The Jewish Quarterly Review. 1910. Volume 12.

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THE
JEWISH QUARTERLY REVIEW

NEW SERIES
EDITED BY
CYRUS ADLER
VOLUME
XII
1921-1922
PHILADELPHIA THE DROPSIE COLLEGE FOR HEBREW AND COGNATE LEARNING

LONDON: M ACM ILL AN & COMPANY,
LTD.
PRINTED IN ENGLAND
AT THE OXFORD UNIVERSITY PRESS
DS
101
Jb
\tl
CONTENTS
PAGE
Casanowicz,
I.
M.
Recent Works on the History of

S^?
5.
Religions (Reviews)
Daiches, Samuel
Exodus
4-5
IZ
Davidson, Israel:
Hitherto
Unknown Term
in
Mediaeval Hebrew Prosody

EiTAN, Israel
Epstein,
J.
:
391
Light on the History of the

:
Hebrew Verb
25
N.
Notes on Post-Talmudic-Aramaic Lexico299
graphy.
II
Halper, B.
Descriptive Catalogue of Genizah Fragments
in Philadelphia
397
:
Hoschander, Jacob
of History.
The Book of Esther Chapters VI, VII

.
in the Light
.
35. 15^
HusiK, Isaac
Klatzkin's
Hermann Cohen (Review)

.
119
KoHN, Jacob
KoHN, Jacob
(Review)
Alexander Kohut (Review)

:
.252
393
Oesterley's
'
Sayings of the Jewish Fathers'
Mann, Jacob:
Polemical
Work
against Karaite
and
^-3
other Sectaries
Mann,
J.acob
Tract by an Early Karaite Settler

.
.
in
Jerusalem
-57
Mann, Jacob
Early Karaite Bible Commentaries
435
IV
CONTENTS
PAGE
Melamed, Raphael Hai

according to Six
The Targum to Yemen MSS. Compared

:
Canticles
with the
.
'Textus Receptus' (Ed. de Lagarde) {concluded)
57
Reider, Joseph
Vishnitzer, M.
Recent Biblical Literature (Reviews)

:
195
Century
......
Jewish
Diarist
of the Eighteenth
.
fji
A JEWISH DIARIST OF THE EIGHTEENTH
CENTURY
SOCIAL AND ECONOMIC CONDITIONS OF THE JEWS IN
EASTERN EUROPE
By Dr. M. Vishnitzer, London.

Research
and
in
the economic history of the Jews has

life
been neglected' as compared with that of the cultural

religious thought.
Even the necessary preliminary work
on Jewish economic studies has not been carried out.

vast store of information
The
concerning economic activities
which
is
accumulated
in the Rabbinical literature has not

in
been investigated. There are also hidden
family archives
various diaries, memoirs, and the correspondence of business
men and communal workers.

will
The day when

will
these sources
be added to our knowledge
afford the basis for
building
up
an
economic
which
is
history
of
a
the Jews.
The
of
the
in
present
paper,
deals
with
small
chapter
Jewish
economics,
based
upon a
manuscript
is
Jews' College Library.
This manuscript
a memoir of
a Jewish wine merchant, social worker and well-educated
man, Ber Bolechower, or Ber Birkenthal, who lived from

1723
until
1H05
in
different
towns and villages of the
area to-day called Eastern Galicia, mostly in Bolechovv
and Lemberg.
attention to this
Prof.
Marmorstein was the
first
to
draw
document
in a short article,
which ap-
peared
graphie.
in
91 3 in the Zeitschrift fiir Hebrdische Biblio-
Prof.
XII.
Marmorstein then pointed out how important

I
VOL.
2
this
THE JEWISH QUARTERLY REVIEW

document
is
for
the inquiry into the social, economic,
and cultural and from

it
life
of Polish
Jewry
the
in
the eighteenth century,
he quoted several extracts.

activities
Extracts from
of the
the memoirs bearing upon
Jewish
autonomous organizations
in
in
Poland were also published

Gesellschaft
the
Jahrbtich
a.
der
J iidisch-literaj'ischen
'
(Frankfurt
M.,
XI
(1916), 144-5^)
by Dr. Lewin, who

History of the
thus extended his previous studies on the
Council
of the
Four Lands'.
Another work by Ber
Bolechower, entitled Bihre Biiiah has been published by

Dr. Brawer
in
Ha-Schilaach
in the
(vols.
XXXIII and XXXVIII).

is
The
tions.
manuscript
Jews' College Library
a purely
historical account with numerous autobiographical illustraIt
covers every side of Jewish internal
life,
as, for
instance, domestic customs, education, literary work,
com-
munal
life
and organization.
It
gives
in
full
details of the
;
activities of
Jewish self-government
Poland
it
reveals the
various economic conditions and occupations,

trade, handicraft, agriculture,
it
as, for
example,
and
financial operations;
and
shows very clearly the relations between the Jews and
the non-Jewish population
the
Kings, the
Nobles, the
Clergy, the Citizens, and the Peasants.

In
my
opinion this manuscript

for
is
of the greatest imin
portance
historical
research,
and exceeds
value,
particularly so far as concerns

facts
the richness of historical
and sound judgement of the epoch dealt with, the
well-known memoirs of the philosopher Solomon Maimon,
and of the remarkable Gluckel of Hamcln.
The memoirs
pictorial vividI
of Ber Bolechower are written in Hebrew, in a very simple
and
light style,
which sometimes achieves
ness and strong expression.

.say,
is
The
manuscript,
regret to
not complete.
Certain subjects and chapters are
JEWISH DIARIST OF
i8T1I
CENTURY VISHNITZER
disconnected through lack of parts of the original.
Other
accounts are given twice, and there

order at
all.
is
no chronological
and
is
apt
The author very often to run away from the

I
loses his
main theme,
pointing
subject,
out
occasionally one or another historical or political event.
Before
address myself to the economic and social

in
questions dealt with
the memoir,
will
give briefly
the biography of Bcr Bolechower.
His grandfather escaped
when he was
eight years old from a
pogrom
in
the village the
of Meseritsh (not far
from Brest-Litovsk)
in 1648, in
days of Chmielnitsky, and came to Bolechow where he

finally settled.
His son Judah, Ber's
father,
made
a con-
siderable fortune from the wine trade.
He
used to go- to
Hungary every
to
year, or even several times during the }'ear,
buy the famous wines of that country, and to bring them to Poland. He was a man very much respected by
his
contemporaries, whether co-religionists

perfectly the
or
not.
He
in
knew
Hungarian language, and took part

official
the capacity of an
translator
in
the diplomatic
negotiations between Francis
H, Rakoczy, and the Polish
Commander-in-chief A. Sieniawski.
chants and
nobles
The Hungarian mer-
were kindly disposed to Judah. and
welcomed him
After
heartily on the occasion of his visits there.
many
years Ber recalls to mind the
first
business
journey with his father,

they visited.
Gentiles alike.
who was welcomed

especially
in
every place
'Everyone was glad
to see him,
Jews and
his
They were
in
charmed with
gracious manner in which he spoke to everybody, Jews
and Christians
Poland and Hungary
alike.
They
liked
to listen to his proverbs
and
all
tales in Jewish, Polish,
and
.'
.
Hungarian.
I
He
mastered
these three languages
should think that the success which attended the career

1!

we
shall see later on,
of his son Ber, as
was
in
some way
due to the
credit
which his experienced father won during
the long years of his Hungarian business.

I
Ber was, as
have indicated, born
in
Bolechow
in 1723.
He
was given
in
a religious
education, which
began as usual
earliest
childhood.
When
eleven
years old, Ber
received vivid
impressions of the unrest which disturbed the whole Polish

State, including
villages.
Bolechow and the neighbouring towns and

of Augustus
After the death
(1733)
two
candidates claimed the Polish throne
the
son of the late
King Augustus and

Tsar Peter.
Stanislaus Leszczynski.
The
latter
was
supported by France, and the late King's son Augustus by
The troops
of Stanislaus Leszczynski
had Ber
to retire before the Russian
army through Bolechow.
remembered that anxious time.

mander, Borejka, and
He
could not forget
how
town
after
the Rabbi of Bolechow, denounced to the Russian comin
fear of his arrest, left the

'
on the eve of the
Day
I
of Atonement.
On
that
day
the morning prayer
saw with
flee to
my own
eyes the Rabbi
mounting a horse to
his
life.'
the town of Dolina to save
Thanks
to the
to the intervention of Ber's father,
who explained
false,
commander, when he entered Bolechow, that the

the
rumours about the wealth of the Rabbi were

latter
was able to return
to his duties.
Ber was attached
to his teacher, the Rabbi,
who
after leaving
Bolechow
in
for
the community of Brody, retained his interest
his pupil,
and
tried
to
have him
In
marry a young lady of a

meantime Ber continued
dishis
tinguished family.
the
Talmudic studies with the
.son
and successor of the Rabbi.

after the
He
used to
visit
him on Saturday
midday meal
in
and to read to him a page of the Talmud, to prove
JEWISH DIARIST OF
this
i8tiI
CENTURY
tlic
VISHNITZER
way
the achievements of
week.
The Rabbi then

to
ordered Ber to .study a special passage and took his usual

afternoon sleep.
Ber had
in
the
meantime
prepare.
The passage was

in his
usually quite a difficult
one, and Ber
could not at once grasp the subject.
But he found a helper
need
in the sister of the
Rabbi, a well-informed lady.
Seeing the embarrassment of the boy she asked what the

trouble was, and which paragraph he had to study.
without looking into the volume she

the
difficulties,
Then explained to him
and quoted the corresponding commentary
of Rashi.
The marriage
of Ber was unhappy, and he obtained
a divorce after two and a half years.
Later on he married
again and devoted himself in the house of the parents of his
second wife
in
Tysmienica (East of Stanislawow) not only
to Rabbinical studies, but also to the Polish
and Latin
of well-
languages.
Ber found
friends.
in
Tysmienica a
of
circle
educated
The study
was
in
Hebrew
literature
I
high favour
that
Hebrew language and in the community of

was an
early,
Tysmienica.
can
see
there
and,
hitherto quite unknown, period of the
so-called
Haskalah
movement
and that
is
in a small Galician town,
Tysmienica,
which
years
perhaps the salient point
had
trade relations
with the important business centre Breslau.
Some
before the activity of Mendelssohn and his followers there
was developed great
interest in the
Hebrew
language.
We
must
recall
with gratitude the writer of the memoirs for
having thrown so remarkable a light on the spiritual move-
ment
in the
time of his youth. were followed by a long

life
The
brief years of study
of business.
After trying, without great success, trade
in
brandy, herrings, spices, wax, and skins
which
articles
he
used to cany to Hungary

his father, the
he
took up, on the advice of
wine business, which he carried on through-
out his
inns.
h'fe,
only occasionally holding leases and keeping

life
It
was a
of success, scarcely interrupted at all
by troubles and sorrows, which Ber overcame

and quickly.
rather easily
He
was a well-versed wine merchant.

and
The
Ber
chief fields of activity were the towns
villages of the
north-eastern part of
Hungary (Tokay,
Tarczal, &c.).
was then
well acquainted with wine producers.
He
brought
lived
the wines to Bolechow and to

for a long time.
Lemberg where he
Ber devoted much time to communal work.
He
was a member of the provincial Jewish Assembly

for his
and very often appeared as spokesman

before the landowners, the
officials,
community
and the clergy.
He
less
was closely connected with the large as well as the

important Jewish
affairs
of his
time.
Especially note-
worthy was
his participation in the
famous dispute between
the sect of Frankists and the Jews in
Lemberg
in
1759.
He
acted then, owing to his thorough knowledge of the
Polish language, as interpreter for the ]tw^.
Amid
increased
his
communal
activities
and business
affairs,
which
more and more every
year. Ber found time for
the pursuit of knowledge.
He
acquired
new languages,
German and French.
He made
time for literary work.
The
in
first
forty-two pages of the manuscript preserved
the Jews' College are a translation

into
made by
Giovanni
version
Ber, from
T'olish
Hebrew, of part of a famous work of the
Italian
'
historian
and
',
geographer
in
Botero,
entitled
Relazioni
universal!
the
Polish
a
'
Tealrum
Swiata
',
and,
sccondl)',
translation
from
German
into
Hebrew, of part of the well-known book of
the Knglish writer,
Humphrey
Trideaux, entitled
'Con-

JEWISH DIARIST OF i8tH CENTURY
nection of the
VISHNITZER
in
Old and
New
Testament
the History
of the Jews and neighbouring nations from the Declension

of the
Kingdom
is
of Israel and Judah to the time of Christ'
(London, i7i6-i(Sj.
used by Ber
The German
'
edition
of this
in
work
eine
entitled
Alt und
Neu Testament
Connexion mit dcr Juden und benachbarten Volker Historie

gebracht
fact
'
(by Loscher, Dresden, 1726).
As
a matter of
Ber met different merchants from various countries.

a centre where French, German, Armenian,
Lemberg was
Russian, and other merchants used to meet.
Ber one day

clerk,
made
the acquaintance
of a
young German
John
Labadie,
who came
to
Lemberg with
his principal, a
famous
Parisian merchant.
The
clerk arranged with Ber to give
him German
lessons
and learn Hebrew from him.
Both
Ber and the clerk
made
good progress
in their studies.
The
clerk, the
son of rich parents, devoted himself later

Oriental studies.
entirely to
his first
Hebrew and
He
presented
Hebrew
teacher, Ber Bolechower, with a
German
translation of
Humphrey
I
Prideaux's book.
To
social
speak of Ber's literary activity would be a matter

attention.
of special
must concentrate here on the

in
and economic conditions of Polish Jewry
the
eighteenth century, upon which the writer of the manuscript
throws a remarkable
class
light.
He
himself belonged
to
the
of well-to-do merchants which
we
scarcely
find represented
among
the Jewish traders of those days.

in
As
pointed out in another work (namely,

vol. I,
the History
of the Jews in Russia,
published in 19 14 in Moscow),
a
the eighteenth century was
period
of decline,
of
of the
crumbling
a
away
of Jewish
traders,
fortunes,
the
growth of
and
mass of small
workmen,
small
farmers,
innkeepers.

The
area covered
by Ber and
his
companions was the

from
the very
western district
of the
Ukraine, where
beginning of their settlement the Jews played an important

part in the economic
life
of the community.
The Duchies
of
Halicz and Volhynia, which assumed political and economic

significance during the twelfth, thirteenth,
and fourteenth
centuries under the rulership of energetic and clever
Grand
Dukes, were the actual nurseries of Ukrainian Jewry.
Among the many colonists whom the Dukes endeavoured

to
attract
as
settlers
in
their
domains were the Jews.

existence.
Several
Jewish
settlements
then sprang into

in
The new
arrivals
took part
rural colonization
in
and
in
commerce which was mostly concentrated

Halicz and Lemberg.
the towns of
When,
in
the
fourteenth
century, the national
inde-
pendence of these countries ceased, and they came under

the rule of the Poles and Lithuanians, the Jewish settle-
ments nevertheless continued to develop.
The
sixteenth
century represents the zenith in the history of the Ukrainian
Jewry.
This point must be specially emphasized conis
cerning the Jews of that large and rich area, which

called Eastern Galicia or
earlier times
It
now
in
Western Ukraine; and which
was known also under the name Red Russia.

his father.
all
was the cradle of Ber and
It
was a Jewish
centre; remarkable through
the centuries
down
to our
own
time.
five
In the sixteenth century the
Jews formed there
about
per cent, of the whole of the inhabitants, and
about twenty per cent, of the urban population.
They
contributed generally to the economic advancement of the
country which had suffered severely owing to attacks by

the Tartars, but was
now gradually
Jews were
recovering.
b\'
The
activities of the
no means one-sided.
JEWISH DIARIST OF i8TH CENTURY VISHNITZER
They rendered
valuable services to the state as lessees of
taxes of the salt mines at Kolomea, Drohobycz, and other They managed or supported with their capital, localities.
industrial undertakings;
as,
for
instance, the production
of sulphur, potash, and tar.

in
They
also played their part
commerce, on a large
trade
scale,
by extending and increasing

These connexions
the
connexions with Hungary, Moldavia, Turkey,

littoral.
and the towns of the Black Sea
were soon extended to the Orient.
The
passed
capital
of
Red
Russia,
Lemberg,
as
at
that time
through a period
of prosperity,
It
centre of
powerful mercantile undertakings.

of the largest Ukrainian Jewish
was also the seat
community which reached

end of the sixteenth
the height of
its
development
at the
and the beginning of the seventeenth century. In addition themselves to trading with the Orient, the Jews devoted
to dealings in cattle, timber, grain,
and wine.
Moreover,
the activity of the Jews
in the colonization of the central
and eastern
in
districts of the
Ukraine was considerable, when
the sixteenth century these districts
came within the

villages,
range of civiHzation.
as lessees,
bailiffs,
We
find
Jews as founders of
and stewards of the Polish landlords and engaged the gentry {szlachta). Lastly, they were already and not as individuals here and there, but m as craftsmen
;
guilds,
which had their special
rules
drawn up following
the lines of the general guilds.
While the government

assuring
assisted
and protected the Jews,

were already, among
citizens,
them
in their rights, there
the
aristocracy
as also
among
the
perceptible
efforts
towards curbing the hitherto unrestrained activity
of the Jews in the economic sphere.
The
nobility
had
into gradually taken the entire business of dealing in grain
lO

own hands; and
if
their
the Jews subsequently were engaged

it
in that
kind of business,
was only
at the behest or in the
service of the nobilit}'.
Generally speaking, the nobility
were envious of the advantages which the kings derived from their Jewish subjects, and consequently endeavoured
with success to
make
the Jews that were settled on their
property subject to their jurisdiction, and to obtain the

right of imposing taxes on the Jews.
The
Polish
State
Assembly enacted
in
1539 a law,
dividing the Jews into two categories

king, and the
the
Jews of the
Jews of the
nobility.
This act was of the
greatest and gravest consequence for the future of Ukrainian
Jewry.
In this
way
a considerable portion of the Jewish
population was withdrawn from the influence of the king,
and became subjects
(or, rather, serfs)
to the nobility,
and
were, therefore, at the
mercy of the
'
individual
members
a period
of the gentrx-.
For the 'gentry Jew
now began
delivered
;
of complete denial of right.
He was
and
in
body and
able
soul to the
whim
of an irresponsible master
for
who was
to use
him or abuse him

his
any
position,
who
could
and did make him

forth.
factotum, his court-jester, and so
The
attitude of the non-Jewish
town population.
now
so overbearing towards the Jews, also
became vastly
dififerent.
The competition
of Jewish merchants and Jewish
craftsmen was regarded by the other citizens as obnoxious,
and thus
all
too soon a severe struggle ensued, fluctuating
sometimes to the advantage of the non-Jew.^, sometimes to the advantage of the Jews, but, in general, undermining
more and more the economic

Jewish
position of the latter.

.struggles
During these dramatic commercial

and
Christian
guilds,
between
efficient
the
Jews
found
support from the organs of the Jewish Self-Government,
JEWISH DIARIST OF i8TH CENTURY

that had
strength.
VISHNITZER
II
grown
in
the course of years to
considerable
The Elders
diligence for
of the Jewish Communities fought

the protection of the
in cases of
with
all
members
of
their congregations,
and
important actions the
Deputies of several communities, which

provincial councils,
formed special
met
to consider the steps to be taken
for the defence of the
Jewish cause.
the
Thus we can
condition.
trace
beginning of the decline of
Ukrainian and Polish Jewry from their former prosperous
Under the pleasant external circumstances

life
in
the sixteenth century the inner
of the Jewish
com-
munities could develop favourably.

scholarship, Jewish literature
Jewish culture, Jewish

in fact
had
reached a high
standard
in
the Ukraine in the sixteenth century.
Lemberg,
Ostrog, Wladimir-Wolynsk,
Lutsk, Nemirow, and
many
other towns were famous as the seats of eminent rabbis,
whose works are
still
held
in
high esteem.
The Talmudic
this
academies of Lemberg and Ostrog enjo}-ed great repute.

Cardinal Commendoni,
who
travelled
in
country
in
the middle of the sixteenth century, bore witness to the

fact that the
Jews of the Ukraine devoted themselves
to
astrology and medical science.

I
venture to think that this brief sketch of Jewish

century will
life
in
the sixteenth
help us to understand and
to appreciate the statements contained in our manuscript
concerning conditions
far as
in
the eighteenth century, which as

is
concerns Eastern European Jewry
usually
known
as a period of decline.
Looking back on those unpleasant

first,
years
we have
to recall,
the decline in the general
political
and economic
nobility
life
in
Poland, brought on partly
by the corrupt
and indolent population of the towns,
and secondly, the persecutions and massacres of the Jews
12

These
during the seventeenth and eighteenth centuries.
persecutions were very often connected with sanguinaryrisings of the suppressed
Ukrainian peasantry against the

officials
PoHsh landowners and the Polish

their masters
who
protected
and helped them to enslave the Ukrainian
people.
The
serf,
Polish noble hated and despised the peasant, his

ill-treated the
he condemned and
the
Jew, after he had
made him
masses.
medium
find
of the exploitation of the peasant

exceptions, they do
If
we
some praiseworthy
not alter our judgement of the whole, a judgement corroborated several times
in
the memoirs of Ber Bolechower
dealing as they do with the general feelings against the
Jews, as they prevailed
among
the gentry.
The moral
persecution.
suffering of the ill-treated
Jews was even
greater than the material
damage caused by outrage and

show the humiliating
and upon
position of
The memoirs
latter
spirit
clearly
the Jew, subjected to the mercy of the landowner.
The
evil
was indeed the only
ruler,
his
good or
depended very often the welfare of individual Jews

There was indeed no other
or whole Jewish Communities.
power
in
the Polish State.
The kings were only shadows.

had no influence
at
all,
The
Ker
central administration
in
and the
local officials acted

tells
fullest
agreement with the nobles.

necessary
us
in
great detail
how much energy was

on the
to save the
honour and the position of the famous Rabbi

(the chief orator
side of the
official
Chaim Cohen Rappoport

Jews
in
the dispute with the Frankists) from the chief

in
of the voievod August Czartoryski

judicial decision of that Rabbi.
It
connexion with a
would take much time

told
to narrate
this
story, so dramatically
by
l^cr,
who
JEWISH DIARIST OF i8TH CENTURY VISHNITZER

owing to
his perfect
I3
knowledge
of
the
Polish
language
official,
was able
in
to revise the letter
of the Rabbi to that
which he explained
his case.
fact
is
Another
striking
the following:
The
Prince
Jablonowski established
relatives as the
himself against
the will of his
guardian of the young Count Wielhorski,
who owned the town of Tysmienica. The Elders of the Jewish Community were denounced to the Prince as having worked against him. The Prince, accordingly, decided to
punish the Community. 350 barrels of honey were brought
from
his estate in the
Ukraine, and the
Jev.-s
had to buy market

act
as,
them
price
at the price of eight ducats each, although the
was only
six ducats.
It
was really an arbitrary Other Polish nobles,
of taxation, or, rather, robbery.

for instance, the Prince
Martin Lubomirski. amused them-
selves in assaulting the Jewish traders
on the high roads
and plundering
their stores.
All the troubles arose from the nobles.

subjects always lived
in fear of
The Jewish
them.
Ber Bolechower had

;
complete insight into these conditions
he knew perfectly
well the mentality of the Polish Gentry.
He
observed and
studied them on
in
many
occasions
dancing
and gambling
the salons of Warsaw, quarrelling and drinking during
the sessions of the Diet.
There was another element

the welfare of the Jews so
clergy had great influence.
colleges
in public life
upon which
much depended. The Polish The students of the Catholic

in
made
in
a speciality of attacking the Jewish shops
and houses,
plundering them, and
beating the Jewish
people. This barbarous behaviour had received the sanction

of
custom.
The Jewish Communities
preserve
in
their
annuals description of these regularly reported pogroms,

14
called

-The
Scholars' Onset'.
Ber speaks about the
last
onset in Lemberg, emphasizing the fact that this evil had

for a
long time been chronic.
'
It
very often happened
that in the course of a quarrel between a
Jew and a student

Jewish
their
of the College the other pupils (the sons of the nobles)
made
shops.
"'
The
Students' Onset
"'
and
ruslied into the
quarter, beat
and
killed
the Jews, and
plundered
The Jews had

I
to flee in order to save their lives

will.'
and the students plundered and robbed at their
Never could
in
fully realize the state of chaotic

till
anarchy
in
ancient
Poland
had read the
stories
Ber's
real
manuscript.
Bearing
in
mind that there was no
central or kingly power, that every noble in his area
was
a despotic and capricious ruler, and that there were thus
a hundred or a thousand states in that fragile and under-
mined Republic- we may imagine the shaken position of

the Jews.
We learn from the manuscript that

had
their
the Jews of Bolechow
own
police,
which watched the whole night over

ruffians came home to their R. Nachman. The bandits
the safety of the Jewish quarter.
band of
one morning
rest) to the
(just after
the police had gone
house of a certain
still
found the
fire
burning, around which the police had
been watching, and the beadle of the synagogue sleeping

near the
to
fire.
open the
They awakened him. and commanded him door of the house. What followed was a
by Ber with the
greatest accuracy.
regular pogrom, sketched
The
attacked houseowner defended himself and
wounded
the head of the band by a shot of a gun.
The
Jewisli race
is
vital
and equal to every misfortune.
Wc
shall
have to examine how the contemporaries of Ber,
JEWISH DIARIST OF i8th CENTURY

including himself, succeeded
in
VISHNITZER
15
their business,
and what
were the economic conditions.
The type
with
in
of large Jewish farmer which we so often met
the sixteenth century, had almost died out two

later, in
hundred years
the time of Ber Bolechower.
Of
This
one of them our author retained a strong impression.
farmer was called Saul Wahl, just as the famous com-
munal leader of the sixteenth century, who
lives in the
legend until the present time as the 'Jewish King of
One
Day
".
assume
this
farmer was a descendant of the
founder of this well-known old family.
The Saul Wahl,
depicted in the Memoirs, was a wise and highly respectable person, esteemed by Jews
and non-Jews.
He was
acquainted with agricultural work from his earliest youth.
He
devoted the larger portion of his
life
to farming large
estates from the nobles,
and
for
some time even the town

;
of Stryi, with the surrounding villages
also on another
occasion the town of Skole.

tells
With
his usual accuracy,
Ber
us that Saul
Wahl was
self-taught in all kinds of
agricultural work, including cattle-breeding.

his business with success (although
He
in
carried on
he was
debt to the
for
his
nobles) so that he earned sufficient

family, which included ten sons
his position
means
large
and one daughter.
But
was not secure nor based on firm foundations.

