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THE
EDITED BY
S.
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VOLUME
1912-1913
III
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CONTENTS
PACE
Adler, Cyrus: Review of
"A
History of Education
Pierrepont
Graves
565
567
Its
Bentwich, Norman
Review of "Pharisaism:
R. Travers Herford
549
83
of
Buchler,
Adoeph
Review
S.
of
"Documents
Jewish Sectaries" by
Schechter
429
221
Cohen, A.
Arabisms
in
Rabbinic Literature
Friedeaender,
Israel:
"A
Moses
Legend"
by
179
Samuel Krauss
235
Young" by T.
571
Raymont
Halper,
B.
:
Hefes
b.
Yasliah's
Lost
Book
of
Precepts
317
Halper, B.
545
575
557
487
101 17
Margous, Max
Margolis,
L.
Max
L.
"Man
by Man," Joshua
7,
319
Sefer Yesirah
:
517
Corrections
to
Perles, Felix
Additions and
Mis-
cellany of Lexical
and Textual
Notes on the
313
Bible
Perles, Felix
v\n&
Hair
547
Poznanski,
Ginzberg
S.
Review of
"Geonica"
by
Louis
397
Disputation in an Italian Novel
Polity
Radin,
Max: A
511
the
of
315
of
Revel,
Bernard:
Inquiry
into
the
Sources
Karaite Halakah
337
181
Sciiechter,
S. S.
:
Schechter,
485
Segal, M. H.
Zadokite
Work"
301
:
Sulzberger,
Mayer
The
Polity
of
the
Ancient
1
Hebrews
IV
Philadelphia
In accepting the
flattering invitation of
this
learned
on the Institutes
the natural re-
of
luctance
assume
novel
duty
to the
In
and active
life,
endowment by
crown upon
and
testa-
the
world of modern
civilization
has
it
always
felt
interest
in
The books
which
literally
inspired,
view,
it
it
is
who
reject
have
*A
1912.
course
of
four
-rtures
delivered before
the
DROPSIE COLLEGE
iS,
March
21,
25
and
28,
487
101
Margous, Max
L.
Margous,
Max
L.
"Man
by Man," Joshua
7,
17
319
Sefer Yesirah
:
517
Corrections
to
Perles, Felix
Additions and
Mis-
cellany of Lexical
Bible
PERLES, Felix
*lt3B>
Hair
547
167
Review of
"Geonica"
by
Louis
Ginzberg
397
Disputation in an Italian Novel
Polity
Radix,
Revel,
Max: A
511
the
of
315
of
REVEL,
Bernard:
Inquiry
into
the
Sources
Karaite Halakah
337
181
Sciiechter, SciiechtER,
S.
S.
:
485
Segal, M. H.
Zadokite
Work"
Mayer: The
Polity
301
of
the
SULZBERGER,
Ancient
1
Hebrews
IV
Philadelphia
\
this
In accepting the
flattering invitation of
learned
on the Institutes
to
the
college.
In
munificent
fitting
endowment by
crown upon
and
testa-
the
world of modern
a
civilization
has
it
always
felt
and evinced
transcendent
interest
in
Hebrews.
The books
which
literally
inspired,
view,
it
it
is
who
reject
have
*A
1912.
course
of
four
--.tures
DROPSIE COLLEGE
18,
March
ax,
25
and
28,
Mai.tkr.
Henry: Saadia
Studies
487
101 17
Margolis,
Max
L.
Margolis,
Max
L.
Man," Joshua
7,
319
Sefer Yesirah
Corrections
to
517
Mis-
Bible
Perles, Felix
ei&6?
Hair
547
Pozxaxski,
Ginzberg
S.:
Review
"Geonica"
by
Louis
397
Disputation in an Italian Novel
Polity
Radix.
Revel,
Max: A
511
the
of
315
of
REVEL,
Bernard:
Inquiry
into
the
Sources
Karaite Halakah
337
181
Sciiechter,
S.
SciiECiiTER, S.
485
Segal, M. H.
Zadokite
Work"
Mayer: The
Polity
301
of
the
Sulzberger,
Ancient
1
Hebrews
IV
Philadelphia
In accepting the
flattering invitation
of this learned
on the Institutes
to
the
In
and active
life,
Hebrew
learning,
testa-
munificent
fitting
endowment by
crown upon
and
'
the
world of modern
civilization
has
it
always
felt
and evinced a
Hebrews.
transcendent
interest
in
in the polity
is
of the anciei.
The books
which
literally
inspired,
view,
it
it
is
who
reject
have
*A
1912.
course
of
four
'--tures
delivered before
the
DROPSIE COLLEGE
iS,
March
21,
25
and
28,
487
101 17
Max
L.
Margous,
Max
L.
"Man
by Man," Joshua
7,
319
Sefer Yesirah
:
517
Corrections
to
Perles, Felix
Additions and
Mis-
cellany of Lexical
Bible
Perles, Felix
pibb>
Hair
547
Poznanski,
Ginzberg
S.
Review of
"Geonica"
by
Louis
397
Disputation in an Italian Novel
Polity
Radix,
Revel,
Max: A
511
the
of
315
of
Revel,
Bernard
Inquiry
into
the
Sources
Karaite Halakah
Sciieciiter, S.
:
337
181
Sciiechter,
Segal,
S.
:
485
M. H.
Zadokite
Work"
301
:
SULZBERGER,
Mayer
The
Polity
of
the
Ancient
I
Hebrews
IV
Philadelphia
In accepting the
flattering invitation
of this learned
on the Institutes
the natural re-
of
luctance
to the
In
and active
life,
and opportunity
and
this
Hebrew
learning,
testa-
munificent
fitting
endowment by
crown upon
and
the
world of modern
a
civilization
has
it
always
felt
and evinced
transcendent
interest
in
Hebrews.
The books
which
literally
inspired,
view,
it
it
is
who
reject
have
*A
1912.
course
of
DROPSIE COLLEGE
iS,
March
si,
25
and
28,
phenomenon
or accidental.
Whereas
empires of India and China has merely aroused the curiosity of the scholar, the polity of the
poet.
There
is
feeling
Hebrew
ideals of
our
own
in their
deepest
meanings.
all
attributes
which
appear to us to be present
in
In the
Hebrew
polity
was governed by
a fixed law
The
owed
tions
tions.
which
is
be treated
with
fairness
and
regarded
as
friends.
A
which
the
to deliver a lecture
New
;
York,
in
this trait
was present
in
Hebrew
SULZBERGER
last,
first
Zedekiah
I
endeavored to
that
this
representative
council,
which had
qualities
of modern parlia-
known
term which,
in
The very
simplicity of
On
phia
Israel
that occasion
said
(Greenstone),
1910,
page 58)
"The Parliament of
where the
had
its
humble beginnings
Town
from
Friendliness
among
and
finally
there
resulted a union
of
all
or
nearly
there have
'Am
ha-aretz."
Further
investigation
has
not
resulted
in
finding
evi-
Perhaps such
it
dence
likely,
may
is
just as
development of the
logical
course
it.
Life with
its
rich
way
4
processes.
however,
in
the
main
body,
played
an
important
in
the government of
ancient Israel.
in the
main
to the
anashim)
Municipal
I
sat,
Town
much
in
Council
higher
and the
powers.
Court,
shall
pre-Israelite
many
little city
kingdoms,
They lacked
jurisdiction.
large ideals.
Their heaven,
like their
was parceled out among many, each with Gods and Kings
alike
limited
were profusely
numerous.
the
Hebrews with
their large
and national
ideas.
They
iivii
tine,
other
Gods were
in that
domain
rebels
and usurpers.
longed to
the
The
Hebrew
one God (Jhvh), for the use of one nation, Jhvh's own,
his helek
"When Elyon
When
I
[e
set
46, 27).
Jhvh's portion
Jacob the
I
is
his people,
lot
of his inheritance.
in the desert land,
le
found him
SULZBERGER
And
in the waste,
howling wilderness;
He He
As
led
Taketh them,
Beareth them on her wings,
With him
there
was no
alien
God" (Deut.
32, 8-12).
as an army.
its
from
The
if
Some
parts of the
mode
it
was
well for
Moses
to
pray
Jhvh
10,
and
to protect the
myriads
(divisions)
35-36), but
when they were being settled on the land, many perplexing problems
The
is
far
of the
camp
are
its
essential
demands the
obstacles, natural
and
artificial.
difficulties
The new
state.
was
in the
The
city-kings
and
came
a true nation
Our
with the
its
is
is
to ascertain
common
usually believed.
We
shall
city-states
and
their
mode
form of organization of
essence.
city-states, materially
modified
its
The
Hebrew
cities will
next
provisions
still
concerning
these
Hebrew
city-councils
lastly
which
And
we
shall
until a true
mode by which
I
effected.
like
an inquiry
this
into
obscure points of
Hebrew
guage
sertion.
light
may
We
SULZBERGER
is
difficult
it
required to
give
that the
Hebrew
clans
mattot,
shcbatim),
which were
subdivided
into
The
of
on the subject
relates that the
is
in the
seventh chap-
ter of Joshua,
which
war
its
inhabitants
to extinc-
were doomed
that
and,
moreover,
it
was commanded
it
the victors
as such
whole camp
18).
weight.
Instantly the Divine favor
was withdrawn.
which seemed
The
city
attack,
easy of
Joshua,
was due
booty.
It
became
The mode of
7.
16-18).
makes
reply.
Incidentally, too.
ization.
we
learn the
representative
of
each
being
brought
of these
To which
8
tribes
The answer
was. JudaJi.
To which
of these mishpahot
The
Zerah clan
To
The
was put
Which
of these gebarim
is
the guilty
man? And
The
text
is
justifies this
translation.
We
(mattot,
tribes
(mishpahot),
families
(bet-
different.
It
thousands
(alaphim),
f
hundreds
(Exod.
18,
(me'ot),
21).
fifties
asarot)
At
at
King
(I
Sam.
10,
17-25)
into tribes
(shebatim)
and
el,
(mishpahot).
being picked
is
The
of
Saul
there
out
mishpahah of Matri.
In verse 19, the word
And
still
another
difficulty.
alaphim
is
occur- also
that
Ik-
of Gideon (Judges
6,
15),
who
says
To add
to the
confusion,
passage
Numbers
1,
16 seems to identify
SULZBERGER
tribes.
latter
word mean
meaning even
more extended.
promised
(alaphim)
speaks
of
to
When
the
or
districts
5,
1
of
the
city
Bethlehem
as
among
the cities
(alaphim) of Judah.
Whether
Jethro (Exod.
the
systems of Joshua
(7,
14-18)
and of
may
be
It
may
came
be a fair conjecture to
first,
The Jethro
simple,
organization
first,
being
military,
pure
and
would go down
by
last longer.
As
the civil
it
would
and circumstances of
civil
creating at the
partially unrelated to
in the
term
is
meaning
at first a
regiment of soldiers,
in
now
with
tribe,
now
with
and
in the
mean
a district
of land, or even a
10
On
them
scheme becomes
plain.
He
(alaphim), divide
(corporal's guards)
20.
Some such arrangement appears indicated in Judges 10, where a squad of ten men out of every hundred
to provision the
incidentally
made
that
there
regiments
(alaphim),
and
divisions
this view.
In the
"How
should
?"
And
Joseph
the alaphim
The enmity
con-
Sam.
18, 8).
fifty
(Exod.
13,
18; Josh.
14; 4, 12;
Judges
7,
11).
And
the
word
(Isai.
5; II
theory be correct,
we
had so
weakened
indifferently
SULZBERGER
in
II
mind, and
were
still
The whole
firm this view.
not
made
clear,
was
is
early considered
the shophet of
all Israel.
And
the
same
Abimelech (Judges
11).
to
9,
More
significant
tribe
we
which
Shamgar,
Deborah,
own
is
territory.
difficulty in
There
no
As
early
tribes to-
7-19).
name
11,
for
Judah-Benjamin
Kings
28).
The
the
kingly
office
by the prophet
(I
Kings
out,
11,
31).
is
And
finally,
when
the
rebellion
breaks
there
no mention of any
tribe.
Israel) shouted:
"To your
tents,
Israel!"
Kings
12,
16).
12
more
is
we do
not
know
to
which
tribe
belonged
conclusive
2
that
this
few centuries,
we
see
movement
it
in
At
all
was
a tribe or a small
4,
group of
Eli
(I
tribes,
4,
5)
(I
and that
Sam.
Sam.
7,
16-17).
And
Israel,
although
called
may
well be that
some of
was
tribal in its
nature
is
very
At
all
was
head.
in
Assuming,
then,
that
this
military
organization
for
successful,
it
becomes interesting
place.
to
to learn
Moses was
overcome and
and
to
establish
laws.
sufficient,
In a friendly
way
he requested
the
him
leave to pass.
SULZBERGER
war began
in a
first to
At the
lost
consequence
took
all
from Arnon
their
to Jabbok.
Israel
his
cities
with
(Numb.
35), and
to suffer.
At Edrei he was
(Numb.
21, 33,
it
had
(Numb.
21, 34).
to the Jordan,
opposite
to begin
it
the war.
At once
it
itself,
whether
for an
were wise
territory
enemy
portion
to re-occupy, or to retain
of
land
which would
fall
each.
The B'ne
Reuben and
if
Their offer
half-tribe of
in
they,
together
to
with the
their
from
32,
cities
thereof
(Numb.
32, 42),
dependencies
(banot)
(Numb.
and
(hawwot) (Numb.
32, 41), or
haserim (Josh.
28).
Two
tribes
to leave
and
conquered
the
men between
14
twenty and
war
The
government
to
was obvious.
Order had
The duty
fifty,
men
over
in
the
establishment of a
permanent
tribal
government
in
the
East-Jordanic territory.
tary chiefs
mili-
were about
how ever
T
faulty the
As
a temporary arrange-
ment
Israel.
it
itself to
past
history.
cities,
but
it
promises of both.
Now
of these
it
little
Men
recalled
that the
that Isaac
was concerned
in the
28,
it.
The
mode
was
of governthat Israel
the aborigines,
SULZBERGER
governmental notions republican and not monviews democratic and not aristocratic.
archical
in its social
The Canaanite
city-states
The
list
of
each
governed
by
king
cities east
Og
being
his
own.
13,
The
17),
expressions "Heshbon
"the
cities
her cities"
(Josh.
and
their
villages"
Such
a city-state
was composed
:
in general of at least
villages.
The
towns and
villages.
called
daughters
or haserim.
of such small
city-kingdoms,
or
more
properly,
district
The
Bedouins
in years
when
a decreased rainfall
narrowed
their
grazing-ground.
instinct of settled
self-preservation, they
it
bare.
agriculturists
this necessity
Of
was born.
The
inhabitants of villages
much
of their property as
the
city,
safe
in the
against
maurauding
wherein the
walled
These overmastering
necessities
affecting
both sides
for ages
was waged
is
denounced
against
6,
the
nomadic
Midianites
;
and
Amalekites (Judges
17,
Exod.
states
own
selection.
siderable
body of
councillors,
However
all
this
may
be, the
these kinglets.
city,
Whenever
occupied a
lished.
a government by elders
once estab-
That
this
who continued to live alongside of the invaders, is probable. Of this state of feeling there is perhaps a hint in the narrative recording
office
of city-
king of Shechem.
The
:
Do you
(Judges
9,
aborigines and
the
The
notes on
numerous
to be disregarded or to be
treated lightly, and they establish the fact that the conquest
SULZBERGER
who
was
survived the
view
The
day
B'ne-Judah could not drive out the Jebusites from Jerusalem, but the Jebusites dwell there with
(Josh. 15, 63).
them
to this
The B'ne-Benjamin
this
did
21).
valley
19).
shean and her banot; nor of Taanach and her banot, nor
of
(Judges
27).
Ephraim
in
who
lived
Gezer (Judges
29).
30).
Aphik,
nor
the
those
of
dwelt
among
Canaanites
31-32).
who
1,
33).
in
1,
Mount Heres,
Aijalon and
35).
became
tributaries (Judges
the
it
must be concluded
that
necessary or agreeable to
in
order
new
insti-
tutions
It
national
justly
career, Israel
to deal wisely
and
who had
different notions of
government
and of
religion
own
birthplaces.
The
strangers
was found
only to
in the
doctrine that
rights, but to
are
entitled
not
equal
affection.
Having brought
the
Hebrews
into
may
be called remark-
we
shall
next lecture.
II
beset an invading
army
are radi-
settled popula-
defense.
We
Eastern
Palestine had
face
both kinds of
difficulties.
They were
from
and conquering
in the west.
it
as the lesser
SULZBERCl
to
19
and arranged
the
them
in
enjoyment of
for
this
Means
procure general
favor
history
course
Legend and
could be invoked in
is
behalf.
The
patriarch
Abraham
I
made
to say to the
am
am
Moses
(Exod.
2,
22;
18,
3).
In his proposed
covenant between
Jhvh and
Israel,
he expressly recognizes
29, 10),
camp (Deut.
and
in his fare-
in the capital
among
the con12).
(ger)
from
the cities
(Deut. 31,
So
likewise Joshua,
when he read
8,
35).
may
be inferred from
its
David's
to.
frequently alluded
There
is
no
About
to flee
in conse:
quence of
Absalom's
rebellion,
Ittai
Why
?
(nokri)
share
my
fallen
fortunes
when
Ittai
is
would gladly
adoni ha-melek),
for
"My
place
is
with
my
Between
15. 19-22).
Sam.
So too Solomon,
in
his
re-
membered
Kings
8.
4 I_ 43;
20
number exceeded
2.
16 (17)).
which
is
in the
crystallization
of custom.
Accordingly
we
Sabbath
is
[who
is
in
thy
cities]
(Exod.
20,
10; Deut.
5,
14); or
is
insistently reprehended.
"Do
"The ger
not vex.
shalt love
you
in
your land ye
shall
He
him
Thou
as thyself; for ye
19,
were gerim
10,
in the land of
Egypt" (Lev.
19).
"Thou
in
cities.
Pay him
his
down" (Deut.
14.
15).
Num.
9,
14).
man and
his
fellow-Israelite or ger"
(Deut.
I,
POLITY
.OF
ANCIENT HEBREWS
killed a
SULZBERGER
is
21
entitled
man
unwittingly
"The
cities
<
ir
And though
in
was not
to be held as a
had opportunities
for
social
advancement.
Some
as bond-slaves,
and were
legally
entitled
to
hold
them,
new
state
is
highly probable.
the
trans- Jordanic
country
with
peaceful
repelled
Edom
Og
insisted
on
become
traitors to
25,
1-5)
and
Small
wonder,
then,
that
the
policy
of
extinction
The foundation
natives,
stone of the
friendly
new
republic,
the
in the
intimacy of Israel
been
forgotten
and
priest
with
the
provost-marshals
(shophetitn)
(Num.
5-9).
new
state
to
were
to
be
firmly
established, a Pontiff
was necessary
22
religion.
1
the
office
(Num.
25,
1-
"who
chil-
know
his
own
dren,"
if
it
When
him down.
Jericho, the
in favor of
extreme measures
he was about to
Even
in the city
among
Jhvh.
The
spies
God
in
in earth beneath."
In the end
course.
Joshua
favor
of the
milder
religion
He must
hold
its
have believed
its
that the
Jhvh
sturdy priest,
make
its
way and
own.
At
all
made
became servants
27), and thus
in the
Temple and
his city-states,
he
represented.
The
ohel-mo'ed,
the
tent-temple
1
;
of
was
instantly set
up
at Shiloh
(Josh. 18,
Jer. 7,
12 )
to the cause of
Jhvh
there
abode
the
national
priest.
From
SULZBERGER
23
harmony with
the
Hebrew
ideals of religion
and gov-
finally to
transform the
federation of
kingdom
for
the
north
and
These
city-states
(called for
short,
cities)
each
in-
city,
with
fields,
its all
and
not
dependencies.
Israelites,
Under
mained
in their old
homes.
all
These
rived.
little
city-states
its
Hebrews
ar-
Each had
kingdom.
who
ruled the
The Hebrews
office
hands of a council,
They
at
did more.
They
office
Shiloh,
whose
was
to bring the
city-states,
The
difficulties
in
the
landless people
were
of a
camp was
They had
ernments were
had a center
(the
or quasi-capital,
fortified
cities)
reckoned with.
How
was
well
it
they
learned
the
lesson
the
that
was an aggregation of
cities,
"cities
24
his
native
state
of
Gilead
in
(precisely
in the
(state) of Gilead
civil
(Judges
In the great
ter
lat-
20. 14)
cities
to their
To
hail the
Benhadad of
of
Israel
(I
attacked
the
"cities"
20).
When
to be
anointed King of
"cities."
Israel
under Jeroboam,
Judah remained
Rehoboam
in
(I
Kings
12,
17).
Israel,
its
When
Kings
17,
he settled
(II
"cities"
26).
When
down
the
Judah
(Isai. 40,
"Publish against
shall
from the
mirth
.,
and
SULZBERGER
and the
25
....
"cities" of
Judah desolate"
"The
"cities" of
noise
of
the
come
10,
.... to
make
the
Judah desolate"
(Jer.
22).
and
in the streets of
Jerusalem?" (Jer.
all
7,
17).
Jhvh
"cities" of
Judah and
in the streets of
Jerusalem" (Jer.
11,
6).
"Then
shall the
"cities" of
whom
me
all
they offer
Israel,
saith unto
Take
the
fury at
I
my
the nations
whom
"Thus
and speak
ship in
saith
Jhvh Stand
:
in the court of
Jhvh's house
to
wor-
Jhvh's house
fifth
"In the
som (con"cities" of
before
Jhvh
salem, and to
Judah
to Jerusalem"
"Go back
of Shaphan,
in the "cities"
whom
made governor
of Judah
Thus
seen
all
all
saith
Jhvh
of hosts, the
I
God
"
of Israel
Ye have
upon
the "cities" of
Judah
26
"My
salem
(Jer. 44, 6.
17).
Ezekiel fashion
speaks of
the
land of
Israel in
the
same
"The
inhabitants
of
the
"cities"
of
Israel shall
go
Zechariah characterizes
larly
:
the
southern kingdom
simi-
"How
from the
"cities" of
Judah
....
"
(Zech.
1,
12).
From
had taken
(city-districts)
root.
is
number of
cities
awarded
them and
part
their
the
settled
of
the
country and
is
sufficient
to contain the
cities,
whole population.
Reuben
is
named,
plus "all
the
cities
of
13, 30.
31).
cities
and
their
(Josh.
15,
21-62).
18,
12-28).
15).
22). 30).
38).
19,
19,
41-47).
SULZBERGER
27
to
to
the groups
more
each having
dependencies and
walls,
outliers.
"These
cities
3,
(Deut.
28).
fortified city,
came
to
signify the
was held
and
dwelling places
5,
of
6,
the
11,
people
20;
12,
everywhere
15. 17.
(Exod.
14,
20,
10; Deut.
14;
9;
18;
27;
12).
to the
word
that
it
was applied
27).
The
assumed,
existence
of
these
pre-Israelite
city-states,
and
their persistence
it
city-districts being
becomes important
to ascertain
what were
their
From
pre-Hebraic
times
we
have
two
examples,
Shechem
lies in
It is
remote antiquity.
Israel chose
it
and
all
its
story.
It
was
the
first
of
the
to
was doomed
28
succumb
Hebrew
invaders.
in
J
It
possessed
an
early
Hebrew temple
(bct-clohim),
hvh and
its
it
gave the
final
insistence
priests,
on the
law
of
blood-guilt
in.
for
Nob's
murdered
which
culminated
21,
the
i-ii).
city-
a marriage.
The
there
was no
right of
ing powers.
Such a
right, general to
now
the natives.
ble terms, to
on certain indispensa-
his son
were willing
to
agree.
At
''the
gate of their city," to the council there met, the anshc ha-'ir.
The
treaty,
how-
of
In
was the
SULZBERGER
district,
2<j
of an exceptionally important
cities,
which
The
and
it
was an
Its
magnates showed
their
vigilance
When
Ai were merely
relentlessly
pun-
was
The
fashion,
report (Josh.
T
9,
3-27)
tells,
in excellent narrative
how
camp
at
Gilgal,
how
Og
in
Eastern Palestine
(carefully
concealing
their
their
knowledge of Joshua's
late victories),
and how
a
magtheir
(not
word about
and necessary
thing.
tales,
Joshua and
his
omitted to
consult the
oracle,
allowed them-
and
ratified
it
A
and
few
leaked out.
The worn-out
Gibeon
in the cities of
dependencies,
Kephirah,
host
Beeroth,
and
Kiriathat
jearim.
the deceit.
murmured
the lenity
had given
their
word.
Per-
30
should be faith-
The
the
9,
mind of
Hebrew
people.
The
it.
He
sentenced
them
the bct-clohim.
that things
were no worse,
The
city,
however,
retained
It
importance
probable
in
the
subsequent
history of
fleeing
Israel.
that
Nob,
either
where David,
one of the
the
cities
name
was
which Huldah
lived
22,
called
1,
by
its
14; Zeph.
10).
own name, the Mishneh (II Kings The dreadful cruelty of Saul in
Indeed,
it is
Sam.
22, 9-23)
record-
Jhvh
and
were
this
I-IO).
Solomon
it
was
the great
bamah (high
sacrificial
which, asked by
Jhvh
SULZBERGER
to
3
(I
do justice
4-15).
story
The
ness
was
finally amplified
and embellished.
The
in the wilder-
was supposed
to
have been
up
at
Gibeon
(I
Chron.
History
16, 39).
Of
mo'ed was
at
Shiloh (Josh.
18,
1.
8;
in
which
functions,
namely
dealing
with
foreign
The absence
of such ex-
amples
in
Hebrew
times
is
re-
markable feature
is
in
both cases
is
power
The king
;
he
is
not
pre-
even
mentioned.
That
this
accurately
represents
The abundance
in
of kinglets to which
against
it.
we have
Moreover, there
this
hint
the
story
of
same
city-state of
Shechem,
which gives weight to the theory that the king had great
power.
great
man
among
before
Shechem.
That
its
great families should recall with regret the good old times
the
Hebrew
was but
conquest,
when
the
city-state
of
natural.
Now
32
to
overlord,
Manasseh's
chief,
whose
capital
was
at
Ophrah.
With
demagogue, Abimelech
discontent
intrigued to fan
the
flame
of
Shechemite
by
leading feature of
seventy.
Hebrew
it
polity,
the
great
council
of
He made
ba'alc
Shechem,
Shcchem)
that
of Gideon would be
faithful
to this
and
his
favor by the
Do you
one?
It
mag-
1-6).
One cannot
theirs
Nor
the omission to be
wondered
When
the accounts
little
kings had
too, that
We
know,
past
was
defective.
You
one
of the ancient scribes naively believed that before the institution of the
Kingdom
there
:
w as no law
r
at
all.
To
use his
own
own
man
was
right in his
Before leaving
by
pre-Israelite city-states,
feth
and Abraham.
It is
SULZBERGER
33
nor sikne
title
of 'am
lia-
arcs,
On
the other
in
hand,
we know
was
the
with which
Abraham
in
it
dealt
relatively small.
this
Hebron was
there
the capital,
the
connection with
place
survives
on a
we have
seen,
was
a larger
When
the
his time
had come
to obtain
chieftainship of Judah,
was directed
go to Hebron.
in the
all
his train,
of
Hebron
(II
Sam.
2,
seem
to indicate that
When
Sarah died
at
would seem,
that ac-
(ger zcc-toshab)
He
of an
him
to
He
God)
in
our midst."
Every
But
this
He wanted
council
permanent
(ahuzzah)
and
this
the
finally
accorded to him.
34
T HE
polite
and
Abraham urged
his
request,
the
President
answered, the matter was agreed on, and the treaty was
solemnly consummated in the presence of the whole council
Whether
district-states,
this
Hittite
example
relates to
one of these
may remain
if
An
is
given us in the
had
was seated
clan.
there.
The
chief
From
state
had had
its
Asherah pertaining
to
must now be
cast
substituted.
To
that end
it
was necessary
to
down
down
an
altar to
Jhvh
The
chieftain
all
conciliation
too well.
reigned
supreme
in
force to
religion.
Hebrew
his
nation and
its
The
ceived
task of
making good
delinquencies
was imre-
When
those
the message
came he
brew writers
eleph
born to
I
greatness:
"My
in
(clan)
am
the
pigmy
my
when apprised
of his selection as
SULZBERGER
not
35
King of
smallest
Israel, protested:
"Am
not
is
a Benjamite, of the
of
Israel's
tribes?
all
and
my
3,
clan
(tnisli-
Sam.
21).
To Moses
(Exod.
1,
11; 4, 10),
and to Jeremiah
6), similar
mod-
ever,
overcome,
that he
and
he
perilous
post.
Knowing
in opposition to the
authorities,
whose
was
his
own
father, he determined
With
altar,
down
the Baal
down
the
altar
which he
city
built.
morning the
was
in
commotion.
The
some
Who
is
guilty
Doubtless the
oracle
was
in
form
consulted
(wayebakeshu)
:
and the
judgment
was
this
pronounced (zvayomru)
deed.
This
was
in
strict
authorities the
power
to
the law
commonly
which pro-
and
rebellious son,
him
to the
(anshe
The
details of the
examinare-
tion of
interesting
when we come
to review
36
preserved in the
Pentateuch.
In Gideon's case there
this
for
demand upon
The
latter
was not a
council, but
its
chief.
In no other
way can
strued.
Joash
who
is
it
is
from
Jhvh
altar
culled
it
is
is
his
in
opposition to the
Jhvh
that
is
feared,
and
it
members of
the anshe
ha-' am
'al
(act or serve)
stood
in
the
court
of
Moses
{way a' am od
ha-' am
Mosheh) (Exod.
18, 13), as
19),
and as the
right
Heaven stood
22, 19).
to
Jhvh's
and
flat
denuncia-
This, he said,
is
a contest between
gods.
will
He
overthrew Baal
death,
do.
and
will save
my
harm
The
with
the
became the
chief
of
memory
8.
(Judges
6,
11.
24-32).
see here the nation in the making.
It
We
city-state
cil,
adopts the
without
in
its
power
to the coun-
which
this
Every autonomous
district
had
its
own
SULZBERGER
jurisdiction,
2)7
own
and
civil
nor subfunction.
divided
into
legislative,
executive,
and and
judicial
its
The genius
of the people
was
local
outlook narrow.
ambitious
souls
dreaming of
and not
in
Palestine.
The entrance
of the
Hebrews
and
with
new
ideas, political
Palestine
was
to
state
extirpated, or at least
We
spirit
how
is
this national
made
way
in
one quarter.
There
no reason
to
conducted on similar
lines.
vigor of a
follows.
Indeed,
it is
Gideon himself
who
energetically promotes
As
this
phase
of
his
career
brings
out
clearly the
Hebrew
times,
further description
thereof
may conven-
Ill
man
in
Manasseh.
He
brave advocacy of Hebrew nationalism against the conservative pagan party, but the success of the cause
yet doubtful.
was
as
38
An
was
country,
and
if
anything
imperatively
needed.
Abiezer clan.
With
Gideon,"
he
attacked
and
When
he reached the
city
of
He
applied to the
was pursuing
The
and
of the Bedouins.
He When Jhvh
I
retorted
hath de-
into
my
hand,
will treat
your
Abating nothing
Penuel and there
of the pursuit, he
reached
the
city of
made
like
his application
for relief.
a
ated
Gideon threatened to
revisit
fleeing
kings.
(
)n
his return
cities
which had
treated
him so
in
Having picked
was a
clerk
Up
man
ascertained,
Whereupon,
roll
or
list
SULZBERGER
39
sekenim of Succoth.
in all (per-
kings.
Then he compelled
them thus
:
the
kings
whom
You
are
entitled to the
promised reward
the sikne ha-'ir and thrashed them
Whereupon he took
He
broke down
its
tower
its
22;
8,
4-17).
of eastern
Palestine,
are
re-
officials
(sarim).
They
The
their
them.
If
the
Bedouins
confine
marauding
western
districts,
The
national
consciousness
has
them.
In
man who
Of
all
the
chieftains
called
Judges
(shophetitn)
to
have
and nationalization of
described, the records
Israel.
aver that he
succeeded in
getting
Ephraim
to act with
Manasseh
battle-cry
in
war (Judges
7. 23.
survived,
indicates
how deep an
impression of
40
known by
of Israel
the
same name
the
in later
The experience
was
same
as that of
The great soldiers wielded the whole power of the state, and when more peaceful times came and the balance of power swung to the civil side, the names of the
their arms.
offices
in
the
eyes of
the
people,
civil
offices,
with radi-
Thus
it is
came
to designate officials
whose
anciently the
army
fifty)
(that
is,
all
became the
And
word
Num-
we have
unwholesome
with Moab.
men
as
army,
whose duty
it
was
to
execute
the
culprits
CXumb.
25, 1-5).
When
and
settling
down on
civil
it
relating to the
government of the
of their office
functions
it
commanded. Thus
its
the
name
and
stage,
jurisdiction
were modified.
much
later
came
SULZBERGER
4T
its
The records of
from an
early stage.
last,
show
first
the process
From
Othniel. the
(
of them, to
Samson, the
they were
all
so far as
we know anything
is
not ex-
It
is
Samuel
first
encounter him,
a priest,
abnorm-
frequent.
The
ecclesiastical
jurisdiction has
become
firmly fixed,
(I
Sam.
2,
13-17).
All the
symptoms
and that
God and
where.
worship
and to
accept
Sam.
him
as a type.
sections
Israel
14).
"And
20V
all
to
lished to be a prophet of
\\ nile
it
Jhyh"
(I
Sam.
3.
is
true that
we cannnot we may
The
part in
tional
it
was not
small.
Israel)
offered
him
the
(Judges
8,
made
his home-city
Ophrah
the
42
own
Gilead,
we know
little
His
trans-
story
among
(Judges
his
5,
sheepfolds.
16. 17).
abode
beyond Jordan"
The blame
must not
Hebrew
When
it
Gilead was
threatened,
12, 2),
it
Ephraim
in vain
(Judges
and so
was the
feeling that
led to
war
be-
12, 4-6).
interesting,
He
cities.
is
the
rosh
Gilead. and he
league of
The
narrative
a
is
full
and complete.
in
The B'ne-Ammon,
Gilead.
army
in
motion against
The
case
bethought themselves of
who
claimed the
He had
They
said to
him:
will
Te
made
difficulties,
ity.
all
They increased
of
He
demanded an oath
after the victory.
1
that they
They
took
11
if
Whereupon
SULZBERGER
43
Mizpeh.
We
in
Hebrew
times of a city-
as complete
powers of sovereignty as
It
is
threatened by a foreign
the record has
Israel,'' as
(Judges
except
11,
4).
No
act
the
zekenim of
who
send
to
to
fetch
his exile,
and promise
make him
(rosh).
He
assumes command
allegiance to nobody.
He
applies
Ephraim
as a friendly though
foreign
power,
edge allegiance to
ites
made
4).
He
re-
could
pronounce a shin as
12,
true
Gileadite
would
(Judges
6).
In short,
state
we have
with
its
has another
title
is
acknowledged as God.
feeling must, however,
These concessions
not be overrated.
to national
They show
made
a start.
Even then
the influence
that Gilead
had started
to
all
take possession of
44
[srael
sent
its
con-
holding aloof.
There
is
That
21, 9).
When
it
the Federal
city that
council
was the
refused to send
cities
of Gilead did
The
result of the
war was
the
its
(Judges
20,
47).
The Federal
about for
dismayed
method of
their
to find
rehabilitating
They had
all
sworn not to
give
daughters to
Benjamites.
was
women
of Israel
On
roll-call
was found
that there
Gilead.
The
disaffected city
young
virgins
An
and
its
young
virgins
who were
meaning of
this incident.
The
tradition evidently
alli-
ran
in
Israel that
refusal to
body of
Israel.
it,
was incorporated
I
into the
Federal Union.
11
So
Samuel
become
intelligible.
1-
Nahash
Ammonites)
it
had
SULZBERGER
promptly offered
45
to
anslic Jabcsli
renew
their allegiance.
reproach
and defiance
to
united
Israel.
The
vindictive
nature of this
the
demand must be
same
from
Ammon
to Israel,
for
cessary.
The
demanded
a respite of seven
The
|
(kol ha-' am
who broke
from
into
weeping
at the tidings.
When
Saul, returned
city,
home with
was
at
hand.
The
In due
His signal
as to his Kingship,
and
his
enthronement
in the
Western
East-
affirmed and
celebrated in the
anslie Israel)
(I
Sam.
I-I5).
The value
of the narrative
is
When
was
at last
Israel
it
was
inevitable,
work was
finished.
Even then
did not
accept the western king as the legal head of the state until
in the East.
46
show
power the
early
Hebrew
city-states
it
The
instance of
Ophrah shows
that the
Even
of
it
Samuel we
of
find
remnants
in the
West.
When
the
Ark
at
Jhvh was
it
cast adrift
Bet-shemesh assumed
'olot
official
control over
15),
and offered
its
and sehahim
(I
Sam.
6,
and when
presence
holy
a
relic.
The
to
latter fetched
it
and
sanctified (kiddeshu)
young man
guard
it.
And
nationalized,
the priest-cities
retained
This
we
Jeremiah.
When
2,
Abiathar
fell
from the
latter's
Anathoth
(I
Kings
26).
it
Jeremiah belonged to
When
he began to
take his
desist,
own
him
if
to
he
disobeyed (Jer.
21).
One
ereignty
two kingdoms.
with
Jeremiah, than
conditions,
whom
familiar
political
SUI,ZBERGEK
25;
7,
47
"men
(ish) of
4,
4:
34;
8,
1.
etc.),
city in a
manner
indicating that
A
destroy
similar
phenomenon
Jehu had
of
Kingdom.
he
When
killed
to
the
scions
that
house,
and
branch,
mockingly
to
dared
the
sarim
of
and
sons
zekenim
(II
of
Jezreel
10.
enthrone
a
one
jest,
Ahab's
Kings
the
1-3),
sorry
indicating,
however,
that
by the other
cities
of the kingdom.
she intrigued to put Xaboth on
trial
So
Jezebel,
when
for blasphemy
to the
Xaboth
had
(I
Kings
21, 8), to
am
(21, 12), in
That these
functions was a
strangers
matter of
course.
When
distinguished
came
and enter-
tained them.
was not
publicly
known.
(I
The zikne
16, 4).
It
Sam.
may
Samuel's coming
i
is
based on
besides
Thus
of
the
hospitality
4,
great lady of
Shunem,
calls
it
13).
48
When King
the anshe ha-'ir,
the information
And when
19).
the water
ha-'ir requested
ecclesiastical,
and
municipal
They
tried
murder
cases,
and
if
demand and
him over
If
the
executioner
{god
Jia-dam) (Deut.
19,
12).
city's
hands of "innocent
sacrifice,
If
the
murderer
in a field,
whose
it
dead
was
own
city, unless,
it
by careful
measurement,
it
was nearer
than any other city to the place where the body lay (Deut.
21,
1-9).
The sikne
ha-'ir also
had jurisdiction
in certain delicate
(Deut. 22,
Indeed,
13-21
it
).
is
second chapters of
SULZBERGER
(Deut.
22,
49
Such
is
houses
9).
The
22,
distinction
23-27)
may
also be derived
sufficient
sion that these councils (the anslie ha-'xr, the zikne Jia-'ir)
power with
justice
to a
much
later period.
When
this
is
matter for
perfectly
future
plain.
investigation.
That
had
to
come
is
of
large
number of
to create a nation.
clash
the endeavor to
positions
bodies
to
take
national
on
sit
finally, in
should in
There
nevertheless
are
certain
passages,
obscure
it
is
true, but
significant,
We
man
being found in a
since
upon
it
the blood-guilt
would be fastened.
is
safe to say.
Afterward we
kohanim
fol-
join them,
lowing
this
50
intrusion that
"Jhvh
thy
God
in the
name
of
Jhvh; and by
and
every
their
word
(nega
f
shall
)
every
controversy
{rib)
assault
government can
we
also
have evidence.
By
if
murderer
city
to
an asylum
by
zikne ha-'ir, the zikne ha-'ir of the city where the crime
his extradition for execution
19,
12).
As
his admission to
had
city
asylum
virtually a
judgment
in his favor
the
The
The
asylum
the
city
demand
home
city
(Josh. 20, 5)
jurisdiction.
"The 'edah
ha-dam."
If
shall
it
and the
go'cl
asylum
city,
defendant to
it
Numb.
which
overshadowed
as the sole
all
others.
In
the
contest
to
establish
Jhvh
God
SULZBERGER
men
was
to
paganism.
This
crime
technically
known
ities
deemed
commonwealth.
In the endeavor
agriculturists
to
establish
state
of
prosperous
among whom
there
should
first
its
be
no extreme
importance.
That
its
was unfavor-
in the trial of
altar,
Israelite cantonal
god
had
Jhvh.
but
against
the
was
demand on Joash
in
to
produce
the
Pentateuch
(Deut.
21,
18-21).
The wording
is:
"If a
man have
who
will not
his mother,
and
will
"Then
and
his
mother
his
and unto
And
is
is
glutton (zolel)
and a drunkard
52
stone
that
he die."
At
first
is
The
first
of them
The term
itself
was probably
intelligible to every-
Who
will
mother.
2.
this
qualification:
He
is
a glutton
it
Stripping
of these excrescences,
we have
the original
form
"If a
his
man have
his
city
mother
of
elders
and
shall stone
him
to
death."
That the
seems very
plain.
mere commonplace.
Hebrew
death
who degrades
Certain
that cursing
them
(Exod.
(Exod.
them
and
15)
were both
capital crimes.
These provisions
dignity,
were amply
one
may
whv mere
disobedi-
SULZBERGER
53
made
by
ever,
whipped
mother.
Without the
definitions,
how-
The
meaning
is
to be
found
Sorer
is
in
is
this
we
are considering.
one
aggressive
Dior eh
plain
is
meaning of
an apostate
"teacher."
sorer u-moreh
who
teaches apostasy.
characterizes idolaters in
Jer. 5, 23;
1
)
many
in-
Hos.
4,
15.
16; 9, 1-15)
and
in
calls a
company of men,
banim sorerim.
And
as a
so moreh.
sJieker
moreh
14).
Habakkuk
applies the
same term
to the
man who
18.
guidance (Hab.
2,
19),
man
(Prov.
12.
13).
naturally go to-
one
who
by argument.
He
speaks sarah
6(5)).
The
nabi
Hananiah
is
doomed
because he had spoken sarah (Jer. 28, 16), and the same
expression
32).
is
As
to gluttons
their
The
proverbial philos-
54
we would
in
our day
;
The
whoso
The meaning
its
Gideon
his fath-
becomes
We
this con-
clusion.
{dibber s-a-r-a-h)
the right to try
it
when
to a Federal court
bosom
friend, if they
have comdenunciant,
and must
also,
as
such
The words
"If there
among you
nabi (prophet)
or a
(1)
).
"And
wonder come
to pass,
whereof
let
us serve them"
(13,
(2)
dreams
shall be put
to
Jhvh your God.... to thrust thee out of the way which ..." (13, 6 Jiivir thy God commanded thee to walk in
.
(5)
SULZBERGER
55
which
is
as thine
own
Let
one end of the earth even unto the other end of the earth"
(13, 8
(7)
);
him
him"
(13, 9 (8)
).
"Thou
shalt
;
and executed
thine
hand
shall
be
first
upon him
1
at the
am"
(13, 10
"Thou
11
shalt stone
him
that he die
"
(Deut.
13,
(10)
).
And
s-a-r-a-h
there
is
fragment
to
of
which seems
by
oracle,
was
and
still
and
was vested
first in
sJwphctim.
In
by
oracle,
there
the denunciant.
to the
This consisted
oracle-priest,
through
whom
communicated
the judgment.
unless the
others,
24, 14)
As
accused
shomca' (hearer)
(Lev.
matters where the transaction was a visible one, the oraclewitness was called ro'eh (seer) (Exod. 22, 9 (10)) a
word
which
finally
came
to
mean spy
(II
Sam
15, 27).
When
the
the system
tried
case
without the
in
peared and
It
his
cd)
emerged.
evidence
would appear
the
requisite
and
or
was very
issue
thus
framed
was
this
it
by the oracle
(liphne
Jhvh).
As
mode
of
trial
Accordingly,
of
trial
we
find the
as the
mode
the
supplemented
by
priests
now
tried
whole question.
If the witness
in
s-a-r-a-h
he was
was
on
to inflict
is
as follows
man
to accuse
19,
16).
"Then both
(rib)
is
the
the controversy
shall
stand liphne
Jhvh
i.
e.
SULZBERGER
$7
shall
17).
"And
and behold
the
if
shophetim
the
shall
make
a
diligent
inquisition
witness
be
false
witness
;
and hath
done unto
his brother
....
"
(19, 19).
"Thine eye
go for
life,
eye for
The
many
due,
doubtless, to the
evidence of
and
witnesses
in
s-a-r-a-h
into
der and assault (Deut. 19, 21), in some of which the penalty
was
form
less
severe.
show
e.
orig-
the oracle)
to
was changed
the
first to
kohanim
change
and afterwards
shopetim,
notes
of
such
This
subject
of
s-a-r-a-h
ought not
series
effect
to be dismissed
general
policy
"He
only,
that
sacrificeth
Jhvh
22, 19
shall
be
put to
death"
(yahoram)
(Exod.
(20)).
"Thou
whoever he be of
5&
"And
if
the 'am
Moloch and
"Then
his family
shall set
will
my
man and
that
against
his
and
cut
him
off
and
all
follow
from among
"If
there
be
found
among
you,
she'arim
man
of
(gates, cities), which Jhvh thy God giveth thee, woman that hath wrought wickedness in the sight Jhvh thy God, in transgressing his covenant" (Deut.
or
17, 2).
"And
17, 3).
I
"And
it
and enquired
and behold
is
it
abomination
wrought
(Deut.
4).
"Then thou
even that
they die"
man
or that
woman
until
man
or that
17,
woman, and
them
(Deut.
5).
(
shall
the convict
death" (Deut.
6).
"The hands of
to put
first
upon him
lia-'am
him
"
(
to death,
17,
....
Deut.
SULZBERGER
presume
to
59
speak a
shall
my
name, which
him
to
name
Noteworthy
in
this
series of
word yahoram
It
is
used to
mean
am
lia-arcs
is
court.
c.
In
Lev.
20,
the
'am
ha-arcs
is
impliedly
re-
In Deut. 17,
7,
too, the
'am
is
will be inter-
which
Hebrew
practice,
in
at
statutory form.
It is
the case of a
the son of a
Hebrew
having
woman
by an
Egyptian.
He was
charged with
Ark
power
20.
16.
in
was
II
called slicm
6, 2
;
(Exod.
8.
7;
Num.
9, 6, 5.
6,
27; Deut.
5.
11
Sam.
Kings
29;
3; 11. 36; II
Kings
8.
6;
7,
20; 20,
9; 33,
committed by
a Hebrew, was punishable with death, but the question was raised whether one of the half-blood
was subject
to the
60
same
The
decision
was
class of
same manner
as
Hebrews.
Hence
"Whosoever curseth
sin,
God
be put to death
as
well the
16).
The
est.
in the
when
a case
came up
was no precedent or
It
statute, the
must
execution of
and
attests
city-
The wording
as follows
"And
mother's
the Israelitish
and cursed.
And
"And
Jhvh
camp and
and
let
let all
upon
his head,
him"
(24,
14).
"And thou
saving,
15).
shalt
speak
unto the
children
of
Israel,
Whosoever curseth
his
God
"And he
shem of Jhvh
shall be
SULZBERGER
shcm
put to death; kol ha-'edah shall stone him, as well the ger
as the ezrah,
to
when he blasphemeth
the
shall be put
bring forth him that had cursed out of the camp, and stone
And
23).
Whereas the
the act even
latter
when done
in secret
(ba-seter). It
is
as fol-
lows
that
work
of the crafts>.
sets
it
up
in secret"
(Deut. 2J, 15
20, this
Exod.
of
22,
word arur
Perhaps
probably a priestly
form
death-sentence.
different
these vari-
ant forms.
In
the
next
lecture,
the
last
of
this
series,
some
phases of the
an effort
Hebrew land-law will be touched upon, and will be made to show that this branch of the
became a mat-
state.
IV
The
zikne
ha-'ir,
who had
general jurisdiction of
all
all
The
scanty
ha-'ir
law
are,
however,
insufficient
02
to
show
their procedure
in
such cases.
The
chief cause
by death.
"Arur he
that
deserving condign
removers of
10).
severe
treatment
of
what
is,
after
all,
but a
would seem
consequence,
The
conclusion
making land
inalienable either
its
by deed or
will, to
estate in perpetuity.
for
The
soldiers
would
Hebrew domination:
marry without
"If
the
wife
of
;
the
dead
shall not
to a
And
the
first
name
dead
brother"
(Deut. 25,
the
5.
6).
That
custom
we
highly probable.
The
fact,
however,
as regards our
subject,
unimportant.
SULZBERGER
63
modern customs
could,
if
we had
all
traced back to notions held by primeval savages. ing civilization consists, and in
Advanc-
conform
to
become useful
in
furthering
progress.
There
is
of land-holding
the endeavor
was made
it.
While,
originally, the
brother
widow
to the brother
him
in
on the
failure of
his
name
Assuming
this,
it
would follow
that a
man
with a wife
latter.
to
have sold
money
was
entailed in
tail
male,
which
it.
If
male descendants
if
failed,
there
64
father;
and
his
if this
mishpahah.
27,
Numbers
It
at
government
latter
While the
was
the land
from
as the fruit
and
women
the
When, however,
the
hand,
injustice of
were
nized.
in lawful
estate,
is
was recog-
The
stated
general law of
Numbers
27, 8
but declaratory
The
case
is
the
Numbers.
The
and
at
five
his
the
estate, instead
of
its
Moses consulted
the oracle
Jhvh (Numb.
27, 5) ).
The
was
right
them" (Numb.
practice
this
2y,
And
(Numb.
invariable
The mother
would
not
of these
still
would,
marry her
brother-in-law, but
the
SULZBERGER
would take
it.
6j
just
The
(laughters
to
i>
carry
only
husband
father
However
would
a practice
sciences,
would soon
satisfy
rest.
people's
con-
Moreover, conas
currently
women
capable of
relation
inheriting, the
of
the
sexes
Especially
In the
old
arur
code
punishment
(probably death)
his
step-mother
27,
his
half-sister
27,
(Deut.
22),
mother-in-law
(Deut.
list
23).
This
statute
new
of capital
Moreover,
cannot
serious
penalties,
the
exact
nature
of
which
now
The
feature of
this
is
most
the prohibition to
marry
human
"They
law,
but
is
denounced as niddah
(abhorrent)
is:
The
shall be childless."
That
this provision
is
a pointed
clear.
The
66
purpose of the
was the
birth of a son
who
should
now
son.
it
much
aggravated.
This,
all.
The
great land-owners
The
latter's
estate
In the general
greed
for
increasing
if
not
from other
tribes,
lines.
To
of
High Court
to
modify
its
decree
Numbers
27,
7,
They urged
that
men
women
of landed estate.
tribunal
The
heeded
the
protest
whom
own
tribe
(Num.
is
36,
1-9).
Whether mishpahah or
here meant
SULZBERGER
67
The
probability, however,
is
intended,
recognizable kinsmen.
find that in the
As
late as the
time of Jeremiah,
we
domain of the
sell
priest-city of Anathoth, a
man
could not
land to
whom
Though
no warrant for
its
out the realm, because of the tenacity with which the priests
held on to their ancient rights and privileges, yet
least
it
is
at
in
his land,
first
Jeremiah
More-
was
based on or conjoined with the right of inheritance (yerushah), which can only
that he
mean
that
Hanamel was
childless,
his uncles
We
It
Zelophehad heiresses.
the
appears
modification
of
They married
in the
estates
were kept
family
(Numb.
36,
12).
in
part,
owed
their
success in
land-
wooing
hunger.
to the
in their
We
men
their aggrandize-
means whereby
<>s
Some
This
of
them doubtless
could
the
ha-'ir,
not
be
meaning of
but
He
(justice)
received
iniquity.
field to
mispah
(oppression);
equity and
house
to
behold
Woe
field,
house and
there
the land
is
remain alone
thought
is
in
7.
8).
Their inward
own names
The
families
strife
and, as
in
consequence,
the
decaying
general
fared badly
The yabam
law,
inalienability of landed estates, was treated with scant courtesy by the rising families, was assailed as immoral by the Federal kohanim and statesmen, and had doubtless
fallen
under the
social ban.
No
save
it
from
The
result
was
inevitable.
As
in
all
nations with a
the fictio
Hebrews employed
They determined
if
woman who
form
This was
yabam
law, by the
abandonment of
vindicatory part thereof. For once the Federal government and the cantonal councils were of one mind. The zikne
ha-'ir,
as
HEBREWS
still
SULZBERGEB
6g
when
they were
brother-in-law's duty,
just
as
in
man
is
by punishing
chary of
21.
22.
men
in
body and
estate,
inflicting the
12. 21
22,
24.
25).
from
the
story
of
Tamar,
slain
Onan was
38, 1-10).
by
Jhvh
The
ceremony by which
described in Deut.
5-10.
The
details
are not
comprehensible.
They
trial
was
The
first
step
evidently
was
that the
her,
widow
marry
that
this
is.
and he declined.
Thereupon she
instituted suit,
made
formal complaint
will not
My
marry me.
upon
Where-
the zikne
lia-'ir
summoned
him.
He
appeared.
They
The contingency
is
complaint
is is
quite ready to
His
said,
refusal
I
he stood by
and
do not wish
was
was
Xo
redress
/O
that the
woman drew
and
in his presence,
uttered an antique
sinister
which
telligible.
"So
shall
it
be done unto
that
man
up
His
name
shall
be
called
in
Israel,
The house
free to
of
him of the
loosed shoe."
woman was
marry
whom
she
all,
from the
There
first.
is
which concerns us
occurs in the
Book
of Ruth.
we know
to
it,
yabam
or husband's
attaches
the
or
near
is
kinsman of the
mishpahah.
which
is
the
preferential
right
of
the
next of
kin to purchase
to
sell,
lands
before
duty,
The yabam
ge'iillah.
This right of
of succession, which
no reproach
be legally
at
may
certain
It
must be
(ten)
the
gate,
in
quorum
of the
zekenim.
>r,
The
:
says
SULZBERGER
just
drawn
The
"Ye
are wit-
day:"
(then
formally
recites
what he has
"Ye
are wit-
the by-standers
is
4,
is
(Ruth
7).
Xeedless to say,
there ever
there
is
no
tittle
of
evidence
that
was
in Israel a
such as
is
here described.
reason to
knew
perfectly
well,
having
before him
all
His acquaintance
Tamar (Gen.
1,
38, 6-30)
12.
is
attested by the
utterances of
the
Ruth
11
and
4,
woman
Ruth
it
to the
yabam (Deut.
in
7)
is
seen in
9,
Ruth
4,
7.
8.
it
would be rash
27, 7-10,
to
doubt his
Having
us that
this
knowledge,
it
was
as plain to
him
as to
when Mahlon
died, leaving
no
children,
no broth-
went
(Numb.
Ruth
4.
2y,
either in
Xaomi
or in
Ruth
to
/2
the absolute
The
purpose.
He was
of the world's literature, with the design to show that marriage with
but highly beneficial in bringing into the fold the most noble
life
whom was
to the
yabam.
The
situation rendered
Everything runs
ancestor of
King David.
therefore,
We
may
with
safety,
in
eliminate
from the
down
minor points
it
may
be informing.
is
10-34).
Its
"And
liberty
fiftieth
year
all
and proclaim
the inhabitants
thereof:
shall be a jubilee
every
man
return every
10).
man
man
SULZBERGER
73
shall
"According
to the greater
it;
it
is
number
selling thee"
"The land
"Ye
25, 2 4).
waxen
away
some of
his
(kinsman)
come
to
redeem
25, 25).
"If the
man have no
(Lev. 25, 26),
let
go'el,
redeem
it"
"Then
sale
(deduct that
sum from the purchase money) and pay man to whom he sold it then he may
:
means
to
redeem
until
it,
then year
it
remain
in the
buyer's
possession
is
the
of
jubilee:
to his
and
entitled to return
ahuzzah" (Lev.
25, 28).
"If a
man
it
sell
may redeem
25,
is
sold" (Lev.
29).
"If
it
it
full year,
tions;
"But houses
and revert
74
the
houses of the
cities
of
"And
in a
if
man
of the Levites
fail
it
to
redeem a house
reverts to
him
in the
jubilee"
may
not be sold;
it
is
an ahussah
this
in perpetuity"
A
great
mere reading of
jubilee-statute
shows that
c
it
when
The
ir
were the
it
men
in
of the country.
earliest allusions to
are
found
The
latter
speaks of the
it
seller returning
will
7,
12.
13. 14).
He
members
of the
17).
And
made
twain,
Jhvh,
and
to
wit:
They
the
cut
calf
in
and
of
the
passed
between
the
parts
thereof,
the
sarim
sarisim,
Judah,
sarim
kol
of
Jerusalem,
ha-arcs.
the
the
kohanim,
this
and
law,
'am
By
terms
free
of
his
dcror
every
man
that
was
occasion
bound
to
Hebrew
the
slaves.
On
Jeremiah
de-
nounced
non-observance of
the
old
law forbidding
Hebrew
ing the
who were
violat-
new
SULZBERGER
75
We
are,
question, though
would appear
to
connected
with
the land
question, in
of
Ezekiel's
We
may
take
it
land-greed of while
had
their
own way.
The
jubilee
seems to be a compromise
By
was
it
inalienability of land
ha-'ir,
definitely
abandoned.
The
cities,
zikne
the magnates
who
who
By
to be
made
cities
to other interests.
at
any time
before.
The
migrash
fields
they
of total inalienability.
as
The
expected.
result
was perhaps
The growth of commerce and of wealth had brought into more active operation economic laws which
defeated the plans devised by the Federalists in the earlier
times of greater simplicity.
The
now
/6
purchased agricultural
ancient law, were
estates,
made
The
Levites
{kohanim)
it
may
seem.
The
old law of
to
inalienability
have
become
practically obsolete,
Any
degree
secured
steadily
if
common
people
had not
grown.
At
least
was making
In
the
struggle
for
the
Zedekiah
classes
were tempted
to
their efforts
for control of
kinds,
always made.
We
which
is
must
not,
too remote
to be adequately
equal
interest
necessary to understand
forces,
how
tween the
lia-'ir,
centrifugal
represented
by
the
zikne
on,
was
finally
decided in favor
SULZBERGER
77
which
I
is
typified
hero Elijah.
When
all
first
intended to take Up
the laws recorded in the Bible, with the design of developing therefrom a complete scheme of the
tution and laws.
It
Hebrew
Consti-
in the
zikne
ka-ir laws
codes.
we had
a system
the accepted
of going to the
result has
The
main
the
considera-
must be postponed
It
to a future occasion.
I
conceive to be
At
of
the
Exodus
the
as
tribes
with sub-divisions.
As
more
war
dictated a
into
regiments
(alaphim)
aggregations.
their
As
they con-
new
lesson.
The
many
in
kingdom, called
a "city."
The canton
had
and
it,
fields,
all
cities,
The Heof
brews
recognized
and
adopted
this
subdivision
the
78
mode
of government as
new and
intricate
problems which
royalty.
they
had
to
solve.
They,
however,
abolished
Councils,
somehow
power
the ruling
slow,
was
the obvious one for an invading horde that started out to take possession of a whole country, had to be abandoned.
much
influence in the
city-states.
Jhvh as the one God of the country was hindered at every step by the stubborn conservatism which adhered to the multifarious cantonal gods, and the central
government established
in
at Shiloh found great difficulty bringing the cantonal councils to a lively comprehension
in the
new
was
nation.
The land
Hebrews
so longed
among
those
who
had won
by their blood.
to rely
government had
obstacles encountered were great. Leading chieftains naturally claimed greater shares, many
cantonal councils.
The
and the theoretical idea of which would, under the most favorable circumstances, have been only partially translated into practice,
holdings,
equality,
natives
kept
their
was but
The
principle,
however, that
family land was inalienable was adopted as law. been consistently carried out, there would not
Had
this
have arisen
SULZBERGER
The
/<;
ancient
accepted.
not
all
The Some
Men
as
now,
So long
as they kept
often they went beyond in order to attain their ends. of the farmers
fell
Many
As
the
into debt,
and that of
the
their children.
grew
in
wealth,
application of
economic laws
state
certain,
and
The most
government
to
ward
The
rising
men
conflict
The removal
The
was
less
was achieved
to their forces a
new
the
by
the
introduction
into
of
the
representatives
of
poorer classes
e
(dallim)
great
Federal
council
am
ha-ares).
The
came
to be
more
8o
shophetim of the
later period),
The primacy
of
the
nation was
position.
How
deeply this
nationalization
was
rooted
in
the
state
than a
century
after
the
state.
The burning
it
question
was
that of intermarriage.
That
shook the
state to its
center
was
inevitable.
power could
in
effect to
avoid
the
disruption
of
families
was put
motion.
salvation of
church
and
state,
and
however
men
of the country
A
(Ezra
The
resolution
was reached,
that
special
court
arranged that
it
in three
months.
And
alien
this
wives were
summoned
at stated times,
their shophetim,
14).
SULZBERGER
8
been
We
their
see here
described.
The
a body representing
its
canton,
familiar
with
its
people,
customs
the
legal advisers
bound
to
hear
say,
and
its
decision
is
we must
making
view the sikne ha-ir law, which has been the main theme
of these lectures.
clear that the state
If they
it
is
in
as a bundle of cities,
and
the statutes of that law which survive are but a small frag-
ment
still
the best
for learning
foundations
of
the
Federal
law which
better under-
when we
May
me
may
who
may
take
it
up
and add
work of giving us
a better
A TOKEHAH BY
R.
SAADYA GAON
By H. Brody, Prague
In
the
summer
Genizah
of
the
year
among
the
leaves
a.
belonging
municipal
library of Frankfurt
M.,
damaged fragment of
a poetical
which
ex-
Despite
to
all
that,
me
deserve
publication,
and hence
published
it
in the
Festschrift
division,
sum
70. in
Gcburtstage A. Bcrlincrs
(Hebrew
to light
pp.
9-1 1)
come
ment could be
My
a year
When,
to
first
had an occasion
take
cognizance
excellent
in a
catalogue by
Xeubauer and
Xo. 2710, 3 R1 a S>*? nnvD W3"6 PPmD which opens with the words "pm *%h DS and has the refrain
leiana,
I
found
in
tfnil"!
riXT
tot\
This
refrain
which
also
occurs in
the
same poem.
83
By means
of a
K+
am
indebted to the
of
the
learned
and kind
Mr. Cowley,
found
great
this
suggestion verified.
is
That by
myD
tfji
the
Gaon
to be
understood
which
is
already probable
2847, lb.
in itself
is
manifested by
This
end of
letter
ishing proof
The
n^vsiw ibvrp
xnrifcnb
yV2
s
"J^KD
s
naiDiota
y'VT
ru6v^N nh iDBK
ptti
IX
sruxDnaK
is
djti
WE&K
rvnyo
1J1"1
^K.
This tradition
verified
in
the
this is
rvmo
pip
Saadya's
second
prayer
HPiWD
D^lp
will
render
clear.
Tokehah
Letter
n
,
Prayer
:
verse 3
Kobes,
ny-i
p.
79.
1.
12
njno
-ijn:
inn dv n^ he
fc6o
ins nS
Sy
vr
no
dki
noi
.pan
Letter
d, verse 4:
yDE>
.nrnnn
ins
21
ni>
k^o
/&/</.
pK
KU3
bs
KV'i
yDD nn
yD
pN
nan
^x
...
yD^i
Sqin ia
b
nn^y
i^n
.nuvwpi juyni
Letter
b
^do iov
verse 3
Sdcji
Z&t'rf.,
p. 80,
1.
14:
nncn
dhe:
nnea
A
Letter
TOKEHAH
p, verse 4:
BY SAADYA GAON
I
BRODY
p.
85
1.
hid.,
79,
5:
U OTTO
Letter n
,
i::it:p
verse 4:
p. 82,
1.
8:
utwn
nrn
D^yn uaoi
Saadya's
authorship
nrn
is
D^yn *o udvi
established,
Now
that
the
publication of the
less so since this
poem needs no
poem
discloses to us a
new phase
of the
creative
In regard to technical
and
linguistic
which the
artificial
shares in com-
mon
the
which
as
show
biblical
forms,
phrases,
and figures
words,
are to
allusions
to
the
be
found.
its
The Tokehah
in
from Saadya's
sacrificed in
prayers in
construction, the
rhyme being
order to obtain
imitation
of
The
basis of
I
the
following text
is
the
MS. Oxford
1,
2710 which
verse
simply by
MS.
Oxford 2847
D'JIPDp
is
named "O
3,
3
;
"O
Oxford 2827,
Tokehah (from
"IM6W, letter
1,
verse
1,
to
DJiy
verse 4).
"F"
is
the
name
Since
provide
have deemed
it
advisable to omit
86
the vowel
which accompany
letter
is
it.
The
refrain
fully
at
.
folits
indicated
place,
nT
W
it
The
\p\yy
nxT 1DP
At
letter
c\ verse
4,
words
etc.,
omit
therefore
the
1
end
despite
the
fact that
it
is
contained in
MS.
("O
")
probably
refrain,
at the
end o{
letter
,
followso the
ing
the
means undoubtedly
to
nwm
and
Tokehah
seems
'1
have
been
verses npivn
lb.
namely before
lina
:
*|Um iS
riDfcOn.
-01 pD8rn!|
t t
v v
nbvw t
wnbin
n?n
v
: :
dK
ni:iyc ,"ini di
fojrn iraa
2
^ d^
ns?Sin\
nan
MrvnB'nb
in ba
-n onn^i : -:
t
:
-w^sa t
t
:
itt
,ntf>D \b
:
nx
iwo
:
ib
^N
If
man was
to
be
has
favored
him above
creatures
for
faultless.
Comp.
Chr.
17;
-
Job
26,
14.
O8
Kin
by
nSyon iino.
physical
Judged,
by
bis
however,
body,
he
is
liis
constitution
and structure
etc.
(Ps.
1.39,
[5),
no
Isa.
"lOPin
}Q
-VlXn
''
]D).
Comp.
7,
Gen.
7.
3,
19.
23;
Job
25,
6.
O8
D*inD.
Como. Comp.
Dan.
b.
15;
Ps.
42,
Ber.
Sia and
nneiD pnj51
ad
loc.
(notes
1 c,
12.
BRODY
mn
atfn:i
Xj
tobfyj
vnyy pas
n^tprjs
D\snS
Tiinn
wix
3in on ,aB
"iybn
r3
3 ,iab
^nyafra
cvt
t53
jt3
.'eon
nttnar
BB^pjj
ynia
rinw
^n-^a-^jn
,ay
'noa^y M^nnS
inirifa isb
nuO
nay
^a
,-nv S^air^a
ll
-ik
,iabp
"riy
najl
B pm6
Isa.
2,
22;
Eccl.
6,
12;
Job
18,
8.
|33
31).
p3 ID3: He
appears on
earth
6
as
if
walking on thorns
Isa.
(Prov.
5.
24,
1
:
Comp.
for
28,
2;
Ps.
57,
is
missing there.
has
nS2
7
~E2.
Deut.
32,
Comp.
15;
Hosea
13,
6;
Isa.
8,
1
21;
Eccl.
2,
2.3.
1fty2P3
is
missing in
8
O
8;
1
,
O3
has
inJ?31*3
instead;
6,
O
8.
Isa.
5,
Comp. Obad.
Ps.
10,
4.
Isa.
14,
13.
O2
has
BM31
for
13^31.
10
11
By
12S0,
10,
as
found
in
both
and
2
,
(comp. Ps.
Zeph.
12
4); perhaps
we should
10;
2,
15.
Comp.
Isa.
14,
15-
IB?
H3
man)
=
is
bwV H3,
moulded.
Job
as
17,
16;
J3*ID^
1BJJ
follows:
The grave
the
form
in
which he
88
l8
yr
:
161
t:
'
t:
t t
tt
T V
'
Kim
:
iro^-incD-
kib6
:
p t
'
r*nuim nton :
*nnmon ,r33no : t
:
-idibS
t
:
liWH
-*6
nip: Wpn\
roj nni?
,Dp
ny"1
rjbsjn
nna
iajj
&6
|3~?y ,\i-ne
n *? "W?P
17
'
ir ?
D ^ n !?*!" n ?
^1
n^yrri nivy
vj-qetie
n^
.ntc?
lar
18
:Di<nQ inyn
^an^a
nn^a3 oy^
13
Comp.
Ps.
58,
9;
Eccl.
6,
5-
O2
reads
10;
IHBpn
is
to
be
10,
has inepnri
2J,*n fiftlT,
which
unintelligible to
14
me.
8,
Comp. Cant.
4,
5;
Ps.
77,
11;
Lev.
26,
37.
vocalize
!"ina
(comp.
TT
Micah
10)
nn.3
(defective)
(=
he was
explain
66,
7.
SbJI
am
unable
to
Ps.
42,
17.
-6,
3;
Lam.
1,
12
Jer.
31,
16
IDinS V33HO.
7,
Comp.
Eccl.
23;
Ps.
39,
5;
139,
6.
O2
17
The predicate of
the
first
member
1;
of the verse
10,
;
BHT
Eccl.
8,
(in
the prePs.
13,
ceding verse).
3.
Comp. Prov.
(Jon.
43,
1,
27,
6).
Jer.
:
14;
51,
17;
is
11;
ncynn
18
think
Isa.
O
9,
inEI
12.
p3XJfl
missing there.
Comp.
17;
Eccl.
BRODY
nhSlS
t
89
x^r pneHja
:
mH
t
V T
fta niogb
po^a
mb*
,-jb^.
"^O
i^
ta3to-i>g
3brr_ nfen
Dion
t t
"wntain
:
:
jpd 5iD3
Kvpj jna$
ip_nj
dn
,aift
ninan run
pnp *mpa
oftr-H
M :nsvp
P|
*lftmia n;ni
DKB^aa
npfel
nnN
feft~^K
a^n
61 o^Eps iT*6
ncfe^n
84
,nKr3
i*i
pdbMd-1
arise
19
Comp. Job
28,
8;
41,
26;
Xah.
2,
13
(where
BpB
is
without
the
article).
20
Hab.
(Gen.
2,
(where
5);Cf2"1
9,
xSl
is
found);
Prov.
30,
15.
16.
DTPCC!
the
plants
2,
=
!2B*
all
that
that
moves on the
which
earth,
mainland
(Gen.
3)
swims
(Ezek.
Eccl.
6,
26),
is
fishes.
has BKBflTi
and yatPfl
3.
defective
B... and
1;
'
as rest of tP).
5.
Ps.
2
52,
4,
36,
.
5;
Micah
2,
Gen. 49,
"11S21
according to F,
and
read 1*1X31
THVP
Bjn,
(Micah:
mV)P)
27,
is
striking;
2
:
IBB^
F has
rnntain
22
n^n
*SyS
comp.
Prov.
b.
F has VD3
for rp3.
Isa.
23
Comp. Ezek.
Isa.
;
35, 2.
1.
F:
24
66,
8;
Prov.
for
5;
Dent.
4,
39;
30,
and
2
:
riSCn
for
nDB-M
F:
ftnxtr
HnX
'3.
9
brrSa naitf
than
mh
iona
ypan
-TV
nySl
.riNr -iar.
26
:ie>D:a
nirrp
psn^ Hata*
tfpjo )b nri
,nan
va-ifc
vzpn
inDm
tett
siyT
DH^HI
D '
:
njntPD
Dpba
rwt|
nV#a
,*iny
nana
nyfii
rtnyn
^yST
ftfu
rfnj na-!)
niava
,aar
<a
nyb t
:
insrin
t
:
,fa!>
np nw]
"HT mpvi
tih)
nB"i>3
to
*6i
,iimwi-jd -iudh
jnpj nn
30
keo
max
fl
:nvrba ^yr T T t
23
Comp. Mai.
2,
3.
The
subject
is
treated in Midr.
r.
on Eccl.
12,
6:
no
'i2i
-jS
xn
iS
mow
O
2
:
nth
nnoioi
nypaa
dix
Sty
jn
ions
d*d
nt^tr nnS
a nrai
b.
noom nSno
(to
Wilna
is
to
be added
Shab. 151&).
and
1*1D
for
30;
nDlil.
27
Comp.
Isa.
18,
30,
10.
Prov. 29,
25;
Sanhedrin
7,
ff.
113^0, masc. to
nniSp, job
28
Jon.
1,
13.
BjJ^t,
.
denom. of
HfiJ^t (Ps.
--9,
without performative
1JH
(Isa. 43,
s.
and elsewhere).
7.
MMO'D,
29
comp.
b.
v.
epu, note
6,
Comp. Hosea
in F,
n;
Ps.
107,
27;
Prov.
7,
23;
26.
For2^['],
as
found
i0
see
however Ezek.
23, 5.
The
MS., and F
of
13, 8) is corrupted in the defective and in a condition not to be used in the restoration
half of the
verse
(comp. Hosea
the
text
(the
word
fl*n to
in
Ffor
Txn
H'T
in
MS. is
ppj
not clear,
,T1T
hence not
1*1311
safe).
Perhaps we are
to
read:
to
JO
niJDPI
'J5?2
iy?
and are
refer the
words
the sexual
BRODY
ifti
:
Syy tfntib T
x&
T
xb
,KfeDn
T
lav !*
wa TT
,&>>n T
ip*na &\s
nnJl 'l-'TT
t
:
v:
D;srrbiJ
Dnann
pja-^N
p)a
n^
baa
pfl
an ,nnftn 16
\
v t
-'mv niy
s
.riNT
iar
:
S4
:
rnittBfe'D
t
: :
"ryi
-warbi t t t
ry
mn
nj"l
jnxn-njo
,ttiKiarn
nbbp 3n5
pVp
ny aarojn
83
pw
*a
i^s:
spQ
*nja HJiTTiKi
^pn
,k>v
mi
iivti
pn
,nnp_ dot
36
mb*
jr[p
d^jS niay
sanguineous
this
it
women (W1J?).
word,
to
Or
is
iTTNBQ
?PTOfj
(Dan.
implied.
3,
19)?
In
D12'.
case
such
read
6,
like T12'
PI31T,
would have
to
be
For
woul be better
31
Comp. Prov.
(=
Isa.
37,
23).
trn,
a
feci, as
often in
After
KWOn F
letters,
still
narrow
that
to
32
space
which
to
only
two
and the X of
to
so
is
X7
seems
According
our version N7
Comp. Prov.
derived
7,
23; Lev.
1,
16;
,
Num.
33,
24,
Sam.
14,
14-
lOPITl,
from
Miami
Job
20.
pED, MS.
pIBD.
has
lacuna.
33
34
35
Prov.
II
6,
33. 16,
9.
13ttn
of
it
(of
the
sin).
Chr.
Comp. Job
18, 4;
I
5,
4.
fpltt
For Ty, as
27,
MS. has
M t2
TS
F
"3
is
has a
lacuna.
30
Comp. Prov.
eliminated,
31,
16; I
Kings
21,
19;
Job
24,
18.
p.
J,
from
the
'
J,*
the 3
being
comp.
Zunz,
Synagogale Poesie,
873;
vowel
92
rata ip'nzi
ntfaa
,btfo
37
nSa bo\
mCD
njra"ia ian
T
tm
,3*^
dov -:t-
te>a3
:-
nion ,v^jS t
t
nato t
rmcCO t
r&r p$
nw
"15?
tiby
Di^tfa
39
|Vib rrrP
nvnr6
n?
nfirf]
wni
foetop
|#aan
rw ,m
fin'jmrn
40
ojn
nnp^ inwpa
foifc6
r*irnpb
*rnnr^
"nnipji nnut>'p
.nar -iar
42
letter. jHfl,
and
acquiring
B>"V
MS.:
BH
113J?
pDJ?
2,
is
here
in
connection with
nnj, 7XJHP
17;
Saadya,
Comp.
Jer.
2,
26;
Esth.
7,
8;
Prov.
14,
28.
38
Comp. Dan.
Comp. Prov.
1,
10; Judg.
18;
16,
10,
30;
11
Prov.
14,
29.
1B'B3
is
missing in MS.
39
15,
Eccl.
F has
ttipB"
for
B*pB*.
4"
He drinks
the
last
e.
and
Isa.
(i.
he
is
insatiable);
his
the fire
of
the
smelting-furnace
becomes
6;
the
Exod.
7.
flames
19,
18.
of
jealousy
burn
forever!
41
Comp.
Ps.
19,
Job
Lev.
40,
13,
23;
2. 6.
Comp.
140,
12;
8;
9.
Job
5,
2.
PUS
F:
(or
f'Uft),
3,
Ben
Sira
10,
lilCD'
lfl'M', Lam.
nmoS
39,
4-
fob.
24;
MS. has
Eccl.
9,
PIE'ttDE lrVOJfl.
6.
Comp.
BRODY
cn
BtoA?
93
z v'*:":
""-v
nferA
n^DC ir
trap*
rwn avij
-*:i"
-:r
*W
inr t
tateaa : :
nsa fho t r
'
roT*
ty z'^r
on; mru
rJtirirQa
np^ npb
ds rnyu nnSc
"joan
psv
43
Comp.
Isa.
40.
5a,
it
4;
Jer.
34. to
1.
The sense
they
is
becomes
and
him
a sharp-edged
sword
remain
satisfy
(a
danger);
to
[he
must]
please
friends
servants
(that
may
nevei
faithful
fully
his
power),
but
he
can
their
and
desires.
For
IT
.
(F shows
and then a
lacuna)
**
MS. has
Comp.
VT
and
niSHOm
Lam.
for
3,
Djnom
Ps.
59.
ludg.
so,
4.;:
5;
.
5.
F has VTTV
for
|Wl,
for
~D' both
45
archetypes
Ps.
69,
exhibit
"|W
jo.
Comp.
the
4;
Job
6.
The
ruler
should
intervene
between
Cod and
efforts are
people and act on earth according to the will of Cod, but his
in vain
.
and
.
his toil
remains
fruitless.
it
T.D1D3
to
is
vocalized in the
MS. TD1D2
46
ipsin
is
lacking, but
seems
to
to
he
must
if
very
often
defend
himself
fall
and conspiracies,
then
o
;
which,
not
guarded,
he could
a victim
where
Ter.
is
his glory,
3,
his
power?
MS. has
* Comp.
**
17.
17.
Job
24.
tfWty (from
'Tiy) barrenness.
a,
Comp. Prow
ai;
aa.
94
*p*o
w-pfejr
/Qh^d idb6
feA
atn?
b^V
hnt nSr
"rioiS
P^'N^
ffynr\
inspnn ny ?
rrt&eto
;vJ>k
ran
*3 ribfe*
rfpr'a sp.OTiya
^l^i
ib"!fe\*D
*6
&w
,injn
t t
lireoj
: :
,nK>2D-i
:..:
vbv lnabi tt t
mp&> Dimi t v v
nvO t t
52
iEa }'pn
^W
t t
frn
n&w
wry?
noW
:
iivaD
..
dn
.
riTB'
.
"oai ...
vnab>
:
6W1 :t
:
,mijn"
:
lias
^ipD
na T -
,n>n
:
pia*
t t
on
t
vn
innyn- mn -:t t
\
:
-lyj
49
Comp. Gen.
26,
20;
Sam.
25,
10.
Before
<E1J2
word seems
to be
missing.
50
Comp. Job
14,
20.
21.
According
to
that jpft'l
of
BjSnn.
51
Comp. Gen.
21,
(Ps.
12,
1.
106,
2).
for
WOD.
CD 13*1
(Job 33,
to
52
Lam.
2,
16;
Eccl.
nCDEI
to
be compared with
it
seems
be a mistake
of the copyist.
53
On
this
3,
Eccl.
12,
3.
14; Joel 2,
ljftjfl
,
10
and
4,
15;
,
Ilab.
lStfl
Ps.
.
78,
7;
7i,
9-
for
U9?1Q for
IBpB
for
iSS^l
20,
M Comp. Job
25;
6,
4-
for
Vtfiya'1.
BRODY
"wijDn-ip
ac>
95
oo imn
^iaoD ton J
-n T33.ni
nnnn
nip*
,Tm
^d-id^
n^pni
iab
.nxr
-or
:,T
:mprrSao Na^a nv TV t T
:
naW
rsrO
n*?.
fi3
ny
5>
,-ivy *iki
rnpa
y^
t t v
D-jni
/jnp_-ii
inb\ wy
,npsa
injta*
Dp
i!?yi
-.
imo tt
ynv -
iabi
,nmno ixt t
:
vnioy:
t
fova
60
na -t
ib
inofcf
:
rby bp:
ior *oaa
ksi_
*# r^aJrioa
rrnay
:nunw
>i:yni
pH>3d
rrbnn
T V T-:
tw '
id -
mo VT
Dia
'
nn&j>
T T
,vnio'Ni
T
"
62
*l>'pa
mr
in
s5
Comp.
Hosea
7,
14;
Isa.
9,
12.
'31BOD,
veins,
frequent
the
Talmud.
56
Comp.
for
Ps.
56,
1;
Isa.
2,
38,
14;
Exod.
8,
11;
Isa.
63,
17.
MS. has
Dm:
57 58
59
WU
(comp. Nah.
I
8),
Comp.
Sam.
23,
26;
Eccl.
is
14.
Now
Comp.
Job
14,
1;
Exod.
10;
47, 9-
MS. has
3,
60 61
15;
Prov.
20,
14,
Lam.
4.
28.
i"IXin?3,
outwardly.
20;
4,
25;
Ps.
10,
146,
62
Sam.
23,
34.
19;
Dan.
16;
Ps.
18,
5;
116,
3;
55,
5;
Sam.
15,
32;
96
iBtea :
,wi- nan ma
t
:
t t
,r\p& rnicvy v
\
:
jySi
'
,tr*o
inSe vj'bV *:
:
64
teno -
q, e
.
^n
.
nD2n: 2nin T T T T_
.
..
ivV _*r
.riNT ")3r
65
:mnK rpn*no
t>
isU
n3T
t-
dx D v> nn
nma :
rinnyy :tt:
"ib>k
v -:
jnvb t
,ruiy-ta
t
:
ip>s: :
nmB :t
t
mnfo t
:
*a
nbSn
t
ny-i
tt nroa
--t
,yiBh
v
:
:
Wv
t t:
tiino
miB t
:
itf&Ji ,nnfc>zi ~
:
batMi
dndj
:
:
,hyw to^s
t t
-ie>x
v -;
68
nbi< vbv V T T T
Iswai \>B
prm
lips
rnnr6
Sw
* inni
n^
69
:p3^nn
bh)
:
'
:
byo nnb t t
Kip*
t:
-
-i,y
53
Comp. Job
si, 24;
Prov.
13,
and elsewhere;
Isa.
5,
30.
|J?S
bibl.
ny;b.
64
Comp.
Comp.
Eccl.
12,
3,
6;
Job
6,
14,
11;
Lam.
4,
1.
05
Eccl.
I
22;
12; b.
Sotah 27b.
MS. vSj?0
for
VS'yO.
.
68
Comp.
Sam.
for yiX*S
innj,'\
in
Hoph.
Eccl.
5,
Comp.
Chr. 21,
27;
15;
8.
68
c9 70
146, 9
59,
4,
9,
31;
14, 22.
41,
50,
Isa.
10.
4;
Amos
13;
b.
offered by S. Krauss,
63,
5a.
MS.
imar
for
wn3?.
BRODY
97
nw
Bta
mfoKn t
t t
dx
fota
afta |bJ{ -T
"nerift
.nxr "isr :
*7
:deji
t t
:
phm -:-
patf ,tra
t
vry t
-lay
t
ra^ DHsbn
nap*
mp
,Dnitfsirby
din*
oa ro^P]
u,
x^n
nrp
33 npa
'aa
nno
.in*
n^srfip
rTBnrn
tara
,ni33 Sy
pb^p ,o^Siy
n'D
^aftftfrta
,i^-|3D-;-np
\Sn
*a
^s
,-133
T6
ftD|r^aa
pn-^nn
*ftn
Dinrft
ny *H?B#P ^Ppv
rSrorni
an onci
78
,"ikpS
ty
irf2
.-in*)
D^23n bw ^insi
tinpnvi
71
33,
30;
19;
Ps.
102,
2,
28.
72
21, 21,
Joel
Ps.
6;
Nah.
10.
2,
11;
Job
20, 26.
73
20;
112,
16,
2,
74
Comp. Ezek.
Comp.
Isa.
32,
16;
8;
Jer.
5;
Amos
Isa.
6,
7.
75
28,
Hab.
t
16;
33,
9;
Mai
3,
14.
0*0^1?
'J
2n"lJ*
3;
15,
35,
Eccl.
17;
3.
77
Sam.
59,
Job
6,
7.
78
Isa.
is
12;
off.
Ps.
36,
7;
b.
'Arakin 86.
ECE,
worn
98
161
D"ii3Tri
nn *tfpnt6
wan
nSi
T9
njwrt|
"lbfo
:3*J
Dp: ub "lion
V T
.nxr -tar
nita -iafe6
kti noa-h
spDta nS
rKionb niy
^no
,-oca tjnni
82
wot^
ni>Da^ liy
t
:
oiy ?in3
s
,
nN^n ^nyw
nni
-a
'noeb niybat^
83
pja
^{J?
Krbon
rn_3K
?pyBD
-i>*:
^m^y
m
ditti
Din
ujyw nnx
84
y*tta
lipyp
m-itS?
wniWjr^ao
c>inp
*6 ,Drun
79
Comp.
Deut.
s.
32,
v.
29;
]J5-|
.
Ps.
73,
17.
1333*1
we have
acted
foolishly,
\HX\
UU'an.
Comp. Ezek.
44,
6;
47,-5.
81
MS. m.
Hab.
3,
82
16.
For
"^'DIN,
9,
awn.
83
Comp. Job
27, 60,
12
3;
Isa.
16,
9. }"1*33'3 3,
2.
is
strange,
for
we would expect
"P^BD,
16,
^"102.
84
Comp.
Isa.
ax;
Eccl.
MS.
"|J,'BO
3,
M Exod.
32,
11;
Ezek.
43.
BRODY
uwk
1
99
D'n^iFl
,^Nim
nrr6o
mb^ rfiinbg
..
to^
,fcyp
*?
uxn;
'?
"man
njnto ?pJWri ropa Jrunn
kS
"nsx
T^H
ho- fen
mn
ubSvn >J3W
d vt6
86
Comp.
Chr. 29,
15;
Gen. 47,
25.
87
The
first
half of the
8,
Dim
KtiTI
the second
16;
MS. 1*31313
4.
for
-|3iyi3.
Comp.
Isa.
48,
9;
5;
Job
20,
1niJn
is
improbable, per-
haps
inuwi.
89
Affliction;
19
in
this
sense
the
word was
lies
it;
also
used by
the
Hebr.
lien
Sira
tion,"
31,
(Strack,
whose edition
s.
v.
pat?
and
pwi).
rfanch.
ms. rhrrch
(defective).
By John
at
the
Seminary
Princeton,
N.
J.
and amply
Third
:
Philadelphia
-f-
The
Westminster Press,
191
i.
pp. vii
-f-
840
XIV
maps.
the
Bible,
not
of
speculation
about
the
Bible.
It
seeks
this
in
to
To
stated
end
the
has
been
made
compendium
of
the
facts
drawn
Israel.
suffered to
come
in,
the spirit
is
unequivocally traditional,
orthodox.
in
The main
little
fulfils
has gone
now through
der
three editions.
