn
im mmon myn^
nn^v^n
I'D
[71a]
^d
ionb^
DnpDH
!5y
iNtr Dy nnivinimDi'
onoiN
t^n
.mn
15
n^yD nn:ni
niniDii
.prm
nv^
:n:ynni
npitj^nm
^d
incm oyDno
Dnnan
^lon
nl^inj
diniI
i'^nD^tr^
Dii<n
i5DNo!5
nixnnn n^^n
nn^rn p.niNnDnD
yirni ^):n ^^n
Din
mn
n^on
iS'n
^:]
(74
m^n^
.Tn
yijnn
nniD
m^nD!?
^ dn
mniDn
ni?
ny"':D'i
iT-n
N-i?
in
[
t^'ont^'D
i*-
20
ny^-inDD
nn^
^^^i<
(75
nyi:nn']
73) 74)
75)
lo.
Comp.
6azzali,
is
Ethics,
66,
120
ff.
The
passage
somewhat
obscure,
'D
,
but
46,
becomes
clear
through
'13*1D is
m7j,*?3n
p.
where n>13nn
fol-
lowed by mj;VDnf3
nxVI.
the
The
words
nynnn
in
nm
to
movement
extremes.
to
away
TTie
from
point
the
media
via
the
direction
two
is
that
Palquera
soul
wishes
task
so
bring
it
out
to
here
show
the
that
rational
whose
can
do
a
is
check
the
the
aid
passions of
of
the
appetitive
soul
only
through
is
intermediate
or
spirited
soul,
theory
which
taken
from
1882,
<!:azzali
Plato;
comp.
top.
XXXVII,
in
Edwin Wallace, Aristotle's Psychology, Cambridge The same thought is very frequently expressed by
pp.
61,
his
is
Ethics,
67,
dog
is
also
in
m7yon,
pai.que:ra's
"treatise of the
p
^i?
103
(-y^'^)
i^Dn
Prnnnti'
y^^DD^
nnnnn
iivf)
^^r
kS^b^d
nixnon
bv
nnv nyn
hd
n^JDy^n
nnmDn
(76
it
y^TiDn
novntj^
mtsv^tj'
'nS'nin^:]n
'3
vyiin^tj'
it^^2i<K
i^^n njKJ^Q n
n^K^n
^3
nn n
i^D
T^^vi'
Kin
nyunn
n)v^ n^n:ni
^b^n n^n^m
553
(77
noi'DK idk
is ^yi
.nibpn
lj^ejh
i2vn^n
^-^^no
)b
ntJ^SK
DiK
irj<
ynton irx
nnx
niyifoN
nnnyiK^D
46;
37;
niprn
nrnnnn
nitj^sj
n^n^n n:^^nn dn
comp. also
Horovitz,
ib.,
36,
pp
to
dSiJ?, ed.
Horovitz,
p.
Dz>
Psychologic
n.
den
jiid.
Religionsphilosophen
des
etc.,
ivlitte I alters,
III,
p.
177,
is
91,
where
reference
Schmiedl,
Studien
Wien
1869,
145,
missing.
p.
145: D'*inn
mn^n
Sy
|n'
ntrx
Nin
niann n^
'^ax
(comp.
Guttmann,
Die Religionsphilosophie des Abraham Ibn Daud, Goettingen 1879, p. 219, n. i), and Abr. Ibn Ezra on Eccles. 7. 3: niTV2 CEJn h\' nrStTin 12:!nnC "IHSI
nnn
nsjntj'
ny
nmx
is
nn^'ntr
noonn
poynnS
I,
nntr:n
13,
p.
nons
1.
nnn.
29
ff.
Somewhat
76)
similar
1102b,
The phrase
nixnon
above,
p.
is
combination
of
Platonic
and
Aristotelian
terminology;
see
note
46,
10.
77) In the
fuller
mSyon
"ISD,
i:<
bottom,
this
quotation
from Plato
is
'^^l
yiratrS ntrpi
mon
nianon
^sm
n>nn dk
'3
n^'Ex
ms
Sd v^t:^
mxno
seem
to
itrsK 'N
.
nianon
K'Ejjn Sip'?
niyaitr
d3k
mj,'!fOXn
into
II.
'nn.
The phrase
ISkS
ninbr21
ncp,
suggests
Abot,
V,
1109a
/lajielv
11.
24-26: (ho
KCil
q)yov
tori airovcSaiov
TzavTog
in
tpyov,
omv kvk/ov
4,
to utaov ov
the
"123
aXXa
el66Tog.
"Eight
Chapters,"
quotes
same
the
name
]2^r2^
of
the
philosophers: '3
nr3
D'DIDlS'CnC
pno
nvS^irn mSyoSi
95:
nnnn
mSyoS
h*;
6azzaii,
Ethics,
mcN
49d.
m'f2vntr;m; comp.
mcil
Venice 1547.
fol.
480
:^v itrrn
nnon
yivo
in^S'yi
:^^i^
ntj'sx >n
nimo!'
ry
DHo
HMtj^
>?3i
DnSj^n yan
Dnpin rn
D^5iDiS>''m
TiDyni HKii
imn nn
k!?
nnps
miy
tj^^^nriD
1DD")
tJ^s:^
inti^
nxjn. nxi^
t^
i<b
yn^n niiy
njn
i^S^v ^d
mmon
.nnon
iltdj
i^bv
^^:n yivn
iod
i'DK'n
fii:in
Dnnxn- yiVDtr
ntj'v
10
trinn niit^n
mn^nc
tj'in
pyn nxnn
idiki
nsnn
78)
Ethics,
tion,
p.
tj^itj^nn
^d (79 noifc<n
On
I,
this
discussion
text,
of
the
modesty comp,
1901,
p.
Ibn
Gabirol's
3,
Arabic
ed.
/.
Wise,
c,
New York
23,
English transla-
63
f.,
and 6azzali,
107.
79) This has reference to Aristotle's Ethics, III, Kal 66^eiev av SiKaiuq eTroveidiorog elvai,
a?il'
7)
13 p.
1118&,
ff.
11,
2-4;
on ovx
^(f)a-,
48.
The
count of
its
"a disgrace
to
humanity"
40
was
first
(Munk,
since
3;
p.
312),
III,
cc.
8,
49
(i\Iunk,
pp.
53,
416),
all
and has
become
in
a
his
canon
with
mediaeval
Jewish
authors
p.
of
descriptions.
Kaufmann
collection
1884,
188
flf.,
gives a whole
this
of
passages
others
who
accepted
view
and
this
likewise
collection
quotes
who opposed
in
To
anonymous author of
the
spurious
DnriD
1859,
II,
nSjo
35),
nT^3;j
mon,
the
p.
43
Leipzig
as
also
Karaites
Elijah
miH,
Cat,
ga,
Odessa
1871,
131.
fol.
196b,
and
Kaleb
Afendopolo,
see
Ley den,
Isaac
Abrabanel,
nyiB"
yOCO
Amsterdam
n3n2,
"1BD
Ferrara 1552,
fol.
320,
may
Comp.
also
Ibn Aknin,
304, where,
Guide seems
century.
to
b.
Joseph
be
b.
Shemtob of the
the
fifteenth
Among
opponents
is
to
included
Kabbalist
i523t
Abraham Sab'a
fol.
who
in his
IIDn
inv, Venice
So,
col.
2,
KSQJ Hi DKT
MASTER
m^
""D
481
DnriDDK^
Dnmn
nxtj'n
[72^]
dj^it:)
ontj^as^
5"i;Ki
imx Dnn
oi^t^
irxtj^ "j;n
inr
itj^c^D
mtj^n
(si
^n^ ion:)
id i'yi
p)^nn^ 10D
K'pnNtj^
hdi nct^
DDnn
nm
D^y:
nm
10
iiilJiyD
ntnntj^
nm
D^i'yC'
p^jtj^rr
Of
III,
the
5,
same opinion
beginning.
is
in his
naiQX
'S'^C,
higher
opinion
of
sense
1896,
of
II,
touch.
Ibn
it
Gabirol,
into
for
instance,
Jlpfl
brings
B'ln
;
relation
with
the
underp.
nCK
c,
mean
33.
comp.
pp.
Horovitz,
68, 69,
Psychologie,
154,
and Wise,
as
/.
In
mSj?On,
Palquera quotes
B'IB'On
C*:!in
Aristotle
directly
saying:
nSlUH
^inCIH
Kin
1CN
The same
No.
l*iy
10,
is
(D'EIDlS^Cn
<:2f3
ODIO)
ed. Loewenthal, p.
kSi
C''2n'tr
'0
VaV2
ICBjS
IC'EJO.
inSiTO iS:?K
nmnc inv
is
k'h icejc
noK2 onnno
in Jo^i.
cun
'oi.
6azzaH's sentence
stadt
found
literally
The Hebrew
edition,
Pressburg 1896,
Duties,
2.
p.
30,
S.
has erroneously
S'^cnS
III,
for
15,
ty annS
and
comp.
I?al?ya,
II,
5;
KUn
pK
36,
1"n
not
c.
81) I do
m'jJ.'Qn
,
know
the
(
to
whom
is
the
In
nearly
same
quoted
the
name
)
of
;
the
"prominent
ancient
of
philosophers"
Ethics.
D':Tf3ipn
C'C1Dl'?'En
nna
comp. chapter 10
6azzali's
482
n^i^
ijnp^
tr.
xh
'n^
D^rn
^::-nn li^inn'
ik^^
lynt^tj^
inv
nr
ma
in^nim
rDi D^:ijynn
nnnn
xi'K
)nb2P']
)n)b2p''
i<b
I5n lynt:^
^d. !?nN
Dnmn
ni^x
nnK> D pi r]^^r2n)
lyn
DniD
82) Ps.
D^ytj^n iit
10
58.
4.
The phrase
I5>lpn
miS imo
is
ticularly
(see below, pp. 489, 490) with reference to the Hagiographa, see his
,
miDH
niin
23,
63,
8s,
112,
135;
1837, pp. 22, 62, 68, 100, i74f. (comp. also 137); Eevi
mrinSo,
Leipzig 1866,
p.
p.
184;
the Karaite
Aaron ben
fol.
Elijah,
D'm
}*;?,
Leipzig 1844,
.
193,
and pj? p,
III,
Gozloff
93a,
1864,
top;
izid;
Simon Duran,
nUK po
mB*"n
40,
,
II,
14a,
bottom.
16c;
49^,
Venice
1547. fol.
njTia
16a; Isaac
cc.
Abrabanel, C'ipT
muy, Amsterdam
I
1739,
first
p.
16,
and
n:OX
in
CH*1
14,
15.
know, was
established by
is
Maimonides, Guide,
the Arabic original
45
also
was intended
than
n.
as
a technical
attributed
Profiat
12,
4,
divine
inspiration
that
2;
the
prophetic
,
books;
13,
comp.
Munk,
ad
locum,
334,
Duran,
TBX HCyO
top,
especially Maimonides,
HDIUTl ms'?!!,
sion
SlJlD
ad locum.
comp.
ib.,
242,
in
37 5>
'n)
D'TI
y^
is
169,
finds
some support
always
s.
C^2in3V D'S'33
Baba Batra
irnH;
i^b.
comp.
e.
is,
g.
ib.,
v.
7nnf3),
There
higher than
the case
with regard
/.
to
the Pentateuch,
c, letter
H"2.
The Gaonic
quoted by Asheri on
precedence before the Prophets, does not refer to the books in general but
to
the
pieces.
In
tractate
Sopherim,
the
XVIII, 3 (misquoted by Asheri, /. c, see Hagiographa are called HCnp '121, and in the
PAI^QUERA's "treatise of
the dream"
MALTER
L:ni!5^n
483
nvN
njp^tj^
D^t^n
i{j^i<
(83
^t<
"l':^5:
DDnnni
[r.
tt^n*:
[73^]
DitD3i
D^yim
^D
-loiii]
'ifc<i
i^nyT"
*^:n
id32
(84 ittXJ
nnDi
ntj'^
lynntj' ^o
x^t^
^'i
ni^ci^tj^n
i^y
m^y^
^3
.31D
n^^rib
^3r x^ ic^j^n
"lt^:J<
d!'
nion
-i^^!?
^n d&<
i-i:ni
nnDcin
nncn.
mynm
vir^
niyiii
i'nx
ti'!::nQ
iix^n
in
ns:"i':3
oniyto
ni'nm .dv
f74a]
i'^i
"'T?:n
b^^nb
nnv^
inyi^ii'
lo
ny )^^:
iipn^i
tj^Tn^tJ^
dinh r^x
t^in
invtj' n:
^3
m^nn
(85
nrS
iidv^
nyn^i
.iptn^ i^^vl^'
nn^m
dhd iDn^tr
ncDnn
in i^':2 tP'ni^tr
^3
""D
nS^n^n
nm
"lt^2:^
D-xn
i5
nnr nrnx
^D
hni^i
i^^'s:
it^'e:!'
inann ^2*^
hn:
[r.iNiva]
ir:>
L-iN^'^
i^n: ^d (86
ncN
i3i
N>ntJ^ nc^o
mnxm
nnxn
ijco nnx
Musaph Prayer
2in3
I,
for
the
New
Year's festival,
as
also
in
the
daily
HCnp
'"12T21
the verses taken from the Hagiographa are always introduced by "Clp
^r2Hh
part
Furth 1891,
;
p.
26:
n-iicrsi nrsx
'sn
'11
Luzzatto,
Kerem Chewed,
nina itrip
Cipn '2n3
c^diqs
nin'2
IKipaC
CH CH
D^s^nani
C2in2ni
cnrsis
i2 cn'Syi
minna
93,
n.
4.
i,
5.
and
the
following
sentences
are
p.
quotations
11510,
H-
from
Aristotle's
beginning;
tiie
comp.
VII,
8,
ii-i5-
I"
ni'^Vrsn
t?p2f2,
69
8a.
f.,
Palquera quotes
The
additional
parts
sentence,
the
comparing
i7).,
bad
habits
with
paralysed
of
n.
body
is
(JkSc,
see
43,
and
Steinsclincider,
I,
417)
also taken
/,
13,
11026,
11.
c, 76
85) See
above,
note
10. in.
20.
484
D-x
b:2
the:
(87
n^nn icni
tj':n
n>
;3
bv'\
irinNo
::j;n^
nnown
::5;nm
ni'etrn
.nnnnn
bv
im
Dit^3
tiin^
Dni?
t^^t^
ntj^in
^:
tj^s^n^
mriD
b::^
tj^Jjtj'n
hS'n^
Qip^n: D^^<
-not^n
nyn."-!
nio^nn
tj'^
^f2
cnni nnn^
Dnm
cni
i<in
D^*^t^'K-l^D
Dm n^mnn nixnn Dn:iD i^^ dhd d^dv!: om nvj^i i3:nni'i ixcnn!' dhj^d
n!2i<n
inxtti
nyn> Dn:n
ni'^o
i'stj'
^c
^mnn
n!5t:ni5
Dixn mnrin
S^n
t^'i^^tj'
im
pi^tr
10
p
i'D
^y
^3
i2vyo
p^n
nioi'tj^i'
pijn
^:c ni^y^
n^:DyDn
niyvoxi noDnn.
dixiI
mniDn
t^a^
myvcxi .Dvyn
[75^]
15
D^ji:ynno
n^i'vnm
k^iis:
(ss
D^'':2i:n.
87)
I
The same
not
quoted
in
mSj;?2n
in
lo,
in
the
name
For
of the
Aristotle.
have
found
the
passage
the
latter's
Works.
following
,
men
,
niSyon
37,
37, 43-
70;
Isaac Israeli's
nmDn
*1BD
57
6azzali, Ethics,
61;
Abraham
24, 25;
nf21
98;
21;
see above,
to
notes
10,
54.
88)
iP
which
is
the
equivalent
the
Aristotelian
is
(
autpfWGviTj.
the Arabic
no adequate expresdSiJ,*
,
in
Hebrew.
The
translators
Ibn
addik
n.
|t:p
ed.
Horo-
38;
165),
of 6azzali
,
{Ethics, 92),
mS5,*0n
28,
45)
use
mjj,'
those
of
Ibn
Daud
nil'riT
in
4) have
mpenDn
of these
and
respectively,
while
,
Hillel
b.
Samuel
uses
of
Italy
.
(thirteenth
century)
CEjn
*Slf3.!iri
42a&,
45&,
mK"30
None
translations
1.
(^(oOpoaivff.
20
f.,
^ -aU
'^-...ft
4 d.M
ciJl
.i>*r^J
'oy^^
-^
\p\j\
^6^
C^-ill
j^^\
CX^^
iL.'^jZ*
4)^^i.i\
"Temperance
is
condition in
the
appetitive
faculty which
keeps the
mean
MALTER
dik ^:n^
485
tonr:^^'
^:
ivyi ni^pni'
n nv
"'^n
in
nnnnxi n^^^nn
xin dn
(so i'i^'2
-inn
i:in-nn3
.:i'2:n.