Polish nobles preferred to farm out their
The time when

estates to
to take
Jews had passed.

by the landowners.
Many
of those farmers had
up a new occupation, having been removed from
their task
Thus Saul Wahl was
told
one day by the owner of Stryi that he need not trouble
any more about continuing the farm.

tells
The
reason, Ber
us,
was that Count Poniatowski. with
whom
Saul
Wahl was on good
terms, decided to administer his estates
l6

his
by
own
officials.
The
situation
of
Saul
Wahl was
all
precarious.
obligations.
He had not money enough to meet Upon the advice of Bar's father, he
which enabled him to pay
his
turned
to the wine trade,
his debts.
On
the other hand farming of small properties, of country
inns, of different revenues of the
towns (from
mills, inns,
trading, &c.), belonging to the estates of the Nobles,
was
widely spread
among
the Jewish population.

for that
It
was not
because of any special predilection

fession, but, as Ber points out,
it
kind of pro-
was provoked by the
economic conditions of the Jews
at that time.
The Jews
In order
were, as a rule, indebted to the nobles, and often not in
a position to meet regularly their obligations.

to avoid vexations
and the confiscation of
their goods, the
Jews had
to secure the protection of
some of
the nobles
against the others, their creditors.
Ber Bolechower was
himself (w\e of those Jewish traders indebted to the nobles,
and was one day induced

of
to lease the revenues of the
town
Bolechow
in order to
in
win the assistance of the landlord of
the estate,
and
view of the fact that no one of his fellowfor the lease
Jews was willing to apply

it
because of the losses
had brought
to its former holders.
Ber
is
constrained
to
in
admit that the Rabbi of the Community was only right

advising him to hold the lease, as
it
would be
'
for his
benefit.
creditors
The Rabbi's contention would be impressed by
',
says Ber.
was that our
it,
and that our landlord

'.
would also be obliged to protect us against the creditors

I3er
quotes another case
when
Jew was constrained

to
by
a noble to take
up a
lease
under the threat of being
expelled
from
his
native place,
and removed
a new-
hamlet
nf)t
covered yet with buildings.
The
notion of the

Jewish farmer eager
for exploitation
VISHNITZER
appears thus
in
17
new
light.
The memoirs
clergy.
preserve other evidences of the indebted-
ness of Jewish farmers and merchants to nobles and to the
Tempora mutantur
In the early period of their
history in Poland, Jews were to a great extent engaged

in
money-lending.
In the course of centuries the con-
ditions
changed more and more.

creditors of the Jews.
facts
became the
The former The memoirs
debtors
provide
most striking
about the indebtedness of the Jewish
population to the upper classes of the Polish nation.
Ber
knew exactly those circumstances, being

need, and compelled to borrow
several times in
money from
other hand,
the gentry,
I
and the monasteries.

been able to ascertain
indebted
to Jews.
I
On
the
have
not
many
cases where
non-Jews were
think that
little.
money-lending by the
Jews was practised then but
Ber himself was exhorted
by the
relatives
of his wife to abstain from this kind of

to take
business,
which he was inclined to choose, and
up
trade, as did his father,
who
at the beginning of his career

It is interesting
was a farmer, and devoted
to agriculture.
to follow Ber's account of the
way
in
which
his father
in
went
from farming to trading.
The
estates
held
farm by
Ber's father were situated in the mountains, and, therefore,
not
paid,
over-fertile.
But the rent of the farm had
to
be
and the peasants had to be employed.
Ber's father
arranged an agreement with the owner of the salines at
Bolechow to furnish him with wood from the

exchange
for a barrel of salt for
forest
in
each load of wood.

winter,
This
work went on during the whole of the

barrels of salt were thus collected.
and many
In the
summer, Ber's
father sent out the labourers to bring salt on their
VOL.
XII.
wagons C
l8

which to
this
to Podolia, a fine fruit-bearing province,

is
day
famous
for its
good
harvests.
place.
There again bartering took

exchanged
for
A barrel
of salt was
one barrel, and sometimes even one-and-aeven two barrels of rye. an

article
half barrels or liquors
From
the rye
were
distilled,
much
in
demand
in Galicia,
and particularly
bought.
in
Hungary, where large quantities were
Ber's father
made
a great fortune, and then started
the wine trade in Hungary, which in time became his chief

business,
It
and was carried on by his sons, including Ber.

to
treat even in the
would take me a long time
briefest
way
Ber's activities,
which are so minutely related
by himself on almost every page of the memoirs.

year,
Every
or
sometimes even twice a year, he travelled to

visiting
Hungary,
there
the
localities
famous
for
their
wines, as, for instance, Tokay, and after assuring himself
on the
qualities of those wines, transacted business
on
his
own
account, on the account of his companions, and on
behalf of
some
of the nobles and the clergy,

Ber's reputation
who gave him
special orders.
must have been very high.
We
learn
that
well-known French wine merchants who

for
came
to
Poland
their
business entered
into
close
relations with him.
We
gather
full
details concerning
prices,
money
ex-
change, and fluctuations in the value of the Polish gulden.
We
walk under the guidance of Ber through the

counting-houses
in
fairs of
Breslau, the
Warsaw, Lemberg, and
many Hungarian and

inns
officials
Galician towns.
We
pass through
crowded with the Deputies of the Polish Diet and

of the
High Courts.
For
it
must be emphasized
that on those occasions
many
of the casks of the valuable
Hungarian and Spanish
wines
from
Ber's
cellars
were
JEWISH DIARIST OF i8tH CENTURY
VISHNITZER
for
19
consumed by the Deputies, and bought

few great nobles,
political
them by the
aims.
who sought to win The rank and file
the majority for their of the Deputies were
also accessible to other kinds of bribery, such as watches
and
jewelr\-.
We
become
quite intimate with the practices of various
groups of merchants, Jewish and non-Jewish.
During one of his frequent sojourns
at
Tarczal (Hungary)
Ber was requested by the partners of a Jewish wine firm

there 'to look into their business accounts'.
'Each', says
laid
I
Ber,
'
brought his writings and registers and
them on
sat
the table in
my
room, which was
full
of them.
down
whole
to read these
documents and
to find out from the
and from each document
in particular
the figures showing
the purchase of the wines, the expenses involved, and the

particulars of the sale.
After
five
I
days spent
in
investi-
gating and examining those papers
found out the proper
way
fact,
for
bringing their accounts into order.
They
had. in
years.
carried on their business for
more than three
They had bought over

for different
1,000 casks of wine, which had been
stored in twenty wine-cellars, and had been sold in retail
amounts.
the purchases of the

value
;
made out a report containing all wines the number of casks and their
I
:
;
the different sorts

;
from which Christian producer
they were bought

stored.
and
in
which
cellar
they had been
Another report referred
to the affairs of the sale-
to
whom
the wines had been sold, and for what

Further,
I
amount
they were sold.

in
noted
all
the expenses incurred
the transport of the wines to their destination, and, also,
how much
there had leaked from every cask, the
amount
being one cask a month for every hundred casks.

is
which
,
a factor to be taken into account
by
all
wine-traders.
C 2
20

still
After the calculation was made, there

casks unaccounted
for,
remained twenty
and nobody knew who had taken

After having deducted
all
them
losses
or emptied them.
the
and heavy expenses, there remained
for the firm
a net profit of 2,100 ducats, which, divided into three parts,
gave to each partner 700 ducats.
They remunerated me
two
for the trouble of putting their accounts in order with
casks of ritual wine
made from
selected grapes.'
in
Ber was very keen on keeping his own accounts

proper order.
He
carefully describes
how he
for
'
prepared
two books of account, made of two pounds of paper, the

one
for the
wine shops and the other
the mills.
The
registers
were ruled on each page.

its
Ever)' fee was to be
inserted on
derived, and
page
in small writing,
from which source
by whom
paid.'
We
learn about the existence at
Bolechow of a Guild
(Holy Society) of Shopkeepers.
They always met during

officials
the lesser days of the Feast of Tabernacles in order to
appoint Administrators, Heads, and other

Guild.
of the
On
the day of Solemn Assembly
they always
arranged a great banquet.
The Guild
estabh'shed a fee of
half a Kreuzer (nearly a farthing) for each stone of goods,
and the same pa)-ment
for
every pot of honey measured.

let
The weighing-machine and measures were

least
i.",o
out for at
Polish gulden yearly.
The
munities
role played in foreign trade
by the Jewish ComLemberg. judging
of
Brod)',
Tysmienica, and
from the illuminating statements scattered here and there

in
the memoirs, was a very important one.
venture to
say that the greater part of the dear account and concise
information given by Ber throws a
new
light
it
upon Jewish
is
commerce
in
the eighteenth
cciUui)-,
and
therefore
VISIIMTZER
in It
21
only right to claim the discovery of the manuscript

Jews' College as of
of
first
the
importance.
brings us plenty
new and
interesting facts,
which can only be welcome
to every scholar deeply interested in the subject of Jewish
economics.
I
would not
fulfil
my
task
if
did not mention the

1
Jewish handicrafts of that time.
As
have already
said,
there were guilds of Jewish artisans as early as the sixteenth century.

I
have dealt with
this
matter
in
that
volume
I
of the
History of the Jezvs in Russia, to which
referred above.
There were, among
others,
guilds
of
goldsmiths.
The
guild of Jewish goldsmiths in
Lemberg
was
well
known.
Ber placed an order

beautifully
for
some synagbgal
utensils
which were so
wrought that
many
experts confessed that never

in
have been seen such utensils
Poland
'.
The memoirs
of the
preserve a
new
version about the abolition
central bodies of the Jewish
Self-Government
in
Poland and Lithuania.
The
Polish Diet of 1764 passed
a law ordering the dissolution of the Council of the Four
Lands, the Council of Lithuania, and the numerous provincial assemblies

ties.
which represented the Jewish Communi-
Until now, our historians have explained this measure
of the Polish Diet as a
means
to a
more adequate taxation
of the Jewish population, as the law
we have mentioned
b>-
ordered that the taxes of the Jews be collected
the
crown
officials
year of age
and
fixing a certain tax for each Jew over one

not, as
it
had been previously done, by
the provincial and central assemblies or councils elected
by the Jewish communities.

In the
memoirs
of
Per Bolcchowcr we
find
something
22

fact.
:
concerning this important
would
like to
quote the
exact words of Ber's statement
'And now
will tell of the great
change done
in
the
Polish country with the purpose of humiliating our people of

Israel, and about the taking away of that little honour they had always enjoyed since the time they came to
Poland to
settle there, that
is
900 years ago.

In
until
the
King Poniatowski ascended

that the Elders of Israel
the throne.
those days
the Poles, namely, the nobles, believed and emphasized
who
used to meet at
in
Warsaw
connexion with the poll-taxes to be paid by the Jews to the Crown, caused the Diets to be dissolved, the Diets which were convoked by the expenditure of considerable means.' Ber continues
during the Sessions of the Polish Diet
with the purpose of explaining his statements Every Diet was attended by many deputies who were Jew-baiters, who denounced the Jews for every kind of wickedness, that they might be deprived of their liberties, and that they should
:
'
be forbidden to carry on trade

articles.
in cattle,
wine, and other

of
The
constitution
i
of Poland
Szlachcic
'
admitted
one
member
stop the
of the Diet,
e.
(noble) being able to

:
business of the Diet, saying
do not agree
to this matter.
it
The
the
Polish nobles endeavoured to
make
of the
believed,
that
Jews were the
instigators
suspension of the
large
business of the Diets, that they paid
to dissolve the Diets b)' the proceedings
some of the members of the Diets we have mentioned. Therefore the order was given by the crown for the abolishsums
of monc\- to
ing
of the Jewish A.ssemblics.
Furthermore, the
Diet
decided that non-Jewish Commi.ssioners ought to be sent into all the provinces of Poland to inquire as to the number of the Jews who had to pay to them the taxes.
Then, argued the Poles, there will be no need for electing Jewish Filders, who would destioy all the laws of our
Diet."
JEWISH DIARIST OF i8TH CFXTURV
VISHNITZER
23
Bcr Bolechower was so well-informed about Jewish and

general
affairs
of
his
days, that
also his account of this matter.
am disposed to trust He was in great sorrow

I
'
about the abolition of the Jewish Councils and Assemblies,

as
he assumed that they were a

little
small
solace to the
children of Israel, and a

that
honour
to them,
and witness
For, as Ber
for all that
God
it
in
is
His great Pity has not

said in the Mosaic law
in
left
'
:
us
'.
tells us,
and yet
I
when they be
them away,
with them
;
the land of their enemies,

I
will
not cast
neither will
for I
abhor them, to break
my covenant
am
the Lord their
God
'.
In a few remarkable words Ber describes the useful
work done by the wise and learned members of the Jewish

Assemblies, which afforded an opportunity for discussing
every Jewish question.
The Rabbinical members
of these
Assemblies formed at the same time the high tribunals

for legal causes.
These
institutions existed, according to
the statements of Ber Bolechower, for 800 years, which
statement
is
incorrect, as
we know
that the
first
Assemblies
could not have met earlier than at the beginning of the

sixteenth century.
Another statement
is
more
interesting.
Ber
tells
us
that he had seen printed copies of the decisions of those
Assemblies.
As
a matter of fact
we
are to-day not in
possession of these decisions or minutes.

the
full
We
have only
minutes of the meetings of the Lithuanian Jewish
Council, beginning from 1623 until 1763.
That wonderful
and most important document was published by the Jewish

Historical and Ethnographical Society at Petrograd, whose
Committee
have served.
in
The minutes
in all
of the Jewish
likelihood
lost.
Council or Assembly
Poland are
Certain parts of them and se\eral decisions arc, of course.
24

;
known
book
as they used to be written
down
in
in
the minute-
of the great Jewish
Communities
I
Lemberg, Cracow,
Posen, and other towns.
myself saw some of the original
sheets from these minutes in the private Hbrary of the

historian
Dubnow.
That
is all
that remains.
little
My
paper can only raise the window a
to
peep
be
as
into the rich storehouse to
which these memoirs

manuscript
in
may
full
compared.
hope
to publish the
soon as possible, provided material help
for this
under-
taking be forthcoming from Jewish scientific bodies and

individuals
literature.
interested
in
fostering
Jewish
history
and
LIGHT OX THK HISTORY OF THE
HEBREW VERB
(bv^: or intensive ^ys3)
By Israel Eitan,
It
is
Jerusalem.
well
known
that the Niph'al was used primarily
in a reflexive sense,
on a par with the Hithpa'el.
Only
J-9)
in
the course of time,
when
the Pu'al of the Kal

its
(=
fell
into desuetude, apparently because of
striking resem-
blance to the intensive Pu'al in the perfect and to the
Hoph'al
in
the imperfect i^^l, ^W,
i'".\
î^"),
the Niph'al
signification.
began
to take its place
and received a passive
During the dawn of the Hebrew language, however, there

were two reflexive conjugations
flexive with
in use:
Hithpa'el or reIt is
Taw
and Niph'al or reflexive with Nun.
interesting to note that just as in
Hebrew
the Niph'al was

in
transformed to a passive conjugation, so
Aramaic the
Hithpa'al likewise assumed a passive meaning.
The
great
difference
is
in
the
morphological
fate
of
these two conjugations
indeed surprising.
The
reflexive
with Taw,
if
we take
into consideration the various Semitic

all
languages, occurs in
the four main conjugations of the
verb
in
Kal,
Pi'el, Po'el,
is
and Hiph'il.
The ordinary
as
Hithpa'el
Hebrew
&c.
derived from the

in
Pi'el,
may
be seen from
the dagesh forte

kattel,
the
second
this
radical, hithkattel
from
But
in
Arabic
reflexive
is
found very
frequently derived from the Kal, as, for instance, the eighth
25
26
conjugation jiLsl^,^ and also from the Po'el, namely, the

sixth conjugation
JcUi.
In
Aramaic
and
in
in
it
is
derived from
the Kal. hithk^tel

Hiph'il,
ettaktal.
ithk*^tei,
Syriac also from the

find a
And
17,
even
Hebrew we
few
remnants of
''*ii?Trir'
Taw
reflexive
coming from the Kal, comp.

idtd.,
Judges 20.15,
and npsnî
Hos.
11. 3,
verse 15
or even
earlier forms, as
zdtd., 22, ij,
^^\>r^J^
'^^.i^D'p
Jer. 12. 5,
nnnno
from ^n and nin with reflexive Taw.

,
Morenothing
over, even the tenth conjugation in Arabic, Jx^l-}
is
but a reflexive of a primitive Hiph'il

Semitic dialects, appearing with Sin
still
extant in some
in
Minaeic and with
Sin in Assyrian and having penetrated at a later period,
under the influence of Aramaic idioms, also into the Hebrew

language,
in
the form of Saph'el. as e.g.
"i^Ve", ^^Py',
&c.
Not
field
is
so with the
Nun
reflexive,
it
whose morphological
not
very limited.
True,
is
unknown
in
other
Semitic languages such as Arabic and Assyrian^: however,

all
the authorities in comparative Semitic

reflexive
grammar agree
fundamental
"'^^^ is
that this second
form
is
derived from no other

its
source but the elementary Kal,' though
meaning may be taken from the

derived from
"??
;
Pi'Cl or
Hiph'il:
"i?^,
though
its
original
meaning comes from

its
"IPP'?
is
derived from
"'PV^',
though
meaning
is
taken
from
"i*'?^'^'-*
This phenomenon
Also
is
perplexing and requires explanation.
'
ill
Assyrian
this conjugation received sucli a distorted form, the

tlic
Taw
being shifted to a place after
first
radical.
As
ma^- be seen from
the Mesha inscription, this form
was current
also in Moabite:
in Ethiopic,
DHn^Jn was
find
surely derived from the Kal, like DPlb^.
Not so
where wc
el
the form pCpri, under the influence of the reflexive of the Pi

* '
*
?l3pn.
In Ethiopic this form
was preserved
onlj- in quadrilitcrals.
Brockclmann, Semitisclir
.'Sf^nrlitvisscnsclia/I,
pp. 121
f.
Brockclmann, Vcrgleichcudr Gnmtntntih
tier scinilisclicii Spraclieii, p.
253.
LIGHT ON HISTORY OF THE
HEBREW VERB EITAN
27
Why
is
it
that the
Nun
reflexive
was derived solely from

all
the Kal, while the TaM' reflexive could be derived from
the principal conjugations?
And
had
even
if
we know
that
already at an
earl}-
period
it
lost its reflexive
meaning
it
and became a
passive,
still
we
It
is
are puzzled
why
an
was
confined to the Kal alone.
the aim of the present

reflexive, at
earlier
writer to demonstrate that the
Nun
stage, covered a larger morphological field than
we used
to think, that also from the
it
was derived not alone from the Kal but

and
Po'el.
Pi'el
This
shall
prove from
some
isolated passages in the Scriptures.

let us
I.
Indeed,
observe the following

I. 2. 3.
list
of quotations
Qî"^??
Isa. 33. 10.
Qît^ri
Eccles. 7. i6.
Isa. 54. 14.
'^P^
'\?y^^
4.
5.
Num.
21. 27.
-3:12:
Ps. 59. 5.
II. I.
2.
^T?ri
Nii'3*v5
NtJ'i:
Num.
2
24. 7.
23.
Chron. 32.
II. 14.
3.
Dan.
4.
5.
6.
7.
nszri''
"is?^
'r\Bl^
Prov. 26. 26.
Deut.
21. 8. 23. 48.

13.
Fzek.
Lev.
D??n
1???^
55-:A
The two forms

them
and iiE had long since attracted
the attention of our grammarians,'
who decided
to ascribe
to a composite conjugation Nithpa'el, a conglomerate
of Xiph'al
^ '
and Hithpa'el, with the exception that here the

Some emend HDDp. TDN nC'VC Vienna,
^
Variant NK'S'l.
Compare,
f.
for
instance.
Profiat
Duran,
1865.
pp. 122
28

assimilated
.
Taw was
^1053 =:
^-1
to
the
first
radical:
12?2
"is?ri:
Din;
In this
manner they proceeded to explain

in
also
list
other
irregular
formations
the
above-mentioned
i?.i3J^
as an Hithpa'el with assimilated
Taw:
IP.i^nri,
Ntiiri
Si2':nri^
S:c.
it
This erroneous explanation was perto be considered a fixed rule that
petuated until
the
came
and
Taw
this
of the Hithpa'el
may
be assimilated
'^
to the first
radical in verbs -"^
3"D (judging
is
from
iif!!?
also in
T'E),
and
circumstance
probably responsible for the
fact
that so far grammarians have failed to arrive at an under-
standing of the true nature of these complicated formations.
As
above
a matter of fact there
is
no basis whatever to the

of the
formulated
rule.
The Taw
first
Hithpa'el
ri"S
is
naturally assimilated to the
radical in verbs
it
or to
Daleth and Teth which are related to

but
it
in
pronunciation,
is is
never assimilated to any other
letters.
The
best
proof
the fact that the majority of examples cited above

in
occur elsewhere
instance, Donn^
the Bible plcne with Taw, comp., for

11.
Dan.
36
Qî^f^? Isa. 63. 5

Ijian^
and Dan.
S.
27
Dînl^'*
Isa. 59. 16
and
Ps. 143. 3;
16. 3
;
Prov. 24. 3
^<^?J^'
>î-im. 23.
24;
^^5^*3n^l ibid.
NU^Jjpn
Ezek.
1
17.
i.
14
and Prov.
and
19.
I
1 1
30. 32; NK'?nri

29.
1
Ezek.
29. i,j; XlJ'?np

;
Kings
2
;
Chron.
Dsnni Gen. 24. 65

Isa. 59. 6
D3Jp*i
Kings
lE?n^
and
3.
is
Isa. 37.
14.
difficult
iB?n;
and Jonah
3. S
Sam.
It
to imagine
that
the
same verb
.should
occur once with and then without the

It
is
Taw
of Hithpa'el.
much more
logical to
assume that
in cases
without
Taw we
is
are not dealing with a
Hithpa'el
:
at
all.
This
true especially in a case like
cciu'ri
it
is
a well-known
'
Gcscnius-Kautzsch.
Ilcbr. GraimiKitih, 27tli erlition. p. 148.
LIGHT ON HISTORY OF THE HEBREW

rule that in verbs
VERB EITAN
is
29
where the
first
radical
a sibilant the
Taw
and
of Hithpa'el follows instead of preceding the sibilant

if
this
is
not the case here,
it is
because this verb

QOî^?
is
not
fails
a Hithpa'el.^
to exhibit
Important also
is
the form
which
any
real assimilation,
N*.
showing only an extension

familiar
of the vowel under the
phenomenon
and usual
The radical. in the Niph'al before a non-dageshed first thought of a Hithpa'el here does not occur at all to an unbiassed grammarian, so
to a reflexive in verbs
much have we become accustomed

without omission of
^VV^^'?:^ ^î^-
"i"S
Taw Bî,
:
i:r,no, VV'^'^m Ps. io8. lo;
^c. ic;
W}"^". ibid.
6-. 14;
Vinri
Prov. 22. 24;
Ninn^ nsinc, nâinn, nps-inn
Cant.
8.
5; CDinn, nvin^, iVirnnî.