Kur.zgefasstes
Lehrbuch
speziellen
Einleitnng
in
das Alte
Karl Holzhey, Professor der alttestamentlichen Exegese am Kgl. Lyzeum in Freeing. Paderborn
Testament.
Dr.
Von
Ferdinand Schoeningh,
Practical
1912.
pp.
ix
2I 7Lit-
Handbook for
Including
the
erature.
biblical
introduc-
tion to the
Xew
By
Michael Seisenberger, Royal Lyceum, Freising. Translated from the sixth German edition by A. M. Buchanan.
Dr.
J.
Gerrard.
Xew York:
PP- xii
491.
IOI
102
Knowing
Dr.
By
Arthur
T.
Pierson.
*
New York:
Gospel
Publishing
House, [1910].
Introduction
to
pp. 459.
Bible Study:
Litt. D.,
By
F. V.
N.
Painter, DD.,
Professor
Roanoke
College.
-f-
Boston
& Company,
[191 i].
pp. xi
265.
The Great Epic of Israel. The web of myth, legend, history, law, By Amos oracle, wisdom and poetry of the ancient Hebrews.
Kidder Fiske, A. M.
pp.
xi
New York:
Sturgis
& Walton,
1911.
376.
By
M.
A.,
Norfolk.
Green, and
[1911I
pp. vii
+
to
251.
Short
Introduction
the
Old Testament.
All
Saints',
By
1912.
the
Rev.
F.
Ernest Spencer,
and
224.
Vicar of
Haggerston.
Co.,
London
pp. viii
books singly
(contents
and
critical
questions
concerning
may
or
rule intended
for the
student
it
concise,
is
always argumentative.
further
progress; a
is
work
pretensions,
hands of a popularizer
of
Testament.
What
singles
it
his
many
others
is
not so
contents arc
summed up
MARGOUS
the theories
that his
IO3
bibliography at
the
writer
is
who
a
accepts
of
the
dominant
critical
school
Catholic
and
book has
As
work of
succinct informa-
will
commend
itself to all
whom
it
is
primarily designed.
Seisenberger
New
the
Old and
Land, a
Biblical
Archaeology,
and a
treatise
is
on
the
Science of
in
Interpretation
(Hermeneutics).
The whole
written
simple
less
mature student
unrelenting to the
His procedure
to
give
theory
is
common
to
all
opponents of the
It
critics,
be they Catholics,
Protestants, or Jews.
critical
the
if
position is somewhat overdrawn. But we cannot Churchman who finds much that is precious to him
critical theories to their
stake
logical conclusions.
It
crudely, but none the less truly, brought out that according
critics
to
the
the
priests
who
foisted
it
is
himself
who
speaks of
Abraham
as the
Moses
as a writer,
The author
down.
Polytheism
revelation
but
an aberration
it
was preceded by
obscured.
is
primitive
which
was for
some time
The
to
shown
book originating
in
merely human
way,
without
if
supernatural
the
intervention of the
Holy Ghost,
of the
to be called inspired,
it
Church
to
the
Canon
104
that every
Thus with
to
the
rejection
verbal
becomes possible
make
hand
human
a
itself
in
particular phraseology.
On
the other
is
inspiration.
The
vi)
calls
attention
would seem
to
first
made
sufficiently clear
the latest
the
distinction
the Bible
is
revealed.
sacred
down an account
In
of an event as
he had seen
his
or heard
is
it
from an eye-witness.
writing
it
The source
of
information
purely natural.
down, however,
known
as
inspiration.
On
for
knowledge infused
will
into his
mind
Such a position
naturally
make room
in
some or
Christian
all
of the concessions to
criticism
found
of
is
question
inspiration.
The
religion
as
administered
by
Rome
On
faithful
son
.of
Mother Church
is
His mind
is
no
room
still
for
The Catholic
scholar
may
has
find
Where Rome
not
spoken,
and
Rome
is
often
to
wisely abstains
Catholic
the truth
student
free
The works
others
a
among
to
a host of
studies
witness
the
fresh
impulse
given
in
biblical
among
version
Catholics
by
Pope
(
Leo
XIII
18,
his
Encyclical
Letter
Providentissimus Deus
is
November
letter
1893)
of which an English
pp. 159-179.
printed in Seisenberger's
pastoral
Handbook on
to
The
of
purport of that
the
was
re-assert the
solicitude
to lav
Church
down
MARGOLIS
105
for
the
clear end
the errors of
rationalism,
"the peremptory
weapons of
studies
criticism.
It
thus meant
counter-
reformation
biblical.
from
still
error,
and largely
assists its
real
in
wide
field
is
left
which
his hermeneutical
skill
may
the Church.
On
Holy Scripture
definite interpretation,
and bring
in
to maturity the
other,
passages
already
defined,
student
may do
work
clearly to the
more
An
preacher
Pierson.
tion.
before
his
congregation
is
the
work
of
But to those
itself
addresses
not so
much
to
the
intellect
book
will
no doubt appeal.
Painter's
Professor
work
is
intended
for
school use.
Its
purpose
is
and
ethical value of
the Bible.
the small
Within
its
is
volume
admirably written.
thinks,
to
be
'understanded
of
the
tion
is
the
"Encyclopaedia
tells
Biblica"
but
he
is
somewhat
has
mistaken
when he
its
us that
"comparatively
little
been
added since
publication."
all
As
ating language of
will
I06
to
wade
the
mass of
argument or discussion
will
be
pleased to
set
laid
of
scholars
the
who belong
interest
dominant school.
Jewish
Scriptures
In order to
revive
waning
the
the
author
"The common
intelligence will
revelation,
to
be traced
inspired
in
be
unquestioningly
to
for
the
common
has
come
know
better.
its
liberty
noble
truth
be accounted divine,
more
in this
literature
than
in
others, ancient
(sic)
in
and modern.
The
voice of
God
and then
fall
into silence,"
and so
on.
not on
he
is
amazed
at
their
"superior pretension"
etc.,"
upon
own
the
stories
monarchy are
was
of future than
steeped
in
legend,
of
the
two
Kingdoms
compiled
rather
of
"with
the
information
"diviners or ceptions
their
past."
soothsayers"
with
regard
but
to
own
to
nation;
principles
made
mankind.
The burden of
to
the
later
prophets
from the
the
who
is
believes
that
the
Isaac
still
to be kept."
hi the
Law, the
inherited
upon
is
As
whole
law
....
MARGOLIS
107
Its ethical
in
Greek
....
literature
and philosophy.
deity
was
less lofty
than to be found
time
of
the
of
Greece
at
the
second temple.
upon the
human
as in
history."
"To
....
It
is
interesting
....
as
in
illustrating
the
character and
spirit
of
the
Jews
in
Judea
the
last
centuries
before the
who
cru-
the
gentle teacher
of
Nazareth."
The
"I"
of
the
Psalms
signifies the
all
personified community.
of which the temple at Jerusalem was the center and the syna-
gogues
were
scattered
branches,
is
their
adaptation
to
human
made
all
of
them an anthology of
It
is
time."
a
as
virtually
production.
"It
contains
it
subtle
delinea-
tions
profound
sounded
of
philosophy
touching
human
that
were
The
is
that
it
is
"massive,
conglomerate, amorphous,
is
inartistic,
precious to
mankind mingled
in
centuries in
which the
it
were stored.
but that which
may
disintegrate,
lost."
likewise
to
popularize the
results
;
come
to stay
but
he
is
all
of
its
may now
Above
all
108
of
how far above comparison is for instance the first chapter Though he concedes much to a sane criticism, he is Genesis.
in
emphatic
is
What Mr.
in his
first
judgment a book
as the depository of
thoughts of
parts
from
a purely
and
lastly as the
tion of
God
to
they
are
apparently
not
well
received
is
in
the
vicarage
of
All
Saints' in Haggerston.
Mr. Spencer
a well-informed
and well-
read
ings
in
man he has perused the great mass of modern critical writdown to the latest German brochure but he has succeeded
; ;
critics
are
losing ground.
He
come
tional position.
He
is
shocked
at
Wellhausenianism
persons."
casts
upon the
as
"censorious
Among
such as
Hengstenberg, Keil,
Bachmann,
out,
Gasser,
Moller,
Oettli,
Klostermann
("who
stood
excommunicate"),
and
others.
analysis.
"If
it
is
uncertain
here
it
is
uncertain every-
where.
Xow
let
sources are indicated in different colour or type, and the process will
An
interesting, beautiful,
and very
story
is
Sometimes
J2>).
leads up,
is
snipped off"
(p.
"The
an
entire
contempt
the
for
Hebrew prophets into fragments, with Hebrew literary tradition, which is the
seems to
delight
of
German
intellect,
(p.
me
to
be based upon
precarious
thority of
principles"
in).
He
MARGOUS
"All
[Og
Isaiahs
of
Isaiah.
''The
112).
men agree
write
that
David wrote the kinah on the death of Saul and Jonathan and the
kinah on the death of Abner.
such
poems was
David
He
is
By
this
as a half-heathen savage
right in attributing to
stirred
world,
(p.
and
which
tells
faults
as
well
virtues"
163).
Accordingly
in
Davidic productions
the Psalter.
"I
am aware
later
that there
is
a general agreement
is
among
Hebrew
language of Koheleth
....
impossible to
But
it
may
also
language
is
not decisive.
is
many competent scholars, including Pusey, that the The whole tone and substance and manlike
....
is
With regard
to the
language
it
may
just
Xow
in
this
too
confident
critical
in
position.
For
it
is
certain
that
Solomon,
in
and especially
dialects.
It
is
his
old age,
was an expert
that
linguist
cognate
with
his
not
conceivable
in
he
held
converse
dumb
to
show.
He must
same
have thought
as
his
dialects
is
allied
native
And
language,
though
pure
Hebrew
in
the
main,
should have a
(p.
195).
who
are a bit
more
familiar with
be
we
for
are
the
here regaled.
ketib in Josh.
also
Of an equal merit
5,
)
1.
is
the
author's
brief
Verse 6
UJTQxb
cannot be cited
at
support,
as
any time.
The
ketib
4,
verse
is
23.
The Masoretes
110
The kere
is
substantiated
the
To
reader
coming
from Wellhausen
But criticism
will
may prove
a serviceable antidote.
have
Reasonable
Biblical
Criticism.
By Willi s
and
J.
Beech er,
D.
D.,
Professor
of
(
Hebrew
Language
Literature,
Auburn
Seminary
1871-1908).
iqti.
Philadelphia:
pp. xvii
-f-
Times Company,
335.
Von
Lie. theol.
Wilhem
229.
Bertelsmann,
1912.
pp.
Cber DoppelbericJite
und eine
geistlicher
in
der Genesis.
Priifung.
prinzipielle
(sic)
Von
Dr.
Arthur
Studien.
AllgeiER,
Lehrer
am Friedrichsgymnasium
Theologische
der
zu Freiburg
im
Breisgau.
(Freiburger
der
Unter
Fakultat
Mitwirkung
Professoren
theologischen
Heft.)
Freiburg im Breisgau:
pp. XVI
-f"
T
Herdersche Verlags-
HANDLUNG, IQU.
1.
43-
Untersuchung.
der
Von
in
D.
Theologie
Bonn.
Wissen-
zur
Zeitschrift
:
fiir
die
alttestamentliche
1911.
schaft,
XXII.) Giessen
to
Alfred ToepELmann,
An
Introduction
the
Pentateuch.
By
(
A. T.
Chapman, M.
Bible
Emanuel
College,
Cambridge.
The
at
Cambridge
for
Cambridge:
pp.
xx
mark.
book.
"counter-critique"
leads
the
to
title
of
Criticism,"
him
suspect
You cannot
ing to the
offset criticism
sacred
the
work
con firming
in
MARGOUS
it
III
its
homespun
style descends,
will
will
have achieved
its
purpose;
in
doubt whether
produce
their
even so
much
as
ripple
immediate
disciples.
On
tion.
the
other hand,
the
:
Moller's
work ought
their
He meets
takes
critics
on
consists of
two parts
up
the
a negative
and a
In the
former
into
he
reasons
to
the
analysis
"documents."
if
He shows
the
doublets
or
parallel
accounts,
deadlock.
ment
that
Apparently
it
is
all
amount of duplication
is
conif
sidered harmless.
Where
then
is
the line to be
drawn?
And
an attempt
the
is
made
at
the
to be such
is
broken up
amorphous mass of
character.
As for the criterion of divine names, it Somehow the ancient writers forget themlikewise breaks down. selves and introduce Jhvh where you expect Elohim and vice versa. The critics thus cornered lay the blame at the door of the compiler or editor. But who is to tell where his exercise of auunity
or
thority
stops?
is
that
he
for
is
altogether mechanical
is
word, he
by
blind
to
contradictions
so
and incongruities, he
as he can
is
perturbed
no
duplication,
all
long
ancient documents
his
that
is
possible.
individuality
asserts
in
itself,
assumed brackets
really
show
literary
skill,
he
becomes an author
not
but then
it
does
mechanically
transcribe at
all,
"sources"
intelligently like so
many an
to
ancient or
modern
their
historian.
And
to
return
earlier
once
critics
;
more
the
at
divine
the
received
hands of
twinthird
brother
but
now
it
is
112
Elohist
For
in certain
legends of Genesis
which
destruction of
is
an instance, Elohim
is
of the philosophic-
Koheleth.
But
if
this
be true, that
is
say
if
the
choice
it
of the divine
name
be
of
conditioned in
authorship,
in
the
subject-matter,
ceases to be a criterion
led
as
one
by the subject
are
hand
to dis-
style
and
it
phraseology
all
all
to serve as indices of
if
disparate
sufficiently
ality
split
;
authorship,
is
well
enough
the
documents are
lengthy to show
and
are
in
certain
groups
the
of
fragments
that
to
becomes
puzzle.
Moller
is
sensitive
of
fact
criticism
not avail.
Hence
story of
Abraham, Gen. n,
11)
how by
more profound
difficulties
writer supposed
disappear and
all
As
in the case of
facile
universal
What
is
day
commentary
to
its
disadvantage
the
unwillingness to do
exegetical
work
pure
and simple
engaged
in
;
of the
to
kind that
with
all
it
an
the
earlier
generation
laboriously
operate
is
analysis
after
an easy matter.
takes a life-time
With
to
modicum
points
of
Hebrew
and with the dissecting method which one so readily acquires and
imitates, the
commentary
with
is
all
ready, almost
is
made
to
order.
If
to pass
the
seriousness
which
scepticism
will
go a long way.
who
are willing
to inject this
tors.
wholesome doubt
will
The
result
check
MARGOUS
will
[13
shrink
from
vagaries.
Moller's
little
important
We
have
had
occasion
to
see
how
divided
even
modern
is
Another example
furn-
work of
in a
monograph
1908.
The harmonistic
works of the
devices are
much
though
same
as elsewhere in the
traditionalists
bolstered
up by much erudition.
The second
definition
part
of
the
work
interesting as
showing that no
in the
been forthcoming
matter of inspiration.
Hence
and
is
measure
of
freedom
divergence
of
opinion
exists
among
of the
Bible.
The tone
it is
dignified;
and since
but proper
work
its
own.
An
intermediate
In spite of
these attacks,
it
is
Meinhold's
monograph on
a
fair
the
fourteenth
of
of
perhaps
to a
not
specimen
critics.
what
currently
acceptable
large
body
in
of
His
demolition
of
the
of the
archaeological
evidence
narrative
favor
of
bit
the
historicity
far.
main
points
is
in
the
goes a
too
Post-exilic
all
Judaism
a convenient
manner
earlier
epochs,
chiefly
for
the
secutive
Unstinted
the
praise
belongs
Chapman's Introduction
of the
to
Pentateuch
published
Colleges.
as
part
Cambridge
on the
The
current
treatises
are
so
technical
114
A
to
attention
of
the
It
learner
to
searching criticism.
student
in
all
to entangle the
the
ramifications
Pentateuchal
outlines are
analysis
of
the
The broad
sedulously kept
mind.
As
a
it
work of information on
will
hausen school
Egypt and
Israel.
By W. M. Flinders
London
pp.
:
Petrie, D. C.
L.,
LL.
D.,
F. R. S., F. B. A.
Knowledge,
191
i.
5-
Martin
Gemoll.
Mit
zwei
Karten.
I9II.
Leipzig:
VIII
-f"
J.
C.
HlNRICHS'sche
BUCHHANDLUNG,
im
Alien
pp.
480.
Die
Indogermanen
Orient.
Mythologisch-historische
Leipzig
:
J.
C.
HlNRICHS'sche BUCHHANDLUNG,
Professor
explorers
of
Petrie,
pp.
VIII
I24.
preeminent
among
living
excavators
and
ancient
Pharaohs and
Israel.
He
begins with
Abram,
He
stele
Israel as resident in
Israelites
went
into
Egypt.
He
on the beginnings of
him
of
he shows
how
soil
Egypt,
how
light
how
finally certain
elements
It
is
cer-
on a subject which no
difficulty
will
always excite
Petrie
apparently has
MARGOUS
historical
though no direct
reference to either
radical.
who
played
fast
the
His starting-point
is
ing of "Misraim."
But the
in
Southern Palestine.
a
forced
migration
of
some
tribes
further
Xorth,
pushed out of
their seats by a
fresh
wave of migration.
By
a series of daring
Jabesh-Gilead
jearim)
;
the
same
as Jebus-Jerusalem
(=
Salem
= Kiriathand both
made
identical
proclaimed non-Semites
Horites
Haru
Aryans whose
;
Jerusalem was
the
the "mountain of
paradise
the
high-priest
Araunah
upon
whose
Iranian
deity
Varuna
Ahura-Varuna's twin-brother.
novel contentions
derived by the
is
of
all
these
that
Canaan was
In his
Israelites
in
Palestine.
was not
specifically Indo-Iranian,
it
suffices
mention that
the
is
brought together
What
a stupendous
amount
to
from
his
we
will
not gainsay.
Il6
work? must be judged by the general theories rather than by the details, and the former are untenable alike in method and results.
The Source
ancient
of
the
Christian
Tradition.
critical
history
of
Judaism.
By Edouard Dujardin.
McCabe.
[Issued
for
Revised
the
Co.,
edition,
translated
by Joseph
Rationalist
191
1.
Watts &
pp.
307.
the
Alttestamentlichen
Kritisch
ord.
dargestellt
u.
von
Eduard
Koenig,
Dr.
Phil.
theol.,
Professor
Geheimem
pp. viii
-f-
Konistorialrat.
608.
Giitersloh
C.
Bertelsmann,
1912.
Von
Dr.
Anton
Jirku.
handlung Xachf.,
Resting on
the
1912.
99.
hypercriticism
all
of
prophetical
works,
must be placed
not
only than
the
destruction of the
tion,"
ditional
criticism.
With
the
post-restoration times,
that
is
pronounced myth-
days"
Israel
its
of
is
Jewish
history
in
all
told
eighteen
pages.
Pre-exilic
who were
the Jews, the Eternal of the Christians, and the Absolute of the
in 588.
MARGOLIS
\\J
few may have returned under Cyrus, but the founders of the
nation
Jewish
which remained
What we moderns
all
call patriotism,
found expression
in
name
of Jahveh.
The work
a
cult
for
Ezra
himself
fictitious
person
consisted
in
the pro-
hibition of
made
national
institutions.
When
this
literature began.
The
first
fifth century.
The
past.
own
theories
into
the
They composed
the
and wishes.
is
mulgation of Deuteronomy.
Jerusalem
their
the
restoration
of
their
The Deuteronomic
when
the
state
Law
as
is
the
Code belongs
definitely
in
to
the
period
of
Jerusalem had
Palestine
coinciding
main
part
with
the
beginnings
prophetism.
Hosea
and
Amos and
;
Jeremiah
and
the troublous
in
times of the
Hellenist
invasion.
The prophets
;
and Scripture
their
in
own day
own
The Second
The
Psalter
intervenes as the
hymn-book of the
the
traditionalist
party.
In the
into
is
It
is
then
religious
faith
born.
"That
is
Il8
soul.
It
hope
;
is
it
forbidden,
it
still
;
finds
it
persists in its
is
dream
But
of
its
Roman
upon
it.
indefatigable imperialism
heights of
Hillel
angel shall
come
counseled resist-
believe
and
hope.
who
were
the
disciples
of
Hillel,
Baptist
Xazarene.
The Jew
whom we must
strength
in
would conquer
in the end.
But
powerful.
world.
of
the
pagan
that
"Then through
was
the lowly
in
would come
the
kingdom of
Tarsus,
in
vengeance.
Syria."
This
novelty
issued
circles
was taught by
which
Jew
of
The book
to
may
appeal
the
"scientific
mind."
The new
method
point
of
is
view
in his
in
and Judaism.
(not always
at
is
first
well-informed)
to history,
to
the
that
the
Hebrew
nation,
as
known
incoming
lished in
Israelite clans
Canaan
that the
fought
for
supremacy
in
national
god
in
the
character
of
an
ordinary,
MARGOUS
[9
who countenanced
its
with
its
disregard of the
common man,
was the more
of
the
old,
and
the
other
where
the
the
old
Israelite
tendency
powerful
claiming
national
brotherhood mishpat.
"As
Yahweh
was ob-
from
god of nomadism
god of
"civilization"
structed."
Through
took on
Israel
world-renowned
the
"Amorite
iniquity,"
the
prophetic
prophets,
mishpat
was
the
evolved.
There
were
two
classes
of
however,
:
The pendulum sways now the Amorite element predominates, now the Israelite. The prophets (of the "insurgent" class) are not to be classed with the modern
"regulars" and the "insurgents."
socialist.
They
rights"
;
are
not
interested
in
the
abstract
question
of
"human
less
fortunate
property-owners into
lower,
enslaved
class.
When
itself.
at length the
silenced,
Under
new and
was
Amorite
tradition
brought
back.
The
social
problem
was
rejected by
Judaism.
made
While
the
God
the
of the Hebrews.
began
its
history
in
lower
social
strata,
when
the religion of
in
the
Catholic
at
Church
a
became
social
with
"Amoritism."
There was
length
great
Church
social
but
Modern
religion.
at
society
and
"social
program,"
best
it
may
The
great
that
social
awakening
in
our
days
means
that
we
are
learning
human problems
as
itself
svnthesis
of
individualism
and socialism.
Leaving
aside
120
the sociological
his
ideas, the central thesis of the evolution of Judaism out of a conflict of nomadism and civilization has been taken over from
The
question, however,
how
it
came about
that
that the
new
of
Israel
was evolved
not
sufficiently
answered by the
in
the
lands
government and
query
is still
The
pertinent,
lines
Why
did not
Chemosh
on the same
the
Israelites,
as
Jahveh?
on
their
settling
their
left
new
out
of
would seem
the
that a
personal
element
account
entirely,
personal
Israel unique.
all
One
turns
away with
"a
these inter-
development of Judaism to Konig's monumental "History of the On a previous occasion it was our Old Testament Religion."
privilege to refer to the eminent services of
Konig
in the
province
of the
linguistic
work through
exegesis
his
maintained.
notable
"Introduction
But Konig's previous works, as for instance (1893) and to the Old Testament"
his
"History of the
cations,
Kingdom
him
of
as
God"
a
(1908), aside
from minor
publi-
have
fitted
critic
and theologian.
its
The
signal
argumentative
linguistic
also
Konig's
Thus, while
a positive
there
is
review
reject.
and discussion of the views which he is constrained to The book will commend itself if for no other reason on
this feature alone
the
ground of
to study
mind
all
possible
MARGOLIS
12
Readers who
and
tion
critical
power
right
is
who
values informawill
of
the
sort
above
to
literary
entertainment
all-round
on
the
contrary
be
grateful
him
for
the
discussion
of
momentous problems.
perhaps a theory of his
The layman of whatever description with own ready-made has his natural preference
difficulty
for the neat theories; the scholar wants the facts, the hard facts
which
fit
themselves with
;
into
Konig
believes in criticism
thesis
:
he
is
but
he
is
conservative
the
order and
He
and the
the
latter in
Covenant
(Exod. 21-23)
is
assigned to the
to
Mosaic period.
He
emphasizes what
common
crude
religion
notions
or
prophetic
polytheism
like.
polydaemonism originating
He
prophetism"
prophets.
he
knows
first
of
the
ancient
the
prophets
and
the
later
The
it
prophet of
a
monotheistic
religion
was
Abraham and
of them.
meant
and divination and the many gods and the sensual representations
Konig vindicates
The God
religion
of
Canaanized
for
in
the
sequel
nor Babylonized.
There
the
no ground
contrasting
the
:
prophetic
and
"Volksreligion."
Apostasy existed
itself.
It
was kept
who
(a
carried on the
Mosaic
traditions.
The "prophets
in
of
action"
phrase adopted
prophets.
(literary)
God.
their
message.
They
Israel.
Nevertheless they
moments towards
of
and
worship
God.
They
equally
spiritualized
the
122
conceptions of the
of
When
God and of the providential mission the work of the prophets was done
its
and
Israel
won back
its
God and
The
the people to
was taken up
Jews
as
it
found
is
expression in the
dogma
of
the
naturally undertaken
of
which
looks
in
for the
the
consummation
Such are
of
in
potencies
of Judaism
Gospel.
it
main the
salient points of a
at
work which
is
may
ment
make
his
vade-mecum.
the
A
off
in
monograph on
the
demons and
the
"Jahveh was
at
all
and not the product of an evolution from crude beginnings upwards," should evoke interest.
believed in addition to the
spiritual
beings
The author finds that the Hebrews One God in a multitude of subordinate The belief in which we designate as demons.
was
totally
demons,
however,
opposed
to
the
Jahveh
it
religion.
became
Some
of
of
demons.
While the
belief
in
its
the
existence
of
demons,
the
sliedim
tions,
it
origin in
common-Semitic
tradiinflu-
But
if
Against certain
denied that
the merits
to
Whatever be
conclusions,
exception
must be taken
Thus
or
as an
D^N)
of
^^T
made
taken
derived,
L*"N in
25
as
"demon"
be
ins
"pm
(v. 30)
as "he
e.
subdued him,"
will
hardly
seriously.
MARGOUS
pc6n
Schonebergi
Ill,
123
pta.
obwv
mirr
Thesaurus
Elieser
Auctore
Iehuda,
aedibus
Hierosolymitano.
Prof.
G.
apud
parts
Berolinum
6-12
Langexscheidti.
(rmn
Tip.
pp.
1397-1740.
et
La duree de
Ferares.
J'annce
biblique,
la
I'origine
du
mot
HJK'.
T912.
Par
S.
Extrait de
Revue de Linguistique,
pp.
24.
Paris:
LlBRAIRlE DURLACHER,
IQI2.
rus of which a lengthy notice appeared in vol. II of the of this Review (591
signification
is
New
Series
ff.).
Of new words
"omelet,"
or words to which a
new
given
(of thought),"
Tin
np"vn "blouse."
is
Ferares
would make us
with
i"lj'
7\W
corre-
which
etymologically
to a
connected
"to
double"
sponded
in
the period of
Abraham
a year
was equal
to
seven months or
lunations.
iui
Bysantinischen Mittelalter.
Auflage.
Von
V.
Gardthausex.
Zweite
Mit
38
Figuren.
(Griechische
Auflage.
243-
Palaeographie.
Von
V.
Gardthausex.
Zweite
&
Co., 1911.
pp. xii
Papyri
Graecae
in
Berolinenses.
Collegit
Wilhelm
sub
Schurart.
(Tabulae
usum
2).
scholarum.
Editae
cura
Iohannis
pp.
xi
-f-
Ltetzmaxx.
tabulae 50
-f-
Bonnae
A.
Marcus,
MCMXI.
pp. xxiii.
in
Greek.
Codex
supplemented
from
other
uncial
manuscripts,
Edited by
Alan England Brooks, B. D., Fellow and Dean of King's College, and Norman McLean*, M. A., Fellow of Christ's
College,
University
Lecturer
in
Aramaic.
Volume
I.
The
124
Octateuch.
Part
III.
University Press,
405
:
1909.
1911.
pp. viii
-f
155;
viii
-J-
vii
676.
Codex
Zuqninensis
Rescriptus
Feteris
Testanienti.
Texte Grec
665.
et
notes par
Eugene TisserPoliglotta
ant.
(Studi
191
e
i.
Testi.
23.)
Roma:
Tipografia
VaTicana,
pp.
lxxxvii -f 2//.
Septuaginta-Studien.
Herausgegeben
von
Alfred
Rahlfs.
3.
Von
A. Rahlfs.
191
i.
pp. 298.
Fragmente
einer
Ubersetcung
des
samaritanischen
Pentateuchs.
einer
Mit
Lichtdrucktafel.
Septuaginta-Unter-
Heft
2.)
Berlin
YYeidmannsche Buchhandlung.
pp. 68.
Esther
son.
191
1.
in
Thomp-
386.
Untersuchungen Uber
Von
pp.
Dr. Ch.
72.
Heller.
Teil
I.
Berlin: M. PoppELAuer,
Die
aussennasorethischen
Septuaginta
theol.
Ubereinstiinmungen
in
cu'isclien
der
Lie.
der
Genesis.
Von
Johannes Haenel.
191
alttestamentliche Wissenschaft.
XX.) Giessen
Alfred ToepEL-
mann,
1.
pp. 88.
Gardthausen's
work
on
the
Book
in
first
Antiquity and
in
the
of his
edition
more
than
thirty
years ago)
should
be
MARGOUS
the
Bible.
125
students
of
For the
manner
a
in
monograph by
i.
Blau (Studien
z.
althebr.
fact
Buchwesen
that
1.
Strass-
burg
E.
1902).
the
in
relation
of
Oriental
customs to
Western modes
is
elucidated
the
larger
who
cal.
matters palaeographi-
To
all
such the
new Gardthausen
(in
will be
welcome indeed.
is
In
the
narrower sense)
defined
;
relation to epigraphy
a history of
is
modern times
as well as of
The
history
of
book making
antiquity
is
treated
in
nine
chapters
"water-marks,"
"the
bookworm"),
external
form
of
manuscripts (wood or
wax
format
and gold
script,
ornaments,
is,
it
initials,
is
painting.
Exact and
singularly fascinating.
history
The
book-
producing have
their
which
all
Many
practical hints
on the manner
condensed text-book
On
a previous occasion
we
New
Series,
I,
574
f.).
In the
same
Berlin.
series
Schuspeci-
The
mens run
and the
all
the
way from
post-Christian century.
earliest
When
is
remembered
on papyri and
reading papyri
becomes
obvious.
The McLean
Larger
is
Cambridge
Septuagint
edited
by
Brooke
is
and
now complete
so far as the
Pentateuch
concerned.
126
THE
edition
IK WISH
QUARTERLY REVIEW
is,
The minor
as
num-
While the
latter
confined
apparatus to a seall
all
work
inclusive of
uncials;
then a stately
number
of selected
:ursive manuscripts,
of the
for variants.
cursives, the
number
collated
falls
Oxford
new work.
The
are
distinguishing
mark
of the
new
edition
is
reliability
their
collaborators
Lagarde).
be perfect.
Of
I
course, no
students
(comp.
Ceriani,
errors of omission.
verse
Numbers
is
(in the
Hebrew) which
in
wanting
the
Septuagint
(original)
about the
who
it
In the
where
was
its
place)
But
left
translators
was
intended.
The warning
not superflu-
its
editor
who merely
place,
the
foundation
been
persistently
taken
for
In
the
second
the
necessarily mechanical.
Only
in this
way could
of reliability.
It
practical purposes.
is
MARGOLIS
127
one
extenso
as he requires.
will
Much
to
that
is
at
be
found
be clear
when brought
Thirdly, with
is
found
in
them
is
frequently
deviate
from the
And
the Fathers
own words
with the
the
least
intent
of
quoting
exactly.
it
Fourthly, to the
is
unitiated
editorial
work appears
that
gigantic
all
true,
They think
that the
editors did
that requires in
of the daughter-versions a hue knowledge of or dialects, and in the case of the Fathers
much
one
list
of
cursives
as such,
was
to be obtained.
Xow
this principle
of
selection
is
going study of
the
the
manuscript.
those
How
much
discrimination
this
kind
of
work
entails
representatives
of
the
class,
while
the
of
the
other
members of
merely to
Oxford
editors.
This point
the
is
mentioned not
mass of variant
readings was required before the editors could approach the task
of re-examining those cursives which were selected for the purpose.
it
For the
right weighing of
the
evidence as
now
presented
is
know
may
designates, but
in
reality
128
not
although
in
the
but in
the
it
becomes important
to
know
was
unless
To
the
t
illustrate,
of a group of
manuscripts
as
(74,
76,
84,
134)
latter
is
(134
=
=
t)
selected
the
representative.
reading
therefore,
the contrary becomes evident, the reading of not one, but of four
manuscripts.
Two
d,
106
p)
figure
It is
among
For they
Both belong
to the
rather
extensively
was deemed
own
or
As
some of
perhaps
(homoioteleuton,
etc.)
to a desire to
in
condense the
text.
giving too
much.
their
comprehending them
editors
is
to
is
warded
Attention
is
finally to
Field's great
in
work
are obtained.
it
given
the
preceding
Our
;
present generation
will,
if
cannot
expect to
witness
its
completion
our successors
A new
mains of
in
it,
now
re-
splendid edition.
Cambridge Septuagint
served
for the
it
will
be reuncial.
future
it
parts
incorporate
it
as
new
Strictly speaking,
is
of these
Greek
script
washed
off
(palimpsest).
The
Syriac
MARGOUS
and
the
29
is
the
Zuknin monastery
the
(hence
Codex Zukninensis)
Vatican
is
Library
British
part
in
the Vatican.
Portions of the
underlying Greek text were deciphered and published by Teschendorf in 1857 and by Cozza-Luzi in 1902 (1905).
Cornill
and after
him Ceriani
sion.
identified
With
1) the
whole,
of
Rahlfs
(see
below,
and TLZ.,
191
1,
col.
742),
In the
Book
affinity
claimed
as
Lucianic by G.
for the whole of
Moore
for
Judges and
(see JQR.,
recently by Hautsch
the
Octateuch
Xew
Series,
III
I,
572
f.).
The
Judges,
The
editor
has read the palimpsest without the aid of chemical reagents (Gardthausen, Buchwesen, 107
f.).
Through
to utilize the
Zuknin text of
III
in
a position
third part of
of the
a
as
model of
recension
few
will
be able to approach
which
awarded the
first
prize
to
the
essay
submitted
to
it
in
manuscript.
text,
is
reached
may
lay
thermore
ciples
Lagarde's
edition,
will
while
corresponding
to
these
prin-
on the whole,
On
the
basis of a
remember
Latin
the
end
of
the
third
post-Christian
century,
and the
advance of Lucian.
He
I30
cianic recension to a
with regard to
its
sources
commentary which
in
judgment
it
will
become imperative
and
his
to write
is
result
translation.
not of his
a
in
is
own making,
it
Aethiops.
As
certain
to characterize the
recension
question
Nor
found
followed
different
principles
in
different
books or
went
their
own way
is
in
many
particulars.
(in the
the authentication
its
text and of
related satellite,
to the original
probable)
made
(that
is,
a text cognate to
it)
of the Gottingen
Academy
I,
publications
is
New
Series,
573)
devoted
fragments
of
Greek version
edited
The
in
Egypt are now the property of the University of Giessen and belong to a codex which
Christian
century.
in the
fifth
or
sixth
post-
contain
portions
is
of
Deuter-
onomy.
the
The Samaritan
in
made
for
in
certain by
famous reading
;
"mount Gerizim"
our
"mount
one
in
Ebal"
Samaritan
in
fashion
Samaritan Liturgy,
It is
TI,
p.
lix)
written
word:
interesting that
editors).
of
rendering
which
tally
with
Samaritan
Targum
was
occur.
A
to
Greek
translation
of
this
the
Samaritan
Pentateuch
known
find
was made
61
ff.).
According
to Rahlfs the
fragment
MARGOUS
Greek
version
of
31
4.
denoted as
belongs
likewise
to
the
Samaritan Pentateuch.
A
and
Museum
has
which
has
been
edited
Hitherto
the
list is
we have
pp.
x-xii).
The
In
in
collocation
of
Esther
peculiar.
it
Greek manuscripts
grouping
is
very
p.
rare; but
n.
is
met with
TLZ.,
(Crum,
vi,
1;
Rahlfs,
The
in
I
spared no pains to
make
but in
many
parts
he would not
p.
30.
letter
IT
should be corrected to
is
(see
p. xii).
a reading
which
(see
is
found
in
one lone
the
Old Latin
AJSL.,
XXVIII
upon the
the
(1911),
filiation
The
this
editor has
book of Joshua
follows
uncials
My own
(I
examination
preparing in
which
at present
is
in
process of completion
am
connection with
in
my
Greek according
MS.
54 and
Sahidic-Latin-Ethiopic-Syriac-Hebrew
the basis of the text
is
Index)
goes
to
show
that
related to
B and
in
B and
a great
"Yorlage"
but otherwise
current
in
it
is
us the Bible
text
the
Egyptian
Church.
will
some day
is
yield
the original.
The importance
is
new
publication
Heller's
monograph on
is
apparently a doctorate
is
thesis and, as
ambitious
in
plan
132
announces
itself
as the
part of a
work on
Old Testament.
of
the
Old Testament.
He assumes Jewish
de-
He
lists
of
interpretation
evolved
by
the
mediaeval
Jewish
;
exegetes.
As
comes
may
pass
but
when
it
fear that a
modicum
dealing
otherwise
we may be
The
at least
book of Genesis
is
the subject of a
(p.
monograph by
5
f.)
is
Hanel.
factory.
His
critical
satis-
The
will
investigation
No
is
single
method
certain that in
all
places
Hebrew
text
was influenced
of these
it
is
number
Hebrew
To
it
illustrate
2,
19
?D1 )b N"ljT
HO
"ICX.
The
is
Other commen-
tators treat
it
to
the pronoun
"p.
But whether
gloss or original,
nition
is
apparently
the
by
the
man
is
that
animals
like
Nahmani).
secondarly
It
E'DJ as
accusative
implies,
(Nahmani;
so
clearly
the
Samaritan Taris
gum)
it
KARGOLIS
antecedent
is
33
word
that the
"name"
in
y>
is
word
17.
have
'a' id
Greek Hexateuch.
in
Now, while
the
17
is
"|S
second
in
arm
and
l
avra.
The omission
some witnesses
(notably in
avro
m
2 /
l
,
and Philo
original
2 )
might be taken
as an
indication that
was the
omitted as redundant.
Phil-arm
am
the
plural
(lehon)
agint
to
the
ground,
especially
is
as
the
in
first
y}
is
equally
his
rendered
general
lehon.
Though Hanel
about
the
wrong
in
this
instance,
to
contention
difficulty
attaching
the
laying
in
the
Greek
influence
Syriac
sub-
An
Interpretation of Genesis.
day English.
Presbyterian
By
Church,
Washington:
347-
and
pp.
La Suit de Penouel.
ologie
israelites.
Etude de
philologie, d'histoire et de
myth-
Par
1.
Alfred-B.
pp.
43.
Hexry.
Paris:
Librairie
Fischbacher.
191
The Book of Exodus. In the Revised Version. With introducBy the Rev. S. R. Driver. D. D., Regius tion and notes.
Professor of Hebrew, and Canon of Christ Church, Oxford,
&c, &c.
Colleges.)
Cambridge:
University Press,
1911-
pp. lxxii
443.
With introduc-
and notes.
By A. H. McXeilE.
Dean
134
for
Schools and
1911.
Colleges.)
Cambridge:
the
University
Press,
pp.
xxvii
196.
(Exode
xxiii, 19;
la
xii,
21).
Une
de
Bible.
la
Revue
Par
32.
S.
Ferares.
Librairie
Fischbacher,
pp.
Commentary on
B.
A.,
the
Book
of Deuteronomy.
D. D.. Professor of
in
ature
for
Home
and School.)
pp.
pany, 191 1.
263.
is
the popular
work of
with
the
preacher.
for
He
writes
for
the
untutored.
And
he writes for
believers,
Christians.
He makes them
critical theories
difficulty in
acquainted
he sees no
As
for
Genesis,
material.
is
In
the
modern English
given
which
As
229)
a specimen of the
:
translation
44, 18
ff.
(p.
close to
I
him and
said,
Your
Excellency,
in
to speak a
word
Your Excellency's
Do
not be irritated
Your Ex-
in
T
the
same direction
man
is
so far
for
him unin-
As
Somehow
for
MARGOUS
in
35
of
the
original
match.
nature
of summaries.
calls
him "a
of
conscience."
;
The
may
be
wrong about
the
dating of
Genesis
modern standard.
That
is
at
least
criticism.
M.
Henry submits
the narrative
The etymologies
"God
fact
God"
in the place of
("Face of God") he
Whatever
of historical
may
the
fourteenth century B. C.
In
all
Gen. 34 and
is
48,
22 are further
reminiscences.
of
them Jacob
represented as a courageous
warrior so utterly
at
As
the
is
we
(contrast Jirku
above)
please
him,
subject
to
to
pliant
to
those
know how
time
of
magic.
He
attacks Jacob
him
at night
of
dawn he
Hosea
is
made
1-6)
to bless him,
to
pronounce a berakah,
vanquished becomes
sense of the myth.
Thus
the
victor.
name
He was
truth not
absorbed
the
among many
but
his
others by Jahveh.
supplanted.
Jacob was
last
in
supplanter,
the
At
he became a
mere
shadow of
of
The change
name
to
Israel
The books
of
marks the final stage of the metamorphosis. Exodus and Numbers in the Cambridge Bible for
in
Driver and
136
McNeile.
text.
thi:
A new
the
feature
Thus
commentary
relieved
registering alternate
renderings
the
margin of the R. V.
lies in his
re-
Driver's strength
intimate
Valu-
ing
site
disputed
of
points
in
much useful information and aim at clarifyof much interest. Comp. the notes on the
Code of Hammurabi.
In the Introduction,
Sinai, or,
the outline of the narratives concerning the exodus and the person
of
Moses
is
accepted as historical.
full
this
In
Numbers,
is
based
from actual
narrative
and the
P
a
narratives
laws in
clothing,
possessing even
of
actual
As
for
the
late,
is
impossible to say."
of 1DN
After
pretation
19
and parallels),
M. Ferares arrives
conclusion that
it
its
original
meaning was:
volume on
Thou
Prof.
slnilt
is
a suckling.
The
is
Deuteronomy
Jordan.
is
The
In
Bible for
Home
and School
the
work of
document
by
the
the
the Ghetto"
relating
to
included,
life
the
of
the
modern
Jew
as
moulded
ancient law."
Edited by
D.
at
J.
Rothersthorpe,
pp.
xx
-f-
103.
MARGOLIS
Edited
37
F.
(and
Second)
Book
of
Samuel.
by
A.
Ely.
176;
176.
MANN.
ausgegeben von
A.
Marcus und
and
II in
Samuel
revised
in
the
Smaller
editions.
They Of another
to
is
The
text
mendable.
become acquainted
first
hand Kloster-
Nyssa
come.
all
Endor
will
The
based on a Munich
MS.
The Hebrew Prophets, or Patriots and Leaders of Israel. A textbook for students of the high school age and above. By
Georgia Louise Chamberlin.
Chicago:
The
University of
Chicago Press,
191
i.
pp.
xviii
2 37-
In the language of
printed
in
Revised
Version
of
the
English
Bible,
their
Edited by
Francis
H.
III:
Woods,
B. D.,
Francis E. Powell,
M. A.
Volume
(XL-LXVI).
317.
Ox-
-f
The Composition of
Archaeology.
the Book of Isaiah in the Light of History and By the Rev. Robert H. Kennett, D. D., Regius Professor of Hebrew and Fellow of Queens' College, CamLondon published for the British bridge, Canon of Ely.
:
138
1910.
94-
The Book of
G.
the
Prophet Isaiah.
D.
D.,
notes.
By
W. Wade,
GORHAM,
Senior
David's College,
:
Lampeter.
S.
(Westminster Commentaries.)
I9II.
New York
Edwin
pp. lxxxii
-\-
431.
und
erlautert
1911.
von Julius
M.
J.
Kauffmanx,
on
pp.
vn
508.
Critical
and
Exegetical
Commentary
and
Micah,
Zephaniah,
Xahum,
Habakkuk,
By John Merlin D., William Hayes Ward, D. D., LL. D., Ph. D. (The International Critical ComObadiah
Joel.
Scribxer's
Soxs,
1911.
pp.
363 -f
Ali's
With
introduction,
London,
191
1.
pp.
Hebrew
D.,
text.
By
Rev.
George G. V.
Stonehouse,
Edinburgh.
London: Rivixgtoxs,
191
1.
pp.
xiii
+
is
264.
part of
maturer student
earlier
in
in
the
The treatment
;
is
naturally popular
character
maps and
historical tables.
The
post-exilic times.
universalistic
The
of
prophetic utterance
is
that of
Jonah
its
message
point
the
is
The
Christian
view
"Even
at this point
our chain
MARGOUS
of the
[39
incomplete,
for
prophet of
Xazareth,
but
onr task
that
of
the
Hebrew
nation
lips
was
to
of
Hebrew
3 the
movement.
an effort of the
this
all
power
in
Palestine, to
which
homage.
for
the
In
it,
however, we see
still
is
the
expression
of
an optimism
upheld through
The
(see
third
this
volume of
Review.
40-66.
the
Oxford prophets
I.
English
readers
New
Series,
In
dealing
with
composition
of
the
book of
Isaiah,
Prof.
Kennett
starts
commit
down
and
at length
embodied
in a
written collec-
In
the
process,
as
it
retentive
aided
was by
lost
the
poetical
prophecies,
editors
much was
sight
of
so
much
that
the
later
were compelled
to
of the prophet,
a biography in the
manner of
make good
"at
deficiencies.
least
as the time of
the
may
later
Amoz was
put together at a
still
So far
as the size
concerned, Kennett
(with some 253 verses) in the main agrees with Marti (some 245
verses).
the
Marti,
is
however, assumes
that,
prophecies
much
8,
posterior to the
into
30,
it
of the prophet,
the
fragments
:
which entered
16
were
composed
by
Isaiah
himself
he refers to
and
passage
"it
more natural
mean
tablets
in
on the fleshy
further than
Marti
14-0
Second
which Marti
fifth
room (barring
the
down
Maccabean
at
times.
Subof the
jective
the
the hands
English
critic
open to the
same animadversions.
that
Though Kennett
is
HD?yn
designates "one or
here utterly
7,
26 which
is
customarily adduced
is
proof
is
generic,
and
"woman"
in
singular
article in
would be an
plural
!
"women"
the
You
may
say
trary,
prophet can
only
young
fit
woman.
Wade's
criticism
is
to offer an analysis.
apology
Duhm,
suffice.
Peace,
Isaiah.
it
While the
is
Servant
songs
are
declared
of
in
independent origin,
people
of
Israel.
Julius
Marcus
of
Hirsch
was edited by
Hirsch.
his
son
The
exposition
the
of the Scriptures.
But
the
is
face
of
known
thesis
of
an exilic
Isaiah,
small
matter
is
common
in
sense.
:
following gems
As "And
exegetical
we may
2
is
single
out
was
to be
booth
the vineyard
is
compared;
field
the "booth"
the Torah),
was
left like a
night-lodging in a
of
let
stubble
it
(1,
be, that
My
countenance be seen
but
who
MARGOUS
(t,
l|l
your hand?
it
is
a trampling of
is
my
courts"
in a
12)
pon
;
HtPtt
still
ferment"
v.
(r,
17); "and
v. 5
is
"the
word" of
(2,
4)
and
of
"O house
in the light of
God";
()b
)W
will
"MPS
down,
all
etc."
(2,
20)
"and
it
is
God, that
charm
24)
is
(jnriQ
"their
seductiveness"
fromnnS;
4,
17b)
tO^HB
(v.
"foolish joy";
"from
rule
his times
all
rights),
I
who
could
narrate
it
in
8a)
(the
for
the
priests
minister to the
spirit
and so
on.
The work,
greatest
it
Judaism
of
the
prophet
in
the
Scriptures
it
simply repre-
sents a
long in disappearing.
the
late
William
R.
Harper with
his
Commentary on
the
for the
H.
Ward,
is
and
J.
A.
Bewer.
It
is
Ward's contribution
very
brief.
(on
it
Habbakuk)
the
smallest.
also
Thus
Joel
;
lacks a bibliography.
to
The
critical
attitude
liberal
is
The vagaries
of
hypercriticism
with
assignments to
is
vigorously repudiated.
exposition
Joel
The
the
which
proceeds
along
known
it
lines
is
of
International Critical
textual
Commentary
observations
of which
is
a part
rich in
and
linguistic
which
is
will
be
found helpful
whom
the series
intended.
(in
part)
of
Jepheth
b.
Arabic commentary on
Xahum
is
we ought
to be
made
142
lication.
should
not
col.
fail
to
note
the
corrections
164
f.
Stonehouse's Habbakuk
is
an Oxford dissertation.
The
auis
The
to the
translation
text.
monograph.
"Old Testa-
Memory
Testaments.
In
Auswahl neu
iibersetzt
und
erklart.
Dritte Abteilung.
Erster Band.
Lyrik (Psahnen,
Ubersetzt, erklart
und mit
Einlei-
Von
Dr.
W.
Universitat
Gottingen:
Mit Xamen- und Sachregister. Jena. Vaxdenhoeck & Ruprecht, 1911. pp. xxxn + 285.
Hebraisch und deutsch.
Die Psahnen.
schaftlichen
Universitatsprofessor
Wien.
Mit
oberhirtlicher
Druck-
genehmigung.
Styria, 191
1.
Graz
pp.
und
Wien:
Verlagsbuchhaxdluxg
xxvn
235.
Das Buck der Psahnen. Lateinisch und deutsch mit erklarenden Herausgegeben von Augustin Arndt, S. J. Anmerkungen.
Regensburg: Friedrich Pustet,
Life. Death,
\V. O. E.
1910.
in
pp. VIII
480.
the Psalms.
By
the
the Rev.
Hon.
Study
Sec.
of
Church
Reading Union
191
1.
(London Diocese).
188.
pp.
The Hebrew
and
Ph.
1-line
Personification of
Wisdom.
Its Origin,
Development
A.
M..
33-
Influence.
I).
By Charles
Everett
HesselgravE.
1910.
New York:
G. E. StechErT
&
Co.,
pp. VII
baby Ionise he
Quelle
Studie.
fur
das
P.
Buch
Dr.
Job?
Eine
literar-
gcschichtliche
Von
Simon
Landersdori-ek,
O.
S.
B.
{Biblische Studien.
in
Bardenhewer
Miinchen.
XVI,
2.)
Freiburg im Breisgau
pp.
Herdersche Verlagshandi^ung,
1911-
xn
'
!38.
MARGOUS
Ph.
I43
J).,
Book of
Job.
By GEORGE A. Barton,
and
Semitic
Professor of
Biblical
Literature
Languages
in
Mawr
College.
Home
191
i.
and School.)
-f-
Xevv York:
pp. ix
321.
Das
alt est e
Tfc\
Von JuDr. M.
in
-f-
Epstkix.
mahr.-schles.
J.
Landesadvokat
191
i.
Briinn.
22.
Frank-
M.
Kauffmann,
sein
pp.
vn
Das
dritte Bitch
Esdras und
P.
Xehemia.
schrift.
Von
Edmund
Bayer, O. F. M.
Gekronte Preis-
XVI, I.) Freiburg im Breisgau: Herdersche Verlagshandling, 191 1. pp. xiii -f 161.
(Biblische Studicn.
the
specifically
refer
to
the
Bibles
of
Reuss
(German
see JQR.,
1892-94)
I,
and
577).
Kautzsch
(third edition,
1909-10;
New
Series,
The
latest
publishing firm of
in
com-
mon
of
a
with
its
two predecessors
running commentary
(Reuss)
The new
features
in
Bible
The
principle of selection
all
modern
reader.
The
point of view
is
indeed
made much
It
of
for purposes of
classification.
are
immediately con-
cerned
the
is
Song of Songs
enough
is
two
is
The psalm
in
in
question
The emendation
v.
13,
it
may
be said
144
in passing,
is
the text
Targum
was influenced by
the interpreis
The Song
in
of Songs
taken
contain
the
simply erotic.
collection dates
to pre-exilic times.
As
to
Maccabean
are
is
pre-exilic,
there
no reason
some may
really claim
David as
their author,
though the
references to David's
the
life
may
be proved to be erroneous.
But
bulk
comes
from
as
;
exilic
and
early
post-exilic times.
The
psalms are
classified
hymns
(choral)
Though
scanning
the
makes
the
translator
acknowledges
in
that
all
such
is
tentative.
We
text
are
only
the beginnings
difficulties
The
The
is
we know next
it
to nothing
was
a living language,
at
Schlogl
is
Catholic
who has done some preliminary labor in scanning Hebrew verse he announces a work soon
scholar
;
the matter
of
to be published
which
will
to be desired.
in his
But
it
achieved
at the
ex-
As
Sub-
as
reconstruction
of
the
text
is,
it
will
to
win
universal
assent.
this
No
Attempts of
As
mere attempt
described
to the
is
made
ancillary
ship
Accordingly
at
least
two thirds
MARGOUS
Moses
145
He
reason
of the
several
the
why modern
Psalm ascribed
him.
my
impression ol
it
work
on
that while
it
is
rests en-
tirely
subjective
grounds;
forced.
Augustin
is
Arndt's reprint of
new German
Hebrew
Psalter
devotional
reading.
The
whole
was
collected by
Xehemiah with
are
still
older.
to
David.
Oesterley
first
presents
heads of God,
life.
The
chapter shows
In the doctrine
of
God
gressing
Interesting
are
interspersed.
Some
archy
mon-
throughout
which
is
mirrored
in the collection.
Hebrew
doctorate
personification of
Wisdom
thesis
for the
the
submitted to
placed
the
in
Xew York
post-exilic
With
writer
Wisdom
no
Literature
in
the
has
difficulty
tracing
origin
of
the
Wisdom
be they
Babylonian,
Persian,
or-
Egyptian
(Breasted's
suggestion
accepted).
In
the
specific
literature
centering about
Hokmah
of Palestinian origin and of the Greek period influences of Greek speculation are at work, and at length
a separate being, the
Wisdom
is
hypostatized as
created of God.
;
Egyptian diaspora
Philo
struggled
:
to
bring
Judaism
a great
in
harmony with
but
thought
the
result
was
service,
God was
"too
I46
transcendent,
the
THE:
too
intangible
for
average
man
to
religious needs in
and
indefinite."
The process
in
;
length
new Kingdom
Christ
risen
with
the
Logos-Wisdom
for
of
Hellenistic
Judaism
of
the
the
Epistle
the
Hebrews and
the
Johannine Gospel.
"Since the writing of the Gospel of John, Christianity has struggled to understand the 'two natures' here mingled, and the end
not yet."
is
The
the
writer puts
Of
all
course,
Altogether the
We
effort
literature selec-
even here encyclopedias and general works are mainly laid under
contribution.
In
(XXV
allel
(1906),
poem
was
was
indirectly
at
least
influenced
The contention accepted by several scholars whose drawn to the problem is now made the subject of
by Landersdorfer (of the Benedictine Order).
monograph
re-edits
The author
in
com-
similar
poem entering
its
at the
same time
;
the
critical
questions concerning
origin
and purpose
he
then compares the two productions and arrives at the result that
there does not seem to be sufficient ground for assuming that the
biblical
book
is
in
any
manner,
whether
directly
or
indirectly,
direct
or
indirect
borrowing;
both
rest
on a
popular account
of
these
in
turn
grounded
in
natural
observation of the
life
MARGOEIS
and
47
Moreover,
are
are
also
differences;
possible
though
made
it
favor
of
dependence of a
remote character,
is
one
is
other.
The
essay
is
free
from
all
bias
lines
of
scientific
investigation.
Whether
no,
meet
with
general
acceptance
or
the
question
has
been
re-opened.
check
at
facile
all
method of
avowed tendency
to
Barton's
is
Commentary on Job
which
is
is
the
Macmillan
unstinted
Series
praise.
scholarly
product
deserving
of
Barton
no
literary
connection between
the
story
source,
of
from
to
foreign
integrity
possibly
from
Babylonia.
With regard
Elihu
40,
the
of
the
book,
28
Barton
praise
speeches
15-41,
(the
Wisdom) and
34
as interpolations.
He
H. Xichols (AJSL.,
XXYII,
With
ch.
poem up
it
to
the
end of
23
is
substantially
in
the
form
given
by the
is
author
(barring textual
corruptions).
Bildad's
1-6;
24.
third speech
17.
18.
5-8:
30,
20.
24.
What remains
Job's
last
of chs.
24 and
30 belongs to Job.
verses
27,
To
of
the
ch.
third
27.
1.
assigned
7-1
1.
13-23
12;
29,
address
was
composed of
35-37.
1-6.
2-25; 30,
is
2.
9-31;
31,
1-34. 38-40.
The
date
of
the
poem
Jew.
C.
The
author was a
the
Palestinian
The intermediate
trifle
between
I
fear
misleading
take
for
the
The
Yet
be of
reader
will
many
may
148
THE
K WISH
QUARTERLY REVIEW
It
is
made
to
it
the
Greek
is
the
present
Greek
all
such by-work
largely ornaat
mental.
first
It
;
testifies
to Barton's industry a
hand
but
with
scholar
for
it
of
Professor
the
was ready
Dr. Epstein
is
man
who
German
all
verse.
He acknowledges
his
to several Catholic
commen-
Professor Schlogl to
dedicated.
whom
the rendition
of the
Song
of
a
Songs
is
The rhymed
is
translation has
somewhat of
modern
a matter of taste.
The problem of
Esdras
to II
the
of
the
apocryphal
(or
III)
Xehemiah)
Series,
I,
in
this
Review (New
567
Bayer.
The
author's aim
to
Howorth
the
and
Torrey according
of
whom
the
apocryphon
represents
genuine translation
the
canonical
Chronicles and
in
Ezra-Nehecondition.
a
is
miah
by
the
Septuagint
that
preserved
a
is
fragmentary
by
Bayor
version, a
contends
if
the
is
translation
no
means
close
by closeness
meant
literalness.
The
translation
;
rather
free one.
to be
of
the
Hebrew;
knowledge of the
biblical
Aramaic with
particularly deficient.
The
in
latter
point serves to prove that the original which underlies the translation
like
the
recension
his
composed
with
a
both
deal
lan-
guages.
The
translator
<>f
handled
text
great
of
all
freedom by way
condensation or amplification.
Of
course,
MAKC.OLIS
is
I49
ularly in
The apocryphon
closes
8.
(
u
13)
tniavwufiijaav
are not
of
12DNJ
Xehem.
DV21
not
misread
into
D^NHV
it
will
carry conviction.
lying
the
Thus
characterization
of the
work under-
apocryphon as an
excerpt
from Chronicles-Xehemiah
Law
by Ezra be-
comes
this
a matter of doubt.
is
Moreover, there
is
framework which
Witness the story of the three youths for which Bayer vindicates
a
Semitic original.
It
will
the
apocryphon and
solid
is
II
There
is
much
The
his
problem
handling
In any future
upset,
of
question
Bayer's
thesis
may
be
but
book
will
Par
J.
Viteau. Docteur
la
Lettres.
Avec
les
principales
variantes de
(Doc-
la
Bible.
Publies sous
et
la
direction de
pp. 427.
Ane,
1911.
new
edition
mon may
facts
will
be welcomed not so
much
for any
new
results that
it
The author
bibliography, but he
tribution.
Very useful
is
is
the Greek.
The Greek
party
at
translation
from
Hebrew
original
Pharisaic
Jerusalem.
The The
translation
ascription
was made
to
Solomon
150
later
times.
The
really
new
feature of the
Prof.
Martin's contribution in
recently
Syriac
translation
discovered
Rendel
Harris are
registered.
The Culture of Ancient Israel. By Aaron P. Drucker, M. A. New York: Beoch Purltshing Co., 1911. pp. 124.
The Story of
of
Israel
and Judah.
From
J.
the Call of
Abraham
A.,
to the
Death of Xehemiah.
By H.
Chaytor, M.
:
Headmaster
Limited,
Plymouth
pp.
xii
College.
-f
311.
London
Blackie
& Son
[911.
Selections
from
the
Old Testament.
notes by
English
Henry Xelson Snyder, President and Professor of Literature in Wofford College. Boston: Ginn and
191
i.
Company,
pp.
xix
-f-
210.
By
E.
G. King, D.
:
D.,
Cambridge
at
the
Uni-
pp. xvi
-j-
156.
the Apocrypha,
With an
introduction.
Series.)
124.
By
C. E.
New York
Women's
A
in
in
statements which
when
set
more than
them.
little
less
The two
and the
drama of ancient
on
evidence
Israelites
Israel
elements of "culture."
the
What
"general
of
I
culture"
(see
is
Preface)
among
the
ancient
fail
to see.
For
it
not
Isai.
have
40,
3.
followed
the
Authorized Version
Story of Israel
the
rendering of
is
Mr.
Chaytor's
and Judah
written
MARGOUS
The
ideal
which he
sets
himself was,
in
the
language of Driver
whom
he
have
to unlearn
ever of criticism
told
in
re-
simple language,
Prof.
is
Snyder
The
to
texts
printed
consecutively.
The aim
of
the
selection
teach
In
will
text-book.
Dr.
King endeavors
Hebrew
on
matter
are
illustrated.
The
to
volume
the
Wisdom
East"
of
series
the
is
Apocrypha contributed
devoted to the
the
"Wisdom
of
the
of
the
Wisdom
the
of
Solomon and
reproduced
in
translation
Revised Version.
few-
An
Lincoln's
Dean
of Canterbury.
in a series of WarBy Hexry Wace. D. D., London: John Murray, 191 i. pp. 192.
Considered
Inn.
Messianischc IVeissagungen.
-Texte
fur
akademische
O.
Materxus Wolff.
pp.
iv
S.
Trier:
Mosella-Verlag,
191
i.
103.
The Parting of
bridge.
the Roads.
By members
of Jesus College,
Ixge,
Camlate
With
an
introduction
Professorial Fellow,
D.
D.,
Dean of
Fellow
St.
Paul's.
Foakes Jacksox, D.
Greex axd
1912.
pp.
xii
The Hope of Catholick Judaism An Essay towards Orientation. By J. H. A. Hart. M. A., Fellow and Lecturer of St. John's
:
152
College.
Oxford
Parker &
Co.,
1910.
pp.
xiv
162.
Mountain Pathways.
Mount.
A
a
study
in
Ethics of the
Sermon on
notes.
the
With
new
translation
and
critical
By
Hector WaylEn.
D.
D.,
Cambridge.
Second edition
London
pp. xviii
''The
to the
of Jesus.
University
Press, 1910.
873.
the of
Dean
the
of
Can-
conform
to
the
purposes
foundation
which
is
and of
in
Old
and
New
to
Testaments
the
the
Christian
Church,
rejects
itself,
especially
apostasy
papal
is
Rome."
Dr.
Wace
the
critical
opposed to criticism
but
because he
totally mistaken,
and
word, preposterous
to
application
a
criticism
of
criticism."
abide by
He
avers
vital
in the conflict
theory
and "the theory of the Bible." "The narrative of the Bible represents
God Himself
not
as the great
revelation,
leaving
men
gradually to find
Him
out,
as
they
would discover
person of
Abraham,
successive
words.
follow Him.
The
other
know Him better, to trust and view represents men as struggling for
It
is
from Him.
all
the
difference be-
MARGOLIS
The Messianic
but
53
Predictive
pre
life,
and
it
in
An
evolution
is,
is
accomplished
The New
Testament
is
perfectly
continuous
with
the
Old.
The prophets
looked always to the future, and to that extent the present was
illuminated.
We
the
but "that
us,
Son of
is
Blessed
God with
thankfully
matter
which
Christian
hearts
will
ac-
knowledge."
The
The
the
apostle's predic-
that
the
Gentiles
will
be
sharers
true.
with
Jews
in
their
to
spiritual
inheritance
has
become
a Protestant
Churchman he
can-
Thessalonians and
Wace's
deductions,
is
his
Scripture
indeed timely.
The Messianic
or
Christological
P.
Wolff
The Hebrew
and Vulgate
is
printed
in
parallel
columns.
13-15)is
The
first
passage
the
Protevangelium
(Gen.
3,
the general
title
of a volume
The
essayists are
all
members
them are
on
number
and
is
of
their
a fourth
described
by his teacher as an
at
orthodox Jew.
theological
home
in
modern
"drawn
literature:
on the
Xew
men who
are
154
like
some
is
like all of
his
justification
not
merely
it
from
what
it
still
means for
will be
Jews but
also
from what
Of
of
Judaism
and
meant
as introductory
New
Testament
studies, the
will
who
faction the author's familiarity with Jewish sources, but in particular his apparent desire to be just to the religion of the
Law.
One
cannot
fail to
just
as
impressing
his
interesting border-land
rising
theologians
of
Cambridge
turn
school.
It
is
equally
a
in
healthy sign of a
momentous
which
theological
study
excerpted,
Mr.
Hart who
when
the
came
to
Dr.
Schechter, he
"waved
is
hand
at the
who
is
has perused
His attitude
controversial.
in the
apoca-
endeavors
to
construct in
to
which
is
common
to
Old and
New
apocalyptists,
detecting
paronomasias
in
Christ us
the
which
this
was noticed
REVIEW,
previous
I.
work by
ff.)
same author
(see
New
Series,
407
some of
which
in
its
is
The
little
volume
is
MARGOLIS
155
bring before both Christian and Jewish readers the relation that
Christianity
holds to Judaism,"
standpoint
is
while
the
Christian
will
be
accepted
is
by Jews
it
sufficiently
taken
Mount
the
new
translation
is
purpose of showing
teachings
of
the
how
the
the
rabbinic
lore.
The
author
who
all
is
of things which
self
of
we should
to
say, philois
logical
study,
able to
never-
theless
mere word
the
spiritual
or
"psychic"
thought underlying
it
The
;
modern English
meant
the
is
but
the the
language chosen
effect
interpretative
and
is
to
reproduce
whom
sayings
were
addressed.
The
of the author's
own making:
an example we
readings
As
may mention
Interesting
32
But
say to you
whom
been alleged,
etc.
is
his interpretation of
22 not
from
fiupoq
is
"fool,"
The
author
soften
tendency "to
down and
take
the
keen
edge
off
even
many
to
of
the
Xew
"want
com-
much
The
signification
is
of
the
title,
if
title
it
be,
"The Son of
Man" which
the
subject
of
investigations
within
in
recent
at
years.
Dr.
is
England
any rate
had reason
to believe that
(7.
13)
con-
ceived as a
of the Messiah.
156
but
like
is
one
a
is
human
not a
and
in
the
Man"
in
recognized Messianic
in either of the
Talmuds or
"the son of
any other
is
Even
in
is
Enoch
sequel
man"
not
supernatural being
ance of a
in
the
he
is
naturally
is,
enough
way denote
denote?
Accordingly, Dr.
tion
their
to
this
effect
Scriptures in
entirety,
"man" and
as
dignity of
man
of
above
"the son of
first
man" in Hebrew really means "the son man)" who was not brought forth from the
command, but formed by
Adam
like
(the
earth,
the
the
Lord God
with the
Him
life,
and commanded by
Him
to
rule
in
Adam"
(
given to Ezekiel
;
'son of
self
bar
the Targum correctly renders bar Adam Adam") hence Jesus, speaking in Aramaic, called himAdam, "son of Adam"; Ezekiel saw one like "a man"
in
heaven, that
is,
he
realized
the
humanity of
it
the
the divinity of
as
there are
many more
man
God Adam,
a
view
my human
nature
may
to
perceive
how
led
divine
thing
the
human
may
be,
through
knowledge of the
divinity
Man
the
the
knowledge of the
him
as
the
second
Adam, being
incarnation
of
the
real
or
MARGOUS
Dr.
57
Man,
earthly
in
the
the
and imperfect
Adam who
fell.
Abbott
in
quotes
is
Kimhi
title
Ezekiel
of honor
gian
tors.
the Jewish
commenta-
Even Rashi
in his
first
is
appears to be a gloss)
born of
woman and
whom
out
he associates.
is
borne
is
by Jerome
probably
is
the
prophet
to
remember
the
that he
but man.
However
that
may
all
work which
Gospels,
observations.
the
the passages in
fine
including the
fourth,
is
replete
with
exegetical
His
insistence
on
going
behind
the
words
to
thoughts
is
and
on
harmonizing
divergent
accounts to get at
will
the facts
to
do well
ponder over.
an important contribution
New
Testament.
Much
Dr. Abbott.
Thanks
to Wiinsche's translations, he
at
home
in
far as
it
He
has
also
availed
himself
of
the
information
furnished
him by
Jewish scholars.
Keutestanientliche Grammatik.
ments im Zusammenhang mit der Volkssprache. von Dr. Ludwig Radermacher, Wien.
o.
(Handbuch
J. C. B.
sum
Xeuen
Band
I,
1.)
Tubingen:
Mohr (Paul
SiEbeck), 1911.
pp. iv -f 207.
An
Atlas of
Textual Criticism.
New
at
Testament up
to about 1000 A. D.
St.
Michael's, Hargrave.
i.
pp.
xviii
I2 5-
Nauum
Testamentum
Latine.
Secundum editionem
fidem
Sancti
Hie-
ronymi
ad
codicum
manuscriptorum
S.
recensuerunt
Iohaxxes Wordsworth,
158
Noui Testamenti
Professor
apud
I.
Collegium
Regium
Oxonii;
Londini.
e
White.
pp.
Tvpo-
GRAPHEO ClARENDONIANO,
MDCCCXI.
XX
62O.
The Commentaries of Isho'dad of Merv, Bishop of Hadatha (c. 850 A. D.), in Syriac and English. Edited and translated by
Margaret Dunlop Gibson, Hon. D. D. (Heidelberg). LL. D. With an In three volumes. (St. Andrews). M. R. A. S.
introduction by
Litt.
(Dubl.),
Hon.
LL.
D.
Hon.
D.
theol.
(Leiden),
Hon.
LL. D.
bridge.
at the
Univer-
xxxiii
The Modern
Speech
New
the late
Testament.
An
idiomatic
translation
Testament."
D.
Lit.,
By
A.,
Headmaster of Mill
Prizeman of
School.
John's
College,
Cambridge, B.
Co., pp. xiv
A.,
London.
Xew
674.
St.
Luke.
Edited by Frederic
W. Far-
D.
D.,
formerly
Dean of Canterbury.
at
(The Smaller
the UNIVERSITY
La date de
"I'epitre de
Barnabe."
1910.
Paris:
pp.
Bureaux
des
"Recherches
de
Science Religieuse,"
1910.
417-443: 540-566.
Radermacher's
for
all
Grammar
to
is
not
intended
for
learners.
But
those
who wish
to
make
Biblical
Greek
the
Hellenistic
will
prove
to
eminently useful.
The
consult the Syntax considering that thus far this side of the gram-
mar has
not
been
treated
by
either
Ilelbing or Thackeray.
The
MARGOLIS
For the
[59
Testa
New
great
The
uncials
have
part at least
is
The mass
of evi-
have come
Air.
to the surface
kind of chart" to
show him
this
way
in
the
maze of
critical
list
work.
select
With
view to
(312 in
of
passages
number)
readings.
list
of
authorities
:
(Greek
is
gathered up
When
thus
new
MSS.
present themselves
it
will
tables to
examples.
of the five
three
(13,
in
it
is
shown
346.
that
MSS. examined by the author (13, 69, 124, 346, and 543) may be entirely ignored since
them that cannot be found
in
543)
they have
nothing
69 and
124.
The
the
minor
(Vulgate)
a
Xew
only
Testament
of the
for
the
first
part
(to
the
end of Romans)
:
reprint
major edition
major
(Oxford 1909-1905)
for
the
rest
more
the
Of
the
two collaborators
this
life;
the
edition,
smaller edition has been prepared for the press by White alone.
Ishodad who was one of the most learned Xestorian bishops lived
in
Of
his
commentary on
only a small amount has been published (selections from the Minor
who has
also
written
on
ment
Xow
his
com-
presented in
full
(text,
translation, in-
The
text
MS.
the
in
introduction to
edition)
the
footnotes variants
from
l6o
lation
of
the
Syriac
text,
has had
the
benefit of suggestions
from Prof.
Xestle.
This
triple
cord should
The value
that he
is
in
"He
supplies us with
(i)
he brings
us evidence
for the
existence of
(3)
number of passages
;
in
(4)
he supplies
the
Diatessaron,
later
or,
if
we
follow
Dr.
p.
Burkitt's
criticism,
somewhat
On
xxvi of the
see,
by the
way.
Lucae,
In
Xestle,
139.
Einfiihrung
1899,
231
Wellhausen,
Uvangelium
t886
(reprinted 1892)
Weymouth
in
published
The Resultant
modern
editors
are agreed."
of the
a translation of
the Scriptures,
that
Weymouth
antiquated
at
difference
between
which
is
and that
which
is
it
obsolete or obsolescent.
is
"Without
least a tinge
of antiquity
befits the
deal."
He
literal
translation
is
calculated
force of the
refers to
original.
He
evidently
when he
men
splendid
in
is
what
not
Nevertheless,
it
lation
was rather
compeers as a
has paid
is
succinct
and compressed
to
running commentary.
light
He
at-
tention
not
MARGOLIS
Scriptures.
H.
but the
later
sought
As
specimen the
may
follow
"God,
distinct
who
in
many
who
is
pre-destined
the ages.
whom He
is
made
He
the exact
all-
powerful word.
took His seat
at
from
sin
He
high,
being
made
Name He
possesses by
inheritance
more
The volume on
Schools appears
the
to
Luke
a
in
the Smaller
edition,
now
St.
is
in
new
is
Introduction,
the
Luke
said
to
dwell
on Christ's ministry
world;
his,
Womanhood and
tolerance.
The
Epistle of Barnabas
is
It
is
first
men-
admitted by
of
all
critics
that
was written
before
the
certainly
after
the
destruction
Jerusalem
is
and
death
of
Hadrian.
in
M. d'Herbigny's paper
directed against
Harnack who
his
4 where Daniel
7,
24
is
Ten
.iaai/etat
(dominions) shall
thereafter,
to
who
shall
humble
in
all
at
According
Harnack,
the
writer
adducing the
prophecy
was himself
ignorant of
its signification.
D'Herbigny
is
Roman
emperors.
The
easily
has been,
How
is
the
count to be made?
first
The author
considers
who
all
The
hypothesis
in
support of which an
162
is
given
a
with
of the
cross,
certainly
plausible.
Die
Oden Salomos.
kungen.
etc.
iibersetzt,
rtiit
Anmer-
Ungnad und W. Staerk. (Kleine Tcxte, Herausgegeben von Hans LiETzmaxx.) Bonn: A. MarA.
E.
Von
cus und
Weber's Yerlag,
1910.
pp. 40.
Von
Lie.
theol.
Wilhelm
sur
Zeit-
Pfarrer
in
Ziegenhain.
(Beihefte
fur
alttestamcntliche
191
i.
IVissenschaft.
pp.
103.
XXI.)
Giessen
Alfred Toepelviaxx,
Les Odes de Salomon.
100-120.
J.
1
Une oeuvre
Traduction francaise
et
viii
introduction historique.
:
Par
Labourt
1
.
P. Battifol.
-f
Paris
91
pp.
I21
Die
Oden
Versuch.
Salomos.
Syrisch-hebraisch-deutsch.
Ein
kritischer
Von
Hubert
i.
Grim me,
IQII.
o.
6.
Professor an
der
Universitat
Minister
W.
Heidelberg:
pp.
VI
VERSITAETSBUCHHAXDEUXG,
49.
Around the Odes of Solomon which J. Rendel Harris made known in 1909 a literature of goodly proportions has arisen. Ungnad and Staerk give a translation of the Syriac together
with a translation of the fragments preserved in the Pistis Sophia.
The
a
other
three
publications
take
sides
in
the
controversy con-
advanced by
Harnack.
original
Grimme
in
follows
Harnack and
reconstructs the
Hebrew
Odes
metrical
form; Frankenberg
Alexandrian school
who
and
sees in the
of
the
times
between
into
Clement
of
Alexandria
and
Origen
attempts a retroversion
but the ultimate original.
lation of the Syriac,
Batiffol,
cates
to
for the
Odes
Christian
origin,
Syria
or
Minor.
MARGOLIS
[911.
[63
pp.
[29.
Fountain Unsealed.
Bible.
By
William Mum, M.
A., B. D.
B. L-,
Second
edition.
New York:
242.
pp. xii
By Preston
B.
Wells. A.
M., of
1911.
pp.
Our English
J.
Bible.
The
A.,
history of
its
development.
By
the Rev.
Bevan, M.
With
G.
Marquess
of
Northampton, K.
pp.
iqii.
xv
93.
The Romance of the English Bible. By John T. Faris. phia The Westminster Press, 1911. pp. 63.
:
Philadel-
Records of
the
English
Bible.
The documents
relating
to
the
1526-1611.
W.
Pollard.
i.
London
pp.
xii
-f-
Press), 191
H. Darlow, Literary
the
In
of older attempts in
disseminating
for
all
the
fact
is
Thus
in
all
conditions"
was defrayed
men who sought no gain for themselves but God and His Church." The expense of producing
printed
in
Bible
by the "Corporation for the Promoting and Propagating of the Gospel of Jesus Christ
in
Xew Xew
England" founded
Testament
in
in
1649.
The
issued
French was
1667
in
sizes,
including very
cheap editions
164
for the poor
a great
less,
:
from Paris
number
of colporteurs to
The
British
parts.
Versions
dialects.
have
It
been
is
published
in
some
rive
hundred
languages or
the
form
isles
of the sea.
may
the
Xew
Testament for a
penny.
To
we owe
Hebrew
Bible
from
its
burg's
new and
for
The
a
Society's
Report
1910-11
popularly
presented
constitutes
Bible.
splendid
Beside
I,
Prof.
honor of
in
this
this
Review (Xew
all
576),
five
English
Bible.
The most
interesting
documents relating
to
the
by Pollard.
the
Aside
tell
editor,
documents
own
story
accessible,
their publication
will
be welcomed by
interested in
the
steps
The other
narrate the
story
or
romance of the
Edith
Mary
Ecroyd.
i].
(Oxford
+
pp.
336.
Quotations.
By John
II.
BECHTEI*.
Philadelphia:
180.
The
Pew
MARGOLIS
Revelation.
a
[65 For
From
Genesis to
Arranged by
D. D.
layman.
With
introduction by
-f-
Three
popular
works
all
aiming
at
supplying
convenient
manuals for private reading of the Scriptures and for the increase
of Bible knowledge
among
the laity.
Dropsie College
Max
L.
Margolis
M. Lazarus.
des
Band.
Ans
handschriftlichen
J.
Xachlasse
Frankfurt
a.
M.:
J.
Kaufmaxx,
pp. lv
404.
When
work on
first
volume of
(English
his notable
Ethics
of
Judaism
in
1898
Translation,
1900-01)
demise in
notice
1903,
this
was given
that
was
left in
The volume,
edited by
in
many volumes
was
left
of midrashim has
now
appeared.
many
that
Lazarus
simply
that
indicated.
They
also
inserted
other
rabbinical
utterances
this
might
not
illustrate
the
thought.
But
in
further
than
they
did
venture.
They
changed
expressed his
own
thought.
if
many
a chapter
word ("Der
I
it
Band
true,
ist
kein
Torso im
strengen
Sinne
des
Wortes").
am
is
There
are.
many
fine
in
the
167
l68
book,
but
much
have
that
is
fragmentary,
would
undoubtedly
elaborated,
and
much
verbose
which the author would just as surely have rewritten and compressed.
The volume
will
cannot
but feel that those responsible for the publication would have been
better advised
this
posthumous work.
In
its
present form
falls
The
difficult.
task
It
is
of
the
reviewer of such
posthumous volume
is
most ungracious
is
to write detrimentally in
any way
of
the
reply.
The
present writer
most reluctant
graciousness
possible to
and therefore he
himself
as
much
as
its
work
is
finely
the
first
volume.
is
divided,
as
was
its
and paragraphs.
some,
clear
it
Al-
though
has the
definite
and
scientific
cast.
two
sections,
the
third
The Path
to Morality,
to be shaped.
The former
8,
as follows: chapter
Permanent
9,
(nHD) which
fulfilled,
The Manifestations
of Virtue; Will,
chapter
10,
Duties
be
ideas
which
should
realized.
chapters, namely:
chapter
contains
chapter
The School
chapter
i.S,
society:
Society;
14,
of
Society;
chapter
The
is
State;
This plan
the
volume
in
all
details, in
have given
of
to the
Jewish
ethics
we
have.
PHILIPSON
author's
in
I'";
The
(pp.
best portion
of the volume
also
is
the
left
Introduction
ix-xliii).
This
has
been
unfinished
form,
noble
but
even
in
this
form, the
clearness
the
first
is
introduction
of
sets forth
many
thoughts
with
that
in
expression
for
which
Lazarus
was noted.
As
volume so here
also he demonstrates
ethical spirit.
The
indestructible.
Woe
whom
a nov-
elty
is
which
spirit of the
community.
work on Jewish
Jewish people.
its
And
this,
herein
lies
entire
view of
still
life
ethical.
There are
their
mind there
is
now
community and
among European
peoples and the ethics of Judaism has been merged in the ethics
of European
life.
But Judaism
is
is
The underlying
to the
motive of Jewish
peoples,
is
ethics,
unique.
The appeal
Jew
it
is
not for Judaism to decide whether others are to draw benefit from
its
ethical treasures.
The
individual
ethical
lies
spirit
of
Judaism
to
is
social.
The value
of
the
in
his
ability
identify
himself
for society.
To
live in a hermit's
life's
hut or a monastic
cell,
The
They
ethical
teachings of the
little
rabbis
are of a
social
character.
speculate
expression
to
rules
of
life
of the society in
The
necessity
was never
for
ethical
felt
with promises of
in a future life.
The
life
ethical
war-
immanent
in the
Jewish view of
1/0
ginning;
form.
all
to cast
it
in
scientific
However, rabbinical
is
ethics
is
it
predominantly
social,
idea
manity
large,
it
is
of individual
freedom.
The
is
individual
the
ethically
free as he
is
ethically responsible.
it
His
power
Although
still
is
all
the
and of
ethical
their
own accord
The
experiences of
past
of the great teachers are of supreme value, but they are theoretical
at
best,
They can be
all
is
helpful and
said
effort.
Each individual
experience.
own moral
In a
life is
is
human
Freedom
Here then
its
fundamental condition.
is
seeming paradox.
its
The
upon
Individual
responsibility
in-
equally
society.
free
and
responsibje
individuals
well-being
of
life.
This,
however,
social
shield.
is
only
In
all
truth,
individual
freedom and
of
the
same
in
hand
to
make
Hillel
when he
I?"
ethical
am
who
is
for
it
me? and
is
if
am
am
Now
spirit
in
expressions
this
that
the
Jewish
found voice.
ethical teachings
and sayings.
They
I'll
I.I
I'SoX
\y\
This ethical
constantly new
Laws and
spirit.
tutions
We
have
The
This
underlying
unity
must be
looked
for
in
this
great
multiplicity.
This, the author states, has been his purpose and his task.
underlying
historical
unity
must be sought
in
the
surviving
literary
and
ethical
generations
preserved.
These
must be
approached
We
may
we must
It
discover the
ethical
Jewish
found
must be
said,
this.
We
the
own view
of
life.
Then,
too, as in
volume, his predilection for the Kantian philosophy conIn fact, he says unequivocally that there are
stantly appears.
similarities
many
spirit
better.
He
his
is
led to
make
Kantian tendencies
the
first
volume.
He
by the influence upon his thought, not only of Kant but of Plato,
Aristotle,
and Spinoza.
Were
it
an exotic unsciensince.
in
form,
We
them
we do
not find
modern thoughts.
from which
the ethical
to
one another?
(Introduction,
xlviii).
stops abruptly.
The author
this
fine
and
to
finish
essay.
But up
clearly.
to this
point the
author
1/2
fragment
still
it
is
complete
enough
of the
and purpose
is
volume
in
this
second.
it
That purpose
life
to
present
appears in the
in
and
literature
of the Jews.
the
ethical
views
still
the ethical
spirit
was
life
of their very
life,
This
ethical
spirit
expressed
itself
in
thousand ways,
in
aphorisms,
dis-
life
systematic presentation of
relations
Jewish
conceptions
on
all
the
of
life.
Every
The body
less
of the
in
work
is
devoted to elaborating,
finished
in greater or
detail
and
more or
less
form, the
many branches
indicate
more than
some
of the points touched by the author in the comprehensive scheme of his survey.
that in
Throughout
his
work he
is
is
insistent
upon the
fact
Judaism every
activity of life
human
note,
Herein
he
finds
the
Jewish
viewpoint
unique;
for
Homer,
the
Greek
the
Bible
....
The
quite
ethical teaching
is
rarer,
in the
Homeric
since
songs, yes,
unethical
I
the
moral obliquity.
of the power and depth of the ethical pathos in the Bible" (p. 36).
The fundamental
principle
of
Judaism,
the
knowledge of God,
The Jews
Jews
left
of
the
When
with
the
the
material
values of
life
overshadowed everything
else
for them.
1
this error
many
others.
In this
rass materialism
spirit
The Jewish
declares
to be
PHIUPSON
:
73
more
so.
home
constantly to the
modern Jews
they must
concern themselves
ities,
in
art,
and the
state
....
Here Jewish
climb to
own
heights.
The
ethical principles of
Judaism need
is
among men"
is
175).
the author
to teach
is
and influence
is
Jews
his
(if
well,
but this
spells
not
main object),
make them
feel
that
Judaism
ethical
demands
and
intricacies of
modern
may
of
pretation
conditions
his
modern
life
in
terms of Jewish
a return to
ethical theory.
To
social
is
con-
the neis
cessity
salvation
the
dein
pendent
mediaeval
upon
life.
the
welfare
of
This
was
obscured
Among
Christians
as
matter of course
stress
was
laid
in the hereafter
The
foi
Christian ideal
entirely
was other-worldly.
ent
Among
differ
reasons,
the
ethico-social
was obscured.
Owing
to
the
the Middle Ages, the larger aspect of the duties to society and
humanity
duties.
disappeared
In
and
this
emphasis
was
laid
upon
individual
proof
of
pertinent question
whether
in the
to
society,
or
even to Jewry
a light
large.
The
|
prophetic
49,
word,
"I
of the nations'"
Isai.
13)
Under
to its
come
own.
The value
1/4
then
its
possessor belongs.
All
work has an
ethical
background, and
this the
the
more conscious
at great
the individual
worker grows of
more
this
Lazarus elaborates
thought
fessions, the
etc.
home
be reproduced here.
is
in
Judaism
and of each
302).
"Who
is
my
neighbor?
help
He who
I
needs
my
i.
whom
222).
"Man
toils
is
for society.
This
wardness of righteousness.
able to do for others"
Working
for oneself
in
order to be
(p. 223).
life
and the
each
sepideal
of
every individual to
receives his
develop his
own
from
powers,
society.
still
individual
strongest impulses
his environment,
To
and
arate an individual
relationships,
is
from
from
his real
to
separate
itself,
him
is
from himself.
a
An
individual
per
se,
a personality by
mere
abstraction, yes, a
mere
fiction.
What
It
is
man
is,
The
achieved
it
The law
it
is
by
its
is
for
and
at the
same time
is
ciety.
By submission
the
to the
member
of
The
all-
important point
individual
society
in
is
spirit
which he
with
the
lives.