[75^] n"r
mj<nn
nnini n^Mpn
^n^xn
between
excess,
(90
^c^:i2n
iimn n^x
(
tj^^tj*
^:s:d
.''ru*n
"iyt:*n
licentiousness
aKo7.aaia),
(
which
),
is
the
is
latter's
its
going
into
and
insensibility
avaia^7]aia
which
deficiency.
The
temperate
man
then
is
he
who
acts
in
and manhood."
Ibn Kutaiba
(ninth century),
(jrjj
al-'Ahbar,
ed.
Brockel-
mann, 375
relates:
^ai
(jrj.'.lx^n
4.:^^)
t ^1^2
v-i* Jai^
jU
"Said Almutarraf to
that
is
his
son,
O my
son!
the
good
lies
between two
all
evils,
things
is
their
running."
Comp. Nicom.
al-nafs,
Ethics,
6azzali,
p.
1107^?,
11.
4-8;,
Goldziher,
Kitdb
ma'dni
i8-2o;
imS^n^,
n.
p.
beginning, and
see
my
article
JQR., 1910,
p.
160,
15.
To
f.;
"iDlfS
*1ED,
26
m2X
jJO, 4806;
found verbatim
Cp3f3, 24b,
mSyOH,
47,
and
is
quera from the "P>rethren of Purity"; comp. Dieterici, Die Abhattdlitngcn der
Ichivan
Ef-$afd,
p.
614,
bottom:
i^\\,
^^
jX**
la.'^
'\\
OoVaJiAh--^
portion
in
"t-'q
-4JI
Jy*Vl
was
iv' Vl^r
translated
-T^J'^'
-J^-^J
'T'^^
respective
the
Cp2f3
into
German by M.
Sachs,
Die
Juden
89)
in Spanien, Berlin
1845, p. 345.
See Job
163,
'h,
is
33,
3.
The usage
'a
.
is
peculiar;
see,
Alphab.
164,
90) That
truth
78.
in
1.
p.
462,
and mSyiSn.
II,
35.
Ibn
Aknin,
II,
3,
IDIQ
claims
lED,
that
D"^2'';
msSn,
of
riglit
or
wrong
are
thinking
to
and
opining
in
even
the
when not
category
is
followed
lawful
cable
by any actual
or
sinful
deed,
also
be
included or
actions,
though
no
command
Das
proiiibitiun
appli-
to
such
actions;
comp.
Scheyer,
psychologischc
System
dcs
486
1212
nnSrin
':^^
lyi^^n
nr
pbib
nn-iv^n
nnonD
iw
^"vio D^n^tj^
[r.
'':L'*ni
mn^v^]
i^'trn
(ai ip:;^
ntj'!'
[n]y>nx
nox
nr:tr
.f^tr'N-in
nTDHo pmji noK im:^^ iminn n^yn^ i^j^m i:i^; noN!] PI)!! ioni^ i^)^n ^)ii:iy) pnnn np^'' imo
i!'
(92 n,:K3
(93
nM> piv
[r.
r^i]
rn
(94 ^'t
C95
.p-t^
i<in
ni^tj'
n^n>K^
vi'yci D^3
^3
nvr^b^n prnn
ipan
m,yai
mnn
n:D'i3nD
10
nipmni nnn
nii'iynn
n-cn
i^b)
njioxn
nm
n^i?
n^^tr n!:^^
nnm
.^nO D3n>
(97
ian.i irjNn
noxn
ddhh
15
D-K ^:no
qd^^I,]
Er>i
ncNH
[r.
noiizb
n^
:-in^
D'::vy
n"y
a.
d^t<>3:n'i
nuxn
PP. 103,
M.
p.
1845,
55,
n.
Rosin,
Die
,
Ethik
49,
1.
des
f..
i;
1ED
p.
25
50,
1.
5;
Simon Duran,
12,
7.
nux
p.':,
37a,
48a.
91) Prov.
19.
16,
20.
49a.
Stagirite;
comp. above
called
11.
p.
467.
The passage
occurs
to
which
in
Dr.
Husik
of
the
Gratz
p.
College
my
attention
the
1129^
27-31:
(SiKaioaiwy,
to
kciI
Kal
be a quotation
J.
E-
C.
n.
London
1892,
p.
137,
see
also
A. Ibn
Daud,
noi HiiOK,
loi:
nnon mSyo
to
c'xi
icvm.
slight
96) Baba
97)
the
I
variants.
I
do not know
whom
he
refers
nor have
found a parallel
in
PALQUERA'S
bv^r])
^ni^x
''treatise:
of the dream"
nr-ib
MALTER
fc<^K
487
bv^ in
bv^n
(99
"in
11DND
n:n^
n^vi'Vii
^d
no^nn
Sjn
riDnvc n^xn
1'2i:ii
nmm
(os
n^K
ni^n
(loo
nni< icni
nnoHD
doi
,v'<n
im
m^iycn.
nnono
ne&<ri
no"it<n
nci^
nc^i
/nnx
iJ^Ntj^
Dit^
^^i
i^Dn
niin
n^K nniD
Dmpi
^py
^d
1N.1PJ
hjidj
D^y^^in ^cn
t'NtJ^
^:2o ^d
nt^^<'l
"im
n:n
iptj^n
t^'ti^n
nnnn
(104
(los iokjij'
non ni
(102
d^do
n^^
&?!?
Dn^^nn
onptj^
10
imx
njm
hd
n^n
npii^
hd^sj'i
^ry lyjb
ny d^3td n^c^
nT::^!'
(105 not^T
"infc<
'n xjtr
nnym
[77a]NiPi
hjidk
\':v^v^
.n:int^n
nj:iinn
nti^iytj^
b'"))
iJivn
't^yi iptj'
^nz^
^5
nvyn
in!'iT^
imjn
^d
hdn ly
nntj^ ^o iDsni
itj^a:
^^vo
naxn imoi
li^
n^v^
p^'n
rrai
vdi
p:y
51-
x::^'^
ipti^
pt?'^
mx
^3
(loo
Dn^cixn
ns^i Cios
98) Comp.
99) Prov.
100) lb.,
1
mSj,'an,
8,
8,
I.
7-8.
01)
Source unknown
Berakot
50.
to
I,
42.
102)
186,
Maimonides,
c. ;
see
particularly
Goldziher,
Kitab
ma'ani al-nafs,
Batlayusi,
'^'i'>^,7\
To
27
may be added
IHK I^NI
mSuy,
loi,
6,
and 52:
1CS21
-^:C'
C'tTiSn
mmn
>^'';2'^
inn.
7.
103) Ps.
104) Prov.
18.
6,
19.
12, 14,
22.
25. 28.
7/7.,
26,
109) Palquera
seems
is
to
here.
II,
The passage
14,
it
to
which
Lev.
he
19,
alludes
14.
in
Sifra,
D'CHp
his
c.
referring to
in
by
memory,
brought
connec-
488
Dnmn
(in
Dsnn
'\f2io
'invy2 ^!'^t^O!:n
(no
^d
mon
nn
'd ^^rD
(na
limn
yi
nT3n
t<in
'3
^jnno
Djni
mo inr ^r^om
.i^ysni
(n-jc^jvi?
yn^n
inv in nnn
nmn
"i2iy
2TDo
^jnni 13^3
.n:t<n
bv
D^iyn d (no
^"T
^D
ioi (no
Jj^t^
ixn^
D^pnv
"'t^'iJt^n
>>!?
10
DTX
1031
(nr
^^tj^n
t<!?x
no^n
10D xin
no lyT x^Dntr
Dn:i3
n^i^Ni
msn^
n^y^^n^ k^x
^Kti^tJ'
noxn
iixn^
c^r^yon an
dinhi D^oyo
15
103
^D
M^N
yi>D^
noxn
^3
n;tj'nn 1"idvo
ini
>yti'^
>n^x
nnx
^:io^i
moNn
b.
tion with
Asher
D'lVjn
Sj,*2
on Deuter.
who quotes
for
,
the
same interpretation
I
in
connection with
mentioned,
349.
which
350,
Hdassi, S^tt'X
1
'3.
10)
Deuter.
27,
111)
7,
p.
11270,
1.
28
ff.
112) This
10-20,
short
rendition
of
Aristotle,
Ethics,
I.
c,
p.
1127b,
11.
typ20
15b.
full.
In
is
more
in
113) Job
13,
16;
comp.
I.
b.
c.
in
accordance
eliminating
with
the
8;
the
parallel
passage
59,
adding
HSTI
and
Duties
Sj,'!
word
7h\
which
gives
I,
no
sense.
Comp.
Babya,
y, 4;
\'II,
Honein's Apophthegms,
-ino
I,
5: S\i^^\^
2T3n
DS"J:rjD"lS
CDin
mnx
S3
lenSi
Sa
e]itrnS
b.
nno
'nc.
115) Abot,
1
17;
20.
comp.
16)
Ps.
18,
117)
pp
oSlJ,'
(ed.
Horovitz),
67,
1.
8-10;
^lehren,
p.
fhHosofhic
d' Aviccnuc
13.
M ALTER
b'z
489
^^^
^n T\n^ 't^^i
r^'-in
'n^ip
mQI
minn nyn^
Kin
>:2
N^n
nr:i<^ iip'ii
ipyi t^n^
t^^nti^
n:iti^N-in
i'^^:^^'
mnn
DTK
inn
otj^n mfc<^v:D
nvncxn niynn^ na
D^KV'::n
it^i^'^
^{i^^xn
inn;t^'m "nynnir^
inKv^m
^:^>22\
^^2
(no
HDi
miNii*:.'!
niy-in
ni'^i'
ncnt^'
n2i
ri^yr:
v'r
nvi^ti'
nm
DDnn
c^'^Dnn
r\"v
'n^^ati^
tj^npn
nnn D^-imom
D^K^n:n
10
nrni^K
nniD
tno
>y ^nr:t<n
nnn
nm.'Dn
b^^
iD1
D^iy^ pnv
inpnv
(123
(121
nD^n^i ^ry
b:^
^^\>n
n^nny pnv
[r-
^os'^r: (122
n^x
nnnm
^5
n^n
n>:
ynr* nrtj'cm
(120
nbwb n^npK'
ti^s::
nnyni
[r.
nn"'tj>n
noN
nnti^
D^toEtj^cm D^iy!5
(120
itj^s:
n^nn
nrntDm]
nxnn
K^ti^
xin
on
n2 M:tJ^ nSji
nn^>
(127 nr:j<
nnnn
D^:iK^m [79'^]
n':^
Dnti^
^3K^n
119)
The change
15.
in
the
expression
*i'f22
'"''S^
is
significant;
see
above,
note
note 82.
119, 119,
19,
18.
122) lb.,
142.
10?
123) lb.,
124) lb.,
125) Pes. 126)
repetition
119,
54fl,
144.
Ned. 39^.
is
The
text
1.
in disorder.
to
be an erroneous
of
19,
from
16.
The sense
He who
is
the
8)
Torah
n^'tTfSn)
"restoring
soul"
(Ps.
.will
and
it
what
is
its
"righteous are
10,
and unchangeable"
realise
that
Truth.
127)
21.
490
.DON nnS' ton
inx nyn^
i:]!:
D>^nr:Nn
nnnin
^3i nb)vb
m!5Dt^Ton
onnai nncx
i^y
om.^n cno
d^^d^n,-;
(129
bi<
'rj
Dn^^iN
tr>
d: (130
d-n^
r:in
i'Dtj'n
HD Dnnnno ^np^
{'"n nb2p)
D^i&?
tJ'^N
nmnn
b\i^
nmn
inns:]
^ini ts ^y
nvi Dixb
[nnx]
vl^y
nniD
i:^ni ni!?3t^"i^n
-^^
rmx
:k
[79^]
Dn!?
mntJ' D^:iE^*K-in
->,'21Ni
(132 K^ipn
nnn
Dnmom
Dt^^n
n"y
D^Nn:n^
ibip)
t^'^N
(m
^e'd
10
D^DHDm
^jKEj' fc<in
inn
ipn,^n ^3n
r\''pio
nm5
Dn!5ti>
D>::itDV^
vn x^
d^dh^ mnxt^]
t^y >a
(134
t)no3
D"'jnnt<n ^ax
nixn dddd:!
(135 !?":
mn^i
'n>
128) Eccl.
alludes.
12,
11;
comp.
Talm.
Hag.
3^,
to
129)
Refers
6,
mainly
n.
to
peripatetic
philosophers;
comp.
Steinschneider,
Hebr.
C'bcrs.,
43.
130) 131)
See
above
note
10.
ni7J,r3
p.
66;
49.
6azzali,
Ethics,
153;
Maimonides,
naC'Qn
132)
133)
136.
nOipn,
See
ed.
Hamburger,
note
158^7;
above,
82.
Baba Batra
comp.
Kiisari,
II,
22,
ni1f3,
134) Erubin,
133)
/.
c; comp. Maimonides,
/.
c,
and Guide,
I,
71.
Shabb.
31a; comp.
cpso
326,
top:
n^msH mrsmn
nrss
nyn'tr ':eoi
nScSc minS
D'n;
DnS
54,
,
d>'?icc V't
mn mcSca
is
nosnn
comp.
18.
Maimonides,
Profiat
whence
the
whole
taken;
3,
also
Duran, IBX
nc^a
4;
PALQUERa's
[80a]
by
''treatise:
of the dream"
r]i<v\^
MALTER
nmo
nb
49I
nm
iniD xin:^
Dnnmo
n^i
.n^Dnn b^b^ nx
in niinn
ini'y^
bi<)
n^it^'^
bx ^'t ircsn
nni
m^ixn*: n^xn
.pit in^-'i'p
y:tj'^i
it^
D>riN:n n^pr:^
r^snti'
-t:i:D
ii^irin
^"t
nniD
li^'^
nriDi
nvin
^D::n
t^'^
ncxn fyo
n^Di
ni''pnn
[
D"3^in
npnon
.i:min
Dntj'
no ipn^^n ^oDn
nbyin onn
1DD DHK^
DHD
in
i^y
n^^n
i^tj'nn
^Dti^b
liDVM nvnc^'n
r.
m:3nD]
ni^sna
tj^n
inm
yr!?
r^v)in
ncxn
i^y
^dk^h
nnmo
nincxn
nn^ dho
n^:^^vr2^
.ib:)^
c-xn
lo
D''Ninjn
n"'''nS'Nn
[8o&]
dh^i
.ir^nn
nDD
Dnmn
nriDi
D^j^^yotj^
.Di'Vi^
dhdi
.ynon
nD3
D^>^^^y21
(i38
D"aoin
n^b^nri nni
mn^xn
nt:3n nsrcD
:^tj^ni'
pDynni' niDnn
no^^
^k^ijsh
nio!?K^n n^ijDn
nvnni
15
"Dsn
nsDi
(139 [r-
iN3 ny]
p p
"int^i
by
nvnbxn
inxi nrynt:^
lo^DDnti^
noo
iN^TD
D^i^jyn.
ini"'
nbxn d^^don
d-'dij
nnnm nn^
(sic) it:viN
iphdh
n*n
nn.
[
DnsDH
[r.
n!2Nn bx
nn^ "ipncn^cDn
^d
in^D
>tr-in
ncDi
nsD
nm
b^*: n:s<r:
r.
20
136)
I,
See
my
article J QR.,
4,
1910,
p.
p?2,
2a,
and on Abot
25;
156.
34;
comp.
Ibn
Aknin,
*1D1D
1CD,
116;
Senior Sachs,
139) This
copyist.
is
an
instance
of
the
thoughtlessness
the
or
3"j,*
ignorance
,
of
our
read
the
His
all
original
]2
doubtless
.
had
abbreviation
whicli
he
in
against
sense
Sj,'
He
i:;V1K
times
account.
following.
The
spelling
also
to
be charged
to
his
492
iDVis
nEiDT
'
D"2r:in
nrDi
(140
insDa
nn\i<
i:m r^cn >d "nyi -ivip> 'b nijm Jr. .^.^ -y] Q"cvi^ V2i2n [r. ncDn^] nona nipaon ^3 iroi^ (142 ^nj DDm .nn
y^T
140)
p.
2,
in
his
introduction to 6azzali's
piS
npi
'2TXJ2,
(from Al-Mas'udi?)
V-D1S.
D'mn
'nn
}>y
in
nx
mnc*'?!
::pS
nSoen
I'Strni
is'rfs
I'Dxm
nirsroi
moDn ncsa
n021.
isa
too,
ci^Dim
iS^cra
nnc^
n::
maStyn
as
ni5,nn inia'^rrC*
He,
following note.