:
And
all
these examples
are taken from the Bible

post-biblical
could quote
many more from
Hebrew.
">!???
Finally, the verbs
and
^"i?:?
are best fitted to inform

all
us as to the real morphological nature of
the unusual
formations enumerated
in
the above
list.
Let us remove
the false notion about an assimilated

that
Taw
and remember
the so-called
Xithpa'el
is
very late product of
Mishnic times, then the additional Nun in both these verbs and the vocalizawill clearly prove the Niph'al conjugation
tion of the root, especially the
Dagesh
forte in the second
conjugation. radical, will point to the intensive Pi'el
Thus
we have before us a grammatical form hitherto unknown, correctly a Nun reflexive viz. an intensive Niph'al, or more
of the Pi'el.
9
This form corresponds,

I
in
a morphological
For
this reason
under cannot agree with Gesenius (see his Lexicon

p. 75^ that
it
TZV and
of n3T.
Strack comp. his Grammar,

I
^S^n Isa.
16
is
a Hithpa'el
am
inclined to think that

If,
derived from 230.
howe%-er,
to
we
:
a Niph'al of IDT, just as \2BT\ is must insist on the derivation from

is
HDT, then
we
sliall
have
or the recognize here, too, the conjugation t'y??
Nun
reflexive of the Pi'Cl
see below
^3?n
= ^S^n and not ISlin.
30

customary Hithpa'el which
is
sense, to our
nothing else
but a
Taw
reflexive of the Pi'el.

in
All the other examples enumerated above, being

imperfect with Dagesh forte in the
first
the
and second
radicals,
may be
explained
;
in
the most natural
way as Nun
reflexives
of the Pi'el
the
first
Dagesh compensates the

There
reflexive
Xun which
is
generally omitted in the imperfect, while the

Pi'el.
is
second Dagesh emphasizes the

therefore to invent a
in
no necessity
Taw
of Hithpa'el which assimilates
an extraordinary way.
There
still
remains
">????
an explanation
''"Îpi?.
for
the
striking
vocalization of
and
If
it
is
true that no letter

reflexive being
has been omitted before the root, the

here in evidence,
Nun
why
is
there a
Dagesh
in the first radical ?

is
Apparently we are here face to face with what

as analogy in
linguistics
:
known
in
its
quite frequently
it
happens
a language that a rare grammatical form departs from
accustomed and accepted path to follow a more general
and frequent grammatical form.

instance, that the
It
is
well known, for
Nun
of the Niph'al
in
the third person
perfect, before a vocalized first radical as in the verbs T'y tij
and
less,
y"V, has a
Games under
times
it: li^'^j,
3p^, &c.
NeverthePiS?, viSJ,
already
in
the Bible we meet with forms like
and
in post-biblical
:
we
find this
Nun
of the Niph'al
pTJ, jinj,
always with Hirek
fW, in?, v\h, instead of
mb}.
This departure was effected by analogy with the ordinary

Niph'al of the greater
number
li'S?).
of verbs, which
is
generally
Nun
logy
the
with Hirek {b^?^,

is
A
the
similar instance of ana-
applicable
also
in
case
of
"IB?3
and
i^B^?
Nun
a
of the Niph'al here should have been vocalized
with
Shcwa
"^Q??,
1">E13,
as
is
customary before
an
unaccented syllable
(*niJ^D3,
^ni3p?)
but under the influence
LIGHT ON HISTORY OF THE HEBRKW VERB

of the
EITAN
a
3I
common
in
itself,
it
Niph'al
as
it.
too, received
a Hirek.
This
Hirek
short
vowel,
commands
Da^csh
in
forte, since
is
not closed by a quiescent Shewa. as
the
form
îQ3,
&c.
Thus the Nun

bts^?.
reflexive of the Fi'el received
the form bv^: or
similar
fate,
namely, an
accidental
insertion
of a
for
Dagesh
forte neither for the
purpose of completion nor
emphasis
and
accentuation,
happened
to
number of
in the
biblical remnants from the primitive passive of the Kal,
which corresponds to Arabic j^-S without a Dagesh

second
radical
:
only for vocal

first
or phonetic reasons the
Kibbus of the
radical,
which
is
characteristic
of
the passive generally

radical, resulting in
a Dagesh was
^'^p,
inserted in the second

is
the form
which
similar to the
passive of the Pi'el,

that of the
and thus confusing the two passives,

of the Pi
el,
Kal and that
by giving them one

Pu'al of Kal are
"i*?',
and the same form.
Remnants of the
it^'
numerous
na nay
n'^
in
the Bible:
':3y,
it
n^b from np^, np' ="iSj from
from
from
"n?',
nsr
from
it is
n^t,
&c.
As
to D3?n.
is
evident
now
that
not a Hothpa'el
as Gesenius
or Passive of the Hithpa'el (Arabic others have

it,
J-j-iJ),
:
and
but a Passive of Xippa'el
C)3?ni"= D2?(:)ri,
and not
Ci3i;nri,
Just as Arabic preserved the Passive of
the Niph'al or the
Nun
reflexive of the Kal,
J-?-ajl,
so the
Hebrew seems
to have preserved here the Passive of the
Nun
the
that
reflexive of Pi'el.
Thus
in
Hebrew
as well as in
Arabic
Passive
is
applicable to both reflexive conjugations,

that with
whh Taw and

iniN
is
Nun.
D3zn nns
is
1"
D33n nnx
y;:n ns*
it
Lev.
13.
55
r.
think
it
Gesenius
mistaken in construing
as a perfect.
As
a matter of fact,
is
an infinitive of an indefinite passive, and

pji'S"
completed in a direct way,

ib,d. .10. 20.
like
DN*
^C3n Dr3 Gen.
21. 8. or
nyns nx nnVn dv
32
I

have arranged the twelve examples above
in
two
sets.
the
The second contains forms which prove the presence of Nun reflexive, derived from the regular Pi'el. The
however, contains only examples of an ancient conbyi
first,
jugation
(Arabic
Jcl^),
which
is
characterized
by
Holem
in
plene
V"V
in all the tenses,
and takes the place of
Pi'el
verbs
and
'"H
î^J.
This conjugation,
known
in
to
philologists as the conative verb
and preserved
Arabic
strong
speech, died
among
the
Hebrews altogether
in
verbs, leaving but a few reminders in the Bible,
like 'p2Vk:'Di'
Job
9.
15;
"-af ibo
= '3fi^D
Ps.
101.5; nyb^^-iyio; Hos. 13.3;

i
'm^ = To sum up
>r\'Dy:'
Isa. ic. 13; ^nyivi^
Sam.
ai. 3.
our
inquir}-,
it is
safe to conclude that at
an
early stage of the
Hebrew language
the
Nun
reflexive
was
applicable not only to the Kal
(^y??).
but also to the Pi'el

?y??
;
and
Po'el.
In the Pi'el
in the Po'el
it
it
assumed the form

?yiS3.
con-
sequently
11
must have been

we
should
read
According
to
Wellhausen,
also
in
Zeph.
3.
15
TjÛSb'O instead of T]^pDK'?0.

^2
There
is
no necessitj'
is
to
emend with Gesenius

and
'
[in his
Lexicon) Tinyii
or
Tnyin.
in
The form
correct,
is
explained best by the corresponding

',
'
verb
Arabic c.S * which means
to bid farewell to
to take leave
p.
1
of. &c.
s. v.).
(comp. for instance, Wahrmund, Arabisch-Deutsches IVorterbucli,
170,
EXODUS
5-
4-5
THE MEANING OF pXH

Bv Samuel Batches,
Judge Sulzberger
doubt, that
of
UV
Jews' College, London.
has,
in
his
in
essay 'The
opinion,
'
Am
Ha-Aretz', established the theory,
my
beyond
pxn
'
Dy in the Bible means
representatives
the
all
people
',
Parliament
'.
careful
examination
of
the Biblical passages in which "isn oy occurs has
strengthened
*
me
in
my
conviction that the

',
meaning of
for
representatives of the people

still
Parliament
',
yian Qy
is
more extensive than Judge Sulzberger ventured

It
'r*~ixn
to
presume.
seems
to
me
that this
'
is
the ordinary
meaning of
people
",
'
ny in the Bible.
',
Representatives of the
Parliament
fits
everywhere, not only historically

5.
but also exegetically.

instance.
I
Exodus
4-5
is,
think, a
good
suggest that in
Exodus
5.
5 (a passage not considered

'
by Judge Sulzberger) )nsn Dy has the meaning of representatives of the people'.
And by
accepting that meaning
we
in
get rid of the difficulty which the commentators find
Exodus
5.
4-5.
5.
5 appears to be a repetition of
5. 4,
and therefore the two verses are ascribed to

sources (see commentaries).
'
different
',
Representatives of the people
however, makes the meaning of the two verses perfectly

clear.
In
5.
4 Pharaoh
tells
Moses and Aaron

33
that they should
not disturb 'the people", the ordinary workmen, in their
VOL. XIL
34
work.
their

In
5.
5 Pharaoh
tells
Moses and Aaron

'
that
by
conduct they would influence
the
representatives
of the people', and
make them
It is
rest
from their burdens.

5.
The
iTk^'yo
difference
is
great.
is
not accidental that in

in
5.
the word VcyDO

is
I
used,
and
5 the word Dnâoo.

labourers.
the ordinary
work done by the mânual

'
720
the
is,
take
it,
the
burden
',
the
office
of supervising
work
of the labourers.
The
ordinary people (Qyn) did
the manual labour, and Moses and

representatives of the people
(|*"ixn
Aaron and the other

work
4 between
says
Dy) supervised the
of the labourers.
Hence the
distinction also in 5.
n^V^ and ?3D.

a^Tipao!? 13?
'
To Moses and Aaron Pharaoh

',
go unto your burdens
go unto your posts

'
of overseers. of overseer
'
That
is
?2D has the meaning of
burden
(office)
also clear from

;
Exodus
i.
11.
^n:v refers
to the people of Israel
Dn^3D3 refers to the Egyptian
taskmasters.
That there were Hebrew overseers we see

5. 14, 19.
from Exodus
quite clear.
The meaning
of vers.
4-5
is
now
The
:
following would be the translation of the
two
verses
(4)
do
And the king of Egypt said unto them, Wherefore Moses and Aaron, cause the people to break loose from their work ? Get you unto your burdens (posts of overseers). And Pharaoh said Behold, the repre(5) sentatives of the people arc now many, and ye will make them rest from their burdens (posts of overseers).
ye,
:
Thus there
is
no
repetition in these
two verses.
Both
verses are required.
Pharaoh
tells
Moses and Aaron that
as a result of their activities the labourers will stop their
work, and
the
representatives
of
the people will cease
fulfilling their
duties as overseers.
THE BOOK OF ESTHER

By Jacob Hoschaxder,
IN
THE LIGHT
OF HISTORY
Dropsie College.
CHAPTER
The nature
against Zoroastrianism
VI
Book of Esther
of the danger recorded in the
The
intro-
duction of anthropomorphic images into the Zoroastrian reHgion
The reform
Religion and state Zoroastrianism as the supreme
empire Anahita as the representative and maniAhuramazda The effect of the reform A Persian tradition The reform affected the Jews The religious persecutions The strictly religious Jews The festivals of Anahita Historical reminiscences of the
reHgion of the Persian
festation of
persecutions.
In the preceding chapter we have discussed the term

'Jews'
(onin''),
and found that
it
designates adherents of
the Jewish
definition
is
religion, regardless
of their extraction.
facts.
This
borne out by historical
All dangers
of
and persecutions the Jews experienced, from the time

Antiochus Epiphanes
down
to the present, to
their
were solely
due
to
their religion,
suffered, as
and not
race extraction.
if
Jews never
we already
observed,
they con-
formed to the religion of the country where they dwelt,

because such a step wiped out the mark that distinguished
and separated them from the Gentiles.

country for
aliens.
Jews
living in a
But
many hundreds of years were always considered if one among them abandoned his reHgion
citizen.
in
he became at once a full-fledged
The danger impending over the Jews recorded Book of Esther was no exception in that respect.
also
the
This
had a purely
religious character.
The
current opinion
35
36
concerning the personality of

of the Jewish race
inveterate
is
Haman and
his detestation
If a
absolutely erroneous.
a zealous
man
is
an
enemy and
persecutor
of a certain
religious creed,
which he regards as pernicious to the welfare

it
of his country,
character.
does not follow that he
is
a wacked
Haman was not worse than many Christian and Mohammedan potentates who, actuated by zeal
for
their
own
religions
or
by
political
reasons,
fanatiin other
cally persecuted their Jewish
subjects, but
vile
who
respects
by no means showed
dispositions.
Haman
never thought of destroying a whole race without cause
on
their part.
His decree was not aimed at the Jewish
people, but at the Jewish religion, and such a danger could
be easily averted by renouncing
it.
His intention was the
destruction of an idea, not of the individual

to
it.
who adhered
The
if
fate
of being exterminated was of course
inevitable,
the Jewish people should

part with
if
remain stubborn
belief.
and refuse
to
their religious
But the
(omn"').
decree was of no effect
they ceased to be 'Jews'
However, that
religious persecution
was not due

It
to his
personal aversion to the Jewish religion.
was dictated
by the policy of the Persian empire, with which the Jewish

religious conceptions
came
into collision.
II
Under the reign of Artaxerxes

vation
an important innoreligion.
was introduced
into
the
Persian
The
Babylonian priest and historian Berosus informs us that

the Persians
knew
of no images of gods until Artaxerxes II

all
erected images of the goddess Anahita in

of the Persian empire.'
the centres
is
The statement
of Berosus
con-
firmed by the cuneiform inscriptions.''
Those
16.
of the former
Miiller's Fiagiiieiita Ilisloiicoruitt
Giaecormn,
Die
Altpersisclieyt Kcilmschriften
(Weissbacli unci
Hang
p. 45.
ESTHER
kings
IN
THE LIGHT OF HISTORY
HOSCHANDER
II,
37
his
name only Ahuramazda, but Artaxerxes

two gods belonged to the old popular
in
inscriptions,
invokes Ahuramazda, Anahita, and
Mithra.
The
last
belief,
but
were abandoned by the true Zoroastrians."

This
innovation,
having
been
against
the
spirit
of
Zoroastrianism, could not have
met with the unanimous

Zoroaster's religion could
approval of the Persians.
Now
have been preserved

'
in
purity only within a limited circle.

required religious food of a
',
The common people
more
sensual and vigorous character
as Ed.
Meyer
observes.*
Nevertheless, that limited circle was no doubt sufficiently
numerous and
innovation.
influential
to
resent and oppose such
an
all
The
in
erection of sanctuaries for Anahita in
the
centres
as
of the Persian dominion, even
among nonthat
Iranians
Sardes
desired
and
Damascus,
indicates
Artaxerxes
II
to introduce the worship
of this
Iranian goddess throughout his empire.
What may have

the ways
caused
Artaxerxes
?
II
to
depart from
of his
predecessors
It
could not have been a mere fancy for
overthrowing the old established principles of the Zoroastrian

religion.
Some important
object must have been

for
involved whose attainment he

consolidation of his empire.
deemed necessary
the
Religion was
always
intimately connected
with the
worldly power.
All the institutions of the government

ideas.^
were permeated by religious

the
representative
The king was merely

deity of the
state.
of
the
tutelary
Accordingly the rank of the deity depended upon that

Ed. Meyer's article
*
^
Cf.
'
Artaxerxes', Encycl. Brit, and G. A.,
III. 127.
Ibid., p. 126.
'
On
this subject see especially Jastrow's
Rdigious Aspects and
Beliefs in
Babylonia and Assyria, 191 ij chapter V.
38
of the king

by whom
its
it
was represented,
rising
and
falling
with the fortunes of

the deity assumed
representative.
In one case, however,

it
such a high position that

it
became the
protector of the state which had raised
from obscurity,
its
and
its
rank remained independent of that of
repre-
sentative.
Such was the case of the Babylonian god

originally an insignificant local
Marduk who was

Bab}lon.
god of
But he became the head of the Babylonian

the
pantheon, and was identified with

chief god, Enlil of Nippur, because
former Sumerian
Babylon had become,
under the reign of Hammurabi, the capital of the Babylonian

empire.
This
city,
though
politically
no more of im-
portance, after the passing

nevertheless
of the
Hammurabi dynasty,
as
retained
its
high
position
the
seat
of
Bel-Marduk.
The king who

festival
seized the
hand
of the
god
on the
New Year
considered himself the greatest

his position the rule
monarch, and claimed by virtue of

of the world.
The
various Babylonian cities were united
by a
religious idea.
The
rule.
constitutions of the governments of the Euphrates

in that respect
Valley present
no exception
idea
to the general
The same fundamental
of the
body
in
politic
existed in most ancient states.
Religion was
antiquity
the basis of the political community.
The
state existed
only through the gods.

of the gods and not for
In claiming to fight for the glory

its
own aggrandizement,
the state
could hold
its
own
against other powers, and increased
thereby
stitution
in
strength and prosperity.*'
The
its
theocratic con-
of Israel, as ordained
by
Lawgiver, though
never fully realized, was no novelty.

ancient
The
institutions of
Greece, as
'
the
Amphictyonic Council and the

III, p. 167.
Sec Ed. Meyer, G.A.,
ESTHER
IN
HOSCHANDER
for
39
the
Olympics, which were of paramount importance

unification of the various
Greek
states
and the preservation
of their independence in the Persian Wars, were of purely

religious origin.
The mighty empire of the Caliphs was founded upon Islam. The mediaeval Christian rulers pursued the same policy. Thus religion was in all periods
considered the best cement for joining heterogeneous races

into one united nation.
However, the Persian empire was different from other

governments of antiquity.
intimate relationship between
Here we do not
find
that
Temple and
and
Palace.
Although
the Achaemenian kings had been the very representatives

of the
Zoroastrian
religion
identified
with
all
its
movements," the Persian empire was not founded upon

a religious idea.
The conglomerate
it
of the heterogeneous
elements of which
consisted was kept together
by
force
of arms, the effect of which could only be transitory.
The
Persian
rulers
felt
themselves powerful enough
to hold
the conquered countries in obedience without the aid of

religion.
As
a rule, they did not interfere with the creeds
of their subjects, and

their
made no attempts
to disseminate
own
religion in their dependencies.
On
the contrary,
though considering the polytheistic

gods were represented
in
religions, in
which the
human and animal

them with
all
shapes, puerile,
reverence.
the Persian kings treated
We
must,
of course,
in
except the
conduct of the demented
Cambyses
Egypt.
When
Artaxerxes
ascended the throne, the authority
of the empire in the interior provinces wâs badly shaken.

Insurrections frequently occurred, and the disintegration
"
See Jackson, Zoroaster, 'On the Date of Zoroaster '.
40
of
the

empire
seemed imminent.
Though
its
foreign
relations
were better than before
his accession, this
was not
states.
due to
its
power, but to the discord of the Grecian

' :
According to Plutarch
as
it
The Greeks who
forced their way,
were, out of the very palace of Artaxerxes,
showed
that the grandeur of the Persians was
mere parade and
ostentation
'.**
The
liberal
policy pursued
by the Persian
kings, which at the time of their vigour largely contributed

to the building
up of the empire, as the subjugated countries

to
its rule,^
soon became reconciled
was now, as the Persians

its
were becoming somewhat enervated, the very source of

weakness.^"
The
Persian empire lacked an idea suitable
to cement the divergent races into one united nation.
We may
safely
assume that the Persian patriots and
the king's councillors were fully aware of the gradual decay
of the empire, and devised various remedies to check

progress.
history,
its
One
of the councillors, acquainted with Oriental

utilized
and thus knowing how religious idsas were
for political purposes,
and what powerful instruments they
are for the consolidation of governments, suggested the

religious
idea as the best

:
remedy
for
the unification of
the empire
religion should
form the link between king
and subjects.
the visible
*
If Zoroastrianism, of
which the king was

proclaimed
as
representative, should be
the
Plutarch, Artaxerxes,
XX.
i.
Ed. Meyer, G.A.,
III, p.
94.
'"
We
liave a
height of their power,
somewhat analogous case in tlie Turkish empire. tlic Turks were ratiier tolerant towards their
At the
subjects
to this
and did not impose upon them their religion and language.
policy, the subject nations
Owing
If
were soon reconciled
to their rule.
they had
united
not
been tolerant,
the
European Christian
nations would
thej'
have
themselves against them, and

prevailed
we may
But
is
doubt whether
at
would have
that
over a
united
Europe.
present the
policj'
was
formerly the source of iheir success,
the very cause of their downfall.
ESTHER
supreme
IN

of the
it,
HOSCHANDER
the
subjects
41
religion
empire,,
all
being
enjoined to accept
of
its
the authority of the king, on account
religious character,
would be respected everywhere,

religion
and the common cause of

of the subjects.
would ensure the loyalty
However, that plan was not

mentally
religion,
feasible without
funda-
modifying
which, as
the
doctrines
seen,
of
the
Zoroastrian
spiritual,
we have
was purely
without images, temples, and altars.
The
acceptance of
the principles of this religion, which forbade the worship

of
idols
and rejected
all
other
divine
beings
beside
Ahuramazda
out
the
as spurious
all
deities,
was incompatible with
the continuation of
other polytheistic religions through-
Persian
empire.
The
introduction
of such
religion
could not be
made compulsory without

all
simul-
taneously oppressing
a measure would
other idolatrous
creeds.
Such
undoubtedly have been the cause of
a general uprising
unfailingly
among
the polytheistic subjects, and
would have caused the downfall of the Persian

people, accustomed from immemorial times
visible gods,
empire.
to the
The
worship of
were incapable of compreThis

should
hending a religion without physical representations.

religion could not appeal to the people, even
if it
modify
its
monotheistic principle, and grant to them the
permission to continue the w'orship of their

as manifestations of the
own
deities
supreme god Ahuramazda.

circle,
There
was indeed the winged
which the Zoroastrians were
able to admit as a religious
emblem without
sacrificing
any
principle.^'
But
no
temple was ever

out,'-'
erected
to
Ahuramazda,
as Ed. I\Ieyer points
even after the
'1
See chapter V.
"
G.^4.,
Ill, p. 123.
42

became
corrupt.
Zoroastrian religion
The
Zoroastrians
seemed to have held and

that the
in
strictly
adhered to the principle
God
of heaven
and earth could not be worshipped

Besides, the simple
the limited
this
space of a house.^"
worship of
god, consisting in keeping up the
Holy
Fire,
had nothing alluring and
attractive for the people.
Yet
the Zoroastrian religion could not be
made popular without
images, temples, and altars.
The Daevas,
the gods of the old Iranian religion, which
Zoroaster declared to be spurious deities, were at a later

period, but already in the time of
into the Zoroastrian religion,
Herodotus/^ introduced
though not yet represented
by images. The highest among these Daevas were Anahita

and Mithra, equivalent to the
in the
deities Ishtar
and Shamash
Babylonian pantheon.
in
Anahita, and as Marquart
contends,^"'
conjunction with Mithra, were, under the

expressed also by the
is
^^
The same
idea
is
exilic Isaiah
is
'
"The heaven
and also
is
my
throne, and the earth
my
footstool
where
rest ?
the house that ye built

i),
unto
me ? and where
:
is
the place of
my
'^66.
in
the
prayer of Solomon
contain thee
;
'
Behold, the heaven and the heaven of heavens cannot

less the
how much
house that
have builded
'
(i
Kings
it
8. 27).
We
need not see
in this idea
Persian influence or vice versa, as
is
simple
enough
to originate
among
various people independently.
We
shall further to
refer to the fact that the Bab3-lonian
supreme god Anu does not seem

it
have ever possessed a centre of

^*
his
own, and
not
may
be due to the same idea.
See Herodotus
I.
131,
is
where he
certain!}-
states that the Persians believed in

in
elementary gods, which

doctrines.
''
accordance with Zoroaster's
Fuiidaiticnlc,
7, states that
is
p.
37.
It
is
noteworthy that Plutarch, Aria.rcixes.
XXIII,
Artaxerxes paid homage to no other goddess but Hera.

identical
This goddess
identified
evidently
with Anahita, though the

4.
latter
is
by him with Artemis, XII,

himself.
Wc
need not assume that he

with
;
contradicts
Anahita has been

appears
in
identified
the
as
Babylonian
Belil
goddess
Ishtar
who
various
manifestations
Hani,
'Mistress of the gods', she corresponds to Hera; as daughter of Anu, to

Pallas
Athene
as goddess of vegetation, to
Dcmetcr and
also
Persephone
ESTHER
reign
IN

II,
HOSCHANDER
be
represented
43
as
of Artaxerxes
of
selected
to
manifestations
Ahuramazda.
but
Anahita was originally

later
a goddess
fertility,
of vegetation,
became goddess of
all
and was represented with
the
attributes
of
Ishtar.
The main
of
feature of her cult
was
prostitution.^'^
divinity of this kind strongly appealed to the sensual
propensities
the
people,
and
was
readily
accepted
everywhere by the polytheistic inhabitants of the Persian
empire as chief deity and representative of the supreme god
Ahuramazda.
If
Marquart's view, which seems to
be
corroborated by the cuneiform inscriptions of Artaxerxes,

is
correct,
we may assume
that the Mithra-Feast
became
which
about the same time the chief Persian
festival, in
the king used to get drunk and performed the national
dance of the Persians.
The
for
introduction of that
new element
into the Zoroas-
trian religion
was not due
to the predilection of the king

for
left
Anahita.
This was done as a political measure

empire.
the
to
consolidation of the
Hence
it
was not
the free will of the people whether they should the example set by the king.
imitate
The worship
ruling race.
of that goddess
was made compulsory. The supremacy of Anahita actually
meant the supremacy of the
Her worship was

Marquart
un-
made
a test of loyalty.
Those who
refused to recognize
is
her were marked as disloyal subjects.
questionably right in seeing in the erection of the images

as sister of the Sun-god, to Artemis
All these attributes
as goddess of fertility, to Aphrodite.
may have been
taken over by Anahita.
Plutarch
may
have not known

differentiates
it,
and speaking from a Greek religious point of view,
between Anahita of Susa who may have been worshipped
as Hera, and between Anahita of Ecbatana
who may have been

III. p.
identified
with Artemis.
'^
See
Justi, Hisioiy, p. 95,
and Ed. Me\er. G. A..
126
f.
44
of that goddess in all the provincial capitals of the Persian
empire a royal law enjoining on

worship of Anahita.^'
all
the inhabitants the
Did that reform of the Zoroastrian

of
religion
produce
the desired effect of more firmly uniting the various races the
Persian
empire
This
may
that
or
it
may
did
not have
been the case.

that
We
final
know only
downfall.
not prevent
empire's
But we may reasonably

and
in
doubt
the
whether
even
united
their
full
vigour
Persians could
of
their
have prevailed against the military
genius
conqueror.
However,
for
that
innovation
was
of
paramount
importance
religion.
the
dissemination
of the Zoroastrian
successful
We may
assume that the

its
introduction of the latter, and in
wake of
the Persian language,
among
the Turanians in
Armenia
of
at
in
and
Cappadocia
II.
^-
was
chiefly
due to
this
reform
temples
Artaxerxcs
In Armenia,
Anahita had
Artaxata and Yashtishat

Erez
in
in Tauranitis,
and especially
Akilisene, the whole
region
of which was constatue,
secrated to her.^'
Here she had
a golden
and
Strabo states that the daughters of the noble families used

to
go there and prostitute themselves to strangers before
their marriage.-'^
She was worshipped likewise

Lydia she
left
in
Pontus
and
Cilicia.''''
In
numerous
traces of her
presence, and
became amalgamated with Cybele.-^
The
Zoroastrian religion, which even
among
the Iranians could
be kept
'"
in purity
only
in
a limited circle, could
hardly
Fiiiidantcittc, p. 37.
'"
See
ihid., p.
38, and especially the article
'Armenia Zoroastrian^
'
in
Hastings' Encyclop.
*'
Sec the
article
'
Anaitis
'.
ibid.
"^
Strabo's Geography, XI, 14, 16
Ihid..
XI, 8
XII,
3.
" See
Rev. .ircheol., 3rd Scries, VI. 107
Vll, 156.
ESTHER
IN
THE LIGHT OF HISTORY^- HOSCHANDER
45
have gained adherents outside of Iran without undergoing Formerly there was a gulf between a complete change.
the popular religion and that of Zoroaster, as the
people, though Zoroastrians,
common
the
by no means abandoned
old Iranian Daevas.-^
This gulf
was now being bridged

II,
over by the innovation of Artaxerxes

the popular religious
which sanctioned
conceptions, and introduced them
into the system of the Zoroastrian religion.
Both Zoroas-
trianism and Christianity succeeded
in
gaining adherents
less
and establishing themselves by conforming more or to the ideas and customs of the people.
Jackson, in
his
Zoroaster, observes
'
:
Tradition,
ac-
cording to Brahman Yasht, asserts that Ardashir the Kayan,
whom
know
one
'
they
call
Vohuman, son
the
of Spen-dat, and
whom we
is
as Ardashir Dirazdast, or '-the long-handed",
the
".
who made
religious current in
the whole world
Actual history agrees with
this, in so far as it
shows that
Artaxerxes Longimanus, or
Zoroastrian ruler.
"
long-handed
",
was an ardent
From
is
the pages of histor}- we, furtherlast
more, learn that by the time of the

at least, Zoroastrianism
Achaemenians,
practically
acknowledged to have
In the
become the national

23
religion
of the Iranians".-^
It is
seen by the Persian proper names compounded with the names
of various Iranian gods, as Ed.