Still
special
laws
may
fall
into disob-
servance
For
LAZARUS ETHICS
example,
that
in
OF.
JUDAISM
PHIUPSON
strangers,
75
speaking- of
the treatment of
laid
Lazarus
down
in
the
Talmud which we
commands
But,
this
and
so
here
is
the
all
important
consideration,
"the
ethical
content
ordinances
we
modern
in
application."
The
social ideal
strongly apparent
charitable effort.
in
The
Judaism through
changing.
Emphasis should be
that
it
should be
Justice,
the
guiding principle:
consideration
of
circumstances
in
in
the
case
the
scale.
This
section
224
ff.)
sets
forth
the
many
of the needy
among
the Jews.
in the
The
principles of
Jewish philan-
thropy as developed
The mention
reminds us that
work.
the
first
marriage
(p.
265
ff.),
the position of
ff.)
woman
(p.
(p.
268
ff.),
(p.
275
hospitality
the stranger (p. 283), kindness to animals (p. 287), and the
society.
that
is
In view of
the difference
among
is
method of
that
ethical
instruction in
is
interesting to note
Lazarus
ethical
intruction,
against
the
occasional
and
unsystematized
176
inculcation
"If
the true
connection of fundaif
other words,
ethics as a science
instruction"
(p.
289).
The
fashion.
book
humanity,
and
messianic
hopes,
however,
very
fragmentary
to-day are so different from what they were in the biblical and
post-biblical periods of Jewish antiquity, the political regulations of
For
what
is
regulations. able
insepar-
from
just.'ce.
The
justice.
Right-
eousness
is
the means
He
utterance,
"Righteousness exalteth a
people"
34).
The book
messianic forecasts of the ancient prophets of Israel and a confident assertion that these messianic
phantoms.
ized
live
Redemption
in that
will
when
in
and
states will
when
the
words
'justice
and
merely
lip
men
!"
The book contains, as has been abundantly indicated above, many tine thoughts: true some of these are restatements and reiterations of similar thoughts in the
able perhaps in a
first
volume.
work of
this kind,
which
to
of
certain
fundamental
Lazarus was
principles
fully
many branches
of
life's
activities.
sources
with
thorough
final
modern
scientific
method.
Had
the
its
his
work
magnum
opus of
PHILIPSON
in its unfinished
177
form,
As
it
is,
even
unique
many
generations
he has demonstrated
spirit
with great wealth of detail the mighty truth that the ethical
life
all
the ages.
even
in the unfinished
form
in
which we have
it,
this
work demonethical
strates
as
viewpoint
ethical ations.
the
fundamentals
of
Jewish
teaching to
To
lies
if
words
"The modern
;
element
it
is
mere appearance
it
the kernel
out."
is
the same,
one
Cincinnati
David Philipsox
S..
II,
339
ff.).
set
of stories
which Moses
is
made
perceive the
just,
though outwardly
have no doubt
These
stories
form
in
in later
Hebrew
missing
medium.
I
As
far as the
story discussed on
link.
350
ff.
is
concerned,
am
The Arabic
in
writer Kazwini
(died 1283) of
Kazwin
in Persia narrates
('ajaib al-
4)
the
following
story
355.
which
is
on
p.
"One day
his
Moses passed
a well on the
it
slope
of a
mountain.
He made
religious ablutions in
to pray.
who came
came
a
and went.
Then
there
poor old man carrying a bundle of wood and. having thrown down
the bundle, lay
down
to
rest.
it,
he went up
and
finally
began
to beat
scene,
him
till
When
man had
Moses,
who
the
witnessed this
marveled
the
explanation
that
at the
the
old
killed
father of the
horseman,
e:\actly the
who
is
The
story
introduced by him
way which
suggests that
't
was
well
known.
(died
179
l8o
1492)
story.
whom
source.
But there
It
it
from a much
older
probability
derived
numerous
tirely
collections of
"prophetic stories"
As
the
well-known
f.,
Koran
story
discussed by
Professor
Krauss on
it
356
from
can be accepted.
in
contained
verses 64-81.
this
Koran passage
and
its
senschaft, XIII
98
f.
and 221
ff.,
to
is
herewith referred.
Finally
I
should
like to
(p.
the
"speaking
birds"
appear
frequently
in
the
the
II,
Muller,
40, 41,
10),
and
in
many
Israel FriEdlaender
FTELALTERS.
3RD ED.
GOTHA
1880.
EUROPA
NO.
IV.
in
Jewish history
the
story
of
the
conversion
of
the
to
Khazars
to
the
faith
of
Israel,
which,
according
some
the
au-
thorities,
took
eighth
first
place
some
time
about
to
middle
early
of
in
the
century,
according
seventh
it
others,
the
half
of
the
century.
Important,
however,
in
as
the
event
was,
left
very
few
traces to
it
mediaeval
Jewish
literature.
it
The
is
references
the
title
"Book Kuzari"
(nmn
ISD
),
the very
name
is
so overwhelmingly theological
historical nature
few sentences of an
hardly
In this
left
way
came about
meager
facts re-
and
Judaism were
Full
lists
181
82
heeded only by a few, and even these few were not agreed
as to the authenticity of the story
is
based,
some thinking
it
mere
fiction,
was only
Akrish,
in
the
sixteenth century
as a collector
travels
when
Isaac
b.
Abraham
books,
known
in
and publisher of
Constanti-
recovered
his
between
Ibn
Shaprut,
minister
at
the
court
of
Abdulrahman
III, caliph
that the
story
of the
whole
Ibn
kingdom
to the
creed of Judaism
(which
crested
information
al
pedigree,
the geographical position of their country, th the neighboring tribes, and their diplomatic
the larger
feuds with
ations with
The
scepfr
it
of
some
disap-
scholars
still
time,
but
in
irly
various ancient
those
(especially
coming
unknown
Thus, at
has been
2
more or
less
2
the
into their
all
own room
;
made
country
cli.
in
historical
maps,
Menahem Man
speaks
of
in
10,
history,
D"2*iy
pS p*W
really
BH.
The Hebrew
to
has
Has Man
had access
Arabic sources?
About
the attitude of the various scholars in different ages towards this correspondence,
see Harkavy, Russische Revue,
shall
vol.
XI,
p.
143,
seq.
In the following
notes we
183
in
The discovery
to
of
Akrish,
made
accessible
world by him
in his
It
work
("1BDD
^P), published
separately,
at Constantinople in 1577.
but more frequently together with the "Kuzari," representing a sort of prologue to the theological dialogue following
it.
new
Shaprut, offering
in
Harkavy
in
8,
the
D'mj
*idn
("Measeph Nida-
him"), No.
ovitsch
from a
German
especially
translation of
with
volume of
Egypt
having
thus
far
proved
most
it
important
would have
been strange
harvest in
history,
all
if
the
relating
great
conversion
episode.
My
ex-
pectations in this regard were fulfilled, the Genizah furnishing us with a fragment bearing on the
Khazar
story,
affording quite
new
matter.
It
years ago, but was only properly examined within the last
few months.
We
shall
now
present
it
Review.
184
THE)
The fragment measures 20 x 15 cm. (7^4 x 5^ in.) and consists of one quire numbering two leaves or four
pages.
a
it
The
original folding
in
such
way
in the
that continuity
tiful
possible.
written in a beau-
There
is
in
S, chiefly in bfcOP\
It
was probably
somewhere
noun
not earlier.
The combination
in
K"nTpi?2>
the following
into
one word
(1.
41) also
is
MS.
the
way
of writing
"iTp
out an exception in
the Khazars
is
Hebrew
4
literature
wherever mention of
made.
It should,
consistency even in
names.
and
K'HTp
(11.
7,
it
n,
tium, he alternates
for
with }Mpv
16) and
(1.
37), whilst
(1.
57)
and
is
>pi1B
in
92).
clear
The
and
(see
though
not
entirely
biblical,
fair
11.
Hebrew,
with
occasional
rabbinical
phrases
Of
entirely free,
This combination
is
by no means a sign of a
late date.
We
have in the
C.enizah a
MS.
constantly occurs.
4
The
spelling
^X^*tt3
and
iO*1TD
Adler, pp. 14 and 68 (see notes), whilst The Travels of Petahiah (ed. Grunhut)
writes
8
H1T3,
p.
3-
See
Griitz,
ed.,
vol.
V,
p.
197,
note
1.
Cf.
also
Hebrew
185
of
one
case
when
it
refers
(1.
to
the
covenant
Abraham
as the
pon 3K nnq
38).
We
shall
now attempt
showing
to give
at the
some
same time
relation to,
as well as
its
Khazar correspondence
to
citations
known
the
before.
Our
references
from king
edition in
Harkavy
lines
it
numbered.
as A.
of brevity,
letter
we
shall designate
of Ibn Shaprut,
(
we
Wilna
is
edition of
the "Kuzari"
accessible.
'imn
-isd )
of
1904, which
the
most
To
be noted at
first is
evi-
wxb
JHIO
*M*l
(Behold, "I
make
came
it
known
to
my
lord"
1.
87).
Who
the person
was
to
whom
is
the letter
was addressed,
it is
MS. The
probability
of a
Jew
is left
interest in the
Khazars
The
possibility of
him
to
fit
out expeditions
its
way
*
first to
Constantinople
17,
4. p.
6,
such a
my
115)
possibility
attention
to
is
so remote
Diwan des
See
Gen.
Mr.
Halper drew
the
Abraham Ibn
7
Esra,
"|S
has
<:S JPTIB
30,
and never
3VW
professing to
be
86
it
that
taken
to
seriously
into
consideration.
But
in
contradistinction
A,
our
letter
makes
is
no
The
writer
mere
(1.
whom
he describes as
"my
lord"
62).
of A,
I
it
in the case
But the
deeper.
is
dif-
much
The
naturally
Now,
there
is
a certain agree-
The champions
are the
so
is
Mohammedans, and
in
Hebrew
lines,
Scriptures,
(see
16-31
and A,
11.
65-100).
The
first
the ancestors
who would
and 2) imply a
on
more or
less
A.
1.
The
36),
return,."
18;
see
also
that
we have
to
deal here
more
with
that
to
8
with
of
Judaism,
or repentance, than
an
in
initial
conversion.
We
there
may
was
the
K.,
thus
a
assume
reference
equal
2)
the
sort
missing
of
ibid.,
pages
some
See
conversion
348.
of
A'.
Khazars,
VI,
p.
Gratz,
p.
Cf.
ITarkavy,
75
(n.
and
p.
92.
9
See notes
1,
and
to
the
Hebrew
text.
that I
am
not
quite
certain
whether llNtl^l
in
1.
exactly
all
to
the
Jewish immigrants, as
he
CD
D.3
For
we know,
2^2*1
or
UNKNOWN
KIIAZAR DOCUMENT
SCIIECIITKR
it
187
to that narrated by A.
On
is
clear that
and
real conversion
DmiT
(see
1.
9) or
Snv^
35 and 36)
among
"men
of Khazaria."
According
may
be described
somewhat
or
a
as follows
At some
certain
3),
in
this
religion,
not
entirely
return
left
to
their
ancient paganism.
paganism
was enough
heathen
material
to induce a
number
these
one,
of
Jews
to
living before in
countries
to
immigrate
Khazaria.
The
apset
condition
a
in
of
new
but
immigrants
spiritual
was
decay
parently
in,
satisfactory
and
their
the
course
in
religious
duties,
they
3-4)
too
"were
they
without
still
Torah
and
Scripture"
though
Abraham and
the Sabbath
(11.
6-7).
whom
of
4).
This
condition
"many
At
last
days"
(see
1.
12).
God
(1.
mercy
upon
them
and
the
revival
came
13),
(11.
But
this
was not
a
to
a conversion, as
'"nrp
(1.
text.
it
is
distinctly
stated that he
111
was
7
Jew
the
Hebrew
88
Jew.
But
as he
enemy
Jewish
to
to flight
(11.
9,
creed of his
ancestors
apparently
also
not
fresh
only
affected
his
gave
It
religious
impetus
it
the
population.
was
then,
as
would
the
seem,
people
kings
the
work
(or
of
proselytizing
the
among
of
began,
of
which
provoked
Greece
jealousy
1.
the
Macedon
Christians;
1.
16) and
(= Mohammedans;
in that,
17).
The main
(1.
by their "blasphemies"
18),
they also influenced the princes of Khazaria, whose hearts they turned to evil
(11.
18,
20, 21).
who were
wavering
in
which resulted
the
Jews
as
well
as
the
new
proselytes,
men
of
36).
To
san (|DTD), and from Greece, who strengthened the hands n The primary cause of the conof the natives (11. 37-38).
version was thus the zeal of a pious Jewess for the faith of
Israel, whilst the
11
The
best
parallel
Masudi
all
(translation
Sprenger),
I,
p.
404,
where he speaks
the
Muslim
districts
who came
ibid.,
p.
to Khazaria.
198, text
and note,
Harkavy, R.
first
X, 314-
According to
real
before
in
the
persecution
to
Jews by
differing
p.
6.
Romanus
cf.
(see
The
text
Masudi seems
allow
of
etc.,
p.
explanations.
also
101;
Marquart,
und Ostasiatische
Streifziige,
189
new order of
Judaism
and of
resulting in the
new
On
rulers
:
of grand Khagan,
who
Mikado
coming
a generation ago
looked upon as a
strictly
sort of divinity
life,
secluded
and never
the
direct
title
contact
with his
subjects;
other
possessing the
of
authority by
12
It is
the
constitutional
changes
just
In this
we
7,
shall,
42)
in a
Khagan
in
or Peg.
If
we
could
king
whom A
See
Cassel,
ibid.,
p.
also
considers
the
real
founder
of
12
Magyarische
198.
Alterthiimer,
p.
206,
note
and
Gratz,
Geschichte,
13
L.
of our
text
states
N'lTp
pN2
As
to
called
(1.
N2 1
which
is
or general
(11.
11,
12)
and again as
seems HirPH
hwt\
"Itril
21)
identical with
K**ttpSw
is
StUH
"NT
(1.
41).
The
old versions,
Wilna
ed. 4a,
II, 1).
the
Cassel as above.
clerical
1.
51
has
probably
a mere
error.
1<;0
TJI1-;
Judaism
in
dwells no further."
But even
this
interpretataion
a great-grandson
must
That
have
he ed
been
only
the
assumed
throne
Jewish
name
when
he
ascendin
would
merely
prove
that
\\
the
Khazar names.
nen the
which
cestors
knows nothing)
were of the
tribe of
43-44),
it is
only consistent
is
chiefly con-
who, according
to him,
15
this
Very peculiar
(p3),
is
his
explanation
of
Khagan
it
losing
with him
14
its
historical significance, as
is
not confined to
is
not
known
to
me from Jewish
(Jer.
30,
literature.
If
we could
Chron.
assume that
5,
is
corruption of
in
^Niny
26)
or S**H2y (I
15)
we might recognize
of
him
to
n*"131J?
(the
servant
creed
in
God)
generally
held
the
king
who
to
introduced
the
the
Jewish
Khazaria.
less
domain of legend.
HSlSon
BHn Nim
(1.
how
in
this
his zeal
18
Sec about
point
Abraham
Epstein,
Eldad ha-Dani,
pp.
XXVIII,
and
25.
It is
all
remarkable
that
Carmoly
in
his
Spjp
]N^p"
^2ti>
(justly
(pp.
considered
by
scholars to be a forgery)
speaks only of
,1^0^
10
and
12).
[OJ
marks
I
the
wise men.
16
bow
all
this, as well as
all
at
variance with
tbat
is
known about
sources.
the
history
of
the
Khazars
from
other
in
Another peculiar
feature
worth noting
is
the
tbat of
Sim
Holy Book
32-35).
This story
we have
some reminiscence of
as in the "Kuzari,"
formed an
essential
Next
in
in
it.
following upon
Khazars (A,
11.
war.
He
is
satisfied
came under
all
Shekinah,
all
He
subjected to us
103-105).
to
In
the
another
Russians,
of
the
place
he
has
a
the
special
reference
against
whom
with
river
and
whom
far
had
hard
of
battles,
or
they
would
exterminate
as
is is
the
as
whole
the
11.
Mo131,
hammedan
T
country
t ext
Bagdad
in
(
(A.
this
35^in
O ur
more
complete
of the Alani
respect.
),
Thus
18
A, mention
made
D": S N
with a
term
]*D
in
47, says
(1.
D2n Uvh
whether
it
21*1"
is
?1N*
have
some doubt
used, and
17
as
to
the
word D'EEIETI
40)
not indifferently
may
1.
The
valley of
7*T , n
192
single
subjected
nation
nations
124),
(11.
whilst
this
several lines
44-60).
18
The
MS.
makes
it
may
be gleaned
is
1S
Our
text
pX.
The Itinerary
of
Benjamin,
ed.
Asher,
but
iT37X
]X7X T
(p.
62),
1,
Adler
(p.
about
the
Togarmah branched
is
of which
Khazar
is
The
third in this
I
list
commentators.
This emendation
p.
is
greatly supported
in this list is
67,
pX
p.
(Alan).
lxxvii.
The
following
extracts
from
Constantinus
I
Porphyrogenete's
entirely indebted
relations
De Administrando
to
Imperio, chs.
am
my
friend
Dr.
Max
the
Radin,
will
illustrate
the
between
is
the
Khazars
and
Alani:
"About
Khazaria:
How
a
war
to
be
made
war
the
upon upon
chief
them
the
and
by
whom.
inasmuch
the the
The
as
Uzi
they
are
in
position
to
make
Khazari,
Alania,
to
border
on
them.
of
wish,
Likewise,
of
because
nine
frontier
provinces
if
Khazaria
plunder
are
adjacent
Alania,
and
Alani
to
can,
they
the
the necessaries of
and
all
their wealth.
Chapter XI.
is
Bosporus:
Roman Emperor
preferable,
if
the Khazari
not
willing
to
maintain peace
attacking
frontier
them
unexpectedly
when
they
if
proceed
the
against
and
(of
the
provinces and
takes
Cherson.
bar
their
For,
passage,
afore-mentioned chief
the
Alani)
will
care
to
enjoy
profound
have
peace.
an inroad of the
Alani
and
no
opi>ortunity
attacking
Cherson
and
the
frontier
be forced to
r's
be at peacej."
Zeitschrift,
Migne, Patr.
III
113,
PP-
177-178.
Harkavy
in
Judische
(1864-5),
291-292.
193
meek
spirit
by the defeated
was
them.
This made
their neigh-
when
long
they rise up to
this
war
against
them
(11.
44-47).
How
we have no means of determining, as we do not know how many kings intervened between Sabriel and Benjamin. Nor is it quite certain how far, considering the abrupt manner of our author, we have a right to refer the D'TPiH "and he (the king) made peace" to (1. 44)
peace lasted,
Sabriel; but this
is
clear,
was broken
(see
11.
49-55), an alliance
>WD, and
19
the king
Macedon (Constantinople
it
20
11.
50-52 ).
53),
fought
in their
them successfully
that
the
result
was
(11.
52-55).
text.
By JODN
(11.
51,
92)
I,
are
p.
perhaps
179 ({ODN
The name
S'i^B
am
Perhaps
it
is
a corruption
of )N'7B
(=
Polianes)
who
12.
DHirvn
<Z3
(1.
53),
which
line,
Alani,
though the missing words just before this See also Gratz, Geschichte,
make
p.
it
impossible to
ibid.,
200,
where
it
is
maintained on the authority of some Arabic sources that some of the vassals
of the Khazars accepted the religion of their Jewish masters.
194
ration.
record
that
in
the
time
of
King Aaron
(the
successor of
Benjamin), the
Alani to
a
fight the
Khazars
in
(11.
55-56).
counter-move
hiring
(1.
the king of
57).
Here we
see, that
fol-
victorious,
:
this
was
that
"fell
56-61
21
).
Of more importance
Khain
well-known, had
Of
his
"Then
the
Russians became
(1.
83).
A, as
al-
The author
the matter.
According to
with the Russians
him,
fell
it
the
in
first
clash
of
the
Khazars
The
cause of
the
it
was, as
61-63)"
in
our text
is
of
Benjamin
55)
59).
Note that
Jewish
all
these
wars
accordingly
<>f
belong
the
times
of
the
last
three
Kings of
Khazaria
note
22
less than
thirteen
(A
110-112.)
Cf. Ilarkavy,
p.
t2",
the
Hebrew
.\7
121.
Sec
of
notes
the
and
see
3H
the
to
the
Hebrew
text.
to
About
above,
Romanus'
note
11.
perse-
cution
Jews,
authorities
referred
Gratz'i
SCHECHTER
1
[95
down many
inflict
of the uncircumcised."
to
Romanus
he sent
then persuaded
great gifts, to
1JS"i
whom
(11.
64-65).
in the night.
it.
during the
absence of the
When
of
the matter
riDS
became known
'VBvia
(whose Hebrew
name was
Pesah), he attacked
Romanus of which he captured three, apart from many hamlets. From there, he marched against UPW M (11.
.
.
64-69).
Here come
is
first
half of each of
which
torn
off,
but
we can
was victorious
i;
in his
end against
then threatthe
latter
sn
whom
he also defeated
73-75).
He
unless
would consent
hostilities
(11.
to
attack
Romanus,
ttpH
the
instigator
of the
72-79).
then
reluctantly
marches
war on
is
of the
Macedonians and
mighty men.
Being ashamed
where he and
79-82).
all
Hebrew
and
it
records
these
facts,
is
to
to
the
date,
so
that he
Romanus
to
with Leo
not convincing.
deal
here with
different immigrations, whilst the fact that no other source speaks of a perse-
cution under
to to
945)
The
me.
-
Romanus
not clear to
D*T1J?
D3*l
FD*D.
See Lamen.
1,
15.
my
certainty.
-4
See note 41
to the
Hebrew
text.
196
offer so
many
make
the
two accounts
Thus, there
ubn
is
whom
makes
Like-
almost
its
first
Khazars.
difficulty that,
according to the
this event
Our
king Joseph,
who
authorities, in
the
year
in
912.
the
difficulty presents
itself
in
our story.
For the
fact
that there
his reign
may
29
That, further,
Romanus and
30
were beaten
off
fire is sufficiently
But
of
in
part
(ed.
our
text,
Gibbon,
Decline
and
Fall
of
Roman Empire
Livland,
Berlin
Bury),
Theodor
Schiemann,
Russland
Polen
und
19.
1886,
and
18
and
22,
and Schiemann,
I,
pp.
48 and 49.
How
33 and
1nD
or 1N1D of
p.
(11.
118) I
2T
am
93-
also the
Index
to
Nestor by the
editor Leger,
28
See Nestor,
33,
and Schiemann,
p.
51.
29
80
p.
53.
\~
1
was
who
the hands of
Romanus
at
Of
Byzantine writers have nothing to record, while, according to the Russian sources, the expedition by Oleg occurred
in the
Romanus ascended
32
the throne,
and
it
Such contra-
we must
accordingly accept the view that the writer of our text had
his information only
both persons
and
dates.
On
the
other
shows
date.
at least
It
is
that
we have
Russian hero,
labn
:6k or :i6k
This
all
modern
is
gives
the
form
resembling
a
most
one
surmised
that
by
these
authorities,
his
fact
indicating
our
author
derived
information
sources,
from very
the
ancient or
of
the
even
contemporary
when
heroes
31
ibid.
32
22, seq.;
Gibbon,
p.
155, text
and
notes,
and Schiemann,
p.
49,
33
suspect
that
we have here
a confusion between
Oleg and Olga (or Helgi and Helga), who played an important part in the
reign of her husband Igor, but
it
198
earliest
Russian
history
34
were
still
called
by
their
Scandinavian
names.
His
reference
again
after
its
defeat by
Romanus, which
is
mentioned by very
few
authorities,
but
also
nevertheless testified to by
for the
some
our
other
writers,
would
speak
acquaintance
of
On
the
would seem
that the
not beyond
all
its
facts
and
dates
may
be questioned.
I
However,
do not wish to
this, as
well
to
my
The
last
lines
of our
MS.
tirely differ
from A.
In giving the
(11.
name of
84-85
),
his country,
it
which named
DupiX Arkanos.
In this
we may
name
af-
his appeal to
books makes
his
it
doubtful whether
it
was
tells
the
name of name
Atel
country
the
in his time.
is
He
lip
further
us that the
the
river
of
metropolis
divided
by
''
See
about
this
p.
point
Bury
in in
liis
Appendix
to
Gibbon,
p.
VI,
p.
-.53,
seq.,
Schiemann,
48,
and Leger
344.
p.
M See
Marquart,
in
map
I:
162,
and
9,
note
1.
Hebrew
literature.
K.C
I'lT.k
[99
This
is
But
being "south
(11.
unin-
to
me.
is
3
'
Atel, as
we know,
is
Volga and
of Constantinople.
lieve that
it
be-
starts
(1.
improve matters.
Mediterranean, but
By
is
this
the very
sea
which Shaprut's
voyage
messengers
their
from
3,i
See A,
11.
116 and
136;
to
Cassel,
Magyarischc AltertJtiimer
n.
217,
pp.
lexr
15
Itiiicraircs,
and Harkavy, R.
R.,
XI,
cf.
Khazars.
As
to
its
name,
Harkavy, R.
X,
p.
name
it
of
the
in
city-
was Chasar.
close parallel to
,ve
have
the
There he says:
cxp OE-i;nn pa
B1K13JM
;it
ti ins)
ij?
bh djmt
~S2
ny
JJT1
;a
*3
ZX^V J8
:
1J?
E3n
HI
kAkM
pi
"\nzh
|vnpj
;t:3ixn
jjjdju
"x:
on
o? pax
tpa
"2 xi
.
tt:nsj
en pSxe en
*1
J?!
JWBBWp
P*
The Hebrew
37
translation
is
incorrect.
See
note
47
of
Hebrew
text.
Possibly there
is
between the
which
north
mingle
into
somewhere a
higher
in
the
emptied
the
Maeotis (Azoff).
But even
this
pD'D.
121,
and
his hypothesis
regarding the position of the river by which the Khazar capital was situated.
200
Spain
to
The
and
description
again
of
of the
the distance
writer, as
the
country
2160
on
(ris),
is
to 72 parasangs.
And
me and
them
do not
in
to
deal
with
any
adequate way.
39
The
last line,
in the
am
unable to identify.
We
shall
now
try to give a
It
summary
of the results of
by
different
writers.
us
document
professing to be written
38
KSVH D3n Sx
1*K
"^flOn
D*
D^
SxEtTQ
ZW
Vin
1PK WlXfl
text
(2b).
The term
D'fl
thus
the
ocean.
"]B>1Q
SnJin
JO
Ibn
Shaprut
in
his
Letter
is
says
between
the
kingdom
cf
the
15
pX
(1.
91)
also
includes
It
is
the
also
vassals
difficult
and
to
have
writer
no
means of determining.
by
D'l
exactly
say
whether
the
understood
it.
the
same
These are
(
DIS'T
]*3SlS
and
)
ViTlS.
Perhaps the
latter
might be identified
p.
68.
See
also
LXXVII.
ITl'.R
201
text,
as
is
clear enough,
raises
The
writer
if
we
Jewish than
about the
native
Khazars
in
style.
their first
Jewish king.
41
They
They
differ
(such as the
are
distinctly
variance.
that
in
On
the
in
the
may
the
perhaps
is
be
said
theological
tendency
it
more
predominant,
element
whilst
is
our
inent.
text
42
is
narrative
text
which
have
proma
Thus
our
can
never
formed
Khazar
letter,
two
or that
the courage to
write a different letter after the king had sent the one writ-
41
am
not
unaware
that
the
Khazari population.
But
to
force
this
meaning
upon
to a
leaven
42
among
The
the Khazars.
best
way
of
to
(11.
realize
this
difference
text
is
(11.
to
compare the
story
*
of
the disputation
64-96)
and our
16-35).
O ur
text
not
only
shorter,
to
the
writer
consequence
202
Till-
Which
of the
two
is
This question,
think,
our text
is
new
finds,
which
will
may
geography and
In
its
present
shape, one cannot suppress the feeling that us events which extended over
into too
list
we have
before
many
it
generations, crowded
narrow
a compass,
and
is
more
historical
and chronolc
ical
supplement-
am
sure,
forms an im-
such
am
certain
it
will be
welcome
to students especially
will enable
to those
them
ning
made
in the
preceding pages.
44
The
facsimile,
map
43
In
take
the
opportunity
of
record-
ing
my sincerest thanks to my friend, Dr. Max whom had occasion to consult many a time whilst
I
Radin,
writing
this
article,
particularly
in
48
This
map
is
taken
from
3d
ed.,
the
Spruner
[880.
Menke
Hand-Atlas
IV.
[bn
fur
die
Gotha
Europa, No.
Shaprut
7.1,
seq.
203
am
also
to
Mr. Ben
reading the
also
MS. and
am
under
ing
me
to
My
special thanks
Library,
who
me
with books,
periodicals and
this subject,
otherwise
inaccessible to me.
204
HEBREW TEXT
h
2>
s
^nuK on^ao
Dibapn
in-iTi
^*in
c
3
o
4
D^ba
n3iy
biv nNK>b
2
3
ab3
an
.
anaoi
mm
nob^i
4
5
Ton
t,Sio
ddj; ikv*i
onws
6
7
. . .
poi 13EDJ
n^o nn33
pi
inx ayb vm
6
7
8
. .
^3
anrp
pan
na
onow
npb Dn'by
iniK>
nuinvj nsnbco
mny
n s n -ipk
inw
aya ny N3V
9
10
"oa
-iTp
*bok
Dn^y miosn
an^n
n
12
13
D^
n^NH DH3-I3
3i>b
s
1W
|1fc>aon
DD2^3 N3
pn
ib>k ny
intsn ^3
nnupna
Kin dji
10
n^n 3b ns inim
14
15
mn
nbxn
16
17
18
19
itn naob ub
20
21
lib
no mn^n bn:n
Dncrn 3b
|V oanDi
22
23
Dno
1
nna* b3 oa^sbi
i^ab
nS
mm
'3.
any ^oanoi
lSj
'3
3 or iS^^
Perhaps
it
read
is
here *tr[3]
S[ntp W] DlSapn
The
*B>
at the
end of the
3
line
doubtful.
Supply here
N^S
[D.1
DJ
l]"lKBl.
Cf. Ps.
106, 35-
Supply
Dil[DJ?
W"lJn]'l.
The
,1
before the
final
is
very doubtful.
5
Line
9,
below,
7
would suggest
[nf3n7?3]2.
8
Read
Read
mn.
Read
10
[nns]pBl.
See
Isai.
Supply [d].
17.
DDBWM.
48,
SCHECHTEB
205
'
:?mh
Mm
^$^^
...
tits
206
nb^i
ltrjn
wnnx
Kit.,
p
. .
.
24
25
Tynb
own
l3
Kin
26
27
n.
. .
lnna nnxi
bant^
l6
28
mby av
wma *o
lTyn
18
nwo
px
a:i
b "
bx
29
nyi
Dwn
napu
awa
Dnvoo
3
31
32
np now
linn
s
a^nan
anaan ns
33
34
35
dhihm
*bjk
ibrpi no^bs?
}r
T3 ipnnm
D"W*nn anana b*nc oan nawra unrp swk ay b&OB poi jama pi ttJ3 |o siab
iprnnn
|D
oaifc'b
36
37 38
nns
pan psn
nip
39
nns
iopp D'oawn
mop
p by pa npm dvh ny
40
41
pa
42 43
onoiy
wtk
MMap
U'ma'ao
;ba
ibo ay n,bon
D^m
}a
nann
jb>x
nnox
by
a *a
44
45
ns?K
mown
T\&,
mabo
a^oann
S,
no
46
Of
is
the
still
word coming
discernible.
after
beginning with
the
upper stroke
of a b
We
DPPPlSjN
ncfjTB]
lnnnx
r-
[nxn:i.
The remaining
letters
D'SX^B
jl['
"pB?]
abaft.
33
Supply
[']tr[3K
n"UJ,*S]
Knf]
However,
before the
the
of
'V3M
is
is
very
very
doubtful.
14
The
traces
of
two or three
letters
PI
which
torn
also
doubtful,
The
rest
is
off.
r Read ,,;
The
>1
are
very doubtful,
though
to
judge
it
must have
17
read
Supply
S[1B
to
u See
See Gen.
I'',x().l.
16,
3.
35.
u Allusion
Abraham.
17,
J\.NUV\
.>
JS.n.AZ-.\K.
i.
ov,ul,v.m n.i\
^
V
U ^BSh
*\*j&?*%\
^30
208
p
-itp
by
20
47 48
'-"-'
n nnn \-n
'-'
mxa vnx nN
ba
b*k
:!
mate
by
49
50
51
"hpnm
'-
24
mown
nmyn:
ibt:n
,fi
Ei
sr?
mrya
2s
. .
.
b^ai ....
a
52
53
Mben
*i
ny
2i,
54
55
pn ^D'a
"iiacn
~lbo bisn
:!
'-'
dji
ketie
px
p s ~\bv
won ^
nn
irp by
s
56
57
n^tio
t\
n pn vby
jba
npn in
33
imaan
ib
:u
imabn pn ^ab
*)Dvb
58
miiDK ib ibn
tn
nBwb
uab ina n
\~\nx innbtrn
59
dcpn nbsj
35
Ninn
annm
*D"a
n
.
ib^n
60
61
lbn
oma^aD nvna n
jnsnn dudti
nwn
wk
62
63
Duan on
b"iy
D^ai nb^D
wb
3T
ann
nun nbc> w
nrno
by
64
lny-ib
s
na^ja
mabn
nb s b "laoD
an
by
not
65
Tpen d^
nabn
nvi Nb
66
67
nbp
n^N
nyi
b*kd
68 69
onbn
wnw
[lITJ^
5
by Na dpi
ine nain
See
Exod.
1,
10.
Probably there
followed
here:
1J?
Dtfo]n.
1.
Cf.
1.
44.
The
I.
biblical
reference:
Gen. 35,
and below,
45,
suggest supplying
below,
23
45
[ipk
a
ni&IMR ty D\-|V|K.
a
Only
trace of
or
,1
is
visible.
Here
is
just
\vc-
space
for X^ITp.
25
Perhaps
should
supply
rest
n^"2
CiT?.
is
20
Read
next
K*p*VK91.
is
The
of the line
of the
obliterated,
92.
2Q<)
&
;*3?
210
pNn
;o
im
70
71
b*
dw*i cn^
dpie
imo*i bane*
72
d^xvom
K
ba
nw
4:l
pi
idp
t
41
73
on in nsnbsb
s i
ij^n by
"jdS
ibn dl-oi an
74
75
nDD
Dnb
inywi
ntrx bbc?
Dnn
45
4C
rnaon
'3
76
DWOn
by lb
DN HDD
"IBX"! a
nN
^K'PPI
77
nnronb:
n^N2
ia
Dnbm
78
79
imi3 by3
ib*i
mox
nnbn
imaa
dp
ibs'i
ds3
win
on
nip
80
81
bx y\wb nby\
vono
*jan
in*
tk
82
83
*t nnn D^jrua
D^on vn
una dp wab
jnio
84
85
on
n?p
vino san
nabn^n Ty wb pen mi
dpi Dupis
b*OK n3ina
13
86
87
|D
^n nonoai
NrtsjDDipb -pnibp
nay
Kinn
dm
npim
dm
d*3
88
89
w*tMBDipb
una
pai
Dn
d^
%
nypn
9
91
D"trn
^nw nbpo
pw
92
re-
One
or
two
letters
are
visible
before
the
PI,
mainder of a 7
43
or a
D.
The T
is
TB.
After the
following
IDn The
the leg of a
Probably
it
was T\H.
Supply
<bS D3l.
JJ,
,:'
possibly also a
PI
are seen.
Perhaps
we should Bupply
40
my]...
Traces
making
torn
it
likely that
it
read P1ST?.
47
The end of
word
is
is
off,
is
illegible.
Perhaps
a
If
h.
But there
0.
we could assume
we would have
the remainder of
[niS^DPIO.
211
^.Stevwai
^vuw^*; iifcvn&r%
^v#s ^-m^
m^ ^sawflBi nuk
212
-'29
>WK.
expect
28
Supply 0^13.
We
should
liere
n[22
D3]*l.
must
also
traces after
See II Chron.
-
8.
81
iPD.
After
n>r\
a faint trace of an S
visible.
The
rest is illegible.
Per-
The
rest is obliterated.
34
Read ^[-2*-]50.
end of the
line
rt31?2N2.
After
the
"^an
traces
of
various
all
letters
are
visible,
which
suggest
supplying
36
f|[fl*3n].
doubtful to me.
the last
word n[?JD].
The other
letters
are
["l]-"in
is
still
trace
of a
be seen, but
it
is
very
doubtful.
38
Supply
at
the
J,'t!Hn
as
above
1.
62.
it
39
Reading
fairly
but
it
gives no
sense.
Perhaps
means "the
Rcverer."
40
Perhaps
was irVCn.
nc.
look somewhat
like
"13
41
The
for
letters
following
"icnit?
but there
is
still
room
one or two
letters.
213
Armenia bear
fled
from them
[for
them
[for
Khazaria Torah
[to the
were
first
without Torah.
And
remained without
4
And they
And
enant
of
war
circumcision
they
relied.
And [some
of
them]
7
observed
the Sabbath.
And
there
was no king
in the
land of Khazaria.
Only
would appoint
Now
(it
happened)
at
them
as
was
the of
*The
their
wont
enemies
who came
in
against Khazaria.
the
army
And
Hebrew
ter,
many days
with the
lines preceded
possible,
lines
of the text.
Words
in
and thus cannot claim certainty and for which the notes
the
Hebrew
j 14
TIN:
13
14
For
his wife,
And
he also
consented,
of the
tion,
for he
was circumcised.
a righteous
But
young woman,
man
genera-
16
the kings of
And
it
came
to pass that
17
and
And
they sent
messengers
who
to the princes of
blasphemy against
Israel, saying:
Jews
20
the
the
hands of
all
the nations?"
to
tell.
to evil.
Then
"To what
words?
end,
22
increase
men
men
of Greece,
23
and
them
of the wise
tell
men
of Arabia.
And
let
everyone of
24
God and we
sent
And
lie
Arabia.
themselves
26
[to
come
men
of] Khazaria.
There-
their testimony
215
And
after this
28
[the
[the from
And
men
when
the chil-
country.
31
(To
as
32
Then
the
And
is
33
34
And
Books of
the
Law
men
of Israel ex-
plained them
35
in
first.
Then
36
Israel,
men
of Khazaria, returned
in perfect
But
also the
Jews began
JDTiD
37
to
and from
men
38
of
land,
the
in
the covenant
And
the
men
of the
them
39
And
they
call his
name
tongue of
2l6
40
Khazaria,
Khagan
Sabriel
who
are called
by the
name
As name
to
the great
into
42
Now
43
that our
we
ancestors
came from
44
the
of
the
matter.
Now
is
the
king
made
because the
the strongest
and
the hardest of
46
For
rise
the wise
men
up
to
wage war
against us
47
He
48
one
another in distress.
And
there
was
the terror of
God [upon
49
surround
all
us.
And
[But
of Khazaria.
50
up against
into
men
of Khazaria]
to
straits
[according
the
of
And
Painil
there
went
to
battle
Turkey]
^3B
52
and
and
in
Macedon.
support
of
Only
the
king
of
the
Alani
was
[Khazaria.] 53
For
UNKNOWN
54
KIIAZAR DOCUMENT
SCHEXlI'lT.R
2iy
waged
55
And
But
the
it
king
Benjamin.
Aaron
for
56
57
Turkey
[for
And
who
58
Alani
his
fell
before Aaron
caught him
But
[the king]
59
Thereupon
him
in truth.
60
and
of
And
Aaron
him
[to his
house].
And,
the fear
my
lord, the
king Joseph
62
when
the persecution in
there
was
63
[And
trod
the
matter
became
known]
to
my
lord
he
down many
of the uncircumcised.
But Romanus,
64
sent for
and
enticed
him
65
his
own
evil,
and he came
in the night
upon the
it
by de-
66
For
the
princes,
was not
there.
to Bulshazi
2l8
67 or
of
Romanus
in
fierce
and woman.
And
he took three
cities
be-
many.
And from
there
he
it.
marched against
Shorshu
And
the earth like
there
came out of
worms
Israel
71
and
there
died
ninety
men
of them
/2
73 ~~
Russia.
"
[from]
the
hands
of
[And he took]
all
[sword] and from there he went out to battle against Helgu and he fought
^~
76
from the
"Romanus
Then Pesah
said to him.
77 beguiled me 78 and
and
(to do)
this."
fight against
I
will
not, here
79
'i
shall
And
own
will
80and
sea.
fought
against
Constantinople
fell
four
months on
And
his
mighty men
81 there.
lire.
For the Macedonians prevailed over him by And he fled but was ashamed to return to
2\()
his land.
fell
And
there, he
and
his
camp.
83
Then
the Khazar.
Behold,
to
in
84
make
as
it
known
it
my
name
of our land
we found
books
85
Arkanus,
city
is
Khazar,
through
sea that
its
midst
is
it
is
south of the
comes from
through which
to Constantinople.
87
And
believe
88
it
starts
is
distant
from
sea
ris,
89
two
is
and be-
nine days by sea and twenty-eight days by 91 and the land of the dominion of my lord
Behold, (these are) those
land.
is fifty
days.
who
92
Asia,
Bab
al
which purport
R. Levi,
1
to be Arabic.
They
The
following
is
list
of
them.
For reasons
u
(2
(3
KDnb
r6oi>DB Kpnoo^J
s-3D x^jS
pip
jwi
C4
C5
xmy xnr^
R^y
KftTnp
pmis raijn
wpi^b pip
Kmya
(6 (7
[8
Nn^nn^
piip N^-ijn
kw
^lae*
xBtrtr tnypb
To
all b.
No.
is
also quoted
as an
'Arabism' by R.
Eleazar
is
Simeon.
as used in
O^H
*3*13,
and No.
10
]p.
language of
-
WW2
7, 8,
To
3,
1,
2,
6,
9,
10,
12,
13,
Nos.
4,
11.
221
222
*my
pi"S
nm
(u
noaio
nx no idn ^ny
Kin
s
(13
my
pe6 yap Cm
In
to
;
These words
raise
perplexing problem.
very
the
in
some
but
altogether
unknown.
theories
it
Two
facts.
Firstly,
is
suggested that
identified
W2~\y
does not
mean
Arabia, but
to be
8
Against
dialect,
4
or district in which
it
is
situated.
words
is
r
that
the
language referred to
of Arabic
5
w hich
were
Aramaic.
If this
correct,
we
see
re-
(Leipzig
r.,
1869),
26,
p.
7.
29.
Thus
is
mentioned
in
Gen.
ch.
Bacher
declares,
sich
"Wir horen
nicht dass er
[R. Levi]
pal.
aufgehalten
hatte,"
Agada der
ed.
to
Amoracr,
303.
It
is
nowhere
and
But
p.
his
knowledge of Arabian
r.
r.,
Proem.
leads
23,
Buber,
20;
Eccles.
on
12,
8,
Tanhuma, vhw}
country.
6
11)
one
So Brull,
/.
c,
p.
s.
v.
~\Q
(p.
48); Bacher,
/.
c.
COHEN
to
223
suppose
Would
that
it
not, therefore, be
more probable
colony
there
was
an
Aramaic-speaking
settled in
Arabia?
Modern
discoveries have
World.
tracts,
Endorsements on Assyrian and Babylonian conpapyri from Egypt, and Aramaic inscriptions from
this in
6
Arabia testify to
ample manner.
The Assuan
papyri
Egypt using
the
Aramaic language.
There
is
consequently nothing a
priori
Such a
dialect
would
nat-
continue
to
use
much slower
facts,
It
would
also
incorporate
These two
One important
traces of an
Aramaic
There
spoken
in
escaped notice.
marked
In Class they
we have
8
uni-
formly
pTip
KU"ijO
"In
Arabia
call,
etc."
This
is
When,
Talmud
declares
pip 2233
infer
200
ff.,
and
Cooke,
7
North
Semitic
e.
Inscriptions,
pp.
195
ff.
Comp.
g.
the
France.
8
is
No.
4,
which
will
be discussed below.
224
that ITCH
is
The statement
in Palestinian
merely means
whereas
usual
KpW was
in
used
Aramaic, 6031
similar
that
was
Babylonian
Aramaic.
only
In
manner &6nV ICWlA ]^p IWHJ& may &&3T was the word employed for 'lamb'
9
mean
the
by
that
the
rabbinic
literature
we
]^)? jvn
etc."
Instead
expressions as:
(Gen.
r.,
Kin Kin
nw
pe6 pto
J1K6
(Gen.
r.,
DDK
p6a
(Shabbat
63/?)
IV)
(Tanhuma,
K3t3p
'DD^K
p6
(Abodah zarah
intended.
These
some
Class Class
IT,
T.
in
Hence,
with
in
the
colony rabbinic literature presuppose the settlement of a hold its of lew-" in Arabia, where Aramaic continued to took place own against the vernacular. That the migration
the
two
statements
RB*Vp
npO*?
(Roah ha-shanah
(Sanhedrin
is
"l "l
10
1QX
D*npnBHa
African Jews
10
i'0.
clearly
intended,
native
word.
Thai
they
idenced
by
the
presence of
Hebrew words
in
Aramaic
form.
COHEN
225
current era,
may
and Babylonian
Especially interesting
The following
words
Class
vhiv
(p.
(1)
Berakot
9,
end)
sSnv KTO16
\"\)p
W2W2
^b '31 TON
call a
lamb
tobla."
Quoted
yetro
iarn 11PD3
,m
\
'nabnto xypv
bnv
iranf)
idk
Comp.
*os$*b
KD
i6av \xm
imp vn
is
wyqh "How
word
tobla
For
I
it
has been
to Arabia,
when
went
Kohut
refers to uabilat(un)
which
sometimes used
of 'camels.'
.
in the
more commonly
But the
meet
it it
here
just as
has
on
an
Carthage,
Marseilles
(see
112).
The Targum
(see Levy,
is
word
I,
in the
meaning of
'Jubilee'
Chald. Wortcrb.,
325).
e.
Hebrew
blV
from Aquila.
226
T11K
-i
I
ib
^"N
_^
,ibbn
d^ s ;d
-p-j'io
d-il"3
ooinSi
^55^ p^p
i.
K ^-iy2
"
'And
they
as
dung
their
(Zeph.
flesh
17)
cast
because
were
like
and
R.
was
In
upon the
they
ground
'flesh'
dung.
Levi
i\,
said,
cli.
Arabia
call
lahma"
of
is
is
(Exod.
Din?
42. 4).
agrees
in
with the
LXX
raq
oapnai;
avruv.
Df"6
it
not
found
Aramaic
as a
It
is
Here
to be explained
guage
signification,
especially
erally.
lahm and
ntrx DnS
is
Dl"6
Comp.
Lev.
11-16,
where the
flesh of
the burnt-offering
intended.
hSdSdD
*b
(3)
1,
V'n
,pp"id
102
hSd
"'i
,(Lam.
15) are
'n
n^s
In
ba nbo
ri^D^DO NpnOD^J
plain
silla
pip K'TilQ
"There
R.
some
said,
who
loc).
ex-
to
mean
means
'comb.'
Levi
Arabia
In
they
call
'comb'
mesalsela"
'to
(Midrash,
ad
Arabic
of
'a
salla
extract,'
and there
find
is
no trace
the
piece
meaning
of
cloth
'a
'to
comb.'
We
musalsal(itn)
or
lines'
figured
piece
with
cloth
stripes
and
mutasalsil(nn)
p.
of
woven
badly'
(Lane,
1398),
which
are
probably
p.
borrowed
from Aramaic
where
(Frankel, Fretndworter,
76).
Comp.
Gittin 59a
n^D^D
is is
hSdSdo
hair'
Xazir
The explanation of be found in the Hebrew ^D^D 'to curl the 1 (comp. 3a). The following passage from
is
instructive
'JH' tin
xb
moK nnm
'3-1
on Nnoxb
n'S
in not ,Toonm
TW3
mox ,n*wa
nonop
mm
COHEN
227
did not know the meaning of I"6dSd in Prov. One day they heard the maid in Rabbi's house saying to someone who was combing (curling) his hair, 'How long The fact that the Rabbis were wilt thou ^D^DO thy hair?' "
"The Rabbis
4, 8.
ignorant of
its
meaning shows
in the
that the
word was
obsolete
consequently interesting to
find the
the
Jews of Arabia.
(4)
nna
midp d^3j
iraab
(I
bp frpax
""a-im
wnw
Kin
;
,i3iK>
^n
|ib6
(Lev.
"
r.,
ch.
i,
3)
n*3d
pip
*niy
'The
father
of
Soco'
Chron.
4,
18)
(so
called)
who
Holy
Spirit.
R. Levi said,
call
an Arabic expression
in
Arabia they
in Arabic.
;
a 'prophet'
sakm"
the root
There
'to
is
no such root
In Syriac
we
use
have sakkl
is
and
in
Jewish Aramaic
very
in
common
The
of the
rtNl3D
word
(I
Aramaic for
'prophet'
is
paralleled by ?K1DP
(ibid., 29,
n13D "U
162.
29), see
Levy,
riNn,
60 n
Cliald.
Comp.
the use of
nnn,
and naiv
'my
in the Bible.
The presence
of the words
ficulty to
our theory.
It should,
the formula
pip
'B3
Kin
'B
f\\ffb
nowhere
else
in
the Midrashim.
Unfortunately there are no parallel passbut possibly the original version read simply
"6
*3"1.
ages to aid us
pip
J03-Ij?3 "ION
amy
D3^
\-in:
(5)
pw
"i
,"6 no"iN
no
"|tj;k
no
(Midrash
to
Lam.
13)
army
Km*3*>
pniiv K^aijo
nb
VK
228
fW
as
"How many
to
spoils
have
The lexicographers
the biblical
refer the
word
'spoil.'
'adduat(un) which,
19
and
HJJ
Isai.
t6ny
(6)
'ib
vx
.jirppw
,'on^p |xvd
ir6fc
(Gen.
their
ch. 36,
r,
Lev.
r.,
ch. 5, 1)
:
little
ones like a
said, In
flock'
R.
Levi
Arabia they
and
auil(iin),
it
is
doubtful
word means
dren'
7\V
'the
persons
it
fed,'
to a wife or a slave;
(see Lane).
The
is
root
is,
'to suckle'
which
found
in
be a
in
survival
in
Aramaic of
(where the
occurs
21,
II.
Job
19,
18
Hebrew and Syriac, for The word xb^V I take the Hebrew b*\V which Targum has WpV) and
Nrrrny
(7j
S^s
vnx
sy
-mm
nw
-inin
m!>b
\ib
Shpo
no*
,'n iS
inn
iwija
the
21).
pp ,pmo
was
Levi
his
nn d^sho
r.,
-irnn
m mm
63,
xnmny xnmnnS
Lord
R.
p-np
(Gen.
ch.
5)
"'And
25,
intreated
said,
It
is
('//-)
of
the
him'
case
(Gen.
of
a
like
prince
for a
who,
with
of
father,
was
digging
within
call
(htr)
pound
gold.
Arabia they
the
'digging'
The
following
are
variants:
pyp
*i
-q
whit
COHEN
30
3
) ;
220,
ch.
in the
name
on
2,
of R. Levi
14)
;
N'aiya
(Ruth
b.
r.,
ch. 5
and
name of R. Eleazar
(p.
Simeon
There
'to
nmny nmnnb
is
prmv
N'anya
Sanhedrin
10, 2).
this
this
dig.'
The explanation
difference
offer
dialectal
of
like
an
y.
r.
We
on
may compare
2,
K3J|
K3"r6
pnrfiPl
K"n
r.,
WX
(Lam.
1).
ipim
and
may.
K*na
(8)
npnrh
prmv
x^aiya *6
r.,
"i
tok
1)
;
,Dn3arn
Ak
,DKnaa
nini
the
XTIS (Gen.
ch.
87,
7,
"
'And
beheld
among
7)
raiya pe>
1)
-iyj
via inn
,nan
^aS
potr
Tie
(Exod.
(Prov.
ch. 3,
"'The simple
14,
15);
how know we
call
that peti
means
a 'child'?
it
a 'child' peti."
Elsewhere
is
name
DM oiaa pip pp
identified
It
is,
(Sanhedrin
with fata (71)
nob).
'a
The
word
via
is
usually
how-
Hebrew
first
means
'youthful.'
In the
Book
11
word
D'Ja
and the
which
is
LXX
being
dialect of
mentioned
as
several
In
two
genuine
Arabic
words
are
quoted
DTI
OIM
V> R31B
pM
is
"There
clearly
Minor, called
DPI
mV
durrat(un)
in Asia
and
IOC ppi
'3122 BH tHM
is
"There
is
bird
probably to be identified
with k&k(un)
420).
2 3
THi:
render >>-.
The root-meaning
'to
be spacious/ and
The word
who are simple in mind; and, as pointed out above, there are passages in the Old Testament where the rendering
'youthful'
Tl>. is
Therefore
it is
not improb'MS.
12
word KTIS
I
to be traced the
Hebrew
(col.
On
notice that
Payne Smith
3333)
it
gives
my*
-ins
and
is
was used
in
Aramaic
for 'increase,
progeny.'
KBB*B> (9)
pip iraiw
KfitW
"b
"
"1
Di-n
wb
'Who
(Lev.
r.,
mm |nnN n ^ n ^ n ^ 1DN%
call
"Rabbi Berechiah
'hair' sitfa."
is
based on a passage
in
the
Talmud (Baba
is
ayK
nx
ni,T fin
God answered Job by the example of the hair" NE\3i x^ 5>31 D1a nma |D*j nain '131 ntDXP 'Jfia ndu nS *nma "Numerous hairs have I created in a man but for each hair have I created a separate
;
taken
to
mean
"And
follicle
(from which
it
has growth)."
'hair'
is
otherwise unknown.
Kohut conjectures
a connection with
Arabic
12
sbt,
with transposition of
letters.
But sabit(un)
It is not denied that *on C and fata(n) are the same word. This, however, does not necessarily imply borrowing, since they occur in kirc* *J
languages.
COHEN
More
of
23
means
iank,' and
its
connection with
'a
phrase sabitu-s-sa'ri
ably the
root
locks.
'hair,'
man
it
having lank
hair.'
prob-
word
'to
is
to be referred to the
*1DB>
overflow,'
being
descriptive
We
lit.
rPW
.
'storm' and
~\W
is
that
which
is
It
true the
Oxford Lexicon
'hairy
p.
Assyrian sarin
Assyr. Handwb.,
root.
skin'
(Delitzsch.
635) seem to be
y
favor of a
common
'liair
is
to be considered a loan-
word.
prms trnipa
*h
~i'\s
,xn^:jin
sin
,nra
natfb
;n:
ns
ik
to the
That
is,
the cock.
r.,
R. Levi said, In
ch. 25, 5).
is
Arabia they
call the
In p. Berakot 9,
prmv
01ia
else-
^3^ K^UTinb
where
it is
"In
Rome
?)
they
call,
etc."
And
stated,
]"\)?
is
Knw
*13B>
jp
mnr6 'ro^nea
v*\h
p Wi
in
idn
rabit
nap ^unnb
Only
binic writings
found
in
and
Here we
find
it
in
an Aramaized form.
Class II
*on
b
^
1)
n^
'"h
Vk woth
veil'
nyao
nyao
:
1E1N
"'Behind
said.
It
(mibba'ad)
is
thy
If
(Cant.
4,
R.
Levi
Arabic.
one wishes to
say 'make
room
ad
loc.)
232
The
reference
is,
of course, to
Arabic
b'd.
an" (12)
,-qrv
n Sy
yr
inn
*6
idki Kara
wm
KaVtK
mn
in
the
i6d
nw
of
larv
'cast
"The
upon
not
thy
I
know
tehaV
meaning
55, 23).
Lord
(Ps.
One day
was journeyload.
he said to
me
'take
And
my
camel"
(Rosh ha-shanah
26ft).
is
it
The
is
reference
to ijahb(un).
Since the
word KJTD
Arabs,
who
said
mhb
pb*o
prw
anabn
|
-in
pjw
,^5J
11
nn
pjw
11
nan K"n
*i
rv^p
*ipd
$w
arv
,pn
rrnteb
^a-ijn
rr*o
pjw
arr
b.
the Halafta forgot the meaning of certain words of Targum and went to a merchant from Arabia to learn it
from him.
tahba
to
somebody, 'Place
this
rnhbd means
'burden'" (Gen.
from Arabia.
'aijn.
Note
rrSp
W&
DD (13)
iab
nono nx nn nnani
,'3
nom
mm
He
DW1
DniDin a'nai
WW ns
no "They
further
heard
COHEN
As
233
it
meant
to say
is
down
ss) the
wicked'" (Mai.
21)
(Midrash Gen.,
is
ibid.).
'to
The word
pounded.'
similar.
2,
kassa
grind,'
maksiis(un) 'bruised,
The pronunciation
Comp.
N3"y
of the 3 and y
was somewhat
r.
on
I).
V2P (14)
oy
rwnb *o
nxn
"yiy
.Kin
^-ly
iS
pe6
"id^
*i!>
Vk
,d\-6k a
din*
jnp\n
wjmp
u*bro
men
3,
rvnn
" 'Will
It is
man
rob
8).
R. Levi said,
Arabic.
When
Comp.
the
now xvmn
[b. Sisi]
'i
b'xw khk
n^
-ixp \xo
"Levi
to
came
to a certain place.
A man
him and
said to
so
is
a kab'an!
He
did not
understand what he
school they said,
'It
When
The Arabic
that the
W
kb
c
suggest
kbh, which
was
either pro-
nounced
it
Grammar,
p.
48).
The
refer-
ence
perhaps to the
common
'can
He
man
God
way
as
can deprive
man?
JEWISH-ARABIC STUDIES
By Israel FriedlaEnder, Jewish
America
I.
Theological Seminary of
Shiitic
The
attention has
we
We
it
must perforce
limit
ourselves
to
those
aspects of
Perhaps
we
and
at
we reproduce
side
by side
its
its
most
What
doctrine
is
is
found
composed
in
Northern Syria
171
era.
481
ff.
"The aim
ff.
of mankind,
instal-
New
(New
II.
Series, vol.
Series,
I,
II,
The
II,
two preceding
ff.)
ments of
this
article
183
and
481
are quoted as
Shiitic Eleicnts I
171
and
On
the
Pseudo-Clementines see F.
Ch.
Baur,
Kirchcngeschichtc
der
235
236
the
e.
of the recognition
Man
is
is
which
-,<
i.
(a^%
a)id
in
one,
but
names
in
revealed
the same.
There
a constant repetition
primitive revelation in
ity
same
religion.
The
Christian-
are
in
consequence identical."
this
is
And
of the
the formulation
or, as
modern Babis
they are
now commonly
called,
1'3
Jahrhunderte
294
ff.,
(Tubingen
in
1863),
3
.,
218
ff
Harnack,
Dogmenge-
schichte*,
172
and Uhlhorn
PRE
IV, 171
ff.
n3
As
repeatedly
referred
to
in
this
article
and
will
even more largely be drawn upon in the following, a few words about the
origin
of
this
sect
may be welcome
to
the the
reader.
of
Shiraz in Persia
subsequently
At
called
Bab
(see
manifested
23,
(May
1844),
b.
al-
Mohammed
"Entrance"),
i.
e.
the mediator
Mahdi but
on July
cruelty
the
9,
with
in
indescribable
by
the
set
Persian
forth
in
I
Government.
the
text,
The Bab
that
his
insisted,
accordance
i
with
thai
a
theory
mission
was
Greater
One
by him as
man yuehiruhu
'llahu
"Hi
as
whom
Ins
.
successor,
more coin
bu1
in
rt
as
his
Subb-i-Ezel,
as
[868
Bid's
Baha'ullah
the
Greater
One
predicted by the
Bab.
He was acknowledged
by
JEWISH-ARABIC STUDIES
FRIEDLAENDKR
is
237
"The
God.
man
exists
Now
this is impossible
by means of
reason.
It is
sent to instruct
him concerning
for
his
spiritual truths
and
to lay
down
ordinances
guidance.
From
time to time
is
There
no
dis-
all
men
can receive
174
One
spirit
all
the prophets."
"The
in
reality of
God
in
which the
to the
Primal Reality
according
time
and place of
their
to the
world.
One day
it
is
the
Knowledge of
this
oneness
is
true
enlightenment."
175
nearly
in
all
Babis
who
the
Baha'ullah died
who
still
resides
as
head
of
sect
in
this
J.]
Acco.
[Since the
above
he resides in Montclair, X.
The spread
all
is
of
and
its
adepts are
recruited
from
faiths
its
and
both of Asia
and Europe.
there
are
a
Especially noteworthy
number
of
well-organized
of
G.
Babi
communities.
with
a
A
full
succinct
and
comprehensive
presentation
Babism,
together
in
bibliography,
Edward
Browne,
and Ethics,
in
II,
299-308.
A
ff.,
also be
found
Berlin
128
and
in his
Vorlesungen, 295
article.
ff.
Further details
E.
a
G.
Browne,
p.
302
f.,
from on
conversation
author
wi*h
See
the
formulation
the
p.
same
40
ff.
doctrine
Bab himself
F.
C.
Eric
Hammond,
The
Splendor
of
God,
being
p.
extracts
see also p.
from
33-
the
15;
The
238
represented,
with
certain
modifications,*
innumerable applicaProphet.
One True
A
chaeism.
found
in
the
Mani-
this essentially
universalistic doctrine.
Mam
God
declares
"Wisdom and
deeds
messenger
of
called
Buddha
to
India,
in
West.
Thereafter
this
revelation
has
come down,
this
prophecy
of the
It
through
me
177
God
of Truth to Babylonia."
that this
into
Moham-
medanism.
176
According
to
the
Clementines, there
is
final
to
manifestation in which
the
True Prophet
is
will
be "at rest."
According
have
number
of
in
manifestations
unlimited:
"there
been
(E. G.
endless
numbers of them
Browne, JRAS.,
all
XXI
(1889),
Again,
according
is
to
the
Clementine
doctrine,
manifestations
are
identical;
"there
one
is
and
same
religion"
according
to
Babism,
there
new
prophet
not
(
sent
until
tin-
development
of
the
human
303).
race
renders this
difference.
ry"
Browne,
Year
amongst
but
the
Persians,
affect
This
far-reaching
1
importance,
docs
not
the
particular
phase
dis-
in
the
text.
IT7
I'.iruni,
207;
Sacliau's
translation,
190.
is
See
also
in
also
p.
192.
The
fact
Babylonian
that
particularism
sect
of
the
Manich.eans
to
evident
from
the
the
head of the
105.
was obliged
reside
Babylonia,
Flugel,
Mani,
97
and
JEWISH-ARABIC STUDIES
178
ERIEDEAENDER
239
sations,
admission at the same time of the prophetic, hence Godinspired, character of their representatives clearly point to
this source.
in
But
it
became of
is
ceding
Mohammed,
180
but,
dogma
of
consistently admits
an endless
182
chain
of
prophetic
manifestations
after
him.
The
five
prophets
who
new
Jesus.
time,
religions
before
These with
Adam, Noah,
Mahdi who
is
Abraham,
to
Moses,
and
the
appear in fulness of
make
This
seven,
is
see
179
Comp. Goldziher
Religionen,
98. to
This
applies
particularly
Zoroaster.
When
asked by Professor
"Assuredly"
327).
"It
is
Professor
Browne was
on
another
occasion,
"we do recognize
(/.
whom
was
the
Musulmans
and
had
reject,
as prophets"
c, 305).
a prophet sent
by Zoroaster
and that
According
Zoroaster
to
alive
(d.
Ibn
Hazm
1064),
many
Mohammedans
6).
113,
Compare
Perhaps
is
later
p.
f.
is2
the the
most
one
formulation
of
(see
this
doctrine
173)
I
of
infinite
manifestations
epistles
given
by the Bab
note
in
one
of
his
was Noah,
in
In
the
time
Abraham Abraham,
in
in
the
time
of
Moses Moses,
the
time
'All
of Jesus Jesus,
the
time of
Muhammed
med).
(the
name
of the Bab)
the
meaning of 'AU-kabla-nabll,
nabll being
of
Muham"the
Greater
One
to
Come"
shall
surely be
24O
Jewish sectarian
Abu
meaning and
assumes wide
historic significance.
Abu
'Isa
He
Jews
whom
he
endeavored to
all
from
political
Judaism.
the relative truth of the various, yet identical, manifestations of the Divine,
Abu
'Isa,
in a
manner which
vividly
prophecy of Jesus, the son of Mary, and the prophecy of the Master of the Muhammedans, contending that each of
these two
was
He
advocated the
the
that
Koran
as well as
knowledge of
the
their interpretation,
and he maintained
Muhammedans and
what they
possessed!
3
This doctrine of
fully confirmed
Abu
'Isa,
recorded by Kirkisam,
1064),
is
by Ibn
Hazm
time
(d.
who
One
"the
regards this
Greater
"the
One
to
Come,"
to
in
the
of "the
in
Greater
time
still
to
Greater
still
One
Come
Later,"
the
of
Greater
(etc.)
Come
end of
Later"
"the
Greater
One
to
Come
the
Later"
the
Him who
I
Him who
God
has no
his
beginning
creatures."
was
every
manifestation
proof
of
towards
1M Kirk.
3 T2,
Dy friaaa
dj,
m
]x
ip*o
fteiyoi
pnphn
i
nyn
dtpt*
DrvTK
xsn
Nomn
ayn KomDDn
JEWISH-ARABIC STUDIES
theory of
ERIEDLAENDER
Mohammedan
241
184
Abu
'Isa as the
and
is
theologians
who
Mohammed's message
Ibn Hazm,
186
to the
Arabic
m race.
and
Jesus,
If
we
are to
believe
Abu
'Isa
gave
Islam
18,
by
calling
himself
Mohammed,
the
son
of
to believe in the
immaculate
I,
184
'Isa
(Milal wa'n-Nihal,
99)
contains
little
else
beyond
a statement of the
text.
Shahrastani,
on
the
other
this
hand,
who
gives
an elaborate
account of
it
Abu
'Isa,
leaves
particular
doctrine unmentioned
p.
and attributes
to
one of the
243).
The
'Isawiyya,
as
according
prophet
of
to
Ibn
Hazm, advanced
occupied
the
the
argument
position
that
Mohammed
the
the
Arabs
same
and
who were
Ibn
Hazm
trine"
winds up
his
many
to
distinguished
men among
other
'Isa
the Jews
197)-
who
'Isa
Abu
are
referred
(I,
incidentally
penult,
ff.)
in
Thus
in
one
passage
112,
Abu
mentioned among
Shiitic
and non-
Mohammedan
pseudo-prophets of
whom
the
however, are worthless, "since miracles can only be relied upon when transmitted by multitudes."
as
He
refutes
'Isawiyya with
the
same arguments
Kirkisani
(in
Mohammed
114
f.).
As one
and V,
of the Jewish
122,
8.
185
117,
16
See
Poznanski,
JQR.,
XVI, 770 t
ibidem),
According
to
Rayyim
al-Jauziyya
to
(Poznanski,
Mohammed was
have
been sent
revealed writings.
186
See also
later,
note 194.
Milal,
I,
99.
/.
187
Comp. Poznanski,
c, 770.
may mention
note
there.
3.
confirmed by the
MS. and
that Jesus,
'Isa,
is
meant
242
conception of Christ.
Kirkisani
is
Abu
to a selfish motive.
he had,
in
own
prophetic pretensions.
189
But
own
explanation serithis
For
his
view of
in his
Abu
'Isa, to
work,
180
distinctly
shows that
this
191
As
and Islam
is
only
among
the
sects
192
closely
related to the
the Sharakaniyya
(or
188
Milal,
II,
12:
the
us,
and
so
do
the
Aryusiyya
Bulkaniyya
(Jesus)
human
189
being,
created by
9
ff.
God
in the
womb
of
Mary without
Arabic
a male."
117,
Kirk.
312,
Elsewhere
(Hirschfeld,
Chrestomathy,
ff.),
Kirkisani
to
own
manner
as mentioned by us of
14,
Abu
'Isa al-Isfahani."
Chapter 13 and
of
MS.
British
Museum
which
Or. 2524,
fol.
zzb-zgb.
is
The
a
refutation
Islam
and
Christianity
follows
immediately
only
Abu
'Isa
This
ff.)
may
also account
for
312,
To
the
Rabbanites of that
period
tin-
who renewed
festivals
seemed
less sympathetic
who
it."
Bagdad!
.
.
(ed.
Mohammed
Badr,
263,
13):
"a/-''Isawiyya
wa'r-
Ra'yaniyya
Ra'yanivya.
.
akarru
bi-nubuwwati
Muhammadin" "The 'Isawiyya and the Muhammed." The Ra'yaniyya are problater.
ably identical
Yudgfmiyya, see
EWISH-ARABIC STUDIES
103
FRIEDEAKXDER
1
243
as
Shfulakaniyya)
and the
Mushkaniyya "
5
as
is
well
the
it
also attributed
it
Anan,
197
196
was shared
It is
all
positive
as
same Divine
truth, as different
103
garments
in
Reality clothes
itself,
carries within
it
a spirit of toler-
Bagdad!
I,
9,
14;
n.
comp.
Schreiner in
REJ.,
XXIX,
211,
and
SJiiitic
Elements,
194
207,
92.
''It
is
Shahr.,
169:
mentioned of
I,
number among
n.
the
Mushkaniyya
207,
93)
the
rest
prophecy of the
of mankind,
a
Chosen One
the
( Muhammed)
(possessing)
for
the
with
(forming)
British
195
religious
community and
revealed
book"
(MS.
Museum Add.
Kirkisani,
MS.
xin
Museum
Or. 2524,
356:
the
12
N!2
WW
}Q SipSx
Dusturians there
people from
e.
Karaites)
(with
Abu
'Isa)
106
in
a certain extent."
2.
f.
doubts
of
this
generally
accepted
as of
a
opinion.
In
view,
however
of
the
statements
Kirkisani as well
justifiable.
but,
would be unfair
to
seek political
reasons
lungen, VIII, 102, n. 39), or even more objectionable motives (Pinsker, v-ip.,
p.
20;
Weiss,
in
Dor dor
his
for
his
It
advocating a conception,
which was
benefit in a
Mohammedan
harsh judgment
not justified.
197
certainly
184.
I.
to
be
(Gold-
(d.
/.
1350) reports
f.
the
same view of
198
c, IX, 22
Above,
p.
244
final
For
tial.
certainly
not
accidental
Fatiinides,
whose
religion
of
state
the
form of the
dogma
of the
One True
is
political
198
It is
the
immed-
modern Bahaism,
to
doctrine
which
addresses
itself
alike
"Buddhist and
Mohammedan, Hindu and Zoroastrian, Jew and Chrisand commands the Bahais to "associate with all the tian" people of the world, with men of all religions, in concord
2 ""
and harmony,
and fragrance;"
21
for "intolerance
one im-
possible word.""
From
faith
this
tolerance
which,
and
faith,
it
is
of one's
not
own
religion.
The
enable
us
to
few apostasies
Christianity of
Meswi
al-'Okbari,
203
of faith of David
theory.
1S *
2 "n
al-Mukammas
is
204
205
But there
Persia,
Browne,
399,
religion
des Nofeiris,
49.
of God, II.
2,11
c, 37c, 47in
202 ='*
2 "*
: "B
L.
Poznariski
Kirk.,
RE J., XXXIV,
Harkavy's
1064)
b.
p.
180.
ib.,
306;
introduction,
p.
260.
his
Ihn
Hazm
(d.
Jewish
friends,
all
the
physician
Isma'il
al-Kiarrad),
who
believed that
JEWISH-ARABIC STUDIES
doctrine
I-RlEDLAKXDKR
the
245
Sabbathai
was
in
operation
that
in
case
It
of
is
Zevi
and
those
followed
him.
true,
these
sectarians
were
impostors
and
swindlers
who
were
Yet, there
little
is
method
in
their
charlatanism, and
Zevi,
doubt
in
my mind
that
when Sabbathai
for the turban,
down
his
his
206
it
the
theory of the
mind
His adherents
207
any event
this
But
in its
full
may
who
own
raises
the
disloyalty
sophic doctrine.
To
justify,
whether
in his
eyes or in
he
this
had changed
his
religion
no
less
than
five times
208
on philosophic
it
grounds.
as if one
"When
is
only,
2'
from one
vessel to another."
religions
were equally
faith.
justifiable
to
adhere
to
his
own
ancestral
When
embrace Islam, he
his
replied:
"To change
one's religion
to play
is
own
religion
(all)
religions.
He
f.,
disobeys God,
who
120
religion,"
Milal
wa'n-nihal,
f.
V,
and
comp.
Schreiner
in
ZDMG.,
XLII, 616
all
657
a
It
is
religions
2(
is
reflection
* Gratz, X, 220.
Gratz,
/.
2P7
c,
222
f.,
230,
453,
4571
^Z
n*'* TOp,
/.
32b,
38b,
41b.
c, 445.
urcjn p3iE,
lb.,
p.
252.
209
255-
246
"Know
made
Frank
to his followers,
210
"that
it
is
and
this start is
he
of Islam.
new place, unless he has who founded the religion second who revealed to us him we shall now revert."
betrayed in another
all
positive religions,
is
utterance of his
"He who
studies
one
who
"Your
old books
and
21
4.
Successive Incarnation
The theory
bottom of both
of the
is
logically insep-
At
the
who
is
is
entirely
to
man
human
and the
form,
e.
in the prophets.
213
Thus
the
the
"Christ,"
becomes
manifestation,
only
manifestation, of
God on
earth, a
and has
in the
of the prophet.
One
to
widened
manifestation, or incarnation, of
210
God
in
various ages in
Ib.
ib., ib.,
211 212
218
Comp. Uhlhorn
Shiitcs,
II,
86,
ff.
JEWISH-ARABIC STUDIES
different
Kl
KDLAlCXDKk
247
human
214
the
one
the
)ne
True Prophet.
persons, in
As
to
the
number and
identity
of
the
whom
the
from
very
beginning.
Thus
the
in the
Pseudo-
whom
another
Isaac, Jacob,
and Christ,
210
Later
in
applications of this
variations,
far-
for
the
dogmatic development of
succeeded
in forcing its
is
way
into
orthodox Islam
216
whose prophetology
it
profoundly affected by
it,
but here
was checked
in its course
by the emphasis
laid
on the
217
final
character of
Mohammed's
in
218
prophetic message.
this barrier
In
which
was
partly
of operation.
Above,
Shiitcs,
236.
215
II,
85
f.
216
See
in
Goldziher's
article
"Xeuplatonische
und
gnostiche
Elemente
im
Hadit"
217
ZA., XXII,
title
324
ff.
The
Mohammed (Koran
Shiites,
33,
40)
is
I,
and
II,
48.
According
to
Man!
(I,
believed that he
192),
was
According
(i.
Shahrastani
ManI
to
predicted
The
latter is
218
no doubt
p.
the Arabs.
See above
239.
title
as applied to
Mohammed,
who have
248
We
down
The
with
made
germ of Shiism, by
identifying
it
Raj
'Abdallah
Saba.
219
Rapa
in
original
220
But
among
the
numerous
Shiitic factions
which
sprang up
in 'Irak in the
Mohammed. we
within
may
single out a
few representatives of
heretodox Islam.
The
sectarian
Mugira
His contem222
Abu Mansur
al-'Ijli
it,
and
the
apostleship
the
that
'Abdallah
b.
Mu'awiya,
maintained
Spirit
contemporary
he
Abu
'Isa
al-'Isfahani,
was
in
manifested
itself
the
Divine
then
Seth,
come," Browne,
Year amongst
327
(I
may mention
Moses by
in
prophecy"
is
applied to
Moham-
medanorum
249
contra
Christianas,
Leiden
189).
On
this
fundamental
2,9 220
See AbS.,
Ibidem.
II,
1 1.
In
the
is
to
be distinguished
from the
Shiites,
I,
60,
13.
5
1.
222 223
L. L.
c.,
I,
62,
c.,
II,
92,
ff.
JEWISH-ARABIC STUDIES
it
l-Rl
KDLAK XDK.R
finally
249
revealed
circled
in
through
4
the
prophets
and
rebel
itself
him.'"
The
(d.
famous
780)
and
in
Pseudothe
Messiah
Mukanna'
that he
asserted
exactly
same manner
Divine
was
a Divine incarnation
itself in
Spirit, after
having manifested
'All,
Adam, Noah,
settled
in
Abraham, Mohammed,
him.
225
and others,
finally
It is
the
in a later
century
Mansur
death
226
al-Hallaj,
whose
survived
long
after
his
and penetrated
suffered
227
martyrdom
at
cycles,
with a complicated
manifestations
basis
mode
of succession, forms
the
of
the
acknowledged
It lies at
religion of that
powerful empire.
HurufI
sect
maintained
L.
c,
II,
45,
n.
8.
225
L. c, II,
120, 30
ff.,
ff.
The number
to
of
4)
amounts
seven.
p.
92, n.
and
227
114
f.
IJallaj
is
addressed as
in every age
b.
and
own
Mansur
(=
/.
c, 405
ff.
For further
literature see
Shiites,
II,
19,
On
on Judaism see Goldziher, Kitab ma'anl on Judah Halevi see the same
in
p.
41
ff.
On
their
effect
REJ., L, 32
1,
according to
Adam
that
of
Seth,
then
Enoch,
to
the ancestors of
Mohammed,
strikingly
resembles even in
details
25O
that
T1IK
himself
person of
Adam. Moses,
hands
in 1393."
The
is
still
widely
represented
among numerous
its
has found
in the
Babism or Bahaism.
cardinal
We
trine of the
fect
One True
Prophet.
231
It is
"Adam, Noah,
in
Muhammed, though
is
common
Primal Will,"
23
'
and that
it
Moses
is
Muhammed."
2'
The
drawn
the logical
is
a reincarna-
234
believe
it
is
this
--''
widespread idea
235
sccie
J.
W. Gibb Mep.
ff.
xiii,
xvii.
13
f.
On
also
the older
representatives
of
this
p.
doctrine see
126
f.
ib.,
p.
188
See
Above
I-.
p.
236
f.
G.
Browne
above
to
f.
in
JRAS.,
XXI
the
to
(1889),
p.
014.
to
The
number
In
ot
prophets enumerated
]i;iss;iL;r
there
in
seven.
the
quoted
number
seven.
of
manifestations
is
including
"the Greater
later
23S
One
253
come" amounts
This
p.
Browne, Tarikh,
Browne,
I,
335. 311.
m
235
Persia.
w,
ff.
Oold/.iher
'/.?,;
in
Orientalische
isa.
Religionen,
128.
168,
Instead of
read
.//>
EWISH-ARABIC STUDIES
'Isa al-Isfaha.ni
I-RII-DLAKXDI.U
251
that
"Abu
phet and that he was the messenger of the Messiah the Expected One. He also maintained that the Messiah" had
3
'1
five
messengers
who appeared
the
all
other,"
the children of
Adam
ing prophets."
237
The fragmentary
Abu
'Isa of the
drawn by
all
its
extravagant
in
implications
is
According to the
belief
of the
Donmeh
life,
. .
sect,
corporeal
perfect
body of a
man.
has also
em-
bodied
it
itself in
Mu hammed.
in this
In Sabbathai Zevi
2'
has found, as
236
237
were,
its full
expression."
connection see
'Isa as
On
the
later,
p.
258
ff.
Shahr., ibidem.
The
conception of
distinction
Abu
the
One
true Prophet
(ca.
probably
1535).
1890,
underlies
the
curious
which
Abu'1-Fadl
contra
as-Su'udi
Mohammedanorum
al-Isbahani
their
Cliristianos,
Leyden
and
latter
189,
The former
Jesus
are
"the
adherents
Abu
'Isa
who maintain
races
that
Muhammed were
are
a
prophets
sent
'Isa
to
respective
only."
that
The
"the adherents of
Abu
to
al-Isbahani
a
who maintain
Abu
'Isa
was
Moses,"
out, is at variance
prior
to
Moses,
the
being in
their
and
declares
that
God's commands
to
were given
men
Abu
an
'Isa."
It
would
Su'udi
source.
238
be
or
interesting
know whether
as
this
distinction
invention
of
whether
it
was,
derived
from an older
Gratz,
Frank
ttnd
die Frankistcn,
14.
2~ 2
?
Tin:
his
youth come
in
Donmeh,
all
He
declared "that
great
now were
all
the
spirit
in
its
and changing
forms
in the course of
many
years."
Mohammed,
latter
among
the
specifically
whom
in prayer,
and
finally
were the
Christian
241
Just
as
the
Frank who
belief that
lived
among
Christians
in
Jesus
was hidden
Frank.
It
242
would be
futile to
Mohammedan
244
origin,
we
can
imyi
L.
p:w*iE,
p-
45.
c, 97;
Griitz,
Frank,
p.
14;
ib.,
Appendix VI,
p.
XXXIII.
241
242
Gratz,
X,
378.
Frank nnd
imp.
die Frankistcn,
f.
26.
ff.
Gratz, X, 209
and 463
244
Abore,
Cor
note
228.
An
p.
interesting
example
of
is
the
influence
of
the
Isma'fliyya
J.
JEWISH-ARABIC STUDIES
have but
little
FRIEDLAK
\ hl.k
253
doubt that at
which
this conception
assumed
medium
The
effect of this
heterodox
detail.
a view which
246
is
by the Bab,
the
sum of
Divine incarnations
is
fre-
This number
247
and
249
is
possibly applicable to
Mohammed.
248
It
and
who
It is
are
still
for
this
reason
called
Sab'iyya
or
Seveners.
250
represented in our
231
own days
252
in the
partly also
Above, note
176.
182.
f.
2445
Above,
Shiitcs,
note
II,
247
85
178.
24S
Above,
b.
n.
to
ary
II,
Omayya
28
249 230
assume a prophetic
n.
1.
Comp.
See,
e.
Shiites,
g.,
II,
89
f.,
127.
Browne,
Persia,
ib.,
408
flf.
On
the
same
number
in
the
310,
p.
la
secte
des Hourouiis,
Sacy,
Comp. de
Chrestomathie Arabe 2
et
II,
250
42
ff.,
ff.
232 233
Dussaud, Histoire
See note 232.
Effendi,
70
f.,
74
f.
Comp.
p.
40.
'Abbas
the
(Some
H.
Clifford Barnay,
189) of
Abraham,
Mohammed,
the
Bab,
Baha'ullah,
in
another
(Myron
1903,
254
Perhaps
is
two Jewish
refer-
number
Perhaps
it
is
belief of
Abu
of
'Isa,
recorded by Shahrastani
and vividly
reminiscent
the five
256
anti-Mohammedan dispensations
was preceded by
five
assumed
apostles.
in Islam,
For
in as
much
all
as,
Abu
seven.
'Isa
considered himself
sum
of
amount
to
5.
Tafwid
The unsurpassable
in the Christology of
The same
in
its
philosophic
Jewish Mysticism
crude but healthy
of
all
ages.
The
greater
in
is
make
their
appearance
heterodox Islam.
If the prophet or
Imam
was
was conceived
p.
127, similarly p.
Mohammed, and
In
both
cases
the
Baha'ullah
the
as
the
divine
six.
manifestations
of
the
past.
number amounts
If this
quoted utterances
is
may darkly
the
seventh
Mx.ve.
manifestation.
p.
Comp.
later,
252. 251.
178.
265
Above
p.
** Above,
*"
238
note
p.
S<c
later,
261
and 268.
in
Comp. Oinzberg
464a.
illy
JEWISH-ARABIC STUDIES
FR1 KDI.AKXDl'.k
255
and identify the prophet with the Demiurge who rules the
world on behalf of the unknowable, inconeeivable Father.
289
We
in
which
We
have rather
is
in
in
unequivocally
ample of
of
the
within Islam
is
Ahmad
261
Ha'it and
Ahmad
b.
Yanus,
260
the disciples of
(ninth
is
cen-
tury)
eternal,
is
and
the
this is
who
is
Word
ever,
gave a
Mohammedan
Mohammedan doctrine. They taught "that God created Muhammed and 'AH and then turned over the matter (i. e.
the
to them, so that
it
is
they
263
who
God
and put
to death,"
or,
created
Muhammed
it is
to him, so that
he
who
sion of God.
ment of
259
From
point
of
of
view
Mohammedan
II,
rightly
extravagant
notions
the
ultra-Shiites
Shiitcs,
concerning
101.
See
regarding
the
variations
in
the
forms of their
names
Shiites,
II,
10.
261
lb.,
58.
262
lb.,
lb.,
90
91, 91,
f.
263
16.
2W lb.,
19-
2^^^
TIIK
Demiurge.""
"Turn-
down
to
"Who
curt
answer
..
:
Ah.
1-
,'.'2CT
While making
268
full
and
its
am
is
extreme formula-
tion of this
dogma
in
followers
doctrines
of
radical
The
inveterate
Sabbathian
of Israel
the
God
who attacked
believed,
Caliph
their
Mansur
Lord,
in
his
palace
(Shiitic
Elements,
food
II,
503)
"that
who
provided
(Tabari, III,
them
129).
with
and
drink,
b.
was
(ca.
Abu
950)
Ja'far al-Mansur"
The
Karaite Jepheth
'AH
also
mentions
"'that
among
various,
apparently
is
Mohammedan,
alive,
heresies
the
view
no more
(Pinsker,
of
t21pS,
26).
may mention
are
in
connection
in
hi<
that
number
Mohammedan
heterodoxies
quoted
by Hadassi
" Shiites,
267
II,
lb.,
II,
127,
Comp.
128,
2.
(d.
1328), the
of heaven
and earth
is
'All,
the son of
Abu
Talib,
et
who
is
god
in
Imam on
is
earth"
(Dussaud, Histoirc
religion
Xosciris, 46).
"I
testify
reads:
there
no
other
created
Cod except
by
'AH,
'All,
the
son of
Abu
filth"
(>>'.,
55).
Mohammed was
X,
439.
in
ib.,
59-
Comp.
I
Ciat/,
.in]..
Ginzberg
{Op "
is
few.
line,
III,
461
(ed.
f.
The
designation
300,
of
the
Metatron
at
ascribed
as
a
by
point
Kirkisani
of
Ilarkavy,
the
9)
to
attack
against
sec
Rabbanites.
Mohammedan
598.
polemics
against
this
conception
Schreiner,
On ZDMG.,
XIII,
JEWISH-ARABIC STUDIES
is
FRIEDLAKN
is
it
:i>EK
257
all
Causes which
is
and
should
270
possess
nature
himself
comprehensible
is
to
human
beings."
Sabbathai
said
;
to
have signed an
the
"I
am
Lord your
by him
is
271
and
in a discourse delivered
have declared
in a
manner which
272
is
paralleled by
"that
God was
273
a beautiful
Duchan and
the
repudi-
ated
even
by
rabid
Sabbathians,
274
"that
Holy One,
God"
275
or, as
it
is
put
more
clared to be
God and
his
2 6
'
that the
Holy One,
left the
blessed be He,
the
withdrew from
world
270
world and
management of
in
his hand/'
Grate,
lb.,
X,
439. 433.
271
209;
the
272
Thus
Holy
Spirit
(or
53, 8 ff.),
approaches
b.
dogmatist Hisham
proportionate
parallels
who appears to Mohammed in Mary as a perfect man (ib., 19, 17). al-Hakam conceived God as a human figure
Gabriel),
Shiitcs,
II,
the
most
sice,
67.
Other
parallels
they
are
are
3S^
not wanting.
iV'npntr, Gratz,
/.
iS
nn
ixiera
c.,
439.