D"nonn
in
this
nmC^n
quotation
the
Y2^p,
is
Leipzig
1859,
n,
sSd.
in
The
the
text
]*-^p
of
Palquera
agrees
more correct
than that
^"d
more with
one
39,
quoted
n.
i.
miDH nmO
even harsher
]1tJ'S
107,
where read
yEtT,
the
last
V^sh,
the
present
p.
treatise.
is
mentioned work,
io6,
it
appears
SsK
'M2n
not
intt*
It
shrink back
if,
from
his
master,
whom
he otherwise
so
greatly
admirers,
DDn
I
is
Cazzali.
in
his Mak&fid-'ul-Falasifat, a
work
and
in
physics,
which
have
prepared
for
publication
from a
manuscript
the
Royal
Library of
\^et>
Berlin.
6azzali
begins
"i
his
following remark:
^Ju.Tb ji ".X!^
/^*
to
la."
^Aiol)
5^?- ^-'A.jlc-
lf^\
first,
i^j
but
I
v^ vi^\
to
^*V
and
It
'
'^^
first
'^
customary
of
to
treat
physics
it
preferred
treat
metaphysics,
in in
because
is
more
differ
subject
doubts
the
opinions
metaphysical
passing
deviation
f.,
problems
Cazzali
the
more
censured
widely;"
may
of
be
this
noted
that
was
on
account
abritrary
from
310,
especially
Kaufmann,
(in
T/ico/ogi<7
des BacJija,
of
24,
Two
pages
the
Hebrew
translation
manuscript of the same library, the Arabic original offering here a lacuna):
triatt'n
npim
-invni
PAI^QUKRA's ''treatise O^
the dream"
bv
MALTER
n^snm
nra nvrin
493
pED
r^i<i
.[r. iND
-y]
13
D^ni
nin^Nn
N^ntJ^
yn^tJ^ nts
^n iicd!'
inn
DODcn DHD
niD''
xi'i
-ipR!:n i^;*:
D>x^n:n
nm
oy
5
v'^t^'^i
is:
n^^^
naixi.(i44 iDDDn^
njtj'ion^
imin d^p^
^d
n!?
10a ny-i
b:i2
nnxn
^r^^n^
:^5^n5'
[816]
cD-n^cn
nmn
n^Nn
i^t^tj^
Tiptt N^ntj'
n:i^Nin n^t<n
mai? K^ni
vi<)
1DD DttK
riDX
in!''iT
nox
^<)'l^
i'yn
ncNn
n:m:i-n
noK
i^b
nox DMi^x
^"^v(i45 N^3:n
10
D^KVo^HD
iKtJ^.
ini'iT
)r\b)\b
niN^v^n
]):n
^:^c
!?"ii
inSjiTD
nDNH
inS'iT!'
Kintr
niN^vcn ntra
!?^yiD
i<intj'
^nr xim
D^^<v^:^
mj^^v^i
(i46
niK^v:n
Vi<^
ni^npn
(sic)
inn
nr
^yi
i^i^x
^iSri
yiT
imn
nt
i^ni
)i2b n^yn^
Ninn
L82a]
m{<^vr:n
15
-|nvn
inxo
"lODi^h
mm
am
first
nrn nnin^
^f22nb
^2
nvTif27n
einn^ nrn
oniincnS nrpn
in
p
part
mpini nvyaan
to
inv na.
by
He
expresses himself
similarly
the
introduction
the
his
work,
logic
which was
published Beer,
with
the
chapter
of
treating
of
Georg
p,
under the
title
Al-dazsdli's
1888,
4:
"As
the
right
to
meta])hysics
most
of
their
in
is is
dogmas
logic
are
contradictory
to
truth,
correct
being an
exception;
false
way
with
is
ancP
error
say,
the
an
correct
is
.In
physics
the
truth
is
mixed
(that
and
what
resembles
erroneous'
in
to
the
true doctrine
false
want
of proper criteria).
without
reference to
Comp. Abot
10,
III,
10.;
9.
145) Jerem.
see above,
note
10.
146)
May
refer
to
Ratlayusi,
see
above,
note
10.
454
SSD3
,
OT
ri'^''
juts
, noHn
n.,vn
y.n .nn== ..n >= n^.v. n yn^n n=nn ... n ,^ .Pnc- ,n:n., ur ny>T n>:vyn n.nn
,
n^^ya
nn^^=nc
nA=^nn^yyn=^=nn"^^^^^"='"=^''^^'=":^
D,n.. nn.-
nnmn
1:^'^
n^y
nab
onnnn ^. ht ,n^^^^m on. .' ='nn nann [82b] n'bna t.m .^cnni obt^ni
n,.,.nn
n!>yn ^n
njo^.nn n^nn. n^^nn^ ,=^y. nno n^nn Dn=nn n^y H^nt. nn bi 0^. n:n nnv Kin nni^
mn
ification of
God
.s
taken
physics
aarro. endof
p.
993^
II-
9-3.:
Heir.
Obcrs..
beg.nn.ng
Aristotle's
of
text
tn
Qi 8
Rc" 85_
or o
on tne
accou
j^uhk
^"
paphras,ic
which
gives of
is
full.
Thrs
^^^
character
the
translation
as
compared
thought
rendered
of the however, a whole sentence inserted also after , ,) ought to be to the Gree importance, correspond.ng
essential
I. seems,
J^
Greek
so
"
a
,s
.th
the
^^^
"^
J
ri^r'oS,.
^^_^^
(.
.^
.^
^,_
^^
'^^J": J\,,
C
,.. ip.dc
^^^ ^^^^._^^
tn .he
fi
om.tted
also
M ALTER
nn-n mix
ni^y
495
nmn
j<in
1nl^53 1:^:^1
n^^t^
icDi
.n^xn
Dti^n
ti:n
inr
Dntr
Dnn-^
niN^vron
n^^^nn c^xv2:n.
cnmn
ni!?nnn
vn^i^
n^^nn^
Dnvni
rn DH
ij^jy^
[^*-
nijy
cn^
^D
n^N Dnvnn
noj^n ij^jy
13
!?y
Dnnn it^trb r^bv nn b2i< mxv^: Dnmno inx d^nv^: Dnrnn n^yn
5531
rto ly]
n^xn
iJ\*yD
mx^v^n
ir:yi
mx^v:3
.(l48
>3
iNnnn njm
xin^^
10
-itj^r
pivm
"onni
duidh
(149
-iiDT^a "i!DNJ pi
iPti':
ynim
(151
cii'c^i
piv
ic'is:
ncxi ion
'1:1
-tv"ii<
^"'>
ipt^*:
(152
ncKH
of
niN"in
^2^*2)
.din
(not
n^^Dn
of
nri
nrn
nr
ipmtr
as
Moses
Ibn
Tibbon
it;
"Hillel
Verona,"
Kaufmann,
CEiH
7ir2J!n,
nnjJl
men,
also
/.
Z2a,
see
with
reference
to
that
174.
passage
n.
above,
note
10;
comp.
Steinschneider,
Hchr.
sSl
Cbcrs.,.
498.
'3
(1.
For
4)
it
m5?0:
ought
nj?
to
in the phrase
C^E
mx:fr22
D^E mx:fr3:
/.
p\y
be in both places
nmas
c, has correctly
also
xSn
ny nvnrSS
;3^Str
Moses
Ibn
Habib,
Kaufmann,
Attributenlehre,
148)
149)
iN!fr2'c*2i
Mishnah Abot
I,
end;
comp.
Maimonides,
ad locum:
1i1K2 1221
'in
5,
nvSzcn
p-iE2
21.
pED kSs
icekc
2.
ncScn
ii.
i.
496
DTDt^'D ^i)^:^)
nno nox
J?:ib
(153
^dk
nxn
tern inixn
pi-^n
D^Ki: vn^K^
"i?21^d
[83^]
WV2
D"ix xiin^
'nt:t<
DnDi DHDi
i50i:i
in^
NintJ^
nr:Ni
ion
-i"nn Kin^
i'N
^o
xint?^
dhdh
K^ntj'
n^j^y
no HDtDp [nl^i^m
N"in>
^k icix
nipiv
I^d:
x^.ro
ncK
i^tiTi")
(i56 i"nr]
nvnx
n^^i'tj^ni
noxn
n^nn
ni<n
I'D.
nfc<
n^yn
i^tJ'
r-
n^>D3>D^t<
d^ddh] pD^iD!'i<i
153)
7t.,
verse
12.
5-
erroneously
repeats
CnO
after
C^DIX.
12.
PALQUERA
MALTER
497
APPENDIX
IBN HISDAI
PALQUERA
iDDa ^^jnr'n pnv^
ariDi
[84a]
nniD^n
^d
inati^nD
no^n inyni:
id
dj<
n:^i
^^:r2 n^iio
xtj'ijn
Dixn
niD^
^3
DTi^n^
121:1
?ii:i
c-t<n
i"i:i
nr
in^ni
^^i:*!
\i^^:^ nDiiro
dinh
^d
i'yn
Drpi imiv
^D
iti^EJi
inmv
iro
t^'E:ni
imiv
it^:i
n^ni niD^-
Kvn
n-ipD
n:rN
K^D:ni
yn^ Dvy
']>2i^')
t<^n
ix
mpo nrx
nv
N^nt?^
^vn yn^Dvy
i*:k"''i
m-i:
Nint^'
myn mpo
"ns::
^3tJ^
he:
p^t^'
i!?
^^^j'
nti'm ^):n id
m-iJ
*imo
^rni
""jco
nipn xin
imo
n"'i2n^
i^rx
nt^^
mp^ntj'
men
nmn
of
Uiis
"inx
nDsnb mp!2
nixr:
above,
,
nsj^
nDn^ mpo
tj'c^m
nb)i<) in^i:*^
it<tj'i:o
mn
in^
ins
see
*1ED
rr^^^p
157)
For
general
discussion
that in
appendix
p.
is
468
in
f.
The
text as
compared with
I
Israeli's
nmCTI
omitted
is
12,
many
and
on
b.
instances
inserted
corrupt. entire
have
corrected
obvious
evidently
grammatical
mistakes
the
copyist
phrases
which
were
by
account of homoioteleuta.
Solomon,
C'QCn
lytT,
58a,
c.
Rodelheim, Boa,
/.
niTOK
for the
'S2C,
end of
see
Fried.
c,
51-53.
Of
three
proofs
is
Maimonides,
II,
45''-
in
the
fragment printed
Ibn
$addilj:,
m21t?ri ]*2ip
j'jp
cSlJ,'
,
Leipzig
first
1859,
Joseph
34,
has the
gic
etc.,
proof,
n.
but
in
different
ib.,
169,
64-65;
see also
58;
comp.
Aaron
b.
Elijah,
498
nt
bv
nsicm
n"2 ^M
.t^iino
npb''
n:m
.^i:in'
p misn
nnx
mpD
[
nn\n
)bt^
tr:nt^'
d^*2
m^y
iUDD
n"n
pii:
mny
84^^ ]
in^n
^N
Yvb
tD
N^iij^
^tJ'iDn
nnnti'
nK^v"'3
tj^:n
PK1
(i58
Dijusn
Kij
nj^K
ti^:ni
nsrm
.n''n
n^'un
fc<VDn
^bi<
x^ntj'
nnpc nn;n
niptt
':^r\
nsioni
li^x
n-i2:i
IK
pm
[mp.r:
n''n
dk nn^n]
"^ki
nt^NT
mp^
^d
dn
pm
n^n^^
iSn^n^cis"!
nn^jt^D nr
nnn
nn^ 10:3^
vnnn niDr^
n^n"*"!
'd
:iid
rnnn
iiDrtJ'
i^
i53::T
iDK^n kip:
nnx
n>m in
iT-ni
:iD
nnn
in^ idjd^
112^2
nnx ncKDi
1JK
k!?
n^itj^
rn^i li^nn
\2^br^
ii'n:in
^n::i
xipj
PK1
nnntrm
niion
ics
1JK
PK1
inx
^D^?Dn
d^k^
i:n:K ^3 ^^^2
!5Ki:i
D^K^i.ri
ti3tj^^:i'
ni^
kvd:
?iin
pacj'^K^
miDm
i^xi:
nb Nvn:
DS1
.ijon
n-ncn'
(159
'\b
"ihk
nnnK Kn
KDH Kin niontr idik id^
DK^ni
niDHtj^
nintj^
ncK
nn^n
li'K
iok:
nDsn sin
n>nnn
i!?
noiyn
nnnx
ion^
iS'k
nnK n-^Kcn
Dn-'it?^
wnpj
i^n:
tn
ntt:
tj'cjn
n^cn
Dtoo
{i'C^ntr
Dt5^
i^3pi
nnK
pki
nnn
W3p:
i>nj
"li^nj
TK
in n^n
iDNtsn
p imn
(iGi
(leo Di'n:"!
nnn nnx
D^S^Dtj^
Dn^jtj'
Dvy
nc n^
li^npi
nnx
niom
n^n
^n
(y^''^)
158)
Ebony wood;
see
/.
c.
word
is
followed by
miEC
it
above the
160)
letters
which
is
to
by mistake.
The
is
perhaps to be read:
07730
T
:
i6i) This
is
the
well
known
Aristotelian
definition
of
the
soul
(^hyTe/JxcKi
//
~()<'.)TT/
ai,)fiaro^ <pv(7iKov
bpyaviKov)^
which
was
accepted
by
nearly
all
MALTER
mns
499
p Drx Dm
N^n
DK
ti'CM
[85a]
mna
in
i:n
^^^ti'n
ni':ni
tj'i::n
.(162
ni^n
ni:D iniy
bv^ d^nv^o
n:oo
b^'D^n)
D^fc^vvn
i:"innn
D^K/^^vn.
onmn
[n]Nvcj
bn
^d
DnmH'
!5N
nciio iniy
tj's^n
ni:tt
^!5no
Dnnin
^y
ntj^yni
"ly
nitrnn nxvo:
D-ifc^vvn
DnnoK
DNi
n"i>l
moynti'
^y&
[ r.
n!?vK
ici:!
[cvnpntr]
Dnn^K
i'V
ny n^i^D
mny^
ni^'2
K'Cin
pini dipd!?
i:tto
553
(-y^'^)
Nvn
Kvn
nai:
iny^
^jn
i^x
HDvyti^ ^":i
nr!?
ncvy
[r-
iDsin ^^5^0
^iKi
*inv
Kin]
K^n
ntn
inr xin
iib
n.^vytj'
ptr
n^
n^^
HMD
101
TK
DN1
nni5ij;!3
ncvyo]
masj
n^nnu^
nni'iya
[m3DJ
nnr n^iycn
inr
D
nnntr
ipk^h
niJiyEn. ^3
myn
'320
^yin Dvyna
nnyn
^y^cn Dvyno
nfc<o
mnDj
n^iysn
i'yicn
nxn K^n
Ni'i
i^yicn
nxn
Dvy ^yisnc^
n^iysn
nsD
inv
"inv
>:2,o
n5>iyn
nxD
Dvynr pQD
K'Djn
psi]
nipD nbiysm
"132:
t^Ni
mpn
nSjiycni
Dvy bv)^n^
p DN [mpDHD
nn!5iyED
and
mpono
f.
DK1
p.
mn^:
article
d.
256,
my
/.
D'SavJDIK
in
the
Hebrew
Zion,
1.
Encyclopaedia Sxit?' 1S1X, II, 209, 213; see also Moses Ibn
159,
last
Ezra,
p.
II,
line;
Joseph
'n
Ibn
Aknin,
172,
30;
11,
LeVi
13a.
ben
Gerson,
fnan'?0
(1866),
Simon Duran,
m2K
]Jf2,
{ZDMC. XXIX,
'^^^^:
346;
Landauer,
ib.,
380):
^,.-J-
J*J^
J^
are
(T^O
Jt^ tiS
The words
'J
*^;:^.
in
Il)ii
162)
trc:."!
ICH kS
Hisdai's
text
of
essential
b.
500
iinyn nn^iys
K^nc' nsRi ^p
[85^]
n^it^i
.IND
ny
.Pii:n^
M ALTER
Literatiir,
p.
5OI
CORRECTIONS AND ADDITIONS TO THE ARTICLE "SHEM TOB BEN JOSEPH PALQUERA" (in this volume, p. 151 ff.).
P.
152,
note
line 6,
i:
see also
Steinschneider, Arab.
XII.
P. 1 53,
in Spain.
also appeared...")
P. P.
5.
S'^EI.
note
first
13:
the
epigram
quoted
s.
there
a.
occurs
with
26.
some variants
Zabara does
only in the
edition,
Constantinople
to,
(1577),
it
fol.
introduces
(communication
P. P.
163, 163,
of
Dr.
Israel
Davidson).
for
note 21
read
DTin^
D'nnS.
comp.
Stein2.
note 22:
schneider,
P.
Magasin
fi'ir
165,
an erroneous repetition
it
that the
Torah should
is
contradicted by sense-perception."
who expressed
schrift
f.
the
Gesch. u. Wiss.
P.
comp. Goldziher,
3,
Le
livre
de
Mohammed
75,
n.
and
p.
106;
Houtsma,
II, 248,
bottom.
owe
P. P.
this
'SipC
177,
previous
occupation
11,
poetry,
12.
burned
his
poems;
comp.