2*
Meyer
is
points out, G.A.,
III, p. 126.
P. 133
f.
A
to
similar
view
expressed by Darmesteter. Avesia,
p. Iv
'New
progress marked the reign of Artaxerxes Longimanus'.
He
goes
even so far as
contend
It
was he who blended
the worship of Anat-
innovation Mylitta with that of the Iranian Anahita (the ascription of that
to
on a
rest Artaxerxes Mnemon, by Clemens Alexandrinus (Stromata 1) must under Longiclerical error, as in the time of Herodotus, who wrote
'
Persia) manus, the worship of Anahita had already been introduced into Darmesteter's contention rests on a logical error. Berosus But (note 3).
introduced (apud Clem.) does not state that the worship of Anahita was
by Artaxerxes
II.
He
merely states that the
latter
was
the
first
who
46
light

of
our
observations,
the
matter will
scholars,
be viewed
even
the
differently.
The
later
Persian
and
compilers of the Zend-Avesta which, as

is
Renan
observes,
Talmud
tradition
rather than a Bible,-^ had no
more exact
Zoroastrian
knowledge of Persian chronology than the Talmudic Rabbis.
The
of the
dissemination
is
of the
religion being
due to Ardashir
undoubtedly correct, but
the king of that
name was
not Artaxerxes Longimanus,
but his grandson Artaxerxes

find
Mnemon.
Besides,
we cannot
any
historical source that presents the
former king
as an ardent Zoroastrian.
Concerning the reference of

son of Spen-dat
Brahman Yasht
perhaps see
in
it
to
Vohuman
we may
an obscure tradition referring to
Haman
{="flfj.avo9) son of Hamdatha.'^^

taught the Persians to worship anthromorphic images,
of Anahita.
himself,
in
erecting statues
Darmesteter evidently overlooked the
fact that
Herodotus
Moreover,
i,
who
informs us of the worship of Anahita by the Persians, dis-
tinctly states that the Persians
knew
of no images of the gods.

to the Greeks,
the
same statement
-''
is
given in his Exhortation
V,
and
it
is
unlikely that he should have committed twice the

In his History, VII, 14.
same
error.
-^
Vohftmnn
is
rendered into Greek as Omanos,
as
Strabo,
in
his
Geography, XI, 14, states: 'There were founded both the sanctuaries of
Anaitis and of the associated gods,
Omanos and Anadatos

and Hanidatha.
'.
The
latter
names
writes:
remarkably
resemble
Haman
Strabo
further
'These things were customary

'
in the sanctuaries of Anaitis

is
and
Omanos
(XI, 16).
The eleventh Persian month Vohuvnanah

Pnn'm,
p. 33).
(Justi,
called in
Cappadocian
'Clonavta (Lagarde,
Spcnda-dat means 'given
by the Holy Spirit'
Iran. Namenb.).
Haoma, which
life
is
the most
sacred and most powerful offering, comprising the
of the whole vegetable
kingdom, and by drinking of

Resurrection (Darmesteter,
Holy
Spirit.
become immortal on the Day of may have been the symbol of the Thus HOmdata and Spendadat may be synonymous names.
it
man
p.
will
I.e.,
69)
Pscudo-Smcrdis,
is
whom
Darius
in
his Behistun-inscription
calls
it
Gaumata,
that
by Ctcsias called Sphcnda-dates (see chapter

is
IX\
II
Thus
seems
Sprnda-dat
a priestly
title,
and not a proper name.
In the light of these
observations, Casscl's view, quoted above (chapter
\ that
Haman and
his
ESTHER
IN
HOSCHANDER
47
The
resented
religion,
latter
limited circle of the true Zoroastrians no doubt
that
innovation
and corruption of the Persian

it
and must have denounced
as heresy.
later.
But the
cannot
may
have submitted sooner or

in their
We
say to what extent they went
zeal for the pre-
servation of the purity of the Zoroastrian religion.
They
may
or
may
not have sacrificed themselves in their oppo-
sition
to that innovation.
But we can with
all
certainty
assert that the only part of the populace which absolutely
refused to
comply with the royal
will
and become
idolatei's
were the
strictly religious Jews.
The
latter were, of course,
marked
as
disloyal
subjects.
Defying the authority of
the empire was nothing short of high treason, and could
not be tolerated.
to the royal
The
officials
had to enforce obedience
decree, without
exempting any person, and
could not grant special privileges to the Jews.
We
religion
in all
have already observed that as long as the Persian
was undefiled by idolatrous
practices,
the Jews
probability boasted in the presence of the Persians
and
their officials that their
own
religion
was
closely akin
to or identical with that of Zoroaster.
The
Persians could
not but be flattered by the compliment paid to their

religion,
it
own
being of such a high character that non-Iranians
pride themselves in having similar religious conceptions.
This established good
will
and friendship between Persians

granted
to
and Jews,
The
favours
the
Jews by the
fact.
Persian kings
may
have been due to that
Now
the
condition was different.
In refusing to worship Anahita,
the Jews showed that the Persian religion was not good
enough
for them.
This could not
fail
to arouse the hatred

is
father belonged to the tribe of the Magians,
rather probable.
Their
names may have been
priestly titles and not proper names.
48

It
of the gentiles.
was of course the cause of arguments,
and frequently
led to personal attacks.
The
officials
who
had continually to punish the Jews

and to
settle the quarrels
for their stubbornness,
between them and their enemies,
considered
them
a constant source of annoyance, a turbu-
lent, disloyal
element
among
a peaceful and loyal populace.
This was a period of religious persecutions, similar to

those the Jews experienced under the reign of Antiochus
Epiphanes, and frequently
in the
Middle Ages.
Yet the
latter.
'
former persecutions were somewhat different from the
The Jews were

her.
not ordered
'
to forsake their
own laws
-",
but to recognize the supremacy of Anahita, and to worship
The
latter
was the more dangerous to the Jewish

in
religion.
Seeing
the worship of Anahita a
mere
formality,
many Jews
pretended compliance with the
will of the
king
without regarding such a step as apostasy from Judaism.
These Jews, though

pelled
bitterly resenting the force that
com-
them
to
pay
respect
to
idols
they abominated,
still
practically
did
not suffer
any inconvenience, and
remained on friendly terms with their neighbours.

only
victims
of
The
those
persecutions
were
the
strictly
religious Jews.
Wc
Persian
have seen that
in post-exilic
times the onlj'
mark
of 'Jews' (oniiT) was the

rule,
rejection of idols,
obliterated.
and under
business
that
mark was
The
documents of the Persian period show
that a large
number
of Jews of that time were engaged in commerce.

well
for
is
We may
assume that
this
was the only course open to them
providing means of subsistence.
A
soil
nation, as a rule,
not disposed to admit large numbers of foreigners into
its
country to take possession of the

"
I
and
to settle as
Mace.
I.
41.
ESTHER
IN

bondmen.
HOSCHANDER
man
is
49
able
peasants, unless as
to be
And
not every
an artisan.
But primitive nations readily welcome
people
who
serve as
middlemen between producer and con-
sumer.
Men
of that calling do not live crowded together,

in localities
but
settle,
whenever afforded an opportunity,

is
where competition
small
not
too
keen.
Thus
scattered in
numbers throughout the provinces
of the Persian
empire, the Jews were scarcely noticeable, as long as they

peacefully attended to their
own
affairs.
all
The succeeding
probability not
in their
generations of the immigrants were in

different in language, dress, habits,
and many even

dwelt.
names, from the people
among whom they
Now
and then some neighbours learned incidentally that those

people had a peculiar creed of their own.
observer would have
Zoroastrians.
But a casual
strict
held them
to
belong to the
Even
the keen -eyed Herodotus
every feature of the Oriental peoples, did
who noticed not know the
Jews as adherents of a
special creed.
With the corruption

Those who refused
of the Persian religion, the Jews were thrown back into the
former state under Babylonian
rule.
to participate in the worship of Anahita, pleaded that the

faith
they professed prohibited the worship of
idols,
and
thus became
barrier
known
could
as adherents of a difterent creed.
was now being erected between Jews and Gentiles.

not faithfully adhere to their religion,
'
The former
If there
without being recognized as

is
Jews
'
(Q''"ii.T).
any
reliance on historical analogy,
we may
accept
it
as an
II
indisputable fact that the innovation of
Artaxerxes
introduced into the Persian religion was

It
the cause of Jewish persecutions.
would be of no contestif\"ing
sequence whether there were records

events
or
XII.
to
those
real
not.
We
must bear
in
VOL.
mind that the E
50
sufferers

were the zealous, pious Jews, who formed only
a very small portion of the Jewish people.

cutions were, in
all
The
at
perse-
probability, occasioned
the time
of the high festivals of Anahita,-^
when
the Jews, in refusing
to participate in the festivities, sharply contrasted with the

rest of the people.
Only those denounced by malignant
neighbours suffered the penalty of the law.

settled in
The Jews
small towns and villages where there were no
sanctuaries of Anahita, could easily under
some excuse
refusal of the
stay
to
away from the

Jews
festivities
without exposing themselves
any danger.
to
The hatred caused by the

recognize
all
pious
the
divinity
of that goddess
naturally reacted upon
the Jews,
who were
looked at
if
askance by the people and the authorities.
However,
they held their peace, and did not express any opinion
averse to the Persian religion, they could not be legally
punished.
The execution
of a
number
of Jews
in
the
various centres of the Persian empire was not so important
an event as to be recorded by historians.
But we have, as
it
would appear, some record of those

Hecataeus, according
Jewish persecutions by the Persians.
to Flavius Josephus, in his Polemics against Apion. states
that the Persians erected temples and altars in Palestine,
and attempted
This
to turn the
refers
Jews away from

course
to
their religion.-^
statement
of
the reform
11."^
of the
Zoroastrian religion
by Artaxerxes
"
The
historian
Graetz, in his History of the Jcws'^^ describes that event

'"'
See chapter VII.

Willrich \Judaica.
p.
1
Josephus, Contra Apioncin,
I.
2"
92 does not believe this statement, and naively

attempted
in
asks:
'Who
should
liave
the Persian
period to do so?'
He
ought to have read Graelz's History of the Jcivs and his references to
Berosus before dealing with Jewish history.

^'
German
edition II, p. 208,
and his notes, pp. 412
IV.
Engl, edition
1,
p.
4c8.
ESTHER
as follows:
IN

relations
H05CHANDER
51
-The
between the Judeans and the
Persians were at the same time somewhat disturbed.

latter,
The
influenced
by
foreign example, began
to
practise
idolatry.
The goddess
of love,
who under
the different
names
Beltis, Mylitta, or
Aphrodite, was constantly brought
under the notice of the Persians, exercised a powerful The victories they had achieved, influence upon them.
and the riches they had acquired inclined them to sensual

pleasures.
They
were, therefore, easily enthralled
by the
goddess and induced to serve and worship her.

as they
As soon
had adopted
this deity, they

in their
gave her a Persian
name, and included her

sanctioned
mythology. Artaxerxes II
her worship, and

in
had images of her placed

in
everywhere
his great
kingdom,
the principal cities

in
Babylon, Susa, and Ecbatana, as well as

Sardes, and
in
all
Damascus and
.
. .
the
link
towns of Persia and Bactria
Thus the
the
idolatry
spiritual
which had bound the Persians to
followers of Judaism
their
.
common
abhorrence of
his
was
;
broken.
Having compelled
own
people to
bow down
tried, as
to this newly adopted goddess of love,

it
Artaxerxes
the Judeans
appears, to force her worship upon
the latter were cruelly treated in order to

their
religion,
make them renounce

the
faith of
but they chose the
severest punishment, and even death rather than abjure

their
fathers.'
This account of that event,

our investiga-
though not exact

tions,
is
in details in the light of
in
the main correct.
Graetz did not see the real
object of the introduction into the Persian religion of the cult of that goddess, nor the reason for enforcing her
worship upon the Jews.
It
was certainly not due
to
mere fancy of the king

all
to
make
her worship obligatory on
inhabitants of the Persian empire.
The departure from

E 2
52
the policy of his predecessors not to interfere with the

creeds
of their
subjects
was urged upon
this
king for
political reasons.
However, Hecataeus was acquainted with the circumstances of that event only as far as
it
concerned the Jews

cult
of the province Judea.

of Jahveh.
Here was the centre of the
The whole
province almost exclusively in-
habited by a people which detested idolatry was forced

to
the
worship of
idols."-
The
disturbances caused
by
these proceedings must have been sensational, and excited
wide-spread interest.
Egypt, which a few years before the
accession of Artaxerxes
recovered
its
independence from
the Persian empire, and was continually in a state of war
with the
latter,
must have watched with keen

in
satisfaction
the unsettled conditions
the neighbourland. and

it
we may
rise
reasonably conjecture that
incited
the
Jews to
its
against their oppressors and promised
them
assistance.
But the Jews

past, well
may
have profited by the experiences of their

just
knowing that the friendship of Egypt was
as responsible for the downfall of the states of Israel
and
Judah
as
the
armies
of Assyria
and Babylonia,^^ and

'
preferred to suffer rather than to rise in arms and

in
to trust
the staff of this broken reed, on

^2
Egypt
'.^^
Hecataeus
As
to the
Samaritans, thougli the\- were worshippers of Jahveh, they

still
were not yet pure monotheists, and

to
continued
'
to
serve their gods and
fear
Jahveh
',
as the author of Kings describee! their religion.
At any
in
rate, their religious

Israelitisli
conceptions were not

(see
difl'ercnt
from those of the former
inhabitants
Kings
17.
34-41).
The change
their
religious conceptions belongs to a later period.

33
Both prophets, Isaiah
20. 5.
30. 3, 41
and Jeremiah
(37. 7
warned
the Judeans not to rely upon the promises of the Egyptians, and not to rise
against the Assyrians and Babylonians, and their state

if
would have survived
they had accepted this advice.

3*
2 Kings 18. 21.
ESTHER
IN

in
HOSCHANDER
B. C. E.,
I,
53
who
in
flourished
the fourth century
and hved
a reliable
Egypt
as the close friend of
Ptolemy
was
authority on the events of that period in Judea.
But he
had no information concerning the same kind of persecutions

in
the interior provinces of the Persian empire.
Here the persecutions were not directed against a people

but against individuals
who
this
resisted the royal decree.
If
numbers of them were on certain occasions imprisoned

and executed, events of
attract special attention.
kind were not so rare as to
While we have no external testimony

persecutions,
for
the latter
we
are fortunately in possession of a biblical

effect.
record testifying to that
We
find
such a record,
evidently based on a true tradition, in the

in
Book of
Daniel,
the third
chapter.
The
narrative,
embellished
:
with
miraculous and anachronistic
features, states
'
The king
Then he
Nebuchadnezzar made
and
set
it
a golden image of large dimensions
up
in
the Babylonian city of Dura.
assembled the princes, the governors, and the captains,

the judges, the treasurers, the counsellors, the sheriffs, and
all
the rulers of the provinces, to be present at the dedica-
tion of that
image and the performance of the

all
rites.
Then
image
;
he proclaimed by heralds that

languages should
at
fall
people, nations, and

the golden
down and worship
the
sound of the music of the solemn service
and
whosoever should not comply with the command, should

the
same hour be
Therefore
cast into the midst of a burning fiery

all
furnace.
the people did as the king com-
manded.
to
But Chaldeans came and accused certain Jews

for
have no regard
the king's commands, refusing to
serve his gods
and to worship the golden image.
Then
these Jews were brought before the king, but even in his
54

still
presence they remained stubborn,
refusing to do his
command.
them.'
^^
Then they were bound

fire
and
cast
into
the
burning fiery furnace, but the
had no power over
Extremely
the historicity,
Daniel.
divergent
opinions
are
held
concerning
contents, and tendencies of the Book of

its
But there can be no disputing that
author
was of high intellect and well acquainted with Oriental

customs.
reflect
This account, however, seems so singular as to

intellect
upon the
that
of
its
author.
Does
it
stand
to
reason
any polytheist should
ever have refused
to worship an idol, unless threatened
by being
presents
cast into
all
a fiery furnace
chronistic
historical
But
divesting this
account of
it
anaplain
II
and miraculous elements,

tradition
of the
innovation
of Artaxerxes
;
introduced into the Zoroastrian religion

this
it
describes
how
king
as
it,
ruler of
Babylon styled Nebuchadnezzar

of
erected a golden image
Anahita
in
Bab>lonia,
forced the Zoroastrians under the penalty of
how he death to bow
down
by
all
to
and the royal command was complied with

This tradition
except the strictly religious Jews.
presents the antecedents of and the prologue to the

of l^sther.
It
Book
and
bears at the
same time testimony

the
to the
monotheistic
character
of
Zoroastrian
its
religion
the high religious principles of

choice between
life
adherents, that only the

to submit
and death compelled them

well
to the royal will.
resented this
We may command and

How
set
assume that they deeply

sympathized with
its
secrctl}in
Jewish victims.
is
exact
some
points this tradition
may
be seen by the
been
fact that this

in
"*
golden image
Durihi,
in
is
said
to have
up
Dura
Dan.
3.
I
= Dcr =
-3 1.
North
ESTHER
Babylonia,
IN
HOSCHANDER
55
in
the neighbourhood of Babylon.
This locality
was from ancient times the centre of Ishtar with whose Just as the supreme attributes Anahita was invested.
Babylonian god
but
Anu
never possessed a centre of his own,^

in
was
always
worshipped
conjunction
with
his
daughter Ishtar, who was the representative of her father,

so
Ahuramazda was worshipped through
his manifestation
Anahita, and never possessed a temple of his own. There was indeed a burning fiery furnace. But it was not for
the
purpose
of casting
into
it
the recalcitrants to the
worship of Anahita.
of
This was the Holy Fire, the symbol

Fire would have been defiled
In this tradition
Ahuramazda.
casting into
it
The Holy
by
human
beings.
we thus
have an authentic record of that event, and of the Jewish

persecutions in the East of that period.
It is
of interest to find that the
Talmud
regards the
for their
danger impending over the Jews as punishment
transgression in having submitted to the worship of the
image described
possible that the
in
Book of Daniel. Talmud had some dim

the
It is
It
is
not im-
tradition as to
the connexion of those two events.
stated
Jews of that period deserved destruction for down to the image erected by Nebuchadnezzar; but as
they merely pretended to worship
scare
3P
The having bowed

^^
: '
it,
God
intended to
them
as a
punishment
for their cowardice.'
Erech was properly the centre of Naim-hhtar. not of Anu. chronology, Megillah 12 a. But the Rabbis, led astray by Daniel's years of the believed that the event of Purim occurred within the seventy and that Ahasuerus reigned not long after the death of Nebuchad-
The
city of
37
captivity,
nezzar
(cf. ibid.
r6a).
{To be contUined.)
THE TARGUM TO CANTICLES ACCORDING TO SIX YEMEN MSS. COMPARED WITH THE TEXTUS RECEPTUS (Ed. de Lagarde)
'
'
By Raphael Hai Melamed, New York.
PART II TEXT AND VARIANTS

The
clearest
following text
is
reproduced from A, which
is
the
and most accurate of the MSS.
few obvious
errors have been corrected.

in brackets,
These corrections are placed
and the sources from which they are selected
are indicated in the notes.
CHAPTER
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TARGUM TO CANTICLES
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"iinriN]
lo^nn
'-\i:"
"jnd'b c
P"o
nin
7
BC
înnx
n-n] i?NTC'" n^nn
Noy l
nin]
Nnnn6]
Nnnnnb DE
Dnp]>L
6 Noi>y] N"^y c
N"^"i5a]>B
N:n":jj n:t.i5
^5m Ninnj^cF
8 jn"] Nin"
ND^yj s-o^y cd
CDEF
"b^ziyb] "bictrn
xîs'L-n l
Nniuj-n
el
inniNj NnniN c; prm.
n"
iTJjj
yii
cdef
al.
^
irra
m.)
/-
9 Ny^pnnj
piriN*]
>EF
pnN F
D'nnj'i
nn3:i]>EF
p"nN L
]JE
D'hnji
((
dil.,
Nnnôn] Nnnrnon ce Nnnnron d

]
:-.-....
Dnnji
sod
inscript.
phN C
....
10 D"nn:i]
n''j>c
ppnnno]
13
ppnnb
T2 niNai'i nN:i
c
14
"^hndj "^hnd
cd
Kcy]>L
innpnN)
mnpnx e
pnÊNn Nip"| pn^DS* np" l
TARGUM TO CANTICLES
MELAMED
6l
'iiOB' ""i
nnj
'as*
'iiii
:;>6:j*n
însrV nnniriB' îxB' âiNin ^n rn-i^l

Ni?
""iJc'
(6)
^^np^JD
ne'n
xriK'iD
nnos*
n55rb
^did
Dw5n
pnri
nx
x^
nioii
s*ô6y
5
pi"naij;5
nnfiyn
^y
xni^np njnt
p3"'N
^y
^ri''
xnn
Nin"i
^)ph iihpr\Di6 ina
Nnpc'
'<'''i
wsnii^Dî
N^'r:^'^" n''n''ibi
No^jy ""iDî pn*5in"'35 N^^'nH Nniiyui? n^zb'? pis'^xi
''i?y
^j^n
Dnnva pinn nrx

-iDDbi?
X'''''n5
ni?-in
n^'^N
''iy^^
nnnsu*
nx
î?
nv:h
(7^
nc'bn
ahi a^b
12
:^''iiin ''Sny
^y n>6y5 n>nx n^^K' 10
piinTTJ
pVpn N^boy
'Yii
pic'^
pi5''Ni
pojisn' pi2\s'
-i?
'in
fy5
^yi]
'7V
Nnyn^] xnyn' cf
p'i?b]
p'i?6
P'-^d
Noi'CJ']
D^K'
N2bo]
pnai^rD
c (inscnpt.)
DL
K'OC'n
:;
':n^rc'] ':nsr:r:r
super.
super.
5
super.
EF
'ch'C^h]
EF
mOX]
m-iDN L
riTJDI C
]ûn]
pnn cde
.
.
xmnp] xmnp cdf
6 nn'joi]
NEpnON^
7
N-in^DÎ]
> Ct
(habet C mg.)
pS'^JNI
Snn'D^]
C
pIS'^JNI
Nin^DI
pi's^Ni
DC mg. L
E pr^^Ni F
"^y]
'H^V F
p'lS'^NI]
"Jisi^xi
xniiyui?] pnniyui?
cdef pamyc l
d
pn*DiD''3a] pD''DiD'J3
L l
8 ^^^^<]
nn^p-:)]
nm^n l
"'1616:3] "ib^DJa
\nibiDi2
cef
n^DiD'ja
10 n^b'c*]
\inipD bc mip*2 jt l
n^by5] r^]bv^
9 nx]
(ai.
>ef
x:r2T]
n'-bbr
'b'C'
c
"onp]
ef
.Tbij c
m.)
BCDEFL
n
L
imp ef
12
'in]
soynj Noy ef
'in
ano!?]
3n'n^ L
pnc"
ND^nî] nd^hdî l
pit:"i
'b]
'onp
efl
pTS'Ki]
r^P"^]
r'^P"^
x'L"pi
pnnTTj]
pnni'n
df
62
p^biûo

]'\ir'
pn ahb^ n6ri nipnn sin-Dn
n*c'ob>
"iiEîii
NnronS
:x'i3ri!?
pnmiVD
î?
psnriB'b
D'-'tbid
^S'y6c'''i
ryiji 'bii
my
:8)
>r3
nx
\s'
>i!-\)
|Ni*n
"apyn
s'ln
-sir
n\n
:
-j!?
^ynri
xi?
dn
i^y
N*''''35
nc'ibi?
y^2 abi)? s6n
n-ynn mJat^D
i^r.inii
piyn ^n:^ p^'^jicn N*n33^ Ni?Nr5

N*ni^32
\im
xnM
nanoi
xnb'''nD did
î?
pb3-isn6 pn* xnirf

Ijy
N"nriai
N*inn6 -aî
xrn^'^b'S
'2^
-]r\^^
pn'''55B'b
n'^32
pnn' i2n6
N'nfiyn
^^^^
N*n''K'D
hd^d
'^^h^
n^cj'NT
fOT
ny
s*in
lo
bxÊ^n
nbi^Bî
nn
pn^ li^n NC'ipo
n-'ii
s'nDn2] N*n?:inr l
sncn^ bc
xn.Ton] nri^DT
'iiTi'21]
^2-\U2)
ef
'ii-ibDi
(eras.)
'2^^2) c (mg.)
EF
pn Njobi] pn noî L
2 vc'yn]
pnno!?! C (videtur)
piJO^bo] pÔ^LSD C
p^D^DO F
icy F
^Ni'
P2nn:rr2 ^]
pDnwbn
c pDn-côn
pan'^'n
's*^*]
CD
(habet
1^]
4 I'fivni] ii^n'13
ef
n6n] idn* cefl nds d
sinj
>Dt
BCF
mg.)
4-5
^<''W 'N]
nV^'N DEL
wS'y5|
Hî
])r^b
Lc
(mg.)
ni^33 nno^] Nm!?: ^nrsro^ l
^ntj'h
>l
d
EF
(H
iSb^no]
N^'nm l
EF
sa-i^] xbn^"
ce S'ana f
snn l
pn^rnsa
NiiDiD]
Nni'sc*] NriTar'
'{^331] 'Dw'h
'rini
"j'-rim
o NH'J
ii
O'nn] D'nn
D'rri
Nnn cdl
)rnit<3
pnnniNa ac
dl pnnnniN3 hc2
Ninbo c
7
inscript.)
EF
"Hni
snni L
i)
Nn^ma]
-na^]
xn^'pn EFL
"-13^'
"Sinrrij
nnnbi
p^j^non] i^jtiot
])E
pryni
N'.i'iii
pry l
"nai c
s Nn::"32|
xnoîa
Nt:'nno]
NcniD f n
i)
N'nnaij
pn*]
10
ef
sinnai l
NniDf) xniiif i5rEF xniaf
pvT L
lifiT
9 pnî
>L
\Ti) xn'i
CD
pn'35t^] piTjSr'D
wanj
CEF
*:3n l
nD^tyij>D
Nni)y-i]
xniin
df
xn^yi l
TARGUM TO CANTICLES
D'''iv)bb
-\^''
MELAMED
'ii^-iz
63
n^'h
"ipla
nh
rivij^ yh'-bi nyi2

pis'^rnii
'nDib^'
(9
jin^'
NT3D
Nn-ns* nini pk'Ids'i

p">vn
pnnna
n-'n^^nKôi
nyiD i2nn
lin^SnfsrD-i f^'p
f^b6n snanib
lin n!?6di'
n^d*
prinoD yfns* j6
N^nip 12V NO .îDT XD^ Hin p.Tonp pi rfrinc^Di Ny-tri nyiD

y'i:
iS s*r6
n^'i
N*'^b
n^
nîs'ii
xo"'
î;
iT'niuJ n^n îJinx
sin
inn
N*^ xi-'U
X3:3^" ^"5'
n^6 n^
pn-b'-nn
psnîi pxaiyi a^'^î n6s*
^'ibn
pnriip:^'^"
xyni
'i^h^^v
'p
^"^fî^
^'P'^
Nny^' N^^^3 nS::^" ^^3^

ipfnc'Nn
iî'n
nE'O
"P^'nii
Ni?ii?N*
''MC'12'i
^^n"'rin
n-nviDibi
ny-12
''>y
xoi nh xbH
diet
N;'i!5
in\s*
nnai pn56
"^^n
xnn
nd^^ i;5
n'^nsi
''Vt
on^Dsn
^5^1^5T
paa xnw'fin
nnyi xm"'^ nnxi

r^j^n
prijois)
n^ Nin 10
N^b'-nn 2pv^) ph):^
^3212] U3-13 C
pD-Tl-l^]
iTa]>FL
PD1D2 E (mg.) F
nwnC'Ol]
nWn-k^'DI
DEF
pn^]
nWTa'DI L
pn'-^y
pM"!!]
NmuX] miX L
D
pVii
1T)
ymx
jd]
ynixo l
lin]
nin c
xnmo] xiano cef

4 nyi2] prm. nin l
efl
C (mg.)
pn''-in3)Di]
pnnna
|oi
prm.
Xycn] HV'yi F
iTnîC'DI] iTTintrDI
DEF
nay]
n^nn^'j'01
ifiy
L
5
ninj x'in
xin f
x6^] x6^
xc] no l
D
.
. .
n'']>Ct (habet C mg.)