An
allusion to
it
was found
274
in Cant. 2, 9
HH
/.
PISH
(ib.).
c, 455.
ftSj?
275
439:
Tfhvh
Wpi22
'22 n2Bn ^j
p^DZ n"apSW;
comp.
p.
450:
276
HMpab
lb.,
p.
rfcy
?"w
info?a
439:
wnw
idsjj Sp
ion y
rr
na mefoyn n:n:n bz
mam
n&pD?).
258
It is
of Judaism,
we assume some
with
the
connection, be
open or subternotions of
ranean,
polytheistic
and
pantheistic
we have
already
many
6.
The Gnostic
God
in the
logical character.
assumed a
political
tendency through
is
to
represent
the
spiritual
and incomprehensible
fill
who have
lost
it.
The
who
are in-
God
but
who
277
This
that the
277
Abu
'Isa's.
278
doctrine
Messiah
superior to
all
prophets,
while, with
f.),
'Abbas
Effendi, the head of the Babis, expresses a similar idea by drawing a sharp line
of distinction between these two classes of prophets.
"The independent
pro-
new
cycle."
are followers and promoters, for they are branches and not independent."
latter are like the
The The
its
light.
The former
are like
Abraham,
Moses, Christ,
latter are like
27
Mohammed,
Above,
251.
JEWISH-ARABIC STUDIES
FRIEDLAENDER
was
259
Rabbis on the
level of
prophecy.
279
But more
the
specifically the
Hebrew term
nabi
assumes
meaning of
prophet Elijah
dicts
in
280
pre-
and prepares
Mash% ah
is
occa-
found
in the accounts of
in a
Jewish sectarians.
in the
"The Jews
of Fez
and
'a
prophet or a Messiah?.'"
is
commander and
the son of
King Solomon.
282
For, as Jacob
ination
to be
Kirk., 311, 25
orApi
*nn
xij
pxm^N
"IOS TBPl
X23nSn
highly,
280
nsmE2 "He
so that he placed
them on
126
f.
Friedmann,
'21 Xift
\ivbx, introduction,
281
21
ff.
II,
279: o:n
)*'B2
lt?K
D'lin'n
n'tro
282
K'23
nnx
yn onoiH
on
oSKj?OBrn
n*nia*am.
Ibidem.
26o
t0
Ua
"
i.
Messiah- Nathan
e.
of
phet
of the term nObT may This peculiar transformation fore.gn interin Judaism without very well have taken plaee a event interesting to observe
ference.
But
it
is
in
any
c,
.responding development
nabl.
in the
medan term
Thus 'Abdallah
or,
Mi
a. the
,ivine
'Mi"'
The
even as according to some authors, the prophet of incarnation;" calls himself Ishak the Turk, agitator revolutionary
Messiah
who
is
appeared
in
the
eighth
century
in
Central
y^
A Asm,
*
287
who
was, as he believed,
Hallaj
to
Mahdi
of
the
288
The famous
or
'All
who was
of
assisted,
originally
one
missionaries
"prophets"
the
after
eighth
Shiitic
Imam
ar-Rida
as
289
was
he
9"
had
manifested
himself
God,
by
three
prophets:
in
All the
Mahdi
or
another.
Instead
the
of
nabi,
we
find
in
the
same connection
not
in
expression
rasul
"messenger,
apostle,"
n-vsan
the
n^B.
5 6b,
feu iw*.
compare
a'--
*aa
m mm
TO
m mwi
HI
omnn ponn
015*1
also
9 b:
rVVD
Wtb
T*J*
*
p.
BUI,
and elsewhere,
,
,
,,
and elsewhere.
(above,
256)
Gratz,
96
15.
ff -
" w
>
-""
L.
c,
Hi
ft-
Nadlm,
Fihrist,
34+
Com*
above, " te
l8 -
c,
431.
r>-
np
/?/ ,v. (
II,
15.
multiplied.
-.
JEWISH-ARABIC STUDIES
sense
of
rasTil
E RI
KDEAKXDER
is
261
allah,
as
Mohammed
rasftl
commonly
In
of the Messiah:'
particular
that
"Abu
'Isa
maintained that
He
Abu
296
'Isa,
Biruni*"
to
who informs
in the
appear
among
like
298
e.
the Messiah's)
to
them
Da'i
(i. e.
their sects)."
7.
The
The complicated
The Pseudo-Messiah
II,
of
Yemen
is
called
by Maimonides
differ
1.
(Kobez,
ed.
Lichtenberg,
rvtyft
26,
where the
British
/.
Museum MSS.
somewhat)
h&
\Tvh&.
from below.
f.)
513
is
often
13.
HoStT mj?Di3,
p.
comp.
11
and
I,
168.
294
zva-za'ama
[Abii]
'isa
annahu
nabiyyun
wo-onnahu
is
rasftl
al-masih
al-
muntaxar.
That Abii
(ed.
'Isa claimed
repeatedly asserted
by Kirkisani
295
Harkavy), 284,
anna
li'l-mas'ih
311, 20;
yia-sa'ania
Jjamsatan
p.
min
ar-ritsul
ya'tuna
kablahu
Comp. above,
16.
251.
Kirk., 284,
14;
like
312,
says:
"and others
Abii
'Isa
just
as
Yudgan claimed
121,
that
he -was
Messiah."
the
(Hirschfeld, Arabic
that
Chrestomathy,
Messiah."
16.
24):
"Yudgan
Da'i
and
his
claim
he
is
the
The
later,
11.
latter
own
See
297 298
note
15,
Undoubtedly the
title
of
Yudgan, see
later
p.
284
f.
J<>-
gave the
No
one
who
has
who
often suffered
death
and
torture
in
down
to the present
day
Babis of
whom
Edward
Browne speaks
299
in
and admiration.
it
is
necessary to
call special
which was
exceedingly great.
The head
sovereign and
influence
resulted in his
assassination.
Abu Muslim's
when
him
In
led
to
the
Karmatian
working
propaganda
the Chief
Da'is,
though
little
ostensibly
395i
in the interest of
f.,
4 JO
Comp.
also
van
16.
Vloten,
48,
I'hctcrudoxie
Musulmane,
JEWISH-ARABIC STUDIES
less
FRIKDLAI- NDI.R
title
263
by
them
had a
Some
of the
as Divine incarnations.*"
No
so
for
whom
they worked
themselves up as such.
re-
the
report
of
their
Shahrastani about
Abu
'Isa
and
Yudgan.
age
in
Both made
appearance
in a
land and in an
at the
same time a
If
power.
we
are
believe
Shahrastani,
Abu
realizing his
mission,
304
went
300 301
to the distant
to
Shiitcs,
II,
109,
2.
Ibidem, note
Shiitcs,
I,
Compare
302
68 and
footnotes.
'"Every
human
is
being,
to substitute
him," Blochet,
/.
c, 60.
I,
168.
3<yi
The
''sand
I,
river"
is
the
Sambation,
of
the
compare
my
remarks
in
JQR.,
New
to
Series,
256.
The
this
liberation
Lost Tribes
was considered an
integral
live
part of the
up
to
it.
For
connection with the Lost Tribes, particularly with the Bene Moshe and the
Sambation.
like
(d.
ca.
1291) claimed,
Abu
'Isa,
have penetrated
to
David
Reubeni's pretensions hinge on his connection with the Lost Tribes and the
Among
those
who denied
that
he was hidden
53).
among
the
He was
generally
to
marry
hlM
nX'S
"ttSp,
\a,
37a,
San'a with
fOVI JTUK
TED
\2i<,
151;
37.
Compare
Moshe fVUK,
a
p.
6. Undoubtedly under
the influence of
in
Messianic
conceptions
Mohammedan Pseudo-Messiah
Yemen
is
J(>4
word
of the Lord.
He
less
"And he maintained
of the children of
that the
Messiah
is is
Adam
was
and that he
superior in station
as his messenger
most excellent of
all.
He
the
demanded
faith in the
similar
relates of
Yudgan,
as the
who
in
all
probability looked
'lsa,
Da'T of
Abu
808
in as
much
was believed
him was the
to be alive,
that
"among
But
if
they are
in
connection
with
the
Banu
Musa, Ibn
al-Athir,
Chronicon, ed.
VIII,
22.
"5
wa-za'ama
also
line
anna'd-dd'iya
10).
aidan
huwa'l-masihu
(Shahr.,
I,
168,
13
ff.
comp.
MS.
British
Museum Add.
is:
7250
puts
more correctly
68,
ult.
is
clear
from Kj'rkisanfs
of
13):
also
"It
is
said
that
he
(Yudgan) was a
His pupils
disciple
Abu
16.
'Isa
Obadiah and
claimed
prophecy.
(variant:
is
adherents),
how-
The same
repeated 312,
The
amr
ad-da'i.
Yudgan
is
designated
by
Kirk-is. nl
Ra'I,
Bee
later,
285.
JEWISH-ARABIC STUDIES
to
FRII'.DI.AI'.XDKK
265
in the
light of the
8.
Succession
made
310
itself
after
Two
examples
When
Imam
his
''the
Ja'far as-Sfulik,
or denied
as
return
the
Mahdi.
They were
called
Wakifiyya
doubtful ones."
assertive
"the
ones,"
of
son 'All
b.
Musa.
311
Shiitic
Imam
al-Hasan
who doubted
Expected Mahdi.
312
ingly
transferred
b.
the
claim
to
his
last
baby
son
Mohammed
are
for
this
al-Hasan,
the twelfth
and
Imam and
who
as
One
reason,
in
addition to
appellations
Kittfiyya
310
Shiitic Elements,
II,
485-
Conip.
lb.,
: 2.
Shiites,
II,
51.
Shiitic Elements,
Shiites,
II,
II,
ff-
495
f.
52,
15
2 66
An
sianic
succession
bathian movement.
When
him
him
as the
still
Messiah and
Izmir
(=
town of Sabbathai.
after the
316
There were
others, however,
manner of the
They were
called
the Yakublis.
317
Mohammedan
counterparts,
318
the
Wakifiyya,
those
who deny
the
who
is
take
charge
of
the
affairs
of
the
faithful,
pending the
a
the
words,
vice-gerent,
Khalifa."
'''
Thus
when
the
b.
famous
Messiah
of
Keisaniyya sect
Mohammed
al-Hanafiyya disappeared,
315
""'
Elements,
II,
494.
317
Ibidem.
//,
in
3,0
In
a
'if
measure
this
idea
is
implied
in
the
title
Khalifa
(Caliph),
f.
the
lit
arabische Reich, 22
JEWISH-ARABIC STUDIES
FRlEDLAEMM.k
320
267
young Caliphate
Khalifa.
521
in its foundation,
The
Abu
'1-Khattab
Imam
return,
322
assumed the
title
and
the
is
functions
of
Khalifa.
somewhat
similar
example
afforded by the
in
history of
323
modern Babism.
1844,
new
manifestation.
of
the
disciples
split
immediately followed.
camps
the Bahais
who acknowledged
bulk of
Baha'ullah as
the sect,
the
Mahdi,
Ezelis
they
who
now form
and the
325
The
strife
Shiitic Elements,
II,
487-
321
Abs., II,
15.
322
Ibidem.
Similarly the
Shiitic
pseudo-prophet
Abu Mansur
(see
note
353)
Mohammed
al-Bakir,
as-Sadik,
Bagdad!, 234,
12.
The successors
of Fadl-allah al-Hurufi,
who was
believed to be hidden, are also designated as Khalifas, JRAS., 1907. 536, 540.
323
324
Browne
in
JRAS., XXI,
505, 5'3;
Tarikh,
Babis,
48.
325
In
1908
Subh-i-Ezel
was
still
living
in
in
Cyprus, with a
and Ethics,
II,
268
Tin:
removed
to
where
326
their
will
probably have to be
drawn upon
from Abu
terial
Messianic claim
'Isa to
Abu
'Isa. in this
self
Da%
When
and,
fact
his followers
from regarding
split
him
Messiah himself.
he died, a
like
was
inevitable.
the
Wakifiyya,
death
327
believing
him
to
be
the
expected
8
his
return.
They
his
were
called
'Isawiyya."
disciple
Yudgan who,
declared to
faithful,
There were
others, however,
'Isa
who,
like the
Abu
was dead.
when
called
own
is
They were
have
taken place.
For
it
who
later,
continued to expect
Abu
'Isa's
return,
left
Ispahan and
3 -r
'
Move, note
33.
Or
Isuniyya
(Ibn
n.
I.lazm
and
KirkisanI),
also
Isfahaniyya,
comp.
Elements, 203,
73.
Comp. above,
:,:i
i>.
261
and
264.
"
Kirk.,
312,
16.
JEWISH-ARABIC STUDIES
331
FRIEDLAENDER
thirty souls,
in their old
home.
The
careful reader
that the
ex-
much
as in
Babism the
belief in
Docetism and
in the
concealment of the
Mahdi seems
lies in
to be entirely eliminated.
The reason
for this
the fact that the Raj 'a doctrine which regulates the
succession in other Shiitic sects, though adopted and emphatically preached by the Babis,
in a sense in
is
interpreted by
is
them
so thoroughly
transformed that
they violently
333
The comparatively
284,
11:
Kirk.,
rpjiD^Sxn
natenxN
'Isa's)
\a
nptt&i
ptwnai
(Abu
adherents,
known
as
'Isuniyya
(var.
'Isawiyya)";
ttpE
317,
'2SnEXJ<Sx
D$>
'2X
2XriX
KBX1
KDB3
of
ptrp
'Isa
Pl*2t?
fNWDia
those
EnJB *p3
hSk
Abu
al-Isfahani,
Museum
Or. 2524,
D7
'fin
pcom
one
hdsz pniAri \
left
pwpa
except
na vhn
about
also
oruo
or
in
NI'D
"so
in
that
no
was
of
them,
twenty
souls
Damascus.
latter
Perhaps
a
all
be
found
Ispahan."
as a
The
statement in
refers
It
is
to
the Yudganiyya
natural to assume
that,
when Abu
'Isa to
his
adherents,
at
least
some of them,
Persia
is
fled
Ramli.
332
Kirk.,
317, 6:
]XnESS2 TD'
1B3
DflJOfl
still
fratmufel W3IO
"As
for
them are
to be found in Ispahan."
This
why
Kirkisanl.
The
'Isawiyya
evidently
expected
the
manifestation
of
their
ff.,
357,
and elsewhere.
270
trans-
formation.
unselfish
enough
to
to insist that he
was
to
be followed by a Greater
One
was accepted
death,
Baha'ullah
appointed
884
eldest
son
one
as
of
acute
intelligence
whom
330
and
address as
life-time
he used to
content to style as
''the
w ell
r
as to consider himself
('ullah)."*
'Abd al-Baha
servant of Baha
humble
is
light.
For there
no doubt
he
of
Divinity.
His
is
sister,
in
relating
his
biography to an
American lady
ulous
characteristics
in the
of
his
father.
337
His daughters
address him
human and
divine,"
338
and
'Abbas
Effendi
on the subject
in
Some Answered
f.
Questions,
318
ff.
In
same way the Imamiyya accept the Raj'a doctrine but emphatically
reject
220.
"
Browne
with
in
On
other
II,
Effendi
his brother,
to
Cod,
41.
On
Divine
306a.
appelations
Baha'ullah
onip.
see
Browne
in
Hastings' Encyclopedia,
Goldziher,
note
/.
See
later,
374.
\o.
Hammond,
c,
KWISH-ARAIUC STUDIES
FRI
KULAK XDF.K
2J \ by
in
maintaining that he was appointed by the latter "to inaugurate another larger presentation of the principle of Universal
Peace
and
of
the
Divine
Unity
which
for/'
3:
the
Bab and
inspires
"He
them
immanence
pelled to imitate
being,"***
is
him
in
and
his
American
all
more they
find
an analogy
in the history of
Sabbathianism.
Querido
whom
they
now regarded
that
as the
Sabbathai
it
\\
sect
was transferred
garded
as
who was
in
turn rein
divine
incarnation
343
and
was worshiped
9.
It
Anointment
would be
of
the
to
pseudo-Messianic
the
it
consciousness
which
rather
belongs
the
domain of psychology or
found that the Mesclaim than their
pathology.
On
whole
will be
more modest
is
in their
followers,
339
Ibidem.
L.
Sin
341
c, 43.
Goldziher in Oricntalischc
Religioncn,
128.
342 343
X,
306.
305;
459
TEX
p.
rPCtt
252.
SWt? WOKni.
c,
See above,
2^2
he
is
the
is
Messiah himself.
in
found
It will
and
this
about our
much quoted
sectarian
Abu
'Isa.
The few
same
to be a precursor or a
344
At the
time, as Shahrastani
informs
us,
he maintained, or
to
was
armed
uprising, a fact
which
It is
is
not far-
that, not
being of Davidic
a condition indispensable
348
349
he
Messiah,
MakrizT,
344
we
are to trust
Above,
I,
268.
345
168,
12.
346
To
these
Shiitic Elements,
I,
206, n. 88.
See,
however,
-' 7
note
V, 462.
:i,s
Speaking
of
the
Pseudo-Messiah
Messiah
10K1).
fact
of
Ispahan,
Maimonides maintains
in
that
he considered
1.
himself the
n'B>0
(Iggeret
Tcman,
Kobez,
II,
7a,
second column,
still
1,
K1W
the
more
clearly
emphasizes
he
was of Davidic
origin.
It
can, however, be
shown
that
Maimonides
a
account confused
taken
Abu
'Isa
with
David
Alroy,
confusion
which
has been
over
from
Maimonides by Gratz.
349
JEWISH-ARABIC STUDIES
christ,
FRIEDLAKNDKR
in
273
Ispahan.
3 ''
Be
this
may,
the
following
notice
preserved
by
Abu
rabb
'Isa al-Isbahani.
He
laid claim to
his head,
Muhammed and
is
believed in him.
The
and that he
will
come
forth
from
originally
Shiitic
considered
of
the
fifth
Imam Mohammed
own candidacy
up
to
(i.
Mahdi,
353
main-
head with
hand
354
'My
child,
message from
350
" 355
That the
by
Dajjal
(Antichrist)
also
believed
Mohammedans,
399.
Biruni,
Ibn
Fakih,
ed.
de
that
Goeje,
this
299,
belief
Mukaddasi,
arose
Tews.
Schreiner
fact
(ZDMG., XLJI,
c,
it
596)
to
suggests
from the
that
Ispahan
/.
was supposed
would seem,
its
have been
that
founded by
Ispahan
From Mukaddasi,
conception
however,
was
and
Another
widespread
locates
the
Antichrist
Lydda,
Biruni,
ibidem,
many
351
others.
Uitaf,
ed.
Cairo,
I,
IV,
372.
ib.,
352
See Shiites,
lb.,
II, 95,
II,
89,
14
f.
353
32.
322.
Shiites,
I,
334
Ibn
Hazm,
Milal,
(=
62,
7)
masaha ra'sahu
1
biyadihi,
Shahr.
Bagdad! 215,
and 234, 13
Alluding
to
Koran
5,
71.
274
Of
Mansur
course,
the story
both in
the
case of
Abu
"Isa
and Abu
"heavenly
journey" oi
Mohammed,
But
Mohammed
as a pattern, In the
is
Abu Mansur the motive seems convey Abu Mansur's familiarity with
30
'
have, however,
solid
Abu
'Isa
some more
claim
is
involved.
Masaha
358
in
it
but
and
term
the
national
lexicographers
explain
properly
the
al-masih
3
oil."
''
we
360
often
find
that
way
to
fitted
Sura
17,
p.
i.
According
ff.,
XI.
(1899),
19
the
legend
of
Persian
origin.
Man!
as
well
as
Bihafarld claimed to have similarly ascended to heaven, Biruni, 209 and 211.
357
Shiites,
II,
90,
22.
358
Hebrew
48/-,
nti'E
is
in
his
Or Adonai
Tt is
fed.
Vienna),
p.
mp2
JBP1
"lTWoT
vh*
:nptJO
Clw^n.
undoubtedly an Arabism.
s.
I.isan
'''"
al-'arab.
v.
Cell,
vim) reports
Klias
62,
n.
come
_'.
to
From
doubt
which
no
nic
can
be
considerably
multiplied,
(d.
The
enthusiast
Abraham Abulafia
ca.
1291)
pretended
when
in
ecstasy,
"he
felt
as if his
to foot
DTlSs
JTJH,
p.
381).
(aboul
[409)
MGWJ.,
1879, p. 80.
Molcho
picture
HNS;'
mil
the
curious
222.
Enc, XI,
i:\visii-.\KAr.ic
studies
i'rncdlakndkk
275
'aid
It is
ra'sihi
originally"'
meant
to
holy
oil
on
his
empowered him
to
10.
Inspiration
is
the
Divine
essence
in
man.
Hence
the
The
Shiites have
drawn
as
The Imams,
knowledge
of "what
is
and what
is
and what
is
on
and
this
knowledge
is
immediately de-
means of information or
Shiitic theologian
is
either a tradition
of them has received from his father, the latter from his
own
it
is
Revelation
and Inspiration.
For
this
reason
it
364
Although
subsequently
authors,
or
story,
in
its
"to
This
meets
p.
the
objection
3.
of
Baron
Rosen,
IjCirkisanl
( e d.
Harkavy), Introduction,
362
265, n.
Already
suggested
by
Harkavy,
ibidem,
p.
10.
363
Shiites,
II,
105.
364
L. c,
55-
2^6
It
is
consequence of
this conception
which regards
is
knowledge and
therefore
bound
to
mistrust
all
knowledge transmitted
proudly desigprophet"
305
Mohammed
illiterate
nabi
umml
is
''an
and
Whether Mohammed
was
by
able to read
366
and write
it is
scholars,
though
a well-established
is
dogma of
all
Islam.
this
admitted by
and
was of
effective
In
is
re-
The
mission-
367
"illiterate,"
that he
was "an
of
the
youth,
"not
in
trained
in
the
learning
370
"untaught
in
"that he
The same
claim
is
urged
he entered a school."
305
3
'
From
Koran
7,
Ummi
(from
umma
"nation") shows
nJ.
his
ZM See
the
material
collected
p.
by Pautz in
257
f.
Browne, Tarikh,
in
34-?.
*> idem
369
370 371 372
JRAS.,
p.
XXI
903.
Ibidem,
Tarikh,
884.
31. 30.
373
JEWISH-ARABIC STUDIES
FRIEDLAENDER
277
make
much
Of
prophets
course,
is
all
this
nothing but a
Mohammed's
claim
The Koran
is
which
Mohammed
is
professes to be cap-
con-
Arabic
so
it
diction,
is
is
constantly
appealed to by
Mohammed, and
3
by the
Mohammeargument
dans
for
down
its
divine origin.
Mois,
hammed's message
in
Koran
consequence, repudiated.
and which,
in
Thus
in
Salih, the
the
the
new Koran
376
guage.
3:4
Effendi,
p.
25
(in
the
name
of
'Abbas' sister).
375
Comp. Schreiner
Shiiies,
II,
in
ZDMC, XLH,
663
ff.
376
49.
2/8
the
founder
of
the
Hurufi
sect,
(d.
in
1393),
their
explanation and
is
fulfilment.
this
378
The
Babism.
to
laid
on
fact in
The
principal
is
the
They triumphantly
point to the fact that while, during the 1260 years which
had elapsed since the revelation of the Koran, "none, however skilled in rhetoric and eloquence, had presumed even
to
make
this attempt,"
have
revealed
these
which
were
"incomparably
superior to the
that
it
3
'
Koran
in point of eloquence
and beauty so
was impossible
to take exception to
them or deny
them."
When
two
sections, both
by the Bahais
it
who acknowledged
"utmost
stress
his claim
laid
was
essential sign
Naslr
in
and
other writings of
tuted
study.'
which
consti-
Verses,'
" 381
by
We
full
are
now
sufficiently
significance of the
'Isa:
Above,
statement of
regarding
Abu
377
249
f.
378 379
la
sccte
des Houroufis,
XVII.
The Bayan
Tarikh,
p.
exists
in
three
40.
recensions,
two
in
Arabic
and one
in
Persian,
380
Comp.
also
Questions,
3H1
27.
515.
JEWISH-ARABIC STUDIES
FRIEDLAEXDEK
279
adherents consisted in the fact that, although, as they assert, he was by profession a tailor and, according to their assertion, ivas
lie
umml.
illiterate,
to
write or to read,
instructed him."*
in
repeats
in
a later passage:
"We
'Isa
what
Abu
he was umml,
illiterate,
to write or to read
ings
and that
this
was only
means of prophecy."
384
devotes to
Abu
'Isa's
"As
to
and then brought forth books and writings, had been as they mention, even then
even
might
to
it
the matter
it
be possible that he
(Abu
'Isa)
his cause
order
what he had
in his
mind."
The same
in
heterodox Jewish
382
Kirk.,
284,
9:
\rs
Vh
(sic)
N^K
1DJJP
NB'B
]X21
KDK3
Sj*l
]HS
PUN
nnx nchp
;x na
mp*
kVi ana<
'Isa
This was
well-
misunderstood by Gratz, V,
who
represents
Abu
as being
ability.
173, n.
3,
who
lb.,
311, 20
ff.
384
MS.
British
Museum
Or.
2524,
fol.
34a.
280
the
thirteenth
385 century in the large community of Avila in Old Castille was credited with the same transformation. His admirers
his childhood
to read or to write.
in sleep,
An
angel
in
who
sometimes also
waking,
"Wonders
386
Wisdom" and
387
commentary
in addition to it."
among
his con-
Botarel,
who appeared
in
an ignoramus. 389
in
in
Yemen
1868 was,
fellow.
But
it
is
vironment that he nevertheless considered it his duty to compose "verses" which strongly remind one of the old Arabic semi-prophetic rhyme-prose (the so-called saj') and
which
his
31'
ridicules.
3M Gratz,
VII,
96
f.
"
s
Ibidem.
197.
.1/(7/17.,
"* Ibidem,
"
Gratz
in
iR 79>
p.
80:
know Hebrew,
til]
Elijah
33,
imjn panne,
rvatwi
232.
56:
iD*nman,
oSirDi
34
161
nn
xh ron
.dj^bs.
anson
nn
f?a
omoai
.ojni
pia
,oj>b
,oyu
nSi
bv
nSi
jewish-arabic studies
1 1
.
friedlaender
28l
Social Position
As
move-
ments the
to
classes,
much
to gain
from the
Shiism, being
When
transfer-
conquerors but
them.
391
also
against
the
religion
represented by
make
new
masters,
392
the adherents of
which expected
their salvation
from the
political
and
social
itself
very early
in the
to act on
393
behalf
of
the
expected
Mahdi
Ibn
al-Hanafiyya.
Mukhtar's main support came from the Mawali, the emancipated slaves of Persian origin in Kufa.
position
Their
social
may
had
for
394
this
reason
nicknamed Khashabiyya
"men
of wood."
we
Thus we
I,
find
among
the Shiitic
Comp.
Shiites,
Introduction,
20.
2.
II,
487.
15
ff.
394
II,
93
ff.,
particularly 94,
282
and
it
is
of the authors
who
is
typical of
Shiism.
398
The 'Abbasid
executed
and
"prophet"
SM
Khidash
who
400
was
401
by
Omayyads
in 736,
was
a potter.
The famous
The
The
402
general
and sectarian
1
a saddler.
fuller.
4"3
celebrated
great rebel
Shiitic
404
The famous
name
indicates, a wool-carder.
The
was
395 396
Keisanitic
lb.,
lb.,
I,
64,
6;
II,
ff.
96,
ff.
II,
96,
15
On
the
odium attaching
/.
to
c,
Barhebraeus,
Laughable Stories,
9,
1
Budge,
No.
470
ff.
and already
to
Josephus, Ant.,
XVIII,
(the last
me
Ibn
Hazm
(d.
1064),
is
Shiites,
I,
64,
7-8.
398
Very
characteristic
the
story told by
Barhebraeus
(/.
c,
of a weaver
who wanted
to
become a prophet.
"The people
told him:
who was
for
it?'
weaver.'
them:
'Shepherds with
not
all
their
simplicity
"
why should
point).
399
40 *
4,11
weavers
be
fit
misses
the
Shiites,
I,
64;
49.
II,
98.
van Vloten,
He was
II,
called
Abu Muslim
as-Sarraj.
The
This
is
to be
added
118, 9.
II,
Shiites,
120,
9.
Browne, Persia,
See
presently.
I,
325.
404
"'
Shiites,
78,
2;
II,
134,
31.
ultra-Shiitic
propagandists
Abu
Zakariyya
IT, 17,
As further examples may be quoted the a\-Khayyat (the tailor) and 'AH
9-
seem
that
the
famous
heresiarcli
Bihafarid was a
JEWISH-ARABIC STUDIES
It
FRlEDLAK.MM.k
may
frequently
so,
283
sectarian
or
pseudo-prophet
have
since,
made
more favorable
We
of
this
tendency
in
the
case
to the admirers of
to be a divine incarna-
patron styled a
tained "that the
hallaj, a
wool-carder.
Hence
it
was main-
name
al-Hallaj
given to
406
An
interesting analogy
is
found
in the
was
the
called
to string pearls in
market of
Basra
able
to
string
together
prose
and
poetry.
When we
stantially the
we
find sub-
same
From
the account of
Kirkisani
the
we
correct
reading
district
in
Nlsabur
(comp.
Houtsma,
lation,
406
WZKM.,
1889,
30).
I,
407
58,
12.
284
we
expressly
informed,
408
that
the
Jewish sectarians
socially
and
intellectually.
We
important
al- Isfahan!,
409
Jewish
heresiarch
of
that
Abu
'Isa
illiterate
but
by profession
tailor.
On
justified in
assuming
410
designated as ar-Ra'i,
His designation by
in
the
author, as
412
"pfoj
""Wl,
to be
it
sarcastic,
be
is
found
Of
the
in
connection with
Comp.
(or
Shiitic
Elements,
I,
208.
followers
of
the
sectarian
Meshuye) of 'Okbara (near Bagdad) Kirkisani makes the rather uncomplimentary remark that "there has never been seen among them a
scholar or a thinker"
409
Meswi
(Kirk., 285,
372.
18). in
Above,
note
The
modern Pseudo-Messiah
According
"ISlfi,
in a
low profession.
skins
II,
is
to
51),
he was a tailor in
(nillj?
"furrier?").
( PlO^tf
that he
149). or a cobbler
course,
general.
characteristic
of
the
Yemenite
in
Jews
in
Morclecai
Eistenstadt
(about
1679)
contact
with the Sabbathians in the Orient set himself up as the Messiah, maintaining
that Sabbathai Zevi had been his forerunner.
the redemption because he was rich, while the Messiah must needs be poor,
Gratz, X, 303
4.0
f.
BirunI,
15,
all
n, comp. above,
likelihood
p.
261.
A
is
ar-Ra'I
who
in
was
Jew
mentioned by a Mohammedan
author
not
his
(ZDMG.,
XX
490)
He
is
certainly
in
identical
with
p.
ar-Ra'i
translation,
laid
4.1
373),
who
claim to prophecy.
-IE2H
blVH, alphabet
T:
Piynn
NIPI (read
|aiv)
|M*W
E*1Jn
412
Harkavy
in
Gratz, V, 483:
^W3 niMH
fillips,
p.
19-
JEWISH-ARABIC STUDIES
413
l-RlHDLAi-NDi.u
285
this sect
would lead us
also
to
assume
that
Yudgan's by-name
1
ar-Rai was
"
Perhaps
may
in
ac-
biblical usage,
which
is
occasionally found
Arabic,
415
in a
416
the nation."
The above
in
derivation of the
name
of
Yudgan does
not
at
the
same time
a Da'i of
Abu
417
The attempt
is
to explain Da'I
418
Dai
both by
Abu
'Isa
and Yudgan
in
and environment.
413
Goldziher's
(ZDMC, LXV,
Comp.
Just as
we
find
Mftslika
MusJikaniyya,
adaptation
(instead of
415
Shiitic
Ra'i,
Elements,
while
297,
n.
93.
Ra'yan looks
like
Persian
of
Ra'ya
looks
Aramaic.
X'JH
Jt*J?K*l,
Thus
the
all
Caliph
son of
Mu'awiya,
36.
is
designated
as
"the
ra'i
(shepherd) of
416
religious people,*'
12:
van Vloten,
Kirk.,
lyx-l
284,
Kjfln
(var.
nttxSs
HJX 'X
'"After
Abu
'Isa
came Yudgan,
the
same
>
who
the
is
called by his adherents Ra'i (shepherd, var. Ra'ya? see note 414).
Above,
p.
264.
his introduction to Kirkisani, p. 206, n.
1,
41S
Harkavy
is
in Gratz,
V, 477.
ninan nmpb-,
19.
2 86
Jihad
one of the Jihad or the fight against unbelievers is duty fundamental precepts of Islam. But apart from the
of fighting unbelief outside the
Mohammedan community,
Koran which
fre-
command
is
to
do wrong,"
419
called
upon
wrong and
in
As
to the
mode
which
ought to be carried on, the view shared by a on variety of sections within orthodox Islam or bordering with the heart and the it is that it is not sufficient to fight
tongue
by conviction and persuasion), "but that appeal 420 The Shiites, however, are of the must be made to arms."
(i. e.
opinion
that
421
the
use
of
arms
is
prohibited.
422
"All the
us,
in
it
Rawafid.
to
it,
Hazm
informs
hold
(in
though they be
the prohibition of arms) only so long as the speaking Imam (= the Mahdl) does not come forth. When he does come
forth,
quoted
in
an old source
423
as
"The
Jews say, There shall be no fighting for the sake of God, 424 and a until the Messiah, the Expected One, goes forth
herald
419
from
heaven
proclaims
(his
arrival).
The
106,
al-amrn
bi'l-ma'ruf wa'n-nahyu
'ani'l-munkar,
Koran
3,
100,
no,
et
passim.
<
Shiites,
II,
93,
IS-
421
Nickname
Shiites,
for
92,
Shiites.
II,
33
ff-
(d.
940), comp.
95,
is
and
Shiitic
Elements,
497,
note 78.
< This
probably a reference to
play so
the
prominent a part
JEWISH-ARABIC STUDIES
Rafida
425
FRlEDLAENDER
28
287
say,
There
is
until the
Mahdl goes
heaven."
all
fighting to Mahdistic
movements
sity to rise in
be,
without any
to
fight
regard to possible
neglect
as a Messianic candidate.
From
Shiites
in opposition
up against
to
428
reality.
It
the
why
the
425
i.
e.,
the
Shiites,
426
427
Corresponding in
substance
to
the
Talmudic
D31X.
in
Compare
on
213
takiyya Goldziher,
ff.,
ZDMG., LX,
particularly
p.
idem,
Babis,
Vorlesungen,
ib.,
215,
of the takiyya
423
among modern
303.
One
note
(i.
is
Pseudo-Messiah (comp.
with
so
"Moses,
simulate)
who
lived
at
first
used to
Sabbathai
change
to
his
action
did
order
to
escape
death,
in
the
presence
Pope, he claimed that God had endowed him with a "double mouth"
(ibidem,
VII,
195.
Compare
224).
especially
the
Shiitic
examples quoted by
is
Goldziher,
the
1
ZDMG., LX,
clear
reflection of
modern Sabbathians
in this
(the so-called
Donmeh)
in
Salonika
which enjoins upon them "to observe carefully the customs of the Turks,
way" and
visible to the
eye" (Danon, in
niCH 1ED,
I,
169).
288
lie
Til K
K WISH
Q UAR T K R L V R K\' K W
I
cognizant of
all
the
wrong and
injustice
rampant
in this
fill
their
duty to
fate.
fight,
Fiat
iitstitia,
word.
This view
Shiitic
in
all
source of the
a considerable
terroristic
One
of these terrorists
was Mugira
b.
Sa'id of Kufa.
431
He
Imam,
as the
Mahdi.
432
When
the
moment
accompanied by
governor of
exterminated
They were,
433
as
was
to
be
expected,
alto-
737).
According
to Tabarl,
434
they were
who
to fight the
Abu 'Isa considered it his duty Mohammedan power and met his fate. His successor Yuclgan who otherwise upheld his views thought it wiser to keep his peace. One of the followers of Yudgan
similar surroundings.
**
Goldziher,
Shiites,
1,
Vorlesungen,
35,
218
f
.
f.
,::
"
12;
62
II,
92
f.
(=
Jahiz,
[53.
II,
79.
22
ff.
//'.,
II,
107.
lh..
I.
60,
10
II,
87,
12
"
"
If.
7<)
.36.
t:
"
line
37.
JEWISH-ARABIC STUDIES
FRIEDLAENDER
35
289
as
was
certain
436
Mushka
or
Mushkan/
He
adhered,
Shahrastani
informs
Yudgan, with
and
to
wage war
against them.
He
rose,
borhood of
Kumm."
the reference to the
Whether
all
number
19 which
37
is
the
and already
3 "
is
a matter to
of
intention
439
or
coincidence,
is
scarcely
possible
determine.
13.
It
is
Tabdil
arguments
well
known
him
cited in support of
Mohammed's
references to
To meet
ation")
the
is
advanced
Gospels
Withal the
point to a
number
435
I,
207,
n.
93.
436
169,
ff.
437
Browne,
Year
amongst
the
Persians,
320;
JRAS.,
XXI,
499'.
98.
In Islam
xin.
in
it
is
signalized
(d.
1240),
439
Tarikh,
It
may
be
mentioned
(Shiitic
this
rebel
and pseudo-
prophet Mukhtar
Elements,
II,
Kufa
in
made
killed
687,
Wellhausen, Religios-politische
Oppositionsparteien,
29O
an
440
unmistakable
This
the
pre-Mohammedan
writings
identical
accusation
The
Koran
originallv contained
an
of
express
reference
to 'All as the
appointed successor
Mohammed
and
they
staunchly
maintain that the divine book had been altered and interpolated by the companions of the Prophet
to
in
who were
hostile
'AH and
its
that, in
consequence,
441
it
present shape.
among
Mohammed
name and advent had been predicted in Thus the Shiitic sectarian Abu Mansur (early
their
the Koran.
eighth cen-
tury),
that he
nicknamed al-Kisf
(the
"Fragment"), maintained
was alluded
fragment (kisf) of
442
the
sky
falling
down"
(Koran
b.
52,
44).
Sam'an
an
illustration
(bayan) for
reference
to
mankind" (Koran
him.
44
3,
132)
as
containing
Similarly
Ahmad
440
liter-
ature
7ihcr,
441
ff.,
Goldfr.
ZDMG., XXXII,
Compare
Compare
Shiites,
//>.,
344
II, II,
ff.,
XLH,
595! 599
Shiites,
61 61
4,1
Shiites,
I,
f.
442
62.
443
1,
6,.
JEWISH-ARABIC STUDIES
pretended to be a prophet,
to in the verse:
444
FRIEDEAENDER
will
29
come
445
after me,
whose name
Ahmad" (Koran
61, 6).
As
a reflection of the
Mohammedan
century)
tabdil theory
we
may perhaps
Isma'il
al-'Okbari
who,
according
to
at present written
down."
44
The
illustrations
quoted
by
Kirkisani
447
are
all
textual
But
is
it
clear that
such an attitude
only
with
it.
It
is
not
impossible that
to the
the
specimens
of
biblical
criticism,
which belong
448
to a to
similar environment,
444
ib.,
ii, II,
11.
445
lb.,
88,
30.
tilt.:
448
Kirk.,
314,
<H
HV
SKrO^K
*E
|M DJ?T
PUX
1M1
1**
n2in2?3
'nSx.
fact
S^'SDN
xs
>hp
|n
a* nxipSx
;x djni
npi
(read anaS?)
2in32 in "that
and
shared
by
some
of
the
Karaites
of
Khorasan
between
(Kirk.,
Kirkisani
contradiction
this
Hadassi (alphabet T,
fol.
41, ult.)
seems
original
false.
The
meaning of
this
con-
was
T
448
3i5,
I
ff-
refer
to
the
"objections"
of
P-
Chivi ha-Balchi
(treated
exhaustively
by
Poznanski
in
pJH, VII
(1907),
"2
ff-
ff-)
published
345
(see
quoted by
Poznanski,
c, 27
ff.).
-2i)2
Till-:
44 "
his followers to
400
allusions
to
his
name
in
the
Bible
are scarcely
analogous to the
Mohammedan
is
But a good
Messiah of
parallel
afforded
by the modern
Pseudo-
Yemen who
al
Kuheil,
45
"
who
had
seems, half-witted,
in the Bible.
to find
He
1
("Thus
Cyrus
one, to Cyrus")
453
(-DlCT).
In the Messianic
5,
from of
shall
goings
449
forth
be
from San'a").
regard to Chivi
is
he
c.
expressed by Poznanski,
/.
(reprint),
450
18.
Sabbathai's second
name
2,
M
4)
was supposed
and
this
to
be the abbreviation of
his iSb,
PPrv
inilEN^
p*TS
OHabak
by
advent
33a,
etc.
was predicted
that
prophet,
^2 S^IJ
n^,
10a,
13a,
17b,
*
from
452
n^vn
jDfi
jvuk,
}12.
36-.
dpd
en
wrap owaa
neo l^ex
pit
"ratal
mx^t?"1
7l2?*n
He
(in a letter
San'a).
ma,
Ka.
32
(in a letter
from San'a):
S:)S
"<Dn
Kin
IN
n*p iy
m m
man,
36 and
TED
pit, IT,
si.
tVUK, 23
Messiah himself).
ClpO "PniNXin
"PIT but
he
has
mind.
JEWISH-ARABIC STUDIES
substituted for DTpn
tain
"in
KRI KDLAKXDKk
name of
the local
293
the Arabic
moun-
Dpj S^.
435
14.
Prohibition
destruction
01-
Meat
the
When
after
the
of
Second Temple
forbid the
certain ascetically
use of meat and wine, because they had been offered on the
altar
which now
lay
in
ruins, they
them
renounce many
in
many
notably in Karaism.
Al-
ready
Anan forbade
the eating of
meat
in the exile
458
and
Ibidem.
The
latter
reading
is
an
identification
than
of
an
emendation.
The
places
mentioned
in
is
that
interII,
biblical
Southern Arabia.
equivalent
for
preted
25,
n.
456
by
Saadia
as
an
(compare AbS.,
b.
Baba batra
dob.
437
in
JQR., XVII,
(to
mentions
"'mourners
be dis-
]V
?2X
known from
Marx
who
-|<^
,t,y
nynxm pp
jo
mbufeii
di rvSxJnx
unhhn
onnna mnan
topoDKi
isp^M
"The
in
irin
first to
"xip
rtpwaih
*DDipfo
town
naaptoi
po*aa
this
from
1898,
a
p.
MS. by Harkavy
9,
in
the
n.
3).
On
the prohibition
4,
also
Harkavy,
141,
294
459
ities,
otherwise
This
restriction, together
with the
prohibition of wine,
461
became particularly
characteristic of
the
Karaite ascetics
who
settled
in
the
In
468
we
learn
from
his
own
words,
wide currency of
this
restriction
may perhaps
be best
in-
who
to prove that
who
exile."
It
interpre-
on the holy
altar as
4S9
4,50
Comp.
Kirk.. 284,
27;
315,
12.
4fl1
Anan
wine
in the exile,
Harkavy, Studien,
4,
21.
4n2
4r 3 '
Gratz,
V, 269;
note
315,
18.
507
f.
Above,
458.
22.
4M Kirk.,
405
lb.,
318,
JEWISH-ARABIC STUDIES
impiety.
FRlEDLAENDER
it
466
295
Be
meat was, as
the
state
of the
Jews
in
the
dispersion.
Nor was
prompted
means
absolute.
Anan allowed
and
birds,
while
sheep and
469
cattle.
The same
of the Jewish
spirit
prohibition of
sectarians
is
reported
470
Abu
and Yudgan.
This
Jews
in
which believed
in
the
approaching Messianic
it
about by the
The Yudganiyya
particularly
were characas
were
given,
both
frfntjfrK
"in exile," above, n. 458, also Kirk., 318, 18, and often
by
later
467
authorities.
Harkavy
in Jew.
Enc.
(article
"Anan"),
I,
555a.
comp. 188.
(Gratz,
On
ib.,
145,
n.
154,
156,
n.
5.
Elsewhere
V, 477)
Harkavy formulates
slight difference:
"Vom
Kirk.,
Kirk.,
in note 458.
470
311, 24;
ib.,
Shahr.,
I,
168,
ult.
only of Yudgan.
;
471
Kirk.,
{OTIS
ElsSx)
HxSxSk
ptoj?riDl
Shahr.,
ib.,
yahuttu
'alz-zuhdi
wa-taktiri'
s-salati.
296
are no
TlIK
more
a
valid
this
4
(to he observed)
merely as
recollection."
"
is
in
something
Abu Tsa
all
slaughtered animals
a bird or
an animal."*'
is
The
palpable.
tially
The complete
this
it
is
destruction of
in
life.
am
Abu
'Isa
was swayed
in
his prohibition
1
Abu
'Isa's
prohibition
is
to
emanating
from
it,
The
of
is
a characteristic feature
his
Manichaeism.
father Futtak
a heavenly voice
472
Kirk.,
312,
"Yiyh*
sin
a
^e rvjpxD
sect
nx^xSxi nxnos^s
related
to
pojmi
IDT
held
fl
KQJitt.
The Shadganiyya,
closely
the
Yudganiyya,
the
473
'-lp?, 26.
This
the
manner
note
474
of
Mohammedan
168:
sectarians,
in
spite
of
his
ignorance
(comp.
382).
I,
Sbabr.,
rilhiu
akli
dl
'alalitlaki
kana an
bahimatan.
JEWISH-ARABIC STUDIES
to refrain
is
FRIKDI.AKXDKR
an
1
297
restriction
4 '5
the
same
Manichcaean community.
tersely remarks,
The Manichseans,
in (the
as Ibn
Hazm
relates
animals."
that
4
'
The motive
478
supplied by Biruni
who
Man! "forbade
them pain."
Mazdak, who
when
The
heresiarch Bihafarid,
to
480
a contemporary
Abu
'Isa,
who seems
contradistinc-
Mazdak.
less
was
none the
the
fact
shown by
that he allowed
enfeebled.
kill
482
no cruelty
them but
charity.
It is in
vogue
in the
age and
in the
environment of Abu
'Isa that
we have
to look for
which
the
old
it
is
both in
its
extent
475
Fliigel,
Mani,
83.
According
to
is
still
the
hitherto
476
the
1.
eating of animal
food"
c, 95,
477
Milal iva'n-nihal,
I,
36,
14:
WO-hum
(above,
la
expression as used by
478
Shahrastani
note 474)
Abu
'Isa.
207,
21.
479
Biruni,
209,
16.
This motive
difficulty
pointed
out
Comp.
Biruni,
211:
Shahr.,
187..
482
In
addition
Bihafarid,
just
like
ibidem.
298
and
in
Jewish sectarian
Perhaps
mark
of
may also throw some light on the reKirkisanI: "He (Abu 'Isa) prohibited meat and
this
propliecy"
first
41
God had commanded him to do this through Anan, who is designated by KirkisanI as the
484
who
tried to
deduce
this
prohibition
from the
Bible.
485
Abu
'Isa,
was an innovation of
15.
Number
oe Prayers
487
According
daily prayers
to
ShahrastanI,
Abu
'Isa
instituted
ten
and he also
which they
should be recited.
Psalm
be-
praise
Thee
It is to
be assumed
311,
"]hl
24:
rhhx
]H djn
mxn
to
nnm
Hna^Ka
to
mSK.
According
TX
),
he adopted the
prohibition of meat and wine from the Rechabites, but this would only apply
meat.
484
485
Harkavy,
his
Studicn
of
und
wine.
Mitteilungen,
VIII,
193
f.
The same
Gratz, V,
applies
508.
prohibition
For the
later
Karaites comp.
4M Whether Abu 'Isa's prohibition of wine which is characteristic of ManI and Bihafarid is to be ascribed to these influences or to the general
tendency
observable
among Karaites
is
is
difficult
to
determine.
in
It
certainly
Persia more
still
I,
168,
16.
311, 23.
Similarly Hadassi.
JEWISH-ARABIC STUDIES
a priori that the smaller number
while
it
FRIEDLAENDER
is
299
Now
new
likely
may
be possible that
the
it,
Abu
number of prayers by
that he derived
it
Psalm
verse,
is
little
from
particularly
when we remember
he also retained the
re-
informs
489
us,
We
Mohammedan
whose
influence on
Abu
it
'Isa
the
number of
Thus Man!
seven prayers.
Of
still
greater importance
'Isa,
the contemporary of
Abu
who
and Mazdakism
twelve,
with the
looms
491
thus
by Biruni:
"one
in praise of the
and Last
and what
hell
Paradise.''
needs no great
stretch
of imagination to
new number
of prayers instituted by
Abu
'Isa.
Bihafarid there
They were,
to judge
by
more
in the
nature of supplications
311,
26.
490
491 492
See
later,
note 494.
Comp. Shahr.
P.
210.
193. 193.
Sachau's translation
3<X)
Jewish or
ing
Mohammedan
ritual,
and
their content
is
in strik-
harmony with
'Isa a
The character
of these prayers as
In the light
we
statement of Shahrastani
ten
who
The
the
494
prayers
of
Abu
to
'Isa
consisted
seven
special
prayers
suggested
49t
311,
26.
p er h a p S
to
similar
explanation
applies
Fliigel,
to
the
64,
Manich.-ean
translation,
prayers.
ib.,
According
Nadim's Fihrist
(Text:
Mani.
96),
Man!
four,
instituted
Of
these
Nadim only
Perhaps
deals with
the
(comp.
be con-
Fliigel,
(t&.).
it
may
jectured that the four prayers were conceived as regular daily prayers, while
the
seven
prayers were,
after
the
manner
of
those
instituted
by Bihafarid,
difficulty
eulogies to be recited on
special
occasions.
discussed by Fliigel
(/.
c, 311).
ZADOKITE WORK'
To the History
of
the Sect
and much subtle reasoning,
With
The theory
with the
its
may
tory,
be
summed up
as
follows
The
;
Sect
at
is
identical
and
a later stage of
his-
was absorbed
by,
Xow, however
origin
may
be,
it
does
leaves us
to
in
the
dark as to the
sects in
our Sect,
its if
it
its
relation
in
the
great historical
Judaism, and
of our Sect,
place
Jewish history.
Kirkisani's knowledge
is
derived
in a
only perhaps
fuller
for certain
I
who
when they
arose.
believe,
however,
if
our
fragments
themselves
contain
material which,
to
The
origin
text offers us a
will
number of
some very
in the
statements which,
when
rightly interpreted,
yield
important
Sect.
facts
respecting
first
the
to
Let
in
me endeavor
order
their
our
text,
and then
to
discuss
The
Temple
ff.
Bh1B>
is
This
is
evident from
See JQR.,
New
Series,
II
(191 1),
133
ff.
301
302
the
etc.
.1^3*1
;D."I
HN ,VTvb
from
We
must
not,
him points
clearly to
some date
C).
fixed
policy
and without
fixed
principles,
(p.
i,
until
1.
God
ff.).
raised up for
Man
of
Mockery
(p.
I,
1.
who
14
led
Israel
away from
the
paths
of
righteousness
ff.).
The followers
ers of the
1.
of the
Man
of
civil
p.
I,
21)
but they
of
by the sword
Sect
1.
17;
to
p.
2,
1.
1).
The
first
members
to
the
became
10
ff
disloyal
S
its
Covenant, and
fell
by the sword
the
(p. 3,
K3
13 n 13, etc.
This cannot
with in
11.
refer
8-10).
ancient
Israelites,
for
they
are
settled
A
with
number
of
these
first
members
revealing to
them
respecting
1.
the
Calendar,
His
commandments,
and His
will
12
ff.).
Even
God forgave
(p. 3,
their sins,
1.
an enduring organization
17 ff.),
histories are
still
extant (p.
4,
1.
ff.).
From
p. 8. 8,
this
itself
completely
1.
10
comp.
shall
p. 6,
14-15;
16).
5,
1.
He who comes
14
f.).
near
them,
not
remain
guiltless
(p.
at the
20).
to
land of
Damascus,
of the Torah
i.
e.
Syria,
p.
not
8,
1.
tlie
City of
11,
p.
xin.
Comp.
2i,
19,
12
SEGAE 303
(p.
6,
3,
ff.)-
Those
who
but
to
entered
the
New
its
Covenant
bound
themselves,
among
sacrifices,
close
doors,
as
long as
'until
its
ritual
the end of
p.
e.
until
the
6,
1.
This
seems
to
I
me
most
probable
:
interpretation
1X31.1
"B>N
of
^31
the passage,
which
quote here in
full
mm
Taoo
I
iw
innro
Piraa nicyS
nov
16 dn o:n
supply
Tnb enpon bx ma *nbab ^nmc n\xn &61 inH t3D 022 "
s
lyUD'J
before
parenthesis.
in
Text B,
....
20,
1.
T]JB
"IK'
"IPX
^N ly 13^1 BnpDn
force,
riX
13,
1KDD1
8,
tnpn.
1KDB1
has a declarative
comp. Lev.
,
3,
etc.
City
unto God.'
4,
IDS IPX
'X IC'XD
see
below note on
p.
I 15).
The
but those
the
disloyal
members of
the
who
held fast to
Syria,
p.
7,
1.
its
North
(=
13
21
f.
||
19,
L H-I3)-
The emigration
to Syria
was
18 f.).
14,
Forty years
3,
(i.
e.
34; Judg.
11,
etc.)
to the complete
Man
of
Mockery
(p.
20,
1.
13-15).
During
themselves
(p.
20,
1.
15
the
;
writer's
note
on
this
passage JQR.,
New
p.
Series,
II,
139)
nnV;
!1*T
comp.
19,
1.
35
f-5
P-
3.
I.
3;
p.
6,
1.
11.
It
is
noteworthy
31.
that
occurs as a proper
name
the
in
Is
there
any
connection
title
between
title
and
this
proper
name?
Comp. the
aiorr/p as applied to
Jesus
(=
s J,*ltr ).
3O4
'
(=
God
22,
23.
}?>
JV20
may perhaps
be the same as
25.
JV3
npl^riD
10,
Note that yp
equivalent to 'period.').
itself
After the
Sect
had established
Judea
(p. 20,
in
Syria,
some of
its
members returned
the
to
in
1.
the
10
f.
company
of
the
followers of
Man
of
let
Mockery
Dim,
etc.).
Now
Our
statements.
Sect
in
was
an
offshoot
of
a
to
party escape
persecuted
Judea,
It
and
is
which,
persecution,
emigrated to Syria.
the
ruling
powers of Judea.
It
is
party's
to
therefore
in
they
allowed the
territory,
from Judea
freely
Damascene
religious
and
organize themselves
in
the peculiar
It
and
social
document.
follows,
therefore,
that
ruling
authorities
in
Jerusalem and Damascus respectively were not only not the same,
but that they were actually hostile to each other.
the rise of the combined party and of
its
In other words,
must
in
i.
Roman
occupation of
Now we
rulers
learn
to
who had
in
;
them
Jerusalem,
his
son
Alexander
as-
Janaeus
and that
this
ot
the
High
Priest.
As
party
to
it
Hasmonean usurpation
find
of the
High Priesthood.
high esteem
And,
in
we
that
High Priesthood,
in
(p.
5,
1.
5;
3;
And, as we
SEGAL
305
New
Covenant of our
We
Sect
office
High Priesthood
;
'to
(i. e.
the descendants
is
of
Zadok
comp.
b.
^r
in
an obvious
error for
DUpTin pm\).
heterogeneous elements.
its
ranks the
descendants
of
the
as
former
Hellenistic
enemies
of
the
Maccabees
of
the
soon
known
their
Law and
Hasidim
the
Pharisees;
the
extreme
Pietists or
who
in
former
Judas
generation
had
;
welcomed
and
finally
the
Zadokite
of
Alcimus
the
against
Maccabaeus
members
These
conflicting elements
were for
a time
mon aim
priestly dignities.
divided
leader,
One
our
Righteousness,
or
the
as
its
to
urge
the
complete
the
rejection
of
the
Temple,
its
Calendar,
and
whole
established
religious
polity
maintained
by
the
Hasmoneans
Another
of
all
of
which
was
based
on
Pharisaic principles.
document 'The
extreme
Man
of
of
the
Mockery4 or
Party
behind
Lies,"
him,
opposed
the
fanaticism
4
And
for
This
would
comp.
suit
p.
admirably
3,
the
5;
Sadducees
their
22.
mockery;
23
ff.
Hagigah
Matthew
in
followers of
the
Man
in the massacre,
is
term
refers of
the
Pharisee
leader.
it
As our
possible
text
is,
however,
confusion
merely
has
an
abstract
in
larger
work,
the
is
also
that
arisen
J13,
the
abstract
between
flxS
<CJX
or
to
Sadducees,
and the
pm
or Pharisees, both of
whom were
opposed
our Sect.
306
then
suppression
the
of
the
Party,
whose
in
Wars
I,
2,
8).
whose death
massacre.
referred to in our
a
document,
was
slain
in
the
10
f.
2,
1.
I,
etc).
After
minn
nn
6,
1.
7, 9.)
who
the
land of
moneans,
villages
towns
of
and
the
(=
camps)
in
accordance
with
the principles
ppJft'O.
But the
fugitives
the
only
Judean
5
Syria
as
to
Egypt.
who
carried
induced
many
of
antagonism
it.
to
to leave
in
ff.
our document
;
8,
1.
ff.;
1.
ff.;
18
f.;
p.
19,
1.
13 f
16
p.
20,
1.
8,
25
It
also
explains the
parts
fierceness
of
hortatory
of
the
document.
(p. 20,
1.
At
later
stage,
we gather
10 f.), the
'Man of Mockery'
The
determine
Sect
text
supplies
us
also
with
dates which
enable us to
of
the
approximately
to
the
chronology
of
the
history
down
the
our
We
1.
are
told
that
the
Teacher arose
twenty years after the formation of the parent body from which
our Sect originated
(p.
I,
10).
the
final
suppression of the
(b.
2,
g.
Joshua
Tabbai
b.
Judah
b.
in
time
I,
of
Jannaeus
f.).
(p.
Hagigah
comp.
Isaac
p.
476
NOTES ON
Sect
(p.
SKOAL
307
20,
14.
f.,
17
[=
.....
TN]
f.,
22
f.
).
Taking these
generation
figures to
stand
for
half a
generation and a
of
a
whole
respectively,
we
obtain
an
interval
generation
and a half
between
the,
Hasmonean High Priesthood, and the emigration of our Sect Syria. We may assume that the opposition party was formed
the beginning of the rule of
it
Hyrcanus
(=
135 B. C. E.).
Nay,
is
of
from
the
so,
opposition party,
(I
when he
20;
cf.
and
If
Temple
Maccab.
16,
also Halevi,
c,
p.
390).
(135-105 B.
C), say
after
120 B.
C.
when
the
Hasmonean High
party
(comp.
b.
Berakot 29a).
The emigration of
later,
i.
the Sect
to
Syria occurred a
of
the
whole generation
Jannaeus
final
e.
toward the
end
reign
of
his
(104-78
B.
C),
when
85
the
latter
had
secured
in the civil
war (Josephus,
to
Ant.
2),
say
c.
B. C.
Salome
C).
And
the
setting out
from Damascus
invade Jerusalem.
is
this first
Roman
8,
1.
conqueror of Judea
who seems
nnpi
to
when he
f.
;
says
1.
N1H
f.).
Dm
rwvb snn
may have
obo
b>*o (p.
p.
19,
23
The
writer
actually
been
suit
Damascus, and
to Jerusalem.
It
may
20,
1.
13),
24),
is
not
in
its
right
place,
as
it
disturbs
the
connection of the
with
the
fate
preceding
apostates.
and
following
passages,
both
of
which
deal
of
308
P.
i,
1.
19.
1K1VH
31133
finn.
10, 11.
The
31D3
*l3iyn.
is
a reminis-
cence of Hosea
i.
e.
Comp.
Ps. 73, 7;
P.
2.
1.
Job
15,
27.
6.
\2.
The
text
if
we
read
T2
'But
all
the
hand of
angels,'
I
L. 9
ff.
DnoyE
JP
J"IK
(JTIV1
=) JH^
1.
DiTSp BTPB1
Drrnm
whole sentp. 4,
to line 12 after
D1HTO
(1.
comp.
as
in
f.
nn
1PP8PE
(1.
12)
apposition
(comp.
p.
6,
1.
1),
and
DEX
1
;
R1H1
12-13) as a parenthetical
comp. Dan.
5
;
8,
I
26
10,
11,
Apoclypse of John
19,
9; 21,
fol7
22,
:
7.
low
....
(1.8:
till
3yrvi)
''And
He contemned
(1.
their generation
11
0^133*1)
But
in all
these
wicked generations
He
raised
up
for
Himself
men
called by
seed.
(1.
name
9
....
....
to
fill
the years
And
He
has
occur
(1.
in
12
....
made them known through His Anointed, even the Anointed and also the explanaof His Holy Spirit (and it is true!)
;
tion of their
names 9
(sc.
He
But those
25).
4,
1.
whom He
From
T
hated
He
is
led astray"
(comp. Ezek.
20.
p.
The passage
the
latter
ff.
passage
is
DiTmin;
II,
p.
this
Review,
New
Series,
8
133.
last
,
See
the
footnote.
as
D^ , n^0C cn*VE1
emended by
the editor.
NOTES ON
SEGAL
309
sessed a
and
of
it
their
lives
and
works.
present passage,
person,
to
D> "'N'Hp;
comp.
"IOJJO
Isa.
22,
Chron.
23,
2,
28
1,
and
etc:
P.
4,
1.
2 ^X-)Sr 3B>.
The
and
may
'the
1.
Elders of (comp.
Job
15,
in
11
and
p.
7,
1.
13).
The
writer interprets
18,
D"Omn
18;
(comp. II Samuel
to
Ps.
no, 4).
in p. 6,
1.
me proved
Sj&ogt
L.
9I
by the statement
?K
$Op 1E>N
one?
ota n.
1
line.
of the Text.
8,
1.
1{^3; comp.
19,
p.
6,
1.
f.,
13; p.
9,
X -l^NDl):
p.
L 11, 26
(=
'
TOOI).
all
This slight
the
difficulties
from
passages
L.
16.
take
Di"PJB
DJm
(better
jm)
to
refer,
like
ann,
to
'he
(=
Sin, Belial)
virtues'
pTVH O'D).
The
so well
known
The
rendered
18,
below.
The
is
But
this
altogether
improbable
and unnecessary.
The
6).
6,
1.
The pnn
^U
P.
15 only gives
made on entering
the
New
Covenant, and we
310
3035.
P.
7.
1.
nn3 HID
1
.
would emend
JVO mail
p.
,ta
nD.
'In
accordance with
the
all
Covenant of"
comp.
io,
1.
Introd., p. xvi.
L. 21. ;il"X-in
rmpsn The
p.
8,
1.
p.
19,
14
8.
f.
and particularly
ritt
1.
10.
P.
8,
1.
DyD
Contrast
1.
16 below,
and
cf.
p.
4,
1.
1.
11.
As
is
correct text in
(p.
is
19,
16), the
from the
Sect.
some defect
Sect
(1.
12 f.).
if this
The
editor translates as
It
is
= "iCX
p.
1^X31
15),
the
writer desiring to
lljn
Kin.
This
is
19,
)
;
1.
33.
5,
.
Other
1.
4,
p.
1.
19
16,
(
1.
pB*B'
2-4
1VH
p.
. .
17-19
"a).
(nawmn
1.
....
u)
(Drprorara
p.
ra
They belong
21
to
In
we must
I
supply
before S^ from B,
19,
1.
33.
P.
9,
1-2.
believe that
60H
and
that
the
following
1^'Nl
an introduction to the
verse.
1.
Such
in
introductory
p.
are
1
also
found below
in
8-9 and
16,
1.
6,
Line
will therefore
read as
follows:
will
devote a
man by
the statutes
of the (/entiles, he
to be slain.'
SEGAL
31I
The
with
Sect,
ants; comp.
his
11 ff.
p.
15,
1.
10
f.
Gradually, however,
until
The
office
of the 1p2J2
thus of
Roman Censor
note 41).
this
p.
xxiii,
11,
13.
ivjno.
The
editor
emends
^3130, but
is
it
likely
well-known word.
would
suggest
to
retain
covering up';
TJHO and to translate 'wrapping or comp. mblH 'veils' Isa. 3, 19; ni?iyi, Mishnah
The
to
b.
Shabbat
P.
11,
1.
6,
10.
12.
K"ID\
editor translates
'provoke.'
The
exact
meaning seems
be
'stir
up,
encourage' to
work; comp.
s.
DWfl
P.
16,
1.
JIN
pDO
*
v.
14-15.
..b
taxD.
Read perhaps
It
may
by dedicating
it
to
According
man's
dedicate
another
1
property.
Mishnah 'Arakin
Perhaps
..
stands
for
^^.
10
10
may perhaps
my
first
article
(JQK..
is
New
Series,
133-4).
VH
~"
in our text
an Aramaism.
8,
As
Our
is
also
found
in biblical
all
Hebrew (Proverbs
Aramaic
influence.
26).
then
entirely
free
from
direct
Xewcastle-on-Tyne
M. H. Segal
England
ADDITIONS
New
of Zech.
6,
proposed
Israelitica,
III,
50;
Giomale
della
pDK
but
to
I.
Syriac
'umsa
"bit,"
as
am
informed
simultaneously
by
L. Ginzberg.
from below.
P.
102.
The explanation
Arabic uajh
is
already
17, 22.
16
from below.
I
R.
IHXUn
for
"|riK
UD-
114
286.
115,
1.
(on
Sam.
23,
16).
XXII,
P.
6.
R.
Kings
15,
13
Hebrew
text
of the
verse.
21).
117,
1.
P.
from below.
18,
R.
r6fK.
P. 118
(on Ez.
7).
ending
(waw
cotnpaginis) are
f.
now
to be
found
in the
ff.).
Calendar
of Gezer (Ephenieris
My
the
explanation of in?2n
supported
by
the
rendering
of
LXX
(comp.
ZDMG., LX,
267).
313
314
P. 121,
Ibid,
1.
R.
*vnpD
5,
for
DBHpD.
correction
(on
Mic.
13).
The
"VHP
for
"|ny
has
122
is
(on
Zech.
12,
8).
of "|fcODa
DTpK
Ill,
53).
/&/</.
(on Ps.
in
10,
17).
My
statement that
is
where only
read
a reflective sense
not right.
I
"P7K
10,
Daa?
17.
1.
pm.
Nevertheless
maintain
my
1.
explanation
of Ps.
P. 126, P. 127
11
from below.
3,
R. Prov. 28,
for 25,
(on Cant.
6).
pro-
(on
Add: comp.
Kings
1,
34-35.
Konigsberg
Feeix Perles
Hebrews," (JQR., N.
P. 36.
Ill,
ff.)
the following
is
may
be added:
suggested also by
Abrabanel
P. 52.
Commentary on Judg.
is
6,
16,
31.
is
stated
II,
by Philo
and Josephus
(c.
Ap.,
27 and 30).
They seem
7,
to
have derived
27,
this anti-traditional
law
(see Sanhedrin
as
8)
from Deut.
suggested
by Judge
Sulzberger
(pp.
61-2,
65),
to
mean
death-sentence.
(c.
Ap.,
II,
27)
that a judge
who
It is
generally believed
a conscious deviation
however,
27,
more probable
where Arur
is
from Deut.
int?
l~!p;>.)
25
The The
of insulting parents
17.
fifteenth
to
his
irv^N
mis)
states:
nrvon
ma
Kin
nn
djjdi.
to
b)2i PDfi
p.
mjn
(Deut.
27,
17)
implies
punishment
also
16).
(Lectures,
62)
is
very probable.
The Romans
an offender
(Plutarch,
Numa
315
3l6
P.
53.
interpretation
see
of
nib
in
Deut. 21,
8
:
as
"a
teacher"
(of rebellion)
mbiT
11D
Pllfal
iT!"P "IK
N^one
d:
wnp
i6m KBin
Kins? vn
h 5wn
tws
P.
*]-n
56.
onw moi
That HID
is
D;ain ns\
in
Dent.
19,
crime (apostasy)
Ps.-Jon. and
mD
v.
HID
to
mean
fc^DD, Kohut,
v.
NDD.
36,
;
6)
recognizable
see also
Werke
141,
1.
n.
P. 20,
3,
Marietta,
Ohio
Bernard Revel
HEFES
B.
"While engaged
preparing a
descriptive
catalogue
of the
I
came
This
codex
of
36^ paper
in 1891
was acquired
to the
who
recently
presented
Dropsie College.
There are
the
in this
fragment six
fascicles
in
number of
Fascicle
1
their leaves,
string.
The measurements
x 13.5 cm.).
Fascicle
will
1
of the leaves
is
7% x
a
5 rV
ins.
(=
17.6
hangs rather
loosely,
and even
superficial glance
detect that
2.
some
between
fascicle
and
fascicle
Moreover
same hand
1)
from the
rest in
two respects
lines
The paper
of
1
lighter
hue; 2)
the
number of
19,
on a page of
fascicle
whereas the
24 and 25
lines.
this
MS..
found that
fascicle
is
others
b.
Yasliah.
As
is
^OpX DS1,
as he
is
styled in our
codex, composed a
Book
Xo
trace,
how-
317
318
ever,
found
s.
in
L.
Ginzberg,
Jewish
v.; A.
v.;
A.
Poznanski,
"IV1K
Snil \
,,
s.
Marx, JQR.,
New
Series,
439).
safely infer that the
From
Book was
(nXP"H5>.)
we may
section
3,
part
3.
Section 3 of
6b,
1.
part
fol.
22.
fol.
I2&,
3.
all
fol.
12b,
4,
and ends on
fol. 29a,
1.
16.
DfcO
^ND yKl^K
|0
i^X
b^N
rvtyv
ran bzbx.
begins on
is
till
fol.
29a,
1.
17.
We
It
which
tinues
blank.
begins on
31a,
1.
15,
and conis
off.
Fol. 36b
On
the
MS.
is
well preserved,
is
the
By
all
likelihood
MS.
dates
hope
to
prepare an
edition
of
this
But
for
the
present
thought
it
worth while
to
announce to
Book
of
this
may
lead
others to discover
more
leaves of
important work.
Whether
for the
the
b.
Yasliah or not
am
moment
No
authorities whatsoever
arc
mentioned.
Dropsie College
B.
Hamper
7,
17
L.
Margous, Dropsie
College
brews" (JQR.,
has occasion to
New
Series, III,
ff.)
Judge Sulzberger
16-18
cite the
own
"The
text
justifies this
translation."
The
Versions
text as
text in question
is
indeed faulty.
(Authorized,
Revised)
reproduce
commonly
printed.
As
in the
morning,
tribe of
and brought
by their tribes
and the
Judah was taken: (17) and he brought near the family of Judah
;
and he
house-
Zabdi,
son
of
Zerah,
was
taken."
One need
reads
in
only
turn
to
verse
text
is
received
Verse
14
(which again
differs only
verbally
319
320
and
it
shall
be,
Lord taketh
shall
come near by
shall
come
near by households
shall take shall
divisions
are: the
the
man
(122).
We
"And
of Judah by families
hites
:
he
is
sustained by
modern commentators.
17, the sub-
When we
by man)
is
stitution of D^nnS
a self-evident
all
remedy.
is
As
for
the beginning
that
is
required
nns^D:
pointed
the
nnec'p
we
should point
word
DhBpv
(families,
in
the
plural).
which
is
"And
of
the
text,
the
received
and the
be placed in juxtaposition:
Emended Text
riN nip^i
bmB*
np33
w.t dspV
VB3b6
rrnrr nhBfcto
3"lpV 7a rni.T
LS3C 13^1
nx -n^i
-MARGOUS
onnjs
321
-mm nnapo
irva
S
"D
p py
-n^i
n-ir
rmrp nDb
p
we
is
read:
;
MSS. and
(Vulgate)
vmb,
(omits)
13)
is
with
Dillm(ann),
&c."
He
also
remarks: "(g
inclined to follow."
will
As
adduced
is
for
with
Hollenberg, he
Septuagint,
in the
though he
is
a late addition
Driver in
Kittel's Bible
but that
far
original
Greek translator
The aim
verse-half
that
in
of
the
present
paper
is
to
show
that the
question
was present
in the Septuagint
and
is
presented in substantiation
be well to ascertain upon
rests or
my
double contention
it
may
who
are
its
wit-
322
nrra^D andDnu:6.
"The Soncino
edition
(1485-1486)
ures.
the
first
According
to
Ginsburg,
print
the
second
entire
of
the
Prophets
in the first
of
the
Bible
(Soncino
manuscripts
enumerated
Rossi.
only in the Vulgate and the Syriac Peshitta, but also in the
Aldine
edition
of
the
Septuagint,
on the authority of
8,
Fischer, Prolus.
de
versionibus
Graecis
Leipzig 1772,
page 156,
who
"man by man."
is
me; he adds
verse 14.
apparently supported by
When
prints
and manuscripts
differ,
recourse must
According
to the
Masorah on Num.
3,
23/ four
in-
and Joshua
in
Josh.
7,
is
17.
Hence
the pointing
nnEtt'O at the
head of verse 17
mnstyn,
in
so with
vowel
155
Kenn.
182, 250;
548
and 598
D'JIiS
the margin;
257,
hand,
i.
e.
253,
260,
524,
583 margo,
DH237
DTI37
both
erasure,
2
readings together
531;
De-Rossi 305
716
in
the
margin.
letter
S, No.
846,
compare
also
No. 8470.
MAN
Masorah.
BY
MAN
MARGOUS
b, is
323
14, consists
list
in Ginsburg, letter
in
b
No.
of
in
words beginning
Scripture
each of which
ioi
b
(pnmzn rA mi nn
14.
prwm
among them
D
,
mS
in
is
verse 17
is
there
substantiated as Masoretic.
As
makes
him,
it
and ona^.
the
According
to
"the
family of Judah"
is
same
as "the tribe of
Judah"; supply
nWDPsb "by
families."
The
first
U^2ib
he paraphrases by nriBBTDn
is
TO
wm wvb
rrnn
But we have
verse
the
17.
in
In the
place the
first
Targum
nnDPD
Josua,
it
has
it
K*oA;
Targum
ascend
in
the
singular,
rpjrn, Praetorius,
Das Targum zu
higher.
1899).
But we
may
still
We
find
cension of Origen
its
critical signs
is
extant in
It
of
Telia
(616-7).
was
published by
Lagarde
(1892)
from a British
Museum
critical signs
where
faultily placed or
plus
found
to
in
the
in
the
was subjected
metobelus,
4
it
:
revision
was introduced by an
asterisk, *,
or
V.
died
1573-
Andrew Du Maes,
is
324
THE:
The
type)
is
given in
Hebrew
kdhiq
mpn*o>
}D *
mn
KDmtt
innm
s
^mw
fcoaj
kdHib
tn mpnxi
^
aro:i
maa
n^-i
K*i3J
<mn
lnnNi
Nmvj
mn ma
nan mn
oi3n
mn my
< >
Whether the
was present
in
the
is
mn
ton).
(or
its
Greek equivalent)
to the
second (homoioteleu-
The Greek
is
extant in
There
is
He
prints in
be added: uwda.
The
scribe's eye
l0 v6a
wandered from
wvda with
of verse 17.
^ijfiovg
Hence
the full
(h/fiog
<jcai Trpoajjx^r]
<>
Kara
KpoorjxQi] dijfiog
o
apaet
Kara
nai
avfipa
avedeix^V a(3det
vl0 S
sat
7r/)<)r7/,y(h/
oiKog avrov
r/,r
Kara avdpa
//r
avedeixOy
a-X a P
x a Pi LtL
VL0V
Ca.
>()ii
nor Capa
Or'/
lovdd.
As
two
The
texts
supply
each
:
other's
deficiencies
admirably.
'
mi
Kal
^apaet Kat
irpoarfx^V Sy/iog
^apaei
Kara
av6pa(g) # xai
325
avedetxOq ^a,3dei
axcip viog
ko,l
-pnaj/x^n
oiKoq avrov
Kara avdpa
ov'/r/c
k<h
avedtixfifl
x a Pfil
vl0V ^ a }'^ L
viov
apa
....
tijq
tovSa;
It is
Hebrew
of verse
1
iy W"\2^b Kara
comp. DH33?
8.
The
error in the
Hebrew
is
as old as Origen.
all
We
may
take
it
such manuscripts
avdpa(g~)
of the Septuagint as exhibit the reading Kara 17 were influenced by Origen's recension.
in verse
Two
(Ambrosianus) and n (a
grouping around
its
the
di-
own).
They
Pn
^apt)
kcli
^apai
(F reads
narCa)
nai.
-poat/x^V
tiripoq
'
mi
EvedeixOq
(omitted in F)
avtipa{c')
'
oucog a/ippt
mi
^pooiix&l
oiKog
(F adds
avrov)
nai evedeix^ 7? a X a P
viog aufipt
viov
^apa
K
Fn
viog
7-qc
x a PP l
v7.r]c
vl0V Caufipet
^apa
iovda.
is
is
To
the sign
over
ZapPpt
corresponds in the
first
hand.
avdpag
in
verse
17.
Both
of the
name
In
I
in the
to a
2,
Hebrew
6 Zimri
variant 'HDT
is
Chron.
326
son of Judah.
ring the
form
fafippi,
(not: margin) in
common
with
its
group members
curtails
way
of rectification
was not
shall
Carmi's son.
We
meet below
in
The
uncials
Origen
recension
underlies
its
furthermore
the
A
e
(Alexandrinus) and
gener
(Washington Codex).
Of
the
two
is
intact,
made an
Restore e
C,apai
as follows:
mi
TTpQGrjx^f]
Kara
drjfiovg
mi
evedeixOrj 6r/p.og
apai^>
mr
avdpag
:
mi
With which
^apiei
e.
Compare
mi
o
mi
evedeix^rj
dr/uog
(i.
mi
Trpoajx 7] dyp-oq
mr
avdpag
mi
eveSeix^V
&xa
Q-X av )
The
1
Hebrew
Chron.
the
Septuagint
writes
in
our
comp.
7).
at the
end
we
find in n.
The manner
constructed
text
is
in
plain.
an
eclectic text.
pre-Origen
was followed
in the
;
was made
Origen failed to
in the
mark
it
"MAN BY MAN"
MARGOUS
it
327
On
Ae
revision.
Hence
evidence
the
{apaet
was unmarked
But when
of
from the
all
start, since it
was found
from a
is
in that text.
critical
the
derived
study
An
is
Ae
is
retained Origen's
mr
avfyas in
verse 17.
his revision
The
closely
iT/aovg kcii
text
in
not updpicev
TtpoorjxQri
Kara
6rjjiovg
nai evedei^dv
7 rcvdpa
assumption that
cedes
it
Kara avdpa
trans-
lator omitted
W3 J1K 3"ip*l
nnt 13^.
He accordingly
filled up the gap just as he made good the other omissions. As was his wont, he did not translate the Hebrew afresh, but made use for the parts missing of one or all of the three
later
In
all
such
cases
he
transcribed
them
faithfully
without regard to the disharmony thus produced by welding together incongruous versions.
The
incongruity in the
become manifest
In placing the
;
Lagarde
on Masius
it
is
not
328
THE:
always easy to
tell
The
British
Museum
far
it
down,
metobelus after
moved
avtipa(c).
The
is
the reading
AFen.
all,
It
is
true,
agreement
with B.
singular.
In verse 14
It
which
is
a bit
more
literal
be
so,
is
shown
to be as
Akiba
in
princi-
Greek
translators
after
Septuagint
flourished.
nai
irpooTixQv
nara
drjfiovq
tovda
nai
avedeixQy
fi'ip-'K
^apaei nai rcpoarix^i] dyfiog o apaei ^ Kara avfipaq nat ave(Seix^V ^afidet nai
KpoatJX^V
a(3det
oiKog
,
avrov
k
r>jr
Kara
o-X a P vl0 S
X aPV- u
vl0V
viov in pa
0r/>/c tovda:
rests
upon a me-
procedure.
In
saying
this,
we
the
task
Hebrew
is
as he
the
"Hebrew
truth."
But our
a different one.
is
revision,
faulty,
and we are
it
We
which
are
its
congeners
MAN
manner
BY
MAN
MARGOUS
329
the author of
of translation which
was adopted by
We
pure,
B
all
They
are
more or
less
im-
revision.
it
But the
basis
is
a text very
much
like B.
Into
own.
The
FH), and
Thompson.
a mutilated text, the scribe having
I
Of
the three, h
is
<>
Km
npooTjxfol
Kara
(h/u<>rr
'
mi
avedeixOt/
oikoc ^a/i3pi
vioc
<jiai
rcpoat/x^rj oikoc
^au3pi
Kara avdpa
Kai
aveSeixBij
a\ap
\apat
viov
^au3pi^>.
oikovc
is
(In front of
avedetxOv
the conjunction mi
may have
also
dropped out.)
the
Coptic
lovda
(()
Kai
and Ethiopic
dryioc
Kai
KpomjX^V
Kara
di/fiovc.
re6ei\H//
[o)
Kat
{^api ^E)
Km
rcpoarjx^il
(h/juoc
<apaei
y^api 3E)
Kar oikovc
~poat/x^
L
oikoc
^ap.3pt Kara
(pv/.//C
avdpa Km
evedei^fiij
axap (axav
^\
vioc
x a y-P
V10V ^ a P a
(+ r,
/'f
tovda ^E).
oikovc.
Xow
at last
it
to restore the
archetype of B.
updpiaev ajaovc Kat
lovda
It
follows:
//
16
mi
rcpooiryayev rov
or///
\t)>/
Kai
Km
-pon/,
koi
-po<r//,v^/">
Kara
avdpa koi
^nu3pei vtov
Capa.
330
THE:
The
leuton.
omission,
is
clearly seen,
was due
to
homoiote-
The archetype
of
B which
now
in this case as in
many
the
others
may
be
identified
For
all
we have
it
out along with what follows) have the portion, and they
as
was shown
for
oiKog
av6pag for
o/Kovg
and
o otnog
avrov
Hebrew
text.
my
conclusions
based upon
translator
The
fol-
somewhat the
an understanding of
my
remarks
re-
2"1p^1
"")p22
yfc^irP
DSC'l
b&n&5^
16
l6
"13^1
Vt2!2C'^
riX
D36J>
rov
aov Kara
iovda
^- a f
Kal evedeixOq V
irpofftixOv
nnD^E
riN*
np*
1T
!
mVT
or?//
" mi
xara
$apaei
m?n nnBB>
n*r\2h
81
riS
ID^l miiT
drj/wvg
nai evedeixQn
fyfiog
*m?n nnacyo nx
"HDT
mpi
"ID^I
riX
<"
npooyxQv
oinog
KaT
Zafifipt
0iK0V s
18
Km
2"lp^
TV1
evedeixfiv
nai irpo-
^"Q^S
"HOf
TV 2
Gt1XV
KaTa o.v6pa
Kai
evefietxOy
C/> a
mt p no? p
The
"ay 13^1
*/>
c ?<*#'
oy
translator's
fondness
for
condensation
updpioev
reveals
simply mi
"rose up
to
irput
While he
(verse
(npoffiryayev)
for
the
first T)$*\
By doing
this
he succeeds
repetition
in getting rid of
MAN
though such
is
BY
MAX
MARGOLIS
33!
He"was
brew
writing.
He
Hebrew
with each
taken"
;
new
he leaves
to be supplied
is
"and
the tribe
it
deme of
and
the Zarahites
was taken:
;
and the
it
man
sub-
was
left for
to
introduce the
explicit
subject.
is
That
clear
this
is
For with h
to the third)
in km
The
oiimg fapPpi
proves
my
The
plural
first
nnsC'O in verse 17 as a
(nhs^o).
Judah"
became "and
it
(sc.
the
tribe
of
Judah)
was
The
tain us.
17.
Hebrew underlying
s
the Septuagint and our received Hebrew text need not de-
Of utmost
importance
is
As
Carmi
ment may and may not have been found in the Hebrew. Achan's father was omitted because he was of no moment,
each warrior, N. N. son of N. N., ranging himself immediately
rV2
332
Mez
(Die
des Josephus,
is
5 f.)
is
wrong
in
arguing thai
'JTD
Carmi
an interloper
I.
in verse
frfiedatov
Tzmc
(Ant.
In 43 where he
we meet
with the
fourfold order:****
(JT3),
avrjp
(ttnB>
Or ntDD)
(ftparpia
(nn&B>D), wyyeveia
("na)
to verse 14,
if
we
go amiss
and,
Hebrew
found
The
error in the
Hebrew
now adduce
my
B from
still
anofher
quarter.
recension which
is
recent
writer
found
in a
me in XXVIII
edge
it
the
article
1
"The
Text of Joshua"
(AJSL.,
(1911),
ff.).
is
of
it
as a nameless recension
XXIX
(1912), 37 #)
Be
that as
it
ated as
is
nevertheless useful as
the
of
smaller
group.
The
larger sub-group
may
itself
'MAN BY MAN"
group of four (u
ulpt)
MARGOUS
333
t
84,
134; p
76;
=
i
74; u
congeners
mi
upOpurev
>l
reads:
Kai
itjgovc to
irpootfyaye
rov
nai
z.aov
Kara
(pv/ac
evedtixfty
not
or'///
tovda nai
drjuoc
~pocrjx$ri Kara
dr/fiovc
tvedeixfiy o apcu
dr/juoc
Kpooijxdrj
apai
nar
avdpac
nai
evedeixOrj
ax a P
vl0C
Zau3pt
vtov
apa
rov
-?}11
vtov ovtov.
The
text
is
mutilated
is
not to be put to
who
a mutilated text.
narrowit
If
rrptoi
we compare
Kac
the text of
rov
z.aov
reads
ov'/.ac
updpiaev iqaovg
ro
//
poop/aye
Kac
avrov
Kara
or///
tovda
7rpoorjxQt]Gav
Kara
rov
drifiovc
tovda Kai
C,apa
Kai
-pootp/ayov
rov
(hj/xov
Zapa
Kar
oikovc f
^au3pt
ro
rrpui
vtov
^apa
rr/c
tovda
with
tovda
that of
opdpiaev ujaovc
v
C,apa
ov/.)]
Kat rrpocyyaye
avedeixOq
drjfioc
tov6a
Kat.
~poa?/x^'/ Gav
Ka7a ^apa
km
avedetx^V
avedei%dij
Kai
Trpoci/yayov
rov
d)]fiov
avdpa
Kat avedeix&J
ax a P
x aPH-
vl0V fapfiP 1
v/ov
a l' a
Tti c ov/j/c
tovda
we
i,
the
f
scribe having
wandered from
fc/ippt
first
to :au3pt third,
common
tovda
archetype.
side of h
tovda
The
it
latter
ranges
with
its
Kar oikovc
l
on the
T '^
(JC;
shares
or/
334
but
:ajHi
it
T111
'<
has a
number of
own;
bis.