Simon
Duran,
nnS
P.
JJIO,
ssb,
178:
The
lines
in
the
epigram No.
were mixed up
in
and
should read:
If
sin
thou
wouldst
avoid,
then
speak
but
once,
And
listen
twice,
thus
in
one mouth,
tzvo
found
in
Joseph l^im^i's
]2,
c.
tripn
hpv
Abraham Ibn
I,
TTini iSrSH
26;
16.
179:
To
the
list
of
authors,
are
to
col.
be
2,
added
line
5
Moses
Botarel
(1409);
see
Steinschneider,
(died
ITI^fS
252,
300,
(dubious),
1444'),
(p.
ni-K ]J0
7)
in
II,
who quotes
HTIOH
the
name
of the author.
IN
The
to be distinguished strictly
Likewise
allegorists,
they
former.
may
meaning of the name "Hamurot" must express and characterize this peculiar
In determining
the
character of their interpretation, the interpretations of scriptural passages that are described in the
Talmud
as ton poD
must
also be considered
same kind
|^DD
actually
means
Midddot Soferim, on
Terminologie,
s.
Mishp.. 83
is
/'.
and
lu'icher.
r. "ion).
This
?>.
satisfactorily
proven by the
"ion
K. described as being
poD
in
viii).
therefore, be
that
non
503
504
is
the singular
same meaning.
and the method
order to
characterizes.
nnicn
we must
homer
n, as there is
no
reliable au-
As
in
of the
c).
According
to
Aramaic NiDin or
'*a
smoin,
means
"3.
string of pearls" or
bunch of
is
spices."
An
in-
terpretation characterized
as pearls or as racy
non pOD
therefore as precious
and delicious
in taste as a cluster of
aromatic spices.
then,
would be a
class of interpreters
and
fragrance of spices.
But
we
find in the
Talmud
good interpretation
figuratively called
a pearl,
for
n^!5:ino
" Bacher,
the Aruk, but
/,
c,
62,
n.
3,
word "^On
one
we
shall
see
that
it
is
at
least
the
Aruk had
38
v.
1f2n
V^^
ion
says
-111X1
nvS:i1Cn
111^
of R.
U'tTDnS
Hiiiei
1K1X3 I'^n
DCian.
name
]'D3.
LAUTERBACH
is,
505
"You had
valuable pearl
[that
a very gooa
it
interpretation],
to withhold
123^1).
from
me"
Baba Batra
may
and goodness
and excellency
acterize a
whole
class as distinguished
from another
class.
Besides, as appears
interpretations
rabbis.
sec.
8,
in the
Midrash, these'
"ion
PD3
''but
it
seems cor-
words
nn p^D.
If
ion pC3
is
meant
need
is
it
It
does
"This explanation
it
excellent,
as precious as a jewel,
and
The expression
ing the words ion poD, indicates rather that the interpretations of the "kind of their value
commendatory phrase,
correct,"
plausible,
it
seems
had to be added,
make an
interpretation of the
kind acceptable.
It is evident, then, that
ir^n
Hamurot and
their
or "like spices."
And whatever
may
as
be,
it
Hamurot, or described
iDn pD3.
506
the
the evi-
Judged by
scholars
HamuniD
any
was
the rule or
method of ''measure
for measure,"
mo njiS
in
way
the
explain
interpreters
name nmon ^LJ'Tn was given to these and how the word "ion or nnion indicates
why
the
Besides, as will be
are not at
all
measure." Even
at
first
ion
j^DD,
which
sight
resemble
interpretations
rule, there is
according to the
something peculiar to
latter,
and
in
homer method,
an interpretation according
p.
to the
514
f.).
in-
Scriptures
is
who
There
used
is
theory
is
Aruch Compictum,
s.
v.
"if2n:
"iCK
D'lcnn
'h";'!
nn
nn'.o"!
^cin
LAUTERBACH
i8iff.).
507
word from
(RBJ.,
Ill,
276
ff.)
that the
tried to ex-
and
com-
mandments, niVDn
tions preserved.
^Dyo,
is
Hamurot
min
mON
no
^J20,
"why
the law
has
commanded
109
ff.)
is
this
or that."
And
{ibid.,
Dorshe Hamurot
he
fails to define
their peculiar
allegorists,
method, and
identifies
the
Dorshe Reshumot.
explain the
name Hamurot,
niiicn"',
incorrect reading
taking
to be like
nmrDn.
*<*
This
theory
is
also
held
by
Weiss
in
his
Dor,
to
I,
202,
where
he
Hamurot
note
8.
as those
who seek
law;
see
**
above
p.
297,
The reading
Saadia,
reading.
milfSn
but
It
it
and
at
lOn
is
supposed
to
be
supported by the
Aruk and
had
this
is
least
in
doubtful whether
5.
is
true,
the Aruk,
:.
"I^sn,
we read
as
follows:
Di
Kif3.T
n^ciK pc'72
ncyfsn
'K?3)
]mp pc
TlQnK
'Xr3
7\^\':2
rrsD
''ei
n"r\2
nrsin
flDn
n^nnS lOIX
.
HT
nx
HT ir^E^
(see
n?21 l^'t:
This responsum of
\\Hi
Saadia
nifsn
also
mentioned
in
Eshkol,
ma:
'l
D"l^
n^l^D
2*11
nc'ycn
in
;mp
j'rss
;>trinr trn"e
nmon;
On
''C
and
Saadia's
heimer, Jerusalem,
the other hand,
is
also
given.
nmran
and inn.
s.
z:
nmr^n
'C"in
cc2 "inya
in
Itr^'O 'f2
s.
Tion
]'03:
m?3
pcSsn nr^^n
;'f32 px::
nnvD
21
Sotah 150.
V.
nan
r\'v^;^T\
prss
pxJ nnyD
2-itr"i'c
nnx piy
508
We
tiated
vanced about the DorsJic Hamurot, which could be substanboth by the correct reading of the name, Dorshe
their interpretations.
In
we
in
n'2nS
mX
and
Kiddushin 22&,
irSH
\>'!22:
TlOn no
thorities
iS "lOIK
IC'VO-
Thus
and
we
for
see
that
there
are
as
reliable
au-
for
their
the
Aruk's
Saadia's
having
read
if
"homer"
had
as
for
for
having
read
"homer."
of
Moreover,
the
they
as
had
the
reading
homer,
or
as
their
explanation
term,
or
derived
"thing,"
from
some
be
Arabic
incorrect,
Aramaic
neither
word
in
meaning
nor
"action"
in
would
be
that
Aramaic
Arabic
But,
if
can
there
we assume
they had the reading homer, as testified by Tosafot, their explanation would be correct.
l^'ta
For,
as
we have
seen,
they explain
TlCn 'KO
as
Aramaic
for
'KD
and
"^CVO 'WO
but
,
The word
"significance,"
2a
"real
character,"
also
"purpose,"
108&,
as
in
the
expression
]2'U
in
v.).
HD
Berakot
59i
22a;
Sanhedrin
and
the
expression
s.
DDS'U no
Aruch,
s.
B.
M.
(Eevy,
ntrj,*0
Ncuhehr'disches
Worterbuch,
v.,
and
The word
"^CJ^'O
*N0
means "what
is
your
object?",
or
"what
since
the
purpose
your
action?"
And
lOn
which means
of
its
"significance,"
"importance,"
the
"essence,"
object
meaning
indicates
"purpose,"
significance.
"object,"
purpose and
thing
in
In
this
meaning the
word
lOn
is
used
the
phrase
n^'IOinS
n'S
n^COl, "and he
he alms at"
v.).
The
expres-
1"lOn ^KO
in
is
Aramaic
the
has,
therefore,
like
meaning,
is
"what
meaning and
is
significance
your actions?",
"what
R.
your object?",
"what
your
purpose?".
Tam,
fore
*lOn
it,
^03,
the
is
thereinterto
as
Bshkol understood
law
according
nCJ^JC
the
nC^On ^03,
action
of
that
they
preted
certain
to
preceding
the rule
person
whom
It
the law
refers,
which would be
like
simply means that the Dorshe ftamurot interpreted the law according to
significance
the
fact
and
it;
real
in
it
or
of
the
its
narrated
in
they explained
the
object
of
the
law
and
purpose.
This definition
R'hich
of
the
in
Dorshe liamurot
is
correct,
and
it
is
the
same
we have given
the text.
LAUTERBACH
509
as
shown
in their interpretations,
mean-
ing of the
the
word Hamurot-
The term
means
and
often used in
Talmud
as a contrast to bp,
''grave," "important,"
And
the
same meancom-
niilDH
,
in the phrase
pD3
and
in the
name
miion
^cnn
as
some
old
to
real
this,
the real
meaning and
purpose, that gives the law weight and importance, and they
its
to
lie,
allegorical meaning,
which
They are
would seek
by the law or
ing,
some idea
and giving
it its
themselves as narrated
significance; they
real
meaning
is
The
actual fulfilment
it
of the
commandment,
is
preis
scribes,
of
little
or no importance.
The main
thing
to
*^
Aruk,
*.
V.
"i?3"in:
vSy
and
I'^nn'?
]'trnE?2i
it
-irain
vd^u
the
tr*,
Seme
as
tlie
commentators
verb
read
"to
homer,
interpret
to
mean
same
and
TOnnS
make
more
important,"
"more
weighty,"
"more
significant."
510
which
is
its
true
meaning
and purpose.
Herein Hes the fundamental difference between the
terpretations of the
in-
mo,
latter
For the
do not
as
in
any way
law
They
or that
commandment, and
they also assume, that, after the law, for whatever reason,
commanded
is
us to do this or that,
we must do
it.
The
The
ex-
strict
mandment
son
necessary
and important.
why
a certain
commandment was
it
enjoined.
it
They
plain to
what end
was
given,
what purpose
it
serves, as-
serves,
commandment in itself, is the -ion, is of weight and importance. The commandment thus becoming a mere means
to an end,
its
actual fulfilment
It
is
not so important,
if
it
the
its
end
is
reached otherwise.
allegorical meaning,
which
is its
realized
by
us.
Thus
neglecting,
Dorshe Hamurot
led to the
was
this
disfavor with the teachers of the traditional law, so that but few of their interpretations have been preserved; even
few were looked upon with suspicion, so that when they were mentioned, the rabbis felt the need of occasionthese
ally
adding
a
it
special
recommendation,
in
the
p.
words,
505).
LAUTERBACH
51I
We
they are
the
shall
now
the
quote
all
Dorshe
if
to
the
definition
given
above.
b.
1066
The
of a
in
to,
or
is
arm
is
said of Phinehas,
25, 7).
his
hand" (Num.
said,
[this
instead of
"executed judgment"].
The
maw
in its literal
it
meaning of
said,
is
"And
woman
(Num
25, 8).
is
The mean-
Hamurot
not, as usually
understood, that
it
was
*^
Sifre
has
is
the
reading
niOICI
It
'Cin
is
instead
of
nnifsn
'tTin,
Rasiii
also
remarks
difficult
here
also,
D'OinO
tne
niKlpQ DTllDn
as
'C^in,
those
who
interpret
passages in
Scripture,
niDICI 'C*m
296,
n.
7.
with
whom
**
But
in
no way
...S
difficult
or unclear in
,
its
meaning.
n3T
this
....13C3
or
that
that
they deserved
received
as
reward for
this
or
it
that;
is
said
TH
of,"
njl33
yTltn
is
means "corresponding
"reminding
and
Terminologic,
115).
512
significance, purpose,
priest of
which
has,
is
had
fulfilled,
and which
upon every
shoulder
is
priest, for
he
The
a symbol for
his
arm, and
is
to
The
his
to
mouth and
praying [or
is
The maw, or
belly, as
the stomach,
to
fight against
lower
Phinehas fought
remember
his duties,
symbolized by these
The
of minor im-
The same
the
interpretation
is
On
Rewards of
That these
arm being
called
is
paunch
Comp.
that
his
all
also Philo,
On
Drunkenness,
where he says
and pay-
was not
to consider
LAUTERBACH
513
They
an exemplary manner.
Pesahim 54a
said that
Anah was
a bastard, and
It
presupposes a knowl-
became the
her, so
hubsand of
his
begot
Anah with
was born
The
allegorist sought to
meaning and
that
significance
found
the
the
The
Alex-
shall see,
were
like the
c, 166), that
when
unworthy of
to
They thought
It can,
it
to tell us
in the wilder-
The
tell-
is
Anah, him-
self
**
the
reading
instead Some manuscripts liave miQin nmrsn, but the correct reading
of
is
miQIl nmfSn
in
Here again
134
(see
Rashi says:
38),
Cf3inD
niK"l|:0
JiniOn
24,
is
r"in
as
HuUin
note
Gen.
36,
very clear.
514
only comes
from
evil,
is
the
ir^n
the significance,
and importance of
the story.
b.
Sotah
ic^ab
n^tj^-nj^i
^b
)n>:n
DniD
D^^sni? y'l
tn^
ir:K
The
scribes left"
it
for
me
like
to explain
is
Sotah,
to be of barley], in the
the
Dorshc Hamnrot,
that,
as her actions
were the
actions of a beast, so
beasts.
This saying
is
found also
in Sifre
Num.
8, ed.
Fried-
mann,
nxij
4a,
and
"but
in
it
Num.
is
S:is
.
plausible," are
this
ion
The meaning of
saying
And
in
the
Talmud
this
interpretation of R.
to,
and contrastis
expressly
n3n )and
Perhaps
it
is
to
be
read
let
in^Uri
OnCID
(not
>h
it
me
[allow
me
to
by you]
and
will
explain
this
This
to
to
this
so
that
Gamaliel
or
Simeon
Gamaliel
ask
leave
use
*''
R.
R.
Gamaliel
is
said
to
have
given
his
interpretation
after
he
had
heard
had given
explanation
To
this
it
in case of a rich
woman, but
not
case
of
poor
dishes:
Sdko
r\z::'^p
']i>2'^
ra'''^
n'^f^CT
7\:27\i
ira^rsS
ss^x
'xra
nana Ssko
7\i^'\^
-\2
t\^7^i.
LAUTERBACH
is,
515
measure."
The
interpretation of R. Gamaliel
therefore,
the
rule
''measure
for
is
measure."
barley,
to
The
in
offering
of
the
in
faithless
woman
it
of
the food
that
is
of
animals,
order to bring
home
the
her,
her conduct
she
was
Philo,
like
beast.
This
idea
clearly
expressed
the
by
who
gives
same explanation
In the treatise
as
one
described
On
Special
Laws Referable
ment, ch.
be
X,
he says
why
the flour
is
to
made of barley is perhaps because the food which is made of barley is of a somewhat ambiguous character, and
is
man, and
woman who
has com-
mitted adultery
beasts,
whose
The
then,
is
woman and
that adultery
this
could be
is
reached
in
We
the
see
this
that
1).
this
R.
(lamaliel
II,
contemporary of R.
him,
Johanan
(/.
Zakkai,
as
Hamburger
For
c,
53)
II
ami,
Bacher,
c,
61-63)
to
assumed.
Gamaliel
Meir,
is
could
lived
an interpretation by R.
reading Gamaliel here
I,
who
If
the
correct,
then
Gamaliel
in
III,
tiie
son of Judah
is
meant.
Many
also
is
of
his
sayings are
found
to
the
Mishnah,
and
his
brother
22h.
it
Simeon
But
it
interpreted
according
that
the
method of
i"")
lOn
is
Isiddushin
more probable
,
the
it.
reading
here
incorrect,
and
should be
i"2C*"l
as
Sifre has
easily
Thus,
instance,
in
Pesabim asb,
i"'\
flH
(see
for
in
iSwcnsS, where it should be i"2V'\ many other places JJ"1 occurs by mistake
Mcir,
Meir's interpretation.
Simeon
b.
Gamaliel,
5l6
the law, and the rabbis looked with suspicion upon them.
For
this
reason
it is
it
was necessary
to
nK"i:
Sas
"although
tion
is
in the
method of the
Kiddushin 22h
S>DD ITK njntr:
n ion i^^d
nr
xnpc
ti'-in
hm
^jot
i:nv
im
:yvi^
ittvyij
ins<
njpi
nr li^m Dnayi?
Dnny
Si
Dnay
6,
R. Johanan
b.
Zakkai interpreted
shall
this verse
[Exod. 21,
"And
the
his
master
Why
guished from
through
heard
The
ear that
the chil-
My
Me
was spoken on
Sinai],
and
itself, it shall
vii.
be bored through.
saying of Johanan
In the Tosefta B. K.
b.
3 this
Z.
is
found
Mekilta
in
There
form of
such
for
**
In
Mishp.,
it
Weiss,
the
2i;)i
836,
there
is
still
another
sold
this
saying,
and
refers
slave
as
stealing:
KM
Sinai,
i^m mijn vh
shalt
in Sy nj?airc px.
and yet went and
shall
The
stole
ear
heard
to
on
be
"Thou
a
not
steal,"
[and
had
sold
as
slave
in
consequence],
be
this
bored
saying
through.