6 px3-iyi] pxâiyi l x-o]
x6''
X^D] ND" pxiî:]
CDEFL
pxiDU a
b'y d
5-6
2*3J
x^
>c
l
pn^r j-i]
!?13'
pn-j'aa
7
d xon
îo
^5
l
c
x\"i
^'5']
ef
fiipn
^"5^]
^"3^
D b^y EF
L
XT:n]
x\nn3] -n
''i
def
îbii
Pi'pri]
CDEF
fipn
nn^n l
'i6ai
"ni'î
cef
c
d
e
xn
x65] xoo
xri
B no3'n l
'^vcî^'i
ipbh'j-xnj 'ip3ri::^xT
ipjri"kr\si
nyis]
+ n'hn'j'6i
'iniiDiDi
'ijrnEi
*î3^m n'miDiDi] 'nvcnz) 'nio^m \nini^"ni
'"'ii^nS]
'ibhi
'i'i-hS
^^îh"^
ef
xin
^'Vcnsi]
'^rnsi
D
ef
\'iibni
ef
g i.tx] in'X c i.tx

p32] p'j5
ef
io xnT*J']
xriT-j'
XD^]+!iiDn l
bd
iJ3
c p53 ef
ambi]
xniî
64
^j^

ix Nn5i6^'
ip23 ih
.Qvnnn -jiniv
D'îina
"i''^n^"
tixS
(10)
po
1-1:^0!?'
-\6mii p5n
np^' [ôniD]
:fiD5n
nnp: oy
-\^
nS'V^ nnf
nih (n)
|nNi Ny^pi^
3nn5 fp\n5
i^n^'
iêdd pi-n pi^x
^mi?
pin
-j^
ppipf Nn'-ii
'riioy
pn5
î^â
"yii-xa
[pria] ]^d^2
yne'
pnoo no
eiD5
pyn-iN
to
pn2 ptbisnoi pn>r5y miDi nynB' p5f
ppbi
|b
I'^y n^5 Ny^ it" by

NyV-in pniii ni^h K\r\i nyi
:
fiririNi
psN
ny
ytyni
in-'n
pi nVj nooii
]b6nK>
(12)
"IINJ]
1NJ
CD
(11NJ,
inscript.)
Qnnn3] QVlina C (AB

2 ^N']
prim, m.)
IpSJ nDj+^NlB'^ Hî]
EF
prm. HDO LC mg.
Na,T'nxb]
N3n^nnb c
N^n^nxb l
3
poDri]
pb6fi
bd
p66f5 c
'c:n2
pn^fiD^d] nnriDâ
N'-DiDj
CD
N3d
Nniis* |0]
xioxi
Nnms
pc
c
by]
ND1D
nN^
NODH] XD^H c NorcH D

^^î]
n^riD^n] n^riD'^D
's"]
D
5
p.Ti
CD
pn^by] p.Ti^y
d^5"12?31]
cdel
c
PiT'6y
+ bnp
7
cnnj u'nn cef

PJ3S*]
d:-i2?21
n^n^] nn^
Xrplb] Xy^plb F
N'iix F
'Dili
BCDEF] 'Din A
"ip']
'ip'
pnoo] pnoD D
'rnoyj 'hioy c
p^riD C]
p^nn abefl
'yavvxn]
^ya^Na c
xnîii] snâi c N"T>3n d NTii e
NTan F
Nyaib c
N*n2i L
9 siddj n*2D3 c (mg.) L
Pprm] ppmi d
nya-J']
p.Triyj pn^rliy
b pn-r:y d
f
\'y\v
cefl
p-iinDnb-ij
ptrnbnbn c
pi-n^xi
|6nDncn d
II
p'JnDnrb
10 prinxii
nyij
pryfiNi
bd
EF
mij
mi
cdef
myi l
mnnj
Ninn
TARGUM TO CANTICLES MELAMED
65
^2^2
rj'
pii!?
pD3i pnn'aiy in^dxi' 2r\-]i
bry nayi pn'riii pnmyi

:^^ri
iNno p5
-infn
Noijy ^d3 înS
pnn'T
:^'^l::6
all
nonp
'^"i
;bT
xob'ya
:pnnDii ^y iiv'd
niii
nnji
pii
"i?
ain^
.Trin-i
xnnjS
5
b^vii
na'b^"
'^^
ids
:p^*^
ni'
nn
'ib
nion ini*
(13,.
T5n^
';;^
""j^p
p6ni xyi nB'b on p55

iiuii
pyij'tj'xi
poa xoy i^'in

pny^
ons
--^^
2ni
xnaiD ^y nnib
^ûx
.."rnDDi
mTpy
])r\b
rpbnpiJbi pn-yn n^na-rc' n^'Ni

n^'b
liJDî
n-nnb
^h
nnj
^ît"
pbn Nn
np'inN
iSr\:b
pn: py ^bn5n
'nin
"^
nn
isin
bir^^'x
i?KiC'^
piai
^*iTii
pi^N m^
^^\
pini
Nnits
|b 10
n^
''pB'xi
nnsy
n^'
inni x^;])
Sîbp
n^^
ne^
ijfx
pii inin'Ki
^j'n
"^sn
nrpnt'
vX^'^h
N*3of
p'iJbi
^''''''nrixT
^5 b6p\ bî^'
Nm-'psni] Nrn^psn
i^yy
jTI
cefl
nî Ninn]-^CF
paunyi]
paii-iyi
paniyi
anm
D
nayi
pn^rmj^L
ce panai^yi l
015^]
Diti'
pn^ran]
nii'
\)r\'::'2
l
jonj
iNnoxij vioi cf
moxi de
nonp
nonpon l
^n: d
nmp] nbip f
XD^ya l
nin]+pDj l
pnnn] pn^nn l
4 NiijD] NT1J3
^'i:]
Noi^y ^22]
ixno] vid cf
5
"':;^
CF iiT^2 L
L
6
;
pnnoa] pnnoa cefl

Noy] -joy l
C T3T F
.TIID]
idnj
prm. NJD'r
pyi*i:rN*1
vX'n '2
onKj+ns* D
pr^'-'iJ'Ni]
^"PJ
>C
prm. fb
DL
1'5ni] 1311
'j^j
>Ct
(C
mg. habet)
n^TpV]
HTpy CDEFL
f
WH^D D
Nnano] nHip c
8 nsyxi] n;rNi
9 pî xnj p33 xri b

bi^l'^']
NDD NH D
10
XmU P]>L
P33NJ N^hs* C
prm.
"Ja
np^nX] np[-pnK
habet)
n'
CDEF
;
'MT-'j+.T^'DT
p33]
del.
Ct; (C
mg
NÎJ^]
del.
Nbn3i5 C (mg.)
la Ôpi] ^^t2pi
bjprra.
CDEF;
>C
D
p] x6 E
N3^3nj
T^nHNn] 3*'nnNl F
'b^^] 'b'yr
^lUp] îbp C (mg.)
P'iJbi]
pi^bi
xn'rn l
d
F
VOL. xn.
66

"i'u>^
N3of anb, NanNi X35b^ n5y6^ npsnx p55
*35
by
nasi
^j^p
pnib pin
n'^
Nanxn
""iiH
wnx
n"'i
\iii6 ^d
n^'i
i6b^6 inyi nB>D

îin
"niK
ahoib^ Nnano by N^'aimp nnpob sâna prJN
n^ îoi
pinms
sn6n
iris
sb xninoii pa^N xbn N3D3b Nnon

5
pnb" nin ]>^:6)
s^'innip
by
'bnnb
by
pb'TN
iin
xbx
piioii pjsiii p3^n
xb
n:^*^
V^T nîib IK'S

piibii
n^h'^
pioioi -i6n
pn5b piiyi pnjyn pbSnx pnrb
^na
pv
:in xno-xb N^n myiT snnno

xniin
'IB'"'
n-in
pnay 13
D"'3V iî'-y na*'
i2n >h^^ ns^
"lan
(15)
KDD noNi
10
pB'îp
Nîxbon x^b^sn pnh^ ra^b nnD>D5 xin pn5bion

-icn Nnc'35
'ri5"'iin
"wnsn
Np-'byi ""niyn xniiy ri3NT jcri:
""mn s^x^
Nanpnkb pB'35nbn ahlv
^'ii
pbTi;5
-i"'3'yi
/infiiy] pipn todi' ^nnis*
:Nnin6 by
IDDI]
del.
Ct
-1Q31
C (mg.)
npsriN]
N*nj?i:l'
TpEDN L
Nn5]
N\n
^3
c N\in3
N'-ri
'5
sar^r]
ef
2 'ni30] "130
3
N3'nN3] n'3 c
]'l^nii
pin] prm. n' L
pnib]
N'mb bcdef
^^pob] 3ipcb
piiniN]
p3ins*
N*3n3] aln^ c
cef nnpnb d
pîoi] f3C1
N^hnip] N33n[1]P
p3Di] C
5
DEFL
4 N^'iaip] N3a-l[1]p
DEFL
(mg.)
L
c
tSrD3b]>EF
xbn]>Ct Nbn C
6 jono]
(' al.
p3^S] p3N1
r>T]
ynrD yin l
8 I3n] "iii C
n-i^]
pn
ton] nidpi cl
(=
7 in] p*i3y]
N-in
m.)
13n] ijri C
al.
m.)
nay l
*33
l
I)
9 nih] nih
cd
nno'cai
> ef
N^b6-23]
r'^"ip]
K'bb "bi c x''b6is3

N'C'npl C NE'-ip
piN'
I)
N'2Nbbi] Nisbbn n N'^Nboa l

iCNi] ibsi
CDEF
lo N'N'I 'N^
"'h3Ni
(EF
e
HN'
'm2] prm.inaiyL
ri3Nni
nxic
ri3Nn
Np-oyi]
i^ryi]
HP'bv^
DEF
NpDynr:i c
n nnSiy
d] iniij?
abef
yyyi CD
"i':*'3^vi
p'j'3Dnr3ni
pn-j'snon
cdefl
TARGUM TO CANTICLES
vsnK'35
MELAMED
îi
6^
-jli
n2'm
:n:lv^
li^c'ii?
>
n'vl
"in n^
i6)
p'^jD
N3331 xni"!!
nîiiy
N3Nns5 ntô HNi jTyai

^j; n-i-j-i
N3rnî* ij-ipoi' N33''5

alni^X)
'^c'
-rt^
N^6i X3'y
ji?"x5
p'3Di j:r
win
:
^'i^'y
''3D
n''53Ni 5
n65
iX"'n3
nbi?*i'
n6x
:D"hn5
i36\"ii
nnix
la-na
"^^n
mnip
xtripo
(17)
N\s" xn^ i"n> bnik ^vbb^:' "D^p
'-it"
bv 'iiinsi
nxsiriN^"
nîi ^x'
["""in^
'nntb^T
XrTK'6
ahbh "ori
i^nyn
s^îpo n'5
"3x61 "risni
."'yinK'i
13n] ^3n C
(<
al.
m.)
HS"] HDi
HSJ
EF
2
(mg.)
X^X^']
"X?
CL
n-i']
nc>6 B
N3ni^^] prm. xiy^n

al.
l xiyia c
N3''3bl
X3N'n23]
N3ni25
pN3D
pti'S
m.) X3^ni3
"l^y
Hm)]
p"3D] pN^JD C
pj']
D
C
pii'D
"li'V]
B L
>F
Xy"lX]>F
p'3D1]
N3n3X1]>F
p^3D1
E>F
p-iT^'^D
pN''3D1
CD > F
N'On]
5
>Ct N"6t C
N'3D]
(inscript. al. m.)
H'Diy]
n''''Dy
DL
n''23iy
al.
î6]
D
AB
6 nnip] prm.
iic>-iy (n''y3 îx
a mg.
m.)
nn
(mg.)
n' -3n
n33in
135*ni] lipp-'nn
7
CD
13t3''m
EtFt
13D'n-|
(mg.)
"Dip
"x-
x6x| -lox c xbx D

'C"b%] C'Dî3
8
i)
''p]>c
c
*3anxn] 'banxn c
^b'^p]
f
l
BD
i:'i)3^3
xn"] n"
x\S']>cef nx" d
C (n
]''^''in'^
Xn"CO X3i?0]^D
;
"nnB'21] \nnvi'5
eras.
pîn"
al.
m. prm.
nnici'Di
dl
"nnc'jn f
"nmni e
9 "nxni]
jDj+pnx
ai.
\'')r['
"mn-T'C'i
"3"3-i1tJ'1
nyn
xn3"3T l
nxia
ct ("nxnn c
m.)
'yinC^'l]
efl
F 2
68
CHAPTER
iJs'Tt^'n
I'
II
NntJ':5
n-ôx
^<3^*
rD'^poyn
"W'ii
nrj'vj*
])-\ifr\
nîzn
'jx
(i)
2-b^
D''i-\:^
N'ij^nr:
n^n3''5'i*
n-j'6
ah^v
nan
|Ty5
:j"7j;-t
N*ri5'i
i*i"63"i
N'nii5 p^N'
""'"niiyi
iivi any: |6
nris' p*^d6 Nin
^xi
:mi3n
pii
^h^yi
Q^ninri ]'2
n^^^2
fa.
:ii'6bv 'Dbt xfnb:i
pJ'îi
p'o xynai xryf n:n pni
\n
|ynm'
-3)
visi
"hnu^'i
'hnon
i!?i-2
Q-ian pi 'in
ny'n
'i-ya
rnina
^y
''!J:nxT
'i'vv2
ii'6^b6
II
ri
nitj'oi
^x'*
Nr5^y
7.
pan p5
n^fi^'
pyiib
explicit
usque ad
9.
2
3
n::'D
No^y
xnr:
nm]
pn
No^y
no
ncô l
d'jij!?]
D[']pi:^'
clat.*
xnj*: fD]
Ar.
xnrjo l
4 n:cn-j'D]
-id^mi]
"^3 f
xjs*
'j'^
-ii^j^^Dm
Nnri]
xn'3r3 Ar.* Kn^ji:^ l

in'si
5
nih
nih]
W]
nin
pi'Vî
''lonp
iSjpn sniiN
n'od
cef
:)"^l^p]
Nij'nip
'Xjd] 'ib
CL
x^'iâbij p^"n6*i ct del.

vVî^dj
NnbabD-i c (mg.)
jryjT] Ni-^yn
L Nâ^don e Nb'n^nnn v
Nnxsiy] Nnsî) c Nn'Dy l
nî^d
cef
s^ri
ef
]n3
p-t^'a
'nj
pnD
pn5\T
EF pi3n l
'ii'a
Nypi]
m.
|ynai
p'dj
ef
o^d]
VID Ct
XJIIDN
O^D P3
ct '2
(al.
iiiscript.)
'5^'d1
EF
m.
7 inSI]
inscript.)
pCal.
C
(mg.
m.
al.
inscript.)
xinoO] fWIIDO
N*3nDDJ-^L
(al.
m.)
.
L
.
.
nillfD)
"rii
niC'D'ij
natTDI
CEF
f
8-9
''i'ii
nfitroi
niid'oi|>c
s ''i^'Nj
'iii^'N
be
"'i^'ii
'îDi] 1^31
'
9 '^'jnNTi '^Dnsn
bcef
in
Ar.
Arukli Complctum, Vienna, 1878 85; a few citations found
the Ar. have Ijccn collated also.
TARGUM TO CANTICLES
n^JiD-i-j'
MELAMED
3nn
fori
69
^roi
Nîb
î>D2
Nnvtr
N"nn5
r^'b]}"?
sn'îx
rmi ah^v^ p-i'tif nips -):ni '5ni6 i?y ô-on iT-nniN 'blni\ an-'oi? nî-ii
NnDD HK'D DIED NiTlUX

nîyx
"'J^
^b"^6i?
'i'DT
XK'SnD DD'ho D'i^
'h^
^jix
.5
TpDH
^3
nn^Ni
xria'-ni
^N^'y
n^^5p 'nnips Dp^bi xai

:
yotJ'Ni
|o nhfi
rr-yh-i"!
n^yf
nto^n nînh^^
iib
bînb
ni^'
n^'^pp
n' n^ycc- "i
^p n^ pnN "N
lisîip
Din^" n"-icj6y^] nôyi?
3rio^ c
cnx pn5 ônx ax xd

n^vii^] jT^ji
b'^pui]
^$12^2
c n^jjn
ef
3n''6^']
-i:xi]
HTi'-nxj nTi^nixn
l xn^-nx
*i?
Ar.
3
"rnib] ^riio c
i^^ni] "ibni
nsD'i
nips] ^mp^sj l
jn^t^j]
piD: l
b'Vii] i^^yx
CEF
"jt
(vid.)
nâ^j] ^2^
bf
prm. Hin^
nn^nc]
na-ho
BEF
D120] DISC c
xi2D]>ef
n'b3p]>c
bbcnc]
9
Tpini
Tphi c Tpi
^bono
nânp]
^D^ns L
n
F
EL
8 n'v6'^
n] n^fcn cef
bb^nm
ihc]
r:b e
n^yi] n^yi
pni?
ef
xn^mj xnini e
10
nunp
mn^j
tEL>F
l
D"D3nx
nxii*
>x]'Xc>l
i^J'^yxij
xd^ds]
n'yoij
xin y-\2 x-jmpnj

II
mnn
ib^yxi
ef
b
myDi BCEF
>Ct
(inscript. al.
D'Dznx]
nii*]
B
ni:^
umj
EF
e
nini
::'"1DCJ
t^yj
m.)
CL
It^'SD
12 fp^noi]
pp^nm c
ânio] ^riib
13
bc
"jnio
xjxi]
mxi l
xp'oy] xpôy
cef
nx xc] n^xc l
"onx] ^bhx
cf
'dh'x
XDiTX L
n*yn6]
n"j?nr5
e nync l
70
piJw
Ak''
nîi

N^y
lin
n5
îpdnri li'O'i
m-i^" nnn
i^^nob'
c6
ninn
t:"n"i
Din^"
yifc nni
Nnia-i
niud
si?
n^î
x^^'i Nanti' Din5 ni^cT'

Dinn^ laibc
nin ini
n'suya apy jv x^^ânin
iai6m ahyf]
p;5
nnnij
ik'5
inx
Qini?
^j^^n
ni'ni
Nn5n6a
pi^pyi
ji^p
p'tii
pjn Nvb'
n'a nin^'
nTn^nxn snniN
jsîNa pp'oy iinn
rt'C't^
->6xnN p5
-inn
rpsnriK'
n'
ny ndnNn
piirx
-I'i'n
ns nSiyn dni n^yn

n^tj'D^"
lo N^îJNb
linn n-)i Ny->N

p'yJ'
n^'pn!?
'y
jo
dib'
nNiiaii
nnh Nianoa
xijT
'\^'<i
pyaix
p2n"
"i25j?nNi
NyiN bv ^'2
ip-'DNi
ah^'iiD
n'yî'N
ins*
p5i -ib^t
pnan
nB'jb
n'liia
liri]
nin c
"'Vn
e nn f
'iiy
liri]
St ct
lin
(inscript. ai. m.)
':lv]
"'iiv
Bc
':':])
f
al.
pSiioo]
m.)
3
pnoo ce
jnnoD f
yi-ixo]
NB'^3 N3^y
>Ct
.T-ya^S V?1>?'? C (mg.
NaiB^] prm. |0
piia
nm
pna m^K^' n^t pja
pn'i^^y L;
x^t
Din'i9'y6 nnf N-J"i

n^^l 1^^^
sry
mna
CEF
di^B'^
e
L
(mg.)
ais'^] NniB*
t^'n"^
cf
5
ninnj Ninn
N^B^'t:]
xin
4 t^'n^l
i^'Dpij
'^''bii
cf
6
pji]
^^noî] '^noî c
pvri c
7
NTJ"?5
^*i?N]
EF
^^^n6 c
pp'oy
^'opi
BE
p^^'Pij
pvfi
F ]vn L
EF ^^NO L
8 niN3Jfa]
pD2 c
c
;
nni] ninn
(vid.)
ef
pP'Dyj
(EF
nisayi
hdii idi
'3
ef
10 JO] |oi
Nynxi+fyiDT ef
cef
nmj
lan
cefl
N'5?^SD]
N^^N^C EFL
T2 nVOIDl nnîca L
ncV^l>Ct (habet On)

NnL*"35i N*nL"i5
'Tj"nnn3ni>L
N^nj>(
I
hto'S'i rryi^'N
(mg.
al.
cef
bcef
sS"!
m.)
TARGL'M TO CANTICLES
^JrLs
MELAMED
xyixi?
lib
po'D^'
71
bh
p2iD'i
''i]p
\b
Niyi
'hn ny ]vh'i
jnnn
Dip ipDJT QncN

nja ]'2fri
pj'ba p^r^"
'ba
pij-'ris*
nn
Noi'n
xnny'6
Ni?n
noo^ xaip
pit^ prii?n
'ikn'C'^t,
nu
ii?D3i
srp n6d
j?5f
ny ani-cb
prit'vN
p5 inai
pi'i*
pyaix
ny i2n\s'
mnn'
:
i^tapi
nn^''
paon^' 5
1,8.
Nox
np'^D
:n"iy3:n
^y y^pb
rrii
Qnnn
x^y
xip"
ijy
3^n6 xn nf nbn
nn
îp
ani'ba nc"
pni?2
'^.-inx
prn'
p53
linn
\t
fryi xSb'o
'db'^
noi^B'
nninn xniD ^y n6'b^

"xni'D
'i)i
x^no
mnn^îp
iTfi'
ninb
i"6'i
piiin
lirb
oinn^
xp^xH
Qinn^' pisb^"
nn^'D^
Xi*'p
inc'i
10
pi
bi'
xniD^" [p^j^non]
jnndxn xnii5f pia

r':'^
^y 'xsdi
xniiytr
C9'
:xnyii5
iy!i>h2
fi'hm innoxn xnipni bv

nf
py^'ni
nxo
inx n6iy
nbn
DîJ^xn
-i2iy^'
ix
îi*!?
nn n6n
î?5nxT jbri iL'-n xn:;':5
ni6x
to^sniin |c p'i-6 maiijnn |d nîc'o
pD''D^]>C
]vhi] ]vhi C
^DJ+XIT L :+n"J C (mg.
al.
m.)
2 xrin:^'6] xnn::'^
bc
'u*
xrin::'6
ef
Mn] pn ce
4 pH^X] ]):]%
pD^nx] p3inx l
D'1p]>L
f!ot
3 "Xnr'i^D]
ai.
(inscript. A)
pr iy]>Ct
ny c (mg.
m.)
7 linn] 'inn
\i]
ef
pi^"^'"]>CEF p:3n' l
pn^D]>L
animj-wC
NnXC]
p5n
pia xn c p55 xn efl
xim
^y
n^ôb
m.) m.)
9 Dinn^
XpDN^1]>CEF pV^b^ C
10 X2D1] -LJ1
(inscript.
al.
n^^sb
EL
L
(eras.)
fSDI C (mg.
al.
xcd EF 12m
rspi Ar.
^'b'hrDi
p:a]
p5n ef
f^'^noi
fnnaxn] pirinaxi c
pnnnaxT EFLAr.
-\ivyi
cefl]
ab ef
)b'r\r2i Ar.
wi'j xnncxi
e
CLAr.
-lien
ef
e
1 1
xnny^'] xnny:^
fnnroxnj
BAr. jnoxn c 'nnD'xn

xnr^b;^
irinn^x-i
xnyaj^'] xnya:^" c xnyaii?
72

'I'l
[iSp] NTfn bv 331 Nn2i3 bh b6p\ ahohi a^b'bn nni-iba
N^p"'
inn nnyriNi
pn pxn
s^hfi
^y
p'ixi
xij^xn
xij^'niNDi
Nbb5
nnî
Nrm Dni Ncnb

5
'56'
'^'ni
i6v-\r\
bv P'pnn snînn
nTbi
n6tI
Dm
i*6di
pibîyi
s'Sbh
by
"13
no N3n noî
p^dni
.nôyi?
:p aS^hb ban6 iNô^

Nnsy jTyii
nn^DB'i
.
xnie'i in^ xî j^y
1^ îH *n' "h^yi
*ii?
"b^p 'b -i6ni
nii n^y
lo
pbnpô -hb^ni id^n
Nn::'55
i"!?
"bip
'i?
i6xi 'cinS a^nx

^p25 î?n'x pniy
pNni-rb
lo NnnytJ'
mayB*
-i5y
pr mnx
:i^
"ji^n
î^'n
D:^-'n
vnon nbn
X':c'i
ui)
"bnn
nh6i
lycbpnx
n'jê
"'ri:
oniaN^ nnoxn
p6
siriD^"
331]
3''3i
2'2^
iSp B] N^p AEF
N'^^^Jp
N9'T-nX31]
N*^n3]
al.
N!?^hx3i c Ni?^hiN3"i
N^ri3
3
K^'-niNs Ar.
Ni?''Ni]
n^'tnt
CEF
pN"!]
piNT C* pNT C
c
NnN^'s*
al.
(inscript. al. m.)
pS"! C (mg.
m.)
xhs^Vn]
(del.)
Nn-'r^N
e
m.)
Njniicx
N3D'Ji
ND33n] ND"'3:n
4 Nnîn]
np3:-!
(mg.
EF
Nnîrr-b
ef
5
P^piii]
113]
P'prn
cf
alinn] xry-in c
pc'îyi
omj > l
nSon
^j?
nthi]
-T'odi
Noni L
pK'b'yi
NTI3
"I'Dsi
Nsoh
l
al.
^y]
pt'i'iyi]
p:r"5yi
-i^bsij
pn^tosi
I"''!'L5di
c (mg.
ai.
m.)
]bv] ]bv
Nniy'->]>Ct xnicn (C inscript.