With F
it
has the
full
As
for
the
parallel
group
is
Codex Lugdunensis
(JJ)
an additional witness of
The
text of verses 17
Kara
drifiovg
Trpoarfvexdrfo-av
-arpiuv
^apa
mi wpooqyayov
KaievedetxQv (avedeixdv o)
(omitted
vl0V
o) oimg fr^ppi
r//c
(pr'/f/r
nai avedeixdn
S
a\ap
r/uc
\apui VIOV aP a
lovda.
haS
suffered an omission
through
homoioteleuton,
the
scribe
wandering from
evedeixdy
avedeixdn
for
r) to
avedeixdv
third.
its
own
x a mu
way with
ting
1'iov
the reading narptag for dypovs -arpiuv ro and by cutthe end so as to read
it
down
:<ipa.
avedeixdv
viog
rrpon/^ylh/nai'
shares with
| read:
ufi.
kpoarryayov
mi
Kara <h/povc
mi
mi
evedetxOr/ o
omog ^ap,3pi
mt
-p<>G//\lh/ o oiko
Kara
avdpag
Kac
evedeixOrj
in the pedigree,
it
the omission of
mr
oncovgrw
<>
o>'//jr
n^a
which
shares with
it
s,
rrpoavx^v
which
has in com-
mon
($;.
therefore a
We
must therefore
Rjjj.
fall
back on ro as repre-
The order
Carmi
viov
clearly impossible.
Safifipt
viov
viov
:apa.
As
neither
(first in
order) nor
it
Zarah
(last in order)
was
a household
(owcoc),
follows
MAN
that
BY
MAN
MARGOLIS
s
335
Mr
oucovg
nor by J} stands
in the
wrong
;
It
the margin
and
avdpag
which
is
an old error
at the
common
for *r
oikov^.
Kara avdpaq
belongs
had drop,
comp.
Hence
fypovc.
o C,apa nai
pocrp/ayov rov
Srjfiov
axap
vcog
X a Pf
vtov
am somewhat
with
in
doubt as to whether rm
^m
urvda
which
The
points of
the
archetype
of
ufi
are
unmistakable.
B and
is
verse
17.
s
Interesting
the
expression
Sr/fiovg
which
9,
has simply
irarpiag).
In the parallel
text I
Kingdoms
nnawo by
it
writes
tfiaprrpov
Kar otmvg
128 which
tofippi.
is
of a
mixed
form
I
;a36u for
By way
umns
of
recapitulation,
Hebrew
rufU;
text.
Hebrew
336
HALAKAH*
By Bernard Revel,
I
Tulsa,
Oklahoma
will
now
known
or supposed
points.
The
interpretation of Lev.
16,
Sadducees.
The
1,
Sadducean
7)
to
view
and
practice
was
(Tosefta
vessel
(v.
Yoma
when
entering
bv n&riK
would
*a
see
the Ark,
49
which
contravenes
mean
pya
(v. 2).
is
The
Pharisaic
was
to be put on
Holy of Holies
1,
3; Tosefta
Yoma
7;
Yoma
igb; 53a;
(39a)).
The
Pharisaic interpretation of
:
these verses.
inx
131
riK
\ni)
:
mean
nnnon
fikt &6b>
to
lDjan
so also
min
bv mroa iD^anai
The
ch.
authenticity of
Xeubauer,
of npvi
4),
according
to
which the
vol.
II,
interpretation
ff.
Continued from
**
New
Series,
517
See
min
1PI3,
J3J?3
verse:
II,
ITMBpH
ff.,
Comp. Geiger,
ff.
Jiid.
Zeitschrift,
29
337
33&
rasa
Pharisees
and
the
Sadducees,
is
admitted
ib.,
by
Geiger
latter in
1
95).
The
Law
naa
hvm
npvi.
See Mibhar, ad
i
loc.
(22a)
p&o
at/
V0D2
npTl
^M
The
^ //v
orn
1JJ3.
/oc.
damage caused
to
Mishnah (Yadaim
and Sadducees.
also to
4,
The
law of Ex.
21, 35
damage done by
Pharisees
one's servants.
like
with
the
and reason
See
py p
nay
<p?j
new
pin
in
byan
jna^
nyn
p
^
ir
po&wi
tw
n^a ^ax
....
onion
naS
i;tb> -icbki
nayn
po TDQn
Geiger,
Ur-
schrift,
143
ff.
According to Num.
sons
when
there are
if
are the
heirs.
But
the
son died before his father, the son leaving a daughter, the
The Pharisees
of
inheritance
and
all
his
(Meg. Taanit
11
ff.;
5,
See
2.
Rapoport, fiBtn
DlStT
8,
*W
23)
(Prag.
1861),
Weiss,
I,
117,
note
translates
with
the
Sadducees
V3D3
literally.
however,
Anan (Harkavy,
116):
JTBX2 Kpl'l,
KARAITE
(Neubauer,
1 1
HAUKAH REVEL
2,
339
20; Baba Batra
II,
10)
Tosefta Yadaim
61
56-1 6a; p.
ib., 8,
i).
inheritance,
as
they
themselves
(py p, 165&), is confused, and difference of opinamong them on essential points. The prominent
Karaite,
ninth
century
Daniel
al
85; comp.
in^mis,
101a).
Joseph
b.
is
101c;
b.
py p
this,
he reports
name
53
of David
Boaz, was
many
others.
51
See
V.
Aptowitzer,
Die
syrischen
82.
und
das
Mosaisch-
Sadducean
is
mistaken.
The equal
rights
of
daughter's
daughter
never
constituted
an
issue
between
the
Sadducees.
it
Wreschner,
the Samaritans,
who
follow the
when
there
is
The Karaite
law: 17
]^HV 73 ]100
BTIpOn
2d;
so
mtron
also
bllin
paS
Hadassi,
Alph. 369)
p.
9,
lines
14-15.
a
8;
man
Num.
According
to
property.
68
An
opinion
8,
1
identical
in the
with
of
that
of
Joseph
b.
Abraham
b.
is
quoted
in
p.
Baba batra
that by
name
D'U *D3M.
b.
Aaron
states
in
J^OltP |
7X1^2
pn
instead
edition
pn n2
DJ?
H2
see also
of Megillat Taanit
c.)
IX
256
(1905).
UScomp.
ntm\
Hadassi,
Alph.
(98b)
Geschichte,
31.
V4
187;
D. H. Muller, Syrisch-rbmische
Rechtbsiicher u.
Hamurabi,
The opinion
of Wreschner,
39,
that
U^H 'ODn
refers to
the
Samaritans
340
the
traditional
view
that
this
and
to
the view
of nearly
all
later
Karaites
(Hadassi, Alph.
252, 256;
27,
py p,
also
166a,
min inD
Num.
Sad-
8)
agree
with
the
when
?x
}!)
"ioki
i?B>
idvkvv
bai
nib ni)p
rmx
io2<i:
min
-ma,
Num.
416: nnpj
pa
\in
*msi...
nan
|d ;-np.
Hadassi
"absolutely
p.
(Alph. 97)
forbade divorce."
1836,
Kirkisani
(ed.
reports
in the
name
1.
of David
1.
b.
Merwan Almukames
S.
Harkavy, 304,
3; 305,
p.
12).
ff.)
Holdheim
in his "iK
nWKn
Geiger,
(Berlin 1861,
43
descend
from
Sadducees,
prohibit
in
divorce
miN.
The author
on Deut.
of ln^X
miK
(96c) as well
;
as
all
24,
d.
Gan Eden
154a?
and
Petersburger Bibliothek,
(Gittin 90a) take
Shammai
nny
)eut.
24,
1 )
to
mean
is
forced.
He
refer
and Aptowitzer
Shabbat
116&.
For
the
also
expression
to
^nc2
EL
K'tW lSE,
II
pSnn
the
VIII,
78; Sintr*3
N'tM
may
Gamaliel
who was
supposed litigant
(Shabbat
1166).
KARAITE HALAKAH
"intolerable
REVEL
the wife's
34
thing'
as,
for
instance,
becoming
in-
curable
disease;
legitimate
But even
this
wish of either of
See
his
mvon
"isd
(Hark-
nun
rvh nitj bi
fcras
nny na kvo ^ vrya \n nvdh n^ dk mm nek Npi snoo "!v na na>Kn mrya anac? *<b *tn 121
in pai sin
iw ma
av in pa n? c^njD. 54
(pD'Oa HKBTD,
Benjamin
the right of
Nahawendi
to be
5&),
considered
divorce
vested in
the
husband alone.
Samuel
al
Magrebi
tells
among
He
;n
says
(MS. 97b)
D.iDi
isSnnn
aifc
s
yn
no
nan
d.id
rmy na nse
kso
ba
^a
ion
s
ios
irn ma D^ann
^a
na
new
|n
vryn
areon
a pitn
y^
d^
wk
Wa* idxoh
ne\xn
D^iyn
s
020 dn
'Kjn
mn
1
"ici<r:n n?
mm ns dhdi mwn
dji
Snan p*n
in
wro
mnpn 020
wi
in lb no**"
[vie>x
ma oonn
auun.
odt
wk
n MVn
en a a nmon
54
V4
487.
72.
This view of
It
is
Anan seems
to
possible that
Anan
in
law raised
a
to
the
dignity of
biblical
law the
Gaon,
rmiD
rijpH enacted
ed.
about
35,
1.
century
id.,
before
Anan.
Resp.
See
Sherira
Epistle,
Neubauer,
11;
9,
MT13J
man,
140; comp.
b.
Gratz, V*,
IV,
5,
37; A.
Schwarz, Moses
Maimon, Leipzig
1908, 342-345.
Hadassi
suffici-
(Alph.
335)
^CHp
*inX7 DID
is
not
ent cause
for
MGU'J., LIV (1910), 433; Philo and Josephus agree with the view of Beth
Hillel
(Ritter,
70,
n.
1).
342
(Gittin 90a)
mriN NE l^QK
The preparation
of the
to
Num.
llflB.
19, 9, to
fjDKi
The
interpretation of Tina
wx
essential differences
man who
in
has bathed
accordance with
Lev. 22,
of the
to be
and
eligible
Red
Heifer.
The
55
Still
more erroneous
is
the
assertion of
Holdheim
to
(/.
c,
57
ff.),
that
bond similar
take
that of
God and
wife,
Israel
allow the
husband
to
forgive
and
back
an
adulterous
while
The
true.
According
to
to the
-|D13S<
js
considered
requires
and forbidden
her
husband
whereas the
talmudic
law
c.)
is
Jim
HB1D KBIT
26:
KDU3
n3*0
IV,
mn*BB
4,
K13JI
comp.
also
l
p"I **1JNP,
4).
See
Benjamin Nahawendi
y ;miDN
"ItPN
nSj?2 Sy
noum
bn ntrx dki
rWOBIPI
'in*;
so
Hadassi,
also
47.
Alph.
Alph.
329: I1D13K
364 (1356);
b.
py p
held
the
1526; 155a;
in
Jepheth
is
Ali
that
case
is
5.
defilement
facto
(/.
no
writ
of
divorce
]3,
necessary;
for
marriage
Alph.
dissolved
c,
(py
155a);
but
see
Hadassi,
Holdheim
mat?
(14K/).
&
(/.
HCK
defiled.
ntTK
is
forbidden to
her
I,
See
Hadassi,
Alph.
36s
Josephus (Contra
c,
53,
A pionem
states
(Ketubbot 27a).
Holdheim
note)
Karaites consider
3,
man and
women
woman
2) confines the
states that
included
in
the
obligation of
KARAITE HAEAKAH
and barred him from
REVEL
343
M
it.
n*P!1
pnv
my
in
Deut. 23, 12 to
that
was con-
ma
ia.
Most of
my
nuab
to
mean
"idd
the last part of the day and assign the ablution to the hour
1 ),
143, n. 9)
see also
min
iriD,
ad
loc.
(27a)
rwab nvn
:
nytD Dyent?
"pa
my
dv ^ud nn avn ba
pmb
^ijo rrrr
myn
-mo
my
....
0^3
also
s
D^is
na dhw ninam d*3 pnT my rtoA nvn np 5>y33 D'KDBn mnDenpoa pS ... myb Iiod
ynx
*a
D'oann
So
Kin
Samuel
al
ff.)
nyi
myn anpa
Dnnn
0*03
pn-11
3 antm noxi
D'nsnn is^nnn
my nua
also
*b>ki by jro^niD
man
niONO inx
myn
Maimonides
MGWJ
115
28.
c,
.,
1909, 476)
pr
}K
Drooi
e,
d;
II,
comp.
also
Sahl
b.
Masliah,
state
Pinsker,
According to them,
such
of
uncleanness
as
58
Parah
447
ff.
3,
7;
Tosefta,
ib.,
3,
8;
Yoma
2a and parallels;
1906,
comp. Gratz,
20-21
III 4,
G.
this
Holscher,
wholly
misunderstood
8T
controversy.
mKipn
*1,
I,
6,
and 1*3111
and B"3 ad
344
DV butt
time
one
who
does
not exist at
question of UV butt as
much from
The law
earliest
of
false
witnesses
constituted
one of the
differences
ducees.
The
19 to the case
in
when
consequence of their
testimony.
The
Pharisaic
liable to
loc., ed.
Friedmann,
ib.,
109ft;
Mak-
Tosefta Sanhedrin
6.
6; p.
6,
3
(I,
and
parallels).
138) consider
5ft
that the
The
issue be-
to be false before
Most of
(15&)
18
comp. ^ddi-ite,
Comp.
Pineles,
mm hv
III,
Briill,
233
ff.;
Herzfeld,
Geschichte,
to
Graetz,
III
IIP,
(1877),
as
99.
The Book of
ff.
Jahrbiicher,
63
(comp. also
against
1.
Hoffmann, Magazin, IV
Sadducean
accepts the
Intro., p.
(1877),
157
ff.)
written
protest
26,
n.
this
practice.
Ritter,
Josephub
Pharisaic view
5.
VIII, note
Geiger,
For attempts
140,
1J1H
of
D'^nna (see
the
Urschrift,
b.
note),
which
is
also
view
Karaite
Aaron
Joseph
(Mibhar,
'13*7,
Deut.
p.
7.
16a)
L.
see
Magazin,
I,
XX
284,
(1893), 88
is
ff.;
Rapoport,
n?2Kl DlStP
to
be
corrected
accordingly.
KARAITE HALAKAH
ad
loc.
(let.
REVEL
nriwP
'B
345
^y
:
95)
nyiD.n
Jin:
xS D'corn
W
nn
nipyb
:
pin
lDorrw n"3 to GOTn tap* comp. py p, 194a? nox pi idjjp -iriN i&M pnnj poowi onyn pa xiwn ^yn
*>
pin
;o
N3^ p:i px
1.
sin
nrr nox
rrn dms>
fW;
however, py p 177^:^610
D^n
orx nna n^
dki ...
The two
offerings,
had to be provided
89
at the
from
Sifre
the rpe6n
I,
singular
daily
nonnof the half-shekel tax (Shekalim 4, 1 The Sadducees claimed (basing it on the 142). form n^yn ins Boan n in Num. 28, 4) that the
offerings
burnt
are to be
offered by
1 1
(
individuals.
Neubauer, Mediaeval
3)
DHWI DW3.B
kue nn nns
ti^
nae> s n nr
all
if
an individual
the duty
is
discharged.
M So
considers
also
10,
Philo also
the
|2ip
public
sacrifice
239).
Comp.
M.
Zipser,
Flavius
Josephus'
"Ueber
113.
das
hohe
Alter
des
Judischen
Volkes
gegen
The
fact that
"VCn
(II
284,
Engl, transl.)
is
is
allowed
7a)',
Ton,
if
he
first
8,
turns
7:
it
see
Maim.,
onpon
^3,
^trn "pro
jm* aiamv
loc.
ii3*n
ni:np
to
S3
e]K
and P'n
Parah
2, 3.
Warsaw
1904. 5 2 -
346
27,
bmtr
ba tied:
ID
to
nm
nm^
,
"ins
mp
wnv
dn mson
in
Similarly
^y
*i
...
Num.
p*k
2; comp.
Sy
1
*1DZ>
rrVD
ad
loc.\
mx
nrooro
fur*" ba
p^dd^
in*
be>
Dnmn
<r IN*
DniDDvm;
see also
mm
I,
ina, Ex.
mix,
ioifr.
The view
24; Nach-
ZDMG., XX, 560 and elseRBJ XLV, 63) that the Sam.,
ff.,
cannot
The Samaritans took mnnn (v. 5) to be an referring to riDn n^X translating it "the outer
the betrothed
wife,"
i.
e.
who had
(Kiddushin 75^-760 ;
Yebamot
6 and Gittin
If the
1,
Sad-
of
yibbum only
widowed
as
wife, marriage
from the
An
their rejection
known
as 'crub,
Against
this
L,.
III,
162;
Geiger's opinion
148)
is
that
many
against
intermarriage
with
Sadducees
not
1894,
proved;
65;
the
contrary,
160.
N.
Krochmal,
pTH
'3133
mi, Warsaw
L.
Low,
c,
KARAITE HALAKAH
ing
sees
REVEL
is
347
61
lightened.
Geiger
the
institution
of
'erub
nnnn.
afford
The
sacrificial
act.
To
for such
repasts,
another
also
(niBJnb rwsnD)
The
Pharisees
instituted
common
repasts
the Paschal
fvin,
Lamb).
and
in connection
with them
were practised
sacerdotal meals.
ticipation
by those
e.
par-
in such
(Erubin
6,
2;
ib.,
68b).
The Sadducees opposed this device The rejection of this "evasion law"
common
is
source
the
;
Sadducees.
This
hypothesis of Geiger
quoted Mishnah.
Halevy
in his
Dorot
I,
Ha
82
Rishonim
436
ff.
119),
61 Jiid.
rmo
irx> id
ff.
V, Heb., 145
and
to
elsewhere.
which he ascribes much importance (see references above and Urschrift, 121
ff.;
Nachg.
2;
62
Sciir.,
Der
4,
Galilaische
Amhaare$, 208,
1846,
n.
comp.
also,
on Exod.
12,
Frankel,
MGWJ.,
114.
n
nwiarn an*ya
[cpmn]
also
dhio
xh
/;
I3
Geiger himself,
34-8
ayvjD
of
in the device
'erub"
e.
one
who ignores as invalid the rabbinic pn PI6W and "ism riKVin on sabthem and
reject the
c,
below).
The
early Karaites
Anan,
Benjamin Nahawendi
(/.
c.
(py p, 31a
bade
64
ft".)
and Sahl
16,
b.
Masliah
and
irrbtf
rms,
for-
296
mnn
147,
B*S ntr
literally,
Urschrifi,
Nachg.
111113
Schr.,
V,
Heb.,
in
11.
ff.
*This
is
also
the
meaning of
tans).
15;
31VJJ3
12'Nt? *0
Erubin 316
s.
v.
"IDnS; see
Wreschner,
ibn
II,
comp.
Hanover, Das
1904,
21.
Festgesetz
d.
Samaritaner
comp. also
nach
Ibrahim
Div.
Jakiib,
vol.
Berlin
(Engl,
For the
37,
n.
Sadducees,
Schiirer,
II
63
transl.),
102.
See pj>
1;
p, 31&; MvbH
3.
mi,
also the
29c;
comp.
also
Harkavy,
pyS
CiV'D,
129, n.
139, n.
This
is
and 247
ner,
15),
(94d).
Some
(Wresch-
object;
see
Hadassi,
Alph.
144.
See also
121.
I,
385;
Harkavy, Magazin,
64
VI
(1879),
The
later
Karaites,
including
Levi
b.
b.
Jepheth
ha-Eevi,
Joshua
b.
Judah,
EHas,
to
accepted the
rabbinic
(see
Mekilta to Exod.
17b,
s.
29;
Alfasi
27,
and Asheri
1)
Erubin
of
the
1,
end; Tosafot ib
v.
lxS;
Maim., nStf,
restriction
sabbath
way
to
two
city
limits,
mi?
biblical
may
also
be
pointed
R.
Akiba,
153
is
ff.
the
champion of
(Sotah
the
is
New Halakah
according
Gciger
(Urschrift,
and elsewhere),
5,
HEK D^bSs
p.
biblical
11,
1.
3)!
10,
1.
21;
p.
6.
was
also
R.
to
Akiba,
Geiger,
the
antagonist
held
the
of
the
Sadducean-Samart'fa*
to
halakah
verts,
according
n?3K
who
75k;
Samaritans
be genuine con245),
n;
R.
(fciddushin
comp.
Frankel,
to
this
Einfluss,
while
R.
the
EHezer and
Ishmael
who, according
held
c. ;
view,
to
partly adhered to
Sadducean-Samaritan
halakah,
/.
the
Samaritans
8,
be only lion-converts,
mn
1J:
see
Kiddushin,
Shebiit
10; p.
ib.,
ad
loc.
KARAITE HAEAKAH
or some religious object.
65
REVEL
349
Geiger
(Jiid.
Zeitschr./ll (1863), 43
ff.)
holds that
Lamb
I,
(nD2
ff.),
\2"\p)
on sabbath.
Derenbourg {Orientalia,
ff.),
184
Chwolson (Das
ff.,
letzte
Passamahl
Leipzig 1908, 28
ff.
140,
161
comp.
claim
and RBJ.,
XLV,
176
ff.)
other early
this
Karaites
goes
back to the
See against
Wien
is
It
may
the
also be pointed
out
that
hardly
probable
(/.
that
Sadducees
(/.
dis-
tinguished, as Geiger
n.
c.)
and Chwolson
c, 21; 29,
43,
140)
claim,
(Tn |mp)
as a public offering
(inv
\2~)p),
(TT fmp); since, according to the Ton |mp was also to be offered
Moreover, many early Karaite
by an individual.
schrift
136,
and above.
agree
authorities
with
sabbath.
So
Benjamin
Nahawendi
al
Kumsi
b.
and Jepheth
Joseph
68
b.
Ali,
Harkavy,
16b)
;
/.
c.).
So
al
also
Aaron
(Mibhar,
Exod.
Samuel
also
II,
Magrabi
source
of
al
(ed.
The Karaites
sabbath.
differ
among themselves
b.
on
21)
it
the
11DK
Basir
PlXXin on
Jepheth
ff.)
Ali
(Pinsker,
and Joseph
to
is
(I.tSn
mix,
2gd
follow
Tradition
thinks
and consider
that
therefore
its
forbidden.
is
Kirkisani
carrying
nrs?f2
pj?
]Z
,
and
26b;
*J,
prohibition
also
traditional
17,
coran.
/.
the
views of Joshua
b.
Elias,
pJJ
c).
Levi
is
Jepheth
stands
alone
light
things
not forbidden
(IPpSn
mtX,
29c).
350
rmx,
ff.;
ZDMG., XVI,
holds
that
717
ff.;
comp. Cohn,
ZDMG., XLVII,
iiy,
678)
"ifcO,
the
like r6n:
escaped
the
capable
nNDit:
*iijn
of
communicating uncleanness.
niXFE*
See
mm,
beg.: nioan
djek non
bba bv "iond
Moa n!&j
....
D"::yn oni
K-ip
s
n dhd
^
So
;
rum
also
nbi:
b non *pbn
}iy
p,
99^
JQR., XIX,
151,
1.
11
Reuben
n. 12;
(Pinsker,
II,
XLV,
Boethusians allowed
p^sn DnsD
their
.
to
be
written
on
nNDB norm
tion that
"iiy
which proves
n$OJ
my
is
not
S.,
ndqo
V,
Geiger's interpretation of
Shabbat
108a
(N.
Heb.,
151)
is
forced;
comp.
also Schorr,
pbnn, IV,
33.
I,
The view
III,
51
II,
27; N. S.f
163
ff.)
and
12, 4, 5
(mntD^)
goes back
/.
not proved.
it
See Wreschner,
c, 38,
may
Book of
a
woman
The
during rrima n^
is
c.,
94
ff.
common
to the Boethusians
is
(a latter-
the interpretation of
KARAITE HALAKAH
REVEL
35
men mnoo
Feast
of
The
Weeks
according
to
observed on the
fiftieth
The "wave-sheaf,"
after the sabbath" prets
i.
ioiy,
to be offered
pn U&T
men mnoo.
e.
sixteenth.
The Boethusians
interpreted
m&n mnoo
Pentecost
is
mean
first
This
is
and Karaite
interpretation of
FDOTl
mnoo.
Karaite view as evidence of the
is
But
to
adduce
this
hardly
justifiable.
As Geiger
Poznanski {Abraham Geiger, Leben u Lebenswerk, 365) pointed out, this Boethusian interpretation of rDBTl mnoo
does not go back to Sadducean tradition but originated in
the animosity of the Boethusian priests-aristocrats against
See
Wreschner,
Intr.,
XXIII;
Ja'kiib,
S.
Hanover,
1904,
Das
p.
Festgesetz
der
ib.,
Berlin
text,
VII; comp.
Geiger, Nachg.
Schr.,
Ill, 294-296.
the Karaites
to
however,
fifteenth
in
the
following essential
namely, when
count
it
the
of Nisan occurs
on Sunday.
to
first
/.
the
TD1JJ
post
festum.
See Geiger,
c,
ha-Dani,
97
154
ff.;
id.,
REJ.,
XXII
See on
it
lastly
173
ff.
Some Karaites
Jair.
b.
See
Pinsker,
16-7;
comp.
to
R. Phinehas 115
ff.;
1876,
Epstein,
Eldad
ha-Dani,
158,
note.
352
out in practice.
The
Karaites
known
II,
to us
is
See Jefeth
b.
AH
(Pinsker,
23)
nspv
nw
xb Dnsn -pco
:
mi
wn no^D
'n
by l^Din
nwn
*6
...nan xb
arf /or.
ncrs;
Num.
28b,
and
*idd rwtD,
all
Sadducees
Talmud and
as
far
Karaite
opinion
is
known
,
mriDO
and D*n
TiDJ
Sadducees, or
vergent views
in
itself
undetermined by reason of
69
di-
among
The mention by
Mashiah of
70
Hassan
b.
considered by
many
Z ado kite
Sectaries,
Sukkah 48b;
it
Cambridge
Yoma
1910,
vol.
I.)
with the 3N
4,
m
9.
266; comp.
See on
89
lastly
Feuchtwang,
Gratz,
to
MGWJ.,
This
49
ff.
See
also
V4
495.
examination
of
the
relation
of
the
Karaite
halakah
are
the
the
Sadducean views
of
known
d.
to
us
discloses
founded
assertions
Weiss
Pelersburger Bibliothek,
2);
Fiirst
{Geschichte
Kar'derthums,
I,
Harkavy
(1902),
the
(Gratz, Geschichte
4
,
XLIV
with
173)
and
in
others
who
the
Karaites
agree
Sadducees
70
the differences
/.
between the
latter
I.
See Harkavy,
c,
c,
u.
V. Aptowitzer,
8.
Die
Rechtsbiicher der
nestorianischen
Patriarchen
ihre
Quellen,
KARAITE HALAKAH
Tpnv^K
Karaites.
REVEL
tenth
:
353
century
mentioned
by
the
above-named
As Schechter
himself says
knowledge of the
offer
latter's
tion of
sect"
(Intr.,
XXI).
However,
if
Karaism and
its
halakah
it
we must
cut adrift
link
with Sadduceeism.
One
which
all
polygamy
it
(p. 4,
11.
20
ff.)
if
first
wife and
not
TTW ."
See
71
162
ff.
Theology.
view, 191
432; comp.,
358, 270,
The suggestion
resent
a
Bacher
(ZfhB.,
priests
1911,
19)
that
these
Zadokites
rep-
group of
in
Sadducean
of the Temple,
tine,
is
Pales-
based
the
decade
life
before
of
the
national
the
still
(/.
Pharisees
to
control
the
national
people
theory
1
which
be
proved;
comp.
A.
Epstein,
MGWJ., XL
of a Zadokite of
(1896),
39- 1 40.
Kohler
c, 43
states that
"The Fragments
to
Work"
as
Abraham Geiger
the
relationship
of
Sadduceeism"
if
Schechter
to
Document brought
probable,
the very
relates,
this
books of Zadok"
and:
"We
thus
possess
in
the doctrines link between the ancient Sadducean and Samaritan lore and and Harkavy could Of the Karaites in a far more direct form than Geiger
expect"
in
this
(/.
c, 432-3).
will
Document
Deut. 21,
referred to by Schechter,
Berlin
1904,
XVII,
is
n.
Gittelsohn,
Civil-Gesetze
der Karaer,
".
n-
9,
to
be
corrected
accordingly.
354
Harkavy,
"no,
105,
109,
127; Hadassi
(Alph. 324
;
Aaron
b.
Joseph
214/O
;
(Mibhar,
Lev. 33b)
Elias
Samuel
al
Magrabi
(MS..
Aaron
b.
(py p, 146^
present
W3,
5); Solomon
day
Karaite,
Samuel
)b#2
b.
...
Shemariah
px
3
Pigit,
riNT
Hazzan
in Ekaterinoslav, writes:
d5>ipd
no
b on
-d
,nnw
nnpb vidk
n"s;
wmti
D^Timn
^y
nM n
nn pi
|wu wyi
St.
Din i:bvx
Petersburg
n. 22.
if
176)
c, p.
XIX,
According
still
"Fish
split
may be
eaten only
while
their
alive they
12,
have been
11.
blood" (p.
by an
Israelite.
143;
comp.
ib.,
138)
Jacob
lett.
b.
Reuben quoted
in
JYVE to Mibhar;
Num.
10&,
caught
Sect proof
n.
3)
divorce
and
second
marriage
as
during
the
life-time
the
191
first
1,
husband or wife,
This view
341.
is
even
as
after
divorce,
fornication
(comp.
JQR.,
138).
p.
see above
This
Sect
of
also
the
Pharisaic
regulation
of
the
calendar.
If
the
calendar
/.
(comp.
Schechter,
XVI,
from
73
XX
this
It
r.,
and Kohler,
Sect
as
much
pointed
the
Rabbanites.
that
may be
7,
out
similar
view
is
quoted
"IBD
in
Midrash
(Gen.
to
and parallels)
in the
name
of Jacob of
r.
N'm^J
7,
who seems
XIV,
15&:
mj'D
(comp. Eccl.
245).
The
later
Karaites
See
:
min 1H3
Num.
nc^cxriD xb
ir\:vn
an
mana
t\ow on Jn bz n dm
dne siuHiirii
/.
na
ne^DN nSi
pjj
mtwo bnv
ioife;
p
it
Dipo[n];
so also that
p,
IJ,
c.
The requirement
eaten
suggests, as
the
blood
p.
be
n.
drained
23,
from
the
fish
before
is
Schechter
points
out,
that
this
Sect prohibited
the
eating
of
KARAITE HALAKAH
by an Israelite
fish
REVEL
355
may
be eaten.
while
still
alive,"
which
is
See Samuel
Magrabi,
el
ed.
M. Lorge, Die
Samuel
(89*0
ch.
;
\rA* mrm,
TOW
'tf,
23.
XLIX,
details
LX)
point-
and
of
this
Sect
in
the
is,
of
sabbath-observance.
Extreme Sabbatarianism
propensity.
from
this
Sect
in the following
According
falls
him up by
This
is
the blood of
fish.
also the
Harkavy, 316).
93c; mifi iro,
raites,
EHas
1874,
272.
\oc, that
lett.
Samuel
al
Magrabi,
c,
16.
Kohler's contention
(/.
c, 427)
the
is
Book
of Jubilees
Sect
Book of
10;
7,
28.
12,
11.
The Karaites
Reuben
nTTK,
14-15)
;
(Sgd)
fTJ?
Jacob
,
c,
9,
21;
]i
101c;
"irvSi*
ch.
24.
to
Schechter
be TIPI jD
(XXIV,
13M and
,C
believes that
this
It
Sect considered
honey
prohibited
12)
refers,
it.
is,
D'imn
to
?.JyE
12,
1.
as
Schechter
c.)
suggests,
the
particles
of
the
bees
which are
.
mixed
up
with
the
honey
and
is,
perhaps, to read
'S^l
D>112"in
'JJl'TO
See
PIQn
Asheri, on
Sttffl
in pSHtyD.
It
is,
JTJ7
p,
92d, 93<0-
was
as
also the
many
232
whom
prohibited
even
(114c).
eggs
Tin
]I3
see
Hadassi,
Alph.
-6
XLIX,
n.
39;
/.
Levi, REJ., I
e.
Moore,
/.
c, 365; Kohler,
c, 425).
This law
The
84
the
well as against Tradition. against the Karaite halakah as 74 (Shabbat 18, 3; Yoma Karaites agree with Tradition
ft'.;
parallels) that for Mekilta on Exod. 31, 14 and is to be desecrated. saving of a human life the sabbath
Mibhar, Exod. 38a; See Hadassi, Alph. 148; 179; pnen, p. 934a; in^N nrm, nne> 'V, ch. 21;
This Sect,
75
p,
like the
Book of
9)
prohibited
fasting on sabbath.
Most of the
fasting on
Karaites,
the
sab-
commend
150
al
(56**);
and 264.
iiber
So
also
Samuel
bet
in his DISH mand in comp. alsopy P, 36a; Elias Bashyazi It may also in^rm, IWP-, ch. 11, but see ITW, P. 8. important Karaite deviabe pointed out that the two most
states
den Sabbat
H5
Gratz
{Geschichte, V*.
I
186)
that
Anan
do not
know
his
See
and Levi b. Jepheth Hadassi, Alph. 3 ox, letters 3, P (**) Anan relying on Exod. 15, 26 prohibited Harkavy ):>;b fllVoH 1BD, 13physicians (Sirkisani, quoted by the use of medicine and of
altogether
quoted
by
Harkavy
case
of
in Gratz, V*.
fffiS
2o7
(8aa)).
it
It is only
rnpB
Alph.
pDD
some
Karaites
hold
that
is
not
b.
fW WW.
Abraham
See
Hadassi,
179.
and
in
Alph.
364
(>Uf)
and
Joseph
quoted in
p* 1*
2,
3.
34,
and
Vl* WPW, W -
ch. a; see,
however,
Ma im
.,
na
'n,
Aaron
rttV
b.
Joseph
as proof that
12,
WOT
tTE2
mpB.
4 and in
Yelamdenu
(Yalkut,
to
30)
in
this
This seems
H.
be the meaning of
n.
(p.
Il,
4-ss
comp.
p.
XLIX,
/.
19;
L !**_***'reading
c-
Wi
!
Bacher,
comp.,
ZfhB.,
XV,
is;
Kohler,
c,
424.)
3JW
*>r 51*1*
however,
Moor.,
the
7/anW
of
Day
Atonement when
occurs on
sabbath.
KARAITE HALAKAH
tions
REVEL
357
from Tradition
in the
fire in the
of
cohabitation
on
III,
the
sabbath-day,
ff.)
which
Geiger
(Nachgel. Schriften,
288
79
and Harkavy
(Gratz, Geschkhte,
4
,
478)
believe,
go back to Sadducean
The law
for immersion
when
13-14)
is
against
See
Kirkisani
4
,
(quoted
states
by
that
Harkavy,
this
Gratz,
Ge-
schkhte,
488)
who
Anan.
2Sd;
72.
78
So
Mibhar, Lev.
}iv
mix
See also
Fiirst,
Geschichte
d.
Karaerihums,
I,
n.
that
the
on the hypothesis of
which
is
any
divergence
from
traditional
halakah
common
to
pre-Pharisaic
(Sadducean)
(Frankel,
tradition,
we
find
the
early
Samaritans
Einfluss,
253,
prohibition
Wreschner,
18-19),
no
reason
to
assume
that
already
the
early
The arguments
and Ibrahim
b.
(Wreschner,
16,
17)
S.,
III.
show
that
this
which are borrowed from the Karaites (Wreschner, 18) tend to prohibition was accepted by the later Samaritans from the
is
it
Karaites.
Nor
interpretation
of
in
the
/.
c; comp. Poznanski,
existence of a
as
to
RE J.,
more
XLIV
Karaite
174
ff.
Geiger,
believed
I,
in
the
ancient Halakah
in
XIII, 664;
23;
mpn,
1908,
\>*\
125),
the
I.
reading
c,
Tosefta
/.
Shabbat
120).
JB'A D0
J'pniB
comp.
JQR.,
662;
mpn,
77
c,
b.
Abraham (quoted
The
view
of
in Mibhar,
this'
/.
c.)
that
^mSn
D<?3
contract
uncleanness.
Sect
agrees
358
Sect
(p.
10,
11.
11-12)
no man
ritually
vessel.
n.
is
directed against
The
only allow
MGWJ.,
Kirkisani
informs us
(quoted by Harkavy,
c),
it
was
the view of
Anan
78
that one
who
remains unclean.
in
p.
12,
11.
15-19 are, as
the
LI,
n.
27)
remarks,
against
Tradi-
tional view that only "6a and C"6n are capable of contracting
79
The Karaites
See
Anan
Nip
pTi
nw
i^n anai
iay^
ff.
Mikwaot
i,
(according
the
15,
interpretation
1)
of
Maim.
in
his
commentary ad
loc.
and
J731H ntfClU,
"HM*i
if
that
HSD
than
-
Dy31H
[^jnb
contract
12
V*
P.
10,
U.
12-13
may
mean
less
HMD
'?2)
uncleanness
11,
ri3132
even when
721110.
1*3131 is against
Ps.-Jon's
rendering of Lev.
It
36: pj?2J
f" nit?32 n3
our halakah.
Sect,
78
may
is
also
like this
that water
ilKOltt
N701P '072,
Zarah
5,
25.
The
on
Samaritans,
D'21Nt?
according
comp.,
Abodah
IT""!
4,
8,
agree
1.
with
Tradition
79
D*0;
however,
to
Mikwaot,
It
must,
however,
be pointed
Sect
(p.
12,
11.
17-18):
,L,
nKOiM
inn
the
(
r.
iKOBi n'22
non
HCyO
that
in
case
Num.
19,
18
(170
iKOltt)
is
I1N01t2
is
contracted
721110.
10b;
20.
This view
7J72,
in
See Mibhar,
Num.
";,
iTHfl
D77N
35;
Ulfa, mnBl
see
n01B
ch.
Even
case of 0"V21
713J1 (Lev.
15,
n,
Rashi
to
0*73,
and comit
mentary
1)
it
is
is
not
rWOlta Srpr2
when 72ino.
See
mm ma,
ad
loc.
(280);
pp
p,
1060; but
KARAITE HALAKAH
comp.
Lev.
ib.,
REVEL
Alph.
359
286;
p.
58 and 133;
Hadassi,
Mibhar,
1036,
ff.
17a,
20a;
mm
ina,
py p
|V1DN, p. 21).
The Influence
of the
Works
Karaite Halakah
penal laws
1
.
from Tradition.
ishable only
is
pun-
when
kill
(Sanhedrin 78b
ff.).
acknowledgment by
the
offender
(n&onn)
are
required
Num.
15,
33 and Deut.
24;
The
and
See
po'ua
mPD, 2a:
nor
mvn
nniN
p
So
noi
also
nix ruvn
noi B*K
mo
Samuel
al-
Intent to
kill is
required by the
killing
,
when
the missile by
which the
has
i76d
nibyo
itrx nana
rban avian ik
ia
n?
ana man dk
dk p*u
80
n^
mo^
noi
prr &6
1
ia
mow
According
R.
is
Simeon
(Sanhedrin
79a)
and
Rabbi
(Mekilta,
Mishpatim, 8) murder
intent,
81
i.
e.
when
man
42a:
intending to
kill
Mibhar,
Exod.
pitA n
0ffi;
Si!
J31 13
STtfW T?
p, 177c
V*f\
M*M 11DH pi
pninaiT 1S JO mn
opinion of Philo; see
nxinn
Werke
so also
HJ?
Philos, II
360
1 1 1:
mo* n^
rriin
.
in
niD\
Comp.
and
the
also Mibhar,
al
Exod.
32/7
and ina
Numb.
in
496
case
Samuel
offender
all
Magrabi
would,
(Gitelsohn,
to
141
which
according
Num.
35, 17 (ed.
Friedmann 61b)
82
Sanhedrin 79a/
punishes
his
Maimonides,
der
the
direct
ally
nvn
3.
1-3. ).
muron
such
actuto
only
victim
when
and
;
the
the
murderer
death
hand
resulted
from
unless
assault
handing
in
another
poison,
forcing
it
his
mouth,
while
or
a
leading
force
him
place
where
in
short
is
of
nature
or
a beast will
to
kill
him,
Num. 35, 17; Sanhedrin j6b ff. Maim., mm, 2, 2 ff.). The Karaites do not require the death to be the direct result
The Karaites
accept
in case
the view of R.
Judah
b.
of
^k
'"j;
rmam.
,
See also Hadassi, Alph. 152 and Alph. 166; py p 177c; and Samuel al Magrabi, MS., 84a: wz:b mnn DK Vizn p*o
...
...
n?
avna D^zn
in
opinion
Beth
Shammai
(Kiddushin
See py
ire
case
of
the
guilt.
defendant's
confession
of
any
crime,
witnesses
ic:
to
establish
See
Benjamin
Nahawendi,
Hadassi
see also
*3
po'aa
(Alph.
mcvo
357*1):
d*jkj dhjj
wa re nmn jh
^JJ
na jbVi;
1t?
Nttin
so also
DHJ?
also
W3
isamuel
nri
K1H 1211V
K171
mi'
min
Alph.
370;
so
al-Magrabi
(MS.,
1056):
mn
,
^'2 12T DK
]H
Sy;
onyS pot* xS pi
50; p}J JJ,
E"!N
p
man
n)r
ijk "in
98a.
itre:
Mihhar,
%
J,
Num.
194J;
lfl'^H
miN
can
The talmudic
himself,
principle
E"i
1CSJ,"
E'tFE
^K.
no
incriminate
9/;
and parallels;
Maimonides,
piHiO
X,
6;
but
comp. Weiss,
I,
23
ff.).
KARAITE HALAKAII
Alph. 269
sider
ff.
;
REVEL
150.
36
I,
They
also
to
con-
accessories,
and counselors
murder
274:
. .
nvnn.
iddd.
See nna
mm,
inbir
...
o^nn
*3B1K
niVD
trwa num
by pa iovya
manna
also
:
nyw
in
wnrrp pa a^nm n*n dik?i Nip^ divdp inn^o aaD^ pa npc nnya pa nion dd "y pa;
s
so
pyp, 1776. See also Samuel a! Magrabi (MS. onxn hht >d onoi .... Ta nxan hod d^sik Sy bisn nannn 846) npfc" *3 Dnoi piA in wob in jScS in na: Dipcc Sis^i inyn hn
...
Dimn Dnpyn
...irunnii
nSna
mnam
*bm
1
in rrn s in
a
dd nan n nnN.n
noiN in
...
Dnsi
...
nnsa
^mn
mi*6
nnym
m^yb
inbitb.
So
Exod. 38a.
whom
when not
carried out
is
punished by death
314,
Mangey, comp. B.
ff.
Ritter, Philo
und
II,
83
Josephus
{Ant.
XII,
in
9,
1)
agrees with
Tradition
315)
that
only action
is
punishable.
Philo
states
this
connection
(II,
that
those
who with
to
IV,
8,
34,
punishable
the
by
death
in
which,
as
Weyl,
dc
66
ff.,
has
shown,
he
followed
Ritter
(p.
Roman
Philo
law
{Lex
this
Cornelia
sicariis)).
22,
17.
28),
based
law
on
Exod.
translates
Ritter
nEtt*2a by Qapjuanovc
fails,
however,
that
to
indicate
source
to
of
Philo's
assertion
that
the
Law commands
peculiar
the
poisoner
be
executed
immediately.
The
of
the
usual
man
Nahm., ad
to
live
him
also
that
even
moment."
Karaites.
This
interpretation
mnn
S?
found
among
the
Samuel
al-Magrabi
(MS.,
141^)
says
362
2.
erty of
Ransom for death caused by the unguarded propa man or through his instrumentality, is required,
21,
(Exod.
29-31),
the
death
5,
6;
b. ib.,
53b; Maimonides,
p0
(v.
*P?J,
12, 16).
The Karaites
ransom
30)
Thus, whether
it
be a
fire
that spread
beyond
(ib., 22,
owner of
f
killed as a result of
such negligence
or pit
is
to
pay ransom,
As Hadassi
:
says:
JWH
mm
npyn npy xb
prima 153
ibw nub noa *6i TOfi ipk nit? ie> bi uvv nnbipa* im nrvo dhd ibwi u:6 (Alph., 274).
84
See
*&.,
Alph.
See also
pwa
riK>E, 2c:
bvn
D^pao
DW"i
*ya in^d:
K'nai.
See also
though the
pyp,
Law
is
180c?: >Eoa
reprieves the
the execution
Law
says
rpflfi
xb
xb 10N1
Si
nnno
*innS
Mb
iw
*a
xb a
man
mid io
rvnn
onnn io3 nn
84
maiye
mn
ion dki
nyS nyo.
Comp.,
(II,
however,
Mibhar.,
Exod. 43^.
also
with
Philo
(v.
DO ill
34) as referring to the p'Tft; Philo (323) and Hadassi, Alph. 273, interpret
\b .TiT
2c,
also
nam
1.
in
v.
36 as
punS.
So
also
l'D'33,
JTJJ
1,
but
see
Mibhar,
ad loc;
min
Lev.
74a; comp.
also
p,
181&.
KARAITE HALAKAH
Tain
inrrv-i
REVEL
iS
363
*?vv
"isia
[n1
ib
dxi
w
1213
"iok
D^oioa
pa
nam
"isn
wnorun
dn icki
r\rvr\
bv bi
nsn pdA
n:\
inpn joi
awan
Sy
nov vSy3
v^y
hpo*
i>33
nwn
iraa
ni
nmn
vi>y
nram rmnm
121D j;v
rmr
-itra
pns ;rm
nor
dhd nns3
i&.,
Comp.
Tnrp
DP23
nnj dmp obab pin Kim pp%u nu 178^ 181 c, i&2b and Samuel al Magrabi, GitelFurther
fol.
ph
mm
dki
sohn, 39-40.
inoi wivai
"12133.
Pn omx
nwm
nitre: in
dwk
dp vn
view similar
to this
is
held by Philo.
Expounding
says that
if
(II,
324), Philo
man
to
suffer or
what
he
is
to
~a8eiv
8,
mroriwa).
He
also says
that those
who
fail to
make
iau
roig
one
who
digs a pit,
arofiia
and declares
Ko?.aZeo6uoav
yow
ev
axavTj ra
ruv
opvy/uaruv
Karalenrovoiv
COmp.
Ritter,
and notes.
Philo and the Karaites agree also in the interpretation
of
v.
d:i.
Tradition interprets
it
to
mean
that
the owner,
at the
85
hand of God
X
n.
indicates
traditional
interpretation,
against
which
see
hex
Ritter,
48,
and 124
Berlin
Flavins Josephus,
1900,
The view
of
Geiger
DJH
(Urschrift,
as
448
ff.)
that
the
nV
1^2
D"W
T*3
(/.
IWD
c,
u.
was already
to
shown by Pineles
unfounded;
378,
n.
1.
mm
St?
Wtt,
193-6)
and Weyl
Geiger,
144-153)
be
comp.
also
Poznanski,
Abraham
Leben
Lebenswerk.
364
29).
The Karaites
DJl(i. e.
uphold the
literal interpretation
of
nor vbyi
D1K 'T3)
and
mean
whether to
po^a
nxtro, 2c
Kin
[wn]
bi: dki
nor rbva
by
xt
^pd
wn
k'Tidi
rSjn dj
non
bpD"
nonan -t
nnn ^
.
inyn bxri
jn s
nsa
See
also
"ina,
Hadassi
/oc.
(Alph.
270,
al
370)
py
p.
177^ and
mm
ad
(73&); Samuel
Mag-
in
his exposition of
is
law
(II,
guilty of the
man's death.
He
pay ransom.
The
The
whom
ransom;
while
court
according to
is
Philo
(so
also
rests
with the
Din
*>ku.
3.
loc,
(Mishpatim 8) Sifra on Emor, 24, 19; Baba kamma 8, 1 Ketubbot 35a and parallels; comp. Maimonides, pnoi bmn
I,
1
ff.).
See Ritis
p.
18
ff.
The
all
lex talionis
ac-
cepted
severity also
by nearly
literally.
See Ben-
Dioi
nao bl nvyn
KARAITE HALAKAII
)b
REVEL
also
365
a Kar21,
flPjr
p npy
ne>K3 ittNrj'yiEJ.
So
Ben Zuta,
aite
24); Jepheth
(Alph. 275
Ali
(MGWJ., XLI,
b.
Alph. 170)
b.
Aaron
Aaron
Elias
al
(pp p, 179a ff. min mi, Exod. yib ff.) Samuel Magrabi (Gitelsohn, /. c, 28-9) Abraham b. Josiah
;
;
(fDK
86
nJK,
See also
I,
24ft);
Rapoport, DTl^n
is
1831,
p.
34.
L.
Low, Gesammclte
Schriften,
believes
Sectaries,
literally
287
to
be corrected accordingly.
Harkavy,
p^S
QlY'D,
198,
that
II,
Anan
7,
also
11.
upheld
lex talionis;
5-7.
The
ein
Samaritans
interpret
|JJ
nnn
restrict
f'J?
(Klumel,
1,
Mischpatim,
is
samaritanisch-arabischcr
Commentar,
XX;
the
JQR.,
191
210
to
be corrected accordingly).
intentional
Some Karaites
still
permanent injury;
others leave
to
or indemnity;
to
7\~\\T\
1113,
Exod. 71b
ff.
According
the
Scholion
II,
Megillat
Gratz,
Ta'anit
III 4
,
ch.
Chronicles,
literalism
to
8;
comp.
693)
the
extended
but see
their
id.,
lex
u.
talionis.
148,
Sadducder
(flOKl DlStP
basis
/.
Pharis'der,
,
Nachg.
Ritter
d.
Schriften,
V,
this
Heb.,
report
1885,
162),
Rapoport
historical
n3T
15),
and
(133-4)
deny
I,
any
221;
(comp. Jost,
Bikhler,
c).
Geschichte
Judenthums,
Leipzig
L.
Low,
c, 286;
/.
MGWJ., L
an
Ritter,
Such
important
would
not
have
been
left
{Vita,
II,
end)
and who in
as
far as
Pharisees,
his
opinion
of
is
known
us,
sides
with
the
Pharisees
(except in
the
interpretation
PptPfi
VH2
in
42,
Lev. 31, 9;
44,
see
Olitzki,
Berlin 1885,
54 and Ritter,
26),
8,
literal
interpretation of
]y
nnn py
(Ant.
IV,
were anti-Pharisaic.
Geiger (Xachg. Schriften, V, Heb. 162) claims that the ancient halakah also
interpreted
J'J,
r.nn
J*JJ
literally,
as R.
EHezer held
in
this
view (Baba
kamma
84a;
see
the
to
version
of
R.
EHezer's
opinion
Mibhar,
8,
he seems
pn^
h; comp.
c, and
L.
Low,
/.
c,
287, n. 2).
See
I.
Ilalevy,
D'ilCKin
that of R.
nnn,
lc,
425
S.
ff.
traditional
371, n.
1.
view
and
EHezer; comp.
Philo (II.
366
that
killed
slave
is
to
pay the
Exod.
32:
WTlA
}JV
D^pP rate.
if
Many
v.
Karaite authorities
mum
slave.
fine
and that
more than
law
to be paid the
bpfc>
full
value of the
indi-
Db6b> the
and that
in all cases
the
is
slave.
bpnfj
py
p,
18m:
ainan
nnx
:
^
nay
nre>
*ny
rvn
dni
D^pp d^b>
nnx
Tonnbi
nn D^in
pnoi
pan p
pnow
vbv *powb
mnsn
-py
Dnoi on
pnain TDini)
sn
^M-ppmy.
So
also rrnnnro,
Exod. y$b-
Exod.
21, 19 VMflPD
^y
pm
Tra-
dition
(Mekilta
4,
ad
loc.
(Mishpatim,
Onkelos
loc),
and
Ketubbot
taking
the
if in
WW
he
is
by figuratively,
is
to
mean
that
offender
party has
his
so
far
recovered that
i.
own
strength,"
e.
without
others' assistance.
WWD by
313;
21,
Ritter,
literally,
Philo (II, 317; Ritter, 32, note 3) takes namely, that even when the injured party
man
9,
the offender
is
holds
(against
is
Mishnah Sanhedrin
1;
Mekilta on Exod.
12)
that
the murderer
to
committed
view
of
the
crime
(so
also
Book of Jubilees
S.
32).
This
der
is
also
the
many
Karaites.
14,
II.
See
13-15;
Gitelsohn,
Civil-Gesetze
flj>
Karaer von
of
Samuel al-Magrebi,
Biichler
see,
n.,
however,
692,
p,
77 c.
The opinion
also
(MGWJ., L
Sadducees
is
(1906),
679
706)
that
this
was
the
view
f the
KARAITE HAEAKAH
to be acquitted.
literally; see
REVEL
lmyPD
bv, like
...
367
Philo,
The Karaites
So
interpret
mm tna,
al
lruppc bu
H33
WW
1DXP njycrea
1"DK.
pv
p,
i8o>;
Samuel
The Karaites
ed.
12 nsa
nx
niVpl
Hoffmann, 168
-inn
ff.)
literally; see
Mibhar ad
loc.
(22b)
min
cjv
So
also Philo
ov
de/xig.
328)
Earw
Se
t)
6ik?i
x l PS
o-~oko-t)
r//f
atpa/ievTfi
4.
ff.
the
woman and
holds the
man
guilty of
murder
if
he killed
the mother, but not punishable for the deadly effect of the
child,
kamma
Philo
48b
(II,
ff.
6 and Ps.-Jon. to
this
:
v.
22).
embryo and
ried
blow
if
the offender
the
and
is
completed the
offender shall die for the death of the child (verse 23).
Philo,
the mother
87
Philo
follows
Septuagint
in
8,
the zz)
interpretation
of
these
verses;
pDN
the
to
Urschrift, 436-7.
Karaites
(Hadassi,
II,
Alph.
270
(1036)),
causing abortion to
murder.
See C. Ap.,
Apion,
164.
24;
Some
the
interpretation
of
'TDK.
nNCB,
2d;
miD
"IfO,
368
(II,
and notes).
Philo
(/.
c; comp.
Ritter,
/.
c, n.
3)
seems also to
believe,
against Tradition
(Arakin ja;
law reprieves a
woman
views
condemned
of
to
death.
also
These
anti-
Philo are
found
among
the
Karaites.
The
an embryo murder punishable by death (Hadassi, Alph. 2382, 270s, 275'; see also references given below)
interpret
j"iDN
and
in verses 22,
Gedenkbuch
1900,
zur
186;
Brinnerung
Hadassi,
an David Kanfmann,
238;
Breslau
Alph.
ff.;
270;
,
Mibhar,
py p
177a?; lygc-d;
Magrabi, ed. Gitelsohn, 2J ff. They also consider the killing of a pregnant animal violation of Lev. 22,
Samuel
al
in prohibiting the
b'bw
See Kirkisani,
ff.
;
Harkavy, 291
and
II,
c.
;
ed.
Poznanski,
ib. f
/.
c, 184
Sahl
b. b.
;
Masliah (Pinsker,
28; comp.
;
30,
83); Salmon
Jeruham
360
;
(Poz.,
/.
186-7)
364 (i34d)
rmmiD,
ed.
Lev.
24a; 62b;
py p
83a?.
Samuel
al
Magrabi,
Lorge,
and min
13
pnsx, 23; nnte B>nb, 47; comp. "iDD on Gen. 25, 22 and
11,
and
12,
M
8.
Many
III,
Karaites
MGWJ.,
S'StP;
VIII, 400.
Geiger,
The Samaritans
Geiger's view
(1906),
see
Nadhg. Schriften,
263-4;
302;
Wreschner,
comp.
also
Intr.,
XXVII.
(Nachg. Schr., V,
note)
:
Biichler,
is
MGWJ., L
believes,
674,
that
this
Samaritan-Karaite
opinion
based
(/.
"p*
IxS
the
121J?
ION
c.)
was held
also
by
ancient
KARAITE HALAKAH
prohibit
also the
REVEL
woman.
369
See
al
execution of a pregnant
22, 22 and
*)D3
Mibhar on Deut.
rvro ad loc"
N\"t
Samuel
states:
n-owo
*\w
v6
"6
tdit ,n-aiyo
wm nnn
m^b
npJl
*a
tboti
dvwi
mm
id
sS dki jnnn
nm^
insi ibnv
*ne>.
nnn&o ^3
rurens nrux
ksj
bw
DBPDm iwbj
mo
'n
D^
(Lev. 24,
16) to
7,
mean
;"
Name
(Sanhedrin
5; Sifra
ad
spnoi)
6).
II,
206
ff.)
the
this
name
of
God
at
To
goes
untraditional
of
2pJ!
by
Philo,
Ritter,
45-7) that the law punishes a false oath with death. Philo
(/.
As
of the Divine
halakah,
Name
is
erroneous.
The question
1EX
"|1'
121J?
is
applied
in
the
Talmud
to
animals
free
persons.
ff.
;
See
L.
also
against
this contention of
Ill,
401;
Gronemann,
note.
It
must
also
be
pointed
most
of the
]1DX
agrees
with
Tradition
that
the
execution
is
not
to
be
postponed
185).
Poznanski,
an
D.
Kaufmann,
reprieves
Samuel al-Magrabi
Gitelsohn,
to
38)
states
that the
Law
83.
death!
For
Onkelos
ad
loc.
NEC
'1332
tPIBO HI
Christi,
Geiger,
Urschrift,
274.
Chwolson,
Das
letzte
Passamahl
119,
is
overlooked
the
view of
R.
SSpO
also
(M.
d.
Tradition, 23
is to
be corrected accordingly.)
ed.
Friedmann, 1840:
op
apiii
'Hiv nno
on n"apn
S3.
370
and he applies to
Most of
'fl
with Philo
in the interpretation of
DP
See
...
Anan
(ed.
Harkavy, 13)
*3 n*b
91
DHpKi
The Kafalse
oath.
347
Mibhar, Exod.
al
ib.,
jirvbtf
They follow
by Philo.
of
As
16.
name
God
Harkavy's
Karaites
note
to
it
(ib.,
198,
s.
v.
13T)
of
is
unintelligible.
The
Lev.
later
abandoned
Samaritan
401
to
ff.
this
interpretation
2p31
comp.
Mibhar,
44&.
For
the
interpretation
of
2|221
see
Griinbaum,
ZDMG.,
XVI
92
(1862),
According
of
a
Tradition
oath
is
(Tosefta
;
Makkot
4,
5;
b.
Shabuot 20a)
27,
p.
the
penalty
false
fTlp70
there.
comp.,
however,
Nahm. on Lev.
I,
29
16,
and
notes,
that
according
the
sect
which
Schechter
to
designates
a
as
Zadokite
(see
above)
at
"one
the
1,
is
to
particular
commandment even
Journal
of
risk
of
The view
of Kohler
(American
Theology, 191
is
417), that
any
false oath
death
is
(/.
not proved.
The Zadokite
See
sect
(/.
c,
p.
15,
11.
1-3)
19-20)
that oaths as to
God's name.
c,
LIV,
the
/.
c; but
see L.
Low,
I,
193
ff.
/.
c, 404.
See
Afendopolo's
appendix
to
lSV^K
nYW
"ibdpi
Odessa
1870,
2090*:
2111
....
nttni n;
a
pit
ip
ix inyints>
...
i?db
an*ta:n n03nn
"nS
romn
'3
xtP'
djn ieni
ma
'n
2"n njnawi
Kin
n"y
mi
2nn noi
k*h
uij>
ifaim idimv
njn pi
men
dip
ibbpo
nmaai SSn
'n tsnp
njrnp'
1:212
21PI
OnOJ?
Tepheth
pVMin
and
pPJK
n21
8 quoted
by Levi
b.
Samuel al-Magrabi
is
c.)
as
J"l"0
death only
punishment
is
mentioned.
The
Karaite:
haukah revel
interpretation
371
of
Based
Lev. 24, 16
on
is
this
Philonian-Karaite
punished by death.
See
fNO)
Anan
bs rrb
(orV'D,
/.
c.)
IN pJ'K
"
*VB tab
m*
irn
"id^d
NON1
ib
pom
rioTn
N^>op 3"rvo
kdot
in
td
bmB*; so
inopja
NmiN ^3on TD
.-ct;
al
Magrabi
*3
(MS., 108&)
Dnb nan
jrn
DN D1NH
nr by
*31
"ION ^O
DHO
'rv
HD'jXD OBt?0
-icn
nnxa
cm
n\-i *3
iDKDn
-ioni
nn
muin mvoa
ppjo Nin
-i^n ^d ^y
1
mow
31 n
in
rby ion
jinan
Tn
94
by:
That
court,
this
Karaite
early Karaites,
however, took
J"H3
to
mean death by
ma
13;
as heavenly visita-
Num.
on
19,
Moed
17,
katan 280;
p.
Bikkurim
Lev.
*va
...
1;
Maim., naitWI,
8,
Ibn Ezra
15,
Gen.
14J
Nahm. on
'3
...
18,
29 and Abrabanel on
:
Num.
'n
:
30).
onion
imina
ros ib*x
EDtrna
o^a^n orpBSiv
Ta
ma
nya
Sa
in
naitwna an nnn
is
onnp <T
ma punishment
20, 20
by stoning
(ib.,
"ISO,
and
ed.
C|D3
m'U
to
Mibhar, Lev.
is
Munk,
Palestine
(German
by M. Levy, 11,438)
with Tradition;
to
be
corrected
accordingly.
The
f
latter
Karaites
agree
see
VD Gen. 47^/ Lev. 566; pyjJ, 125c?; JinEX, 7. M Every antinomian action or utterance involves the dishonor of God's name which is, according to the Karaites, punished by death. See Hadassi,
Mibhar, Lev. 34b; HTMI
Alph.
'1JI1
373
(149c):
'n
otr
hVn
oxi
...
IBfl
lniXD nl
to
ma
'n *ian
nx
'a.
to
See also
pray
is
Book
also
of
Jubilees 30,
8-7.
According
accordance
some Karaites
II
failure
15,
punished by death
(in
with
Chron.
13).
So
Samuel
al-Magrabi
(MS.,
570):
mn puan fn
Syi
p*m
^j?
msa
rrajpi
onjiann
naj? xSi
nSenn nx ariym
nnix anyri
^a nsxtr S"t
372
view
but
not
due
to
their
fondness
for
exaggeration
Philonian
in-
based
on
the
above-mentioned
16 and
Num.
is
15,
30 (for
Num.
30,
see
Philo,
II,
view
Horayot
8a;
Keritot
jb;
comp.
Rashi,
Rashbam,
15a;
and
"ina
Mibhar, Num.
rmn
Num. 22M, refers Num. 15, 30 to all antinomian actions. See D^n: miD, III, 41 (Eng. translation by M. Friedlander,
London, 1904, 348-9)
so that in sinning he
if
:
he does what
is
prohibited by the
15,
Even
wears
an
Israelite
meat
(boiled)
linen,
in
milk
off
or
garments
of
wool and
or rounds
Law,
its
in order to
show
him
clearly that he
truth, / apply to
the
words
'he
am
must
suffer death as
all
an unbeliever.
According to
my
opinion,
the
members of an
Israelitish
community which
98
is
punished
the Divine
4,
2:
(against Tradition;
ad
loc.)
that
sin-offering
to
II,
be
73
transgression
of
any law.
See Pinsker
meaning of
this
passage
escaped
Lev., 6b;
85
mm iro,
rils.,
Lev. 90;
py p,
4,
i"6a, end.
Z.
II,
246.
See
ff.
Maim.,
nsn,
10;
Chajes,
0W33
mm,
Zolkiew 1836,
8/;
KARAITE
HAUKAH
7,
REVEL
373
Striking
name
blow
loc).
is
used (Sanhedrin
is
parents
is
mun
na e*P
MD
(Sanhedrin
is
10,
1; Mekilta,
ad
(/.
latter offense
by strangulation
c).
manner of
insult to parents,
(/.
and Frag.,
629).
The
21, 15 to
Exod., 41 b:
mnn
ed.
wv
pa
ma
17.
'yo
bn
idni
vnx naoi
mun
al
mwnna,
Magrabi,
Gitelsohn,
Nor do
the
Karaites
in
Exod.
Divine Name.
See
"iDD
(103c?);
al
min
c, 19.
They
agree
with
Philo
in
(102c) and
min
"ina,
MGWJ.,
(1906), 683.
Philo (II, 330; but see Quaest. in Ex.
II,
6) states
insult
that distinction
is
to be
made
in
punishment between
to a public officer
Tradition makes
Mark
this
96
For the
ff.
ZDMG., XLVII
commentaries)
that every
(1893),
681.
7,
10
and Matthew
(comp.
17:
perhaps
refe* to
manner of
insult to parent*
punished by death.
falsely
ascribe
to
the
Rabbanites:
^r
the
punishment
Hadassi,
is
inflicted
only
says:
when
the
curse
blow affected
HDf22 "p
1*1111
both parents;
Alph.,
249,
nOV
fllD 1BN1
V2S
nnx
so
d.
ma
cSSp*rr
iaie;
also
Alph. 250 D;
Salmon
See
b.
Jeroham
Petersburger Bxbliothek,
Sifre
in.
Sanhedrin,
17;
on Lev.
20,
9.
374
no such
is
found among
the Karaites.
Jepheth
Ali
42b)
or
K^3 with
Magrabi
death.
Hadassi
is
(Alph. 343
states
that cursing a
righteous Judge
Samuel
al
(ed. Gitelsohn,
21)
who
punished by death.
MARRIAGE LAWS
7.
The
issue
of
prohibited
alliance
98
is
bastard
bripi i? KIT
b
to
Tradition (Yebamot
8,
3)
refers
it
marriage.
(91, n. 5),
SN1B2tP U1HH
w Weiss, Dor,
SlIJI
I,
126,
relying on
Kiddushin 66a:
jmi
-|So nriNl
JOPI
"P,
view (the
18,
mpSo
was
not, as
Weiss
Josephus,
Ant.
XIII,
10,
5)
was a
C.
single
...).
is
8,
14).
17,
It
is,
however,
Gratz,
possible that
12;
10,
see
5:
IIP,
no, note
comp. Maim.,
Sanhedrin,
mimnan pSl
M Against
54
ff.
;
Geiger's
see
anti-traditional
interpretation
,
of
1TQD
(Urschrift,
see
350)
Rapoport,
miPP nSn3
78
ff.
For the
91,
n.
5.
Septuagint
and for
Philo see
Ritter,
Most of
the
later Karaites agree with the accepted talmudic interpretation of "1T0D (Sifre,
II,
248;
Yebamot
49a,
s.
4,
13;
;
Kiddushin
Maim.,
3,
12;
see
p.
Kiddushin
1;
3,
2;
Tosafot
Yebamot
d.
v.
JlJJOtP
HX'3
5,
'IID* X,
15,
Frankel, Grundlinien
mosaisch-talmudischen Hherechts,
Deut.
19b; so also
n.
,
21
is
to
be corrected accordingly);
"1T Kin HT'iO
see Mibhar,
p)J
149c:
niDK "6l3n
278^
(io5<f)
but
see
1.
Hadassi,
14.
Alph.
and
Samuel
al-
memory
KARAITE HALAKAH
interprets this verse, verses
2,
REVEL
261),
375
(II,
and
v.
9 (II
"lTOE is
munity of
Israel
In his
eKKfapiav
evrrarpiSaf
exposition of
nai
v. 9,
fieradtdovai ."
Oeu.w XayuVj
rovq
avroxOovag
al
kcu
lepoQav-eiodat
Magrabi informs
"1B>N *3
us,
yn
nw
nb'yan
onvp rnn
inn
;nj
dji
b"T
a
n^ann an nyn
Kim runs ay"U
by Kin
rrrr ^a
...
|W
ma
nsr sb nit ab
a nown
ba
onynai
irani noixn
maim
16
nino^ni
d*u nnx-i
<a
noK
"in
-|b
bnpa
1*13*
nenpo
in.
is
This
also the
niny
nbun nb bv DBPDn
s
nnj
mb:i
n p?a tidk
tr<
yn
ba^i
mj
ynr
jpi
b^k
wm
1
pi
dmi
&npn
Dn" DniEKi
on^n
bipbpi
so also Alph. 373* (14805). nso nay |BB>bi aina Aaron b. Joseph (Mibhar, Deut. igb) states that Sahl b.
Masliah
(second
half
"tfOD is
of
the
tenth
century)
:
held
that
*6l
marriage with a
[iTtton
not
forbidden
ns]
wip
b"i&
pam DKSP
5>nD U3".
b.
Masliah.
bnpa 1T Na
sb, as
did Philo,
al
Magrabi,
mean
100
is
munity.
c: nan
baa:
loc.
'n
bnpa K3< t6
nab ptriBUa
99
See
247;
Michaelis,
139;
ftSnj
(
,
Ewald,
46.
Alterth.
des
Volkes
Israel,
100
comp.
also
Rapoport,
given
mi!"!'
The
interpretation
is
by
Geiger
"tEnj "IS1X
IV,
21-2)
(/.
to
this
view of Sahl
Sahl's
forced
and unnecessary.
in
Geiger's
6b,
reference
c,
22)
to
opinion
quoted
Mibhar,
Deut.
has
no
bearing
on
his
view
3/6
8.
makes no
distinction
between a married
woman and
the
unmarried (Sifre, ad
r\s
he; Kiddushin
21b: 1^X1
n^
WK). So
interpretation
there
6b,
10.
of
EfiX
115)
DOnn Dinn
is
2;
comp.
?rr
e.
fWB
3,
to
Mibhar, Deut.
20,
letter
held by
many
to
Rabbanites; see
g.
Nahm. on Deut.
13; b.
ib.,
The Karaite
anti-traditional
dushin
Gentile
to
II,
Jew from
woman
are
early Karaites
interpret
23,
n.
H'Slm
Ezra
/.
10,
(Pinsker,
12;
Geiger.
c.;
see also
Benjamin Nahawendi,
]iJ3iJ2
nNEPB, 6b:
'v
D.10
cc*
dpp2n
"Aiam
uv by nSn Dmp:'
D'tW
nr
xb
nv
^a aa
nmoi
Alph.
t"iay
366*
K*3in^;
similarly
Hadassi,
(141**):
ty Kipai
sin nnotsn
nnaa
D'BU
36s"
1
ntrxi
rUIWl
V2X;
yet he adds:
so also
Sd
X'XmS 2W3
nino:
Syi
Dno iSlMl,
Alph.
(1406))
(p.
Yebamot
6; p.
Kiddushin
3,
end; G.
and
parallels)
who seems
to
above,
note 73).
362,
lines
(ed.
by Schechter), JQR.,
XIII,
an d note on
p.
371.
I,
The
like
assertion of
106)
Tradition
4:
(Yebamot
4,
b.
ib.,
76b
ff.
and
parallels), interpret
Deut.
23,
erroneous.
(Pinsker,
All
II,
view.
See
Elias
|j
,
b.
i
Abraham
149c*
Mibhar
and
mm
1fl3
ad loc;
pp
4 6fc;
ff.;
irvSx
to
flllK,
0pHS mix,
17b; A.
Firkowitsch,
nn
Dnin (appendix
comp.,
(ngb).
The legitimacy
scendant of Ruth the Moabitess) they save by asserting that Deut. 23, 4 refers
only to those
Schorr
sidering
i*DJ3
(piSfin, IV,
claims
that
12,
Maimonides
the law of
is
inconsistent
in
conas
(flK'3 niD>N,
18;
is
not
9)
JVJJDJJ
JOl
8,
JIOJ?
disputed,
v. fl2nT\.
4;
plS DN1
mitWl
fact
and Tosafot,
ib.,
77b,
s.
that
plS
DN1
and
Tosafot by
to
the
question
IJIQJ?.
of
rvOHKl
n13tt3
KARAITE HALAKAH
REVEL
;
377
was unmarried or
har, Lev. 34a,
Mib"Via,
147^).
*a!>
xb
....
njobs K'nt^
ma^a
b.
JWN pKPnOKP;
|DN hjiok
states
:
so also
Abraham
Josiah Jerushalmi
al
in his
(MS. 222a-b)
ioni
nprn
n?
W
*a
Samuel
Magrabi
n? *a
*iwn b
Kin
main rrwa nK
wwi
>w vr:y ns
yn
....moiKno onbno
w mn
*wkd
dx bk nbyn n^ bz iidx
na* ns?Ka
)b -iso
....
nb^ wk
*i
m
'
pa rrbnn nxr
rr "b)$
'a
by rrvpn
vp *&ma
S3
dji
i:in:
Tpn
it
avian K sn
nw
;yob
mann
nB>Kn Dy
nannn omp
papn.
That
Ritter, 75.
9.
The
woman
is
according to Tradition
(ed. Weiss, 92a)
(Sanhedrin
10,
1;
Sifra
D^np, 9
strangulation.
Many
Karaites, however,
hold that the law of Deut. 22, 24 applies not only to the
betrothed, but also to a married
woman;
the punishment
adultery and
nt
its
DK1
iidnoo
uyr
*a
D :axa
s
orunn
)b
~\w Dnmn T
"iw
*mw
ncniKon
B"K
*a
man
ab d inoi o^axa
s
n^s
><?,?
Samuel al-Magrebi
DTD,
dji
...
Abhandlung
Mibhar on Lev.
nbiya pa
18,
20 (34a), and
*1D:d
ad loc,
letter a5n:
min
Sna,
Lev.
586
is
and py p,
194c?.
That
this
378
sets
II,
TIIK
see
lie
...
Says:
"kvfirj
rraTuv iropvrn>
(Jevcra
Q$
ow
icat
fyfiia
icat
See
Ritter's
20,
comment on
which
(by
also
this
law
to
of
Philo
(p.
92);
of
but
see
Book
of
Jubilees
seems
in
punish
unchastity
an unmarried
38,
woman
early
with
death
also
burning,
accordance
with
Gen.
to
24).
;
The
Sal-
Karaites
b.
considered
unchastity of a
II,
iTTSE
be ^1*03
:
see
mon
JO
62:
nil
^Wty
b.
fttWO
r\HiD *6 77D1
WW
comp.
also
the
is,
opinion of
Saul
Anan quoted
there
(the
authenticity of the
btmVfi,
NETpE
VI, 88a).
(comp.
39,
18:
nmn
in
sS
III
HBHp
Klumel, Mischpatim,
n.
VI).
See also
that
Briill,
Jahrbiicher,
(i8/7),
104.
It
is,
however,
adultery,
possible
the
Karaites,
as
in
fixing
stoning
instances
id.,
as
the
penalty
for
were influenced,
d.
many
44),
other
26-7;
(Steinschneider,
Beschneidung
d.
Araber
1;
u.
Mohammedaner,
41,
Polcmischc Literatur
Juden,
398,
n.
Wreschner,
by the
Mohammedan
hill
ia2
ZDMG.,
the
(1899),
Noteworthy
the
connection
is
the
agreement
between
view
held
by
earliest
Karaite
authorities
in
to
the
first
p.
century
C.
8:
refer
9;
Ketubbot
>aa ina
ptrn jo
to
PiDBirn
xn
(or
inx)
mx
dim
pvnpa s'-tuddSx
considered
which seems
so
NmiDsSx
1869,
sich
32,
33
betrothal
in
not
binding
u.
as
J'lOCi
(A.
Briill,
Fremdsprachliche
note,
Redensarten
den
this
sie
Talmuden
passage:
Midraschim,
die
Leipzig
wrongly translates
"Wenn
von
der
Alexandriner
weg.").
191
Frauen
angelobten,
nahmen
Israel
sie
gerade
Strasse
Biichler
1,
(Festschrift
n.
zu
Lewy's
siebzigstem
Geburtstag,
Breslau
123,
3)
justly
remarks:
/.
"Vielleicht
war
the
to
hitrin
hellenistischer
Einfluss
wirksam"
were
then,
(Biichler,
c,
the
thinks
that
1t3B>
words
(or naS)
HOWS 'D^nttoS
unbinding.
'-).
inserted
in
H2inD
make
the
of
^Dl^N
the
not
But,
I'DIIM and
H21P2
Philo
also
states
311)
that
there
to
are
many
linien
who
do
consider
himself
unchastity
with
betrothed
woman
as
be
adultery,
d.
though
mos.-tal.
07>.,
he
agrees
with
ff.)
Tradition
that
(comp.
Frankel,
is
Grandas
Bherechts,
II,
XXIV
ruapn
6
bethrothal
2,
binding
'32
:
marriage
nshTtm
and
229).
ij>
.
See also
p.
Hagigah
2:
D'Scil'
VH
z-:-'
idvim no
(p.
pania
I
le,
Sanhedrin
is
6,
reads: ^-;2
allusion
nnn,
'33
\?%,
notci
perhaps
an
to
view of the
XOIiDS^X
KARAITE
io.
HAUKAH REVEL
379
Philo
(II,
or divorced
woman
it
be
as
physical
Ritter
chastisement or pecuniary
observes,
fine.
Tradition,
(90-91)
makes no
a
distinction
between a
has never
is
divorced
woman
or
widow and
woman who
been married.
the Karaites,
view similar
to that of Philo
held by
with a
widow
J'DllX
woman
binding.
concerning
not
being
view
of
the
Alexandrian
also
by the
earliest Karaites
who maintained
See
tt"X
in
f2n
:
general,
/y
does
not
have
the
force
of
marriage.
Htl'X
Anan
Pip'
ed.
Harkavy,
118) "]1S vh
>:>
X2X xp
mt:fiS nS
Benjamin
Nahawendi, nXtt'E
po33,
5b:
mpan
EX;
bjd
so
jm
also
mtmxB mhv
(141a);
nSiya xS
also |TJ?
Km P6yai
p, 154c
."ItrX
comp.
Geiger,
relying on
13, 1),
the
view of Beth
the
Shammai:
(Yebamot
claims
that
older
(Jiid.
halakah distinguished
Zeitschr.,
II,
similar
and ]'S1^3
marriage
the
of
As
the
minor by her
of
mother or brothers
Rabbinic institution,
view
Beth
Shammai concerning
and 334-5 (12306)
to
flX'Q
falsely
(96b)
that
according to
22,
Rabbanites
to
minor given
her
marriage by her
JIX'E
father
(Deut.
in
16)
free
<2X~
annul
marriage
through
'X
...
and
'X
reads
!
Yebamot
108a:
aiBHpB>
53,
pBTTpa BK
note,
his
JWO
this
'",
Ifll
...
erroneously ascribes
IPpSk
view
2).
to
EHas Bashyazi;
the contrary,
of
a
mix,
5.
D'Btt
ch.
For another
misrepresentation
traditional
law
by Hadassi
see
above,
MGWJ., XL
(1896), 21, n.
Biichler's
suggestion
{MGWJ., L
of
the
(1906),
674,
note)
that
this
law
allowing
divorce
only
to
in
wife's
adultery
and
is
.
considering
the
divorced
it
woman
not
be
still
not plausible as
does
account
for
Philo's
Moreover,
Philo
and the Karaites do not share the view of Beth Shammai and allow divorce
for
any cause.
380
of
them
mobxn
...
oy
pbn nun...
ik
ibyoi uiiy
bw
ncnin oy
xSi *a |r "in-nn wian ^>aj n^x 'jk> mjopn bk *bo |n <a m new dk ?iKr il s "idkb> pi bi) n^K nn\-i niyi no D m d^b i?aj T'"6k \sjdi iw ^a rvbv aa <a dd Kins? pa ^n whs? pa 'ui ^n nniDN no in bhji bk to "aiba to }n nBTti njobx nxr p
nosn
m,
n b>itki 'ion
^3
jn
nmoni; so
also
py p, 158c: nbwnm
nmbt*
in
n^ap
2 by
n&jma nmb>
jniK; so also
dji
Samuel
al
^a b"l
dj D-D:aj
iwum
Num.
naoircn
inynai
1,
Tradition
(Sotah
Sifre
on
5,
13)
man
104
against
whom
woman
to
ordeal
(II,
of
Num.,
15
ff.
Philo,
308), says
husband suspects
Holy City
(comp. Sotah
is
1,
4) and
if
the court
;
is
undecided the
woman
and
See
This
Hadassi,
is
also
the
view
of
the
Karaites.
Alph.
328,
mm, Num.
104
ja; so also
py p, 157^
^ya nyna
i,
Dyon pai
The accepted
One
of
these
iltMD,
(pp.
i).
norm (Maim.,
oi
1-2)
requires
witnesses
for
both.
Ritter
to
81-85)
this
discusses
this
law
as
given
by
Philo;
he
fails,
however,
notice
essential
deviation of Philo
from Tradition.
KARAITE HALAKAH
Hin 'Up
REVEL
mnwp
38
ny
nynw
onoiNi
106
rwa dvvd
noae* niopn
12.
lain ?pn
noK DK
to
mean
case
death
law
(II,
if
found
true,
the parents
of the
woman
This
is
also the
view of
sufficient to convict
rbw wn bv pnb rhw dni nx D*3*n* injyt:" nbwn ns wnn nyi D^KSoan in asm Dxn iw xb |vd n-\y:b D^mn ^nxvo xb *a nynmn n^ym Taoi pyiv wm myjn srn m^n n^pD3 nxvo: tfn *6i nfopn nx Dwaop my^ D^im ikvdj &6 "ibkct iy& see mjtfn nx urani also Alph. 365 (140c) 1BHB1 n^DP B" DS1 D^nn ibht em"
her: dk
my
....
nDEn
by
hm hen
dki
...
itjp
mo
to
^00
In
case
to
suspected
woman
i,
refuses
3),
submit to
ordeal
she
is,
according
Tradition
(Sotah
to
be
dowry.
guilt
Some Karaites
is
consider
such
refusal
to
98a:
nnna
comp.
it
u>.3
98b.
ah
to
Karaites
convict
woman
5 a:
is
sufficient
Num.
*3
nXTIM
nn^inZJ
tlTOW
>s:>n
[nnJ'TB>]
HHIH
also
CXI
paan xim
p, 156^;
Philos,
II,
7b;
py
nyrri; comp.
82.
ins
See
Werke
Ritter
77)
overlooked this
87,
3S2
38^; comp.
*ID3 riTB,
ad /cc:
dxi
pi Sx-icr naa
lrxo
m
nn
D^na
pOTiKn
invdj b
,:,
noxa
2
b&oe
nbina by yi dl
irabn
nra
dm wn S^jdh
"inx IX pBTiKfi
D"np nnrt;
also
so also
al
ife.
to
Mibhar,
:
So
Samuel
idkdd
nt nbl?
any
wa
The
xbx
mnn
is
xb
*a
onvp
-ioki
wr
avian
that
*a
ainan.
with
facie
Tradition
negatio
guilt.
.
virginitatis
not
:
prima
evidence of her
tran Kb ex
xb nx
Seeing nnx,
nb
g6ab
onip
nny
x^an DX1
d:dk
mo
px p^nxn
nojxj ix
.
nruw
bsb> nb pxtr
D"oann ipbnj
nn:nK>
wan xbe> ror bas? nox Dnspi na^m penxn inx nnr?B> npma
108
x\n
w
to
ff.
nnw
22,
this
n^i
20
is
Related
to
this
Philonian-Karaite
of
interpretation
9.
Deut.
the
Karaite
interpretation
Lev.
21,
Tradition
(Sifra,
refers
law
ad loc).
!"ID*1tt>
for unchastity
priest's
daughter
refers
386:
also
to
the
unmarried.
See Hadassi,
Alph.
...;
330
also
(i2id);
Mibhar, Lev.
,
D'Xipn njnai
Cohn,
u.
so
al-
rnin
"IfiD
Lev.
58b.
ilber
Samuel
die
al-Magrabi
d.
(L.
Des
Samuel
Magrebi Abhandhtng
asserts
Pflichten
ffl3
Priester
guilty of
Richter, 9)
even
that
this
woman married
loc.
or unmarried; comp.
also
ad
(?
and
to
also the
view of Philo
8,
Hoffmann,
81;
18,
n.
90)
and
Josephus
bei
(Ant.,
IV,
23;
comp.
Halle
Ritter,
P.
2;
Grunbaum,
Weyl,
zu
106).
Die
Priester gesetze
also
Flavins
Josephus,
d.
1887,
Comp.
B.
Beer,
Das Buck
1856,
58.
Jubilaen u.
of R.
151.
scin
Verhaltniss
den
Midraschim,
681,
n.
Leipzig
that
this
The view
the view
of
I,
Buchler
Eliezer
(MGWJ., L
(1896),
is
2)
was
also
(Sanhedrin 51a)
(cpBTl
CN2
Lev. 21,
which,
according
(so
7
to
Rab Joseph
Ant.,
I,
(Sanhedrin
8,
52b),
was
taken by the
Briill,
Sarl-lucees
.
also
ff-;
Josephus,
IV,
151;
rvn
the
IV,
Weiss,
Dor,
Buchler,
c,
549
ff.,
557
/.
ff.)
Karaites
also
disagree
among themselves;
324 p
see
Samuel
al-Magrabi,
c; comp.
Hadassi,
Alph.
KARAITE HALAKAH
REVEL
383
among them-
mode
Num.
is
36,
when
man
dies
Acft.;
Tp21 NEJns an
p*pnjn
v^nib
nnb
;ni?x
xjnN
this
ai^a
-ira
mp
ob
and
Urschrift,
447)
120a)
even
a
daughters of Zelophehad
y\T)2n
it
was not
nsy
b|PE?n
H31L2
v. 8).
is
to
36.
relatives
(based perhaps on
Num.
at least not
marry
Num.
36, 6-10
109
According
to
4)
the Boethusians
interpreted nS?2!rn
ItmSl
148)
I,
flPBO).
ff
.
Rapoport (nOKl
;
wbv **m
/.
14);
Geiger
(Urschrift,
comp. Buchler,
c, 680,
note;
is
by
R.
EHezer
Jacob
\c,
(Sifre,
II,
237;
Ketubbot
46a);
see,
however,
110
415-18.
See Treitel,
MGWJ.,
XLVH
443;
(1903),
409.
Philo
explains
also
the
law of yibbum (Deut. 25, 5-11) as a means that the allotment of one might
not pass
over to
another
(II,
Ritter,
69,
n.
is
errs
in
asserting that
D12')
which
also
among
also
5;
XLV
(1902), 62).
Josephus
IV,
7,
Num.
36,
7
is
as applying to all
times
{Ant.,
This view
6,
12-13;
F.
and
Rosenthal,
apokryphische Biicher,
Leipzig
1885,
116,
note.
384
Numb.
neni'
36,
6-10 to
ad
iv
loc.
(33a), and
bm
an
P,
rjs^pn
^3
-iidko
r6mn
3
[nii
3iDn 3"ns
fe6
171/'; so also
-ibo* k5j
Samuel
nun
-O jni
D3e*n nhr
...
mr
jnS
rn*>
mbvi
14.
nbirb
msun
nbnan
Em.
The law
to defile themselves
says,
"But
*3
is
YHMO DN
The talmudic
1*IKB6
self
words
DN
'3
to defile him-
(Sifra, ad loc:
22ft).
Kin
T3X
k^k
iike*
p; Yebamot
The
m vw',
nS
NOttO
I,
forbid the
111
See Maim.,
***2K,
2,
7:
D'IBID
16.,
1*13*70
xSx
*i*JiXl
comp.
quotes:
ch.
commentaries and
in*l*J
**;*
PUtTO
...
DPlS,
2,
1.
Weiss
Sifra,
(Dor,
46,
note)
imilD'Bl
that
(Zebahim
of
"IfltrxS
1000;
Emor,
1;
Semahot,
4)
as
proof
the
law
]T12
*1X01U
that
Weiss
apparently
a*iya
(/.
overlooked
the
fact
wife
of
|i*|**n
**iD*i*
died
nDEn
in the
c.)
according
v.
PI**-;
to
many, only
mBH;
Der
see
Zebahim,
3a,
s.
comp.
Buchler,
V"lNtt
, **<
in
Num.
(Baba batra
8,
L,, ,
,
1;
Sifre,
1,
8 accepts
:n ntyiT
his
only 0**1B1D
see
11**.*7)
husband
ff.;
does
not
,
inherit
wife;
]V*1EK,
p,
I70d
niin
.-:-:
*in**
Num. 42a;
/.