We
many
different
forms
in
which
has been preserved, that the Isomer interpretations, not being in favor with
the
rabbis,
were
the
not
carefully
transmitted
in
their
is
original
and
in
correct
all
form,
yet
main
idea
of
these
It
is
intrepretations
preserved
the
of R.
Johanan
b.
Zakkai
found
below
in
p.
p.
lyiddnshin, but
it
is
not
characterized as being
lOPI
p?2D
(see
531)-
LAUTERBACH
517
words:
b)V
"i^^V
nyctJ'tJ'
n^to^ i<b^
yvim
itx
one has thrown off the yoke of Heaven and taken upon himself the
yoke of
flesh
and blood.
observe what
it
heard."
is
This interpretation
first sight,
not, as
it
would appear
to be at
because
"itDn,
bored through.
The meaning
is
merely to
bring
home
which he has
make
it,
upper
as
or
the
lower
part
of
his
ear
bored
through,
2ib,
traditional
law requires
Kiddushin
and Bekorot 37 ab), but rather the tympanic membrane, so that no sound may be transmitted to him.
Of
to
course,
as
the
whole
ceremony
and
not
its
has
merely
is
symbolical
significance, iron,
purpose
to
mainly
show
it
that
the
slave
did
listen
if
the
word of
is
God,
must not be
actually observed,
the
same idea
Thus
the practical
of
little
importance, and
may
''For
be
ch.
if
On
I
and be
had
first
his ear
may
5l8
whole law
ear
is
the
same
homer method
in
regard
Kiddushin 22b
nn^nn ony
icn n'22^
n^b::
b^r2 nriTtti
n:p^
nr
li^ni
t<^i
Dnny
6,
him
to the
homer.
the
and furniture
The door
Exod.
12, 23],
said.
The
children of
Israel shall be
My
and
this
Yet
whose ear
is
is
to be bored through be
the deliverance of
at that time,
and
in the principles of
l^e
freedom taught
dom which
his
mind
that he
was wrong
in
choosing to be a slave.
As
LAUTERBACH
it
519
symboHc
if
the idea
is
to suggest
as, for in-
ideas.
Thus
the
may
be altogether neglected.
In
Semahot
viii,
men-
tioned in the
name
of the Dorslie
n^?
Hamurot:
:D^n*:^iX nrii^^n ^{r-in
HD Dmnnr^
^,!:n
Dnvn:i
T\b\>r\
nm
Dnvnr,
ninsn
dh^^
bv
dik^ hn^i^
^^b
x^x
.Dnvn:i
^y ni^pn n^Dtr bv
ny-i
j^i^i
nn-.u
m^D
m^ ^y HT bv
inooi n^sn
nx
5<^Dnn^
nm;
x-in^^
dik
^y
niK CN
^<^t^'
nx
n:ini
.nc:n n^D
nnx
nonn xnn
\"v>
i'y
nyi
'^li'C
n'^xi'
nxsc^^s:^
n>x nxnnn'::
p^t^'n
r\^?^2
Dnm
nyi
KintJ'
^-iHi
^pd:^?' ntinn
n anciNi
p&<:^'
m^iy
k^^i
nniD n^i
nmn
n^i
msr
n"i:N
k^ n^
ni^
Dni:
^y
.no3i H'^a
nnx
iro:'i
Kin nnx Dip?2ni ijnn Dn^^y 5i>:nx^ nnr^^n ^:3K3 idik n^h
nnTDij ^ic
nvn^
^rin n:nirj
n^ n^^nm
-'I'iiK
pn^ny?2i ms:: i^^d nnit:! ni^^p id'-d nnnti' '^b niDnr: ^rr: ^^'o
D^:nK niTD
niSj^D^tr ^y
H'^i
i^p
D>-i3T
nm
.hied
im
^^^nt^'n
n^^p
k!'
i:^d
nnm?o
k^i
niNn
ij^n'^
u\b*:;
^nn
Dn^i'y n^'n
n-nn ni^^x
D^:tr3ti'
!?y
Dn-inx^ ^kic'^
V2
131
nc3i nt:D
nnx
nnin ^:n
r\'[^'^b^
nni D^iyn
vh'\
dn n:3n
nnnT^
onDi
fiiI'dik
D>otj^35y
Dn^nKi? b\r\\^^
ci'iyi'
pn
di!'::' ni!5^rD:*kr
noD nnx bv
nn^a
nntj'
nnin ^:3
.n3"pn
d^c^'U'
vn^
n'^Di
The
3),
Dorslic
Hamurot
shall
"And ye
overthrow their
520
wood and
It
is
man through
Now,
evil,
them
if
them
to be destroyed.
stones,
wood and
which can
harm
is
to
man,
to be
man
punished
who
away from
The same
to
''Thou shalt
the
woman
has the
If the
woman
has sinned,
how
to a
human
being through
etc.
significance
and
real
They
V'V,
reject
idols
nduo
no,
and
all
in
D^vy
iNCn
they be condemned?
law
is,
way
to cause
reminded of
it
by
its
accessories,
it,
the lesson to
Of
course, once
its
we
not
for
know
there
the
realize
idea,
it is
idols,
in
tlie
im-
LAUTERBACH
52
we should remove from our midst anything that may remind man of a moral evil, lest, being reminded of the evil, man repeat it.
the beast, but merely suggests that
The
third
altar stones,
which are
name of
the Dorshe
Hamurot,
vii,
among
Johanan
prD3,
b.
homer, iDn
which we
now
by one.
icn
\:nv
im
r]^r\
nnm
ntr^n
The following
in the
R. Johanan
b.
homer method
:-:
Dni2K n>ntr
p^n!?
ti^iD
nivixn
r^^'^b
I^dq
inr bi^b
b^t2
b^^\^^
"h:^
r\>2
^:rD
n^yn bv
?h\>W^'^
-."nc!?
iS^b^c
D5^o
r^^r]
Dn^nx
I.
Why
was
country?
in
Babylon.
as
when
woman becomes
was
in
faithless to
her husband
The
make
the people
faithless
committed a wrong
like a faithless
becoming
to
woman, and
for this
r\v:^i\r\^r\
D^i'^nuTo mmS'n'n^iN
s<'in m:^t^fc<-".^
nin-^s
ci:i5ipn
nxi
'^bibr]
nx x^no
Kin
r\*^'v^r\
nx
522
2.
work God" (Exod. 32, 16), while the second tables were the work of Moses, and only the writing was God's (Exod.
it is
Of
tables
said,
"And
of
wife. He furnishes the scribe, the pen, the ink, the paper, and the witnesses [for the marriage contract]. But if she becomes faithless
It is like
34, i).
to
him, and later they renew the marriage contract, she has to furnish all that is necessary for it, it is enough if the
King
ond
made by Moses was to demonstrate to the people how wrong they had been in making the golden calf, and
tables
God should
it
is
enough
He
is
the significance
The same
mnm
i:2d
nnn^ ^r^
i<b)
i^^o
nnr bn^n
riN
n
^Dn
n-iD
>jn
ni^>toDL^'
bv
nnm^
i<b
niycit;^
n^i
mxn
nb)vb
i<b
r-Nj^
i^N-it^'^
min
bn^ nn^bv
inn
v:'b
^':r\
i<bi^^
nnN
n^3i
nnx
bv
men
nr^^
4-
It is
tool upon them." \\1iy has the law forbidden the use of tools of iron and not those of any other metal? Because the sword is made of iron, and the sword
IS
is
lift
up any iron
the symbol of punishment and revenge, while the altar a symbol of forgiveness and conciliation. The symbol of
for-
LAUTERBACH
523
Now
and
their Father in
tool
to lift
up an iron
upon them.
How much
less
should any-
come
who
The
significance
and
away
rec-
and our
ideal of forgiveness, of
which the
altar
revenge.
We
who
bring us
forgiveness.
an iron tool
upon the
neglected,
hibition
altar
if
is
of
little
or no importance, and
may
be
once
we know what
is.
Dn^nxi'
D^Jiyn
^KiK^""
V2 n)b^
nii^^DotJ^
bv
nnn-ic
xh
niy^itj'
t<b)
n^b^
\r\^
nnn
dipdh
"i^in n'f2^*2^
5."
It is said,
"Thou
Lord thy
*^
It
is
Each interprets
interprets
in
different
containing
law.
The one
(4)
the
passage Deut.
altar,
5,
tool
building the
even
if
be
6,
of
whole
stones.
that
The other
the
(5)
interprets
the
altar
passage
is
Deut.
be
27,
which
commands
have
been
stones
of
which
even
the
if
built,
whole,
not
broken,
tool,
not
of
iron.
These
two
sayings
92c/,
into
one
(comp.
It
Sifra
seems
out
the
Tosefta
five,
they
taken
b.
as
to
fill
the
number
4,
the
saying of
inserted.
Joh.
this
Zakkai
the
passage
Lev.
this
22,
it
has been
is
But
interpretation
class,
not
is
in
the
homer method.
if
The number,
between
as,
mentioned
in
the
beginning,
-'7,
completed,
6,
we
distinguish
the
interpretation
of Deut.
and
indeed,
they are.
524
God
Now
Heaven,
to be whole.
The
ly to
"iDn, significance
and purpose, of
this law, is
mere-
Israel
to es-
tablish peace
and
perfect,
the symbols of peace, are whole, not broken and not cut.
But
if
once
we
to
of very
little
The important
thing
is
understanding of what
means
to teach us.
From
all
those characterized as
we
means
was
It
expresses
its sig-
is
found
to us,
and
in those sayings
We
law or to a story.
They sought
to find
some
idea or truth
LAUTERBACH
525
them, the main purpose for which the law was comtold.
give sig-
and importance
to the
was
not,
To
the Palestinian
Jew
the
main
significance of
commandif
they did
human
un-
The tendency
to seek
among
Alexandrian Jews,
who
were
influenced
by Greek
thought.
And
the
in reading philo-
was
Greek method of
interpretation.
As
means of
wisdom
in
Homer,
so the Greek
Jews sought
to find all
wisdom con-
c, p. 25).
we
recognize the
The
to
origin
of
the
Hellenic
allegorist
method,
which
served
as
model
and
myths
of
Homer
of
(comp.
"lOn
it
Siegfried,
/.
c,
16).
If,
is
therefore,
the
a
reading
misprint
lOH
for
instead
"1?2n,
has
any
foundation,
and
not
merely
then
it
allegorists
by referring
}'f33
to its origin
and
to the
The
phrase
as
if
it
"lOH
would,
in
therefore,
the
mean
simply:
as
the
Scripture
were Homer, or
same way
is
Homer
interpreted.
But we
have
*1f2n.
526
lowers.
liter-
ature,
latter
the
We
have seen
Dorshc Reshumot,
as well as those
which
is
not at
all
was
p.
328,
and
Schiirer, Gcschichte
701
ff.),
and
his rules
were a com-
From
nm^n
^t^in
Talmud and
the Midrashim,
we can
its
way
to Alexandria,
way
and was
occasionally, though only reluctantly, applied by the Palestinian teachers of the law.
The
latter
method, however,
for, as
carried with
seen,
it
it
we have
tends to
make
co:n-
sophical truths.
Even
it,
in Alexandria,
it
where
it
originated,
some objected
Philo,
to
seeing in
I,
De
somnis,
did,
16-17).
real,
for
some Jews
indeed,
draw
from
to the
went
And
they con-
LAUTERBACH
527
(comp.
De Migrationc Ahrahami^
a
i6).
In Palestine, where
it
method was
We
p.
329
ff.),
even
to
their
own
method,
the
method of
niDlCJ'").
But
Alexandrian method,
es-
when
the Christians
made use
to
show the
We
find
method
in their
Thus
hv nnJn, ascribed
Manasseh, the
112. ed.
own
times,
whom
they considered
with
the
The
interpretations
themselves
the
For
is
tniti^n
D^Nin
xv'o^i
d^dh i^vp
^r:^^
uini
.
i!?^!
\t'b\^b
c*:^?:
nn^n
These questions
12.
surd
eral
it
would be
better to write
the
Torah
than
such
trivial
stories.
These
5^8
THi:
are to be interpreted in an allegorical way, to demonstrate that they contain some higher ideas, which make them
worthy of having been written by Aloses in the law, as the Dofshe Hamurot invested the story of Anah and the mules with a recondite truth, for the reason that the literal
is
it
Such
interpretations
the
rabbis
told
and recorded.
/.
c, these interpretations
^^-n^
^^^
nnx
"lUD^
like
You
ways are
human ways. You assume to judge the Divine law by your human standards, and dare judge what is or what is not
worthy of having been recorded
in
God's law.
allegoristic interpretations
is
contained in the
:
Whoever
sage
to
extend
Thy mercy,"
is
to be silenced.
was not
it.
The known
Amoraim;
guess at
Talmud two
is
ex-
that
it
sounds
if
Thy
man
they do not
Thou
allowest
man
to suffer
i^om
b\i^
vnntt bv
"i:in
kiip^
The
is,
that
is
sounds
LAUTERBACH
529
the
alone
In
b.
One
says, It
is
so,
we
create
jealousy
among
only upon the birds, and not upon His other creatures.
The
other says.
the
Such
declares
rules
The
fact
is
that the
Mishnah did
mean
to forbid a
man
no harm
in seeing in the
God merely
nest,
expres-
sions of love.
And when
shown mercy
"Thou
hast
the
birds'
:
show Thy
bv
to us also"
"iiV IP
nDn nnx
who
with
nnN^i?
''ivi^ p3i?D
'sn
m' n^3,
''How
his
well
this
rabbi
knows
how
''^mb
to
plead
Master."
nnnS
and
to
33a.
that
God meant
it
us to
fulfil
in
declaring
to be
beneath
God
extend His
in
a nest.
We
in
an allegorical way.
He
says.
It
530
garment, as
God would
I
And
Paul, in
Corinthians
9, 9- 10,
in explaining the
law
It is
He
say
it
uo
doubt, this
written.
He
mean
and provided
for, for
would
be unworthy of
care of them.
God
To
Whosoever says
nest?
is
the
birds'
"Do God's mercies extend to Can God concern Himself with such
to
trivial
things?"
be silenced.
We
and observing
it
who
in-
superiority of their
new
use,
religion.
The
later
Palestinian
it.
teachers rejected
its
and
tried to suppress
They
They
being
could not reject the method of the Dorshc Reshumot altogether, since the latter
was
of
use,
method,
a
the
method
the
Dorshe
Hamurot,
wholly.
foreign
the
product,
fact
could
in
be
the
rejected
This
not
explains
that
Palestinian
is
Talmud
ion
the
one
not
saying
of
the
Dorshe. Hamurot
characterized
mentioned;
poD
ex-
even
those
in
sayings
as
are found
the
Palestinian
Talmud,
with
LAUTERBACH
B.
53
of
the
saying of
R. Johanan
is
Zakkai
(Kid-
mentioned
in the parallel
ion
In Babylonia,
Dorshe Hamurot.
It is
due to
few
Hamurot and
"ion p03,
so
depends
Yea,
in the ark."
we may
century)
There are
xi
Both were
for
myiat^':
mnnp
day,
'n
on the
first
and the
day
other,
commencing
festival.
UV DV
V)^Vi^,
on
the
second
of
the
No
was restored
to
original form.
It
which
it
day
Heidenheim was
apparently the
first
who undertook
to give
them publication
in
n>*10 '?n
mi2y
'na, ed.
by a.
533
light.
first
lines,
are here some nine hundred years ago. piyutim is the Torah. The subject treated in these two Moses appeared on the scene, are told that long ere
being published.
We
daughter anxious for this beloved the Heavenly Father was earth from among the sons of the of His to choose a spouse to the children of she might be introduced
through
whom
men
men-
points but the celestial maiden tioned as probable suitors, her put each of them beneath out grave defects which progenwhich the faults of our It is the lines in dignity and were considered offensive are enumerated that
itors
were accordingly suppressed. altogether eliminated from That the piyutim were not comdue to the great respect the Mahzor is undoubtedly who was celebrated as a schoUr manded' by their author,
Even thos of his people. and famous as a benefactor an< writings of Ibn Gabirol who denounced the poetical
mysticism) did rays of wisdom (= Ibn Ezra because "the his poetry as could not fail to regard not illumine them,"* manner. the proper (= mystic) "having been written in finger-tips. author a Kalirian to his For not only was our
mystic of no mean order. but he was also a come across one Mahzor The writer has only another .\ .V,Prp the '33P '" is replaced by tne
(Romagna
rite)
where
jji^
Oi-
>
C.raetz
o'D'n
man
ito,
p-
29-
,., ,S.C.
D-D^ n=,^D
H-HS-
Sn.n n-<=^
H.
A SHABU OT PIYUT
piyut.