Xîn^'j ^3n^" Ct
15*
m.)
"INÔ^"] INô!?
(inscript. al. m.)
.s
CEF
^3n?D] ^'iino C
7
XX^nn^ C
(correct.)
"j"^]
N^SnO^ L
3"'hN
'^b] 'ib
1^'
15
EF
3'nN]
E
(
'binij
-b^ni c
"bnn e 'bni f
i^ L; +n3y*i'
'Pdjj
*]"'!?
p
c
'xnyb
"Pd: f
'no^nS] 'nn-rn
ni3yt:'|
ef
o "^'rsj !?tn c
'pNsi
nuyti*
i;i'-
nnyi:' l
xni3y''L"
io "i3yj -\2V
sii?n]
eib'n
CEF
xniOTj
Nni3y6'
EF
N":f^2|
n'3^d
ef
TARGUM TO CANTICLES
ny mi' pn'Tnio^ psD^h
siî
MELAMED
Nnobi?
b'ni2n
73
"N^:;rb
bisi ^"^n
ntSo
nrinxa
y65:*5
iinn bipi yîn i-brn

p6i)
nyi" ;ns*3
iNii
D'5n
(12)
Dnxoi NihN2
naynt?
nnns*
"i6ri
"aiîi?^"
i^'non
pnNi
siitb^-?
nu-bi
Dnnax^ nnoNT xapiisn NC'npn xnn
bpS
Nt!5
^Nian
|Tyi 5
pNT
;
iina
pnaync'n
n^^"
njdiI
n^ -ini
nî?"
nnoNi nd
pnyott' -\25
piuN
nb-rba
'3^
n^r5"pT
nd
nayoi? jyai ^:d i6hp2
]^pti'
p5 inai njn
(13)
'jTn
noli
Nob'y
'oip
nn
lin:
inoD "iaini
sb\non
N'D^îy
n^32
noin
N*n-k;':5
n^xriri
nnfia
p5^ri
niiii?
x''p5î
^Nic-n
fi!ii<Tj'n
NHB'is
yb
'b)p
ND^jy
no
Dini?
i6n
pn5c"â
bTiOTj N^'ni^n L
pDD-'h] pSiDlh
NTiD] XDno e XDno f

3
Î'^nj sj-iJn
BCEF
4 pnNi]
^5b'i^^]
CE
(del.)
nyi]
-1>BCEF
(al.
m. c
inscript.
BEF)
ip'^D
i^^noi]
ui?iî?
i^^noxi
i^^ncnsn
ef
''^b^V'?
(evan.)
5
CEF
b
n6n] n6h CF
Jjibp
nr:m l
"siû]
n'^cxn]
DniZN*^
15.
imriN]
vinnx c
=iib^p]
)*irp
?iitbp
^Nni3n c 'Nn5'i
^N^Dâ F
Nnon
5-6
N^pnisn] x:p^Dn f
.
. .
prm.
ahb C
(del.)
nnDXT
Dm3N^] > EF
^S1]
P313X]
psinS'^
6 pnyCtt']
pnyOB'
7
BL
Gen.
14
pnaynti'nj pnayna^n c pnayt^n

8 'bb]
al.
'-o]
^'^d l
pi'ri]
fyDii+^rrni:
i? c
T]^
E ob F
9 niin^']
niia^ c
pixn c (mg.
II
m.) fyf\
F D':sn L
'Sn
;01]
10 s^D^îy] N^Dîy
E
II?
pny^r^b]
al.
pn:B>''!?3
EF
TCi C
(del.)
n^
(mg.
m.)
n^
jci
EF
T p
1'^]
1^ L
12 ''h6^^^]
;
wni
'n6'n"i
-iJTNi] prm. "Oip
(mg.)
F; '^'^ EF
'N
T^]>L
T'înzS^]
>Ct
(habet C mg.
al.
m.)
74

ns*
^rrb'^n yk-\6
Noi? iri3
'i^sin
-inn
nj^nnn inoi v'ôn

12
:nis'3
'ibni
'risr
(14^
Nrtrn ni?i2
-jnidi
aiy
i^'ip
i^'ip
ns
xîm xnrD Mbna NTion xnDri)
lij'n
sm'JS
ni?
iS'hK) nin ^ni::'' n'ii

n'^*3i
Nnîo
"ic'n
NnK'JD
nin
p5
Nnnb
p^yD
ryo
n^'
p'iih
nnns
t p
sb'sn
'ba
n'
pnôiNa
piJopi
ph5:n
|^p
pvii [Nîso]
3iy6
10
"i^^p
DiiN
T'ii'p
n^ 'jryocs*
pipn yiiiv
i^sc' -j^fnoi
nî
y:vm
rr
'i'rnx
:paa pi3iya
nb'ipd nân Nni^xi

(,15
nnDD
li-Diî D'r5^5 nîJano Dîop D^^yiK' '^yiK' 1:^ ithn
-inoii]
nnbn c
'rsin]
"ris-in
':V'}2'C'n
c C
7x16] ikid
2 IN^ni]
3
ct -(nid
(inscript. al. m.)
'y^DOT]
nisi
IX^DI C
j"i'^]
nix5] niNj
B ns: c
ef
c
î-n
idj în-nDi l
^^*^'^''
^Nit'n Ncy L
N-I3D] N-13D
Nîni]
Nvm
4 P'V^] P'v6
5
ef
'""Ô]
P'yo] p^yo
ef
L
F
;
Nm^JD] NI'SD L
pn-nj^D
^^^^
^^^"^ ""'^D
pnnDorDi]
>c
;nn
jr:i
Nianr^j
pmo
l
s
l
c
6 N'ô C]
pâ ABEFL
p'vni
pvn c p\- l
vX"j*:nj
pûpi'] r^t:pi
pnônsi]
pn^D^Na CEF pn'on'Nz l

N3S moNi] n:N
n^'dt
nl":
nnaj
nnn cef
mcN
pi L
i;
N3N]>cef
nti'dt
^xi::^n]>c
i^noa c iiina
ahi]
not ef
n'2t
-i-joai
efl
"Vjnj+NiSoni ( :+N*->rt: l
'jvannij "jnnnai
iîvrni
E 'Jiianm f
c
i^biTn
Nn:m]
i^nn l
xn'2-n L
pipni
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any l
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bce
TARGUM TO CANTICLES
ion
Nn^N'i?
MEI.AMED
iK^yiriN
75
av'^^ pi?Dy pn'^y nhni x'6 by

xnNi
2'''i:
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12 103]
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76

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TARGUM TO CANTICLES
MELAMED
77
CHAPTER
:rhsi*D
vXî
III
vn-^pi
't'z':
nanxL-
nx 'h^pi
n'i^!?a
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rrâ
(i)
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n-'ii
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niiDE^'X xî pnon-i
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MELAMED
'nn Nâ^lba f:b
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pTTJi
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pj'.xi
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TARGUM TO CANTICLES
MELAMED
;"on ani
8l
r\''fv
[pi^DB'i]
ppr6 f\6b \b pîia

xKijnN*i xi?3ni
N'bs
ini^
|nh iTihi No^'yn
sniroy 5
Nunj
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b^^^' xoyn x'5^2

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1^'bn f
VOL.
XII.
82
pj5v
nni] nni
cefl
N^ûron]
Nni?6ron
nrDi?c
cef
nayi xnîûoT
ny5iN] nyais* c
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al.
m.
inscript.)
IDJ?] "IDJ)
(j?
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m.
inscript.)
TARGUM TO CANTICLES
.MELAMED
83
CHAPTER
inys iSyir
hv
p5i
"jfioi*
IV
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na^
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ns'^
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ni'n"in
Ti;)3K'
iny5] inyi) C
ni?3:î
(v.
sub.
m.)
;
i^yK'] i^yc'
nynnn]
niâ^î]
(corr.
ab
ai.
m.)
r6ip) C
rh^^]
EF
9 ND]
nD3 L
p-N*] piN^
84

'n
s'p-j'iyi
n65
si^nii
oivs*
^56
linn
p'^ni
xnvc'-iDNi
NioyDi
x^ynip
apivi
poiNn
xi^nj
jn ip'l?Di Ni^"
pnn
N'on
fTya apyn xjyi Niny

sp-i^'iyi
pn
[ninn]
xiJi
nij'i
NT
pn^^Di
xniDîs*
pna nin
:pn3 nin a^ ii^3n6^ a^pv^ fTy ^Di

5
lyib
"'î!?o'i
"iripS
pbin n^25 nisj iianni

sniiji'd
i^nihD'C'
'id'n
oin5
1,3
"^^p
ni25n NDvi
p-iiinoi
pya
lin
vxin
wx:n3i 'insDi
nriDvi?
lin
-iDy5
pnh^
fb
Nnninf
Dini?
ponn
!?NTL:'n
pnîin
]'2tir\jb
N'ijjibx
:B'-ii
12 NJibi5 Nnips
'f^ni
''!?
Diritt'în
-i3n6
nhi
ndôi
'p5
nyTb
Y$v
n'i?i
x^pni prxn
î^N
N3i?6^" ]'y^p pj\xi pioiiNi
TO
'Li^!?B^
b2
îtJn
pon
nv2^n^^ mj5
iis'ii*
Tin
Hjod u)
:nnuin
p2t3
piiiyn aii Nriii5n pon i"^n ni Ninn xnaîio cni
NiDyd]
i<i5yr5i
NTi-yoi
;
el
Nnr^riaNn] nhii^'iski
H^'il)]
n'^'t'i)
bl
Nnitt'-IDiN^
CEF
Dm]
XD:N C
2 ninn
NDJ1N L
N^>ji F(?)
Nptjnyi]
>CEFL
;
c]>AB;
cefl
xini ef;
ip^^di]
11m l
Niny]
3
Niiy B
nin
my l
xp't^'iyi]
phB] prr:
a^'il)
fp^Di
nin]
CEF
,-
N^'^n'i
ef
pDisn] povn l
4 xipyi
-p-ianrsi
N!?3noi]ÊF
inanbi B
(corr.)
;
T-nihij'j']
i^nins'J'
c c
;
iid-irDi]
ni.NJ
C;
"iinnnn
ef
;
niN3] nixj
ef
iin]
lyab]
iin
ny3D c
pin
6 MnsDi] 'ihDoi c
py3]
]'"'V2
'ina*^
'C'V^
el
-inDoi
BL
p^y
;
NTII^Vn] Sm^^"
8
L
;
'')%)]
1^01
BEF
L
"II^Di
C (evan.)
'l^-DI
mnn]
IIHT C
;
NIHT
EF
'%]
;
Nin
lijD
n
EF
-1310]
> CEFL
N^SlDN C
Qin:^n5] pn'K'n
CEF
pnc'n L
;
N'i'i-IDN]
9 piOllNI] prillNl' B
pi'3nN1 C
pioiNi EF
10
1
P3131S1 L
r2'^P] pi'"ip
^3]
I'ijn
CEF
(con.)
i^'
;
NDÔ^^] N")^ ii'^%^ C

'6^^6']
nvQ^n!?] 'nb
kf
^5
3->
^pbc'
ef
3i]
NriTno] N3'h6 ef
an E
;
Nim]
N^^^ c
y^n
T^n
yb n
an l
xniob] Nnisfa c
Nnora ef
TARGUM TO CANTICLES
NnniN
;^"iN2i
MELAMED
pir'ni
lin
85
x6^y 'banb nin

pni-icl
-i"l;"
h'icid
ic'Q ^yi T'j'n X2^c Tinz

n^n
prs i^Nr
2^pii
n"5
N^y
pnaân
p'oy
xinn
pi^r
'ic ^^ pnn'ii pi'nx

'rJ'
pnji
:d':"}x'2
D'ynn
nbi*
n-j'ci
"oiNji
Dny
n"tJ^Di
''iir5
"intJ'
(5)
nc>bi?
poT nn2N* 13
fyn
in
-la
T'pSajb^'
]n'hv^ yp'î
^ja
Noyi?
î6i
m^
n'3D 'ovn
N*3c3
n'^'-'PIN
pniii?
i^^hdnt iizy
pnriii5fa
pns'i
p6'6
psiyi
Nianca
pi-ir
pyaiN
I't:"
n'2
:Dnm nt5t
ny^:
^xi
-\i6n
in
bii
"i?
li'x
n'^îi-n
idji
Dvn
lini
^1D'L^'
ny
:
(6)
pnnnaN niioix
nri-j'
piin-ii
pins* n"c"
n-i
xcy
''i^cî
f^r
i^î
nhi'pn 10
N'p^ni
ninn
^y pn'rib nn-oi
nnsn
'pno 'p^v
m
2
i'yi]
bv^ F
ninn
jb^Nni] is^jsa f
p'oy] p'oy
Nnnix] n-hnis* c
vSinn]
nini CF
anpi]
EL
bcef
3
.Tijn^C;
'iJc]
>l nn]>EFL
pi'HpJnE;
;
wnpi CL
pi'N']>L
"re efl
;
prn L
n'3i-]
pii^n] pian f
N"di-
4 ansyj
anDy b
Dniy c
onay ef
.Tax
ef
6 pHNI] pHNî C
plH^] F (evan.)
nn2
LAr.
N'36]
7
At.
N^^jVpitj] K-îp^hlN
X^^HN CE
;
F
;
(evan.)
;
pi?n-l1N'
'CVh] "Cn C
'ibvn
C (mg.)
IIHI]
(evan.)
"CVh E C;
lini
-rDIXn Ar.
N*26
BEFAr.
IIHI
B;
lini
piHI
pnrni5r3]
pnniin CE
"ici]
pnniin f
psiyi]
psiyi
]'b'6i^
;
ah'bh E
"ibl
ntoi
')b\
"'Dl
XT5n] STi C
NTN5 EF;
pi-'riN
N-lNa L
al.
lo fOT b^)] lODI C
l^nN] pi^HN
BEFL
al.
C (voc. sub.
m.)
pnn3]
finTi C (v. sub.

^^-TD]
m.)
II
N"pni']
N^pn^ CE
;
'p^V] ]'p^V
al.
BCEFL; +|0 E
"J^bl
^pMD C
Ct
J^DDI]
(del.)
;
> Ct
"aVm C (mg.
al.
m.)
EFL
nnsil] nnDJl
del.)
;
ni-lEÎ C (mg.
;
m.) L
nn'DI] n-inci C (T
'Dnn^DI
'nnn^Di f
nnjî
ninn]
mm
86
N^pnb
byt

NjnîD
-I'.ua
"'iinb
r\hi
N-J-npc
rriin
n'tc'
"'p
xVp^
piay
j-iJiD
T::'''
nî
p5i
ahvi
j6ni
^Cu'ii
:i3
Dinn'
ps
didi
'Jvv^
nK-
']%
i,?'
n6s*
Non6
c^'b
nin
N^^y non
n^riiyn
B'Nib njDX CvXib nic^n 'Nun pin^'o
^riN
n'pi
\):2^'b
'm
iS,
Nnh
n'ii^"
'6y
nno'oa
*ibyi
"'^^
ion :Dni65 ninn ninx

N"nn
'DJ'ii?
niJij?DD
pbim
i'jd
p;?y''n
xrii'
ahî kxitrn
Nriiyi5
xan^
N'oisi albh nib '^'nn piinn Niby '5'n pnn yi? piinp6 pnî
lo fviND
mip6
pbinai
piTJ pi'NT pi'pn
pi-13
^5n'
p6b
iî?
'pb6
pnî
:n''i'i65
piônn snio M-ip
Nnanpni
mnn] ninn c
njhîs]
nnib cefl
]'^Q\2
N'pno]
n^p'Td
3
bc
1^3]
2 N-'DDU
(inscript.)]
N'DDa C;
> BEF
c
1^3 B
""iiv
-1^3
Q1D1]
prm. HD^ 1^3 c

;
Noyn] i?oyn L
'OB'i]
'OtJ'ii
;
piiy]
'D::'a
E
-\^)2
4 nin] nini c
Nin
efl
'Tj''
y^)ii]
EFL
'TJ''
nu]
na C;
^snu'n Nn*j"J3 l
nmrbj] nnic: b
8 n^dii] n^di c
x^^'^]
'.in
;
6 n:DN] njDon c
Dnio3
7 niJiyooj
nuiyoD b l
'soai? Ar.
EF
;
'oy] 'by
cf
"-jij'iijj
Niinj 'nn
's:3^"
N'onn F
Niin
'"0T\ Ar.
c
;
.-
N'm
Ar.
Ny'Ji'j
xyîv c
ny::? Ar.
'oyi] 'Dyi
CF
pbyn] pbyn l
9 T^] Y?
"J'S"'
bcefl
pinj ;*^"t c;
inn ef;
pin L
If.
'w'îj
p3nnj prm.
n'm
-[$
rt:i2iii
-tnj
^y
pann l
'Pd6]
PPDD CFL; PPOD E

pi3'j] p"i3:c; pi3i
J^]
BCEFL
pDD] pOD F
onicj]
pD^'5n]>c
pi'Dnn]
pionn c
p1C3 L
TARGUM TO CANTICLES
n':iNivD plv inN3
nnai pinn:6
N*'?'i35
MELAMED
n%
'nns 'rnaii?
'ii'?
87
(9)
yhvb nnxi
jd
"i^riasi?
îiai
nn5 Nini Tiin

n'iiT
iDif
na'ri
ni^
^y
yap
N'a'n*
mnn
nni,T
xo^d
bi!
V'2p i(V':^ N\iT ^Dyji? |6
:nnix
^jy
xni-j/oi
^2D
y:D'\y
nni p'b inn lib n6 n^j ^nnx
Tî"i 1^' "'^ (lo)
:piT6Du
-j'rnb^tr
^5316
finj
nni
^b1B'^
nnn
3^ni
tj'ai
nô
f ninac'
njatsh nsi (n;

:p3ai'
myo
I
"iri2D
])r]b\
NB'mpn Nrnrya n'Shd p^'^Yon jTyai
nn5
c
î'han^] 'i^^3aiil c bis (voc. subi.
ai.
m.)
nmi] nnsn
I^J^yO
p:]}
(y. subl. al.
m.)
IHNS EF
;
nnS*2 (mg.)
T]^yyc
jhvO]
pjy]
l^'j^yo
al.
n^yyp C
inscript. al. m.)

3
EF
>Ct;
C (mg.
m.)
2 Nini] nini c
yâp] Ny'3j5 c
ninn] ninn
cl (comma 9 secundum
"zb
L:
'2^3^ Nin
Nij'nm
^XTii'n
NTiu'JD
^nnN
â^
-jTic^n-i
ijy
mb
bv
yap
NP'nv
^ra
imr n2*n
m^
v'2p Ny^Jif nnt
n
no
m.)
N^^b
N3'n^
mm
n^DoS'
min^ nân
5-6
Nâijo
.
p
. .
nnai p-nn:D ^jai fo nna

n^'p
nniu* ^y NnD^ron)
D'DE'ii
D'C'J'a
n6]
'nins* -^-inn ^sf

ai.
^2D
nni p'o n^nin

7
uo nc
c (voc subi.
py^w^
6 pi^Str]
DlSri]
pEi^ C
TH'
BCEFL]>A
PPHî'-i]
p]
pyTki'D
DIKn
BCE;
D'ki>i
+212 L
;
TpnXT L
8 T"IJ]
ein:
EF
pn^DDii] pn^Doi c
nîi iiy^'p
jinboa
ef; pjDDU l
n^z
-i\nih3E'
9-10 ... nsi
]mb]
pjai?
fijii-on
T.b^'obi'
nnn
m.)
ab'ni :ân
niscn
10
nb'i
nn5 c
c
:
(v. subi. ai.
ni?5]
nb
ef
jni?r
p'b'i"C"i]
p^'i'DT
F
;
Nrnryn] Nniryn
phis'i'
ef
;
pnî]
"insD]
-in2D
însD c
pni2D F
pnni2D L
niyo]
nVa
def
my* L
88
c^nni 3i?n3

fi'hb
jniitîni
jn^'j'
-j^ni^^'oa Ny-ii* 'by:3 TJ'^'^
N:ân
:f:3^
nn5 pina
ijiy:
"B'la?
nni
pinii^
pnipN
pDjnbT
nisi^
pK':-)
:D"irin
pyo hy:
rr^n
;:
n^f "nns
Nri3':zi
ft
(12)
^y^D^
-\2:b
rcn
pin
Ny'ii*
"'2:'i5
|y'ix
5 if:i5
f\'ibb
T'-iînni
N'2n!?6
by fcn
[iri^n'j>6]
pn^âH
N^p'-ii
Nnn:5 p'ni
ND'j'ii
n'j^j'S'
np'y ninnb
N'iJoijxi
N"cn
'i-n
ahih:
nyiis^"
\hh
p'hm
p^'b^sn
iîin
Q'nn
niHT
.p"inj
ii'ianDi
pyo
:N6!?y bz ^'6'^) yani
pîi:
niri
a-^np) Nan
TO^^W :Dnn5
10 pnn-ii
]^rlh^2
ny Dnr Dn:6
\'p'i'^
na ay
nîi6n oi-\i yh^'^ U3)
pia p^'-V
pn"j'':^
pDnii piibii
pit:
\n
xnipii
'5'n
pô
^166
rcp^'i ny pii25
pyn snyii
"rj l
poDiiS
jyj'b]
;
i^rj^'î
"r:2]
w'ini] ^j'iTi
xy':i']>c
p'no]
Ni?^hD c
]'p''n^
L
(mg.)
b
;
-j'aniii
2 j:a^] n-iibp
3
|:]
P3^ C
p'j*3i]
f33^1N
j'^DU EF
frii"
pj^hs L
s'ni'iai]
b:
BEF
pri^N]
-i'"'-^':i
4
5
N*y"3i']
NPJwi c
pii^N
|n^N L
ton]
r[):b
p.TD'sn]
\-\n'cfzn
CEFL
jhWd
l
c]
pn
Wd
p3 L
ABEFL
1'h^'inai
t] 't c
|Ijj5]
N"iN^6] n'5^6 c
pTi:5 c
;
i-nînai]
yb^nz) ef
\'?'tbiii
p'Jii
6 p^'si'xi]
fOn]
pHÎNT B;
C;
piJ^S^NT
EF
p^:Na L
t<yu65] pin365 c;
yi3C3 l
x"r:n]+p'n
cefl
b
;
N^ci] pôT c;
''-^p'ij
pn L
ninnc] prm. p'sn l
np^y] np'y
cef;
>l
n
C
N'j^'N] NJ^'S*
Nin:3]
s'-in:2
BCEF;
>L
pyop'22n]>L
cef; nih
B
;
nyans^] nyais*^ l
8
ei'D-in]
vsi'oi'Ni]
'b^bn)
efl
ninn] xinn
T'6l!7'yi
l
;
siDC'i
T^^L"!
EF
10
9 l^D'îyi]
yi2'b'\V\
-J'O'^W EF;
'^31013
'i-l]
T'Dîyi L
1%
;
pi?6
CE
pi?b
F;
p'i?D
p31D-l3n
'H]
NH C
1
NT
BEF
pcmi] pO'mi L
c
;
I':3]
p;3 L
ppni]
N'|T"ii:
o-ri]
onh
on efl
poDi33]
TARGUM TO CANTICLES
MELAMED
pc'i
:D^rD:i'5
89
"D^p
bh
Dy
pjbipi
xnoii
^'ip
bh
oy N'nnibi
'm^
piann
pJ3
ni^-c'n
Nôi
:p33!?
o'-^nji
D'''^n
dô in*5
pnJJT
D"::
pyo
(15)
^NiKî
syix
p^n
Jr
r\bip:i>iib
]hb
f!?''rio"i
p'^6
inio
oy n^:5
"jib^jn
NniDrii
p'^6
isai?
sfiniN 'cjnbii pp''Dy
prsn
p3nb"
npnoi D^KîTi
nii
Niii^
îian6n N^'ipb n^55
xnano ^y pioini x^d

niy
(16)
^f)Nî 1:3^
vc::*n i^r îa ''n''Dn p'^n ^xni psiJ
N^bxi pcni? loy
nn
\ni^yi
xniriD
niri
N:iDi*
idd
^yi
:inj6
na
k
Nâiip N':n5 paip6