28;
BH*J""
50.
Mordecai
BfiaS,
c.)
states:
PI1S0
N*M
JtniN
mil
*10N0 3 7*101
npijjn avian
ii*?nn
nm
men
KARAITE HALAKAH
REVEL
385
ad
*6k
loc.
(38a)
nap
p noKB>
vb
wnm vwit)
nK
so also
mm ina, a J /oc.
(58a)
m^2
rnKOtrb niDKP
fcnpo
^sm; comp.
also Hadassi,
Alph. 2061 and irr^K JTHK, 171a; Philo (II, 230) speaking
of the law of Lev. 21, 2-3 mentions the six blood-relations,
enumerated
is
whom
like
the priest
the
Karaites
the wife.
15. Philo
in
the inter-
interprets this
his
wife
from
(?)
priestly lineage.
113
That
nT BT1*bS
D'EODB
D3X
D^nnxn nrPOan
EiV'D
,
Nahawendi
36s'"
1
ed.
Harkavy, 179).
Hadassi (Alph.
if
(140a); 36/ n
children;
(142c)
they have
3 JTini
:
Samuel
al-Magrabi
(MS.,
269)
states:
leSn:
Dnann
e
n:c?
>:a
Dm
iniem lnStran
nnn
n
S"t
ns
rwxS
nntrTv oir
papa
pa
I,
main nm onBi
n.
46,
113
See Ritter,
73,
(1881),
56.
It
is,
however,
be a law.
possible
that
Philo
he believed
to
Biichler
{Die Priester
88-9;
)
Rashi,
Yebamot
also
*0
has
instances
of
which
priests
tend
to
show that
ordinary
1879,
priests
married
only
daughters
MGWJ.,
The custom
for
1,
499 and Krauss, JQR., VIII, 671)family was considered praiseworthy even
the
non-priests
commended by
4, 4!
Rabbis;
see
Tosefta
Kiddushin
of Jubi-
2;
Yebamot 62b;
Kiddushin
9,
Gen. rabba
Book
lees 4,
15-33; 8, 5-6,
507, 510
ff.
M.
73
Zipser,
and P.
Des Flavius Josephus Werk: Gegen Apion, Wien 1871, 30; Ritter, Grunbaum, Die Priestergesetze bei Flavius Josephus, 29-30.
Karaite
authorities
To
(ed.
the
mentioned by Geiger
a priest
(/.
c.)
that
the
high-
priest is to
al-Magrabi
ist
Cohn,
24
ff.;
Cohn,
ib.,
note ill
nur
karaisch,
vielleicht
386
of the Karaites
(UWV
"NKD,
.
ed.
ff.
(comp. Geiger,
ZDMG.,
311-14
XX
V,
56]
Nachgclassene Schriften
III,
Heb., 133
ft.;
CEREMONIAL LAWS
16.
(II,
month
is
called
Day
of Trumpets, as trum-
pets are
Their sounding
Law.
the
ity,
The trumpet being an instrument of war, symbolizes war between the different forces of nature and humanfor the pacification of
nynn nv (Num.
29,
1),
i.
e.
247)
is
to
be
sounded everywhere
29b)
in
(except
on sabbath; R. ha-shanah
identified
Israel
in
nynn DV
10).
Num.
with
rmyrn
(Num.
10,
The Karaites
of nynn and
Alph.
pretation
explain
as
loud praises to
God
or
(Hadassi,
225;
364
t?nb, 48-9)
Nor
does
Josephus
(Ant.
2)
mention
the
law of
njPpfl
1BW
reject
The Samaritans,
interpretation
of
n^nn
ZDMG., XX,
nach
Ibrahim
ibn
to
|*TJJ
Jakub,
text,
X-XI and
ib.,
28,
68.
Some Karaites
tal
<
nyiin DV
I.<
.
mean
JJ|,
/.
the
r.).
[ibhar,
r-;'~~
<1
KARAITE HALAKAH
as the
REVEL
387
sounding of
mssn on
also
reject
py
p,
The Karaites
tion of
the
traditional
23, 40)
interpreta-
(see Josephus,
Ant.
are
in
4)
and
claim
of
that
the
"four
species"
for
the
42,
8,
construction
the
for
"booths"
this
mentioned
verse
deriving
ff.
support
view
from
Nehem.
14
See
py p
56a/?
Kumsi
are
Mibhar,
Lev.
43a;
mm "WW,
rm,
;
47/7
Ali
115
is
quoted)
Pinsker
Philo, speaking of
as
Treitel
(MGWJ..
as
93> 5 12 ) suggests,
a separate
commandment
like the
Karaites, as pre-
Tradition
(Zebahim
5,
8; Maim.,
nmm
'n
6,
4)
mean
with
nna ibto
of
Some
]1J?
Karaites
agree
Tradition
the
interpretation
(/.
EnnpSl
D37; see
p,
of Joseph
ha-Kohen
c,
55c/;
IfO
mm,
Lev.
67b;
wb* nms,
and 62
/.
c).
see
2,
the Karaites;
31,
n.
Geiger,
ZDMG., XX,
the
544;
c,
16
(Hanover,
nK*i
relying on
words of Ibn
Ezra on Lev.
believes
that
23, 40:
nam
warn msio
this
ij?n n'rxrs a
no D'pram,
by
10);
the
Sadducees
to
shared
the
u.
view,
(see
unaware
above,
that
C'pmm
see,
Karaites
d.
note
how-
Tradition
{Ant.,
5);
so
also
16,
the
Falashas
B. Beer,
and
Buck
118
d.
Jubilden,
47.
(/.
It
c), in contradistinc-
tion
25,
to n.
Josephus
31
(comp.
50),
M.
Olitzki,
Flavins
Josephus
und
die
Halacha,
p.
and
p.
388
like the
to be eaten
123;
Driver.
Deuteronomy,
states
117
note
is
to be corrected
is
accordingly)
to the priests.
that
the
animal-tithe
to
be given
Philo.
See Mib-
14;
Menahot 6a and
him
Philo, as
is
D^n
.
(II,
D^n
refers also to
mi"
331
Dnm
Philo.
See Mib-
{warn
*mn
pboia
n nnoi?
19.
rowan
i^xcr;
see
(mu)
were extinguished
in the
morning.
8,
According to Tradition
2; Tosefta, Sotah 13, 7;
(Tamid
6,
1; Sifre
8
on Num.
parallels;
86fr
v.
mi comp. M. Duschak.
;
Tradition,
Wien
1864, p. 4, which
was
left
t
burning
22) also
rwn
three
"O).
I,
8,
that
burned
15
in the
Temple during
Ritter,
9,
and Tobit
with
1,
6.
123
1)
overalso
looked
in
Philo
(II,
234)
to
disagrees
be
II,
Tradition
all
(Bekorot
animals.
requiring
nr2D2
IVpQ
given
4,
11.
from
13-15;
domestic
See also
"
pSn
who
See Tosefta
Sotah
13,
7;
Yoma
^a]
I,
39a;
p.
ib.,
6,
3:
B>B>tP T\2V
....
D'JDIK
dojj
tVhi ;n22
[rMn
pbn *siyo
1,
ia
rnm
pi*n pyot*
H22 DD^Bi
82, note
^Wl
]!]?
comp.
"2trnn
'n,
ed.
KARAITE HALAKAH
daytime!)
REVEL
Philo,
389
that
The
no
lights
burned
57a and
20,
in the
Temple during
Lev. 856.
the day.
mm ira,
The Karaites reject the ancient traditional law that vows made and oaths taken without due consideration of the circumstances involved may be annulled by a court as those of a daughter by her father (Num. 30, 5-6) and
that of a wife by her
119
husband
;
(/.
c, v. 7
ff.).
See Hadassi,
Mibhar,
Num.
end
...
D^yo nwne>n
This
-urn
b"~\
rw
mron
Philo
D'mn dvd
fro pyrro
p iroijaav; and
rrnn n^po,
who seems
to express
objection
(II,
is
to
the law
of
273; comp.
Werke
to
man
competent
heal
119
Weiss (Dor,
I,
81)
D'lt
mnn
was inaugis
based on
did not
ff.
view
(/.
pHSH
pj?0tr
23
min* mna,
We
mnn
7-8
comp.
p.
Berakot
ib.,
7,
2;
16,
Gen.
11.
rabba 91,
Schechter (Jewish
that
XVIII; comp.
p.
the
(see
above)
vows
1,
cannot
425-6.
The
later
;
Karaites
accepted,
with
slight
modifications,
the
law
of
Dma mnn
227a
ff.
mix,
law
Odessa 1870,
the
It
however,
several
possible
that
in
rejecting
0**1*73
mnn
the
early
Karaites,
as
in
other
instances,
turned into a
general
sentiment
among
the
annulment of vows.
nyirst? xSi
m:
75;
xb na
p*jrr
xhi
cm:
jyrru
120;
mplDE,
Nos.
6,
ed.
Miiller,
No.
122;
comp.
38,
ib.,
Nos.
143.
117,
*T7f2n,
44,
naivn **W,
Nos.
137,
145-6;
c*:irrx*i
*min,
3gO
21.
pretation of
Deut.
14,
by
analogy
in the
121
milk of
its
mother.
See Philo
Exod. jgab
22.
The law
Num.
18,
15 enjoins the
that.
redemption of the
if
the
owner
its
fails to
redeem, the
be killed by
having
neck broken.
According
any other
18,
Num.
all
15;
Bekorot 56).
ed.
domestic
Horowitz,
I,
Nos.
12,
14;
so
also
]*KB>
13*M1
"13
myiav 3"3i
D^lXJin ni21t?n
No. 48 and D*n
121
,
iSSn
No.
141;
1J,'B%
No.
end;
mitWl
"N
ad /oc).
i
See Hullin
8,
ff.
14,
21.
Geiger,
Nachg. Schr.,
ancient
Ill,
303-4;
Intr.
XXVI.
The
For
the
view
of
the
Samaritans see
see Frankel,
For the
agrees
130,
LXX
with
Vorstudien,
Philo
practice
of
the
Falashas
ha-Dani,
the
view
/.
of
and
the
Karaites
this
(Epstein,
Eldad
173;
Epstein,
c,
129-131
35
believes that
was
ed.
also
of
Eldad 's
Halakah,
(comp.
in
Epstein. 128^
Against
the
view
"It? 2
of
Rapoport
uni-
|*So "iy,
versally
mid
Ritter,
that
the
law of sSrQ
was not
known
see
Temple
122
Ilalevy,
Win
mill,
of
1c,
128.
For
Aiian's
152,
n.
interpretation
1.
ION
aSna H3 ^Wfl xb
see
Harkavy,
|3J^ En"D.
Karaites
155)
see
some early
/.
Hadassi,
240
(91 cd);
19.
;
Jacob
b.
Reuben
later
(Harkavy,
c,
and Ibn
Ezra on
Exod. 23,
of
Most of the
see
traditional
interpretation
bV2F\ xS
790;
Geiger,
Nachg.
ed.
303;
20-22;
comp.
also
24.
mm
"in3,
Exod.
Samuel
al-Magrabi,
Lorge,
JV1BH,
KARAITE HALAKAH
animals (II, 233; Ritter, 119
of the Karaites.
12
REVEL
'
39
is
ff.).
This
See
Anan
vi
(ed. Schechter, p. 7,
8-15)
mon
ltid-i
[loci
avian mcrlD
s
na
bb (Num.
*n
15,
186)
nNDn
"Km
waxn <skb
ntra
man
onn
pom
tw
nB nona ban
dic^o iiona
[n.naoi
nw
mine n]nab
nba "jnona
w ovnin
bai
nnna
Dm
'wan mc
1.
nna n^Dta
"ion nbsn
p. 8,
15
ff.
So
also Hadassi,
s
Alph. 204;
min
bab
nna,
Exod. 35a:
ab^ n&oj
*a
niKOD.n
monao
ipnpn
nKo nona
123
Ppn
nr
onoiK xnpo
IV,
this
4, 4.
^ai.
So
also
Josephus,
/4h*.,
As
Olitzki
suggests
(Flavins
Josephus und
be
die
Halacha,
desire
in
to
29)
anti-traditional
due
to
his
remove
law. of
any
This
suspicion
favorable
of
Philo.
position
Jewish
the
may
also
account
13,
for
the
view
Ritter,
Philo
omits
law
178.).
inB"lJ,M
(Exod.
13;
comp.
XVI,
;
Nor do
opinion
all
interpretation
of
inB*l"l
see
the
of
Sahl
b.
Masliah quoted in
b.
Mibhar,
/.
Exod.
19b
(comp.
17b)
Aaron
that
Joseph
ass
(Mibhar,
is
c.
and
Num.
agrees
Tradition
only the
to
be
redeemed.
The
Kin
Lev.
Deut.,
led
S
contradiction
between
15,
Exod.
19-20
(
13,
Dm
^2 "IBB
laSaKD -pnSN
firstling
is
JfiS)
and between
facto)
27,
/.
(iniS tr*K
Vnpi
tib...;
the
is
WHp
ipso
and
(trnpn 12Tn
Karaites to
...; the
1122
15,
many
refer
Deut.
19-20
to
cm
IBB 1122
to
be declared
BMip
within
like
the
Jerusalem
"in 3
,
redeemed;
19a
M QT] D
see
Hadassi,
Alph.
12,
204-5;
refers
min
tried
Deut.
17
this
Karaite view;
Harkavy, ]}$h
to
142,
n.
16,
is
to
be
corrected
accordingly).
Anan
reconcile
the
above
mentioned
contradictions
its
firstling
is
birth
to
were while
mother
belonged to an Israelite
PHp
Num.
time
ipso
18,
facto
and
(Exod.
13,
2;
15),
its
by an
Israelite
the
of
to
be
made Clip by
392
problem
still
to
be solved.
we now know
set-
4
,
24 fL).
Alexander
the
Great
transplanted
many Jews
II,
into
Egypt
in
18, 7;
Contra
him
(Deut.
p. 6,
11.
15,
19-20).
2J!
mandments
'S
(ed.
Schechter,
7-18):
S^Xl
X1H
>S
XB[x] Xpl
tsnpe x*n
'n
'rn
[iJNxai
'b
Tipaa
ibv
-\vn~\
naan
Sa
an2i
n[n]
iSi
D*p
ja
H^[]n[in]
niaa
n^ntn
xin
...
1132 ix 'nai
nann ^nSx ['nS trnpn] x&x xpi 'jmitN jmron mSnxn 1122 "xm (?) *]S [jmxS] -pnSx 'n S nnna enpon naa mSaiu mnxnB 'B* 3a p[iion] ikSi 'bh
fyn ijnt6 'naa
'b
'S
jnn?K na
pi
ii22
122'
-ipx
xd[x xp 122']
ntrx
a*a
pro?*
xnOnpa]
nnna2i
nS
ma xnx
jna^
ib.,
x[pi]
'b
8,
11.
"wa SaS
am
p.
9,
ibb Sa
'21
mx
pam
view
[aa
15-26
>j?nn]
and
y-nto
11.
1221
21
xbx
the
xp
nS
n*n;
comp. also
this
p.
9-10,
Kirkisani alludes to
authority
for
of of
this
law
Anan (ed. Harkavy, 248) and states Anan was found in one of Jannai's
u.
that
liturgical
is
compositions.
Harkavy,
Studien
Mittheilungen,
V,
107,
note,
to
be
corrected
accordingly.
124
miPP nSnj,
463;
128-9;
id.,
,
)
70 "pj?
100b
ff .
Ritter,
6,
id.,
8-9.
Geschichte, III,
40.
Frankel,
MGWJ., On the
by
1852,
to
quoted
Schiirer,
c,
147
ff.,
and
3
in
ff.
Sweet's Introduction
the
Old
there
were
3,
still
some Amoraim
Frankel,
b.
in
l
p.
Erubin
It
3,
9;
Kiddushin
inted
14;
comp.
D WWfl
to
X120
the
77a.
later in
may
also
out
4)
2,
that
Judah
the
Tabbai,
whom
Karaites
(see
note
p.
ascribe
2;
n.
p. 1;
beginning of Karaism,
6,
lived
Alexandria;
see
I.F.igigah
Sanhedrin
Halevy,
6;
Weiss, Dor,
12$,
D*31BNin
mill,
Ic,
474
ff.
KARAITE
HAUKAH REVEL
/.
393
c, 35
ff.
40).
The
city of activity,
The
existence of the
Temple
Sanctuary
/.
in
Jerusalem
(Frankel,
Binfluss,
157;
Schiirer,
c,
147-8).
Alexandria (Rapoport,
interpretation of the
The
Palestinian
Law and
to
185-186;
DWOTfl nnn,
Ic,
egesis
is
monument
of the Jews of
Egypt,
the
Septuagint
(Frankel,
Vorstudien
zu
der
d.
d. paldst.
Bxcgese auf
alex.
H ermenentik
Ueber
paldst.
und
III,
Schriftforff.).
548
Philo,
knew
it
of the
as binding
Law
14-5;
see,
however, Werke
126
He
and there
(Gratz,
MGWJ.,
from
1877, 436
How
are
we
opinions of Philo?
Do
128
See
also
Ritter,
10, n.
16-7.
For
Philo's
/.
eruditio
hebraica
see
Iy.
the
refer-
ences by Ritter,
Schr.,
126 I,
and by Schiirer,
Low, Ges.
7,
303.
See Treitel,
MGWJ.,
15-16.
304
in
or do they go back to a
peculiar tradition?
But be
this as
it
may, the
in
fact,
which
have attempted
to demonstrate, that
to
some
tradition.
The
unknown
to the Palestin-
to
Moreover,
lost
works were
to
until
ib.,
1.
28,
63
ff.,
93;
but see
Werke
u.
Philos,
II,
48,
2;
202, n.
3;
258, n.
32,
dlexandri-
nische
Schriftforschung,
believes
practice that
nu.
EinYitss,
157
see
ib*,
33. n. 9
and
pp.
190-201)
to
Philo's
exposition
of
the
sacrificial
ritual
goes back
1877,
the
of
the
also
Gratz,
MGWJ.,
436;
109,
2;
112.
I,
See L.
706;
Cohn,
see
Werke Philos
also
14.
The view
halakah
of Biichler
{MGWJ.,
v.
L
1
(1906),
Lauterbach,
Jewish Encyclopedia,
X,
s.
Philo,
earlier
6b)
that Philo's
(that of
deviations
from traditional
is
still
represent
an
halakah
Beth Shammai)
its
to
be proved.
of ancient halakah
already
n.
remarked
1),
by
Poznanski
Lebenswerk, 372,
of Philo.
Philo's deviations
be brought into relation with Sadduceeism and the supposed ancient halakah
related
like
to
it;
comp. Rapoport,
(Frankel,
pSo
"pj,\
1010.
mnOO
the
Pharisees
liinfluss,
137).
He
to
1).
I,
considers
(II,
230) like
the Pharisess
TOn pip
1)
and seems
BD01T DHJJ
(Ritter, 26, n.
See
Freudenthal,
Hellcnistischc
Studien,
68
ff.;
C.
Siegfried,
ff-J
Weinstein,
Zur
Genesis
der
des
Agada,
II,
29
II,
D.
fF.,
Neumark,
84
ff.
Geschichte
dcr Judischen
Philosophie
Mittelalters,
70
KARAITE
HAUKAH REVEL
him
in
395
Jewish
tenth
century Karaite,
Kitdb
Jewish
says
named
"the Magarites"
(finaOD^K).
This
sect,
The
ad-
make
God
Among them
which
283).
(<JM"VU:3Di6k )
(ib.,
The
he
whom
is
similar to
(ib.,
314).
Harkavy
are
ingeniously
these
"Magarites"
the
The "Alexis
no other
256
ft.)
all
collected
and discussed).
The view
Jews
that
to the
in the
the
period of religious
unrest
among
philosophy
is
shared
by
many
ib.,
scholars.
See
(1905),
Bacher,
XVII
III,
65
ff.;
c.
(see
id.,
hvrw* TOK,
128a)
Eppen-
MGWL, LIV
133,
Berlin 1907,
Philo's
560,
568;
II,
ff.
Among
(the "Alexandrine's)
works
which,
as Kirkisani informs
396
us,
might
philosophers
but
also
his
followers),
their
180
of
biblical
laws
and
their
practices.
1,0
The
allegorical
method of interpretation,
Karaites;
see
characteristic
of
Philo,
was
popular also
among
to
the
1;
Weiss, Dor,
Hirschfeld,
IV,
86
and Poznanski,
b.
MGU'J.,
1897, 208, n.
comp.
also
H.
1,
Jefeth
All's
Arabic
also
Commentary
the
is
Nahum, London
(this
191
8
is
and 10
ff.
Law
in
141
commentary
view
Ges.
is
Midrashim; see
is
the references by L.
p.
Low,
Schr.,
42.
I,
similar
view
found
Shekalim
to
6,
1.
are
be corrected accordingly).
of
Gaon proved
141)
them by
it
the
possibility
an
oral law
(comp.
Nissi
b.
Noah
intr.,
VII)
Philo,
and Judah
according
to
Hadassi
this
century)
arranged
their
works,
like
view.
b.
Nathan
(end of
sixteenth
century)
was
much
in-
125).
deed
asserts
Philo
was a Karaite
(preface
(
to
D*lt!"
"IPOO
,
2a),
but,
n'33J"l
DHin
appendix to
DnB
1E1D.1
11130,
54a,
56a;
state
Kirkisani,
that Jesus
18-9.
ed.
was a Sadducee)
comp.
I.
B. Levinsohn,
Odessa 1863,
GINZBERG'S "GEONICA"
Geonica.
By Louis Ginzberg.
II.
I.
their Halakic
title:
Writings.
JTiSn^
DnV03 I^N
nwn
pp.
|0
D^NM
-f-
ttaWltil.
Seminary of America,
210; (5)
-f-
I-II).
New York
The
1909.
xn
or,
425, 8.
Gaonic
epoch
more
exactly,
the
period
from the
completion of
the
the most
momentous
in
Jews
the
To
life,
norm and
affected
was strongly
Various
sects,
above
all
power of
tradition
of
its
official
bearers,
instil
while
endeavored to
the
fact
new
that
through
contiguity
with
Arabic
culture
profane
science penetrated
and synagogal poetry, the fixing of the calendar and the develop-
ment of the
Babylon,
the
liturgy,
all
of
official
Judaism,
were
in
measure
most obscure,
few accounts of
it
had come
all
down
to us,
and hence
it
thrown a new
chiefly
light
its
stretch
over the
last
Recent
397
398
years
brought
us
many
detailed
investigations
in
and
im-
portance to
for the very
all
of
them
is
reason that
heading,
the
new
quite
volume
is
devoted,
offers
in
the
new
material
unknown
heretofore,
Geonim
I
The
first
first
volume
is
(pp.
1-72)
deals
with
the the
institution
of
the
Gaonate,
the
the
second
literature
(pp.
73-205)
the
on
other
hand
is
with
in
halakic
of
Geonim.
Ginzberg
not
in
right
maintaining
scholastic
that
the
Geonim
(so
were
mere
presidents
of
institutions
Halevy
D^IPNin
and
nvm
whose
but
views
are
combatted
tives
here
frequently
of
successfully),
representa-
of
an
institution
authoritative
standing,
and
that
Amoraim.
Ginzberg
On
howthe
seems to
me
that
emphasizes
too
little
in
Abraham
character-
in a
The
of
the
Geonim
as
according to Ginzberg.
place, the
Talmud abounds
schools,
in
in
while
we
find learned
men
only
among
the presidents
of
incommensurable
quantities,
questions,
Responsa on
definite,
turned
to
the
who
alone
were
GINZBERG
GEONICA
POZNANSKI
men who, though
Siddur,
is
399
(p.
1) that
we
living
Thus Nathan,
no doubt
concerning
who
is
in
Amram's
comes
Nathan
from
in
him
the
information
see
fol.
Academy,
i:wnj
P&*B>
37a:
ION
'Sill
mn
n 3in ro-n
fol.
-101S
Km"nD3
^n nywwtn
jn* 21 U"3"l
jn* \y>y\
(and also
'131
356:
"IE^
ubvK jn:
1EN 3fH
fc
113X3
fe6t*
nHO m^y
my).
He was
is
probably he
122,
who
meant
in the
|""0
Responsa of Me'ir
31 ).
2
b.
end (where
}1KJ
Hezekiah
b.
not identical
I
with
the
writer
of
the
Isr.,
epistle
in
199.
JQR., XVIII,
Eleazar
%
401, as
have
is
demonstrated in Riv.
VI,
Alluf,
however,
23,
Responsum
"W, 26b,
all
No.
because
latter baffles
understanding (see
point
my
D*01B>
D'J'JJJ,
I,
S3).
The second
of
difference
between the Amoraim and Geonim Ginzberg sees in the fact that
the office of the latter
was
restricted to a
p*1
JT3 3X,
*>*">,
and secretar-
As
No.
to
the
two passages
fol.
in
J**""T
""IX
(I,
No.
1766,
and
III,
p"2,
373,
56b),
which
are
both
iT"***
derived
;nj
*1BD,
and the
pKJi
first
of which reads:
'33Y1
Wail U'JYTM
]1K3L
nS'KB*
I
rP33n
TAWM,
73)
for
while
the
second
has: S"ST
]TM
3*1
10K
31
'3PI,
am
first
p.
and
Marx
to
ZfhB.,
XIII,
Alluf,
ninN
the
for
nna
from
and
to
Nathan
mySpDfl IBD,
or
as
Responsa
surprising
from
that
Geonim
their
would have
of
been
b.
father
Nathan
Hananiah
changed
of
mnK
is
was therefore
mentioned in
other hand,
into
i"l**""l,
just
this
(
Nathan
>
b.
IJananiah
"7i"*)
*"1H
4 22
">
fo1
I,
On
the
me (D'i'C
see
ib.,
D*3*3J*,
60)
from the
D 4 *n
mix
is
"11-.
566,
is
to
Mahkim
meant
(ed.
Freimann,
17,
p.
XX).
400
served data
that
Jill-
attest.
and
last
differentiating
feature
is
the
Geonim drew
in
salaries.
These,
for
ermanent
beginning,
concerning Joseph
l.
b.
from below)
is
HDD
valid only, as
XIX,
399).
life
b.
Judah
in his "1D1E>
1SD
(ed.
Bacher,
p.
120)
in
An
Geonim
ever
the report of
inquiries
Nathan
that
b.
whothis
It
institutes
into
age
must
fall
back on
22
ff.).
chronicler.
(p.
so
happens that also here the Genizah has furnished new material through the discovery of a fragment of
language.
747
ff.)
Arabic
Friedlaender
who
edited this
fragment
(JQR., XVII,
my
opinion,
bv 1>V
sense
it
is
certainly
"to
IIMO bv 1EJ?
Isr.,
in
the
of
is
stand
true that in
missing in the
Ginzberg's
Hebrew
that
version.
is
view
Nathan
recited
his
story
orally
in
Kairwan and
for
the
differences
the
much
tain
greater.
Equally improbable
is
cited in
Responsum
D'jwjn
of Me'ir
b.
m natefi
this
nswna
bw
nm^m
d:dn
does not
mean
"in a
"in a [Gaonic]
Responsum
*
to
Nathan"; to
this
also the
D^PI
passage quoted
II,
Ginzberg knows
however,
h'ii.f.,
I.,
flllVlN,
333;
found,
in
the
147
Comp.
in addition
Buchler,
p.
ff.;
my
221,
248.
ginzberg's "geonica
by Ginzberg himself from
"|rQ 12
'Oan
is
poznaxski
Q"11K
in
401
p.
nmtm *W,
,
193:
bll
^IWB
l^KBI?
KpnBK
and un-
meant
Vice versa
we
quoted by
Ginzberg
(p.
161, n. 2)
from Harkavy,
p.
84:
l"ID
310
&K
HI^N^
As
variance
a
to
the
value
Sherira,
and
reliability
of
Nathan where he
is
at
with
different
views prevail.
to
To mention
but
Sherira the
opponent of the
it
the Exilarch
;
his
predecessor
Ukba
b.
furthermore,
Nathan names
no mention
Amram
in
is
Sura
made Zemah
Kafnoi.
very low,
in
endeavoring to
rehabilitate
this
Ukba wanted
17)
to
take
away
that
Nathan's words
"OJM5>
m^
B>K"I
iTW
**&
K^J
"in
in,
as
Sherira would
TH
Similarly violent
is
the identification of
Amram
b.
Solo-
mon
with
Yom Tob
b.
as son
(nD^ Spy
The
called
and D"ly
21LD
DV), which
is
^N
21 "D
title,
"ID,
who was
^DVaB,
very
the
word ID conbe
a
the
and n*BH6?D
.
could
easily
turned
double
as,
into
Moses n^vnty'fi
it
When
to
we
do
find
such
name,
is
mostly
the
due
defective
b.
transmission,
for
instance,
(p-
in
case
b.
of
Joseph
(p.
Abba
and
whom
his
Sherira
followers
37),
Abraham
David
64),
ed.,
p.
277;
comp. Eppenstein's
b.
remark ad
who,
however,
b.
hy an
error
calls
Jacob
Natronai
the
predecessor of
Yom-Tob
Jacob.
402
Joseph
b.
Judah.
no^ ~\2
is
D1DV had
to a
arisen in
KJW
Nor
in DIDy, owing
the existence of
T'"lN,
Hai
1).
adduced by Ginzberg,
p.
68:
21 DLM 3
'*S
|1KJ
PIHyD 311
b.
p,N;
'M
may
since
;
as
well
b.
David or Hai
Xahshon,
indeed
it
does
not
necessarily
mean
oral
transmission
but
is
more probable
PXJ
myD
'^"1
21
n&n
"*
mention
this
T1
nnyD
ability
D8P31
prob-
that in
(Mordecai
Gittin,
Yeroham's
that
mm
D"IX,
XXIV,
since
is
2).
Nor can we
states
Hai
b.
not
Gaon
"PE>V
Nathan
expressly
(p.
80,
1.
6)
Vinx
This Hai
Worms
(Monatsschrift,
XLIX,
697),
the rehabilitation of
Nathan may be
said to
have been
Ginzberg was
in
a position
even to corroborate
(p.
47)
title
Gaon
latter,
from
which
tua"n
his equal in
Pumbedita
in his
b.
Mordecai to Joseph
b.
Shela
found
in several
Nrun nna
(comp.
also
Nna^riD
vm
says
*idv
21 -idi
d.
wn
the
*ab
Kan
a^nai
rp'P
328).
Lewin,
Jahrbuch
only
not not
jud.-lit.
Gesellsch., VIII,
Nathan,
at
however,
that
the
presidents
title
of the
Academy
of
Pumbedita
but
title
were
does
all.
accorded
say
Gaon
by
did
Sura,
that
he
at
that
I
the
former
differ
not
bear
Therefore
must
from
only the
title
^Sn
(identical with
nS:) B>*n)
Geonim
GINZBERG'S "GEONICA"
predecessors.
POZNANSKI
Aha's
b.
403
teacher,
is
Consequently
Samuel
n~>3 E>N~l,
this
were
b.
so,
Hai and
his
followers,
Solomon
tainly
Adret (see
my
W>2)&
little
D^JJJ,
65),
is
would have
Alluf
cer-
called
b.
him Gaon.
ib.,
As
54)
identical
still
Huna
with
Huna
Joseph (see
and
less so
Judah Alluf
imDT
b.
H"lV21 TlpS
Mar
50,
puts
its
by mistake), for
mSTl
i"ITO
TlpD "in:OT
in
and was
GJ>N"l
Basra,
e.
Geonim
(see
g. vol.
33. 212).
The
title
Alluf, however,
was
67).
my
Wi'W DTJJJ
p.
Nor is Academy
it
true
that
in
the
in
work
we
find
e.
g.
ed.
Hildesheimer,
p.
185. 842:
"3K
"12
^L^S 31
-)1&)
|Utt.
As
as
is
to be
remarked:
the calendar
Palestine but,
see
III,
most
modern
research
Babylonia;
my
118.
art.
p.
n.
Festschrift,
in
187
p.
ff.
p.
8 Hai
Saadyana,
118,
proves nothing.
KB*"I
I,
As
I
to the
words
3713 XTtl
Xvb
Wm K33 G^n
follows
planation (D S
W DT^y,
him
*6
nH
mh,
must adhere
to
my
ex-
Marx
who
{ZfhB.,
XIII,
173).
11, n.
Comp.
2
also Aptowitzer,
p.
To
162 and Sifre Zuta quoted MonatsSherira's uncle, but his father
LV,
707.
p.
12
Not Amram,
Meshwi was
and
my
D^'jy
ib.,
D*W,
and as
LXII,
5
I,
59-~P-
Concerning
HT^H
3X
fnJ 31
b.
comp.
61,
Samuel
I,
Samuel cannot
This Jehudai
is
V,
y
158):
nS npiDD
*nip
\r\2
en
*nin*
2-1
I,
'ki
56.
131
uSt
to
be added in
my
D'ilC
DWd^i
404
(=
1034)
that of
in
gel.
(=
16
1013)
would
indeed
be
obtained,
see
RE J.,
the
LXIII,
vacancy
318. at
p.
Sherira
says
expressly
that
Sura occurred not before Moses b. Jacob but after his decease: tons ntro an id mrav p. 41 ptti *bi d*3P Tii- hot M 13"3n JV3 see also ZfhB., XIII, 10.p. 51, Concerning ^333L
.
note.
is
not
peculiar
....
to
Natronai
alone,
see Pardes,
'121
^3E>3
n3
*tmm
31 ID
TtW ID
PID^n
II,
JWpC
1.
n^nn
vol.
231,
8:
(p.
,
fcOnTT
229)
Nin
^3^3,
berg himself
ascribes to Hai.
Harkavy (p3H IV, 73)- D^3 ^18*3 ^3tP31 probably does not come from Xatronai (see further below), ib., n. 2 Regarding the Responsa of the Geonim to Kairwan comp. my fiOTp ^38, p. 5 # where Hilai b. Mari (792-801) is suggested as the first Gaon who
came
in contact
with that
is
7-
city.
That
also
Kairwan
u.
directly
The second
the
part of the
first
volume
deals, as already
mentioned,
Halakah
in
its
threefold
Codification,
spite
least
is
of being Gaon.
Still
Geonim
dealt with
at
it
two more
of the
subjects,
Thus
in
said
I,
Midrash Bsfah
the well-known
104 note):
passage
Yalkut,
pltt
73j5(quoted by Ginzberg,
BPK1
is
PI3!B*
it
|i13
'WW
K33")1 (r.
Nn)X10. As
Geonim
writings
no1
as authors,
and
in
Hai even
D'3pT
rejects
;
well-known Responsum
in these
Dye
things
be,
by
all
meanmerit
Weiss,
IV, 49).
lies
However
that
may
the
chief
of the
Geonim
in the
Talmud and considered its interpretation eminently as their task. The oldest work of the Gaonic time is the She'eltot by Aha of
Shabha, who. though an offshoot from the school of the Geonim,
GINZBERG
GEONICA
the
POZNAXSKI
work
a whole chapter
405
title
Palestine.
Ginzberg devotes to
this
75-95)
when he
some
the
Still
was
already
in
that
land,
which
is
substantiated also by
etc.
linguistic
peculiarities,
as
NTTI,
NE^kS,
is
(p.
87).
features,
and ingenious
is
the
She'elta to
~p "p
(tOJm srOBO
use of the Pal-
Babylonia.
in Palestine
Aha made no
estinian
into
Talmud and
She'eltot
n'pXC'
came
comYet
the
mentary
1
pEyn of
remain
in
Berlin,
prove
nothing.
(
believe that
I,
some
passages, which
their
tf
D^jy
"XI
D"01K>,
16),
force
:
Thus
'131
VI
XX ID^N
by
p.
irb (with
me Xo.
2)
is
th
me Xo.
117
Ber.
6,
(comp.
now
85)
also
RE J.,
Furthermore, Abraham
p.
Isaac in Bshkol,
the
cites
expressly
Palestinian
12)
:
Talmud
iffy
as
source
for
(with
me Xo.
$b,
^CflSP
"W
^NIDC? 'lb
in
fcj
xnznm
D13
kdd, and
rftfc#
pvyn
p.
Ber.
(fol.
1.
25)
is
7\TVlb
miDX
Xor
Peah
i*&3
is
^n
b&
Ffcfl&fi
there
should not be
8 but
Talmud.
ew
light is
She'eltot
vol.
II
and which
entirely
mentioned
a
later.
Among
of
(1)
found
original
new
She'eltot,
in
perusal
which
the
ingredients
following
order:
Nn^XL"
D"U
(sometimes, however, 5 stood Y">3 (4) ftyh and (5) before 4, see p. 91, n. 2) and also the fact that the RBHI simply
(3)
W8m
contained
extracts
in
406
leading to
the
ultimate
of
the
superscription
that the
to introduce
Babylonian Talmud
Palestine.
The
value
is is
first
author
among
the
illustrated
which
ed.
published in vol.
in {"On, IV,
Harkavy,
72 by a pupil of
mX"l who
this
era,
in turn
was
Jehudai's pupil).
in the fact that
activity.
b.
high esteem
new
an era of literary
cited
An
allusion to
is
found
:
in Hai's
words
by Judah
nnx
mx
p.
d^i^*o lmana
nnan
rtaraa
pSO
WliT
142).
21
lK>b
DTlp
(quoted
XLVII,
great
fame and
The current
additions.
Hal.
Ged.
or J"n
are
Jehudai's
creation,
which,
was
Thus
the
pupils
added
She'eltot passages.
found
in the
J'n
WW
IpDV
r\)b)ll
maSn,
Ginzberg bases
vol. II, 85,
argument
chiefly
it
from which
is
already
earlier
Geonim
pupil
credited
we read here
Mordecai, a
b.
of
Jehudai
...
bn
xm
*rn
-iron
pan
omo
na apr
kwo
if
the
Km
title
01)]} "VI
contrast to
KBU y"D;
45a, as
that Jehudai
derived the
it,
from the
n.
2,
is
Talmud Shebuot
p.
107,
GINZBERG
improbable)
;
GEONICA
POZNANSKI
this title
407
before
as a matter of fact
III,
nobody knows
It
is
54).
first
the above
fragment, in the
is
the
word
'11
whom
also
the formula
y"J
name Jacob
in
late
is
Gaonic times.
Besides,
if
Geonim who
e. g.
nuiKTI
")
No.
152,
jpnt^
re-
|UHDB>
improbable.
Ginzberg
views also
Wl
riUWp
Ged.
It
edited
by
Horovitz,
that
the
former
simply
represent
an abbreviated Hebrew
Aramaic
in
regarding which
see
my
article in
XV,
with
in
18-6,
The following
chapter:
p.
are
minor
remarks
in
connection
this
96, n.
Harkavy
pM,
IV, 71
ff.,
in
ZfhB.,
VII, 130, using the same reasons as Ginzberg; and as to the i"QN"l
ff.
p.
Ill, n. 2.
itself felt
The
makes
also in the
as already
e. g. p.
72:
is
mim
"1B31 3rD3S5>
Him niD^
0.
This
at the
to
my knowledge
the
only
pre-Saadyanic
anti-Karaite Gaonic
Responsum (comp. JQR., X, 239; but then this Responsum was not yet known).p. 117, n. 1 SDD pobptf was emended already long
6
It
Worms
inscription
(Zunz,
Zur
p.
Geschichte,
404;
comp.
it
Krim
occurs
well
138),
probably
(ed.
because
Castelli,
in
in
Donnolo
3)
alongside
with h"l
(1.
but
341
;
here
still
as
to
as
C,
be added
is
it
g.
Stud.
u.
Mitt.
IV, 92)
we never have
is
the certainty as to
translator
whether
of the Responsa.
At any
rate, the
phrase
not
known
before Saadya.
408
p.
8), but
now
should
After
117-Tio)
short
chapter
''Codification
not
Favoured"
(p.
(p.
Amram Gaon
119-154),
which
is
whole volume.
With profuse
original
erudition
it
is
shown
down
text
to us constitutes only a
minimum
fit
of
the
form.
The
was changed
in
every land to
ritual in
in
vogue
there.
The
was preserved
all
relatively
underwent
kinds of
Responsa of
this is
Amram
were incorporated
only want to
at
different
points.
All
various
to the
Yozer-Kedushah
130
is
ff.).
Once
in
more
shown, and
his
material
for such
an edition
I,
is
being furnished by
Marx
Vntcrsuchungen
XIII, Q).
7
(vol.
1908; on
which
see
my
review
ZfhB.,
As
prayer
may
be added;
p.
comp.
also
Biichler,
OLZ., XIV,
p.
141,
n.
The
at
Academy
of
Pumbedita
Mahzor
in
manuscript
Hamburg
wnnaoiBi
(see Jellinek's
2pV ptG riT^ was peculiar only to the heads of the Sura and nSu bv F&W B>80 to those at Pumbedita remains out proof. Thus Aaron ibn Sarjado styles himself pjO m^B* 2PT (see nru: mttn, No. 37), while Hai, for instance,
both
titles
with-
&m
bears
(Harkavy, Stud.
u. Mitt.,
IV, 88,
00,
215; in accordance
corrected;
with
this
comp. also
the
title
in
S.,
RBJ.,
I,
LI, 55 are to be
71).
That
in
in
Maimonides' days
Palestine
is
npJT
n:W
B>K"l
was current
due
perhaps to the
this
title
likewise
useless
it
with
Equally
is
latest
of
(J6rua4ettl
1912),
confusing.
GINZBERG
them
to
GEONICA
see REJ.,
it
POZNANSKI
52.
409
it
Egypt
later on,
;
I.e.,
However,
was
also
current in Babylonia
thus
Samuel
b. Ali,
see
Benjamin of Tudela,
'1 3"|p|
npr pKJ
P13B*
^%S"l).
(Pethahya,
Gruenhut,
p.
8 has only
in
p.
149
Nathan
Alluf,
HT^
see
CS"l,
who
150,
is
mentioned
the
Siddur,
in
is
Xathan
Gaonic
see above.
p.
n.
2 Concerning
TJSD'N
the
literature
in
addition ZfhB.,
is
XV,
76,
to be added.
From Amram to Saadya there is no eminent halakic author among the Geonim, although some of the intervening Geonim are
credited, justly or unjustly, with various productions
(p.
154-162).
Thus Xahshon
still
work bears
n"2n
i.
e.
5560 (1300)
XV,
179).
On
the
other hand he
is
is
which
named after him. It is only remarkable who mentions it first (hence long before
although not by name,
in the
that
Eliezer
Jacob Belin).
name
of the author
nn
bv mitrsnn
talmudic
nbwn
it
DW
T"D1
bv D M
b.
m
the
Dntr ,D^pinO. A
lexicon
attributed to
Zemah
it
who
possessed
;
it
and
quotes
is
the
(p.
relatively
late
Abraham Zacuto
perhaps
Ginzberg
believes
therefore
159)
that
was
for
the
his
author
of
lexicon
and
if
Zacuto
he
him
have
namesake
the
Gaon.
But
so
would
called
Moreover, the
citations
make
is
the impression of an
non-Gaon Zemah
not
is
known from
(see
those
*ip
TDDOn
title
found
its
Kohut,
thus;
The
to
3^
JWJ
e.
g.,
Benjamin,
,
Asher,
77,
says of David
is
al-Roy:
C*X"i
'3ITJ
...
12*1.
JHH
3pJP pXJ
?y
m*En.
,
That
this
CX"l
it,
'"7
it
3pjT ]1K^
mB
as
would have
proved
Jacob
by the
fact that
we
in the
Diwan
of Eleazar
b.
ha-Babli
410
p.
Saadya,
who
his
biblical
lexicon
recorded |J"P3n
likewise
under
(see Monatsschrift,
XLVI,
366)-
As
also
(p.
in all other
in
to
162-165).
However, Saadya,
to
strictly speaking,
was an
also written
now
to Berakot, ed.
px: Wfibb
REJ.,
4;
referring
150,
only to
the
first
explanation
(comp.
also
n.
LVIII,
in
and
Monatsschrift,
UI,
38:
304;
LV,
"6
65,
is
more
another
connection).
Deserving
p.
attention
*\T\2
also
Hai's
commentary
]vpb)
on
Toharot,
p-isn
*6l
pNP
^D
pjdj
pre
me> bipvn
rPIJJD 31,
to...
*])) ^\D2
B>WB
istence of a
commentary by Saadya on
Mitt., IV, 30) or
1)
V"J PN3,
Stud.
11.
rPiyD
the
Wm
*3
mTD2
meant.
his
commentaries
Bible
are
Some
commentary on the
thirteen rules of
Ishmael
(see
Of
the
ppsn IBD
translation
Fried-
laender thought not long ago that he had found an Arabic frag-
Hebrew
ib.,
(LewyMonats-
belongs to a later
p.
work
66
(see
LV,
ff.).
The
b.
Samuel
Hofni,
their
predecessor
T67-176),
ventured that
Sherira's Epistle
to be without
me
foundation.
As
to
Sherira's
Talmud commentaries,
*\)V52,
cites as
&nnt5> 21
210.
comp.
in addition
XV,
170,
the "BTin
m*6n
D"1P1D to
Pesahim
(see
174),
and
in
GINZBERG'S "GEONICA"
nsaipD
nt3B>
POZNANSKI
b*t
411
to
Baba
kamma
'3J
ia
nmnb pan*
'131
npaiM
his
'n
wi
see
NIpDn
1*103
;
WW;
12
(p.
RE J.,
VII,
and
further below)
commentary on Shabbat
28/7:
likewise in Xissim's
Mafteah
'131),
to Shab.
Vim
iSxi 'KH
UJVTM
''23
s.
TIKVD 13
*110
and
by
v.
(ed.
s.
Neubauer,
-i;y
p. 368,
15:
T\2&b
'b
m'DBn
"KH
1J3"I
bfitpl)
and
v.
(420,5:
mv
tdbh
n-nyn
-isd, p- 222
(nai idk
yn^
Sxlm :i
''Bin
is
naimn
'131
tip niaa
his
commentary on Hagigah
quoted in Joseph
b.
Eliezer's
p.
*)DV
SnN,
rnOB>, No.
11
n:j?2
nJBV,
ed.
Herzog,
193 (Kin
b*T
D^Wffl
max nan
HT
wan naoo
187)
''B3 "idk
ncx
pw
'*""
l^n
comp.
ed.
|31
1D3 IBn'B
iSl" JTDIBtfll
m^KB*3 DJ
and
in
DH njnO^a X^
HIVDH
'BO
Monatsschrift,
Basel, 21b
XXXIV,
Rekanati's
U'3"1
all
'DtfB,
(DDDO BTPB3
s.
b"? pfiU
"Kn
l!?K
D'*m TIJ3n
doubt.
Janah
cites also,
v.
n,
man' k"k>3 njK'iab ^p ''5 b"T "n "\b d'bti'b 'a "IXpJD Ipl^K }K), and perhaps Hai wrote a commentary
nD3'i ipna
min
also
on
Baba
batra,
WrTW"Kn
also
^nn n ''BpnrnjnD^3p3Jn
see
|"3Din
to
fol.
22:
1JB*TB8>
'*Bn ntl
Kin.
The
the
authenticity
of
the
commentary on Toharot
still
(comp.
my
fKTI'p 'B'JK,
p.
47).
to
p.
To
be
52)
halakic
i1B'D&>
is
monographs
DID^n
(see
coming
from
Hai
are
also
added
or,
my Zur
jild.-arab.
Litteratur,
what
more
probable,
also
Harkavy
in bjTIB"* *11K,
IV, 96ft).
Hai enjoyed
Hawi
the
D'JB**
and perhaps he
(see
ib.j
also
composed a commentary on
Pentateuch
all his
p.
6).
As
halakist
More
similarity with
Saadya has
b. Ilofni,
a fragment of
whose Arabic
in
introduction
Festschrift,
now
accessible in
It
is
Harkavy-
p.
162-163).
412
Aaron
ibn
Tine
Sarjado .completely, of
is
whom
mentary on Vebamot
quoted
Of anonymous
still
cessively:
in
Lewy-Festschrift
The DWIBK1 D^&wn 11 D on which comp. now Marx (p. 392-399)- The TYiyvpon 1BD and fan 1DD
had been composed
at
he considers likewise as offsprings of the Gaonic period and suggests that they
Kairwan.
in
it
Germany, beginp.
Nathan
(see
my
as,
J&OTp
^38,
22.
27),
in
vogue also
b.
JT1
It
to be
D s n No.
,
19
was addressed
2~\
Kairwan
is
(see
ib., p.
Wn2
instead of
W21
p.
Schwarz,
|"3in
ncm
ed.
composed
in
N. Epstein
Also the
its
86 ff.). As to
LVH,
and
same
according
is
it
unceroften
The
first
attempt to collect
in
Kairwan; we
their queries to
it
p.
182, see
1
mpiDE mrSn
'i3i
No.
bwm
...
tirb&WW
but
...
pto
ktt m
*b5o
ra*Ba aruonKTi
reference
it
;
wnjx
mc^
give
to
Responsa
collections,
Geonim
fc*1
themselves do
(one more proof that the Responsa referred to come from Hai).
There was no
fixed
rule
for
the collection,
the collections
GINZBERG
instituted outside of the
GEONICA
POZNANSKI
413
Academy
admitted.
The
latter,
who
whom
the
death of
Hai.
in
However,
vol.
II,
36,
where Nathan
the
first
b.
Jehiel
is
half
in
8,
of
the
twelfth century.
56Z?
On
the
other
hand,
the
Responsa
II, 87,
(p. 52-62.
83-89) and in
DTpn
No.
where Hai
is
Unjust
is
also the
We
possess
sum upon
?3X
),
commentary on
Isa.
now
npnp, No.
comp.
the
same connection
my
Re-
p.
common
with similar
201, n. 2).
(p.
They were
midrashic
Besides,
is
among Hiwi's
queries
that
have
Eniunot, section
9
III,
my
3?3fl
Tn,
p.
19).
in
on
p.
187-199
of
Gaonic quota-
tions
of Judah
(*ttM
"WnE)
are
with
an
index
of
for
of
Here
lists
Ginzberg manifests
other
all
and such
for
works,
particularly
those
of the
German
school (above
ynt TIN).
The volume
which the
9
monuments of
literature
and history
Although
series
in-
age
is
of
contradictions
between
biblical
such
as
are
13a)-
enumerated,
for
stance, in Sifrc,
Numb.,
LXIII,
42
(ed.
Friedmann,
fol.
On
this
comp.
now
Bacher,
RE J.,
153.
414
sometimes
contradiction
this
volume contains
so
many
it
instructive elements
will
These new
ant in the
the
first
aspects, to
which
treasures
Genizah,
which he edited
in
vol.
II
and
it
to
sketch
than
the
frame
of
even
an
Altogether 47 larger or
smaller
the
fragments are
of
which the
first
38
(with
exception of
No.
VI. VII. X.
XXXIV. XXXV)
9,
347-401), contain
She'eltot,
it
Halakot
The
to
first
fragments
(p.
1-165),
is
true,
were
published
prior
this
JQR.,
XVI-XX,
scattered here
165),
and hence
in vol. II
is
fit
them
once more.
All
these
fragments
come,
Ill,
as
mentioned
above,
from the
(No. (No.
the
Genizah: 35 of them
(No.
XIII-XXXIV and
Collection,
Bodleiana, 2
from
the
British
Museum,
and
in
one
(No.
V) from
all
private
collection
of
D.
W. Amram
above-named
Philadelphia.
Ginzberg
the
maintains that
he
in
work
Gaonic
Responsa found
libraries.
An
exception are
included,
which
he
offers
on
is
p.
38 together
translation),
which, however,
to
Besides, he also
known
when
and
Ginzberg
calls attention
them
each fragment.
that
a
j^reat
Since
of
is
natural
part
Responsa contained
in
them should be
imperfect
GINZBERG'S "GEONICA"
POZNANSKI
415
the collections
it
known
equals
Rare
in
Fragm. XVIII
(p. 283),
(p. 214),
XXXVI
and especially
326),
Fragm.
XXXVIII B
b.
(p.
where
b.
(Amram
that
the
subject taught
4
at
the
academy during
ID
month
Here
is
}H3
also
lb
WK
66p
TiXTl 1*1X3
j^nK).
1KB>
U)TC\ which
known
also
my
50-53)
D'JVC D^'Jy,
I,
46
where ours
the
now
to be added).
:
Especially
(p-
interesting
are
following
fragments
Fr.
VI
on
The
"15*
following passage
WS*3P
pao onow
nnno
pK3P
naba
(on
the
nn*yi
p^bna na v*v nmo bsm rrbn-r? pn nunc ikbg bin nv ban nvwp iib Drrby iba'ptr
iw
D^aira
dw nacra aba mp
comp.
is
anum
subject
Ginzberg's
introductory
fragment).
tion
Here
also
of
Jehudai,
(\~\171,
which
an
analogy
in
Harkavy
(p. 56-71)
contains indices to
known heretofore only from Here, however, we learn to know quite Wertheimer's TlX&&rf>i\p. new names and entirely new facts, thus, for instance, that
Gaonic Responsa, such as have been
Meshullam
Sherira
b.
in
correspondence with
and Hai
57;
comp.
my
D"0H5>
VT&,
I,
64^,
that
416
Aaron
ibn
commentaries
(p.
67:
pHK 310
iSx nyn
WD,
was
in
:
Pumbedita a
IJUlb
m?N>
wn &mo nyn
is
d"i
nan
id^ mosi>n
XV,
... ftf^icnj
etc., etc.
the passage
Fr.
169),
(p.
Responsum but an
epistle.
The
writer
D'D3r6 Tin p
114-121)
Academy (see p. 88, 15: p K3tf pX DK "2 D^Tobn DBK31 I^D), but which? Fr. XIII (p. which contains among other things the rFD~n HND "HD
1.
mentioned by
Xatronai
of
the
b.
Amram
at the
Hilai to
author).
Fr.
XXVII
JOtTlp
(p.
239-241)
in
1.
a quite
23, 31),
form, as
(p- 2 4,
1,
(p. 239,
BTI'B
6,
8;
1.
11
certain
XXVIII
(comp.
e.
(p.
246-249)
which contains
a kind of
form
of
p.
answers to questions
249,
1.
247,
1.
29:
DriPKK'K'l,
23:
Dn^NtT
103
tib).
p.
242 are
still
to be
the
word explanations
Elhanan
b.
year 993 to
Abodah Zarah which Hai sent Shemariah and which are known
to
even as HIT
Stud.
u. Mitt.,
IV, 22-24;
comp.
ib.,
p.
Talmud.
Fr.
1
XXXIV
recto
is
p.
275-276)
blank, the
while
verso
contains
only
few
lines
beginning with
words:
an
as
'^pi
giving
explanation
fining
s.
same
pID BTPB 'OH *\fiW2 and then p3n nyiPN (Berakot 546), the v. ymx, from a Responsum by
nVllpD rtoC\
llai's
as seen above,
from the
pKP
niBDID
leaf
coming
and
2
from
is
commentary on Berakot.
Between
there
lacuna, and
of a passage
in
Berakot yjb-6oa.
GINZBERG'S "GEONICA
have
a
POZNANSKI
to
417
in the
edition
(where there
It
is
nor to 59-62).
is,
however,
difficult
e.
believe
that
fol.
Nissim,
13a and
(fol.
who
15a)
cites
g.
ed. Goldenthal,
his
commentary on Berakot
*)"T
23a
main
the
OTPfia 3DD
|1K3
"KH
even
UJVTKl) should
if
not
name
here
originator.
Besides,
we should
admit with Ginzberg that the Hebrew translator had omitted the
why
also
The
latter
is
much more
the
phrase
pani
It
is
(p.
275,
1.
10)
which
is
current
only
among
Hai's
the Geonim.
the copyist
may
be
seen
from the
was
quotations
Solomon
b.
Adret's
novellae
to this tractate,
quite elaborate.
Of
Fragm.
to
XXXV
b.
(p.
278-279) which
contains a
rhymed
epistle
by Hai
Judah
23.
Joseph of Kairwan
84.
82.
115,
and the
is
Fragm.
^rnost
XXXVIII
11-12,
(p.
318-345)
It
the
comprehensive.
consists
fol.
two
parts:
A. MS. Bodl.
from an
are
brief,
2760, fol.
aud 2826,
passages in
older
Shabbat 3a-S?a
(perhaps
Gaon
Natronai).
The explanations
mostly of a linguistic character, and, as Ginzberg points out, were used assiduously by the 'Aruk.
to the explanations to ^DPIB
7,
Emphasis must
(p. 318,
1.
especially be given
(p. 319,
1.
12
9),
DHflD r6jD
1.
p.
295),
DVDDy
1.
4),
1.
mbrnn
14),
18;
(ib.,
ff.),
KyWrc
9:
321,
"fcnonn
18),
f^a *6n
(p. 322,
K*D>D*K3
nXDP
n:\2p:
this
the
heard from Eleazar Alluf, which would be a further proof for Xatronai's authorship, see
in addition
my tPJW DTJy,
Responsa by
I,
52), etc.
all
civilization.
B.
MS.
Amram
mostly on
JT^Y,
and which
exhibit
many
interesting
points.
Thus
4l8
Resp. II
(p.
9.
p.
330,
1.
14)
on Tosefta,
in
;
Sifra,
and
Sifre,
incorporated
p.
part
in
the
D'Wn Y1D
(p.
DWIDKI
Samaritans
(see
Ginzberg,
305-308)
Resp.
XXX
340,
1.
8-22) on vrD^L"
in
XXXIV
KDVD1
11
(p. 341,
18p.
342,
3) where mention
is
made
of the
pm whom
Ginzberg
(p.
315)
identifies
etc.
However,
also
the
other
XV
(p. 29,
1.
26p.
17:
31,
1.
some
,
DIEI
dHjk nVpE
p. 32,
1.
(in J"n
15
'"UN
nvpo DBN3P
21
Resp.
XX
(p. 32,
1.
28
p. 33,
5)
on the
2^rQ
")tT3
24
8)
where mention
is
made
of a query by the
to
people of Basra to
Hai
p.
71
comp. also
p. 212,
1.
u.
and
above).ib., Resp.
b.
XXVI
I p.
42,
1.
36,
25)
where Nathan
Jehiel
ib.,
is
mentioned
135).
Resp.
XLI
(p. 40,
12p.
84ft),
21,
uncompleted), an ex-
planation of
mny
(Shabbat
It
is
...
TV)
niDDUO Jv^O
ff.)
...
strange
that
Buchler
(REJ.,
Xlylll,
57
Gaonic view concerning T)13 H^O, which he could have adduced from the
Responsum by Jehudai
in
nSltJTl
HJW, No.
Ged. 167a
272.
He
overlooked likewise
(=
83), where
it
is
expressly stated:
*ia
nH
]'t?npS
BHpW
ni3
hmov
11
21
121
K*nn'
31
Kt9j
pi3*iski
nppe.
times
fol.
There
in
were,
however,
also
in
(
Gaonic
ND1>DT
210,
]32*1
who
are
quoted
Responsum by Zadok
the
piX ^>tT,
;
No.
15)
,
and who
47,
were
properly
NEl'Dl
NTH
LII,
J331
340,
see
my
D'31t? D>3'jy
I,
and
Eppenstein,
irreful
Monatsschrift,
whose
altogether
GINZBERG'S "GEONICA"
. .
.
POZNANSKI
b.
419
manner.
pC'tO)
are
reminiscent
(p. 83,
of
Samuel
Hofni's
b.
is
Fr.
VIII Resp. VI
L 6-1 1)
where Nathan
Shahriar, the
mentioned.
XII Resp.
a
bill
1.
of divorce
142,
1.
(comp.
94).
Fr.
XVI
Resp. Ill
(p.
141,
p.
to
which
Barnabas
(p.
137).
Fr.
p.
1.
XIX
of
p. 173,
1.
bill
in
addition to
I,
Epstein's
D"On
cited
424
188). Fr.
XXXI
Resp. VIII
(p. 263,
9-13)
fasts,
which quite deviate from those known heretofore (on which see
Ginzberg,
p.
260),
etc.,
etc.
Many Responsa
Of
of
may
be mentioned
The burning
Haman
S.,
I,
on Purim
;
(p.
3,
N.
257)
purchase,
pft^DN
(ib.,
comp. also
57,
No. 3)
who
exceeds in chastising
it
Gaon on
(p.
119)
the
procedure of a bee-keeper
(p. 123)
(p.
194. 196;
81
and 263),
etc.,
etc.
As
to
known
heretofore,
may
be dwelt upon:
The usage
(p.
to give a
;
nip DJ
resp. "UTIpE)
DJ had
101)
for the
erection of
DHVn
last
^wy
day of
flour
(p.
Passover
in
any longer
Biichler,
(p.
154;
REJ.,
;
XLIII,
where much
and
is
still
to
be
mented)
who
also in Babylonia
comp. on
|JD,
p.
this
Ginzberg
from Meiri's
HUN
LV,
379.
The laws
420
but
Anan,
see
REJ.,
XLV,
etc.
197,
endeavored
allowing
make some
in
instructive
(i. e.
observations.
exhibit
Thus
from
the
complete Responsa
17-22,
Fr.
II
3-8)
the
numeration
which
in
must
be
original,
since
the
passages
Yoma
explained
p.
-).
XIX
to
corresponds to
ed.
Harkavy,
XXII
edition
cannot
claim
be the
prototypes.
It
further
in
HD^
it
XXI we
lb
pinnj
B*
non
[Wtf.
What
is
Gen.
see
pin^'U
p.
Theodor, ad he,
the indices to Fr.
57 as 3-4,
186.
In
o.
same order
also p. 4 of
our volume.
On
p.
and 58
From
ed.
this
it
results
once
more
5i-5 2
that
the
Harkavy
the
as original
which,
still
contained
numbers
43-47,
an d 57
result
at
our
index
The same
further
obtained
from Fr.
XIX
the
ed.
ed.
H., 437,
hence
our third
in
collection
to
num-
(the intervening
numbers form
lacunae
in
our
fragment),
on
but
the
in
Maimonides' Code,
143).
way
(see
The Responsa
DTlVp
as,
the
the
manner of
the so-called
ed.
for
GINZBERG
instance,
GEONICA
No.
504
POZNANSKI
with
iiTUJ
fol.
1
42I
Xo. 55
will
comparison of
letter
mon,
recto
show.
The
at
the
upper end of
designates
also
found
in
Fr.
XXXVII
XVII.
On
XXX
tion also the subject of discussion, but not in accordance with the
Halakot of Maimonides
D^Dp nnynb). In
lines
Fr.
that,
XXXVI
despite
pieces
number of
280),
1
prove
p.
different,
unconnected
Leaves
together,
whereby
the
to
Responsum
Judah
b.
on
recto
at
bearing
the
number 26 was
Resp. on leaf
4,
sent
Joseph Alluf
Kairwan, the
Hark.,
288,
1.
ed.
p.
p.
15
is
20
emended
into
is
J"T'N
i.
e.
1313 Sel.
in
1002).
mentioned here
no doubt Barka
northern Africa.
Leaf 2
to Kabes,
2.
designated as No.
Leaf
Responsum and
likewise, as
the beginning of
another which
is
termed No.
was
All
these
all
of
this
festing once
the
Geonim and
are
activity
forming collections of
XXIX
numbered.
still
fragments
not
numbered we can
Thus
in
V
the
DpSH,
II,
71-77,
hence both
ninth
original.
The
and
Resp.
in
Fr.
XII which
422
A
this
Responsa edited
in
volume
contains
explanations
to
various passages in
the
(p. 409-
However, not
only
Talmud
but
reaps a
also
its
rich harvest
from
this
newest
Responsa
collection,
we
for
find preserved a
whole
series of rep.
markable readings.
8; p. 91, n. 2; p.
See,
P-
instance,
1
;
Ginzberg's remarks on
93;
129 ,No.
p.
p. 242, etc.
The appendix
XLIII
above).
She'elta
that
offer
contains
the
following
Fr.
XXXIXwork
(sec
to
different
portions
from the
She'eltot
which are of
Thus
43,
Fr.
XL,
is
for
instance,
in
contains
the
the
Derasha
which
part
in
missing
She'elta
editions,
and
besides
different
great
of
44
in
an
essentially
form
the
than
the
fol.
editions.
Furthermore
we
find
here
at
margin
12
of
H.
Tschernowitz
(rHBTI,
(pseud.
191
1,
She'eltot
XXV,
p.
we
possess this
work
to
in
an incomplete
form,
for
Ginzberg's publication
in
remained unknown
some, even
important,
that
him.
the
She'eltot
less
answered by Tsch.
to
the
effect
Aha
Aha had
especial
written before
appearance of
'Anan)
tendencies,
and hence
laid
emphasis on
But
seems to
me
to
first
,
place
many such
commands
band
with
are missing
g.
1C2
etc.),
on the other
concur
even
the
such
commands and
wherein
the
Karaites
Talmud
courts
non-Jewish
(comp.
Benjamin
Nahawendi's
b.
]*0'32
Elijah).
HNtt'E,
:a
below;
Besides, of
we hear
The
nothing
of
anti-traditional
sects
in
is
Palestine
attested at
at
first
the
time
Aha.
by Ben Meir
epistles at
tenth
century.
GINZBERG
GEONICA
Sip- (r.
POZNANSKI
DJ1
423
hp
here
on
(r.
Nr6xtr) pr6e>
pjySl
at
y
Tmn
is
KEni
'|T
DH
Fr.
(it
p'
DH "p3
the
altogether
end and
the
not
end
(see
above).
She'elta
print
this
XU
is
contains
to
beginning
that
unknown
did
be
regretted
Ginzberg
not
in
also
the
halakic
see
p.
and
350)
haggadic
extracts
contained
fragment,
and
Kippur,
Fr.
12
XLHI
has
likewise
interis
Yom
1.
the
known
,
to us (p. 373,
8; the
word
CHSDO
schrift,
sion of this
Midrash into Sedarim, comp. also Aptowitzer, Monats634), then the comparison of the repentant to the sinful
LV,
royal son
the
who
returns
home
in
(p.
377,
1.
4)
etc.
which reminds us of
Fr.
well-known parable
the
Gospel,
XLIV
contains,
arrangement.
As
matter of
fact,
however,
we have
fragment of the
1
Aramaic
correspond-
ing to ed.
87,
1.
1.
85,
1.
1.
from below
fol.
ff.
p.
86,
1.
21
1.
fol 2-5
ed.
p.
p.
15-p. 90,
9,
and
ed. p. 90,
from
I
bel.
91,
4 (between
fol. 1-2
have treated of
it
specifically in
pmrQ
386,
1.
bnJn
ITO3 KJKTTIl
Schlossb.
feOBJ
\xn
KJIOTIID
(p.
7) which
ed.
p. 88,
10 corre-
sponds to: im
t\\2>vf
[bin sin]
mo^n nn
JT23
bnjn
Fr.
XLVII
from a
quite
unknown
estinian influences
352).
is
too small
to enable us to render
judgment upon
The volume
closes
is
are
recorded
(p.
404-410)
general
424
words
tions
in
(p.
And now
finally
remarks
P.
whole volume
the
16.
From
words of
which
in
our
Responsum
it
cannot
be
to Chronicles,
is
not
attested
anywhere
d.
else,
see
p.
Juden,
of 246).
in
his opinion in
17,
10,
Responsum
perhaps
or
in
his
commentary on Kelim
or
which
was
existence,
somewhere
the
eating
74.
else.
p.
45.
As
regards
Saadya's Responsum
fishes
on
of
dead
locusts
and dead
passage
is
'131
Comp.
in addition the
in
Schechter's
Documents,
bsi
I,
12:
mw
K^ DTlfTI
ljnpj
...
cxa
the
the
of
to
the
dn
insertion
referred
persecutions
on
the
(BpS>fl
'SOP,
48,
Albeck,
The custom
to
(ed.
From the Gaonic time I have published such a Ketubba (RE J., XLVIII, 173) from Fostat dated 1029 (not 1030). p. 104
Here not only the
and
(p.
below.
classification
is
to their social
cultural
D^'JX
of
D M JJSDN
105 above)
108.
(inst.
D^UO). p.
the
On
blessing
over
Passover-night
now
Aptowitzer,
p.
REJ.,
the
LXIII,
of
125
and the
the
110.
At
time
Natronai
Of
interest
,
is
the following
Responsum by
88)
:
this
fltf}
Gaon
(^IfcO niaiCTI
DTO
nyv,
DTlS>KW1
'fcOriBi
3T10K Ofll
&np*B>a
Tn
131
ah
Kin
in
xS ix
rnwn
mx
nrvpp)
nwrv "pn
D^an
(comp. also
the
my i:n
pKB
D^CHH D"1ED
W,
10). p.
180.
Through
425
Gaonic
reading
in
'Erubin
,
53a
instead
one,
of
the
to
is
nrrar6
and
of
TQ^C
B.
it
which
also
I,
the
right
hypothesis
Lewin
the
("OlftDnn,
66)
in
who
wanted
Stone,
explain through
enigmatic pX'Tl
the
Mesha
Isr.,
VII, 254).
is
p.
185,
24.
found
more
D^IN^n ncyE,
n.
ed.
Mekize
Nirdamim,
19 (comp. also
ib.,
p.
X,
14),
miLM tt
p.
188.
On
with
thresh
an
ox
donkey, the
according to
whom
this
when
fastened together.
p.
211.
That
is
not at
all
the last
Gaon Hai
Bal'am
I,
i.
e.
Pehlevi.
this tongue,
ibn
on
Deut.
28,
21
(in
Fuchs'
in
Bal'am,
p.
XXI; comp.
u.
Steinschneider
p?nn
II,
62
and
Harkavy, Stud.
Hai's
in
Mitt.,
IV, 371).
On
we have
ed.
own
in
Responsum,
Isr.,
Harkavy,
In
DTpn,
II,
VI, 195).
this
is
case
to be
in
v.
"'DIS
rivi' 1
256,
15.
Here
Hefes
b.
b.
p. 305.
Not only
citations
the
vvords
were abbreviated
in
whole Bible
texts, see
That ptJ'N
Walag
is
the prolongation
II,
;
of 'SFK
siders
it
Krauss (Lehnworter,
or
135)
con-
'Aciov
comp. also
Bacher, Monatsschrift,
18
XLVI,
(p.
83.
In the same
a
number
41)
manuscript in
This
as
well
Parma
as
brief
those
published by Harkavy
82-87)
are
to
my
knowledge
the only Gaonic Responsa that have appeared since Ginzberg's publication.
426
Postscript.
the
Responsa
the
mentioned
in
note
13
there
has
appeared
since
under the
title
Gdoni Responellata
sutnok...
kiadta,
forditotta
es
magyarazatokkal
8.
Kis
Ch.
Hungarian Academy.
dissertation
The
editor,
for the
is
their elaboration
Hungarian tongue.
The
first
fragment
Responsa
in the
domain of
is
civil law,
composed
in the
Arabic
language.
More
interesting
sixteen Responsa.
The
first eight,
in
Hebrew,
14
they
all
come from
Responsum
pvi
rp
Hai
and
they
were
all
sent
to
one
inyi^a DnriKi
umx
jiidt^
nabo
They have therefore been copied from Hai's autograph, and indeed
through
Menasseh
7
find
(MS.
273)
fact
Petersb.
Kis.
190,
Cat. Harkavy-Strack,
Two
of
these
Responsa have
been
known
for
long
time,
namely Resp. 97
PlOpE? J"6np
No. 23
(comp. Monatsschrift,
XLIV,
143)
=
p1
ed.
Harkavy 36 (where
fuller:
...
\"P
vnv^i p:rpm irvn pjarfi wintya dk"6. it is shown thereby that this Responsum does not come from Sherira, and
yc*
dingly the statement in
corrected.
my
D'Olt?
DT^y
98,
I,
28 above
is
to be
Interesting
is
is
also
No.
we
find
among
other
*B1
D*npJ nXTl
mem
pHD
*OpJ
D*iSb
nno WHIP
eniao "PK3
"
ni:rru
ib>k
nTV mabna
nnnn
aenl 161
i
by the Geonim
U,
58.
GINZBERG'S "GEONICA"
This word, however, does not occur
Yesirah.
POZNANSKI
follow
1-8
427
in
Immediately
b*t
after
these
Responsa
more,
|1W nHJJD
mib
Saadyanic Responsa.
^NDJD fiteJ |D, hence a colThey are all with the exception
of No. 5
in
The following
de-
strokes, according to
thirteen,
mptata fbh m
in
-itry
nrbh xnixipn
;o
nmo
nao
*b
mye> naw
nae>K
JP
jd
naipy^s
bvr\y
i
*a
jcntaynDJ
be> ibin
l!n
ne
ox\x
<s
lfl
^3
KE
;
ijno
the
in
T^K
comp.
15
on
other
hand Hai's
Jahrbuch
175)d.
Responsum
jud.-liter.
in
and
addition
Gesellschaft,
XV,
No.
deals
with
the
ajal
problem
ch.
Saadya discusses
also in his
Bmunot,
VI
The Responb.
sum makes
xbn bo k
s
Simon
p"IB
S
*B Ny^'tt
K33
D^BPI
|k
J1X
lOWn
mb>
&6
p-isi?K
^k
pp
}N
^y
Wn
22)
Kim n^on
*b
onbipb
*6n
mobx
it
&6
on:x^
Sjxbx
3,
Dnbipa.
must be con-
Sam.
1,
28;
Mishnah Shabbat
23,
1,
Baba batra
9,
and Berakot
and
is
quoted by Bahya
is
b.
Asher ad
in the
of
in
Hananel. This
his
therefore
exposition
of
the Pentateuch
was
n.
mostly
1).
dependent
on
209,
Warsaw
Samuel PozNANSKi
Volume
I.
Fragments
manuscripts in
of
work.
Edited
from
Hebrew
the
By
S.
Schechter,
Seminary
pp. lxiv
in
New
20
-
York.
1910.
-f-
Numerous gaps
been
partly
filled
we had no
finds
in
sources and hardly expected ever to unearth any, have since 1898
by
Professor
Schechter's
striking
University Library.
a Zadokite of the
first
century.
The mere
literature,
what-
ever was
character
known
of
a
of
Sadducee
unique
discovery
promising to
still
New
sible
Testament
scholars
are
equally
interested.
difficult
Professor
fragments acces-
notes
rabbinic
literature
and by
many
valuable emendations.
An
pages deals with the two manuscripts of the eleventh and twelfth
century respectively, one of 16 and the other of 2 pages, the latter
partly
parallel,
partly
additional;
it
further
discusses
their
the
script
style,
sectarian,
it
of
the
sect
that
from Jerusalem
in the
peculiar laws.
They
lead Professor
429
430
apocalyptic
that
literature
concerned,
and
him
to
the
conclusion
the
Dosithean.
many
riddles in
to
the
fragments to
be solved, and
difficult details
he
invites
students
devote
themselves to the
my own
difficulties
Professor Schech-
of the book.
By
parts of the fragment which have so far not been studied with the
same
Kirkisani's references to
some
details
the similar laws and customs in the Dosithean sect which constitute the
foundation
of
Professor
Schechter's
theory,
are
sufficiently
From
the
some of the
peculiarities to
characteristic
Halakahs
I
of
the
fragment
and
of the style
shall
try,
In continually
shall attempt
to
show
that also
in
the narrative
which lived
the district of
Damascus
drawn
to
reflect
assumed conditions
As
to the
the
in
Twelve Patriarchs,
the
shall
form
in
which they
in the ninth
were known
in
the
times
of
the
Babylonian Gaons
to criticise
In venturing
I
follow
the
principle
^N TOMfl
and
first
KTI
mm
and
confidently hope
book
will
read
the
in the
SCHECHTER
JEWISH SECTARIES
BUCHI^EK
book
of
431
fragment
is
Kirkisani's
reference to a
Zadok
first
who exposed
the Rabbanites
publicly.
He
in
he
said,
merely saying
it
one thing,
For he adduced
as proof
Now,
fits
argues Schechter,
our
its
Text
which,
in
Haggadah,
is
largely
whilst
Halakah affords
little
only, as stated by
zadok's book
fit
this description of
Zadok's book?
rules
The
and a dry
Our fragment,
is
true,
No method
of
no way
in
all,
deducing new
rules,
no extension of the
in
law
is
referred to at
no way look or
Damascus which
and the statement of Sadducee law could not possibly have given
an occasion for the representation of a
sect in
Damascus.
it
Again,
is
true,
merely
enumerated and
arguments.
Torah, no
the niece, being the third of the three laws discussed by our author,
is
5,
7-11), so
is
it
Kitab
al
Anwar,
ed.
Harkavy,
p.
283.
p.
432
the
three
laws,
the
prohibition
against
marriage
first is alive,
Though
no^H,
nor any of
this
to
my mind
is
This
in
Masliah
4
(950-960)
by
another
Karaite
writer
new moon
was done
owing
to
However, the
says
is
is
to
be
found
in
them.
times
of
the
to be testing
Saadia."
On
we
sects
find that
it
states
no
any two
pages containing laws justify the inference, also the lost parts of
the
Among
about
these there
were
prominent
in
sacrifices;
it
our
deals
in
Considering that
was devoted
to
differences
is
sacrifices.
its
The Temple
defilement by a
wrong observance of
to refer to sacrifices.
b.
Consequently the
Schechter's remark
as
p.
differed
much from
refer
is
the
the
of
Rabbanites,
the
Kirkisani
of
would
not
to
it,
because
spoke
criticism
the
Rabbanites,
not convincing.
in
Harkavy
Gratz,
p.
475
ft\
BUCHLER
433
of
Sadduk.
"The Zadokites
absolutely
16 pages
Now
the
can
see,
word
biblical
nor
p.
4,
is
paragraph
20-5, 5
:
It
reads
He
them.'
And
As
they
who came
into
it
two went
to the prince,
is
'He
shall
Schechter
is
his
"The argument
evidently
not only directed against polygamy, but also against divorce which
certain Jewish sects forbade."
But
am
He
exclusively
Moreover, he takes
that
a
it
for
man may
divorce
wife.
The
proofs,
17,
three
Bible deal with polygamy only, and the utmost that could be read
into
his
to
Deuteron.
after hav-
As Schechter
In no case can
it
Kirkisani,
a 7
p.
304.
311.
97.
98.
Haeres.
XIII.
Blau,
Though
p.
59-61
adopts
Schechter's
interpretation
of
the
prohibition
against
polygamy,
not
434
Even
literature;
polygamy has no
parallel in earlier
b.
Masliah, went
as far as to forbid
whence he derived
it.
is
Whether any
at least doubtful.
to
deserves
special attention.
Of
;
necessary
to excuse
polygamy
one
in the
Adam
sufficient."
As
far as
we know,
of
their
Jewish
See Poznaiiski in
b.
RE J.,
dbo
is
XI, V,
18,
p.
185,
6,
who
also
refers to
2112
npb
by Tobiah
EHezer on Lev.
'ns?2 ijjbw
18, p.
51&:
nillDN
NnSj;2
nn -p D'tw
...fivnx.
...
'niii
k^n
...
pin xSi
xb onS } pna
p.
Whom
he meant
35b:
npn kS nninx Sx
new no
I,
Antiq.
ff.
XVII,
1,
2,
15;
Wars
24, 2,
477.
Krauss, Archaeologie,
II,
26
10
R.
"H
Judah
'fitTN
b.
II,
5a:
3K S]N
>phn
I,
(see
Ehescheidung,
II, 246, 2)
p.
56).
In Midrash Samuel
R. Isaac says:
that
expressed
wish that her husband should take another wife, as she had In Genes,
sinful
rab.,
no children.
23,
2,
R. Judah b. R.
Simon describes
it
custom of the
bearing
generation
other
for
of
the flood
to
children,
the
intercourse.
in
Dialogus
cum
Tryphone,
ch.
134
would
not
sanctioning polygamy
fair
among
them
to
lust aftei
women
so that
five wives.
if
But he
he had
this
would have reproached them also for their taking several wives,
only
known one
adds:
instance.
(in
fact,
painful
characteristic
Talmud
times,"
it
but he gives no
evidence to prove
ff.
left
BUCHLER
wives,
is
435
whom
not
were
Sadducees
It
is,
from
having
several
known. 12
references
13
The
this:
"They
months
at thirty
days each.
Again,
sum
of the days
besides
14
same way
the
last
peculiarity,
Book of Jubilees which was probably a solar p. 16, 2 we read nm n^N ^30 SxTj" })"\Vjb DJT'Vp PY1B1 Dmmroeai nrv^nvb D^nyn nip^nE i2D by pipm Kin "as to the
all these,
it
Book
The
refer-
is
last line
says "a
in
man
should
make up
is
it
mind
to return to
the
Torah of Moses
which everything
clearly explained,"
states that
and
his
mind
to return to the
if
Torah of
calendar
(p.
he keeps his
the
is
difficult to
see
how
two
reference
to
those
sentences.
But
Schechter
XVI)
p.
3,
finds a
in
which
all
erred
festivals, the
testimony
of his righteousness, and the ways of His truth, and the desires
12
An
epitropos
of
Agrippa
II
in
Galilee
Sukkah
27a,
bottom.
13
The Samaritans
in
in
the
sixteenth
century
wrote
that
they
took
only
eighteenth
JO
nrvmn
Einfl.
34
D'tT3
nt?
KSx
np3
p.
See
Frankel.
der
pal.
Exegese,
p.
252.
Kirkisani,
304;
Hadassi,
Alphabeta
97.
98.
436
do and
live
by them."
Schechter
all
mere paraphrase of
Jubil. 6, 34:
"And
the
children of
years."
15
Israel
fact,
will
In
however, the
two passages
differ
materially.
else.
But the
Sabbath does
dar
;
in
consequently
point
of
view
p. 6,
is
different.
19,
The
parallel,
18.
18
HK1
10,
nB>n33 T\2&n
14,
Book
of Jubilees.
it
As
to
the
Zadokite
months of 30 days,
is
strange that
this
important dif-
again note-
worthy that only sources referring to the seventh and eighth centuries report of the
specialist
Sadducee calendar.
known
"It is
recorded by David
Merwan
months of 30 days,
Talmudic
i.
e.
solar
months.
finds
no support
in
sources.''
And
sects
elsewhere,
17
similar, so that
is
but
it
sects
existed.
Jehuda
Is
path
ITIH
mistake for
-p
length?
117b.
16
,:
Hasting*,
RBJ.,
I.,
cf.
XUY,
177
S.
SCHECHTER
JEWISH SECTARIES
It
is,
BUCIILKK
437
in
any
19
;
nation,
observance of his
own
analogy.
collected
First
we
learn
his
Anan,
the
founder
of
Karaism,
taught
b.
the
same
in
Judah
in his
1DD
follows:
V3K
|DH
^b
n"6
TDN1
mnxi .nhoBQ pa
nipib
i-itkoo pa
nwae
for
nbiDBo pa
source
nb tdki
Anan's
analogy
.n^iDBD.
the
as
Kirkisani
;
reports,
was
between
fragment.
As
and
Abu Imran
8, 3,
al-Tiflisi
adopted
9.
it,
Poznanski
Exod.
12,
1,
Lev. 25,
the
may add
in
here
that
immediately before
97. 98,
passage
quoted
David
Almikmas
the words of the Bible literally, and also the anthropomorphistic expressions
about God.
angel
fit
command
of God.
How
do these details
into
20
drawn by Josephus?
p.
In Kaufmann's Gcdcnkbnch,
p.
XLV,
184
ff .
Harkavy,
<
Anan,
21
93.
b.
Jefeth
(REJ.,
XLV,
that
Anan
interpreted
npn
tfh
nmPIK ^X
RVItl in Lev.
18
to
refer to
We
have
no evidence
that the
Samaritans
knew
it
already in
pre-
Karaitic
times.
43^
infers that
it
of
great
antiquity, as
to
Kirkisani
niece,
actually
reports
that
Zadokites
prohibited
marry a
on the
analogy
between
man
and
woman.
23
But
who
are
Kirkisani's
ni^HJ DlD^n
tion of the Karaites; but this reference of the ninth century nat-
first
century
knew
62,
the prohibition.
24
He
bottom,
in
good
deed
to
which an anonymous teacher recommends it as a marry the daughter of one's own sister; 25 and
in this
Poznanski sees
tion.
daughter of the
sister
to
the other
recommendations of
the
same Baraita,
and neighbors.
In any case,
rabbis of the
first
can
be
proved
from rabbinic
literature
that
century
whom
the prohibition to
marry one's
Hyrkanos,
niece, the
daughter of their
sister.
So R. Eliezer
b.
mother, mar-
we
well
know and
after
Geiger
emphasizes,
of
the
the
most
consistent
Shammaiite
Galilean
the
his
destruction
sister's
Temple.
R.
Jose
the
married
married
lifetime another
his
man
(Genes,
r.
17, 3),
yet R. Jose
maintained
the
R. Ishmael
same
23
the
his
Ed.
Ilildesheimer,
p.
609.
24
nx ntwam
tx ibix
1,
aan
ioxn
a See
p*n
also
8,
7,
nap*.
xipn
>aj.
Tos.
Ki.l.lusliin
4;
4,
minx
S'WnB'
in
TJJ
TWH D1 XB xS,
I,
and Nedar.
Genes,
ff.
rabba 80,
Midrash Abkir
Yalkut
146, R\EJ.,
XXII,
1890,
X7
Rashi and
Urschrift,
28 p.
Tosafot
and elsewhere.
153,
Abol
R.
Nathan,
XVI, 32a;
p.
Yebam,
13,
13c,
60.
SCHECHTER
sister's
JEWISH SECTARIES
BUCHLKR
a
439
which
be
of
s
daughter.
28
But
law
to
Karaites
antiquity,
niece, I
Hillelites
and
with
Samaritans
reference
observed
is
sure
the
prohibition of
marrying one
concerning
nan mv. 30
early
man
it.
of
the
Halakah,
took no
exception to
And
this not
in actual
marriages
of
who had
R. Joshua
destruction
to
b.
lived in
31
of the
Temple
testified
that
man married
his niece
and another
childless
wife
and
after
his
in
Shammaiites.
the
Sadducee
had
considered
such
marriage
illegal,
And the Shammaiite Dosa b. Harkinas and his who had lived for many years in Jerusalem before
to the marriage
first
it
32
of the
widow
to her brother-in-law,
marriage
with a niece.
this
argue that
was
just
between 30 and
50,
that
made
p. 4, 20-5,
11, especially
who had
new
permission.
But
first
second marriage indicates that the marriage with a niece had not been always permitted; and secondly,
we have
opposing
polygamy
in
general,
the
special case
when
9,
29
Nedarim
II,
10;
comp.
8,
7.
Abba,
brother
of
150.
the
patriarch R.
Gamaliel
30
latter,
Yebam.
Yebam.
and
parallels.
31
n2 nnetrB D^t?n*2
vntr
ntmi mnewo
KBip
'ntr
hy
nsh
Tjro
jm
dpidi
rim
2Js
aa
% h;
ow
and
cnripa
po
na
nriEtrai
'xczy
po D*yws
nsrsn
32
wow)
16a,
nSnj Danr.
parallels.
Yebam.
440
marry another, and not the case underlying the above discussion. 3*
Consequently
All
this
cannot
have
been the
clearly
occasion
for
its
attack.
is
these considerations
and
facts
show
that
there
first
no
century
As
to
Kirkisani's
statement about
the
Zadokites
prohibiting
such a marriage, nothing proves that the book from which David
this report,
was of
century.
I
In
order
that this
view
may
not
the
appear hypercritical.
shall refer to
one hand, believes that the Karaites were the direct successors of
the Sadducees, and
on
the
other
the
following
34
:
Sadduk
"Since
(by
Kirkisani
and Sahl
b.