MISHCON
535
In
all
other
Mahzorim examined
the objectionable
poem
is
printed
MSS.
in
the
British
Museum.
They
About him
the
(Adam)
reply
to
did
the
DIN IDV
Torah
:
Only One
one,
When
man
he
was
is
Thou
alone,"
didst say,
that
"It
nn^ Dyjin
nnx
n'7]
nya
not good
should
give
9\b^':^^\
be
and
didst
him a help-mate.
with
three
Yet even
nnx3
2^:
her
of
he
transgressed
nv pbn\
2::r\ iib
isn
Thy
commands
not
'Thou
stolen
shalt
steal"
in"
mtJ'N
-ipc>
uv
'^'Vri)
njyn kS tan
nny
''Thou
shalt
not
for
he
"ins nv )b ^b
hud nsinm
and
his
;
wife
gave
shalt
false
evidence
covet"
''Thou
not
for
He
forbidden
therefore
shall
She
retorted
:
as
to
him
just
(Noah)
If
he
be
and perfect so
that he dealt
536
with
every
the
nTnj3
D-'oni sin
pnv ds
ark according to
Thy
wish,
on coming forth?
excess
He
was
the
nnnn
\jo
drank to
drunken.
ed
all
and
He who
waters
not
resist-
the did
of
flood,
resist
!
the
the
lay
tempting
sight
drop
his
In
of
sons
he
Then
ed
the
Torah exclaimbeloved
is
about
the
one
well
yniD "1313 pKJK nniv
y"ii:
(Abraham)
that he
the
Lord
him.
He
and
ynin ids
^d
understanding
ymnj
yn^''
"loe^ i3i
questioned:
shall
I
''Wherefore
know?"
know."
He was
"Thou
wilt
then answered:
surely
yix
ynn
yn^
nttn
yno
^ba fsi
He
thus
vian ^y Tti'pni
how
long.
Of
(Isaac)
forth
in
the
only
son
poetry
True he
fit
m^n2
n^n^ ^y
n^m
^ip
min nnn
n^:;'
kvoj d^ck
He
gave
A SHABU OT PIYUT
knife,
MISHCON
537
the altar,
and
to
be
bound,
Yet,
one
whom Thou
said
de-
ik
spise.
he
mon
permitted
bow"
and
m^nsn
HTyon
)b pl:^c' "int^'pi
yhn
nvt
'b)b
gave
him
dominion;
field"
iniN nsis^
rM^n
n^ip
mi^n
nc;\s
and
uous
conferred
It
kingdom
virt-
upon him.
was the
that
to
woman
ordered
nmyD
-^h')
prepare
who
when
and
his
min nim
miyn
nisn
'r2
d:i
from,
hunting
then
to
in
exclaimed,
he?"
L*'p3i
"Who
wanted
dwelt
is
and
niv) bnp "11^3 n'n*
curse
the
him who
inn
n: n:)
tents
of
learning.
that
said
:
shall
he
blessed."
His
evil
(Jacob's)
sons
did
mi"
L"\s
pnn
in
to
Eg}'pt
because
of
the
misc
'\2r2b
'nib i^c: yn
The word
is
evidently DhS,
T
!
538
distinguished
he
n-i2iJDn DJiriD
man
bv
made
of
him.
Also because
that
the
dreams
they
he
dreamed
hated
him
being
exceedingly.
On
grief.
surely rent,"
n-io^ nSinj
npyv pyv
Pi"it: ^iir:
cried he bitterly.
spirit
The holy
from
wrath
his misery, his
had
departed
him because of
and he said
'My way
Lord."
is
in
hid
from the
commentator
asserts
that
the
contained
the
entire
legend.
The
writer's
painstaking
The following
is
however,
:
in
nnn cmo,
I,
24,
very close
said unto
will
approach
them,
I
"When
who
Israel
stood at Sinai,
God
will give
you
My Law
bring sureties
they,
should warrant
observance.
Said
Our
Whereupon He
said, I
Abraham
'My way
doubt-
ed
My
word and
Esau
asked,
I
'Whereby
;
shall
ferred
whom
"
disliked
Jacob
said,
hid
CHURCH"
The Psalms
in the
Jewish Church.
1910.
By
W,. O. Oesterley.
London:
pp. 267.
scholars who,
adherents
of
the
Christian
Church,
approach
Jewish subjects with commendable fairness and sympathy and endeavor to do justice to the Jewish view voiced by Jewish authorities.
gratification
ticulars.
may
differ in par-
age
reader interested
Biblical
in
deals
chiefly
with the
Psalms
Whether
the
England
correct or well-chosen
The author
it
certainly
knows how
first
to eluci-
interesting.
in general.
The
two chapters
Hebrew music
down
Benzinger,
the
its
author throws
new
light
on
its
characteristic
features and
more
the
Greek.
On
the
m
in-
near the
which
is
music,
while
lacking
harmony and
little
But he also thinks that ancient Egyi)t influenced the pre-exilic, and
Babylonia the
post-exilic,
period,
music
left
certain
imprints
upon the
Temple
period.
In
al-
539
540
of
Maneros sung
in
Egypt was
identical
heard alike
ent
in Phoenicia,
went by a
differ-
name
in
information for
gical music.
all
litur-
"Woe
world
to us!"
Adonis
rite
spread
and
for
the
Maneros song
from
Mama
name
Adoni
became
And
was
and
elut,
while
had also
its
("Alas,
friend!")
fact
Adonis-Tammuz.
its
Hebrew
The
Temple, which are divided into Percussion, Wind, and String Instruments.
The
named
preceding chapter
may
In re-
gard to the Maccabean period the author might have mentioned that
the terms kitJiaris and pesanterin in Daniel indicate that these in-
Altogether he
attention
to
the
results
of
historical
and
critical
light.
where we want
valuable
commentary on
the
Psalms.
He would
oe:sterle:y's ''psalms"
kohler
many new
c, 183).
541
manner of maidens,"
Oesterley adduces on
in the sense of
p.
56-59 comp.
instances in
He
might have
by Delitzsch
in his Introduction,
Commentary on
which
is
the
rich
material and In
analysis
of the
Psalms given
in the Introduction.
many
his views
Temple
period.
Graetz
rejects
and
writer
of
this
thinks
quite correctly
the
titles
them
merely
corruptions
of
terms
denoting
musical instruments.
In
Chapter
IV which
deals
with
Psalms" our author refers especially to Robertson Smith as authority for the
to select
that,
well-known
it
Aside from
is
unlikely
it
known
as al tashhet
("Destroy
57,
not!") should have been chosen four times for the Psalms
59,
58,
and
75,
Psalm 9
al
words of Psalm 48
al miit plainly
show
had become
illegible
The
classi-
Psalter
is
64-76)
the
following:
i.
2.
Songs
4.
in
memory
of great events;
3.
542
and second
some memorial or
(p.
78-95),
in
the
of
many
the Psalms, and the original type as well as the date of the other
Psalms.
It
almost seems as
if
Rabbinical tradition
knows only
of
it
is
refer to Kiddushin
30a
for a
different
opinion.
Strange that
as collector
Owing
the
to
a
p.
strange
remark of Briggs
the
his
Commentary on
one")
tions
in the
Psalms
lxviii, that
is
Ani ("the
afflicted
right
when he
says
(81
ff.)
;
that
liturgical
use
some
10,
Ps. 9
and
Comp.
Ps.
108 with
57,
8-12 and 60, 7-14; or 40, 13-17 with Ps. 70; 31, 1-13 with 71, 1-3;
and
19,
115, 4-18
He
Ps.
1-6
and
/.
Kohler,
c, 187 f.)
It is
174) which
forms one of
viz.,
at the
be
the
Israelitish
is
to-day
Ego was
own
feel-
when
trans-
OESTERLEy's "psalms"
formed
into a liturgical
KOHLER
(see
543
experiences
of
the
religious
community
Psalms
Kohler,
/.
c.).
or the
first
a process
of transformation
Congregational
or Temple songs.
and
alto-
gether without foundation in fact or in the text, our author obviously hesitates to say.
What
may
is
said in Ch.
VI on
suffice
cognizance of
subject.
this
interesting
When
Poems
ferred also to Lamentations and at the same time pointed out the
fact that, like Ps. 9
and
10,
Ps. 25
whether owing to
rather
clerical
is
difficult to say.
Ch.
VII which
treats
of the
Psalms
in
the
Temple Worship,
made
is
the Second
Temple
it
not
a
be,
accurate,
is
contains
worship."
in
acumen
is
inclined to
believe in the Davidic authorship of the Psalms, taking the description of the
in
the
Book
of Chronicles not
rived
Temple
and,
we may
add,
to
the
post-Herodian
period.
Frequently the selection of Psalms for the week-days or the sabbath and festival days was
to their contents
to the day.
in
While speaking
number of
the
in
circles
as
544
the:
would regard prayer and song the only proper form of worship
and therefore make the Synagogue their rallying place instead of
the
Temple with
its
sacrificial
cult.
The
fact
is
many
of the Psalms
hence the
some,
The remark
and instruction
is
it
the
Law
(p.
132)
is
altogether erroneous.
Nor
true that
Temple
service."
The Temple
service
is
compromise between
the priestly and the ancient Hasidean form of worship (see Kohler,
"Urspriinge
und
Grundformen
der
Synagogalen
Liturgie"
in
MGWJ.,
1893,
"The Psalms
average
Ch.
IX
Modern Synagogue
The same
for the
is
shown
also in
Ch.
in
Ob-
as
if
this
was
Church and
in the article
art. "Bibli-
omancy"
in the
JE. show.
How much
is
Mr. Oesterley
is
fascinated
shown by
called,
Psalm
as
if its
Most High,"
It
his
interpreto
As
Psalm
it
is
an Incantation Psalm
to
was ascribed
Moses
(see
Num.
is
r.,
12, 3).
The XI
That the
"artificial''
enumera-
tions in the
Midrash on
Ps.
OESTERLEy's "psalms
respond with the twenty
parallel in ley
KOHLER
its
545
exact
Woes
in the
Luke
6,
21-26 and
Matthew
ff-
23, 13
ff-,
Mr. Oester-
failed to
see,
and so he might
in
many
found
the
New
Testament
exegesis
influenced
by the
Jewish
Midrash.
Hebrew Union
College
K. Kohler
W. EwiNX,
J.
E. H.
M. Dent Sons,
lix
(New York:
Dutton
Co.), 1910.
pp.
1012.
is
whom
the
it
is
intended
"the
the
working
preacher,
class
leader,
Sunday School
It
is
teacher,
contents.
is
present
possible
able,
summaries;
the
purely
technical
eliminated.
The
;
bibliographical
references
ject is available
is
The Dictionary
section
;
is
and
an
Apocryphal
the
former
Bible,
preceded by
its
articles
and
influence
on
English
literature;
Apocrypha of the
New
the
Testament;
of
the
Apocalyptic
Scriptures
Palestine
the
;
Literature
the
;
Targums
Josephus
Jesus
the
;
Versions
Philo
Jud?eus
Flavins
language
article
of
during the
time
of
an
introductory
on
latter
section.
Eight
editors
to
the
volume.
The
attitude
of the
(among whom we
notice
Dalman, Mrs.
to the "higiicr
Gibson, D.
criticism"
while acknowledg-
ing the fulness of information which criticism has laid bare, they
its
547
548
from
internal evidence.
On
emthe
geography,
right
and archaeology.
The
all
editors
is
are
certainly
in
when they
shall
that
present
An
By
S.
Driver,
D.D.
plates.
from new
pp.
New edition, revised (1910) and printed New York Chari^es Scribner's Sons, 1910.
:
XXV
xi
577.
Von
Dr. E. Selun.
i53-
Leipzig:
QuEivLE
& Meyer,
1910.
pp.
xv
By
B. H. Aleord, Lon-
&
Co.,
1910.
pp.
xix
3i8.
The Story of
the Bible
from
the standpoint of
modern
scholarship.
S.
edition.
Philadelphia:
in the
previous year
when
the entire
work was
re-set.
edition
alterations
So far
Isaiah
work
is
concerned,
most
important
of
of
modifications
and
additions
are
found
in
criticism
recent analytical
work
duly re-
MARGOLIS
many
549
is estimated in its
between
the
Egyptian
is
Aramaic and
the
It,
Aramaic of
therefore,
the
Scriptures
former
more
archaic.
becomes
impossible, on the
ground of language,
Thus
it
newest "Driver"
has remained
much
is
work
has been
left unaltered.
The
rejected; there
who
is
find
in
meter accepted as an
all-sufficient
Duhm
in
and
his
followers.
works, but
notably
the
Hexateuch, Prof.
no point
at
all.
Yet,
at
least
has been
made
only
inclusive of
is
are
especially
to
modify
his opinions
somewhat
But
this
may
work
is
where
made good
that Driver's
work
true that
Driver
late
is
we mean now by
mere
For
it
is
emphasized the point that even the oldest source that has entered
into the
make-up of
is
document has
it
and
that there
a long road
from the
the period in
chance.
tions of larger
dimensions, the
first
Jahvist, or the
is
first
Elohist,
just
for
example; "Literaturgeschichte"
concerned
in
that
as
550
well, but in
it
to their
they
may have
And
instiis
legal
latest
documents
speaks
tutions
may
be
old
that
granted by Driver
existed
extant.
but
now
and
own
the
^'Schopfung
origins
und
Chaos"
work on
in
of
Judaeo-Israelitish
and consisted
Western Asia
futility
the basis of
where we
is
first
meet with
it
in
of Israel.
fications
It
of this subject;
in the
to
it
has been
abused by many,
necessarily be-
comes
a formidable
of
work by
is
Sellin
were printed
in the
it is
really
because of
its
We
feel
on
refreshing.
The author
fray of con-
he always knows
how
to impart his
is
own
view,
In Pentateuchal criticism he
greatly under
the
influence
of
Klostermann
but
equally
yet,
their
sources,
these
documents ascend
part
at
least
lit-
to high antiquity.
Thus
25-27;
4,
23
f.)
6,
and
17,
Decalogue! Num.
24-26:
35
f.
21,
14
f.
21,
21,
MARGOLIS
2,3:
55
period;
proceed Exod.
34,
1-18;
10-27;
much
else;
from the
Kings 2)
;
Xum.
Solomon
and the
Deut. 32
(from Gen.
15 to Josh. 24)
Kings 3) about 800; to the period of Hezekiah belongs the combination of the Jahvist with the Elohist and the
(from Gen.
of
in
notably the
Law
of Holiness
(Levit.
;
Ezra's
Book
a
of the
Law
of
Such
is
meager outline of
But
a similar
in
conservatism
modernity
may
be
observed
his
his-
books.
Deutero-Isaiah intended
own work
the
whose prophe-
While Maccabrean
are pointed out,
In
hymns
two
The
small vol-
will
g.
teuch
included
is
it
among
the
versions,
the
Vulgate
popular;
in
missing).
Alford's
a
strictly
the
frame-work of
The author
552
ality;
a learner himself, he
my
opinions in the light of the latest and freshest research, the scholars
will
still
What
is
to
larger
extent true of
edition.
posthumous second
LL.D.
xiii
201.
The
New
Bible-Country.
York: Thomas Y.
New
What Cheyne
set himself
do
in
full
what marred by a polemic against the more timid among English critics, is now attempted in a smaller compass and in more popular
inscribes his
work
to
the
of
of criticism follows in of
the
the
fashion
corresponding
German)
He
is
period
the point of view being that as the Elohist sought to place his
work
in the
room of
and
Elohist.
of
the
Pentateuch, as
is
of course,
is
Geiger's
MARGOLIS
take
well
553
nowhere mentioned.
Prof.
Duff
fails
is
to
cognizance of
Otherwise he
informed.
it
The
work
deserves
in
The volume
is
illustrated
with
of
sixteen
contem-
poraries he
knew himself
at
war with;
his
main
in fields other
The "New
Bible-
in
San Ra-
California,
isf
the
new view
satisfied
icism.
admonished
other hand,
enough alone
those,
on the
who
need not
fear the results of the newer view so far as their love for the
Scriptures
is
concerned.
The
critics, it is true,
hold that
;
many
of
that
many
of the books
editors;
that the
Hebrews were
indifferent to the
fame of
men
of an earlier day.
is
rather a
in progressive steps
with
"Prophecy prepares
predictions
details of
way
by
uttering
verbal
of
His
His earthly
but by doing
its
own work
in its
own day
Day
its
so grandly that
Jesus
Prof.
apparently limited
himself
Old
bearing
upon the
Christian beliefs.
the territory of
Had
he included
in
his
"New
Bible-country"
New
Testament
criticism,
let
may
felt
by his audi-
554
I'HE
New
at
Testament
critics
of
know themselves
but
doctrines
Christianity;
rest satisfied
Alttestamentliche Studien.
position
Israels,
Von
pp.
B.
D. Eerdmans.
I.
Die
Kom-
der
pp.
Genesis,
58.
viii
95.
II.