"C'liS
li.i
S'n5n6 ^yi N^n:N^ N^riii

Nrit:'i5
noiM
-idd ^yi
ppoD'i
"nbii
bw'
Ss*i::'n
nnox
prboin
nnibp nn^y
:n''Dyn pnja-iip Niyna ^îp-i n''C'np6 n'i^
pjr2Di33
I'P^^]
1
Nnm]
:
Nnj:3 f
pSib5] pisii BAr.; pisi C
pil25
EF
PP^^ BC
nij]
"Tip.
ppti'i
EF
nip] n3p
EF
nsp
ef
2 pB'n] pt^n
'Jp]
'J'p'i
bef
Nnnirbi] Npnirbi
njpl
cel; Npnii f
PJpi
^3
Dy]>CEFL
;
bcef;
N^"bl]
fl^Jpl]
CE
'pDXi
Xnlb] XniD C
XI'O LAr.
LAr.
;
N^n CEF
piXl^xi?
VDNi]
;
CEF
E
;
b^DpNI
p'lNI^N^]
JNI^n!?
jXI^X^
INI^N^'
pINI^X L
pNI^N
Ar.
na'j' ''y?D]^c
ai.
^3:^]>L
poon] p^cou l
5
4 py6] pyo b (vowel

pô] p'6n
m.)
r\)b'6n]
m^^c^n c
inib] -inib c
c
;
ce
l
6 ppôy]
7
pp^by
CF
ixa^]
s'nmtD]
piia^]
-lu^'
nt3^ l
c
pô]
p^Jon
piDJoi]
p3D3n L
'L'npb
D^mâ 'J3nn]>c
nn] no
npnoi] npnon cl
pa!?
9 loy
nn
s'ssn]
NDNT BEF;
II
pSS'T
lo
Xm]+nin L
Viy''''']>c;
N^r^'U] Xr^'U
ijiy
i'N-iK'n
xnB'ja
12
nnoN]^L
b'lp)
!?'yvEF;
'h^n]
N^nijN
!?''3p^1]
90
CHAPTER V
-jna
N^nip nos*
:D"'nn n^^'i
in:^
Q'v'i
i^zjn
'n^n
oi?
^j"
'h'm
n^ Niyiii
nî?'5p
-["ra
'n:^55J'
n5^'î!i
Kris
'b'y:^
a'p^mi [^ni^^'H]
5Pi9y
-iiVn
n'
n^3Ni
p6ib
N^n*;^
jo
Nnt^^x n-niâ' "wi? fniyi "i^cDii nnibp

'onp
-icm
"loii
iio'i
xiyna
âpriN
p'C'nip
noDJ
n'l
iNhc'Ni NO
ii?iDN
nip^D 'bnn N'jnB

:|"i3^
ih^s* fy5
Nnano ^y
n^jho id''63T
Taynxn no3
îp
ipjsnxi N^jniip jb
n:iir'
hiv
^n^yi
'nriN
'i?
'ririD
pan
nn
iy
îiiJi
îs*
(2)
10 pi?xn N'DjriD
bâixi
bi)
ihi
ni?''^
-D'oi
^nii"iip
b6
n^'d5
^c'Nic'
^hon
^231 N3^6 niinin:
nu
phh'
''^'
noDi
i'^'''
n-'i
Noy
un
îii?n]
''ii^n
c
3
ujin
ef
n'-y^]
Q-yTi c
a^yi
(?)
ef
;
n6n]
"nnnN l
"ION
CEFL
Nîpo] "cnpo L
n::'N"i]
''nriN]
^niriN
ef
4 ^JNX'n
5
CEFL] >
All
;
nc\s*i
bcef; wicni l
nîJ^Ni
Niy-ia]>L
nî
in-h^n
;
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TARGUM TO CANTICLES
MELAMED
n'
91
pnav iim6 pHiT NT'y

*na6'i ^yiii
[nini]
N"u5
û Din^ n^fivD N-jmpn

pYi
7612
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5
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fbh
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n?ii
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ns
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(3)
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pn^
pn5\\'i
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xn xjx
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;
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pon
iim
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n'rijd'b] n'n3ê>b
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c
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;
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p'i?D
93
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jnon
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x:n 1^63 nb-iâ i^'iix

\'ii:'y
xnina iôp
îb oijc'nn
xnip bv
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jT
ix-'boi
nbnii?
nîi^nix-i
x5^6 iTpnin xniv bvb xnii^Di
rxniB' n^ fnoji xfnp ^y pp'yci îan x6y

1^
iTJn no nii nx ixm"i

x^^^'''ii3
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xn"î5
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pii?
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l
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'bjnb'i
nn^x
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non
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:
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l
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TARGUM TO CANTICLES
n^hnix
|ci?
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Dn2
ik'Ni fn)
95
'ii'n
:aniB nnin6'
D'^Jri^ri
vnsiip 12
c>n'=:'i
pnip'd
pbyu jnrH nan
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n^'
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fi2)
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pih^'i
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3^n-)
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pivj
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]':'r\J2\
pp'oyi
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pncin ny Nrnn
s-i'inD '55
p5nn
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vfnns:^
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p''h5 n^by!?
vn^' '131
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'rii^
pnn
iin ^
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pcDU
vmiip]
N'5nc
Nn:'jn
n*)d5
ppnp-i
p5n6
n6d"i3
nri
vnii'ip
c;
vn'vip
ef
L
3
'i'n]
^nv^'n c;
'ic'Nn
E;
Ti'n F;
pni:n
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nan] ann ef; pnan l pnoin]

;
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prm. pnijn l
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pniin]
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xdniy
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4 niinnn]
al.
CB
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m.) (B originally mi'nn)

5
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B (vowels
m.)
;
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(blurred);
fijinojD
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originally ni^nio)
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:
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'firoi] 'inDDI
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EF
C;
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EF;
; ;
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N1105
pn^Qi-:

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idd bî
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p.i!?'i
xrinixa pp'oyi x^D'in
nn>3D na^yo
N-J'iipn
ib'
nt^y
vy6
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c'^K'-ina
d\s966 anf
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vt' (14)
NannT
5
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id '^n
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pnî] pn^r
l
3
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tj'^jj'ina]
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pnOD C
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;
pj']
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(al.
m.) C
E;
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F
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j^^^:
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FL
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FL
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ef
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al.
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m.)
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super.
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super.
B super.; iVnp C (mg.)
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u"Lin At] C'L-nn
BCEF;
3T1T2 L; piTN A super. B. sujmt.
TARGUM TO CANTICLES
n'tf'^VD jTiia p^f6
MELAMED
î^î
97
ei>^3
^6v nn^ pon ns^;
i?y
po'ji onc' ^y
.prrri'D ^"si f:^5

-\"in5
pnnSiya
vpitr
jn^nii'
\m%
inx-iD
'566
ra
'b'ax
^y
nnovD
u*c>
nioy
piN
(15)
prN 36 ann
>N^ iT'hiy'i
by
fD'62
xo^y nioy
N^'pni*i
.on'^XD
nnyoi?
-\'c^'
1"^:"
nî ndj; pn5"ici pn5 ppôyn xrinix 'bint 5

pnîiin iiinoi
inynbi j^ni
pDni
\2''i
nui
xioD
prbni pn^^y >fenb Nin

N*nip
inxj
ciJiyD
nnoô
i?y
pâyn
a^hbvi
nayb!)
pti'ôbiiio
"'fe
:DbHnV" niia 'yn nn "in nf
nnono
"liip^D
liîi
Q^pnoo
liin
(16)
Nin
pn
nnnb
N""ii5
"laîn
"3"iin
by
pîi
i?3i
Ncj'3n5
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fp'hD
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pinoi
noi
nubbin îipn
pii
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;
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VOL. xn.
98
CHAPTER
lii^riK
VI
ny
liB'paji
inn
n:h r^k o'B'ja
nWn
yiyi -]%
mk
(i)
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fy5
j^tj'npb
n'hipijriDxa
yb'm ':bm -\m

inn::'Ni
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n>'u5
tids*
inin^'NT
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pain
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126
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TARGUM TO CANTICLES MELAMED
99
niiEJp n'i x5a-iip
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niifc ncri n"Jo
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TARGUM TO CANTICLES
MELAMED
103
CHAPTER
n'Di?i&'a
irnri
VII
no ^3
nriiii
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(i)
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'ovn
p^^hix pSn'?
")n->t^]
Tîc'
;
"inTiT
-i^nc'
ef
;
-\h6r\]
n;>,D
-inon c
-iriDn
ef
3TDn] arcn
TTiiTirD
D^'i-icno]
ivzr}
ef
n:iD] njio c
ef
C;
;
2 i^nfi^no]
CEF
Noy]
ND^y l
3
snaiyi]
Nn5y"i
Nn5p]yT ef
n-rns fo l
p^^3]
;
DjnsriD
cl
;
.Trnisb bef] n^rnarb c
>A
N^y65] NJ'yoa B
xryoiiCEF;
;
sj^yon l
pnn c
5
n3:n5] N3iiiN5
BL
n*33n5 c
iilmD EF
-id
n-ri-Da] n'riion
'o
N3n Nnn: CEF]

6
n-fi*]
N3n
n'^jo]
li
xnnn
p^6 b
;
L;
Nnnjo ab
;
p'cn] p'sn c
nhiji] Ninii
yit:'''i]
nn' b
n^!?6
7
cef
p^ô l
el
Nnnnii] xnanii
Nnn^ji e
'^lii]
DTD*
ijôn] p5Dn
ef
yiti'^
ef
l
oniDi]
D"'"']
'i)n-i6i
Nt'js c
8 'rin]
'^'^"i
pnn f
9
\t
D)3V(E; DD^'F;
Dnsj^
N^^'^'I]
BC
nny]Dn2yB;
;
onsiy c;
nbi'] pT3i*
ef
'biNJi]
'cixh
J5
(b* "DiNh)
'cxn ef
B;
.T35f
EF
10
n'&6\] nf]'^) C
;
DnSN] DnSN E;
i
prm. eiDV F
p!?nnx
iS^hoi] 1^'hON C
J^TirOT
P^^'PIN] f^'hx
'Dvhi 'ibvn c
'cvn ef

TARGUM TO CANTICLES
MELAMED
105
N6!?y ^y }'bh
pin pNnn
xr-i
3ni :p:*'6n ':d naiif p:fi^n î:o3

n^'^nnsn
;6
nayi ns^d
no^Lj'i
p.in^
niw!?
xria
n^5
nijbî
pnn>
pjn
xn5^'
ND^y nob"
inriNi
-I'-j"
Noy
n^
c'aDi
b'ti
nîjo
5
pinyci naiy
îiat^'in
^'jdo^
pynî n^dt
pJDpiD5 NnoDin pbo pisD

-i^n
N3 rra 3ii N31 pinn:D

fiaî x^'i:6 npntbn jvirn
nu
ynnii prn^' *5'ni pic'
pyapi ]'yy
nni.T' nîi?
snnô.Naai n5^c nn3 ^nn
:D'6nn3 iidn
b'i^p)
-jijo
|6:nx[5] -\îi^ n^ni ^6-133

N^>ii3
i^^'y
-j^j^nt
(6)
.TJixjp îpi
.t^n5
[xpîi
ne'^^"]
^^y îcnNi -xS^d
10
p^n] p^n
B (B*
\^'n)
fU'n
ef
p6'6n]
3
p6'6t
'3]
n^3
CEFL
[6]
p:)n]>c;
ID C
; ;
yyiL
ef
;
xjob] Ncy l
4
f!^"!]
nhmî
5
Nnsni? C
\ii6
ft^l
piSD]
fi?D
pnSD B
inSD C
inSD EF
NnD3n ef
"J^nSD L
p^^l
p^D BL
b
;
p^6 EF
pj'Dp-iML
pTi3'y
NnrD3in]
pj6p-i23] pjbpnsa
'i3iy]
. . .
piupi3 c
NônjN'OTc
^JOO^]>c
nunyBC; n3iyEF;
^c'ni pjc-]
L C
o py3pi] pyiipi
pni'
7
pjc:']^L
>c
N3n] N3T
N3]
N3N EFL
8
IH^' ^^H]
nn^'m C
Snii'D]
]y\b^:6]
-\b6]
Nnnx6 F
pii?n:c)
ibî] pia^-i ef
p^-i^b 10
p] n6 bc
ô'J bb^ f
B;
c
li^y
9 f6iiN3]
iwnxS b; i9J1X3 ef
i!?6i
ybv]
cefl
xt^n^ ef] iB'n^ c; ^^-n^ ab;

n'bN3] in'^N3 L
'Jpi]
NK'n L
îp
Npni;
BEFL] N^pnS AC
'ip'i
1 1
nB
C
;
-ipi
bt2p\
ef
,TriNjp] n^c*;^ noi?
nhnjp l
XtOy]
^'bpi]
i?'tDpi
EFL
N^blin] b6-\^l EFL
prm. n- L
Io6
j^2î?
pn'-iiy

py5Di5 pvsn bv n^d
Ni^^'in p!?fxn
Noy nd5
n^'ii
n'n^x
n3ii5in
Nniiaf pia pJ'ica on-ioi biii
srnpn bJi-n
*lâi?^
\n
:Nnmn
5
iT
N^Dna ^'bpi ipvn n^fnTDnni nnp'5^"

:
\i'i2N'
n65 N3^b nD^5'
-i6n
Q'jiiyna
ninx ncyj noi
jTS'
no
(7)
yi:^2
p'Dni
Q'rna
pnh^
s'^'apo
n5Ni yi^h
bv ]'^)6'2 yf\' n5ib

:
ppii=:n5
18
N'ino pdSdt |TJ?2i :mi?iiy'Nb' nn*i*i lon^"

10
nnon ih6ip nxr

pn-riN!?
iDnn
'5i3i!?5
pi'ianb
pi.in'
nyai'N
ijNn::"
nu
n56]
piâoi pnn^
iTH^N] N\n^x L
2
n^ni]
n^ni
c
c
nso C; xS^dj ef
pîc'n+nTiin c
pTny] pn^nyE
3
onioi]
^5i"iDi
f:rVk^3]
Dnnnxn]
an^zkl
(?)
(evan.)
pi''^'^'^]
"I'^'CNT(?)
(evaa.)
nonp] nonp
be
xobyn nnoi?] Noby nob l

4 .Tnp'o!?]
(mg.)
Nrnpivai] Nnipii-ai
EF;
Nmpni-31 C (evan.)
nnpo^ C;
iTipiO^
EF
nâ-ipob
N-i'oin
L
n'
nnpyob a
s*'Dn3|
.ThiTDnai] n'niTDnai
(evan.)
N'oia
5
xnmn
noy:
(Nnun C)
n-'
cef;
[n]i-iN*
xnuin bv
N'Dma L
D'jiiiyni]
'N'
nbvl]
;
nanx]
(evan.)
D'iiiyna
Q'royri?
ef
EF
a^b^ noi?L"]^L
'ûohn] piJ3Dm c
;
6 N'N']
i^'^y]
EF
ns' L
b^V] t'i
nJN]
DN c
n3N*
l^y c
pSiccNJ
cl
'nobo] 'hiDô c
pniDU] piiD'i c
nisi
EF
T^""^] "I'nîn
cef
n5Ni] nxi
ef
i^-i^Na]
pD3Na c
ni!?i3'j'Nb'
8 ppi32n5] ppi:sni
ce
ppuana f
jTyai]
N5nj?3i
9 mbii-J's*'?]
BC
(?)
nibbp'xi)
ef
N':nD]
>C;
i":n3 L
iw'ncnD]
10 pn''T]+ibi*3
nyivN] fynvN C;
ponn
B;
nyîx L
V2b^b2 c
pDicnb c;
pL'-icnb
efl
bijibi] bî!?3
TARGUM TO CANTICLES
pc'âa pn'SNi
MELAMED
-jîjiipi
107
panoipi
mhh
b'2p'7>5
p2J<d
psN
]''6'p
Ni?p"i3
p33yi p!j5nN5 Nyns*^

ni^y^s
mîac'ND "jnc* n3
v.ti
yId^di nms* icna

n''ij5"'63
'j^
'h-iox
^sî!
(9;
nnNT
i^N'iJni?
n^'-oiNi
pox
idn :D*m2n5
'^'in
nni
fin
nnoya
Nabi!?^ 'cnn
vnux cnnax Dpi

\s
X)d5
wvoia
Dptoi? ^'ria 'n
pn''"ivDJ3
Dpo^
pi?n5
nnfyi
^x'c'^b
iT3"in!?
pro^N*
piai
poi
pnoici'i
pii:yi
p^5nN^ p^tidt bH^^^
n^'i
Noyi? pnnii5T
^n5
pnriwS
nn5
^1^3
'ri'
pnnni xyiN ^55 yon'^N nnryi ^x:^'6 nh:h ^s"n-t
:pyi xnrin pnisn

-ION*
:Dî5"
'fi2"j'
ain
on-J'ôi?
nn
-jîn
aion
po
-jini
(10
^^
b^'ipi
n65
'ri
^^^n
s-iD'b
htu
sii^y
^'5p5
iSip 'niinni ^X'iT
NT
\nimp ppnn irnixa

'
in3"i
p^hy loni?
^
b'nî
pus
Dn-âx 'rn^y
explicit.
incipit.
prinioipi]
finnoipi
x^pia] xbpnD
;
ef
xbpns l
3
p'^t'npi]
ybr\p\
(corr.)
CL
;
pi?5nx5] p^'5nx5
c xânxD l
nmx]
nfiix
bc
HinX
EF
VJDJDa] VJofoa
BC
V:D2D2 EF
ni^DK'XD]
n^n^2ri3
ni^DK'XD
B;
n^^^;^'X3
4 D^mana] D'msri? E;
n^'oixi] it'^d^xi
nnxi] ^nxi
d d
'X]
'x
bdef
xnn dl
^^^^] ^vn^
npoi?] op^D^
xjvDJa] xn'ôîa
'^nh]
mux] > l
Xa^lb^] xfl^'l!?i?B; XTÎî?
DEF
n^::hb
8
p3ai]+XJXD;
^x] \x
>L
projx]
Dp'o!?
x:x
7
îx
pnai l
pHDitt'i
rv::f\$]
npo^]
'n^]
pnovti'i]
BD
pnnm] pn^fim el
x.t
bde
l
fin3] 5]n3
BF
^nj l
p_^3
nnj] xnn3 l
9 pnisn]
;
pnum
"H]
10
pU] pO BCD;
.T'^y
EF
^H] HH^" D
def
nnb EF
d
ii
>D
d
12 ^^1i?y]
inji]
'n3"i
pUwX] Xiiix
noni?] lon^'
P^ny] nnri
EF
Io8
1101
-iDjiJ

poll N^n'o lop pnrn3T3i
s"'i5 y>i?si in^^Jx liJiNi
Noa
;sin nypidi N^n^b

ah'ynb sdni
N*:si
]TjJ2^
jot"
liyns* .tdid ns'iiijai njiID
nu
la ^xprn'ii
âi
o^'î-^'
nios* nhpvi'ri
n^niîi'
-i^yi
niii? ^:s (n)
n'in6
'i?yi
wyii
n'^ro
No^'y
n6i
n^nrniK3
.=;
prsi vS'Doy 'yi
'jy
b''bb6i:)\
'in n-ria-nL"
p-ôn n'riniis
p
'ii
n^6d
I'biJty
r.Thh^s'n n-'ic^vj'i in:5

i^NTc^
'i]}22
nu
'-\'j"i
N*6y
un
i5
:an53 nrâ
nic'ri Nsb"
nil na^
pnjT
iî
(12)
xn-j^'iD
nioN DiiNi
^!?i'6
xb'pn I'yoi
syixi?
îJas*
^J^
o^si Nni^j 'npa -cip
njni
'riiîi-
i^-ap
N"6by
pin iro
:N^66y
li'ifi
iiJODn
nriEi
'2:1
nnia dn nxii
*
Q'oii)^
n^"3b'5 -
(13)
incipit.
pnrnDrai] p.iniibi
;
nti'C] wX'nô
n"iN"'i:2iii
d
;
iibi]
tdi de
yti F
N'n^b
"1^)211
nNiiiiii]
nsinôi l
nti'^d]
3
prm. o)2i L
nypiii] nypiii
ef
nypan
obB'ii^]
bNl'L^'n Nn'C'33
EF
733] ^3
*:'i
4 .l^nni1N3] il'miND
n"in6] nîno
;
EF
NHllNa L
iTyai]
\S*3'3b
n-j'D]+Nvi E
]h'^
"Nyi]
5
fl
ef;
nîino
;
EF
L
N'CD] N'tSo
N^CD F
6
'3]
':6]
"Nra E
'3^30
îiijCDI]
ai.
^DÛoi EL
m.)
;
>D
L
n'JDi'lC'l]
n'%"i F
n'brJ'i f (mg.
7
n'bb'î
D'^'j'i
n"nn'N*3] n'nnrN*3
^NTj"
nu Noy un
i3]
nioi
l
'Tl;"'
n'3
Ncy
i3n i3
d
9
xyis*^]
"i5'0]
'yiX3 IJL
N)bi?y]
Ni?pn] '^pn
miNi] mis* l
lio
ef
;
ND^y efl
;
'ijio] n'^jxd
nS*o l
oi?bi]
o^di d
Obc'l
ai.
''3b'S31
.INlb] .INlJi
BC
nnE] nni
)''in
(v.
sub.
(V. s.
m.);
;
nns EF
1^31
ii^DH] iicE.i D
li*:.!]
BC
liin
al. in.)
EF
TARGUM TO CANTICLES
Qnp3
p^n!?
p!?N*
MELAMED
nn
ns |ns
D'i'
lOg
Q'inr2-in
-i"J"
nn
pJ^s
n"?
pnnfii^j
Np^DHN^ xki:5 p^^hoi
^jntj^'
rri NDy*? sap-iis jot
nd6
ptyiip nD3iii ni!?y aipoî x^65' n^JxiJ nn:^ -n'o!?
'c')-\''b
pD^b^
D*3^"'
d:
C'^nn dhjd ^5 irnriD
i?yi
nn
wSiy-^
i3ri3
D'xnnn
:-ii7
(14)
-iDxi
iih)bl
]b nôy n' pn2D^' "i]p ]b
'.t
nil
'022^-
nn
NnaD
''63nD3 pp'oy N^'irnnn ^ynn ^y py'ip wsnn
'aoni
pbou nnb
10
:i5?
nnn
Nnnt^D ^âp
[a^-j
[yij
Nnnix 'Djnaai
n'3] ':2
L
^nbi]
2 '3^]
nu^ fl
Nnoîa] n'd'j5
s'-3>in6
xnr'ia
EFL
nâî
N'lr-nD] Nn-j^ji
^dhji] 'rnJi
c
\x]
nsoa] nsoa d
\s
N1SD3 L
XOyi
xnnis] xnnisn l
Noyi?]
|0]
Nyn L
N'kli5] NJ2:2
CD
4
NJSJD F
NJSUb L
;
>L
pnnii^':]
pnni^JEF; pnm^^DL
niiDT]
'^jnxri]
'^:nNn b
"înx'NDL;
î?3nx
CEF
m^r cef
]'^bj21
xni^r l
wX'p-nv]
s*'P'ni;T
pi^Di]
P^bn CD; f^Tioi EF;
L; +Nnip'2 L
N'JlbiD] N:i)0i3
DF;
wona
^xi]
\s*
fri^ci^']+|6n
defl
d
f
N'D^
nbxi?] Nn^Ni)
N^DB'T L
Nijn]
aiprD!?i]
aiprbî
cef;
anpo^Ji
7 \n^] nh^
defl
-idni]
Niyn
D
;
xnii?:]
nhi^j e;
nhi^;
(xni^: corr.)
n6xi
ni5n
cdef
DL
iDsn' L
8 Ni-'p] pp
Nni^H]
9
Nmb
nbn]
DoariN] DoariN
Dôinx ef
pODU] pocb l
Nnn] Nin DEF
rii'^p] fyâp
dl
N^:înb] Nî^-inb C; nr'ln^h
nu
d;
xcnnb EFL
pp'oy]
ppôy
cd
Nnbo] snsb C;
h^p
xnsD F
a;
10 'o:n3ai] ^njnDiL
b'lp)
ûpcEF;
dl
q^-)
jy^ c] ppjyi
D'piyS
BD;
;
Dip fy5
;
EFL
nn::
NHD^D] Nniiô CDEF
r\}hi]
nnji C;
non D
nah'i ef
no
CHAPTER
a^ ?u D3 p'J'x
p-ib'-''
VIII
)"in3
-jsi'Dx 'dn*
n*i'
pjv
'i?
nxD
i^n''
^6 (r)
:''^
i?STi:>n
Nmj^^
'nji
sn'"iW
ah^
'^:n6
njdt
N*nn
x'nnii
nji's*
ihi^
'Dyo
"i6'y
ppr
i"\-\'b
pD^bi
xnsB n3^
-\"^'
nâ
xi?6^t36
[h\n"7]
j6t
i?5i
n-o^xn
Nnna
spir'
p'r
vs65
"fi
xrinis*
^y
'6^23
NiDt:i
N'3-i
Nn'?N
Qv^ TV N*T5n
'ri"'in
n^
xyivS*
jrb
snS^
nC'] m::'
IPv^N] Ipi'X
(v. subl. al.
m.)
T13]
(eras.)
>CDEF
'âno] "bjriN
3 n'3] "ia
2 ITIT]
WiJ D
(v. s. al,
m.)
1T2;
EF
.
'b]+-\2
n^^ pio^-'i
C
l
Nns'JDi?] ^nLî)5^
pno"] piio'n c
DL
xn'N] xn^N
;
cf
n,tn*
;
e
F
;
Nnn] "nn cf
i<:b]
N:oy L
4
P''3^]
NHND] NnXD B
P'jn
NPIN^'
NHxi)
HN^ L
;
'^v6] Ôyo
CD
P'j'n
EFL
NpiJ^']
N|Tr C
Npi^DEF; Spr L
'h'^ni
5
S'n-13]
Nnna BDEF; N^na L

n^c^do] n^d^do
DVJ']
^31]
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BCDEFL
d
BCEFL]
xnnnn a
^nîn]
bef
1X^^66
NyiN] 'yiN l
>D
D
DVJ'
BCD
D[;]tJ'
EF
S-id6i] NIDD"!
=in]
^"in
NI'DCI L
bv] IV
6 ininb's*] n-'hin^N
XynN-i]
cdl
"cy
7
defl]
]lhii]
NOy AB
IJniK C;
IPK'K
D'3ib-S
>
<
'"IN
NynX EFL
Ip::^^
;
fBo]
^PC'S
pDO L
D
(v.
^3n3K
qpC'N
EF
p'-b]
^p:^'^<]
C;
sub.
al.
m.)
E
c
po BD
^b d
JD
EF
8 D'3irbnn] 'ilDT
BD
'301
EF
NDôj
^riiinN] *i3ninN
*L"t:
;
bd
iîanN c
i^naiN e
nrna-iN F
+Nn''^'rD
l3'^yN] li^'yx e
TARGUxM TO CANTICLES
P'hi'
MELAMED
f6ni xibv
m
-[toIji
i6ii
'ii-j*:i
]hh^^
sriniyo
niyo:
n^hrnvxa
;b
'y
nhynxn
"'I'iii
'iiDnoi
xoipy
nJnxT
^ni 333)3
yaoxN-i
N3N 'Tj"n
sn'j'iii)
nnox
:^bpann
nâ
ib'O'i
''j'N-)^
nnn
1^x06'
'31
Nnnrb
:
xyiipi
'i'nai -^jod
piJsn
xniirp
xjnt N"6?5y ^56 x^na
"i
x$3n^' N^p'Toi? vin n'^n

riwX
^p'ri
^"iip^'
xn^T
"li'ni
xrc^ -\6d2
4
nnriwxn
miyn
n'ii
dxi
^-\'v^\
dn D^d'n^
niia
D^nx
^riyi-j*n
NO
^vXTl:'>
xoy p^^^y x:y^L^6