Masliah from
the
book
of Sadduk)
it
is
or books of
ents could
the oppon-
have
disarmed the
all
More
probably
of
the
the
matter
proceeded
in
this
way
since
the
destruction
second
Temple
in
the
secret.
movement
(seventh
with
a
in
the
East
in
and
in
Judaism
in
or
eighth century)
forward
Pharisee
polemical
ancient
opponents.
That book
belonged
;
to
antiquity
it
or
at-
traditions
35
in
any
case,
was
The
VII,
luto
first
Karaites used
Christian
In
the
Altercatio
Simonis
et
Theophili,
28
the
Theo-
mixtam volutas, sororem tuam tibi in conjugio copulas. Ilarnack in Teste und V ntcrsuchungen, I, 136 ff. knows no explanation of the two statements. The first refers to the bitter in case of suspected adultery (Bergmann, Apologetik, 5, 1), the other
Similiter
to
philus says to
aquam
the
marriage with
.
niece
or
sister-in-law.
17,
!/.
Geschichte,
V,
note
4th edition,
p.
476.
:,i
In
the
Hebrew
Gratz,
111.
495
Harkavy
even
says:
"it?EN
HT
pil
|D?a
^z-r: pi
zrsr:*,
posy
pms
nos2
xinn
-nann
nn
sS
unjnS anpi
v-x
1300 "imxr:.
SCHECHTER
it
JEWISH SECTARIES
BUCHLEH
at
4|I
the
this
as a source of as a
same time
According
in
to
the seventh or
Poznanski
36
tries
to
book; for
''But
new moon he
says:
derive
Genesis
try
proved the
Poznanski
reference
argues,
is
what they
that
to
But
later
on
that
himself
directly
admits
or
Saadia
could
have
known
merely
deal of
indirectly.
Kirkisani
however, he
drew
a great
name
of David
books.
:
He sums
it
up his
is
investi-
"Naturally,
difficult
to
they
were composed,
and
by
what
title
they
Sadduk.
at least' this
much
contained Sadducean views and that the Karaites drew from them
who found
in
his
attacks on
Karaism
of
the
exhausted
their sources
and
any
Gaons who
an
ancient
Had
such
and
important
source
of
statements.
Probseen,
Anan was
the
first
used
it
for, as
we have
But strange to
18,
say, there is
18 by
Anan
3
'
in
is
niece
of the wife
Anan
niece.
is
own
Yefeth
36
b.
Ali
rightly
RE J., XLV,
Poznanski
in
177.
37
RE J., XLV,
186
ff.
Harkavy,
Atiati,
p.
105.
442
and
it
not
know
it
when
if
writing those
lines,
its
injunctions.
Now,
was
in
indirectly, de-
when
is
the
existence.
And
if
it
versial points
which
were
unknown before
the
great
sectarian
movement,
it
movement.
admit that
this
another wife
when
the
first
is
still
alive,
it
need not apply to the bulk of Halakas in the second part. SECTARIAN LAWS IN THE ZADOKITE FRAGMENT
Though no dependence
duk could be proved, there
book of Sadits
legal points
Thus
the
12,
13:
"Nor
was
were
tion.
p.
split alive
and
their blood
shed,"
38
51,
who mentions
fish
some Karaites
fit
taught that
they are to be
the catching, while fish found dead, whether in the sea or on the
shore
are
considered
nS^J.*
Munajja,
the
Samaritan
of the
Sam-
On
the other
may
is
Anan
v;-)pi
cn
23.
*a
Aa*' Sn D*JHTn.
iitSx
mix, rbtiv,
in
Poznanski
to
The Karaite
of
literary
Opponents of Saadiah,
p.
10
refers
Kirlrisani'a
refutation
Saadia.
BUCHLER
it
443
name
of Karaites;
41
The Book
of Jubilees to which
has
fish.
knows nothing
laws
For
50,
12,
in the
concerning
Sabbath,
enjoins:
"Whoever
whoever
fish,
or whoever
fasts or
makes
..."
Fish
are only
among
On
it
as a duty to pour
late
outthe blood
origin
it
of
fish.
it
of this
book,
is
many
other cases,
included
was
in
vogue
composi-
is
its
occurrence
fragment.
or eighth
Karaite and
in the
Zadokite
seventh
All
proves
that
originated
in
the
century.
But there
is
much
1907, p.
ani's
Kitdb
al
Anwar
the passage to
fish
"The
exilarch
(Anan)
from
Num.
11,
which applies in a
like
manner
to
cattle
and
fish.
Just as the
cattle
must be performed
fish
should
And
9,
on the strength of
fish
Genes.
4,
concerning
the
prohibition
of
eating
live
or such
(caught)
dead."
Hirschfeld adds:
Saadyah
finds
two flaws
in
the opinion of
Anan which he endeavors to expose (in the fragment quoted) at some length. I may add that as the well informed Kirkisani quoted only Anan and Daniel, he cannot have found anything similar in earlier sources
like the
41a
42
book of Sadduk.
is
6,
48.
Animal
the
translation
PPn
beast,
Lev.
17,
13.
vim
Bjiyn
jo
vsrmr Ahi
\cn Den
ixna:tr
iSx
201,
Tfiya
moaS
JOT
pXH,
LXI,
444
taught
in
Tyre
that
firsh
required
slaughtering;
its
R.
and
author worthy
fish
he
quoted Genes.
20
are by
juxaposition shewn
cpyi
to
to be equal in law.
Evidently he interpreted
be an
to
and birds
rabbis,
fish.
The
from the verb and taught that the birds were not created out of
water, but out of alluvial
mud 44
Num.
22 that
;
fish
required
It
is
not
or whether he adopted
sect
nor
is it
evident
it
whether
sectarian,
it
as
and
that
is
why
is
he.
declared the
Jewish
teacher
who
as
it
applied
it,
worthy of punishment.
not
Whatever
identical
with that
splitting,
not slaugh-
derivations from an
unknown
to
source.
dealt
In addition to
this,
Jacob
of
of
Nibburaya
seems
have
only
with
the
question
slaughtering
fish,
all
the locusts
43
Genes,
3;
.
r.,
7,
r.,
2;
7,
Pesikta rab.,
23
B.
npin,
15,
Num.
2py*
r.,
19,
Kohel.
IBD B"X
i2x
.
pS
xn
on
Krvmm mn po
epyi nn be:
ion
pS
wvnw
c]
.
xnSn
ieni
bwm
j
.
12
rvS
,rvS
bjdij*'
p&
.
o 4 n ix*ib d*piSk
lawn a*nn
nu'nc
*S
mr\
cpj?
ion
Sy
nmn
enc"
nS rvS nM
name
njni
paiyo dot
pyta
noi
pn
.
jpn
n*S
ion
jhib nx pan nS io
one**
au
nm spw
IBtfl
p.
d^h jn Sa
ipai
MBfaiiS itae
44
mm
qm
LI,
is
loan
note
man
24.
S<(
Schechter,
TJullin
45
In
27b there
the
reported
question of
to
according
20:
to
the com-
Pp'ltMlp
Icai
hegemon addressed
R.
1,
Gamaliel or R. Johanan
birds were created
about
the
contradiction
2,
between Genes.
out
rabbi
of
the
water,
and
19:
birds were
and the
disciples,
mud;
to
his
r,
he says thai
BUCHI,EK
6
445
come
manner of
On
this very
strange law not even Pirke R. Eliezer agree with the fragment;41
Schechter suggests
that,
water and
fire
But since
fish
which
to be killed
by water, buc
his
rule.
the
locust
has
no blood,
no
knife
left.
According to Pirke
di
fish,
killing,
blood,
i.
e.
splitting.
48
Another law
to
the
much
earlier times.
The second
for which
49
6),
is
this:
They
Sr
48
ofivo
xin
*2 Dn
en np
c>r22
ix
trx2
ix::*
0,^:^2
n^nn
onx>72.
47
b.
Jacob (Wreschner,
to
p.
52)
be killed in water.
in
According
to
"IHDJjn
1ED
nt5nB*
niaSn,
while
Saadia
fish
himself
taught
that
dead locusts
R.
were
prohibited
for
food,
to
found
dead
were
permitted.
Saadia, in a
Responsum
that
b.
the
before
R.
heard
Saadia
prohibited
Epistola,
found
p.
dead
(B.
Goldberg,
in
Jehuda
Koreisch
II,
Introduction,
XVII,
Harkavy
Horodezky's
acteristic
pUPl,
888),
R.
Hai concludes
his
words:
T3 npzrh
to
ix ;nS 'oixo
ntpneh tom
nmcx
7X12"
by a Jew?
seems
me
that he had in
mind
the two views that locusts must either be slaughtered or strangled by a Jew,
the
also
See
against
10,
Saadia in Poznariski,
II,
The Karaite
43, 45;
literary
Opponents
of Saadiah,
7349
nxnn ny
D33ian
mina c^nrrs nn p
ntrx
anpon n dkdbo
c;i
nsn? ct nx.
446
the
Law and
lie
with her
further
who
As
he has given no
is
difficult to see
with
whom
Schechter
did
not
pursue
the
matter,
but
merely
referred
to
to
Wreschner's
thorough
4,
1
chapter
on
the
subject.
According
stricter
Mishnah Xiddah
rabbis
the Samaritan
women were
color
than the
and
60
considered
blood of
this
strict
every
levitically unclean.
R. Meir
thing,
remarks that
observance
would be a
great
if
women
include in the
is
before the
time.
of the
in
feel
justified
charging the rabbis and their followers with acting against the
law by treating a
yellow blood as
4, 2,
woman on
still
the
first
clean.
Now, according
followed
the
Mishnah Niddah
view.
61
also the
Sadducees
Samaritan
One
are
women
if
respect to be considered
if
exactly the
same as
Samaritan
they
women,
give those up and walk in Jewish ways, they are like Jewesses.
R. Jose says
:
they
resolve
walk
in the
ways of
their
fathers.
Now,
the
women
lived in the
60
Niddah 33a:
.
rttpfl
D11 CT Sa
Sj?
matPfl
|fl
DK 1KO
3"1
10X K*3n
Di'
ins i2i
piv
mS
inix
]rh
mn
nfina
51
itsne
rwniaa
|n
jn nn "iniN
rpm
aria
rnaa
t;
imSmvo
cX'S
1
tvhmv*2
;n
^n
hveiv*
^b
iBnty.
BUCHLER
52
447
But
in the
Talmud
a Baraita reports
"Once a Sadducee,
on the garments of
to inquire
happened
to spit
of his wife about the observance of the purity law on the part of
Sadducee women.
Sadducees, they are afraid of the Pharisees and show their blood
to the scholars.
According
to
We
The
know them
very well, they show their blood to the scholars, except one
in
woman
is
our
street
who
refused
to
do so and died."
incident
who
stated the
rule,
and thus we
women
And when
blames
the
it
opponents
could
for
having
intercourse
with
menstruous
women,
mean
own
law,
The
70.
On
we know
63
and Jews
in the
twelfth
century
differed
As Saadia
is
matter,
source
the syna-
gogue
as
to
to
the court of
33b,
there
;na
Sitji
no argument or proof
m Niddah
Tos.
3:
pitrs
Snj
Sy
dj?
mpi Snj
nvna\
^pnirn
;n
.inaa
|naS nSeai
Sj?
vbo
mm
. .
ntnai
Dttrhsn \n
nixvna
{a
D*pro
i:x
twtr s
qx
iS
mo
pn
intra ^sx
mjno
oro
San
viv
jna
ppa
dv
n inx
ntro
n>03nS
on
nnoi vnznh
nmrw nnx
DoanS.
53 Wreschner, In addition to this, Samar. Traditionen, p. 30 and 33Abulfath reports that the Dositheans altered the time of reckoning the days
of
the
purification
of
women, inasmuch
as
the
woman
should commence to
count them only from the day following the bleeding, as the festivals extend
from evening
54
to
evening.
p.
Harkavy, Anan,
53
ff-
448
the
levitical purity
deserves
or
some
attention,
parallel
illustration.
we read
"And
their
all
wood and
stones
shall
will be polluted
by the uncleanliness of
uncleanness
man
states,
them
according to
shall
be
the
unclean he
who
toucheth them."
First,
as
Schechter
is
man
3
original
and
22, 4,
all
of
its
equal
power.
Of
those
only a dead
human body
transfers
impurity to a person and he, in his turn, transfers the acquired impurity to a vessel, but not to another person.
Vessels defiled
by a dead
to
human body
is
person
unchanged,
reduced
;
but
in
uncleanness
Only
if
with
rabbinic
law 58 as
of
represented
in
the
the
school
We
it
the Temple.
referred to
in
all
no
parallel except
the
p.
15:
iSkw
~ib>x
iBj?m
D*aani
n^yn
Sai
Cm
be-
lOtr.
Instead
of
Dnn
1BB> SlaS
Schechter
DniD3 )SwJ*.
not
M Should
47
CT;r\ ^31
J*I2
emended
5.
into
O'Syn
^31 V
Maimonides,
Sifre,
nXEl-
Num.
158,
on Num.
31,
24,
and
parallels,
Sifre,
Num.
130,
127.
SCHECHTER
who emphasizes
ad infinitum. 69
I
JEWISH SECTARIES
BUCHLER
defiled
449
against the
transfer in
and so
remember no reference
in the
Talmudic
literature
in Palestine or
the
first
five
and even
among
the Samaritans, to
80
my
knowledge,
it
is
NOT DOSITHEAN
The examination
the
is
of
nothing to prove
there
is
early origin or
its
century;
not
one
among
there
demanding for
its
existence
;
relation of
Some
sects
separated
Judaism.
Its
peculiarities
in
the
Halakah have
times,
Karaitic
89
and
in
Samaritan law of
Samar.
Tradiiionen,
later
thus defining
the
Wreschner,
XXIV.
It
is
Samaritans
only
164,
Kaufmann's Gedenkbuch,
p.
16,
note
1;
Wresch-
XVI.
60
5,
2,
p.
22d,
known
rh2S2
reads:
pja nx
iSen
Via'
cnoix
in
ma
,pc
nKOTCn 2X
before those scholars any impurity of lower degree could be transferred to man.
Judah Hadassi
in
1B13J1
713CX,
de-
end,
p.
41c,
reports
that
slight
filement; the
same
name
of David Almukmis.
Schorr in
pSnn
VII,
37
quotes the
and
liable
defilement.
450
determine
(p.
in
positive
ff.)
way
its
position
among
the
sects.
Schechter
XXII
not
only not conclusive, but has not even a real parallel in our frag-
ment.
thirty
days in
the
calendar of
the
to
As
the
it
is
strange
by Abulfath
in
their
as
not to
be
found
in
the
fragment.
The
former would not move on the Sabbath from their places or their
position;
to
61
p.
n,
feed
it
outside the
cubits.
According
draw water
in
a vessel.
The Dositheans
say, that
feed the cattle or give them to drink on the Sabbath, but the food
has
parallel in the
first is still
all
prohibition
against
On
theans
Though
Dr.
Kohler has
accepted
and
it
pursued
the idea
of the
Dosithean
origin of the
fragment,
appears to
(p.
me
far
Schechter
ing the
XVIII)
Book
from
of
Jubilees to
which also the Samaritan and Karaitic code offer some important
parallels,
but they
differ
in
many
respects
the
Pharisaic
code."
in the
61
Hilgenfeld,
Kctscrgeschichte,
p.
157.
SCHECHTER
book.
JEWISH SECTARIES
BUCIIIJ.k
451
But already a
p.
superficial
from
10,
agreement of the
details
with
rabbinic law
the
we should expect
50,
the prohibition of
the
intercourse
(Jubil.
8),
all
more
as
the
strictly
Its
omission
tells
us
the
We
know from
Mishnah Nedar.
3,
dealing with the matter, only mentions Anan, but not the book of
Sadduk,
64
we may
of
infer
that
neit'her
Sadducees
nor
Zadokites
knew anything
to the
the
prohibition.
is
Book
(50,
of Jubilees
12).
Sabbath
fQCa
but
it
(11, 4)
the second
ny""UT
starve oneself;
is
put
rather
unsuitable
group of laws. 15
The
in the
prohibitions which
common
same or
a similar
book had,
as Schechter thinks,
list
of
prohibitions
concerning the
Sabbath.
There
that
is
much
of
list
between them
assumption
and the
that
62
Book
Jubilees; yet
nothing
it
justifies
is
the
it
was Sadducean.
As
to the rest,
ff.
it,
and
the
the
rabbis
in
opposition
to
them
Sabbath
kamma
was
for
this
purpose.
also
Kirchheim,
JTIQIC
B*13
27;
Frankel.
Exegese,
% ]
252.
ff-
See Schorr in
lSnn, VI, 31
64
Harkavy
in
Gratz,
Geschichtc,
IV,
478
it
says
that
Anan
took
the
prohibition
from
PDN^G
FIB^H
X?,
where
is
it
to
be found?
Unless
5,
mourning and
fasting.
45-
done on Sunday,
city,
not
to
not
to
draw water
not
to
a vessel,
put
on
soiled
garments,
in
or
such
as
were brought by a
spend
the
Sabbath
in a
a stuck vessel, not to carry outside ine house spices, not to take
child,
to
knew
the
Talmud
itself,
the
some of them
stricter.
RABBINIC INFLUENCE
is
man 67 who
defiled
is
there will
of
Hagu 68
66
They are
fit
the
Sabbath which
is
considered
Shabbat.
67
holy,
of holy
Nfl^S IDy
BN
in
in
mirf 31 10 powder
]7\3
of a pounded brick.
W<X
not
is
is
the
to
Mishnic SlIJ
be translated
'tTN, but,
as
ttN.
7:
DlSn
the
as
in
D^n^PI
10,
]t2
The book
H1D31
mentioned again
"judges
so
and
14,
*1DD2 D'JSl^O
71W
The
tl'ian
of
the
Unn
may
the
covenant";
and
the
it
priest
must be versed
itself
is
in
to
this
book.
Torah
which has
supported
and
the
judge
(7.
in
their
)
decisions.
This
by the addition of
r.^in
sect.
HID'
5 11
was
the other hand, we find that the wording of the laws in the Torah some instances differently interpreted by them, as in the marriage law, levitical purity, Sabbath, and holidays, so that the members are expected
in
On
to
act
minn
eniea
8;
6,
18,
20.
Now we
shall
find
in
13,
minn
time
immediately after
UAH
thai
"1BD3,
"the
trpSE
From
this
it
set ins
i;n
1ED
SCHECHTER
shall
JEWISH SECTARIES
to
all
BUCHLER
all
453
be ruled.
is
not depart.
if
According
his
word
shall they
And
camp
there
he
is
not versed in
it
these but
is
the Levites
according to
word.
And
shall
if
in
man
camp and
law
for
;
the "lp3D
if
in-
him
and
unto
he
is
ignorant,
he
(the
priest)
shall
shut
him
up,
Judgment."
the
Hillel's interpretation
must
was instructed by a
scholar.
The same
is
the
attitude
of
our
Now, from
a parallel
71
we
learn that
an ignorant priest As
this
is
of the
mini"!
it
ttmB
identical
rnifi
with oral law and the author would not use for
the rabbinic
HE S^SC
he invented this
difficulty,
artificial
denotation.
Its
run
pronounce, Sanhedrin
with
1:
p.
J"lX
n^nn
VnvniNn
4,
74(1,
UVn, which
is
identical
CHE
in
EmEBH
QV.
Megillah,
50:
xmpi veb
runn xn* xS
,
k"itj,d
pronounce
orally.
p.
57,
pnyiB
xSx
nnmx
px
qv vdthS cnoix
inx^np:: xin
ms nym ntrnpa xSx mix fnaix nOX Xm pjjfl nj? S32 xSl. It
as
uium
the
exactly
same statement
>2T\2
Anan's
(Harkavy
p.
22)
hi
"P^H
ntrivEi.
69
Sifra on Lev.
1
13,
2,
p.
60b,
8,
Negaim
3,
1.:
mmBI
MIIDH9 |K IbSS
.
;hd djwmi nx mm Sxnt^ntr oan ,W3 xn Sj? n paS ""31** iibx now b. Ana ibix mm iina mas ,db wim mm oo
70
bb xSx
It
is
true,
we
find
TIB
in
similar
it
meaning
by
in
Ezek.
45,
20
B*KD
nBBl nttW
trEBBl
;
=
P-
foolish,
and even
pnn
in
6,
Ps.
1,
119,
130
67;
D"DB
Sifra
|3B
yet
13,
it
p.
Pesahim
1,
33a,
on Lev.
.
37,
15,
Tos.
Negaim
16:
-fri
IDS' Si^
-ibx
mn win
jnan
xin
fcae SSn
^x
.
nSj?
onan r6
-y
dx
Std>
nnw
win
jnan
nnm
lino
^biS Tiofrn iS
SnnB SSn
Zeitschrift,
nSj? nt
II,
fy |fn nnoi
if.
ibiS -naSn
xn\
Geiger,
46
454
was due
to Hillel.
An
author
who adopted
is
this law,
p.
The same
non-Jew
evident from
animals,
12,
to a
clean
The
struction
of
the
Temple;
it
and,
if
the
author
of
the Zadokite
fragment borrowed
ten
it
much
p.
by the
deeds
reference to excommunication on
shall
his in
which
associate
High
No
such
exclusion
78
;
from
society
is
known
me
has,
as
di
far
the
Pirke
R.
Eliezer
*
75
and
It
in
is
century.
accidental
that
just
that
book
offers
similar detail, as
Abodah Zarah
D*fttj?
1,
16:
Hp
Hna
jk
"IIDbS
Um
is
DipB
pain
iianS
nh& nmtr
identical
DnDl.
As Ben Bethera
b.
But
an earlier reference
iS
Abodah Zarah
oin: "pK
vpntr:
no
nante
the
nan
wan
1DK2
old
JOl lain.
"Nahum
Mede
said:
We may
sell to
horse in time of war; his colleagues answered him: This statement has never been made by anybody (Rashi)." Nahum lived shortly before and after the destruction of the Temple (Tos. Baba batra o, 1 b.
;
5,
4).
We know
Moed katan
Ch.
51
150
ff.
7<
see rej..
X1JII,
" Aruch,
I
c,
p.
s.
v.
nDn,
III,
2290,
cmxjn
52
ff.
SCHECHTER
blood of
fish.
70
JEWISH SECTARIES
to
BUCIILKR
p.
455
It
is
difficult
is
"we have
done
sinned,
perversely
we have committed wickedness, and we have (?), we and also our fathers, because they
laws of
the
walked contrary
to the
covenant,
and
true
to
is
thy
judgment against
9,
us."
The
last three
words correspond
Nehem.
78
23
which
verse
forms
part
The
to
synonyms for
in
same prayer
which
it
It
is
Temple
sin.*
the
confession
his
in
Jews
in
76 77
Above,
p.
442.
i:xt:n
hx '3eS
mnn
Pesikta
iaS
rab.,
XXXV,
160:
13Xttn
UfUM SiX
,PITn
nnsi
nic
xSi
wna wnn
p.
lapvi lajrann
wijm
xnn ba Sv pns.
106 be says:
R.
Aaron
of Lunel in
0"n mmiK,
...
no*
R.
-pmsoo inm
lymam
in
Griitz's
i3n:x
Menahem
Meiri,
quoted
in
Monatsschrift,
7J?1
,naSn
...
mS ;:ix xSx
nn
vbo D*3uean
*ron
noia n*n
m im
/Qtf..
wiyn i3a
ntton.
P-
See
2.
Yoma
3,
8;
62;
Poznanski
in
X,
252,
81
This,
if
correct,
that
the
fragment
in
represents
would dispose of the suggestion of Dr. Margoliouth the view of the early Jewish-Christian com-
munity
out
this.
Damascus.
Epiphanius
But
to
meet
his
arguments,
says
that
it
is
necessary to point
Ebionites
like
(Haeres.
XXX,
(11,
2)
the
the
This
agrees
with
our book
3;
II,
14),
is
though
exact
agreement
cannot be stated.
they jeer
at
and curse
456
It
derives
interpretation
of
verses
the
from Prophets
and Hagiographa.
true,
Samuel
a
12,
murder
but this
is
one of a very
all
few exceptions.
of the Bible of
is
books
derivation
of
halakas,
times of Hananiah
Hezekiah
b.
Garon intended
to exclude the
indicates
that
I
the
laws as
it
the prophets.
how improbable
is
have done
so.
all
On
the other
hand
we
find that
Anan
Is
indiscriminately, and
peculiarity.
84
Harkavy draws
agreement of
this
the
Zadokite
fragment
with
this
attitude
just
to
all
prophets,
Isaiah,
Jeremiah,
Daniel,
Ezekiel,
Elijah,
f.),
and
while
the
Elisha,
as
the
Samaritans
the
(Hilgenfeld,
respect
that
Ketzergeschichte,
for
431
our
fragment
evinces
highest
says
and
recognition
of
prophets.
times,
Epiphanius
further
the
Ebionites
They
not
sacrifices
(XXX,
16);
our
fragment
not
only
does
oppose
them,
but
prescribes
sect.
sacrificial
Temple of the
the
American Journal
they
are
Theology,
191
1,
433;
they are
all
explain our
fragment.
It
is
well
known
that
Didascalia
more
fiercely
Jews.
82
N1PI
PB3n HN
Jllil
NX
iniStt'S
nOIXn >JH
.
K*aan
^n
oitrs
naix
jprn
ikob>
"nob
pop oa
88
2^r\2.
13b.
84
nBD nx
nxXlH pj?S
rvnvmxi
m*brr\
minn mSa
ana
cmnvnixi
orpmSoa p"ipi
wo
min.ioa
ma*
[Snprni
wa
niEisa
nma nawa
SCHECHTER
JEWISH SECTARIES
BUCIILER
is
457
it,
as
common
of
origin in
the eighth
century?
The haggadic
as exposition of
interpretation
prophetic
passages
instance
foolish
is
p.
14-21
Amos
5,
26,
27 reveals
in
it
as
and
without
the
remotest
is
parallel
even
the
freest
rabbinic
Haggadah. 85
interpretations
derivations.
There
it
in
whose
halackic
could
compared,
except
Anan's
for
the
late
composition of our
clear
strongly
opposed
by
several
references
states:
to
apparently
is
still
practised.
Thus
9,
13
"If
any
recompense
made
who makes
belong
17:
shall all
ram
the
of the guilt-offering."
And n,
"No
your
or
man
shall
burnt-offering
Sabbath,
for
to
it
is
written,
Save
Sabbaths..
No man
shall
send
the
altar
burnt-offerings
meat-offerings or
frank-incense or
wood through
shall
lie
the hand of ?
the altar...,"
12,
1:
"No man
in 16, 13
with a
woman
in
by their uncleanness."
no man
shall
"As
to the
law of offering,
As
life,
all
these
there can
They
is
were addressed
devoted, and
side
their
in
to the colony in
Damascus
to
we
learn
sacrificed out-
central
sanctuary
Palestine.
Whether they
Temple
in
lived
there
still
the
it
seventh
century
or
when
the
Jerusalem
stood,
sacrifices
still
in
existed.
is
more probable
that
45$
introduced in
Palestine, than
as
continuation
of that
practised in
had ceased
to
was the resumption of an old custom that be observed. This would suggest either Jerusalem
70,
and
the
or
the
sacrifices
prescribed
the
Torah.
As we
learn
conditions
before
the
year
486.
is
when
the
sacrifices
would not
in
appear
the
Moslems gave
Samaritans
Shechem permission
sacrifice.
The
in
place
say,
whence the
not
colonists
in
Damascus emigrated,
is,
strange to
book,
yet
Is
2 and
16).
merely the
biblical
in
(6,
style
mean non-Judeans
and
its
Judea?
12)
he speaks of Israel
sanctuary
where he seems
to refer to the
kingdom
Temple of Jerusalem,
hand of Nebuchadnezzar
mentioned.
The
to
all
leader of the
Aaron
(1, 7),
Israel
(1,
5;
4,
4,
4;
13;
3,
5,
19)
whom
Israel
a teacher of
falsehood preaches
(3,
(1,
14;
20);
goes astray
14)
Israel
13).
is
p.
7,
9-14
tells
us
that
God
visited
who
who
words
112,
in
Isaiah
7,
17 about the
p.
in
part
the
p.
peculiar
fire-purifications
prevalent amongst
Samaritans;
so also
87
on
p.
319.
But the
many
20,
22
in
the second
fragment we read
left
\XT
ItPM
jSb fV2Q
BHpn
in
the
1
the
holy
city;
2,
1.
KHpH
1JJ
D^KW'
Isaiah
SCHECHTER
separation of
JEWISH SECTARIES
IHc
III.I.K
459
this
fulfilled.
To
verse
When
the
two houses of
Israel separated,
of
the
north.
We
only
know
known
of
of Samaritans
who
Judea before
the
destruction
in the fifth
88
the
second
Temple.
On
a
was
century a large
commun-
ity of
Samaritans
in
in Caesarea,
Moslem conquest
Ashkelon, and
community
Lydda,
89
later in
Ramla,
in
Joppe,
To
this
may
be
added that
I
Benjamin of
fully conscious
Tudela found
of
the
in
am
to
is
difficulties
assigning
our
fragment
Samaritan
quite sufficient
exclude a Samaritan.
But
see no
possibility
of accounting
sacrifices in the
community
of emigrants in Damascus.
For
the
emigrants
nieces
were
to
still
not to
first,
it
marry
their
and not
was
the
in
first
reported
ages.
as
the middle
In addition to
intercourse
in
the
Zadokite fragment
the
prohibits
conjugal
the
city
of
sanctuary.
9.
88
In
p.
Abodah Zarah
280-300)
5,
44^,
54
the
R.
Abahu Abhau
rejoiced.
89
(between
died
(p.
why
the
3,
Jews prohibited
42c,
food.
When
R.
Abodah
Zarah,
22)
in
Csesarea,
the
Samaritans
p.
148:
The reference
to
it
to
the
I
districts
of Apharema,
11,
Samaria in
with
Maccab.
34
nothing to
Samaritans;
deals
administrative
districts.
"
p.
12,
1:
tnprsn i*y n
mxh
enpon vya
iwh zy
-_
m,
x aaan ^x
orvm.
460
any way
restrained,
91
save
15,
in
to.
The
of the
Temple
city,
92
do
not
include
the
in
prohibition
this
mentioned.
stricter,
is
That the
Sadducee
highpriests
were
respect
highpriest
Matthiah
also
b.
Theophilos.
this
93
Our fragment,
view.
15,
conse-
quently,
represents
in
sectarian
Its
source
")>K
11,
seems
1HT
to.
16
Nvn
H23V 13EC
Though
the
could be interpreted to
Temple.
mean that every kind of issue defiled know nothing about the respective law of
of
Kirkisani
purity
the the
to
Samaritans,
their
strict
references
of
observance
levitical
the
suggestion
or belonged
unknown
sect.
priests
of
in
the
first
Damascus
its
is
not
less
Apart
unlawful
nature
Egyptian
Aramaic
life
be minimized,
the
in
Damascus are
sacrifices
in
clearly
city.
against
existence
II,
of a
2)
temple
reports
with
that
that
Josephus (Wars
20,
(VII,
7)
women
observed the
II,
Jewish laws.
39)
as
What
is
meant by
is
this,
follows:
"There
no
city
either
Greeks
or
of
Sabbath,
as
we have
it,
and the lighting of candles and many of our dietary laws are not
91
6,
4; Tos.
Yoma
1,
4; b.
12b, p. 2, 38**;
comp.
R.
6,
Judah
b.
Bethera.
Tos.
,
Negaim
2;
XXXV,
30.
52b; 2nd
XXXIX,
54c; Antiq.
RBJ.,
LXII,
4.
201,
1912,
LXII,
93
Josephus,
XVII,
94
to
Zechar.
9.
"pin
pK3
"
inrnJB pyoii.
BUCKLER
to;
461
and though an
argumentum
the year
is
certain that
Jews
in
altar
for
sacrifices
before
Of
a
course,
it
yet
Apart from
this,
community which
times,
know, no
parallel
in
Roman
and an organiza-
They
(9,
lived in the
1,
land of Damascus
6-11;
14,
(1.
19.
among non-Jews
1;
2,
3;
12,
5),
(12,
19,
2;
13,
20;
14,
3.
9;
10,
24;
13, 7.
13.
13)
which seem
lived
in
to be smaller
in
cities;
settlements,
perhaps villages.
9)
:
Most of them
camps
for
he says
(7,
"And
95
if
they settle in
accordance with
shall
9,
walk according
11,
to
(11,
the Law."
12;
12,
They owned
fields
(10,
20;
cattle
9;
(12, (11,
5),
5.
slaves
13),
10),
8; 11,
12),
and fowls
(11,
(12, 8.
men
for
work
(11,
also
non-Jews
2),
and
children
11).
Some
10)
wine (and
Jews.
oil)
(12, 9, 10)
The
fish
special
themselves
special
treatment,
clearly
indicates
to
that the
were
in
places
be found and
No
doubt,
the
members of
movable camps
us of
the
first
Arab Bedouins.
SETTLEMENTS AROUND DAMASCUS
in
offer
no great
\2W*
to
dif-
The
rVH
parallel
*1t?X
in
the
19,
^^2
country
flUMC 0X1
past.
OTpB
r'ISn,
assigns
the camps in
the
the
As
there must always have been villages, the word must then
mean camps.
462
ficulty.
gregation
(12, 2-6),
and
in
another case
(9, 16)
that death
the
sufficient
for a sentence
1),
it
far reaching
bers.
power over
the
their
own mem
city
Though
not
to
the
of
Not even
the
Schiirer
who
in
Roman
own
If
it
omous
capital punishment.
its
camp, there
is
no
difficulty to
it
understand
it;
but
it
is
just this
loose organization
which
is difficult
Jews
who
century before,
into
and should
(12, 6)
have turned
:
wandering
out his
Bedouins.
Further we read
"None
shall stretch
hand
any
man from among the Gentiles for Nor shall he take anything of their
unless
by the counsel
tribe
exactly like the Arabs living in the desert of Arabia, and did they
kill
member
What
does the
permission
colonies,
of
the
whole body of
it
Israel,
mean?
Was
tribes that
had
for
to
bloodshed or theft?
Jewish tribes
in
will
But
in
the
first
century nothing
is
known
existence
of
Now,
cities,
in
Damascus,
des
jiid.
Volkes,
III,
p.
114.
120.
Geschichte,
V, 4th edition,
76
I'.l
III.1R
463
laws.
a
They formed
community
in
Snp
(12,
6),
(12,
had elders
1); in
all
4) and
common
temple
one of the
cities
cities
20;
11,
19. 20,
human dead body are specified in two holy and common things were distinguished
holy
heave-offerings
(9,
13.
15.
20),
as
in
Palestine
were
14,
separated
3.
5.
13, 2;
6),
learned
(13,
and ignorant
(13,
2.3),
3).
things recovered
(9,
that
the priests
altar
13-1
16).
The
acceptance of
1
of
various
kinds
by
3~ 1 7),
indicates
onists,
The
priests
98
members by four
inflicted,
5),
were
of
curious
levitical
character,
"If
and have no
acts
parallel in
Palestinian Jewish
literature.
man
known
"lp3E>
;
sinfully
against
it:
if
it
make
it
giving
shall
down with
When
he does
and
this also
informs of
the")p2D,
and
if
he
be
if
caught
And
they are
shall
two and
the}''
man
shall
inform of
it
when he has
sufficient.
"And there shall rise no witness before the judges to kill at his mouth whose days are not full to pass among them that are numNo man shall be believed as a bered, and who fears not God. witness against his fellowman who transgresses a word of the
98
b.
Levi says
ten
1K133
nSn
to
"iSip
JT3
]<2WV PHPy,
as
in
and R. Huna
called
scholars
99
when he had
9,
judge.
read in
22
n31!"in
evidence,
9,
3-
464
commandment with
ing
the
Our
evidence
of
one
witness;
As
far as
purifications
was
in
community
the
have
is
his
impurity
in
removed.
On
the
other
hand,
question
raised
the
the peace-offering of an
may
Temple
Jerusalem.
By
refusing
purfication
the
colonists
excluded
the sinner from entering the sanctuary, perhaps even the city ot
the Temple.
man who
if
fane the Sabbath and the Feasts, shall not be put to death; but
is
to
watch him;
he will be healed of
they shall watch him for seven years and then he shall
the congregation"
(12, 3-6)
;
come
into
he
is
munity.
102
It is
which the
of
punishment
is
the
kind
death
to
the
14th
of
Tammuz,
in
Sadducees in
death.
we
at its
the
character
and
evidence
of
witnesses.
Those
seem
is
Damascus where
Jewish
had
settled;
in the
and
it
is
not accidental
3
found
in
Didascalia
a law-book
of
the
Christians
Syria,
Moed katan
In
12,
156.
101
Middot
2,
2.
we
read:
dominion
and
he
will
speak rebellion,
.
law of the
line
3^jn*1
21N
is
The punishment
to
the
following
inciting people
idolatry,
just as in
sorcc
10 *
See
Kohler
in
American Journal
of
Theology,
1911,
416
ff.
BUCHLKR
465
of
two books.
A
In
16,
offered on
1
specimen of a very strange interpretation of Num. 30 is p. 16 which, it seems to me, has been misunderstood.
the author says: "Therefore the
man
shall
impose upon
is
for therein
clearly
And on
the day
when the man will impose upon Torah of Moses, the angel Mastemah
if
depart
he will
it
fulfil
his
words."
the
The
author
7):
self-imposition
a vow,
and
that
must
be
kept,
(16,
commandment
in the
He
HPOW
in
Num.
fulfil
30,
14 as
(to transgress), he
must not
it,
cost his
And
every oath of a
woman
about which
no man
it
know whether
is
to be confirmed or to be disallowed.
it
and he
If
The
find a
same
rule
applies
to
her
father."
were possible to
30,
Num.
But there
no trace
of the
slightest
;
same about
vow
to fulfil a
Similarly, parallels
list
of prohibitions against
prop-
to the altar
107
and
the rabbis,
a sin by
18).
104
pipm
Read
to
16,
bin
.12
ntra
mm
15,
Sx
12
y\vh
-; tnnn
cip
-y;
instead of
106
"J0D3
and
16,
for
the contrast
in
16,
12
ir^xS requires a
reference
106
husband.
In
S^XE seems
to be
a mistake for S3
107
466
Of some
even further
in
Torah
of
Moses.
If
one
of
name
God; and
oath
guilt,
if
5,
(Lev.
23), he
otherwise he will
die.
of a
word
in a
an oath.
What made
names by
in
But there
is
The
description of the
names of God by
4,
13
Raraitas which
extreme opposition
to those
who
who
as
is
written, but
^"IN,
guilty of unbelief.
up,
111
To sum
and
evidence
derived
from the
their
tribe
more
eighth
century.
As
10,
the
fragment
in
its
first
08
p.
Sanhedrin,
says
i,
28b, 4
III, 261.
,,;
'
Abulfath
that
the
Dositheans
the
Tetragrammaton
D^nSx
should be
5,
1
read.
Perhaps he derived
termed
319,
is
f
it
from Lev.
cf.
H^X
1;
I
Sj3
PiyOBH
8,
where the
oath
is
1.1
nSx
curse;
Judges
in
17,
Kings
31.
Khorazan.
top
it
reported
ITanina
its
b.
God according
letters.
buchleb
467
will
style
now
of
the
and
to
consider
the
writer
and the
details
of
the
as
historical
account.
at
As
whole
document
presents itself
it
composed
which
deals,
shall
of the
settlement,
we
by
the
probable
time of
the
composition
directly
obtain the period of the unique incidents which form the subject
of the book.
"The language of
(p.
the
manuscript
says
Professor
Schechter
first
XI)
is
for
rise
it
the
Biblical
Hebrew, the
poetry.
in
three there
pages
are in
Scriptural
But
the
that
stitutions
How
;
pre-
carious
it
to
remove
it
the exstrik-
their evidence.
is
The most
of
none of
the
literary
productions
of
the
pre-
Christian, pre-Talmudic,
Ben-Sira
which
should
be
used
as
evidence
owing
to its
contentious character).
the very
Hebrew
in
the halakic
one as
late.
13,
ff.
nb&
bn
nb)2 ipe* rs bv
mno
The
n
we
not
difficult,
for
are
Hebrew.
parts,
we
an
find
IpB* VB
40 and
used in
unnatural
sense;
htfn N^l
As
to
the vocab-
468
ulary.
when
WW
is,
is
true, a biblical
word,
versed,
}JOD=
8
passive,
ln^n^
from
in
Deut.
as
the
active
form
expert,
in
13,
5.
taken
prQ
-=
where
is it
found again?
JTpnj
\HD
(13, 6)
(13, 8)
(p.
453) as unusual;
D^y
in
the
Xif'al;
inim D
S
(12)
Are
century,
and has
Perhaps,
if
a specimen of
Sam-
Hebrew
mm
113
in a translation (11,
of
Arab philosophical
Or
10)
house or a
of earth.
"lay
is
?
closet,
as
in a
language
3.
in
In 20,
6 VC'yE yElilZl
when
is
not
10)
D1ENE
(6,
IN
D*BB1B>n
')&
(9,
seems
tive,
to
mean:
"ION;
DnSlTI
means probably:
1B>K
it
others,
as in mediaeval
Hebrew.
so
In
the
112
sifre,
Deut.,
313,
p.
134&:
nnp
lo^o
,nmnn mvya
...
,tfittia'
D'jnvi la DttanDQ
Sma
vm
111S
n"::pn >es
in
iw
iiain
13,
m
81a:
Compare
Q33K,
Pl*aS
^mpDPI
in
b.
Tos.
Shabbat
17,
P-
8,
11c,
4;
-:
Shabbat
430:
KD3rl rVaS
j"Tm
pSI
fll^nipD
D*K3;
XD2H
D33rr?
X2.~i
imi2
JPD
mSnipD
R.
03a
t?St?
Wfl.
m
a
5,6
As
CH':
in
Judah's statement in
r.
Baba batra
19a,
in
Baraita.
Little stones
=
wai
spots in Genes,
(9, 3 ),
4,
20, 4
and
parall.
iai
injn
by
naina sS rnrn
7),
(9,
11.
3),
"ipaoS
iraina
(9,
181,
WBl
-v t^Mn
Cip>
Or,,
^jno
(10,
13).
P.I
VHI.i.k
after a
469
rule
Arabism.
mnriK'n JV3
(u, 22)
which
a
follows
rule
about
the
sacrifices
and
the
stands
before
about
as
If
it
blowing
also
is
trumpets
itself
of
congregation,
a
must
mean,
110
the
sentence
shows,
is
place
of
worship.
not
a coincidence,
it
the Arabic
word
And
may
in
DTpJT
b^pn
nnmn
]Tin2l
it
UT
nbl3
rHUyn
riS
lmc^
is
be earlier or later,
And
from the
Bible, "lt?K2
in
IBN, 1DK
literature,
rabbinic
If
entirely
without
foundation,
the
the
of
Damascus
or
the
Jewish
ancient
settlers
tribes
of the
districts
the
It
is
levitical
purity of some
which
is
not
the
Temple.
This
to
that
when about
21),
same applied
to
the
synagogue.
Further
(p.
35)
he
prescribes the
same
The meaning of
Sabbath laws as
to the
Silpn
nmiXn
for
5,
suggests?
the
For Num.
congregation
tell
10,
prescribes
the
calling
5;
together;
and
Mishnah Hullin
approach
Shofar.
of
the
7,
end,
Sukkah
9,
Shabbat 35&
us that just as in
and Babylonia
the
strictly
adhering to
the
words
used
trumpets.
Whether
the service
the
(in
trumpets
sounded
for
earlier
it
or later,
the Temple),
is
map,
not nnt?).
It is possible
that
xH
a mistake
and
when
is
holy Sabbath.
How
else is to be explained 3, 21
Sxptrv
T3
ClS
EPpfl
"HMO,
as
Guy Le
p.
33-
4/0
am
quite
aware of the
;
difficulties
that beset
the
way
his
to
all
the
more
so as the discoverer
just as the
numerous reviewers of
authority
liouth,
book,
some
I.
of
recognized
as
E.
Adler,
Bacher,
Chajes,
Kohler,
Levi,
Margo-
them
as Adler
and Bacher
early origin.
closer examination of
whole
story,
however,
reveals
spite
I
many
difficulties
against
the
theories proposed.
For
in
the
book and
of
its its
commentary,
early
origin.
indication
The
God.
fragment
opens
with
an
judgment
to
the
despisers
of
its
The author
refers to the
of a remnant
and he reports that 390 years after the delivery of hand of Nebuchadnezzar,
at the
termination of
Israel
the wrath,
God made
to
grow from
and Aaron
in
to
C.,
the times of
much we know
is
wrong,.
As
to con-
we
learn suf-
could
easily
account.
new
root
of
dynasty; but as they were of Judea the author would have used
Israel
to denote Judea,
3.
5,
which
is,
though Ezekiel
BIVHl.i.k
It
471
the
conquest of the
Idumeans by John
Aristobulus
nezzar.
I
Hyrcanus between
104,
or of
Galilee
by
about
became conscious of
sins
and groped
in the
refer to
Simon
the
first
of
John
Hyrcanus.
Then
true
repentance
people,
right
God gave them a righteous teacher to lead them in the way. Then He revealed to later generations the punishment
120
to be inflicted
Of
stitute
course, the
it,
as
the
punishment
following on
a
was
past
history to
the
author,
great
A man
(1,
of
arose
list
things
and led
is
Israel
astray; a
15-21)
whole
given
is,
which
will be
If the scoffer
b.
as
Shetah and
the
ascendancy
to
John
(63).
impossible,
for the
more than
of
Solomon prove.
As he
(1,
12),
it
to the
Romans
(70 C.
E.).
Here the
he
paragraph ends
in
knowers of righteousness,
that
later
all
consider
God's
doings;
shows
Israel.
(2,
members
of
covenant
knowers of righteousness.
who He
evidently
points
are
identical
with
the
wicked men who turned away from the right way and detested
the law, and were punished by utter destruction.
that they had never been chosen by God, for
120
He He knew
emphasizes
beforehand
ncy
instead
of
nW
in
1,
12.
472
their
He
till
rejected
their
descendants
their
and turned
away from
they
all
perished, as
end
had
in
been
order
appointed by God."
to preserve a
From
He
raised a
to
seed
spirit,
whom He
their
hated.
Accordingly the
2)
mean
treatment
by
God,
God;
and
the
by
the
did
justified.
all
Nor
14
God which
understand, so that they could choose the right action and reject
the
sinful
thoughts and
immoral
and
Many
who were
erred
and
the
sons
of
Jacob
Noah and their descendants, who were punished for it, but
Their
ate
Abraham,
Isaac,
commandments and
In Kadesh they
also their
their kings,
first
their
mighty-
men,
members
of
the
But through
who held fast to His commandments and were preserved, God made an eternal covenant with Israel and revealed them His laws He led them and they dug a well of much water. Those, however, who rejected those laws and continued living in two old
;
sins
(3,
God forgave
to
their
sins
and
for
them
which
live
there
never
was before.
fast
God
will
human
glory
(3,
20).
p.
2,
9.
10
is
very
difficult
language.
JHV1
as
pluperfect
Hifil:
tin to
years of the
are synonyms,
story of their
future existence of
the
first
is all
we
shall
noun
story:
the
end
t"
creatures.
SCHECHTKR
JEWISH SECTARIES
BUCHLER
is
473
the time
all
under the impression that the well was dug and the glory attained
in the
But suddenly an
tells
interpretation
Ezek.
44,
15
(3,
21
ff.)
us that those
repentant
men
the
(6, 3
and
also
well
ff).
was
dug by
the
emigrants
in
3,
the land of
cf.
19,
Damascus
He
18)
122
;
(4,
16),
now
sinners
whose
sins
God had
2),
to forgive
is
(3,
(8,
and
the well
these,
the
Torah
in its
new
interpretation
(6, 4. 9).
Besides
remained
as
interpretation of Ezekiel
15 indicates
Israel,
(4,
3).
"the
sons of
God forgave
(4,
6)
acting
10).
And when
will
the appointed
number of
house of
not join
again
the
Judea, but
shall
remain
in their positions.
As
the continuation
of the verse
life,
after
their
to 6,
were forgiven
they have been
(4,
6),
and they
act
justly.
According
125
made
the sanctuary to light the fire on the altar, and to bring about the closing of the door,
if
(not mentioned)
should
Torah.
122
"They
shall
separate
When
the
wicked
(2,
he
1J,*2
points
"IB
out that
God The
is
longsuffering and
full
full
of
forgiveness
to
J?t!*E
'St?
37,
of wrath
punish those
the
3,
members of
laws, as in
123
who new
persist
in
their
who
rejected
the
new
12-20.
is
As D^nan
all
explained to
mean
those
who
left
who
joined them,
now
follows
piTX
124
125
'22
non-emigrants.
'imps
more
the
in
ns natr iw.
the
From
6,
context and
the land
new address
Damascus
it
in
is
6,
20 to the members of
that
the
new covenant
1 1
of
clear
the
preceding
paragraph
refers to the
members
474
defiled
and from robbing the poor of the nation so that the widows are
their prey
shall disting-
uish
between clean and unclean and make known between the Sabbath according to
fast
its
its
the feasts
according to
been
suggested of
First,
have
as
concerned
priests.
Secondly,
property
us,
arising
from ban,
far as biblical
could
only belong to the Temple or to the priests, so that also this detail
priests.
Vows mentioned
to the
by priests; consequently the appropriation of vowed goods cannot have been committed but by
priests.
Now
4,
man
will
be
let
loose
upon
Israel
them three
sins:
spoken.
Levi, ch.
is
pro-
phesied
of
the
in
This
is
confirmed by the
continuation
our fragment
17)
between impure and pure, and holy and profane which was the
exclusive privilege of priests
is
(Lev.
10,
If this
correct,
then those to
(i,
list
whom
"the
man
of scoffing" preached
wrong
ideas
14-21),
were
is
Unfor-
tunately the
08 In
of sins
but Testa-
1,
16
is
the
s,
In
5,
20
it
said
that
at
the
those
who removed
the
boundary and
Israel
astray,
for
they spoke
re-
BUCIILER
the
475
16,
"And ye
abhor."
And
similarly
the
members of
covenant
who
altar,
on the
were
priests,
their resistance
the main body of the priests to adopt in their dealings with the
It
that,
(8,
1),
members
the
1 ff.
of
the
covenant
commandments.
in the
the observance of
the parallel in 20,
second
fragment.
emigrants
are
termed
(20,
Damascus
;
i2\
from
of
(20, 8-12)
different
who had
(20,
2.
entered
5.
the
5),
community of
but
the
men
7;
7,
ceased to
practise the
commandments
of the righteous.
Any
such
man
will be dismissed,
when
his
actions
become
known,
from
the
community
of
the
disciples of
God.
And
As
if
men
is
excommunicated.
to the backsliders in
in the land of
is
it
is
not clear
whether those
but
it
in
Judea or
Damascus
are
meant
12*
;
is
evident that he
12
"Jin
pnn
(8,
19,
24)
coming punishment
to
them with
against
one.
the
laws
of
God
given
anointed
127
According
to
1,
19 they
little
It
is
as
pH
tTEJ Sy
m*1
so
While
about
1JV13 *N2 speaks for Damascus, the verse adduced from Hosea
the
5,
10
princes
of
Judah,
the
list
of
sins
containing
immorality,
that
misappropriation,
preacher
of
to.
untruth
show
the
members
16
The
8,
has the addition PQlBTl rv*123 1K2 3 they had entered the covenant
life.
One
of their sins
8)
is
1113
(19,
8,
?1
20),
(8,
and
its
sins
way
of the people
(19,
29;
16);
who
did
were
his
eyes
all
sinners.
4/6
angry
(8,
8,
18-19, 31).
11.
They follow
23),
the
12,
19,
come
to execute
punishment on the
This time
I0
,
is
visitation
(-
=
The
5)
in
will be destroyed
backsliders
among
Damascus
living water
(19, 34)
the appear-
(20,
They and
Torah
their
10.
portion in
(20,
punished as the
treacherous in Judea
(20,
10).
the
when God
(20,
be destroyed
in
Judea
130
Those, however,
who
teacher
and
confess
their
sins,
not
rebel
against
God's
commandments, but
It is
very probable that the book was composed, when, soon after
members ceased
teacher
;
practising the
cause.
The death
of the energetic
first
may have
to
contri-
referring
his
speedy
In 20,
in 20,
10
men who
first
men
in
of
scoffing;
is
26
(2,
mirv
12),
'J^ttnn.
The
teacher of the
new law
spirit.
Judea
also
called
1
ITCE
who
As
20,
ff.,
movement and
is
incidentally mentions
seems that he
He
of the followers
counted (20,
the faithless
(20, 14).
The
have sinned by not obeying the laws which constitute now the covenant, and
justified.
HL'CIILER
imposed
477
Judea and
in the
land of Damascus,
treacherous.
The
from
and
the
duties
upon
the
sect.
to give
(6,
tithes,
many
priests
community
20)
the
word "according
the Torah.
to their explanations"
When
it;
the
their
native
country, they had to leave behind their property and the income
derived from
only few
fields
in the
addition
whom may
proselyte
hope of support.
The duty
to love one's brother and to support the poor, the needy, and the 1" mentioned.
(6,
20.
21)
of the
The observance of the laws of purity was members were priests (7. 3). The
suggests that there was not
many
4,
6-7, 2.
3)
much
may
have
contributed
to
force
some
to
for
granted
that
not
only
the
to be accepted as
true, but also the details of the report referring to relations be-
tween two
sections
of
priests
in
Jerusalem
and the
activity of
And
of the
iai
p.
14, 14,
priests, Levites,
Israelites,
and
proselytes.
182
In
14
ff.,
we
dignitary,
*ip2B,
them among the poor and needy, the old men who had nobody to support them and a maiden that had nobody to care for her (the last reminds one of
the
Christian
charity
all
organization
in
which
the
virgins
enjoyed
special
position),
and
for
whom nobody
provided.
478
the year
176 B.
C.
is
to
be taken as
and
his
supporters.
the
It
who
discussed
man
of
who
4,
7,
forced the
T2
ff.).
members
of the
new teaching
to emigrate
n-20;
1
;
The followers
and
explained
as
20?:
;
9-14),
this visitation
was
1)
it
has
been
the
conquest of
Jerusalem by
the
is
Pompey. 133
future
But
in the
named passage
announced; and
description
it
is
come
and
is
come
1-13).
It
js
and probably
last
According to
his
this
the
events
described
by
contents?
Or
is
the whole
Damascus
then
the
Could
of
the
sins
blamed on the opponents suggest the time and the character of the
author?
An unknown
What
wrong
preacher
in
Israel
is
held responsible
for
the
ff.).
has he done?
Seven
lines
it
list
of his
is
tell
us
more than
that
the
]M
Some
visitation.
BUCHLER
this
479
He
is
clearer in
4,
12
ff.
misappropriation,
book suggest
him
merely a quotation
to support it?
several times
1
men-
(7,
niJITH JD "Vtnp,
19,
17 nuir
3"n3 lbburpi,
8, 7
19,
19
ncrS
ww
2,
16) in
9:
"Beware of the
continue and
in
shall
14, 4-8
to priests.
16,
his
first
the
sin
of
the
angels,
taken
from
135
apocalyptic
literature,
either
from
Enoch
or
the
Testaments.
framework
that
in
attacks.
not
accidental
the
and that
that
is
it
this attack
on priests
is
it
And
his purposes,
word
If
"|"1D
frequently used
in
which
occurs
138
twice
the
Aramaic
this
Levi.
we knew when
it
would be possible
to find a
is
terminus a quo.
But whenever
this
done, there
not the slightest difficulty against the assumption that the Aramaic
proves
p.
its
existence
in
the
tenth
or
For on
137
16 our Zadokite
fragment refers to
week (of
135
years).
Though
in
the reference in
its
present surroundnone
Jubilees
and
Enoch
contain
of
the
details
**
4.
1,
razic
order; American
Journal of Theology,
137
191
If
the
whole
reference
not
by mistake placed
his
here,
it
probably
meant
this:
make up
mind
to
480
ings
is
owing
to
the
preceding lines
not
being
preserved,
there
Now,
it
is
we know
Babylon had
Book
fuller,
Salman
if
Hebrew or Aramaic, known also in its Hebrew Midrash form. our author composed his book, as was shown
probably in
b.
Jeruham 139
style,
in
the
eighth
century,
From
these
he took his
illustration
of the
of
the
Israelites ir
Egypt
(3,
4-6)
It
one section of
has
been
4,
5
fixed
for
][51
the
trial.
The
occurring also in
9),
6,
m?3J?0
all
the
length of
existence
12,
(see 2,
10
1J?
JNSHPl
yp SD2
,
will last,
23
ITBM3 TIEV
Hytrin \>p1
15,
7\ 20, 23
f?mt? SjTO
fp3
Charles in JQR.,
is
XIX, 567
work based
else
says:
of these
Greek
and partly on
Book of Jubilees or
189
drew some of
their materials.
See Epstein,
OHirvn rnWOTpfc
p.
V-VIII
ff.
To P
8,
20
imA p&^Ki
p.
rpna
"In
p
to
jn'hS
h*bt ibk
place
wr
wn
mn
njJ2
to
Schechter,
XVI,
says:
another
we have an
allusion
the
EHsha
works ascribed
sect."
in
8,
It
18,
seems
19
me
26-27,
and there
such
Pseudepigrapha.
to
his
reference
first
to
Jannes
(see
of
the
century
Schiirer,
292);
but
known
the legend
the eighth
century from the Midrash or some other source, just as Jerahmeel (Schechter.
p.
IJX) knew
it.
buciilEr
Enoch
481
And
the Testaments
(Lev.
16,
1.
9)
manner
"And now
have learnt
in
the book of
that for
(2)
And
And
ye shall persecute righteous men, and hate the godly; the words
of
the
faithful
;
shall
ye
abhor."
He
used
description
Schechter
has pointed out; only he puts Israel instead of Judah, for this
tribe
and
its
LACK OF INFORMATION
Or does
Judea,
the
author's
its
knowledge of characteristic
its
details
of
its
Jerusalem,
population,
internal
conditions,
and
our book?
according
to
Not one
his
The
tribe in
to
which
our
but
author
belonged,
report,
originally
lived
Judea,
having been
the
persecuted,
emigrated
so
from the
that
country.
two
sections
grew
great
our
author declared that, even after the end of suffering in the land of Damascus,
shall follow
(4,
10.
11).
We
could explain
priests,
6,
15,
16,
Temple by
the
fact
Some goods
while
considered by the
priests
as belonging to them,
members
4:
CHD CXI
D'SPD
npitt
bv?
D*iri3
a*i
^J?
...
in
jniDK
Dalian
to
S^m
in
prno
tilt
nron*a
coin cno
BttH
mim
4,
iidx
P*P3B
Wj
Tos. Arakin.
influence,
3.
4.
Priests
to
of
high
standing
may
have,
by their
great
persuaded
it
people
vow
as in
their
for themselves,
Psalms of Solomon
that
is
11:
And
man
words of the
intent
to
words of deceit
(13).
to
the
that
he
may
He
never ceaseth
his
scatter
wicked
it
desire...
(15) and his eyes are against his neighbor's house to destroy
with
The same we
find in
482
fact
by
our
sources,
Josephus
and the
rabbinic
literature,
the priesthood in Judea and had observed actual life in the times
of the Temple.
He
is
event which constitutes the central fact of his book, the emigration
of some priests of Judea to the land of Damascus.
state or probably did not
He
forgot to
know who caused the emigration and he only knew the settlement in the land
If
very
left
any tradition had been used by him, his facts would have been
more
And
emigration,
exhibited
priests,
he
least
wrote
the
first
century,
he
could
have
its
at
some
slight
knowledge
about Jerusalem,
in the
Temple
pain.
seen
has he read any sources dealing with the times of the second
Temple, or
else
he forgot
in
all
real
information characteristic of
subject.
an author interested
the main
facts of his
He must
facts
facts
He had
just
few
own
of
the
in
two
the
Jewish tribes
seventh
144
Arabia,
of
in
Bnu-Nadhir and
priestly
Bnu-Kuraiza
century were
descent
Alkahinani
The
sect
Damascus
other
alive,
differed
two important
woman
after
divorcing the
niece.
first
was
and married no
They
food more
strictly
Yet, as far as
know, there
no true parallel
1M Graetz,
in
our accounts.
Geschichte,
V,
4th
edition,
p.
74.
BUCIILER
that the sect
483
was not
had
merely ancient, but the only correct rule," 8 our author constructed
a history of his
sect.
It
was invented
to
show
existed already in early times and that the differing practice of the
followed
the
teaching
of
an
unworthy,
1
*'
We
know
similar
constructions
of history in
the references
An
a
interesting instance
is
who
that
in
Professor
Schechter's
plays
first
statement
about
the
He
says
148
sectary,
him came
the Samaritans, and only after these, in the times of the second
the Just
was the
Great
who,
at ihe
same
fact,
time,
member
of
the
Assembly;
in
however,
Rabbanites
only
continued
Jeroboam's work.
first
who exposed
the
He
revealed a part of
When
we
this
145
in
worthy of
name
of
The
that
he
deliberately
to
avoided
to
mention
the
It
not improbable that also the sacrifices and the Temple were not
in
existence,
147
He
also
to
have
left
the
showing
that
the
new
them.
organization
its
earliest
prophets.
Even
all
the
new
land and
interpreter,
foretold by
such
objections.
162,
14s
XLIV,
(1902),
from
Kitdb
al-Anwar,
II,
1,
4^4
serious consideration.
at
This
is
which
after
taken
from the
with
great
first
sentence
of
Mishnah Abot.
evidence
And
reading
care
Harkavy's
and
seems to
me
that
mere
reference
to
the
that
same
it
Sadduk
and
Boethus
showed
otherwise,
commit
as the
Abot R. Nathan?
ence
then called
Pharisees,
became the
were
masters,
at
is
then
known
as the Sadducees,
the bottom."
That there
author of the
are
Differences
between Rabbanites
(the Talmudists)
;
and Karaites:
"We
much
from us descended the Jerusalemites, the Shammaiites, the Sadducees, and the Boethusians."
relation
What
between the
halakic
149
principles
the
Shammaiites and
The tendency
is
its
construction of hisi'ory
in historical
it
owes
its
origin,
as
several
show,
to
the
time
when
number
Jewish
Judean and
closer
beginnings,
the
sect
depicted
came
in
and
of
its
religious practices
If
find
in
fragment.
reflect
the references to a
conditions, the
Temple with
latter
sacrifices
and
been
an altar
actual
in
were,
as
has
Poznansld
REJ.,
XIJV,
175-
BUCHLER
it
485
is
not
the
When
the Judeans
came
to
to the land of
the
that they observed the strict laws of purity required for the sanc-
style
and the
for
in
Samaritan
about
influence.
But
the
we know
too
little
Jews
and
Samaritans
the
district of
Damascus
in the
many
of
the
most
difficult
points;
drawn our
at-
solution.
Even
if
his
the
many
links
mediately
attention
preceding
of
the
Karaite
movement,
to
it
has
drawn
the
literary
world
chapter
of
Jewish history
and
will
long
continue
in
attracting
and
captivating
our best
scholars.
London
A. Buchler
ANNOUNCEMENT
I
article of the
Reverend
London,
in proof,
it.
having reached
me
M.
Israel Levi, of
new pages
in the
about to publish
tion of
my
new
made
Schechter
1912
HERBERT PENTIN,
The Apocrypha
M.A.
East
in the
Principal Contexts:
Syrian (Nestorian) Daily Offices, by the Bishop of Moray; Greek Catechisms and the Apocrypha, by Prof. Compston;
Ben-Sira
(Ecclesiasticus)
on
Men
by the Rev. L. S. A. Wells; The Nature of the Coptic Apocryphal Gospels, by Dr. O'Leary; The Influence of the Apocrypha on Christianity, by Rabbi G. Friedlander; The Apocrypha in Modern Literature, by Prof. HudsonWilliams; Chanucah, the Festival of the Maccabees, by
I. Livingstone; The Pre-existence of the Soul in the Book of Wisdom, etc., by Prof. Stevenson; The Bible Canon of the Reformation, by Sir H. Howorth; The EzraApocalypse, by Prof. Sanday; The Astronomy of the Apocrypha, by E. W. Maunder; Is the Book of Isaiah mainly a Maccabean Work? by the Rev. G. H. Box; Primitive Christian Eschatology, by Canon Mac Culloch The Apochryphal Epistle of St. Paul to the Laodiceans, by Dr. Pick; Was St. Luke influenced by the Book of Wisdom? by the Rev. H. McLachlan; etc.
Rabbi
One
Dollar
International Society of
the Apocrypha,
15, Paternoster
Row, London
SAADIA STUDIES
By Henry Master, Dropsie
I
College
Another Fragment of
(Liber Exsulis)
While
in
has
recently
given
to
the
Dropsie
One
of these
It
Saadia's
littn "I2D.
not
new
Harkavy from
in
another manuscript.
The
latter,
many
had
goes, offers
numerous
some of which
in
many
some
As
additional
is
ma-
of historical
republish the
and
literary value, I
deemed
it
advisable to
in question
and to accompany
by a
literal
English
translation
notes.
1 2
Studien
und Mitteilungen, V,
review
151-157.
of the
work
in
REJ.,
XXIV
(1892),
307-318.
487
488
13
17 x 13 cm.
(writing
the
leaves.
Each of
four
pages
square hand.
Dia5f.
and
In the edition of
fifteen
and a half
lines
written
the
Sefer ha-Galui
also
in
in
pure
biblical
Hebrew
the
into
with accents.
method of
his as
a pretext
for their
on the
Bible.
made by
his antagonists.
is
Among
other things he
asserts
that there
simply a means of
text.
the
understanding of the
him, as
Ben
to
their
method.
as given below.
call
should here
like to
particular
attention to
the
may
1.
be of historical import-
up.
4
Harkavy,
the
/.
c,
p.
149,
n.
See
on
/.
c,
142
ff.
Schechter, Saadyana,
r-
1-3.
SAADIA STUDIES
ance, as the
M ALTER
At
489
thought
of
whose
name
correspond to
ntfP
B
.
To my mind
it
is
still
questionable
whether
0K1SJ2K
tion.
this
pretender was a
would not be so
are,
of this assump-
There
difficulties that I
One
is
rascal" or
and
written in an
Besides,
hand and
is
well
preserved.
we
TW,
instead of
*VW.
Translation
and as Simeon and Johanan and Jonathan and
Eleazar, the sons of Mattathiah, wrote a book on what hap-
in the
In this
V
me
(3), 401,
JQR., 1910,
p.
that
1J, 51?
g.
Gen.
10,
10;
11,
2).
after the
C*
in our
MS.
is
man
merely
by
"the
Babylonian
Christian,*'
without
ma'cSx
2X*, jSx.
According
to
Harkavy,
c, 205
ff.,
Dt3Vt23X n?JO, which he, like others, had ascribed to the Maccabeans; comp.
Poznariski,
7
Schechter's
Saadyana,
p.
22,
No.
15.
in
the
extant
pages
of the
Harkavy,
163,
1.
8,
181,
1.
10;
XVI,
Poznanski, ]Xl"Vp
^2X,
2.
4QO
suffered at
hands of
*TWtP7KP
the
Christian
it
was
I
Likewise
in 'Irak a
Hebrew book by
telling
the advice
who was
then
exilarch
therein
what had
come upon
Ben Meir
9
festivals;
it
was
Moreover
10
composed a book
I
tations
had encountered
;
at
in
the
hands of some of
into
it
adherents
it
was written
Hebrew, divided
verses
might
made
necessary that
In
i
i;,
B\ which
is
the
ib.,
209-11),
the y
9
in
entitled
is
'The
Book
of
the
On
the
text
title
DHpOH
title,
Rut, as
we
addition
not in
the
to give
here the
exact
Arabic
equivalent
of
the
Hebrew
OHJNOn
order
of
the
festivals.
No more
definite
1.
is
the
12),
I
where
D^mSm
details
"the
book
though
which
very
composed
is
ff.,
regarding
The
title
DHJ?10PI
TED
on
probable,
p.
For more
this
505
Nos. 9-10.
the
We
learn
article.
'"
Refers
to
die exilarch
is
David
b.
Zakkai,
with
whom
he
was
then
at
enmity.
The book
unfortunately
lost.
SAADIA STUDIES
M ALTER
4';
me
one
say
the
first
one of them
will be a descrip-
tion of learning
to its attain-
of
those
it.
who
The
and
of the inferiority of
those
who
hate
that those
hatred of
show
lasted
thousand years
years
this
after
how many
I
the
whole
show
that
took place
the
finally
[I
[I
investigate]
when
Talmud
the
was
finished,
and
mud]
were
uninterruptedly
orally
until
The cause
that led
call
me
to this discussion
was
that
in the
who
live
in
mouth
15
fed.
The
in a
what happens
assume the
tries to
11
12 13
14
Comp. Harkavy,
I. e.
p.
152,
n.
7.
This
Mishnah
196,
was committed
n. 12.
15
The word
'C
at the
end of the
,
line
(1.
10)
is
which makes
it
following DSTE. If this be the case the sentence would offer no proper sense.
It
here of the
common
rabbinical phrase
"ISTrlSI
pn
492
leadership.
The cause
David
b.
was
the affairs of
will
show
that
God
scholar
whom He
instruct
inspires
fin turn]
may
and teach
may
I
be improved.
The cause
[of
discussion
was what
have witnessed
His
bounty]
toward
me and towards
[of the
The
fifth
book
side
by side
18
in
may [more
was
that
readily]
[I
understand
the urgent
kind.
them.
The cause
saw]
19
this
The
of the injury
that
;
and
injustice
and the
designs upon
my
life
people
named
therein
how
The purpose of my
that every
man
when he
is
subjected to
harm and
may
remain hopeful and invoke [God], and not lose heart and
hasten
to
join
The seventh
20
by way
The
(1.
14)
220^X1, which
is
17
The words
the
mind
God's
so
bounty
toward
him
many books by
not
quite
clear
which
,s
was
benefited.
to
n.
is
1.
lost,
it
is
what
Harkavy"s
t"
text,
]>.
155,
1.
8. is
'-'"
Thai he refers
in
the
Scriptures
passage
following
later,
an inverted
enth,
which forms the end of our fragment, he quotes verses from the
SAADIA STUDIES
MALTKR
all
it
4<j3
those that
will
are wicked.
seek
will
wickedness
like
that they
may
the
This
is
the
exposition
of
As
22
they
In the
first
place
it
intends to
Hebrew
language.
For
saw that
forget
its
eloquent lanit
pur-
speech and
this
[how
For
have made
[work] to be
it
is
to
teach the
nation
the
Harkavy,
who, as
pointed
in
out
S.
by
Bacher,
RBI.,
XXIV,
passage,
21
314,
which
make out
and hence
(1.
his
remarks on
p.
154, n. 8-9.
The MS.
12)
no sense.
It
is
doubtless a
mistake
after
for "St3,
is
which
also
the
reading of Harkavy.
The pronoun DH
OH;
(the
them
22
wicked)
Saadia means
assign
special
paragraphs
to
is
the
to
calls general,
correctness
of
expression,
proper
construction,
and logical
connection
of sentences,
no
such
treatment
was
necessary.
His
whole
book,
which
complies with these three demands, will serve as a model to the reader, or,
as Saadia expresses himself in the following, as a light to guide him in his
compositions.
494
intelligible unless
vitiated
and diverted.
in
the ''Book on
Hebrew
benefits
Poetry."
23
my
sorrow
clear the
made
Much
of
this
matter
"Twelve Parts"
the
[of
a book],
which
purpose
of
elucidating the
grammar
Hebrew
its
26
language.
When
it,
when
youth
:
will study
will derive
23
benefits
it
will acquire
first
This
is
the book
title
"Agron," Saadia's
literary
Hebrew
/.
introduction
were preserved
Bacher, REJ.,
24
in
c, 41-57; comp.
XXIV,
to
307
f.
The passage
f.
;
in
see Harkavy, 54
comp. also
1895,
P-
45,
Grammatik, Leipzig
25
60.
title
This Book
is
on the Language."
was one
book
in twelve
parts,
which
sometimes
refers
to
In our
passage
he
more
properly
them as
about
it
it
parts.
Of
in
this
found
made
310
original
XXIV,
38-60.
26
XXIV,
315,
top,
has 'jSn,
"the three," which refers only to the three general purposes of the book.
Our
he
text offers, however, the correct reading, for, as pointed out before (note 20),
up
the
the
enumeration
work,
of
the
ten
points,
which
the
bring out in
present
briefly
summarizing
verses
special
three
the
from
topics
Isaiah
and
in inverted order
the
seven
(beginning
with
161
m2nj?N1
11.
1.
15).
This reading
is
12-14),
points,
he says:
ip
.
1M
ktiSih
I
'tot
itmait ]Q
impBuaD
jy netrsi
nsisx
'Sn
nin
nmy
"Now
last
as
have recounted the ten points and shown their usefulness from the
SAADlA STUDIES
elegance in the use of the
disposition,
filled
MAI/lT.k
correct
495
language, a
method
will
xof
Thus
be
ful-
the
words of Isaiah
The
the
;
tongue of the
as
said
stammerers
Elihu
28
:
also
My
words
which
uprightness
of
my
heart
and that
my
lips
know
The nation
said
therein
desist
from acting
to stumble,
29
:
So they
shall be
etc.
made
and
their
30
own tongue
etc.
all
men
shall
fear,
Upright men
shall be astonished
at this,
shall stir
godless.
It
may
fifth
6-9),
either
by mistake
or for some reason, between the third and the second points
1.
(Harkavy, 159,
20-23).
2T
Isaiah 32,
4.
M Job
33,
3-
29
Ps.,
64,
9-
30
.. 64,
10.
31
Job
17,
8.
496
recto)
nzn\-c rpnnn
.p\3fcnDD5s n:Sn
^2
"irySKi
m:n
\:nv)
iiywi
^d
1 2 3
^^i
2Knr>
mB" nm
*b
id ks
KJIVi? '21
npdbd
*j*nv:tfK
nwfo
to
cn^x: no
R^iraif
4
5 6 7 8
KsyuD kp^dkis
p*oy^xn
'b
rh^nSsn j^D
i^ *tn iv
iwmay anxra
vko p ndd
kd
*a
|o .1e&6n
NiTDKlB NyDP?0
^y ni an "IfcOytOK rmfl ^B
ibnrsi
rtfiix
.
Ken
DKB^KZI
anxro ns^x
poyon xsyoD
iwCWay
nn*np^
nrtibm inn^x in
in dip id rovp?
10
11
^pidx
riiry
xp^dxis xpdsd
.
nxn^x
xnn
j'x-nxi
n^ariS
po^l
-tnxi 5a
12
13
m yan:n
xn:o
14
uan
15
hDDnbs
riax k,i:d
txai
H(arkavy) 'cSx
6
4 IT
for
Dflfati
HJRBP for
nuvfa
which
so
H pDCO
is
II
ny-0
in
the last
II,
in
KD""I missing
in
but
suppllied
by
him conjecturally,
in
1P11;
in
several
instances
marked
in
the
following as
missing
First
9
three
I
words
missing in H, who
9 II
conjectures
as in line
3Kn33 'BDdSn
7
see
note
IMI^M
then
-hl2
'
13
Here
HEIN^X with
as mater
|
lectioms,
;
but
13
H
|
K3'3
II
see note on
J"3n
The
next
line
14
HjDB
is
is
margin; text
For |an
17
reads
pn
to indicate
IT,
consonantal reading
but
The words
through
]H SlpNl
Hn:C
SinSn
are omitted by
in
fact,
they
fell
out
only
are
homoiotel-
the
first
three
words
found
is
also
on
see
the
margin
of
MS.
I
II
from which ]X
II
supplied;
H's
note ad locum
18
MUltlAl.
SAADIA STUDIES
MAI/lT.K
(Leaf
1
497
verso)
*a
no;n
iW nxanK
aaoSu
*b pa^
dwiw^ on*y
Hdm6m pa no
2
3 4 5
6 7 8 9
6 a*afoi
(sic)
N:noiN pa no
*b
foo
f|b
xmx
ru*3B
1^
ok
lya
R
^n
ft"
NO DOD
MPD$M
^ODHDN
?N
|N1 IIDfrlftl
.
yi
hSx aaobw
KnnitariM dpi
^y pap
n^ t^
niON
6n tawta HTD3 |TW l6l "|5n iiprm^ on^Kyo toi orpfi |kdj^ n^o sis nitfa^K '2 mn^ no finyn l^i *b* xyi n^w aaD^i n^y onrtfK thAk
B
P^JT
,-
10
11
n^Nn^N asa^Ki
12
13
ya*rK aa5Ki
5a *B
rrby
n3 not 'ndt
n5
\2
-hni
14
TO^n
to
nnoN
*bi'
h^n
*pnyn
15
16 17
n5v;m KfiD^yi
*B
Kmiw
-fri
Tin
'2
mvn
.
noSir nvy
nmnitp kd
io ivy
anD^Ni Nn^NTiN na
k.t^/i
nvw
JX
4
donz^ni
^y
H
^dbj
18
1-2
T- KO
]"3n
!
'E
6
missing
in
is
For
ni M 2E
and
JTX!2
D02
The
margin; text
ji
J
ri:D
missing in
10
correctly
JH^X
14
last
two
for
is
letters
of 'X2T
in
see note 16
16
H
;
[xn]TlE'
see note 17
17
^B
missing in
H H
MS. 22DSxi
18 In
2X2^X1;
followed
DB3
by Ha ^SSfl
X2B
H DSxSSx
SXS^Xl
JO
missing in H.
498
njxn rhir
[jvn-i] ;n
mo^Ni rmnp
.
to KfpftJ
*ip>
2 3
Nn^riD
nynfai tnvbx
.
\n ira
(sic)
pddd5> dip^ ro
(sic)
^n ^y
Hd!>k
ni no
nfoi
4
5
6 7
rrfo rnanoKi
n^
*5h
win
nnxv
r5i iy-ni
nbhnw*?
\a
^nNanx
>a 33d5ki
in^a po^Kb^N
.
inn nin
m&
tv
pn
nxn^Ni
DnnpDNioi onnt^NDO
S
JD inK! ^D
Q ^NriDN^NI
W^N
JO
8
9
bib
rim mis
^2
ibi
nxshN
nSiN
10
11 12
rma
5^
N^a onbrio
in
.
dWjn
nvp^ in
piirps
pyinv
h[N]br6N neni
.ivNb^N
nNUN '6n
nriB>
nine 13
nana 14
15
N^mo
<:t6n
b
.
fi'tj!w
ynn^N NnnN^oi rirrv^N Nnn:^ nhidjn 17 norm dn^n pi^nd Hon^n D^yn *r6w 18
supplied from text of
MS.,
I
is
H;
see
12
note
19
4 II
HKSK
H
H
H2
for
Plf?M
"TnJ\ taking
it
as a verb!| 13 In
MS.
is
"frill;
see note 21
II
correctly
lyim*
I
in the subjunctive
]Vy
added
Sa
after
nntr
DxSdS
16
HJSSk missing in
3lS
an 22Db rhttbb
18
nyoJi.
SAAftlA STUDIES
MAI/TER
(Leaf
2
499
verso)
nhv'i
^y
xno'byn nbsn^xi
fc^K ninsnyo
-6*13
'aft*
Dmyi onaNua
dk^:j *a r*a
b fiyoio
dkl::
foan k^
nx nitDi&M
3
4
5
nxosa
m^rn moa
k5ki
^xyo^x
a
ppd nyjina
>:xy^
6 7 8
dkpj!>m
yawo
%
ny\\
flab
-|in jd
niiD&Ki
afaic
>a
aKnafo xnn
;
ftotibtt
mop
kins ijito)k
khzik::^
s
10
vzx:d bx rnna
s
nyamK
no^ym 11
nnven 12
pd i5n
[o^lb'y
iwft ny-tf
ny-n
pr Dnnw
aoft
tnw
13 14
now
a5
new kw5k
pai [ni]ns
[nanb [in]bn
.
tffo
nnn ^dd^ 15
bn*fi rro
nnn:ai bitted
na 16
5a
imi
Ji
dji^
id^jj intfnson
idib*
th
5kpi
17 18
.-nw
"IK
$i:n
5y pji dkt 5y
on^
is
av
missing
in
H,
for
which riS*&3ttta
leaf
1
conjectured
line 14
|
H
T^K
16
njTOJin
|
5-7
For
mJW
I
recto, note
on
H
|
11
H
5.
moSpni
'&Htor '^H
see note 26
J?BH30^
15
13*1
j5
500
II
Tm-;
the
controversy of the
Babylonian authorities,
more or
less
fragmentleaves,
together
different
from separate
libraries,
whither
they
re-
and separate
French or English
the
last
translations
years.
and annotations,
within
twenty
There
is
much
documents.
This
is
due
to
So
12,
but one
(No.
common
era.
In the
following
try
to give
a brief
in their
description of each
document and
to arrange
them
using in
particular
the
tko
Warsaw
1
.
of
to
the
Babylonian authorities,
at
including
the
to
Saadia, addressed
quarrel,
Ben Meir
Saadia's
the
the beginning of
subsequent to
return
from Aleppo
high
Holidays
of the year
his first
s-
921
If
it
is
true that
proclamation on the
SAADIA STUDIES
of that year, as
is
M ALTER
HoGoren,
was written
V.
501
137,
claimed by Epstein,
we might assume
the
of
a> soon
I
lowa
subject
is
to
doubt, as
stated
such
in
proclamation by
Ben Meir
not
clearly
the
come
into considera-
by one of Ben
later.
place
the style
is
his
first
I
by
am
therefore of the
opinion that
there
was such
a proclamation on
Hosha'na
written
prior
to
that
meeting
authorities
upon
his
return to
Bagdad.
where he says
'3 1*1:33
'3
-H3D
WH1
iy
pDn YriDH
nywvn nx3
-ictn
The wording
BagMeir's
indicates that
his arrival in
twice in that
coirip. 93,
1.
as well as
in
30;
it
15)
is
is
not impossi-
had
in
Meir's son.
At any
when
and
is
therefore
not, as
5-
Epstein
ian
Geonim
to
S.
Eppenstein,
MGIVJ.,
1910, p. 456. n.
The
first
letter of
XIV,
87
52,
and
in
in
Saadyana,
reprinted
by
Bornstein
p.
ff.)
the
in
and
Warsaw
1904, p. 73-77.
In the follow-
ing
I shall
2.
The
1233
of
the
Selucidan
10
(=
Palestinians.
suggests that
it
might be
Whatever
its
the case
may
tone,
conciliatory
must be assigned
the son of
was
first
by M. Friedlaender, JQR., V, 197, by Epstein, REJ., XLII (1901), 179, and by Bornstein, 45; comp. Epstein, HaGorcn, V, 137, note 1. According to him it is the conclusion of the first letter of
lost, but,
considers
as
we have
reply of
seen above
(No.
to
1),
without ground.
letter
3.
The
Ben Meir
the
the
first
of
son,
the
to
Geonim,
written
after
proclamation
of
his
Tebet or in Shebat 4682. It was published by Harkavy, Zikkaron, V, 213-220 from a MS. count-
which he found
of
St.
Peters-
burg.
M.
Friedlaender
reedited
the
SAADIA STUDIES
MALTER
503
ff*.
Harkavy
it,
were brought
to
Cambridge by Schechter.
Israel Levi,
One
and
in
of these
was published by
All
RE J.,
XL, (1900),
JQR.,
XIV
(1901), 42,
Saadyana (1903),
is
still
15.
incomplete, a
overlooked by Eppenstein,
/.
c, p. 453.
In 1901 A.
in
the
RE J.,
XLII, 180-87.
He
the
also
(ib.,
187-91).
Finally H.
J.
Bornstein,
using
all
predecessors, published
p.
the letter
partly
his
work on
the controversy,
45-56,
with
different readings
and
interpretations.
4.
is
The
letter of
There
no reference
in this
to
proclamation of either
Ben Meir
or his son.
it
grounds that
was
common
preceding number.
The exact
was
date
cannot be determined
and the
of
letter
Ben Meir.
of
MS.
Mayer
Sulzberger,
JQR.,
XIV
(1901),
59
Saadia's
second
letter
to
his
pupils,
written
two
months after
explicitly
same
pupils, as he states
therein.
IX
Ha-Goren,
II
504
French
1
and notes
finally
by Epstein, RBJ.,
XLII
(190
').
200-203. and
by Bornstein, 69-71.
6.
From
the
content
of
this
is
that he
ready to give
of
his
(4682)
(comp.
DKi
orwy
is
ntrm
icyn b).
Probably
this
there-
the letter
The
(1901
7.
).
letter
XIV
56,
to
fix the
published by
131;
Schechter, JQR.,
94.
XIV
Bornstein,
Bornstein,
c.j
suggests that
this
Meirs second
letter discussed
This
is
also
Ha-Goren,
(1906), 139.
A
V.
letter
against
Ben
Meir
by
some
unnamed
scholar,
who, as Bornstein
141,
n.
(p.
Goren,
2)
The
a phrase
that occurs in
letter (the
passage quoted
above
in
followers, thus
making
it
during the
consists
at
of
three leaves
which
were
by
different times,
the third
leaf
SAADIA STUDIES
Israel Levi, REJ.,
M ALTER
the
505
XLI
REJ., XLII
(1901),
197-200.
second
by
Schechterj
p.
JQR.,
XIV
by the same
in
Saadyana,
i<>.
The
three
the differences
between
There
is
remnants
Sefer
ha-
Mo'adim; comp.
p.
on
p.
65
and
The
question
is
ological
place
of
this
literature.
Bornstein,
suggests that
it
however,
in
Ha-Gorcn, Y,
is
repre-
communities.
that Saadia
we would have
is
to
assume
official letters
p-n6 invnS
nm
iBDn
rux 3iro5>
r6nnE
pith
ba
Tina
do not seem
to refer to
but.
just as
the parallel
in">2D
in general. in
To
nw6
and
an Arabic
published by
Hirschfeld. JQR.,
it
XVI
is
we have
here a fragment
506
(MGWJ.,
1910. p. 458, n.
3),
he overlooks the
authorship of Saadia.
There
is
We may
to
assume, however,
this
instance, that
in
name, so as
ring to
had
it
to designate
as the
work
of
the
exilarch.
After
was not a question who was the writer of a document, but what purpose it was intended to serve. The
all,
description
fHSt 1BD, as
dealing
Ben Meir,
I
tallies
very
am
therefore of
stein,
itself,
not another
name
for
the
Sefer ha-Mo'adim
accepted
(Epstein,
Ha-Goren,
is
Y. 140, Eppenstein,
of another book, of
MGWJ.,
the
name
Moreover,
be
read
in
it
which our fragment formed a part. was not the Sefer ha-Mo'adim, which was to
on the twentieth of Elul, as generally
public
assumed, but the Sefer Zikkaron mentioned therein. There is no basis for the assumption that the Sefer Zikkaron is
identical with the Sefer
latter
was
of
style
it
extant
would,
view was based, were simply misunderstood because of the erroneous identithis
SAADIA STUDIES
fication of the
MALTER
in
p.
S7
the
two books.
It
fragments of the
Saadia reports that
for
Sefer ha-Mo'adim
it
65)
was decided
future
generations
(wnnx irnrvnS
p"l3?
iED DW3J),
pub-
ISO
in the letter
Zikkaron (Bornstein,
write this book as a
p.
it
was decided
(ns
to
memorandum
Israel
DiriD?
b*nw
hi linn
fnah wtrnb
nm
nBDrt).
tween the
two books
relieves us also of
difficulty
that
words
in
written
first,
when
all
other
efforts against
failed,
and was
finished before
former,
As Saadia informs
1.
us
in his
Wn
'D (see
496,
6) he
Mo'adim
The fragment
Schechter,
was published by
(Saadyana.