Die Vorgeschichte
pp.
147,
III.
Giessen
pp.
xiv
239.
The Origin of
LL.B.
152.
the
:
Pentateuch.
Oberlin
pp. v
Das Deuteronomium.
Dr.
Eine
literarkritische
Untersuchung.
J.
Von
A.
FiLEMON
PuuKKO.
1910.
pp. ix
Leipzig:
C.
Hinrichs'sche
Buchhandlung,
As
analysis
is
303.
well
known,
the
starting-point
(in
of
the
Pentateuchal
1753)
of the divine
names
in
chapters of
Exodus
The
edifice that
comes
common on
and
re-
method are
however,
both,
illustrate
that
regress
to
"first
principles"
in
forgetful-
ness of
its
own
origin
it
shows
a
itself
matism.
the
Prof.
Eerdmans was
pupil
now
critic.
Up
till
Kuenen-Wellhausen
Now,
however,
he
has
at
length
MARGOLIS
555
Untersiichiingen"
so
far issued,
own
far
views.
The
as
divine
names are
trouble
is
The
that
much
less.
monotheism
in the
plural,
no
more and no
Where
tions.
the
They cannot
com-
think of the
chapter
Hebrew
text
but in no less than 49 places in the book of Genesis does the Septuagint differ
in
names.
This
Similarly uncertain
the
phraseology.
The remains
Hebrew
times.
Thus
23)
occurs as a place-name in
an Egyptian
the lack
an offshoot of interpretation.
used too freely, too readily
;
Rut the
and a
difficulty of
Thus
1-3 nuich
SpS
yCL"
at the
end
is
hence
When
more
the phrase
repetition.
In-
a provision in the
in
Code of HamEhrlich
question.
equally
finds the
chronological notice
556
in
the:
far
verse 3
from superfluous.
operates too
freely
first
What may
fuller
Elsewhere a supposed redundancy ("UberSufalong the Hne the "higher" criticism must
may
in
go hand
tions
of
philological
To
this
extent
the
Eerdmans'
too
facile
anticritique
comes as
timely
warning
difficulties
against
way
out of the
But
Eerdmans follows up
in a
negative
destruction
of
the
current
The groundwork
still
of Genesis consists
polytheistic char(5,
acter which
1-32;
6,
9-22;
1-13.
17-22.
24;
8,
1-19;
8-29;
7-11.
II,
10-26.
27-32;
12;
13,
18;
33,
15,
7-12.
35,
17-21;
1-8.
23; 25,
16-20.
19-34;
27; 28.
2.
11-22; 25-27.
49, la.
is
32,
4-23;
34.
1-17;
28&.
35; 40; 41; 42; 45, 1-27; 46, 2h-7; 47, 6-12.
12.
28;
29-33; 50,
13).
As may be
readily seen,
is
assigned
that a
to
The
fact
"We
have
grown
into
We
times
as a
period
devoid
of
the
higher
The
on
Book
of the Covenant
sets us right
that score.
The
frequently
mentioned
"scribes"
(soferim)
suffice
to
prove
the
To
this class
we
is
naturally
owe
There
no reason
why
Polytheistic
many
of the
elements
that entered
that
source.
God
of
The compiler apparently was of Into Israel was but one among many.
still
in
pre-deuteronomic
MARGOUS
in
:
557
worked another
to
parallel
the
older
source in contents
the
and
spirit.
Herein
Eerdmans
historical
reverts to
"supplement theory"
the
supplementer
off the
amplified
then underwent in
The
thereafter;
hence
the
post-exilic
additions,
some
1-2,
larger
(Hke
(glosses).
Gen.
not be older than chapter 17; on the other hand, Gen. 14 (with
minor exceptions)
in the
is
of pre-exilic origin.
The bulk
admixture
lieved
in
polytheistic
notions.
Even
post-exilic
Jewry be-
side
of
a
the
One God.
polydsemonistic
will
The reader
now
per-
Eerdmans
with three well-defined documents makes way for a series of revisions of an ancient groundwork, and that in the measure as the
ages as have hitherto been pronounced to be of exilic or postexilic origin, gains in the point of antiquity,
it
loses
on
its
relig-
ious
side,
being
reduced to the
low
level
of
pre-deuteronomic
polytheism.
Jeremiah
among
the
masses
it
is
of
still
later
date.
But the
into the
The
fine
polish of
literary style obtained already then, albeit even with the cultured
we have
Abraham,
Isaac,
at least historical
For
in the school
of the literary
attitude
ai)plied
of skepticism on
The
exegctical
method
has
by the
clearlv
critics of
Graf-Kucncn-Wcllhausen
school
been
the
alio-
558
nevertheless.
The
humanized
deities
Luther,
Ed.
Meyer)
or
the
patriarchal
legends are said to have been originally myths which were then
translated
into
their
present
form
(Stucken,
Winckler,
Erbt.
and customs
Stade,
during
others).
the
period
of
the
monarchy
(Wellhausen,
and
To
other
Eerdmans opposes
pretty near
Not
that
But the
historicity
of
an Egyptian
list
And what
to
dwelt
Canaan previous
from
to
the
people's
migration
Egypt
monuments.
in
We
know
the
stele
of
Meneptah
(discovered
1896^
Moreover, while
the other places and lands mentioned there receive the determinative indicative of a country, there is prefixed to Israel a
man and
a
a
woman
is
territory,
agricultural population.
Eerdmans
the
a small
body of semi-nomadic folk held together by a country of their own, though they own
sions
without
land.
These conclu-
make
it
necessary for
Eerdmans
to
somewhat
He
the
identifies the
'Apriw of
whom
the
mention
made
in the
monu-
which looks
for
Hebrews
in
Amarna
There
is
tablets.
The
in
nomads (Wellhausen),
cattle
Init
but semi-nomads
(Ed. Meyer)
the
they
owned
of
also land.
no truth
the
life
Israel
is
nor
in
the cus-
religion
the resultant of a
MARGOLIS
559
The
legal por-
tions of the
book of Exodus
is
obvious.
On
the assumption of
found for such a code of laws as the Book of the Covenant before
the times of the monarchy.
It
is
characteristic that in
(p.
foot-
392) Wellhausen
conviction
that
the
i.
"peasant
code"
of
Exod. 21 and 22
pointedly
is in its
basis Canaanitic,
e.
pre-Israelitish.
He
they
adds
better
f.
edited,
;
may
the
that
they
are
ascribed
Hammurabi
is
that
they
were
really
this
promulgated by him.
It
may
be
that the
reverse
is
more probable."
the
Eerdmans
why
Book
is
is
of the Covenant
Xor
but
it
he averse to placing
a
Decalogue
in
the
same period
Decalogue much
abbreviated and
much shorn
both
To
be
ancient,
First
the
The
Com"I,
mandment
Jahveh,
is
"I
am
the
am
;
thy
God."
of Jahveh current
"before Ale"
of
is
Incidentally the
conception
is
the
originators
of
"ethical
monotheism"
existed in
controverted.
An
ethical conception
of the Deity
much
among
it
non-Israelites).
Otherfor the
wise the
Book
As
rest of the
book of Exodus,
is
to
mention
that,
according
;
to
Eerdmans, Exod. 12
kernel
is
in
a pre-
cxilic
also
assumed
the
chapters
35-39)
dealing
with
the
description
of the tabernacle
(25-29;
assigned as a whole to P.
560
A
from
Eerdmans'
three
volumes
with
much shrugging
of
the
shoulder and feel safer with the two publications by Mr. Wiener,
a barrister-at-law in London.
with
the
"lower,"
It
or
textual,
literary, species.
has approached his task that he has not shirked the labor of acquainting himself at
first
literature bearing
upon
He
and De Rossi; Field's Hexapla and Lagarde's Lucian; the larger Cambridge Septuagint and the latest article on the grouping of
the codices in Genesis by
Dahse.
He
gives
tabulated
lists
of
names
in Genesis.
He
endeavors to show
He
is
versions.
He
same recourse
to the
Greek version
is
had
in
the
Books of
Pentateuch.
Samuel
It
for
in the
may
that
not be challenged by
nor
for
matter his
But Wiener,
believe, under-
estimates
a possibility
ancient
translators
may have
changes
for
the
commentaries.
ardua praestat.
A
Like
difficult
all
reading
is
al-
ways
this
thin,
canons of criticism,
Wiener
But the
applies
from the
crucial
names
problem
is
am
MARGOLIS
A
is
56
is
in
place.
monograph on
It will
names
in the
in-
no easy
task.
critics
it
method where
in
shirk
delving
is
archaeological
and
anthropological
His
reading
extensive.
Norden's Kunstprosa.
this
He
The
cites
writer
of
review
has
long
style.
arising
to
place
of
sacrifice
which
are
ingenious.
He
distinguishes
between
cus-
tomary
lay-sacrifices,
national
offerings,
offerings.
He
is
manner of Hoffmann
does
The
is
net result
of his
there
post-Mosaic material
establishes the pres-
same time he
The
He
rehabilitates
it
Ezekiel
The presence
when
of a sanctuary
in
lation
for Palestine
the exile
came
might.
to
It is
interesting
conclusions
come
pretty close
the
decisions
of
the
Pentateuch
commission
appointed
by
(see
The Pope
likewise concedes
that
that thus
may have
We
lay
"The Origin of
Sacra with
the Penta-
teuch"
is
the
The
The
position
562
measure of
scientific
achievement.
Where
exceeding
diffi-
Wiener
tion
is
But few
who
uses
many
untraditional
ill
weapons
afford to rest on
foundations which
solidity.
test
And
the
On
the nega-
tive
they
meet
(Havet, Vernes,
He establishes the historicity Law (II Kings 22) against Horst, Day, Cullen). Xo other
itself
is
of
the
But Deuteronomy
composite.
what
"Urdeuteronomium" he
he
who
code
in
work by which
code ascending
legal
it
is
the
Deuteronomic
all
instruction which
form of elucidation
as
and exhortation,
is
the
great
oration
of
Moses
of
Deuteronomy.
writers
Puukko adopts
subject
a theory evolved by
two previous
to
on the
(Staerk
and
Steuernagel)
the
effect
Deu-
teronomic
Josiah.
Code
as
promulgated
in
the
eighteenth
year of king
MARGOLIS
Leipzig:
J.
563
Studien zur
Sacharjaprophetie
und zur
hundert.
jiidischen
Von
Dr.
W.
Rothstein.
pp.
ii
C.
Hin-
219.
Die
Biicher
Esra
(A
und B)
untersucht.
und Nehemja,
Mit einem
textkritisch
und
historisch-kritisch
Erklarung
der
einschla-
gigen
Prophetenstellen
und
Anhang uber
J.
hebraische
pp.
Eigennamen.
xci
Von
G. Jahn.
Leiden: E.
Brill, 1909.
289.
^;-a Studies.
By Charles
und
C. Torrey. pp.
Chicago
346.
in
The
1-6.
i.
University
xv
literarkritische
Fragen
Esra
Inaugural1910.
Dissertation
pp. vii
von
Johannes Theis.
Miinster
Westf.,
60.
Next
the
it,
critical
and
historical
questions
connected with
literary
in
the
some
specific
circle
how much
still
exists.
on
Haggai
entitled
"Juden
lind
Samaritaner"
nocturnal visions of
the
prophet
Zechariah.
text of glosses and corruptions by a process of subjective conjecture, the author arrives at the conclusion that all the visions to the prophet in
came
twenty-fourth
Darius.
the
that
second year of
the
innnediate
occasion of
primary object
is
the me<;sagc
it
bears to
and
forward as he finds
564
to
imperative.
How
may
when completed
really squares
be a matter of doubt.
is
facts
be that
reasoning
is
that
his
conclusions
are
by no means improbable.
the
message of Haggai
ending with the outlook into a purified community and with words
of encouragement to Zerubbabel were sufficient to produce in the heart of the
the selfsame pusillanimity and despair
new community
New
intrigues
on the part of the enemies of Judah manifested themselves; and altogether the community was perplexed by a variety of problems
To them
dawn
He saw
later.
did
come
later.
There
such
as
had
been aroused
for
by Deutero-Isaiah and
thought the
moment opportune
his
carrying
let it
them
to
fruition.
Not
so the prophet.
be remembered again,
they were
naturally,
all
one
mind;
they
differed,
and
had
to
differ
when
moment had
realizable,
to
be
answered.
is
and
therefore
of
the
politic, at
an another.
the
The
With
salvation
that
extravagant political
the keen
notions of the
Messianists should be
deferred.
eye
of
Ezekiel's
programme could
constructed.
new community
practical,
be
effectively
it
And
that
programme was
because
was adjusted
to
to the
immediate conditions.
in
Thus
the
But
priesthood
required
MARGOLIS
565
''Joshua
The
The
purified
purified
priests
the highplaces,
Rothstein en-
deavors to show that not only in this central thought does Ezekiel's
influence
show
itself
in the visions of
some of the
Ezra with
stituted,
it
less
important points.
Code
when
the
became apparent
and along
Ezekiel's
were
to
become
in
its
operative.
Once
actual
most important
points
at
the
Nehemiah
emin-
later.
Unorthodox
ently orthodox
It
is
all this
may seem
two Ezra
to
some
readers,
it
is
standing.
Jahn
has
of
late
years
Old
I
Testament studies;
believe,
his
commended themselves to scholars no less brilliant, Torrey's first effort in Ezranic but perhaps a trifle more staid. criticism dates from the year 1894. The pamphlet entitled "The Composition and Historical Value of Ezra-Nehemiah" was, as we
not
are told by the
entirely
new), not
sufficiently
much
that required
in short,
had
(who acknowledges
his
indebteddis-
Torrey's
earliest
publication)
portions,
are
of
one
mind
no
in
their
contentions.
the large
Jahn
less
is
than
eighteen, in
devoted
566
to
a spirited
other scholars
who
though more or
at
variance
the
Introduction
is
more of
book
Ezra-Nehemiah.
of
the
the
presence of
many
ism
down
in
to
post-exilic
times.)
Torrey,
;
on
a
the
series
other hand,
of
proceeds
in
chapters
is
moreover,
;
presented
the
and erudition
when thus
to
work
is
regards as constructive,
origin
the
of the books in
to the
and the
history
of
the
set
times
forth
from 722
In substance
novel theories
is
of
at
I
Torrey
one)
(with
whom,
to
as
less
Jahn
in
the
main
amount
no
the
The
so-called
apocryphal
Esdras
contains
genuine
Septuagint
translation of
Chronicles-Ezra-Nehemiah,
underlying
Semitic
albeit in
a fragmentary
half-
form.
The
original
(half-Hebrew,
Aramaic)
constituted
work
it
composed
Aramaic
(according
his
first
Jahn,
the
in
Hebrew).
of
The
and
Chronicler incorporated in
(the
work
six
"Words
of
4,
Xehemiah"
While
greater
part
of
the
chapters
Xehemiah)
8-6, 14).
be accepted as nearly
historically
was
its
late
fabrication
community
such a maimer
in
show
that
its
the exiled
Babylonian
the
native
population
of
The
it
point of the
was represented,
MARGOLIS
56/
long
after
Nehemiah.
The
final
redaction
Pentateuch
event
is
placed just a
trifle
ahead of
in tolerably
amicable relations.
The import"Pre-exilic"
exile,
Not
the
but the
The
in
dispersion
began
at
an
early
period,
and was
to
a
at
great
extent voluntary.
their
The Babylonian
;
exiles
made themselves
up
in
home
of
new environment
and
contributed
country
to
building
the
capacity
They
an
they
occupy
of
;
their
leisure-time
is
with
literary
productions.
B.
The
C.
;
Book
Ezekiel
in
Palestine
Priests'
the
period
the
more
tolerant
and univer;
salistic-prophetic.
is
the
edict
fabrication.
fictitious
personality.
Long before
been
rebuilt
by
the
remnants of the
in the
cording to Jahn,
city in a
the days of
;
Nehemiah).
Nehemiah found
weak
position
which
away.
doubt nevertheless
whether Torrey
than
dition
1894.
is
The sweeping
too
distrust
of tra-
condemns
lightly.
It
itself.
There
much
falsification
to be as-
sumed
to
be
heard
before
he
is
brushed aside.
His investigations
call
particular at-
568
II Esdras.
the:
dilletantic
He
much
is
conscious of the
The
latter is
Hebrew
sentences.
a portion of
What
he has to
whole approve
into
itself,
though,
fear,
sufficiently
peculiarities
later
scribes.
quite
conceiveable that
we had
Aramaic portions of
same as that of the
much
the
Egyptian documents.
The pronunciation
later
;
of the dentals in
Aramaic
must have fluctuated for some time, probably for centuries; both
the earlier
and the
actual pronunciation
the
other was
faulty on the
to
of modernism.
Scholars that
defend
may
still
maintain
with
to
all
intents
tains
but
part
of
work
to
appear
in
the
series
*'Alttestamentliche
the
author of a
in
I
dealing
with
the
vexed
problems
the
centering
Ezra-Nehemiah)
and
II
Torrey's
theories
concerning
character of
Sir
Henry Howorth
It
will
be instructive
to see
how
servative uses.
Acgypten und
die
Bibel.
aegyptischen Mythologie.
beitete Auflage.
Von
:
Neubear-
Leiden
E.
J.
135.
Israel
und Aegypten.
Israel
unter-
MARGOLIS
Leipzig:
IO4.
J.
569
C.
Hix-
pp.
Namen
Lie.
Israel.
Von
theol.
Eduard
Bonn
Carl
Georgi, 1910.
pp. iv
79-
Volter's work,
its
first
is
published in
1898 and
theor}'
now appearing
deities
in
fourth edition,
built
up on the
in contrast
mythology.
is
It
found
largely
during
which
Israel
remained
in
To
He
(Shishak)
The study
story as
The
treacherous
Egyptian
power which
was the
instigator of all
political
of
the
powers
in
how
that very
runs
politics,
unshakable ground of
tlie
is
name
"Israel"
is
main conclusion
name
of the patriarch
Israel.
Ph.D.,
Boston and
pp.
115.
Xew
570
Israel's
or Studies
in
By Rev.
pp. xi
Edinburgh
T.
&
T. Clarke, 1909.
22,2.
The early religion of Israel means to Paton the pre-prophetic stage. The prophets, in particular those of the eighth century and
their
followers,
were the
had
its
reformers
of
the
religion
of
Israel.
Israel's religion
animistic conceptions.
He
was
originally
non-Israelitish
When
Israel
entered Canaan,
found an
represents
^'hybrid
mass"
which
the
Canaanitic elements were absorbed, so did Jahveh gradually absorb the nature gods and departmental deities of the Canaanites
Many
of
the
heathenish
right
He demanded
"Of such
and
con-
other
had
little
ception."
of
Israel
and
ethical
message
prophets,
just
as
their
message was a
religion
its full
New
Testament
in
such
is
also
Mr.
this
Adams' "Studies
to be said
:
But there
is
"reading too
is
into the
Hebrew
;
Scriptures."
"The
entire oaic
is
yet to
grow and
in
the
faith
of
Israel." to
New
of
Testament Fatherhood.
his
The
devotes
the
greater
part
book
to
sympathetic
subjects
of
the
spirit,
sacrifice,
the
covenant,
prophecy, the
Messianic functions
The
highest expres-
MARGOLIS
6,
57
Micah
8.
All through
the
volume which
attitude
is
written
in
pleasing
style
there
runs
sympathetic
of view
tion
in
is
consummaso
far
easily
great
religious
leaders
is
are
the principle of
growth
to the
accepted,
past.
germ of
is
the future
hoary
Nor
the
Gospel as
basis
fall
And
so in
Old Testament
times,
at
was given
to
Israel
to
work out
the
ideal
of
loving-kindness,
and
spiritual
humble-mindedness.
Hebrew
Script-
ures taken at
with
its
analytic dissection
and
its
Isaias.
Diligenter
revisus
iuxta
massorah
(sic)
atque
editioncs
principes
cum
bus collectis a C.
SOCIETATIS
D. Ginsburg,
LL.D.
Londinii
ET
sumptibus
BiBLIOPHILORUM
pp.
93-
BrITANNICAE
ExTERXAE.
MCMIX.
Specimina
Codicum
de'
Graecorum
et
Vaticanonim.
Collegerunt
Pius
:
Franchi
Cavalieri
E.
Iohanxes Lietzmaxx.
Bonnae
et
A.
Marcus
et
filium),
MCMX.
Mitteilungen
pp. xvi
tabb. 50.
des
'^
SeMiiaginta-Unternehmcus
JVissenscliaften
der
Koniyliclicn
Gesellschaft der
cu
Gottingcn..
Heft
I:
Der
Lukiantext
Oktateuch.
Berlin:
Die Prophctcn.
X'on Dr.
Leipzig:
J.
C.
Hixrichs'sche Buchhandlunc,
910.
pp.
136.
572
The
Ethiopic
according
of
five
I.
to
other manuscripts.
Edited
by Dr.
J.
Oscar Boyd.
Part
Genesis.
Leyden
E. J. Brill
(Princeton:
1909.
pp. xxii
158.
to
is
rightly
compared
the
to that of Holmes-Parsons'
work on
the Septuagint.
lies
To
the
writer
of
this
in
In other
being
made
is
in the
If
the
Masoretic Text
early
prints
call
substantiated
(see
we
Masorah"
its
volume,
be to
19),
then
the
first
duty of
editor
must
clearly
an
re-
unambiguous statement
as to
What
Much
future edition of
like
on a previous occasion
21).
Meanwhile,
it
will be
future, but
which
at
criticus of
The
may
I
be, will
new
Bible.
in
the
matter of
ketib
variants
of
character
those
bearing on the
Xor
is
an edition
While
of
the
the grouping of
future,
classifying
codices
fathers
MARGOLIS
It
573
will
for the
be
Lagarde long ago pointed out that the Bible of the Antiochene fathers will have been identical with Lucian's
that
remembered
recension.
tions
Legarde,
it
from the
historical
He came
to the
conclusion that the text of those citations tallied with the group
consisting of 19. 82. 93. 108 and underlying his edition of Lucian.
Octateuch
all,
54. 75 enter as
elements and which has hitherto been identified with the Hesychian
recension.
is
It
like
is
Josh.
10,
13
to be accepted,
then
as a matter
of fact,
it
of Joshua at least
only
those two
Greek
cursives.
As
for
118
which Lagarde
in
included
the
to
among
book of Joshua
note
that the
as
its
54. 75.
It is
interesting
series
undertaken
by
the
Gottingen
of
academy
Hautsch's
Lagarde's
known
**Septuaginta-Unternehmen"
its
which
existence to
Verily,
science
is
no respecter of persons
is,
The
story
of
the
Of
none
show
traces of revision.
By
is
to say as a
more
Hexapla.
Venetus
(=
23)
the
latter
is
the
very complicated
affair.
The Lucianic recension was in itself a Lucian made use of the Hexapla and
574
more
Hebrew
text itself
to
Greek of the
Atticistic
Septuagint
so as
bring
up
I
to
the
III,
level
ot
Greek.
and
an
niter-
to designated as II may lay claim mediate group of cursives present form . text, though in its resent the pre-Hexaplaric
rep-
has
.n of the Hexapla (particularly undergone revision on the basis Isa.ah are Jeremiah the Twelve and Ezekiel, to a less extent in
:
on
of the prophetic books the whole, the Alexandrinus preference usually given the Vaticanus. The is a purer text than regretted -Vatican dogma." It is to be ,0 B rests on the pernicious English Septuagint. Over was not made the basis of the that remember that what is us, however, to against this it behooves books. Even not be true of the other true of the Prophets may Silberstory of the text differs. the prophetic books, the
the
whole
freest
also
of
Lucian
On
among
stein has
proved that
in the II
means and III Kingdoms B by all to be the Others have proved the same Both at G^ttingen and
of the unraveling the complex history Cambridge scholars are lusy Septuagint by the aid of the Oxford Greek text; what may be done Procksch.-We need a larger number has been demonstrated by requires work of grouping. Such labor of students to assist in the which is the abiUty to decipher not the least part of
training,
and
in
collate.
It
is
to Lietzmann enables young scholars publication by Cavalieri and The speciments are witha distance. learn Greek paleography at manuscripts; moreover, they
study the manuscripts not given to everybody to The where they are at present treasured.
out exception
taken
from Vatican
classi-
included.
is
Nevertheless, a sufficient
number of
a
biblical
speci-
mens
included.
Thus
table
contains
specimen
It
from the
is
to be
But the aim of cursives are included. regretted that no biblical manuscripts, give specimens of the older the editors has been to The date may be readily ascertained. particularly of those whose decipher opportunity of learning to student is thus afforded the place to study place, and in the second cursive script in the first works small list of the principal .-\ the .cript of each century.
MARGOLIS
is
5/5
Of
Scripture.
it
is
Hebrew
text
had a more or
less
direct
influence
on the
later
manuscripts.
For
Dillmann
The new
edition
of the Ethiopio
Octateuch which
first
is
part
in
from a
in the possession of
in addition
to the readings
style
The
of
the
;
publication
Septuagint
the
minor orthographic
and
scribal errors of
text.
It
is
to be
The Authorize'd
Albert
iii
Version
of
the
Bible
G. P.
and
its
Influence.
1910.
By
pp.
S.
Cook.
New York:
Putnam's Sons,
80.
Textkritisches,
B.
I.
Sprachliches
J.
und Sachliches.
Von Arnold
II.
Ehrltch.
Leipzig:
C.
HiNRicHs'scHE Buchhandlung.
pp. PP346.
iv
424.
III-
Leviticus,
Xumeri, Deuterononiium.
I.
355-
Josua, Richter,
und
II.
Samuclis.
1910.
pp.
In Verbindung mit...
Drittc, vollig
E.
Kautzsch.
neugearbeitete,
Einleitungcn
.und
Erkliirungcn
I
zu
den
einzelnen
J.
Biichern
versehene
Auflage.
&
II.
Tiibingen
viii
C.
-f-
B.
MoHR (Paul
Siebeck), 1909-1910.
pp.
952;
viii
629.
576
Critical
Commentary on
A. (Cantab.).
pp. Ixvii
Genesis.
By John
Skinner, D.D.,
Hon M.
55 1-
Critical
By Edward Lewis
Madsen, Ph.D.
pp. xxii
New
1910.
534.
The Analyzed
Bible.
By
the Rev. G. 2
The
Prophecy of
Isaiah.
volumes.
;
New York
Fleming H.
Revell Company,
pp. 225
229.
In the language of
in
their
metrical
Edited
four volumes.
Vol.
II.
Micah.
miah.
Amos, Hosea, Isaiah (1-39), and Vol. Zephaniah, Nahum, Habakkuk, and JereI.
Oxford:
at the
Clarendon Press,
1909-1910.
pp. xxxii
192;
240.
The Book of
D.D.
xiv
By John Edgar McFadyen, New York: The Macmillan Company, 1910. pp.
the Prophecies of Isaiah.
423.
made
the subject
The
traced
with expert
skill.
Bible
was long
in
the making;
But
excelled
them
all.
its
own.
Of
course,
seventeenth century.
of the day.
tions.
No
idiom
The
is
biblical
Nor
is
There
marked return
with
biblical
There
will
betray
the
acquaintance
phraseology.
resort
RKCDNT
BIBLICAI, PUBI^ICATIONS
MARGOUS
and
style
577
And
New.
in
this
With
of
construction
goes
the
simplicity
Of
in
recent
learned
commentaries on the
International
singled out.
Critical
Commentary
deserve
be
work on Genesis, Dr. Skinner has taken cognizance both of Eerdmans and Wiener whose strictures are met by a searching argument. In the work of Chronicles prepared
In his
latter's
naturally
manifests
itself,
but
none
too
obtrusively.
some of
of
They
too
are
full
information,
and
nothing
is
trifling
to
first
merit
three
his
comment.
volumes
Of
have
Ehrlich's
great
It
German
represents
work
a
the
appeared.
revision
01
to
Hebrew
by
work.
No
matter
how
and
one
may
are
object
certain
mannerisms and
Jewish
to
which things
handled,
into
It
hallowed
it
tradition
sentiment
great
is
gratifying
observe
is
that
Ehrlich's
insight
the
is
Hebrew language
coming
to be recognized
by scholars.
The third
The
the
made
its
appearance.
away
work was
in
in progress; the
colleague Rothstein.
The new
is
ones
which as far
in
from the
technicalities inherent
is
safe to say
Of
a dis-
tinctly
Bible
the
English
lay
reader.
Rev.
Morgan's
home
to
every inquiring
mind.
conservative.
skill
;
The
word
historical
orientation
is
provided
578
for.
for
English
readers
are
are
based
to
on
the
the
the
notes which
brief
and
point
much
elucidation
given.
;
notes
of
some of the
headings
there
contained
is
succinct
As
a critical one
Hebrew prophecy.
first
The Macmillan
Bible
Home
full,
deal
much
less
Selections
from
the
Old Testament.
notes by Fred
Newton
pp.
Scott.
New
Company,
7'he
1910.
xxvi
335.
Separated
out.
set
in
connected
Boston and
pp.
xxi
-|-
The Narrative
Bible.
New York:
Stories
to
tell
children.
By William
D.
Murray.
New
pp. 211.
To
to
all
those
who
prove welcome.
in
Common
its
the
retention
of
the
Authorized Version
main
Short
features.
The
is
Bible
word
is left
rest.
Only
in
Jewish readers
find
Scott's
in
bias;
Sheffield's
work, suitable as
it
is
in
MARGOLIS
may
579
still
critical
unhesitatingly place
well printed.
Both are
Dropsie College
Max
L.
Margous
Sunday
School
in
Principle
and
Practice.
By
Henry H. Meyer.. New York: Eaton and Mains; Cincinnati: Jennings and Graham, 1910 (Modern Sunday School Edited by Charles Foster Kent in collaboration Manuals. with John T. McFareand). p. viii + 241.
If
discipline
are important in
the
management of
instruction,
to
only
limited
time
is
allowed by most
j\Ir.
religious denominations.
Having
this in mind,
]\Ieyer
makes
little
book for
of
the
graded system
suggestions
in
some
rapid
definite
how
is
could
be
carried
in
out.
appears
that
such
an
appeal
in
necessary,
spite
of the
advance made
cation.
]\Ir.
]\Ieyer
first
judiciously
divides
his
book
the
into
three
parts,
its
discussing
historical
the
theoretical
aspect
of
question,
then
development
and
concluding
with
several
concrete
The
first
part
might
in
itself
Sunday School
showing
teachers.
The author
each
but
clearly
pre-
the
duties
of
and
the
way
(p.
for
harmonious
The author
religious
on the educanecessary in
to
element in
schools
instruction
many
species
where instruction
sometimes
tends
become
plan
of
organization
School
detailed
work
presented
of
the
in
discussion
subject-matter of
given in
the
following chapter.
581
582
system
several individual
church
organizations.
his
oper-
The
Model
College),
Sunday
the
School
of
Columbia
University
(Teachers'
University
Baptist
in
Congregational
School of
Hyde Park
treatment
given
detailed
the
chapter,
while
other
typical
schools,
among them
are
the
School of
Temple
Emanu-Ei
last
of
New York
discussed in
another chapter.
The
few
Considering that
of the
to
out
of
the
1,400,000
officers
and teachers
Sunday Schools
space
in the
training,
we pardon
details,
so
much
to
the
minutest
initiative
The book
questions
for
provided
with
useful
summary, containing
review,
books that
will
Gratz College
Juuus H. Greenstone
BOOKS RECEIVED
The Book above every Book.
British
and
Foreign
Bible
The
Bible
Street,
London.
123 pp.
The Signs and Symbols of Primordial Man. Being the evolution of religious doctrines from the eschatology of the Ancient
Egyptians.
F.G.S.,
M.R.C.P., M.R.C.S.,
F.M.,
London:
E. P.
Lim.
(New York:
449 pp.
Will.
An
Professor
the
College de
France.
:
Authorized translation
Co.,
by F. L. PoGsoN, M.A.
Lim.
London
xxiii
252 pp.
of the Institute,
Authorized translation
by
Nancy Margaret Paul and W. Scott Palmer. London, Swan Sonnenschein & Co., Lim. (New York: The ^VIacmil191 1.
LAN Co),
Step by Step.
XX
+
o-f
339 pp.
the Early
Story
By Abram
S. Isaacs.
Philadelphia,
166 pp.
The History of a
Raffalovitch,
All," etc.
1
Soul.
An
of
attempt
at
Psychology.
By George
S.
author
"On
the Loose,"
124, Victoria
W.,
910.
296 pp.
583
584
Anathema.
Tragedy
in
Seven Scenes.
By Leoxid Andreyev.
Authorized Translation by
Herman
1910.
vi
Bernstein.
New York:
211 pp.
for
Homes and
i.
Schools.
Compiled by ]\Iarion L.
of
MiscH.
America,
Die
Philadelphia:
191
444 pp.
des
Entdeckungsreise
Ostjuden.
Herr Dr.
Segal.
5.
Theodor
Lessing
1910.
zu
den
Von Binjamin
Lemberg,
Verlag
"Hatikwa," Mickiewicgasse
Hungary
in the
Eighteenth Century.
By Henry
]\Iarczali.
With
Cambridge
at
1910.
Ixiv
Darwin and
LL.D.,
the
Humanities.
Foreign
Correspondent
of
France.
Ltd.,
Second Edition.
25
Co.,
High
Street,
W. C,
1910.
xi
125 pp.
W., on
December
Bovigny
6th, 1909,
Castle,
Belgium).
London:
Messrs.
Kegan Paul,
Co., Ltd.,
W. C,
19
pp.
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