JQR.,
XIV
(1902),
498-500
Three
fragments
written probably
when
;
we know
it.
was
over, 4682-83
see above
Xo.
9.
One
of the fragments
a
J.,
Broyde,
RE
XLI
XLII
The two
additional
508
leaves
XIV
(1901),
Fragment Xo.
was published by
Schechter, JQR.,
p.
52 (Saadyana,
Bornstein.
13-14).
later
reedited
by
58-67.
An
in
Arabic
letter
of
Egypt
of
read
for themselves
(
and
3WO
mnmi
nroin) of the
Head
This interesting
letter is
nth
by
of Tebet."
The year
JQR.,
is
not given,
4683.
The
letter
English
translation
Hirschfeld,
XVI
(1904),
290-97
ib., p.
772-7$.
12.
list
calculations of Saadia
ment of the
to Epstein
in
festivals
According
nzrob
as "the
name.
He
Gaon" and "the Head of the Academy," which, as know, he was only several years after the quarrel. The we
was published
first
list
by
Schechter, JQR.,
XIV
(1901),
SAADIA STUDIES
tion by Epstein, REJ.,
MALTKR
f.,
509
XLIV
(1902), 235
and
finally
by
Bornstein,
p.
95.
I
Of
wish to point
the
(1897), 152-60, as
the
elaborate
essays
of
Epstein
{REJ.,
XLII,
173-210,
stein,
XLIV,
of
the
from
A DISPUTATION
IN
AN
ITALIAN" NOVEL.
School,
New
York.
article
on
fol-
Khazars
(JQR.,
New
Series,
III,
i8iff.)
at least
the
the in-
jurist,
published on April
fer
and French,
anything, more
The
style,
too,
is
a curious conglomeration of
traordinary book
less printing.
is
form did
not,
how-
prize
as early as the
succeeded in being
later,
much
worse.
A
vise
He
intended to re-
thoroughly,
novels,
the
fables
One
of these had
?\2
the
Notizia de'
Novellieri
Itait
who found
to
ascribed to Morlini.
have
discovered
in a
MS. where
politan jurist.
his project.
finally
His
MS.
passed
into
several
hands and
was
(1853)
was edited
for
Bibliotheque
third edition
Elzeverienne
is
published
is
by
P. Jannet.
This
the
first
one that
its
properly printed.
all
The
very
from
the abis
The
editor
clumsy forgeries.
The
decision,
to be
sure,
is
based on
slippery
criterion.
But
real service
was done
eighteen novels of
inaccessible.
little
As
be
said.
need
The themes
retorts,
all
the
Nov-
ellieri
witty
may
who
often imitat-
The novels
same
type.
of the
Appendix
vi
are, in the
xiii,
main, of the
Two. however,
and
are peculiar.
is
They
xiii
especially note-
fact that in
it
Jew
suffers both
contumeis
and
beating
to
an attempt
explain
the custom
said to
Santa
Maria
)culatrice near
Venosa
in the
province of Basilicata.
DISPUTATION IX AN
by which any Jew found
in
II
AI
AN
NOVEL
RADIX
5IJ
the village on
1
Assumption Day
novel entitled.
is
De Judaeo
remark-
Mahumeditano
it
ct
rege,
particularly
Summarized
runs as follows.
set
out
from
Tripoli
for
the
at the
Oasis.
an un-
tongue.
Armed men
finally
took them
charge
latter,
The
Meanwhile
resident of Oasis
there
many
This
Xow
that they
this
man happened
all
to
be a
Moor from
Tunis.
were
three
from
were
of different religions,
hammedan respectively. The Moor was himself hammedan by birth, but had long lapsed into the
of the other inhabitants of Oasis.
still
Mo-
idolatry
Secretly, however. h
and Christians.
When,
to
the
for
state
because
somewhat
like
that recorded
Lyon
in
the fourteenth
century.
Encyclopedia,
VIII,
259b.
514
their
THE)
widely-differing religions.
commanded
maintenance.
The
travelers obeyed.
in
soon succeeded
When
him.
the
King thought
that they
summoned
dogmas
He
three.
He, therefore,
called
them
together and
summoned
the executioner.
Then he ordered
first.
"Since
it
is
a matter of life
faith
is
older
my own
since the
Scriptures
prophets,
I
handed
down
by
in
Moses
and
the
ancient
have no hesitation
Jews."
The Mohammedan,
dogs,
calling both
bitterly,
and
reviling
them
declared,
same opinion.
He announced
ferred to be a follower of
Moses than of
Christ, the
God
RADIN
life
own
dearer than
latter.
thus addressed
"My
for
fate
Nevertheless,
most
men have
I
my
law.
Prophet.
own
accord
dis-
on
my father. my part. As
It
far as
I
my
life is
concerned, do what-
shall continue to
adore the
God
who
is
the
Moved by
many
King permitted
the
Jew
to
and distributed
10
He
they chose.
They
preferred,
liberty
enjoyed
Soon
all
the people
became converted
to Judaism,
and the
travelers guided
in the
observance of the
rites are
always to be
How
part,
this story,
in
came
above mentioned,
difficult
to
imagine.
in
The substance
Judah Halevi's
he was the
(if
There were
mam
in
of 1492, and
we know
1
that they
were
effectively protected
by the King.
If.
much
later date,
we have
its
source.
In 1660
common
may very easily have been adapted into the The curious circumstance, however, that
Nov.
32,
addressed
to
Cardinal Lodovico
i
d'Aragone.
del
Frate
di
Giudel
regno
Napoli
imprigionato.
The Text
No Hebrew book
Sefer Yesirah.
has been
so tampered
with as the
As
several versions of
varying
in length
and
in
arrange-
ment.
were edited
Mantua
in
by M. Lambert,
is
in Paris, in 1891.
texts
is
different
from the
others.
material-
therefrom
in the
it
arrangement of the
chapters
and the
paragraphs, and
may
among
three
different chapters in
in a general
Mantua
II.
Mantua
the
II contains twice as
much
material
as
Mantua
latter
I,
only
1200 words.
critical
New
my
Maker
for
many
courtesies extended to
me
in connec-
517
518
Yesirah.
in
Mantua
or the
1800 words
Mantua
and not of
Sefer Yesirah.
arranged as a separate
Sefer
treatise,
Yesirah
I.
All
the
treatise,
which
may
Having
to
already-
now remains
need be said
explain
Of
little
it
abounds
it
in trifles, contradictions,
and
repetitions.
Although
I,
was
its
author
Sefer
He saw
in
it
and the
with
According to
wonderful
him,
God
thirty-two
ways of wisdom.
twenty-two
letters.
The
first
The
Spirit of
God,
South.
From
third,
the
from the
sec-
ond the
six
Sefirot
permutations of the
(Air)
letters
in.
With
the
second Sefirah
God
seven
created
them
or
books (D^BD
Twfotf)
three
mothers
fc>BK;
double
'Dn nn.
letters
wb
With
were created
w orld (dW),
PD3).
The author
self
;
contradicts
E'EN,
him-
mother
letters,
which
^>
l.Sl k.\
MORDELL
name
all,
are
meant the
letters
Ifl
of the great
vrv;
but part
As a matter of
faet,
letters.
For,
let-
ters
maa
one
class.
of the world,
Indeed he says
39
as follows
....
-itry
D^n
....
. . .
"icy
nw
*jt:
."icy d^ci
mpya nrwBD
"The world
is
The year
is is
The
It
soul
author
are
of
the
twenty-two
letters
divided
twelve simple
letters,
nn
PW
II,
o:b
^n.
According
Yesirah
letter does.
The twenty-two
let-
of wisdom.
Sefirot,
The remaining
height,
water,
depth,
east,
west,
north,
and south.
The author of
eral
numand
words
....
yn-iN ...B^P
DW
mean
second,
I.
third,
Mantua
See
text,
II,
520
fourth.
TI1K
He
God.
air,
The
nr.N
truth
is
that
numerals
second,
....
e^P
....
DW
-.
yznx
mean, not
first,
third,
one.
which
all letters
of the alphabet
vowel-letters)
originated.
The
Sefirot,
ways of wisletters
dom.
The
latter
shall be
taken to be
the thirty-two
wisdom
the
Yesirah
II
which
is
followed by
commentators.
to
Saadya,
into
all
who
to
was
first
divide
the
letters
five
pfc'DT,
ynnK,
believed
the
letters
in
He
interpolated this
division
the
niDK the
first
original
Sefer
that
Yesirah
meant
vowels
vowels.
The
to
preceive
niEX meant
was Dunash
vowel
Ibn
Tamim,""
C'EK the
*1K.
who
letters
litters
Sefer
failed,
Yesirah
meant
to
the
see
three
that
lie
however,
necessarily
by
way
Now,
of contrast
nnhn must
mean consonants.
Sefer
he
knew
Yesirah
contained
many
al
named:
three
p.
45.
Ibid.,
p.
65.
MORDELL
133,
521
mother
simple
letters
letters,
is
letters
.
mB3
and twelve
'mothers'
pw
djS non
tin
The category
(mK)
letters"
and "simple
each other.
and not
only seven.
He
is
also at
variance
with
all
the
known
msD
iJa
makes
number
15.
Besides
it is
derstand
how Dunash
and declare
at the
same
and
they
'
the sounds of
of
lieved by
Kimhi
and Ephodi.
I
44
Long before
cluded that the
had conletters
Hebrew
ten
came
of
to this con-
the
vowels,
in
will find in
it
,1
my
which
have discussed
at length.
,"1
The
D
rv,P~,1 ,B ,3
letters are
I
:
,:
,
,3 ,11, and
,
twelve
,
simple
,
,u
were as follows
v.
K
43
e,
o,
=
P-
i,
= w, =
t
35.
Hence
the letters
Miklol,
Ffirth
1793,
87.
p.
**
1865,
S 22
IN are also
'''Hi:
double
letters
letter
1,
and the
V were known
double
to
be double
hence, ten
letters
I
with
sounds.
the letters of the Sefer Yesirah bore a decided similarity to it. In fact, the Sefer Yesirah gives the same number
and
the
same
is
ence
I
that
counts the
)
among
considered the
.
as a double letter,
I
Nevertheless,
do
not
believe,
from a grammatical
of the letter o, and could have counted only seven double letters without including at least the letter B> which is still
pronounced as a double
Jewish people.
letter
As is well known, some old grammarians, among whom was the author of the Dikduke ha-Te'amim, counted the
letters as separate letters, thus making the total number of the letters of the alphabet twenty-seven. They apfinal
parently based
their
calculation
middle, and
if
the
we count
total
in the
as
separate
for
number twenty-seven,
are ten double letters and twelve concluded that there must have been a time
letters,
when
the
7l
the
in
the
Sefer
See above
in
volume
p.
5 68.
without the
final letters,
in the
On
thority in the
for
fact,
in
the
This
established,
would
my
ed
in
nicnpm
"ilpJn
ppnb and
it
that
the
To my
found
K3*pP 'mi
"Why
it
is
the letter b
Because
in the
is
in the
middle
46
also
found
Midrash Tadshe
that
These passages
letters,
make
and
it
in their
my
read-
,e
,3
,1
,"i
,2 ,N
r\)b)22
~\W
my
wisdom
are meant
Hebrew
alphabet, consisting of
letters.
The
them
to to
commentators
failed
to
explain the
combinations of the
be
it
letters
the
Sefer
Yesirah directs
the
text,
made,
but
they
even
their
altered
make
harmonize
early
with
mistaken
interpre-
tations.
46
4T
So
an
authority
,
as
Saadya
XVIII.
p.
47
mentions
Epstein,
DHirvn Hl'SWIpD
1c
Wien
1887.
p.
Commcntairc sur
Scfcr
Yezira,
Paris
1891,
80.
524
that
in
all
THI
the
'
Sefer
Yesirah
he
had
He
corrected
this to
commenII,
tators
II.
his reading.
In
Mantua
chap.
5
occurs
Barzeloni'
mentions that
divisions
is
own
opinion
is
Authorship
Thus
far,
it
Jewish tradition
to
it
Adam
and
afterwards
to
Abraham.
A
his
very
interesting
passage concerning
Yesirah
is
Abraham and
J.
quoted by
Barzeloni, in
commentary on
text.
from an ancient
D^iy to
um
n 2n
,r
n"2n
-ik
'OEtf
nonnn
td
u
n^>
*fi
b nina
s
^n ^m
rrny
i^ki
minn
ifoji
Dmn
:n
n"nn
5i ^n
nfoj
to
tf
ke^i
ny nu^
bmiKS
pwoi ttp
d^3
ntrv
mm
riDDi
in
now nw^
^n
s
B>pno
itf
nn
moto
in
12 pnrtf
nniti
in
n mpm nm^
to
-y
warn
Daw
c^nn
no]
wnni
novyS nip
ioy sb"1
in
mm
in pnrtf
^in
*^n
D^iyn
dw
5>3
im d^5 Dn-QK
'^rr
jp k5k
mm
pn*p di
pen
[?onto
.rtfin
D^no
5>3
m:ryr> I'or
n-nnn
pnntrmi
ls
Commentary on
the
209.
MORDELL
follows:
5-S
"We
to the
find in
an
ancient
reading
a>
When
said
Abraham, our
father,
World!
conceal
Thou
Thou
Holy
One, blessed
be
He
will
said: 'Shall
conceal
the Torah.
He
said to her:
to
marry thee
Abraham
My
She
takes
said to
him:
meekness.'
God
God
then consulted the Sefer Yesirah, which said, 'Yes.' then handed
it.
it
who
sat
by himself
studying
a heavenly voice
came
Me?
it.
am
'One.'
together,
to
you
his
then
stayed
him three
to
years.
They
looked into
it
From
it
no
man who
can understand
must be two wise men, and they cannot underBut when they do understand
stand
it,
it
When
Abrahe
ham understood
his
wisdom increased
greatly,
and
his teacher
Shem were
Indeed,
may
be understood to
mean
of as the crea-
The names
The
5_'()
attribution oi the
to
rests
on a confusion of
ancient writers
called
by
"He
composed the
Sefer
is
Mekiltin,
and the
Sefer
Yesirah on Kabbalah.
by Abraham,
to
There
a Sefer Yesirah
composed
derful commentary."
who imagined
that Rabbi
Abraham.
Hence
nn*rw
n:^n
inuripi
rrw
Tnn
' -njn
who
permitted
called
it
Rabbi
Sefer Yesirah?
They
Mishnah, and
was handed
down
to
them by
oral tradition
flatly
from Abraham."
Muses Cordovero
ship of the Sefer
says
Yesirah.
In
the
Pardcs Rimmonim he
d^dd
B"i
Dtfpn v^y
wan
D.TDfctf
.nDDDio nriKi
tow
to
is
m5
iniN
"We
Some
have
it
a
to
Sefer
Yesirah attributed
Abraham.
no general
ascribe
agreement."
&I0RDELL
5-7
Modern
lieve
Some
or the
of them be-
to be a production of the
;
first
second
cen-
tury B. C.
others place
it
in the
Gaonic period,
ranging
My
personal inclination
Sefer Yesirah
II. in
the discussion of
the text;
but
there
is
pre-talmudic,
and
is
referred to in the
Talmud
in the
following passage
nrr
21
,
120
"y "en)
^2:
x-\z
am
5"k
vino kp
mn
k5i
nnna wipdkp
*in
ktt an
So
i
m uran
50
nw5
nrnr
|o
inwtf
mn
na unan
:oni
Kn^n
voy
K^ry
vti *onDi
Knap ^ys
49
.
,t5
niaSna
iin
anatF
^yo
So
kwik
Kn^n
211
.rrS>
^aai
fctfan?
"Rabba created
man
who spoke
to him.
He
year old
calf,
it".
which they
ate."
these
49
50
passages
65b.
are
undoubtedly
our
original
Sefer
Sanhedrin
Ibid.,
67b.
;_^
.tfia
ttfwn te
*\'\>vw
pit
ip nr
inn
"Void
is
part
of
the
for
its
original
it
interpolation,
it,
tallies
so that
omission
so satisfactorily.
53
A. F. Thimus,
of Meyer,
54
52
who
and
was written
in the later
is
It
Hebrew
sources,
in the sixth
century
C,
from
work
n&r^B, as follows:
ip
i> n;p
msKi
na
rrKV 1
wa^
&:v2
mw icon ipoym
ns
nna
'k
din. Drtf
rpnty nnttf
VnD5
^d
s
ny
55a
r
ina5Da
y
k5i injoiwa
BnD di
n n k5i m5n:iD
>:a 'a
noun
-t'
5an
wt^
lmivst?
itmsu^
moi
'uniKn nrrKoi
iriftana
D^iy en
lown
nr
in:
5b>
ntsny n>n
kw no inioa
Dna ^a Dna
0^:2 D^y:i
,
niaa
irrai
wwiimi
Dm 5k
VI,
d^dipb 'm
rw
M
68
D5ia D^a5im
.'on*
Die Harmonikale Symbolik, Koln 1876,
pp.
2,
133, 241.
M Sefer
Leipzig
1830,
p.
III.
IN SEFER YKSIKAII
Mi IRDELL
when
529
a
Sefer
Yesirah,
He
man was
created by
The person
letter
Jeremiah
'I
'Why do you
This case
He
answered,
will tell
you a
built
parable.'
similar to that of a
man who
to
all
many
art,
so that they
the
art,
thoroughly.
secret
When
they learned
and the
man's
their
irritate
him with
with
science
them
like
him.
What
W hen
r
the
original
and went to
them
in
their
may
that
Sira
studied
the
gives a reason
why
this
study should be
kept secret.
In his
says
55
tow
x*?
'a
mDKi
ftp
m nwr
tpDjn.
. .
mnr
kvd p
zr^ ITQJ
&:w
65
ntpv^
"IBK \WKr\T]
2Wm
IrlK DIN*
1887,
p.
Quoted by Epstein
EHirVPI
DVaimpO, Wien
122.
530
ncmn
nN n^n^ run bo
mL'T s
n"npn
>*nne>
man
on?
won
i3B>n
.
mtn ^np fat? 5d ,n vo:i noNn ni ftno k5i p main din dh$ "ion truN ina D^yn n lyD N?t>- din my i2y^ ntpyj toi toddc? n^Nrc 'n ipnoi y*iDD5 nmiNn *im
1
,
when
a
it
to
his
father Jeremiah
and they
studied
Emet (nEN
truth),
Adam.
:
Then
the one
whom
they had
He
wanted
to put
it
him
to death,
Emet and
reason
is
dead).
So much
more
there
why
you may not again create a man and the world go astray
through him
like the
generation of
created said
to
Enosh.
!'
Then
the
them
'Transpose the
Emet (noN)
dust."
in
my
all
documents,
we have no
them en-
work
like the
who
actually put
into writing.
Some
of
to at least a
It
is,
therefore, not at
his
L.
miah and
J. J.
philosophy.
Paris
15299:
66
1866,
p.
X.
SI*.
MR
KS R A
I
M 0R1
'n
>KI.I.
53 1
nDv^
H12K
1:2 5ni]/5
kvd p rtw
,m
\
Dmo
'm dhbd
or m
P1D
TIY
p \WW
p12 D'p-IB
'-n
'n 13
BM
"n r
^331*11
se
,
1DD
in:
'n
'*<
Tn
yid
pia
naji
K:rpy
nvniK
[pie]
m
.n
mo
d^v
omo
km
enpn nn
*:k
rtfan
J3$
Dmn
>3 nftBOi
muSn
nno
rtfjp
*q ividk
*?13
[KTD p]
'131 rrrtf 1
ibd
tfn
five
five
Sefarim
(books)
and the
which contains
de
rabbi
five
chapters
Abot
Nathan,
Otiot
five
de
Akiba.
:
Maase
The
Sedarim are
Seder Olam,
W nen
that
he revealed
all
these secrets,
all
'Who
'C'OSV
Buzi.'
is
it
my
and
secrets
to
mankind?'
son
of
[Ben
Sira]
said
:
'I
Buzi
The
Joseph
of
'Enough.'
these
Immediately
at
words
the
dictation
in five
books on the
this
passage
is
obviously
works
later,
of well
it
may
heads the
not unlikely
that
originally
only
the
in the
53 2
to him.
The
original
passage
lis:
may have
M2
read as follows
ktd p rtw rmv* iD Kin m Kin o moa BHpn nn men one k2* ^ itry-i ntn rnn n^rai tf no* na |2 na ^n idki tr"&vy noy dik ^i5 nno n<oc nr
novft
fwriyf
1
nriDi *idv
IB"
to th
,
"This
his son
is
to
Uziel,
and
his
all
grandson Joseph.
When
is
it
he had
and
"Who
vealed
my
secret to
son of Buzi.'
mankind P'Vovy arose and said: 'I Buzi Then the holy spirit said to him 'Enough.'
:
Immediately Joseph
sat
the Sefer
From
passage
of
extant in
see
1947),
we can
the
nn
rw
im
nn
ftp
rrT
^o Swny
12 *idv
W?
nn
2^.T
U13D $V
"1VV
Uziel,
who
is
As
the
in
the
Sefer
commentator says
^222
td
n^o:
wim
12 *idv -12
MORDELL
533
received
in
Prophet.
The
11 D
is
secret
was revealed
By
which
mentioned above,
Sira
in
which
it is
studied
it
the
philosophy
of
the
Sefer
Yesirah,
it
revealed
who committed
to writing.
ning
bTO
at the
*1DV"!
and
ends
end btvrw
*1DV
the
Mishnah of Abraham
and the
Mishnah
of
Hence
the heading
writers to
mean
the commentary.
graphers to catalogue
or TXVT "IBD.
under the
title
btfTO
^pvn NJVnn
In the Leipzig
Codex (No.
another
Epstein
58
treatise
called
is
A.
the
considers
work by
title
same author
to
as
commentary.
apparently
therein
The quoted
of
was given
the
treatise
because
the
following
passage
occurring
it.
It
was revealed
to
him by
anyone
it
to
Comp. Rashi on
Ter.
23,
18
where 11D
II,
p.
58
41.
534
except
the
modest?).
In
this
passage the
to
known
the
that
Ben
Sira
written in
third
or
second century B. C.
About
it
his
According to some,
still
was
Joshua
I
(=
Jesus)
others, Eliezer.
am
.uw
rD'ai
nDn pyc^
nv fo^
"May
his kindness be
may he
descendants
of
the
high-priest
whom
the
wisdom
really identical
as Ezra the
scribe,
for instance,
was
was
also attributed to
Hence
1728).-
its
title
in the
Hebrew-German
(Offenbach,
and
the Latin
'''
MSS.
Peters,
of Ecclesiasticus,
Freiburg
1909, vol.
it
is
stated
that
Ben
Norbert
Ecclesiasticus,
1902,
3,
p.
429.
60
Com
i).
Oear
Yisrael,
New Vork
p.
107.
535
holds
was
a son of Jehozadak
to
61
As Jewish
tradition'
Ben Sira
dak.
assume that the prophet's daughter was the wife of JehozaJoseph ben Uziel therefore was a grandson of Joshua
As
the Pythagorean
number philosophy
is
doubtlessly
XX,
61)
doubts
he
Pythagoras,
although
has
school of philosophers.
admitted
''all
(J.
Burnet,
Early
that has
come down
is
disciples of
Pythagoras
pure
history of Pythagoreanism
we
really
know
of
the
school
what we are
told
by
Aristotle."
was
a Jew.
64
63
He
with
prophet Ezekiel.
rather
If
be
identified
high-priest
Joshua son of
Jehozadak.
Philolaus, the
Joseph
542.
ben
See Nestle in Hasting's Bible Dictionary, Vol IV, See "Alphabet of Ben Sira,"
Rathgeber,
n.
p.
62
n. d.,
p.
2.
63
Grossgriechcnland
und
Pythagoras,
Gotha
1866,
pp.
461,
466.
Ibid.,
534-
who wrote
the
Sefer
Yesirah.
Hence
the
only-
down
to us in the Sefer
Yesirah.
Moreover,
it
would be
who went
Essenes.
the
to Palestine
This name
may have
= jwi"P
Hebrew name
of Pythagoras.
rrrr ^D
SEFER YESIRAH
Chap.
Thirty-two
mysterious
maav
mm
rn
ppn riD^n
"I1SD1 "WrtD3
of
hosts,
or-
:1BD1
through
Scribe,
and
Scroll.
Dnw
:
ncari
mttfa rnrrn:
mysterious
ways
of
wis-
dom,
nioi^Q
twenty-two
letters,
rwy
D^n^i
3
ntiitoa
nrrna i^y
,1
The
,n
ten
double
,B ,3
,1
letters
n ,p
,c
are ,n ,P
,n
,a
ft
,3 ,K
,3
ten
and
not
eleven.
The
,
twelve
,n
,r
nvm
,3
mtflf
t*
d*w
,?
f
mt?y
,n
,t2
,0
,12
rH
n mt21^Q
,v
,v
,o
,:
,*
161
k5i
rnw
m&tf
crritf'
,p ,s ,y ,d
twelve
twelve
and and
not
not
eleven;
thirteen.
D^nt?
mpy
nnx
MORDELX
537
ivv
tm npm n^m
inn
pm
metf b^b>
Investigate them,
examine
inia ^y
im noym
:uiae 5y
and
restore
the
4
nvniK
D^ntri
Dnpy
*ipa
Twenty-two
engraved
letters
are
nvu
niawn
nipipn
by
in
the the
the
voice,
air,
:niDipD
npom
nan niynp
hewn
out
and
established by
in five places.
mouth
5
Ippn
toi
nrm nvim
Dnt^y
Twenty-two
engraved,
letters
He
out,
hewed
changed,
weighed,
bined,
com-
them
and
the
all
existing
forms,
in
future
into
existence.
'i
ruvm
tens
t[bx
from i5w
,
wa
t^a
How
them,
did
He
combine
oy rvn
*tf
cy j^ai i^d oy
weigh
them,
and
N
all
jftai i5i3
pi
nu
cy
tfiai
change
with
of
all
them
of
around?
wain
^d
km nWn nnnn
:fno nvv iiyn bai
all
them and
K;
them with
of
2, with
all
them
with
2
and
;
of
so
them
around
and
forth, all of
them turning
thus
all
in order;
all
words and
forms
are
538
7
nwiiM
D^nt^i
DnB>y
Twenty-two
engraved
in
letters
circle,
are
with
cir-
nrtf id^di
:y;:
niriKi
d^js
^n
484
cle
divisions,
and the
turns
;
forward
thus
the
y
ytt
and
j:y
noob
pyi J:y
n^yob py
backward
[delight]
,
in
is
at the
beginning; in
the
y
is
[plague],
at the end.
'n
riJB>D
8
Out of two
stones
two
of
c^nn ntpp
onpy
^:2^
b>b>
,
houses
are
built,
out
out
of
four
stones
mm
,
twenty-four
built,
houses
are
cn^yi
mm d^3k
cm
nan'
nun
,
d*J3K
yn&?
cm Dwmi
nwm
d*b5k
npon
pt? no
xv t>ki jndd
nrti
nto man pm
to
:
houses
are
built,
out
of
yio^
seven stones
five
thousand
built.
Go
and
count
is
further,
unable
unable to hear.
'2
'b
pIB
ruvB
Chap. II
He
combines
a n
xd
in
SEFER
all
ESIRAH
forms
M0RDELL
and
all
539
Nvv
imn
^ai
iwn
^n kxoj
wordthus
with the
all
One Name;
all
forms and
words are
the
derived
from
One
Name.
10
consti-
^n;.
-no
cok moK
noiaoi
,
b^g?
ckvv
o^nrn
|hdb>
ksid
great
secret,
mar-
ex d^o nn
vellous
and hidden.
forth
air,
From
water,
ynao
nm
notf
jd*di
them go
and
fire.
Fire
above
and
D^rn ynao
n^i np-ntr
air holds
them
hiss-
thus o
ing,
is
mute
L"
is
bal-
5na
11
"no
n"oa
I-IOI
moK
HD1301
b>5b>
fctfBlD
D'KW
mys-
mow
ino&r
:
y:"iK
nay
frit?
d^o
nn
terious
and hidden.
air.
From
water,
nn
ntron
n"B>DK
them go forth
and
earth.
Four
vowels
rl'PDK,
els,
which are
gave
rive
vowto
that
birth
twenty-seven consonants.
12
m5
lt?y
r
The
ina
?a
five
vowels
itself,
stand
rhaa
riB>pn
each one by
niott
,
but the
nn^in
Dnwh
d*pvw
"raw
D5ia
twenty-seven
are
all
consonants
niaxn
dependent
on
the
in
vowels.
He made them
540
form of a
state,
and
an
:iy
ny
iy vjnp
;iyrD^
t^m
arranged
them
like
army
only
in battle array.
The
over
One
faithful
King,
rules
nts>n
The
these
letters
five
vowels
and
anew
:
tfa
nrtfin
twenty-seven
are
the
consonants,
nwns
mm m no^
rmniK
twenty-two
the
which
hosts,
Lord,
Lord of
established
digits
out of the
zero.
ten
and
Chap. Ill
14
Dtfn
hd^si
nrpDD npy
in^i
The
n dki
m
nmnbo
a
nnnfo
ts
nrtf
close
thy
mouth from
thy
heart
if
nan ^y
dipd^
:
m^
speaking
and
nnn
run:
thy
it
back to
its
15
nw
!2iD2
I2H
no^ai
irtfnni
nimsD
nt*>y
The
their
irtfnm ibid
end
is
joined
with
rtfroa
mw
mrtfBO
their beginning,
and their
their
mm imw
beginning with
end,
SKl'l.R
yksikah
Murium.
is
54
nn no -ma ^a^
tf
p*o
as the flame
attached to
the coal.
dom and
but
is
no
The
their
appearance
to
is
like
aitsn
*om
lsrrv
:
inn
nn
.in
niD
lightning;
their
aim
^s5i
naios riDHDft
there
is
no
limit.
They go
rninn^D
ikd3
and come
at
at
rums
n?
ppn maty
17
digits
iD^y
riK
and
zero,
Eternally
blessed
Living
be
God,
His
name,
rutrn
18
nn
ftp
nn
:
One
He
graved
it
and
hewed out of
Holy
voice, air
this is the
19
inn
inn
nvm
ifts
ppn D^nt?
inn ,imi
^3
Two
He
graved
and
ppdip
tf k
pit
,
ip nr
mm
n^yn
that
surrounds
the
viscous
stones,
sunk
in the abyss,
whence
natPD
b>5b>
20
PB1
pnrn
inn
asm
pea
ppn
Three
He
a
graved
and
n:nny
jxtry
trm
hewed out
and
clay.
like
them
garden
bed.
He He
set
them up
like a wall.
covered
them
like
was formed.
n"2
dd inn
mt?D
Four
21
He
out
graved
of
and
the
nvm
hewed
them
ing angels.
n"a
irs
nryi
ruffe
22
existence out
pod innD tikd ntfvu D^as avm i:& on^y nnn^> itrm pan: lra^
.
He formed
nothing,
and
he
hewed
nna
mn
ra^ao D^ncri
thus
twenty-two
in spirit.
number one
IN SKI-'KR
YESIRAH
MORDELL
543
23
set
7\w
m
,
riDiy^ nr nx. dj
Also
over
God
against
the
one
ym ym
jnn
naiD
yi
now5
sib
sib
,
D'nSun
the
evil,
other,
aiuo
nip
nmy5
,
good against
against good
;
and
evil
n
,
pnao
aion
yirc
good out of
evil
evil
ai^n nx pnae
njni
jnm
D*n5
mine
nmt^
:
mios?
good testing
testing
evil,
;
and
is
good
good
stor-
away
for the
Y'a
ruena
"iyty
24 our
win
nn^yi
ivik
nmaK
jvai
When
Abraham
ppm pam
lny n^:
ijnr^
rmnarr
ma
~y
iwi
ti&^n
pa
calculated,
and
niyavK ntry pa
nt^pi
rronn
nna Kim pt niyavx nna n mai nbnsn nna Kim inn nvniK cntri n^vv
tf
was
successful.
all
Then
vealed
the Master of
re-
Himself
to
him.
and made
a covenant with
ta^D hid na
n^i i:i^a
ip5i o^oa
ian:i
him
and
with
his
seed
nna
D^n^i
jpjti
^^a
forever.
He made
a cov-
ntfisa
:
-it?y5
niBHFfi
mpy
hands,
and
covenant of the
tongue
and
on
the
ten
and
this is
and
tied
the
twenty-
two
letters of the
Torah
to
544
him
He drew
water
air,
fire,
;
them
stormed
through
through
in
He
and
kindled them
let-
Corrections
P.
to
JQR.,
New
ff.
564,
1.
25.
26.
11.
For
letters,
read
letter.
P.
564,
1.
by.
P. 567,
1.
read
i-a-o-u-e.
P. 567,
P.
1.
26.
8.
569,
1.
read 0.
P,
P. 569,
1.
9.
P. 570.
P. 577, P. 579,
1.
For water read snow. For numerals read numbers. For vowel
letters,
1.
P. 581,
1.
25.
but.
A NOTE ON
In"
R.
Prof. Alexander
Marx
1
Gaon on
fragment
circumcision.
is
Like
all
other
poems by
fluent
that
Gaon,
this
written
in
it
in
an
easy
and
style.
Two
words,
however, occur
nn?3
latter
(line 7)
and
nmradine
once
8)
The
occurs only
in the Bible
(Job
41, 21),
javelins, while
10,
Kings
22),
which
to
again
is
hapax legomenon.
One
its
is
at
first
sight
inclined
suggest that, as
nnn^D whatever
derivation
denotes a wardrobe.
to signify a
garment
= 7)2.
is
The meaning
the garment.
retained,
The second word, which yields no may perhaps be emended to nninD like
javelins.
when 2 The
terror/
allusion
would probably be
ment
It
awe and
we
above interpretation
is
Through
the courtesy
poem under
investigation
is
a fragment of
is
now in the library of The original of the two leaves. Some leaves
is
no continuation of
of
a
collection
leaf
1.
The fragment
poems, the
evidently formed
part
of
liturgic
difficult
Thus
1
leaf
JQR.,
New
"1
Series,
I,
p.
103,
Text
2.
it^Sx
,
|
K'am ion
iSn
-IQIX
'n
b.
uv
'3
pan
dj?
^a
wm
CiOStr
^En
r.erakot 6u
and other
places).
545
546
n..n
>bv
"in3
nuibx
y
:
jn3n bxpirvb
....
/4 exposition of
b.
i.
innty
p ones
|o
some words
of
the
(the piyyut)
nany nx
b.
by Ecekiel
'.///
e.
writing of Ephraim
piyyut.
'Asaryahu;
Ephraim annotated
are
Ezekiel's
Among
the
words exas
plained
main
On
*D13 (specified
as
off at
2a another piyyut
is
completed
on top of
2b.
Then follows
R. Hai's fragment.
is
On
the
margin of
P)J3
word
word Pp3
But what
itself
Xow
from D
The 3 from
;>
at
once suggests
Itbash. (comp.
"]E?t5>
This
is,
as
we should
is
require
different
system
still
for
more
difficult
would
to
remain
that
{5*jn
unexplained.
therefore
may
not be hazardous
suggest
5)33
both
JHT
.
nr6 and
nmn
from which
and
known
as JDp
1S5DO, in which no
digit.
Accordingly
nnb
= ^3 =
3 2
+4+8= +5+8=
15. 15.
Similarly
f
nmn =
snt
22.
Thus
in
R.
Hai
nnQ
by a device customary
Hebrew
literature.
Dropsie College
3
B.
Hamper
I
This evidently
= UNE^N.
In
the
examined
=
it
This word
is
not
obviously
is
r^L"
= MA Ik
Series,
III.
(Xote
to
JQR.,
New
230-31)
I
With
out
wish to point
of
the
else-
means "hair"
and here
in
several
passages
rabbinic literature.
The proof
ago,
for this
I
was furnished by me
result
where
nine years
reproduce the
of
the
Ps. 78, 51
yet it is also found in Sifre to Deut. 18. 4 where *\U&n D^'XI corresponds to the talmudic D^TJJ \w ilXU, and in Midrash Ber. r. 65. 2_>\
is
to the
hair.
From ?\W
the
with
hand, to
5]113*{^
pluck
out,"
5
from which
the
in
turn
as
is is
derived.
Of
same meaning,
evulsio pilorum
in
Hakedem,
II
Konigsberg
i.
Felix Perles
OLZ.,
1903,
col.
425-26.
Ed. Friedmann,
b.
JJullin
137a.
To Gen.
27,
27
(=
Shir R. to
4,
ix)
CjECTI (0
Htrp
WW ^31
"jS
]<H
D'ry
4
bv
run.
rlullin
b.
Tos.
10.
4;
b.
Hullin 137a.
Baraita
547
HERFORD'S "PHARISAISM"
Pharisaism:
B.
Its
By
R.
Tkavers
Herford,
A.
London
New
York:
Williams
&
Xorgate,
G. P.
Putnam &
Herford
has
Soxs, 1912.
written
in
its
pp. 340.
Mr.
original
striking as
in
not
so
much
to
content
students
outlook.
He
is
already
known
in
theological
by
scholarly
in
study
mi
''Christianity
But
this
book he has
and taken up
has been
much
bolder
His aim,
present
in
his
own words,
religion,
it
with
it.
have
may
their
be
possible
for
their
one
who
is
not
a Jew,
to
,
present
as
is
case
from
own
standpoint,
and not
so
foil to
among
Christian theo-
whether
school,
in
other
it
respects
of
the
Liberal
or
the
Con-
servative
spirit,
that
critical
the
Xew
sect.
it
may
the
main
and
strikingly
successful.
it
His
Rabbinical
learning
is
sufficient,
he
carries
easily;
own.
Though
his
chapters bear an
impress of having
is
always
and there
is
little
repetition.
549
550
Tin:
which he traces
Torah "which
and
commands
the
of
God
set
forth in the
Scriptures,
that
especially
Pentateuch."
He
recognizes
the
service
of
God
through the law was to the individual Jew not an irksome task
imposed on
willing
and glad
his
powers
to
God.
The
the
effect of the
to
of
the
Torah, and
was
Pharisees
who
life.
and needing
to be adapted, to fresh
developments of religious
And
it
de-
stroyed
religion
of
the
Torah and
set
forth
in
growing
fulness.
In his
of
the
deep-rooted fallacy
by which Torah
taken to connote
simply
are
Law
in
its
On
are
lines
which
familiar
to
Jewish
but
which
welcome
the
he
shows
religion,
"The Torah," he
personal
"made
the
religion
of
Israel
it
had
been
and
it
did
so
by
conveying to
the
individual
phetic
fervour, the
of
personal
communion
serving Him.
signal
with
God
well
The
but the
mass of
low
people,
who had
remained
at
comparatively
is
of
spiritual
a great
development of the
HERFORD
the
individual
PHARISEES
BEXTWICH
551
be-
Jew.
the
first
in
its
entirety,
He
tion
in
such
for example
and
make
by
traces
how even
in
the divine will, without concern for the smallness of the occasion
in
"It
is
easy to
But that
its
is
who judge
it
a standpoint which
more
ground.
He examines
the
relations
of
to
their
he contrives to
explain
it.
He
brings
critical
spirit to
spirit of the
Gospels
in their treatment
there
many
phrases,
the
watchwords
his
Pharisaic environment.
What
then
finds
hostility
between them?
Mr. Herford
set
in
up as the
7,
basis of religion.
in
the Gospel
(Matthew
and not as
their Scribes,"
was the
to
life,
God
man.
Torah, was
in fact
setting up
new
'Ahad Haam'
word of God
the utterance of a
man who
speaks in his
own
552
200).
to
expresses
the
same
when he
religion
points
fundamental
religion
incompatibility
between
the
of
"Christianity in
in
forms
is
a religion
is
a Per-
And
Judaism, at
all
a religion in
not a person, at
Jesus,
all
events not a
human
but
the
;
Torah."
therefore,
calls
Pharisees
and
when
he
them
tion
It
implied charge
is
fact
is
made,
and
that
not
argument.
The Pharisees
measured terms.
prejudice,
rises
above the
common
and
shows the
strictly
not
about
divorce
in
Jesus
condemned
divorce.
divorce...
But
the
Pharisees
it,
also
condemned
abolish
but they
If
and Akiba
in
had
their
their
way
to
interpret
the
Torah
accordance
with
own
so.
ethical
in
judgment,
the
But
face of
divorce,
not
even
Hillel
contrary
view."
meaning of Pharisaism.
He
says,
it
is
true,
that he
was
Pharisee of the
description
of
herford's ''Pharisees"
vert seldom takes the
p.HXTwicii
Stirred
553
is
taken
faith,
by those
who remain
at
himself
by
new
and impatient
the
that
Jesus,
To*such
man
were
who upheld
Torah
does
as
the
way
prove
of
righteousness they
unintelligible.
But
that
not
that
it
were
valid
perverse.
was not
for
the
Jew
his
an unreal Judaism,
his
it
doubtless
if
was
not.
is
"at
its
best
a distortion, and at
into
his
worst a
fiction."
Paul
in
fact introduced
account
of
Pharisaism
the
odium
theologicum
which
has remained in
since.
little
On
with
injustice to the
is
Pharisees.
the
He
contrasted
ideas,
universalism
Gospel.
in
Universalis!
their
he
thinks,
ordinary thought
to
and debate.
all-important,
as a
itself,
which was
them
so
to Israel
means of
He
repeats the
emphasis in his
conclusion when he
free
itself
far future and only floated fitfully before the gaze of the Pharisee.
Has
the writer not here lost that historical perspective which has
hitherto guided
him?
It
is
Talmud
contains
some
in
which
it
was compiled
that
was
inevitable
but
it
contains also
it
many
is
full of ideas
Kingdom which
far
law
of
righteousness by
all
mankind.
So
from
it
the
is
Torah
stated
being
for
it
Israel,
by the
for
all
was given
to Israel
554
was revealed
in
seventy
different
languages,
"to
was dispersed so
that
The
particularist sentibitter
cites
expe-
Torah,
saw the breaking away of the Christian heresy from the and then felt the cruelty of the triumphant Christian
The
Theology'
last
two
chapters
of
as
a
the
book
deal
with
'Pharisaic
and
'Pharisaism
Spiritual
Religion,'
and
for
show
the
same
spirit
of sympathetic appreciation
marks the
rest.
Though
has
from
that Dr.
Schechter's "Aspects of
Theology"
been
carefully
studied
and assimilated
sayings
by him.
the
He
reproduces
many
of
the
Rabbinical
about
nearness of
show
which the Jewish scholar has driven home that Pharisaism has
"Haggadah," he
says,
"is
in-
to
The
last
satisfactory,
in
forming
his
general
illus-
conclusions,
too
narrow a
field
As
some
of the Psalms,
late origin,
e.
g.
Ps. 103
and Ps.
119,
which he assumes to be of
liturgy,
Talmud
Of
nothing very
sublime
is
about them,
But neither
to
boasting
supposed
be
characteristic
of
the
This
is
more question-
his
HERFORD'S ''PHARISEES"
"to
BENTWICH
Testament
;
555
there
a
is
one
accustomed
to
the
New
want of
the sublime
and
still
more of
There
fervour of
the
Xew
Testament.
nothing in
all
the
I.
RabCorin-
thians xii."
Xow
ferent
it
may
as
New
Testament have a
snippets of
in
dif-
'feel,'
writer
puts
it,
from the
the
Pharisaic
liturgy
this
book.
surely unfair.
If
product
it
of
Pharisaism
with
the
product of
Christianity,
is
few
scattered passages
from the
Talmud and
Midrash,
which
are
not
in
any
sense
and
set
Christian
Bible.
however, he had
he had appraised
la-
work of
Bahya,
or
Gabirol,
which, though
if
same
spirit
as
he
has
appraised
fragments
of
and the
little
beauty of holiness.-
too
sympathy
contro-
which illuminates
versies,
his
treatment
of
the
Xew
Testament
and
to
suffer
He
and
tries to
make
it
development of Judaism as
though
it
did
not
exist.
spirit
Yet
it
it
is
that
is
at
The conception
of the
Law
as the guide
human
life
Mr. Her-
it.
556
But
it
to
end up a review of
this stimulating
book with a
that a Chris-
tian theologian
who
lived by
re-
and died by
it"
Mr. Herford has not only made a successful endeavor, he has given
us what
that
is
and we hope
some day he
of
supplement
with a completer
appreciation
Judaism.
London
Norman Bentwich
Jews
in
America.
to
From
the
the
Present
Time.
By Peter
Wierxik.
1912.
New
xxiv
York, Jewish
Press
Publishing Company,
pp.
449.
is
The book
the
before us
in
which
in
writer
proposes to give
history
of the
period
of the
discovery
so
down
to
the
To do
any-
tells
in large
cations of the
Jewish Encyclopedia.
is
in
no sense a scholar's
history,
is,
despite
its
many
number of
facts
soil.
the
Jews on American
Though merely
com-
make
style of
Judge Daly's
large
earl-
work
quantity of
material discovered since Judge Daly's day and at the same time
of covering a
much more
extensive
field.
as
the
''Great
diligence
e>amining
authorities,
great
judgment
is
557
558
lected so high
for the
work under
consideration.
Our author
he has not
made
will
now endeavor
relates
to
The
Jews up
of
first
third
of
the
book
the
history
of
is
the
to
War.
This material
taken
the
American Jewish
Historical
series
of
some
Jewish history.
Such
series,
in
its
very nature,
must be fragmentary.
Many
subjects
of
have never been written up, not because they were deemed unimportant but rather because students working in that
few,
field
were
and
the
each
followed
some
special
line
of
in
research.
the
Thus
States
in
while
colonial
and
revolutionary
period
older
The
early his-
of
most of our
Middle
and Western
it
States
has"
scarcely
offers
most
is
attractive
and
readily
their
avail-
able, since
many
publishing
early
records.
to
Jews of the
cannot simply rely upon the essays found in the publications referred
to,
but must, by
his
own
research,
fill
in
and supply equally complete sketches of those States and those parts of our country which have not yet been
written up.
This is what Mr. Wiernik has utterly failed to do, and instead of calling attention to the fact, he has simply used
which
the
in
many
cases are
enormous.
that
His
book thereby
creates
erroneous
impression
in considerable portions of
our country
last
those
parts
dates
only
from the
moderate
nineteenth
century,
whereas
even
re-
Mr. Wiernik assumes that the volumes from which his compilation has been made, contain
all
HUH NER
559
and that because he could find no published essay in connection with the history of certain States, there were, therefore, no Jews
in those parts.
For
this
covered by some 20
War
War
is
though we know that very respectable essays might well be written on both these topics.
Our author
is
He
some
overlooks
the
that
the
books
from which
persons
he
draws
his material
were not written by one and the same hand but that
articles
of
the
;
were
written
the
by
more
scholarly
cita-
than others
that
while some of
To
all
this
or no
foundation in
Among
we
the
more
that
ments
that
find
"Abrabanel
Columbus
financially,"
War
letter of the
ally
S.
in
Rabbinical
Kaufman
is
M. Isaacs
is
credited
well
known that Gershom Seixas delivered English sermons own synagogue before and after the Revolutionary
even preached
in
St.
Paul's
Church,
Xew
York, by
invitation.
this
The work contains comparatively few citations, and while may be pardoned because it is intended for popular readyet
it
ing,
is
to
are frequently
made
with matters of
little
import-
Oc-
is
credited to another.
his
book
which he
calls
560
lews
in
discovery
Brazil,
of
the
in
Mexico,
Peru,
in
and
finally
their
fol-
settlement
New York
This
in the
is
Revolu-
and
in
conclusion there
is
a short
discussion of
religious
liberty,
and
their
the
War
earliest
of 1812.
The period
settlers
is
so
named
Jewish
were
in
large de-
the
book
is
named
the
German
Period,
in the
fol-
lowed by a most interesting account of the Jewish Reform Movement, in the discussion of which a sympathetic sketch of Isaac
Leeser
is
deserving of note.
connection
Some
Civil
25 pages
Jews
cludes
in
with
the
War
and
portion
'
con-
States
from
down
is
to 1880.
The
sary.
tion,
rest of the
book
od of Immigration," which
A
is
whole chapter
is
another to Legislation on
allotted to
and
considerable
space
accounts
of
Russian
is
struck
by a lack of
historical
whom
big
has personal
to
acquaintance,
loom
up
out
the
of
proportion
past.
By way
Francis
of illustration
Jews
in
the
American
Congress
Jewish
member
of the
Provincial
of South Carolina,
space
is
lines,
while considerable
the
little
allotted
to the
Kishinev
Massacre
and
contemporary
Yiddish
writers
IHIINT.K
561
Jewish public.
The
latter
but the fact remains that his readers get the general impres-
Jew
in
America
he
is
Slavonic Jew.
To
him,
more space
is
more important
most
feel
still,
more sharply
we
book
al-
was
to give an account
rest of the
is
of the Slavonic
largely by
Jew
in
way
in this
living,
of introduction.
Though
country
yet the
is
memory
of most
is
enac-
out
are
of proportion
that
brief
period.
Most minute
counts
gogues,
bis,
given of the
much
space devoted to
and biographies of
their rab-
scholars,
and
leaders,
detailed
whom
among contemporaries
other
names of considerable
From an
as
historical
point of view,
it
drawn
Jew
\\ e
an American
citizen.
of the
number
America.
be
slight,
may
It
is
may
more
influential
in
American
affairs
than
a mistake
synagogues,
locally,
many
wider
importance even
and
of
events
scope.
but
one of the
activities of the
562
a
list
and commerce,
in science
life.
and
art, his
is
more important
to
bring out
how
is
great
is
as a merchant,
in dealing
how
among
own
ing up of his
It is
city,
his
State,
name of
in
bold relief
how important
other
note,
these Jews
were to
their
environment.
On
the
local
Yiddish writers,
is
given
such
impress the reader far more than the accounts of the former.
the
Jew
It
is
in Art,
in
the Professions,
should be
among
the most
in
important chapters
all.
the book.
Instead of
mentioning the
their
referred
to;
with the dates of their birth and often of their arrival in America.
In connection
with journalism
also
it
seems a mistake
list
in
work
lion
and to
names
both
like
those of
Isaac
Jersey,
prominent factors
their
generation.
is
While other
given of the
great
magnitude of
the
enterprises
or the wide
influence wielded by
contained
in
Air.
Wiernik's book.
The
selection
is
the
more
strik-
huhnEB
for
instance,
563
first
examines.
Among
the
portraits
of
ministers,
one
wonders why Gershom Mendez Seixas, one of the incorporators and for over thirty years a trustee of Columbia College, is omitted.
Tt
is
some of the
up,
portraits.
Summing
in
we must
his
reiterate
that
tell
Mr.
Wiernik deserves
commendation for
sincere effort to
a
Jew
will
America
in
the
form of
complete narrative.
His work
many
is
heretofore
known
to students only,
and
in
showing that
in the old-
Jew
start.
We
under
which an author labors who has not made original research and
thereby loses that subtle something which,
for
want of
better
name,
is
may
and
in preserv-
whose
it
From
that
point of view
it
distinct
same time
supplies
the
need for a work that will teach Jews themselves something about
the history
soil.
From
in
broader
still
Jew
America
re-
mains to be written.
Xew York
City
Leox Huhner
Before
Ph.
D.,
the
Middle Ages.
of
the
By Frank
History
PiErrepont
Graves,
Professor
and
Philosophy of Education
in the
New
This work
the
is
in
the
words of
its
demand
for a text-book or
reference
work
that will
give a
comprehensive idea of the history of education before the days of the monastic schools." The author devotes two chapters to
primitive peoples and early civilization and then discusses
Egypt,
the
early
Chris-
Among
The
skill
the
ancient
civilizations,
first.
in
this
country exhibits
tion; yet the
in material civiliza-
religious life
side alone.
shows that
The main
and professional.
age of
five.
The Temples
furnished the higher education, especially the training for the scribes,
in addition these temple colleges
had
The method
ly
by a memory system.
in
might be called
scientific
education of Egypt.
565
566
of
it.
to astrol-
ogy
and magic.
We
popular
and scribes
if
we may
libraries
judge
tablets
the
astronomy, na-
history
We
the
sent
also
know something
of
course,
method of
teaching.
Memorizing
was,
very
important.
the
potter
to
be baked.
found.
Many
with
school
exercises
although
very, significant
in
the
history
of
com-
and
in
the
arts
and
crafts,
would have
importance
in
this
Phcenicians,
although
in
some
quarters
this
is
now coming
to
be
In
questioned.
all
Their
education
was
first
industrial
and commercial.
read-
probability they
were the
people
among whom
common.
be said of
all
may
That
is
to
say,
education
the occupations
new departure
individualism
in in
education
education.
for
here
the
we have
beginning
of
As
genius of the
religion
religious
and moral.
The
that
of
priesthood
of
In
were
probably
to
most
important.
period,
Formal
the
higher
schools
so-
ascribed
the
post- exilic
early
synagogues,
called,
being originally
not
places
of worship but of
instruction.
ADI.I.K
567
After the third century B. C, the scribes gave instruction within Temple and sometimes in private homes and, a
later,
private
schools
and
elementary
of
scribes
schools
came
to
be
college
the
Bet
Ha-midrash.
also to be taught.
Simon
in
Gamala extended
evidence
in
this
requirement to
towns and
tion
was
outlined
and there
is
considerable
peda-
gogical
fications
wisdom.
were
fixed
this
and the
was
rigorous.
Undoubtedly
educational
the main
all
human instrument
method of
Jews through
in
these centuries.
The statements
indicate
very brief
way
the
To
is
attached a
fair
bibliography indicating
the authorities
The book
that
a useful
text
institutions
it
does
and
art
of
and that
world there
its
is
a long experience in
and
His
Sons.
Biography.
By Gustav
1912.
pp.
Poixak.
Xew York:
Dodd,
xv
540.
remarkable
study in
Jewish
lives
men whose
covered a wide
Heilprin,
field
Michael
the
father,
in
was an
encyclopedist,
an
editor,
thropist.
a general
made
his
Louis Heil-
father,
historian.
Michael,
the
1838.
father,
was horn
of a
in
Russian
Poland
in
1823
and died
scholars.
field
in
He came
his
many
the
Although
activities
were
his
mainly
outside
of
of Jewish learning, a
number of
writings
entitled
him
to
the
consideration
of
Jewish
scholars.
His
first
contribution
article
of
Jewish scholarship
was the
on "Hebrews*"
In
Appleton's
New
American Cyclopaedia
position
slavery.
in 1858.
taken by
1879 and
was favorable
to
human
work
which,
while
accepting
the
views
of
the
his
critics
follow them.
From
with an introduction by
Heilprin
Dr.
Benjamin
Szold.
Although
Michael
had
lost
in-
terest in
sian
persecutions
and
his
loyalty
people
as
well
as
his
colonies
for the
He was
ciety
Secretary
of
Montefiore
Agricultural
Aid
So-
which was the originator of much of the agricultural work He wrote that has since been done for the Jews in America.
a stirring appeal to the
them
the
Jews of the United States in 1883 urging movement, and his pen was aided by
inspiring
poems of
Emma
Lazarus.
His work
at
this
time
was of great
service to the
Jewish cause.
Jews
in
which
in
large
and
splendid
he briefly in-
of
modern Jewish
theatre of
history.
Germany, he de"In
"the central
the
movement"
the
the literary
in
movements of
Germany."
Jews are
but
reflections
of those going on
Wo
lag
das Para-
in
188!
in
that
very
interesting
Of
Stade's
History
of
Israel,
The
prin
for
scientific
work of Angelo Heilprin does not come within Review but the writer who knew Angelo Heilhis
Ins
many
scientific
labors,
his
modesty,
and
lovable character.
Louis Heilprin
an editor
Book.
is
who known to
students
by his
Reference
Dropsie College
Cyrus Adler
Young.
A
A.,
Book
for
and
Teachers.
By
T.
1.
Raymont, M.
pp.
London,
Co., 191
-J-
254.
days of
suspended judgment,
is
bold
criticism,
faith,
made
of
the
Bible,
in
the
education
belief,
of
the
young,
by
all,
of
who
character
and
of
national
this
was
with
the
volume.
at
a teacher
literature
who would
use
work of
is
Having
little
this pur-
for granted
and gives an
exhaustive
resume
of
Biblical
literature,
of
both
who have
numerous
wade through
come up
in
the
The
first
in a considera-
the use of
is
the
in
This question
answered
the conclusion that "the main and fundamental use of the Bible
is
Being
purpose,
notwithstanding
are
many
to
of
us
constrained
a
thus to be used as
text-book of
5/1
?y2
religion,
its
prophecies,
psalms,
to
in
order to
make
intelligent
use of the
it
is
necessary
contents,
that
in
we understand
its
its
accordance with the best and latest results of stustudy their specialty.
it
dents
who made
Our
necessary to
give
resume of
scholarship,
the Bible
Biblical
from
all
as
The
may
may
look
as
heterodox
and
doubt-inspiring.
This,
who
not dimin-
ished thereby.
tious,
The author
is
certainly painstaking
and conscien-
having made use of the best works on the subject and pre-
to him, as a teacher
and
parent,
to
be the
for
terseness
in
style,
the
a well-digested
who have
given thought
find
the
last
method
of
presentation,
most
While
there
also
but
covered
in
will
still
be-
come useful because of their particular and detailed The book, indeed, is valuable not so much because of
ity,
application.
its
original-
as
jed
The book
appropriately conall
inks
with
an
exhaustive
bibliography,
it
covering
phases
of
interests a teacher.
At
RAYMONTS
"r>Il*>LlC
IN
EDUCATION
GREENSTONE
.
573
two
ing the events of the entire Biblical history, and the other
may
serve as a pattern
schedule of
studies,
The author
sistance.
this
naturally
has
the
Christian
teacher
will
and
parent
as-
for
be of great
but
little
The Jewish
since
gain
from
is
work,
the
of
the
quite
tion
different
from
of the
Christian.
Bible
the por-
Xew
the
attitude
teaching
Bible
history
historic
portions
of
the
not
only
serve
that
religious
end,
his
happened to
own
people,
which he should
greatly
attitude
affects
the
excellent
suggestions
in
of the author
the treatment of
Biblical
subjects
instruction will
have
The
Montefiore's "Bible
for
Home
use
ism
is
row-minded
(p. 241),
who
cannot
work
this,
almost
as
it
stands."
cannot be applied to
And
row-mindedness of the
difference
in
the
instruction
depending that exists between the Jewish and Christian teacher, Jewish and the Christian aton the great difference between the
titude towards religion in general.
Gratz College
Julius GrEENSTOnH
Manual of
Biblical Archaeology.
By Alfred
University of
edition, revised
C. L.
D.,
Beaumont,
Master of
:
edited
by
Rev.
Canon
C.
H.
W. Johns,
II
Litt.
volumes.
New York
191
G. T.
pp.
1.
The
we meet with
so
frequently in
entered upon a
new
of
the
Higher Criticism.
Babylonism.
Hugo
ago, we lived in the age now replaced by that of PanWinckler, who ushered in this new era,
It
is
endowed with
from enemies by
which
it
was torn
it
Who. however,
is
will save
from
modern persecutor?
is
For
it
evident that
becoming an important
But
it
is
about this
followers.
this
and
his
We
who
work
and
time
made an attempt
to present an index of
from
Winckler's
ideas
into
system,
the
author
in the
is
The
latter sees
575
5/6
form of
were
stand-
This admisif
it
biblical
exegesis,
It looks,
however, as
if this
point
is
For
the
in
dealing
with
says
as
follows:
"On
we
ground of the
and
in
review
recognize realities of
And when the cuneiform texts speak of 'the divine messengers of grace' who accompany the king in his campaign, or of 'the guardian of health and life' who stands at the king's side,
religion
We
need not
that
standpoint.
whole
fact.
But
the
fathers and the stories of the time before the kings, and these again
differently
from the
full
light of history.
only an
historical
books.
writer freely confesses that
author's
if
The present
would not
given no alternative
who never
that
existed.
But
it
taxes
believe
ancient
fight,
writers
were
without referring
life
of a warrior of flesh
etc.
is
still
issued
statements of
have
been
discovered
in
Babylonia,
and
is
in this country.
Thence
HOSCHANDEP
many new
is
S77
influ-
ence over
developed into
forms.
to be
abandoned.
The
chief
aim of
this
book
is
to trace
the
Ancient
Oriental
teaching throughout the Old Testament, and for this purpose the
supporting
each
point
by
documentary evidence.
ingenious, very weak. evidence, based by no
This support
It
is,
may
be
characterized
circumstantial
texts, but
gathered
of
the
from
figures
of
speech, the
pictures,
sense
from
late
writers.
and
many
is
Kabbalah.
The
author
its
fully
aware of
it,
notions
support
is
of
his
theories.
But
his
acquaintance
said
with
his
this
kabbalistic ideas
very limited.
of
talmudic knowledge.
He
does not
know
that the
is
main idea of
with
words'
identical
it
the
main halakic
that the
tation.
principle applied in
fWnTTJ.
to
If true,
would show
Talmud possessed
kabbalistic
make
a special study of
mediaeval
of
the
his
"1H1T, "iniffl
followers.
their purpose.
The fundament
of the
harmony between
Even
in the
a celestial
is
and
a counterpart of heaven,
Talmud we
often
in the
is
idea,
and
it
Sn^fe
JTp"H
'the earthly
kingdom
The theory
in the
of sacred
numbers
Kabbalah: 50 and
-j-
72 in
72
Babylonian: 50
Saros.
Bel, as
comple-
tion
of the cycle: 50
most sacred
numbers, 50 representing
72 corresponding
to
nr3
BniBDn
DB> 'the
secret
name
of
God.'
4-'
is
578
Talmud Kiddushin,
1
transmitted
13
is
to say, the
word
itself
counts as a
to
will be of interest to
Xew
Testament students
learn
In the
Abraham
to Jesus there
were
+
was
14 generations
=
as
42.
It
now
all
fulfilled,
is
fulfilment of
the
name
of
God, in
3
The
14
The
power,
idea that each of the planets can reflect the complete Divine
is
It is
even more
and
power of
all
nWBD,
50 ==
nme> tid\
1
iDm^,
etc
the Divine
that
it
is
rvrtN
to
14)
first
Israel,
rVHK
!"Pi"IN
This
in
p.
double-name (rr
Gemini,
Sin
and
is
Nergal?)
connection with
ia),
the Aoyoe-idea
which
where we
find that
from the
C]1D ]*X
emanated D^nSs, the creator of the world, hence the mystery surrounding
this
all
in
the
84,
comprises
signs
of
the
12
in
the of
Zodiac.
This
(II
EHIEEn DC may
2,
be seen
as
number-motif
the
story
Elisha
Kings
of
the
boys
who
and
two bears.
maintain
(=: 12)
2
We may
that
even go a
the
step farther,
in the
kabbalistic
system,
2H
'
has
numerical
value
of rPflK,
where
is
It
the
same numbers,
For
in
as
to
the
nyWD^'On.
the
in every respect a
counterpart
NBHIp K1BD
('the
holy
side').
HOSCHANDER
devotes
to
579
synopsis of
system,
as
the
author
himself
this
purpose
141
pages.
We
is
can
clear
only
discuss
salient
points.
The
will
conception
of
these
theories,
Some
points are
still
we would have
expected
a fuller discussion.
see that in the
This
We
the
sign of Gemini.
From
was
in the sign of
of Aries, and
Xisan.
The
question
now how
The
arises
beginning of
the
year?
be to
first
place in
and
it
was the
Babylonia, by
year
was
a
in
some
critics
of
the
second
of
Pesah
Iyyar.
But
it
be
the
is
opinion
the author,
He
Exod.
12,
(Xisan
as the
month)
the
Babylonian
p.
46).
antiquity of the Jewish religion, could add a further proof that the
story of
in the
age of Aries.
One could
the
year,
also
before
age of
Marduk.
From
first
conservative
point
of
view,
however.
month of
when
with
Jews gained
their freedom,
and
it
coincided
accidentally
580
As
tal
weak
we
the Ancient-Babylonians
was
It
by the
movements of
the
stars.
of
Primitiveness
and
civilization
are
incongruous terms.
Theories of this
kind
could
only
have been
Jastrow
in his recent
book 'Aspects
due to Greek
modes of thought.
Mohammewhen
the
of
them
lived
in
periods
of
Late
speculative
tales,
they
interpreted as reflecting
phenomena
in
the
starry heaven.
The
inferences
Even
if
we should
primitive
were
to
the
same conclusion.
rest
Many
The
in
interpreta-
myths
shame
is
is
the Babylonian
name
not
convinced
of
it,
term the
mountain of the world, the link between heaven and earth, upon
which the heaven was erected (see Jensen, KB., VI,
IV.
5,
p.
462).
R.
it,
it
means only when the gods were Shamash, and Ishtar as the most
with
ina
powerful
heaven.
gods,
were
entrusted
guarding
the
entrance
to
'Ishtar
who
rises in the
is
a locality
it
Hence
cannot
where
all
planets
rise.
We
tion^
I.
Thus
vol.
p.
sprinkled with
II,
p.
104,
HOS< KANDEH
is
581
strik-
For the
said to be,
we have
in this
in
Babylonia
in
figure
11
book
is
at the
same time
in
warning
to its opponents
by ignorance
contemptuous condemnation.
in the
most remote
so
little
and occurrences
knowing
still
I,
teach
p. 45,
their
n.
2).
that
head
in holy places
and
and not
about
ought
mix more
flowing
spring-water
of
Jewish
life
and
mit
besonderer
Berucksiehtigung
phil.
2.
und H. Zimmerx).
LUXG, 1909.
pp.
96-
Leipzig:
C. HixRiCHS'sche
Buchhaxd-
Untersuchungen
zur
Vorgeschichte
des
vom
Alt en
9.)
Testament.
I.
Herausgegeben
von
Rudolph
Kittel, Heft
1911.
Leipzig:
C.
HixRiCHS'sche Buchhandluxg,
pp.
118.
582
of pre-Israelite Canaan
is
found
year
is
Amarna,
in
Egypt, in
the
1887.
Their
significance
lies
not
but
of
Though many
them
consist
of
letters
and language
It
in
Babylonian.
Babylonian
civilization.
But the
style
of
writing
and language
differ considerably
It
from
On
and
the one
Canaanite
verbal
trans-
lations of
ideograms
forms
On
the
other
hand, in
that
some of
are
personal
names
non-
Semitic, and
it
interspersed
with
we
of
believe
that
Israel's
grew up on the
Canaan
an
opinion
shared by
all
critics,
the
facts
that
of
the
history
of
religion.
For
this
purpose
points:
Israelite
With what
Canaan?
we have we
investigate
two
The main
it
can
The
first
all
the
syntax, and
the
Canaanisms.
forms,
Of
we
special interest
is
verbal
where
are
shown
the
strong influence
of
the
Canaanite
language
in the
and
will be greatly
it
Though
does
HOSCHANDEB
at
583
with
the
help
of
Knudtzon's
splendid
basis
transliteration
this
of
to
have given
by
the
this
complete material to
discussion, and
gratly facilitated.
have arrived
at
definite
material,
brews
in the
Greek-Phcenician, and
sources.
that the
but
ethnographical
The
latter
were
in possession,
reaching to the
But
a non-
at
the time of the first Babylonian dynasty, brought into Palestine the
They
settled
down
in
the
most
New
Series, vol.
I,
p.
150).
swept
over
the
country,
the
Ha-bi-ri
formed
rests
is
a branch.
extremely
There
is
no necessity
to
have
assisted
Amorite
princes
of
the
Lebanon against
Phoenician
cities.
And
He\"6x
brews'
mentioned
in the
exactly
corresponds to
In the last
chapter, the
author
discusses
the
two
different
584
bound
to
be one-sided, and
starting point
was
in
ments.
The
upon the
religion
of Kadesh
corresponds to
Christianity.
the
influence
influences,
of
Hellenism
upon the
shaping of
Both
though contributing to
differs
in
many
points.
Israel's
He
etc. that
religion
religious conceptions.
Nor
Canaanite-Babylonian
tribes,
influence.
But
originally
edifice of
religion
was
in
The
legislation
consisted
merely
Canaanite-Babylonian
conceptions.
We
must
always
keep
in
mind
its
turned to
old home.
Christianity,
and
its
influence, without
It
having a destructive
effect,
was bound
to
logical
draw a
between Judaism
shaping and
this
book consists
in
Canaan which
its
deductions.
Cuneiform Parallels
to
the
Old Testament.
LL.
D.,
Professor
in
Drew
Theological
Seminary.
New
York
1912.
HOSCHANDEH
in
585
Urschrift,
herausgegeben
von
Dr.
Sarsovvsky.
Mit
einem
Worter-und
Eigennamenver-
zeichnis
in
Lemberg.
pp.
Teil
Historische Texte.
Leiden: E.
J.
Brill,
1911.
71.
not
bringing
They supply
a real need,
therefore, be
duly appreciated by
is
many
students,
especially those
whose
interest in Assyriology
Old Testament.
For these
texts
are
widely
ac-
many
it is,
thus not
easily
and
all
the data
The
liturgical,
first
from
writers,
Greek and
translation.
It
biblical
exegesis,
historical
yet
published
as
in
any
part,
the
author,
prefaces
the
texts
is
with brief
historical
It is,
The
chronological
table
up
to
date.
Hammurabi
its
well.
But the
not
thresh
out
all
sensational
theories and
Old Testa-
it.
The
translations
are
in
many
regret,
cases
We
how-
to
all
the
transliterations.
The
original
Variants and
Why
in
exact
transliteration
the
proper
names
the
Assyrian
Eponym
List?
Delitzsch's
in the
footnote
586
(p. 219).
list
should be incomplete.
These
slight
in his
work has
it
cost
him so much
It
shows, however,
how
is
to rely
upon
transliterations.
therefore,
will
be
heartily
welcomed by
it
who
are
are able to
for
the
read
cuneiform.
identical
The
with
historical texts
most part
those
given
by
It
In the
Babylonian Chronicle:
original:
Col.
I,
6:
Rab-bi-ku
Tukulti-apal-e-shar-ra,
Tukulti-apal(dsh)-e-shar-ra;
(HA-A);
28:
ra-buti-shu
Col.
Ill,
3:
(AN
scribal
error or
il
al
and
cf.
Um-man-al-da-si?)
IV,
12:
13:
35: idilk[-shu]
;
24: after
insert
(hi-bi);
read ish-tal-lu-ni.
List: 825
Shamash-upahir
read
Shamash-upakhkhir ;
850
;
Nergal-is-ka-u-danni-in
read
Nergal-is-ka-udanni(KAL)-in;
Khu-bak-ba-ai read Khu-ba-a[i]
Hadil-ebushu
read
Kha-di-li-bu-shu;
830
820
829 Ilu-mukin-aki
762
read
Ilu-mukin-akhi;
Ninib-uppkhkhir
ka-udannis
read
read
Ninib-ub-la;
Sab-Bel read
712
Jab-Bel;
720 Asshur-is-
Asshur-is-ka-udanni-in;
Sharru-limuranni
lines)
read
Shamt-cof
nine
lines
(not:
some
wanting,
containing
Eponyms
names: (656)
(652)
Sha-Nabu-shu-u,
Asshur-nafi-ir
(655)
La-ba-si,
(654)
Mil-ki-ra-mu,
(653)
Am-w-a-nn,
(649)
(651)
Asshur-malik,
(642)
(650)
Assur-diir-ufur,
Sa-gab-bu,
at
(648)
Bel-ellat(shad?)(-u)-a,
Bel(?)-Malik(?).
In the
names
Sin; Silim
nbtes:
better iLishir-Asshur.
The
Assyrian
Eponym
List
with
855
Asshur-ina-ekalli-lilbur
read
Abu-ina-ekalli-lilbur;
Asshur-takkil
read
Asshur-tak-lak ; 798 Lu-usi-a read Lu-u-shi-a; 792 erini read e-ri-ni; 770
shu-ra-od;
?(>(>
iia-ra-ad original
Sa-pi-ia
Til-H-c
read
Til-e;
di-leat
731
read
Sha-pi-ui;
Bahili
707
ska
Asliur-du-ub-bu
read
Sha-Ashur-du-ub-bu
704
epi-csh
sham*
e-pi-esh.
islituiana')
read
[iarru
List:
ishtu(anaf)
Babili];
read
thum-iddin,
to
HOSCHANDER
which
587
useful
glossary
an
advantage
we badly
Rogers's work.
The
and
published by
faultless.
Winckler,
to be
part,
found them
to
be
in
every
respect
It is
will
soon
publish
the
promised second
texts.
religious
and
mythqlo
We
Gilgamish-epic
which
all
the
fragments
are
pieced
together,
Bismya or The Lost City of Adab. A story of adventure, of exploration and of excavation among the ruins of the oldest of
the
buried
D.,
cities
of
Babylonia.
of
the
Ph.
Field
Director
Oriental
Chicago to Babylonia.
P.
With
1912.
174
pp.
illustrations.
New York:
G.
Putnam's Sons.
455,
is
with a map.
justly designated by the
This volume
it
author as a story, as
describes in a popular
way
the discoveries
made by him
especially
in
the
Babylonian
mound
of
written
for
who
many
things
well
known
to
the scholar.
As
a story,
it
is
a very
entertaining
and instructive
sitting.
like to
The
the
in the
beauty
of
description
results
of
Expedition,
which
are
given
in
chapters
XI-XVIII.
a statue of a king
of
the
excavation
was once
the
The
inscription
on
it
(MAH)
2)
lugal
Da-udu
3) lugal
biblical
discussion as to the
the
of
the
reading of
the
name
is
not
only
quite improbable, as the sign for udu has the syllabic value lu and
588
dib, but
In the
in
first
place,
the
title
"king" can
the
neither
Sumerian
the
a
nor
Babylonian
precede
proper
name.
In
second
sheep"
place,
or,
Da-udu,
"with
if
is
Sumerian,
a
sheep,"
could only
mean
be,
"with
a
me
152)
**
and
thus
as
proper
name out of
{SAK.,
3)
place.
p.
with
2)
Thureau-Dangin
shar
who
and
reads:
"1) B-sar
rum
da-lu
shar
A dab
as
translates
"Esar,
da-lu
the
Adab,"
is
the
suggestion
that
too daring.
We
believe, therefore,
name of
this
just
as
good
etc.
name
E-sar
as
Lugal-anda,
Lugal-kisal-si,
Lugal-zag-gi-si,
etc.,
so
kiri.
of course, not
This temple
temple E-Mah.
Col. Ill, 69)
E-mah means "the temple of the park" may have been situated in the precincts The latter was restored by Hammurabi
is
=
of
Bit the
(Code,
and
also mentioned
in the
1
discovered at Bismya.
that both E-sar
But
it
is
more
probable,
we
shall
see,
identical
and synonymous.
The
is
name
du,
to
as
E-she-ul-pa-ud-
house of Elam
ruler
excellent"
this
with Elam.
On
igi-nim
=
are
Elamtu
identical
see
Briin.
9376.
The
the
characters
on
this
inscription
with
those
on
may
thus be pre-
Sargonic
and
not
belong
to
period
between
the
Naram-Sin and
do
tenta-
believes.
As
contents, the
present
writer
reads:
I
Col.
1)
Dingir
Mah
Belit
(?),
2) E-igi-nim-slg-e3) ni pa-te-si
4)
5)
Ud-nunk*
E-Mah
mu-na-dii
E-Mah
built;
by
the
its
architect,
on the
laid.
place,
2) temen ba-sig
temen was
On
dingir
is
Mah
Belit see
Muss-Arnolt,
slru
Dictionary,
p.
120.
But as mah
"exalted,"
dingir-malj,
HOSCHANDEB
cf.
is
Anion slrum
I,
i.
''the
exalted
Ann,"
Code- of
Ham-
murabi, Col.
as
The
first
suggestion, however,
in
more probable,
Xin-har-sag,
mentioned
Dungi's Brick-inscription, to
it,
whom
the temple
E-Mah
or a part of
Bau
is
called
8) appears
Thus
Belit.
dingir
Mah would
mean
the
not
"this
but
ki-shu
the
Temple of Mah
i.
e.
To
particle ni
shu
comp. Gu-de-a-ni
On
cf.
gim
architect, cf.
Code of
sig,
Hamur.,
XXXV,
56.
To
18:
in connection
ud
temen-mu ma-si-gi-na.
see Langdon's
passive
prefix,
Sumerian Grammar,
The
is
in the
most
reads as follows
1)
Xin-har-sag
2) Xin-a-ni
mistress,
3) Dun-gi
4) nitah kalag-ga
5)
has Dungi,
the mighty man,
the king of Ur, the king of Shumer,
lugal
Uru- ki -ma
6) lugal Ki-en-gi
ki-Uri-ge
7) sish kesh-du
and of Akkad,
the
(temple-) park,
8) kenag-ni
9)
mu-na-du
translates
is
made.
The author
fact that kesh-du
gish
kesh-du by "platform."
But the
ought to have shown him that the object which Dungi dedicated to
his goddess,
a brick-platform.
Besides the
word
for platform
kisal.
In
all
became
in
the
script
identical, have a cognate meaning, as keshda and sher, ser, unquestionably identical with sar,
(see
p.
Muss-Arnolt, Dictionary,
a.
1.).
Prince
5QO
the
meaning of sar
of s ish sar
park"
kirU.
s> sh
meaning "to
"park."
bind." but
synonym
kiril
dedicated would be
seen,
E-sar which, as
we have
means "the
It
We
see
now
that
he
did,
but
used
is
different
special
expression.
as
it
The gold
appears
to
inscription of
Xaram-Sin
reads:
of
interest,
deified.
was indeed
The author
did
It
i)
Xa-ra-am
lugal
dingir
En-zu
Xaram-Sin,
the king
2) 3)
A-ga-de^
of Akkad,
the
4) dingir uru-ge
5)
...
god of the
city,
sub
(KA
SHU)
.... prayer
king (?)
6)
illegal...
For dingir-uru-ge
p.
cf. '
Na-ra-am-Hu Sin
ilu
Akkadimki {SAK.,
168).
The legend on
1)
Nin dingir...
To
[_#/]
2)
Ur
dingir
has Ur-Enlil,
3) dittnu
Ur
dingir
na(\)
4) nam-til-la-lni]-shn4) a
for his wife
mu-na-irul
dedicated
Brunnow
4530.
to
this
king was a Sumerian, or a Semite like Uru-mush and Manishtusu. The other Vase inscription of this king (p. 266) reads:
J
Bar-ki
lugal kish
Bar-ki,
the king of Kish,
2)
RECENT? ASSVRIOLOGICAL
3)
LITERATURE HOSCHANDEB
the beloved son
591
dumu kenag
INIin-kar-sag dingir...
4)
5)
Personal
Names
from
Cuneiform
Inscriptions
of
the
Cassite
Period,
By Albert
Professor of
(
Yale
[912.
University PrESS,
idea
of
"bringing
into
The
truth
confirmation in
modern
research.
Many fundamental
culture,
and
religious
conceptions
of
the
Mesopotamian
people,
owe
The
importance of
this material
Xame-Books, comprising
it
the
names of
to
is
also
customary
names with
in
text publications.
There
tribute
to
is
no period
solving
the
of
problems,
than
that
of
the
Cassites.
We
have
no
documentary
information
concerning
the
a period of about
700 years.
of the proper names, which seem indeed to indicate that there was
certain linguistic relationship between the Cassites and Hittites.
this fact should be confirmed, the
If
Hittites
ditana,
who, as
it
and
were responsible
the
overthrow
of
this
the
first
Babylonian dynasty.
is
The
first
toward solving
problem
a survey of the
Professor Clay,
who
for
many
years has
made
a special study
and
Xeo-Babylonian
on
this
text
unquestionably an
authority
subject.
His
592
present volume,
the
proper names
is
of
the
Cassite
a valuable
work
in
every respect, and will serve as a reliable basis for further investigations.
obscure,
when
the language of
the Hittites
philology,
contributes to
Semitic
as
largely
deals
The
name
of
formations,
written
is
reading
of
ideographically
the
list
proper
deserve
names.
serious
elements
writer,
however,
the
to
in
has
some
group,
a
doubts, whether
Cassite-group
this
are
Cassite.
If
the
to
element
Gal-zu
belongs
lived
we
would
have
years
assume
they
that
Cassites
Babylonia
thousand
country,
before
this
as
we
and Gal-zu, on the Obelisk of Manisthusu (about 2700 B. C). And even the element nasi, which in the Cassite-Babylonian Vocabulary
is
is
found there
to
find
in the
hypocoristicon Na-zi-tim.
not
surprising
the
same
elements in the
at that
Hammurabi
period, in
we know from
By Abraham
History
butions
to
Oriental
New
pp.
12.
The
now,
Third or
great
as
we ought
to say
the
Fourth
was
not
only
of
importance
for
the
this
life to
was
this
king
whom Ahaz
with
fraught
for
the
Northern Tribes of
all
Israel.
was The
and
the details
of
the life
The
available
special
is
to
fix,
by the aid of
all
the
the
historical inscriptions
fragmentary,
HOSl
HANDER 593
of
this
king's
campaigns.
better
The
discussion
of
many
and the
in
some
parts there
may
be
truth.
We
notice,
first
month of
13th
full
and as Tiglath-pileser ascended the throne 745 B. C, on the (not 12th) of Iyyar, he was justified in considering it as a
calendar year of his reign.
for Pulu, the
If
As we Babylonian name of
a
see,
no satisfactory explanation
is
Tiglath-pileser
forthcoming.
done,
we may assume
it
root pelu
''to
subdue"
as
has been
though
is
doubtful
the
mansive form of the Pa"el Pu'ulu "the conqueror" which subsequently became Pulu.
Ancient Assyria.
By
C.
H. W. Johns,
Litt.
D.,
Master of
St.
The name
scholar,
is
of Johns, well
known
careful
and moderate
in itself a full
history
in
of
Assyria.
latest
It
indeed
are
an up-to-date history,
It will,
which the
not
results
embodied.
reader, for
also
to
therefore, be
the
useful,
only
to
the
general
whom
students
well
with
the
earlier
etc.,
works
on
as these
works
The
the
of
the
ancient
capital
Ashur,
has
nearly
It is
to us.
rather annoying
is
Shalmaneser
II.
to be
termed
is
111
Sh.
III.,
Tiglathpileser III.
was T.
It
But Assyriology
all
in this respect
no exception.
sciences
facts.
And
even
this
work
is
Any
594
We
bearer of this
name
(a
genealogy of
this
king shows.
Mesopotamian Archaeology.
Babylonia and Assyria.
An
By Percy
maps.
Hancock, M. A.
G. P.
With
numerous
illustrations, also
Xew York:
Putnam's
Sons, 1912.
In this
pp. 423.
to give
an account of the
in
civilization of ancient
the
to
light
of
the
the
new
material
been
made
accessible
us
since
The attempt
present,
is,
as
whole,
as
successful,
and
this
book
may,
at
be
regarded
the
standard-work on
Babylonian
and
Assyrian archaeology.
is
The fourteen
all
book
the
the
subjects
which go
to
make up
civilization
of any country.
The
probable
first
that
they
emigrated
and cereals which flourished there, and the animals the people were
familiar with, discusses the date of the arrival of the Semites in
the
of
Babyloniana
historical
Assyrian history.
The following
three
chapters
give
way
and
pictorial origin
materials used
shell-engraving
and
reliefs,
The use
as
it
of
stone,
as
Though Babylonia
sufficient
is
as
wood wood
is
in
stone,
there
is
as building material, in
all
KOSCHANDER
595
As
state
Sumerian temples,
buildings
of
a
we
are
still
in
of
ignorance.
Other
more
satisfactory state.
Of the arrangement of private houses, we know comparatively little. The column never seems to have occupied a prominent position in
the architecture
a
the
fact
and wood.
To
same
to a
arch, which
was indispensable
small
size.
people
and
the
artistic
and Assyrians.
early
at
Sumerian sculpture
hand, for
till
in
the round,
we have
much
material
It
what they
excelled
in,
was not
a
the age of
Gudea
round assumed
prominent part
in the artistic
of the people.
most
in use are
commenced
in
Mesopotamia
at a
in
unmixed
state.
and as an
Iron
was
known
in
its
meteoric
The Mesopotamian
gay
colors,
dwellers, like
all
Orientals,
were
fond of
but
and
such
in
various ways,
The
colors
chiefly
employed
are
occurrence.
royal blue.
The background
of the picture
is
generally a shade of
The engraved
times.
seals
commoners used
society
in
alike,
civilized
primitive
The
obsidion,
onyx,
limestone,
schist,
is
mother of
of
emerald
in
and
the
amethyst.
The
course
centered
596
back to the
in
earliest
period,
however,
the
not
being
procurable
their
people
to
extended
a
power
outside.
From
were able
command
so
frequently
for objects of a
votive
character,
earliest
Sumerian days.
dress,
The two
military
accoutrements,
The full dress of the life, comprised nothing more elaborate than a skirt earliest Sumerians fastened round the waist and probably made of wool. The head of
manners, customs, law and
religion.
is
hairless
and
The
women
is
From
was regarded
of a legal contract.
Wo-
men were employed as weavers, gate-keepers and hairdressers. The trades pursued by men were numerous. The fertility of the
soil
naturally encouraged
the
its
cultivation.
to
royal
domains, the
individuals.
The work
of irrigation
state
and not
of
Gudea
(B. C. 2450)
The gods worshipped in the age were known and venerated in the time of
Uru-ka-gina
(B.
C.
2800).
Many
of
the
laws of Hammurabi's
if
Code show
little
not actually
The
the
symbolism are
cylinder-seals,
the
Babylonian
Boundary-Stones,
disc
is
and
the
The winged
clearly symbolic
Ashur.
But the
Babylonian
boundary-stones
provide
more
This book
author
is,
as
we
But the
in
ought
to have
expressed
himself
with
more
reserve,
HOSCHANDEI
in its infancy,
5 )7
(
Our
and wc
may
be wide of the
mark
in
many
inscriptions.
They
time
being
merely
more or
less
From
the author's
descriptions
we
gain
the
impression
the
that
from
Sumerians
noteworthy
Semites
is
did
not
fair.
contribute
anything
This
hardly
whom we
the
find in the
years before
age
of
Gudea, unquestionably
and
In an Archeology
we
would expect
home
of
the
HamWest-
murabi-dynasy,
Semites.
whether
they
were
South-Arabians
or
We
original
are
not
convinced
home
of the Sumerians
was
The
early
Sumerian
seals
Considering
the mountains as the seats of the gods, they naturally depicted the
in
them
as sacred symbols.
civilization
Besides
its
it
is
Sumerian
had
origin
in
Elam.
The
of their civilization.
Sumerian
chiefly
Tablets
in
the
Harvard
Semitic
Museum.
Part
L,
persons
bv
Series,
1912.
volume
pp. 36,
Cambridge, U.
S.
A.:
Harvard University,
75,
plates of
autographed texts
tions
6.
The
period,
texts
published in
this
volume belong
reigns
to
very
early
of
Lugal-an-da,
598
sovereign-priest of Lagash, and his immediate successor( ?), ka-gina, who on his accession to
the high-priestly office,
made himself
of
the
king of this
of the
city.
The
palace
Though
nine-tenths
many many
ance.
not
identified
yet
palaeography.
of
the
signs.
The
The arrangement
and
of
the
columns,
in
the
is
obverse
from
left to right
in the reverse
from
right to left,
confusing
and unnecessary.
The
it
much
help
for
Dropsie College
Jacob Hoschander
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