"j"n' ]b
xn^-j'D
xi^D
i6>'
:i*2nn"i'
ny
n^nri^^ria
pnio pnx pn x6i
p6'b^ xy-ix '66ya pjno pnx
^y xanp xmx^" i^yn x^66y

\"iiDnp
pir'ni-n
ny
i^yr
pa li^ynx
iijoi
jin
"j-n"'
to
xiyi
'H'i
x^pn^- '^ni x6b"y
n6
pii?
iî' pz inai
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I
EF
VOL.
XII.
114

jr5
3iT i^-Ni No^'y
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TARGUM TO CANTICLES
MEI.AMED
Ni?\si
pi?>fa
117
xi'MniNJ
^fnoid-i
p
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p:rDD"12
Concluded.)
KLATZKIN'S
This
sad heart
is
HERMANN COHEN
a very well written book, written with the heart
and not merely with the head, by an able pupil

and personally beloved
teacher.
about
his distinguished
The
sadness
of heart
is
due not merely
to the fact that the distinguished
and
beloved master was dead

so
had
the
recently died, but

is
much more
the
writer
so
in
it
appears to the reader and

the
fact
not concealed b)
to
that
work of the master
represented
to the
life
mind
of the pupil
the irony
and the tragedy of Jewish

little
the lands of their dispersion.

feeling
book cannot help

intellect
that
The author of the Hermann Cohen was a

his
is
great
gone
astray, that
is
he expended
wonderful powers in
a cause which
history.
a mistake
and which
fast
becoming ancient
To
opposed
be
more
explicit,
Klatzkin
is
Zionist
Cohen was
to Zionism.
He
was a Jew of the Reform wing, and

Marburg, was a follower
was one of the most distinguished philosophers of Germany.
He
was professor
at the University of
of Kant, whose ideas he expounded.
But he was not a mere
exponent of the philosopher of Konigsberg, he was the founder

of a
system
of
his
own based upon Kant, which
attracted
disciples,
and he thus became the head of the
so-called
Neo-
Kantian school of Marburg,
The work
that he did as a philo-
sopher pure and simple was creditable to him as an individual,
and
son.
to
the Jews of
whom
tell
he was a distinguished and
faithful
But Cohen
his
did more than philosophize in the abstract,

in his philosophy.
he made
Jewish
Judaism
He
was aggressively
in his thinking.
Great admirer as he was of the Greeks

to
and
'
their
contributions
logic
and science and

;
ethics
and
Hcniia)iii Coheu.
von Jacob Ki.atzkin. Berlin
mit einem Bildniss nach

1019. pp. 100.
cincr Radierung von
Hermann Struck. Judischer Verlag.

119
ISO

pointed
that
philosophy, he
out
that
no philosophical and
its
ethical
system
ethical
is
true
does not place at

is
centre the idea of
monotheism, which
the essence of Judaism.

is
The God-
idea in Judaism, he insists again and again,

in the sense of a
not to be taken
being existing in nature, whose attributes can

scientific
be discovered by metaphysical and

the Jewish
inquiry, but that
God
is
the impersonation of the ethical idea.

all
This
calls
distinguishes
Judaism from
mythical
religions
as
he
them, in which
universe.
God
this
is
regarded as a natural cause of the physical
With
is
conception of Judaism he united the notion

it
that that
the important possession of the Jews, that

it
is
their
mission to preach that notion to the world, and
would be
untrue to their destiny to endeavour to become a political entity
and return
to Palestine
and form a State

his
there.
This turn of Cohen's thought

sorrowfully
regrets
biographer sincerely and

error,
as
being
great
which
is
wholly
expHcable as the philosophy of the Reform movement of Judaism

to
which Cohen was presented as an offering by the

laments
that
'
Zeitgeist
'.
Klatzkin
so mistaken a movement should have
won
for its cause so great a
man,
for
Reform
is
to
him a
lost
cause,
and he deplores the

his
fact that his great teacher
should have
chosen to connect
name
it
indissolubly with
it.
All loyal Zionists will

to the impartial student
that
no doubt share Klatzkin's view, but

is
anything but a matter for regret

is
an important Jewish movement which
here to stay shall
have found so great a philosophical exponent.
May
orthodoxy
and Zionism have equally good
fortune.
The
question,
philosophical greatness of
Hermann Cohen
is
beyond
though the present writer must confess that he has
found Cohen practically unreadable.

doubt, for the present writer.
So much the worse, no

is
But Klatzkin's book
not con-
cerned primarily with
Cohen's philosophy generally, but with

here
the
])resent
writer,
Cohen
though
as a Jewish
philosopher, and
for different reasons, agrees with
Klatzkin in owning to
a considerable measure of dissatisfaction.
For reasons of
his
own, which rannot he discussed here, he doubts very much the
KLATZKIN
HERMANN COHEN HUSIK
121
accuracy of Cohen's interpretations of Judaism or of the Jewish

thinkers of the Middle Ages.
To
due
cite
one instance, Cohen's
motivation of the negative doctrine of attributes of the mediaeval
Jewish philosophers as
being
to
the
ethical
essence
of
Judaism and
its
ethical conception of
God
appears to the present
writer as a misreading or ignoring of the history of philosophy
and
of
the
historical
influences
under which the

not,
mediaeval
place
to
Jewish
thinkers
stood.
This
is
however,
the
expatiate
upon
is
the matter.
true that the impartial student will not begrudge
But
the
if it
Reform movement so distinguished an exponent as Hermann Cohen, he will share all the dissatisfaction and perhaps astonishment and
disillusion of Klatzkin
when he
learns from the latter
that during the war
Cohen
actually wrote a book, Deutschhim

thesis that
life
und Judentum.
dictu I that all
in
which he defended the
Judaism
and Germanism have a common

Jews
philosophy of
and, mirabik
as the
in all lands should look to

!
Germany
mother of
their soul
One
is
apt to lose faith in philosophy
as a science when one sees how it is being used to defend the It is no doubt one of the aberrations due interest of the hour.
to the war,
which
their authors will
be glad
to forget, but
it
is
not flattering to
the human mind
as a source of unbiased truth.
In view of Cohen's doubtful interpretations of Jewish thought

in times of peace, there is
perhaps
less
wonder
that
under
stress
of war his subjectivism should
have gone to the limit of the
absurd.
And
it
is
with deep concern and sincere reluctance
that his faithful disciple takes
him
mercilessly to task for this
every last perpetration which contradicts, as Klatzkin shows, by Cohen in his systematic statement on the question expressed
works which are supposed to represent the mature convictions

attained in a
life
of intense intellectual activity.
Isaac Husik.
University of Pennsylvania.
17-^
A POLEMICAL WORK AGAINST KARAITE AND OTHER SECTARIES

Bv Jacob Mann,
Baltimore
Hebrew
College.
One
present
of the foremost tasks of Jewish scholarship at

is
the publication of the entire literary remains
brought to light from the Cairo Genizah.

of Jewish science
finds.
is
Every branch
remarkable
amply represented
Karaite
writings
in these
The
early
form no exception.
The highly important community

a Karaite section prominent both
of Fustat must have had
in
numbers and
in culture.^
Thus works
by
its
of the first period of the sect
were preserved
of the ninth
first
followers residing in that city.
The end
century closes, as far as literature goes, the

of Karaism.
period
Almost
in
all
the contemporary writers comin
posed their works
Hebrew, whereas
the tenth and
eleventh centuries Arabic became the chief

pression for Karaite literateurs.^
mode
of ex-
The
productions of these
early Karaites, succeeding 'Anan, are only scantily known.
The
repudiation of Rabbinism and the erecting of a
new
structure of legalism on the Bible text must have given
ample opportunities
the
partisan
for
literary activity.
The ardour
a
of
undoubtedly engendered
many
pointed
polemical work.
'
The few
writings of this period, hitherto
See
now Mann,
I,
The Jews in Egypt and in Palestine under the Fdtiniid
Caliphs, 1920, vol.

-
pp. 140-1, 177.

in
Cp. Poznariski
ff.
Hastings' Encyclopaedia of Religion

Liter, der
and
Ethics.
37.
VII
(1914, 662
See also Steinschneider. Arab.
Jnden.
VOL.
XII.
123

124

or heard
of,
known
cannot
be
taken
as
the
complete
h'terary effort of a sect in Israel already in existence for
about a century and a
half.
is
Any new
sect.
addition to this early literature
of in:ipor-
tance for a fuller
understanding of the development of the
Fragments of early Karaite works, emanating from
the Genizah, are the
more welcome
as they are free from
the suspicion of having been tampered with
by
modern
Karaite
pace Firkowicz
the
in
ad gloriam Karaisvii.
to
Of
this
Hebrew Genizah fragments,

the subsequent
papers, the
be edited
only
is
in
and
first
an
early anti-sectarian polemical work, while the rest are
by
a
Karaite writers.
They have
in
all
(except one) in
common
are
polemical tendency, more or less pronounced.
They
all
anonymous, as
missing.
each case the beginning and the end are
The
details of Karaite Bible exegesis, legalism,

in
and theology, as they occur
the manuscripts, are fully
discussed in the introductory remarks as well as in

foot-notes.
the
Possible identifications of the authors of

in
some
it
of the
best
fragments are indicated

to
due place.
But
is
not
dogmatize
in
branch of literature only
partially
known.
it
Finally,
is
my
the
pleasant duty to express
my
thanks
for
to
the
staff of
Cambridge University Library,

in
their
kind
assistance
my
work.
am
also under a
debt of gratitude to Mr. Elkan Adler for his kind permission to use his valuable manuscripts for the purpose of
publication.
Fragment A, belonging
tion at
to the Taylor-Schechtcr Collec-
Cambridge
(T.-S. S
20-), consists
of two detached
POLEMICAL
WORK
AGAINST KARAITES
two joined
MANN
is
125
quires, each consisting of
leaves, paper, square
writing, size 17-6 x 14 cm.
Though
the handwriting
not
of an
early
date,
probably of the eleventh or twelfth

is
centuries, the subject-matter

script
is
evidently old.
The manu-
very likely a copy made from an earlier work.

four
The
But
this
continuous leaves of the fragment contain

I
a few dark passages which
have been unable to illumine.
very
fact justifies at the

in
same time the publication
of the
manuscript
its
the hope that
some readers
will
contribute to
elucidation.
treatise
We
have before us a part of a polemical
by
aRabbaniteJew directed against Karaite and other sectaries.
Our author accuses these
of eclecticism, borrowing alike
from Samaritans, Christians, Muhammedans, and Brahmans.
He
in
is
conversant with the Christological inferences from
the Bible as to Jesus and his church.
These he
cites
an effectively sarcastic manner.
Unlike the original
Samaritans, the Kutim,
account of the lions that

the Christians
('
who only adopted Judaism on wrought destruction among them,

spiritual guides
',
Nazarenes'), he argues, honestly desired
to join Judaism, but into

'
were misled by their

'
assuming that they were
the
new
',
Israel
possessing
the
new Torah and
the
new covenant
and endowed with

prophets.-^
'the
new
spirit
is
and heart' as foretold by the

'
Our author
therefore very indignant with
our brethren,
',^
our teachers, rebellious and (like pricking) thorns
who
put forward the claim of Christianity having superseded
Judaism, and the believers

chosen people.^
3 ^
in
Jesus having
become God's
He
continues to prove from the Bible that

4
Fol. 2. r.,11. 7ff.
F0I.2,
v.,
1.
I.
Cp. Diestel, Geschiclite des A. T. tn der chnstlichen Kirchc (1869). The Christians may apply to themselves the Old Testament, with all its graces
126

in
only the lineal descendants of Jacob are to be

of God's Torah.^
their
possession
Our author
alludes to the churches with

life-story
images and paintings picturing Jesus'
from
his birth to his end."
In general, the familiar details about

VJ'''
the founder of Christianity, as found in the other

recur in our fragment.^
nnpin,^
Those that put forward the above claims of Christianity

encroach upon
Israel's
heritage as 'the chosen

their action as
people'.
The author condemns

Here
interesting
worse than that of
the Samaritans or of the Jewish instructors of

details
Muhammed.^
are
given concerning the early
career of the founder of Islam, and the help he received
from Jewish scholars

of these
I
in
promulgating
his teachings.
Some
details I could
not verify from
other sources.
trust
that readers with a
more intimate knowledge of
early
Muhammedan
tradition will elucidate these points.
Our author maintains

share in the building
that Jewish scholars had the chief

faith.
up of Muhammed's new
They
purposely shaped
claim to arise of
it
in
such a manner as never to allow the
its
having ousted and displaced Judaism. ^^
The author speaks here, of course, from the point of view shared by many Jews living in Muslim countries. It is
appropriate to quote here the well-known renegade Samuel
ibn
Yahya
al-Magribi (adopted Islam

(in
in
1163),
who
de-
scribes
what the Jews
truth
some of them) think about
and promises, because they are the true Israel proved by the older ones
("31.
a sentence which
bj'
had been
the later
Fatliers,
and was regarded as axiomatic

is
(p. 43;.
The
real true
law
that
which
is
Isaiaii
51.4, 5) and Jeremiah

in the
31, 3a)
have prophesied, and which
accomplished
New Testament
3
fV.
pp. 43. 44'
Fols. ab,
r.
and
v.,
c, r.
''
Kol. 2
c.
v.,
11.
Cp. Krauss. Das

Fol. 2 c,
(bl.
r.. 11.
Lehcii
fr.
Jesu uach jiidischni Qucllcu, 1902.

'0
16
11.
Fol. 2, v.,
11.
12
fi.
" Cp.
a, r.,
6, 7.
POLEMICAL
this
religion.^-
WORK
AGAINST KARAITES
was,
MANX
I27
Muhammed
in
according to them, a
merchant who saw

to rule.
dream
that he wovild once
come
On
b.
his business travels
he met Jewish scholars

as a
who
predicted his future.
They gave him
companion
initiated
'Abdallah
into the
Salam, by
whom Muhammed was

'Abdallah
knowledge of the Torah.

that a
made Muhis divorced
hammed proclaim
wife
husband may re-marry
wife only in case she had meanwhile
become another man's

to the opinion
and was divorced from him. According
of the Jews, 'Abdallah did this in order that the children of the
Muslims should be
illegitimate
which they actually

Muhammed.
first
were according to Jewish law.
But
far
from repeating popular gossip, our author mengenuine traditions about
tions several
His
remarks, therefore, deserve attention.

the author's
'
Let us
state in
own words what he
reports about
Muhammed.
(i.e.
Had
they (the Christians) only acted as did to us our
enemies
whom
Esar-haddon brought up from Cuta
the
to
Samaritans) and as those
who
succeeded
place
them did
the shepherd in the well-known
on
New
Mount.
lived
His (Muhammed's) dealings were with the monk who
in the place called Balkin (the Balka), (and) on the pillar,
known
as the
Sign of Heaven, (he dealt) with the ten

called
;
elders, (viz.)
Abraham,
Ka'b al-Ahbar
Absalom,
;
called 'Abdallah b.
Salam
Jacob, called
'Amr
the Witness
John, called
"He
that has been routed into the garden",
and their companions every one by name and surname.
These came to him (Muhammed) and composed

the
for
him
"Sign of Disgrace"
his
(i.e.
the Kuran), each of them
inserting (therein)
name.
So
it
is
written
in
;;
în
'^
See Schreiner, Monatsschrift. XLII. 221,
T28
the
Cow
this
(i, e.
the second Sura).
In this
manner did the
scholars of Israel counsel in order to silence the Wicked,

all
being a cause of saving

not
God's people that he

his devices.'
this
^-^
(Muhammed ?) might
harm them by
using
We
able
adjoin here a running
commentary on
the
remark-
and interesting
passage,
Muhammedan
It is
traditions chiefly as collected
by
Sprenger.^"*
known
liveli-
that in his earliest youth
Muhammed
had to gain a
hood
as a shepherd, since the small fortune
which he had
inherited from his father could not last long.
He
fed the
goats and the sheep of the Meccans. an occupation which
among
the Bedouins
was assigned only to slaves and
servants.^''
But when
Muhammed
is
began
to visit the cavê

first
on Mount Hira, where he

revelation, he
supposed to have had the
was no longer a shepherd.
He was
in
already
married to Hadiga, having previously been

for
her employ
some years
as a merchant.^''
Our author evidently

reason, he
refers to
calls
Mount Hira
which, for
some unknown
New Mount. Perhaps this is due to the fact that Muhammed changed the name of the mount into Jabal
Mount of
Light. ^'
in
al-nur,
The monk, mentioned

the Rahib Bahira
the fragment,
is
is
undoubtedly
met on one of
his travels
whom Muhammed in Sham

as
supposed to have
and from
prophet.
whom
he
received recognition
to
(in
the
future
lived in
According
in
one tradition
this
monk
Mayfa'a
the Balka
Moabitis), while according to another Bahira resided
in
the village of Kofayr, six miles from Bocra.'^
Sn
far
"
'* '^
Fols. 2, v.,
II.
12-18, and 2a,

die
r., 11.
1-7.
Das Lehcn mtd

Sprcngtr,
I,
Leiuc des Mo/ianiniad.

"
147.
I,
bee Sprengcr,
'*
I,
302
H-,
I,
330, 332, and 343.

189, note
2.
'^
See Sprenger,
296.
Sprengcr,
POLEMICAL
our author
is
WORK AGAINST KARAITES MANN
I29
well versed in the tradition as to the place
of meeting of Bahira and
Muhammed.
But what
is
the
"
'
meaning of the
'
pillar
known
as " the Sign of
Heaven
Is there a confusion of
Bahira with the famous Joshua the
Stylite,
who
derived his
name from
his determination to
{a-rrjXT],
spend the
rest
of his days
on a column
detail of early
noy)
But more
likely
we have here a
I
Muhammedan
who
tradition which, however,
could not verify.

of ten Jewish scholars
Our author knows, moreover,

joined
Muhammed.
of three of
As
far as
known
to me, the
Hebrew
names knows
b.
them are given here
for the first tinrie.^^
The Muhammedan
Salam,
tradition, as collected
by Sprenger,^"
only of the following adherents of Islam, 'Abdallah
Yamyn
b.
Yamyn, Wahb
b.
Munabbih,
Ka
al-Ahbar, Ibn Tayyahan, and Bahira the Rahib.

the last
it
About
"i''??.
needs only to be added that, according to one
report, he
was formerly a Jew with the name
of "iins or
On
his
conversion he assumed the
name
of Georgios or
Sergis.-^
The
other
persons
mentioned were
LXIX,
noi
all
"
note
Since this paper was written B. Chapira RJ.,

i) refers to
title,
'
(1919', p. 91,
a Genizah fragment in the possession of Mr. Adler, which
bears the
History of
Muhammed's Companions
Appendix
to
the
Book of
Chronicles,' and wherein
we
have a similar account to the
efifect
number of Jewish scholars, among them Absalom, surnamed Abd as-Salam, and Abraham, called Ka'b al-Ahbar, accepted Islam from Muhammed in order to avert dangers threatening the Jews. They composed
that a certain
the
Kuran
''D
for him, each of
them adding
lan^l
.
his
name
in a
Sura
{'iiClp
n? vCjn
to
miD
inXI b^
DHNCDX
Though
in order to revenge themselves on
Muhammed, they
sentence
1.
stealthily inserted in
one of the Suras a phrase alluding
their collaboration.
written in Arabic, this fragment has a

IVV^
Hebrew
a,
yClH Q^S> bsTJ" 'Cm

is
13
as found in our text ,2
recto,
There
thus a clear connexion between these two accounts.

will soon be published in extenso.
Let us
hope that MS. Adler

'' 21
I,
45
ff-
See Weil, Moliaiuuied der Prophet, 29, note
i.
For the Christian Bahira
130

contemporaries.
Muhammed's
'Abdallah
b.
Salam
is
sup-
posed to have joined the prophet immediately after the

Hegira, giving him the benefit of his Jewish knowledge.În
Muhammedan
truth,
tradition
'Abdallah
has
become the
was the
typical representative of that
group of Jewish scribes who
honoured
and admitted that

in
Muhammed
prophet predicted
the
Taurat (Torah).^"
According
to our fragment his Jewish

b.
name was Absalom.

number
Yamyn
of the
Yamyn was
also a personal friend

is
and follower of the
prophet.
Probably he
included in the
ten scholars mentioned in our fragment.
On
to
the other hand, Ka'b al-Ahbar, a
knew not
Muhammed.
In the reign of
Jew of the Himyar, Abu-Bekr he came
Medina and became a convert
to Islam.
On
account
of his great learning (styled al-Ahbar, nnnn), he
became
one of the church fathers of the new
religion.
His Jewish
name was Abu-Ishak (= Abraham,

b.
Matii.'^*
as
in
our fragment)
Wahb
It is,
b.
Munabbih was younger than Ka'b,
but just as important in the capacity of a church father

of Islam. a Jew.^''
however, doubtful whether he was originally
Finally, Ibn
is
Tayyahan, a Syrian Jew
living in
Medina,
supposed to have predicted Muhammed's profive
phecy and to have observed the
daily prayers.
He
died before the appearance of the prophet.^''

to Ibn Sa'ad his
According
name was Abu-'Omayr Ibn Tayyahan.

Zcitsclni/t
legend,
see
Gottheil,
Jur
Assyt-iologic.
12.
XIV, 214
ff.
Cp. also
Steinschneider, Arabischc Litciatur dcr Judeii,

-*
Sprenger,
I,
54
cp. Steinschneider,
/.
c, 11.
I,
23
2*
.See Horovitz,
Houtsma's Encyclopaedia of Islam,

/.
30, 31.
Steinschneider,
Steinschneider,
ff.
c, 13.
"
'*
I.e., 14.
See further Huart, Jotiinal .Isiatiijiif, 1904,
IV, 331
Sprenger.
I,
38, 39. note
i.
POLEMICAL
There
called
is
WORK
AGAINST KARAITES
is
MANN
I3I
no doubt that he
meant by our author

But
as Jacob,
'Amr
the Witness, on account of his testimony to

future prophecy.
1
Muhammed's
the garden
am
that
unable to ascer-
tain the identity of John, called

'.
'He
was routed
into
These ten scholars are stated to have composed the
Kuran
for
Muhammed.
is
They
inserted their
names
in
the
second Sura, the Cow, by means of

of this sentence
^n
The meaning
I
not clear to me.
But
cannot refrain
nbifh,
from offering the suggestion that the expression yj'nn

in
the next sentence,
is
equivalent to
letters
]!'C"\r\ Y\:^''b.
ALM
are,
of course, the symbolic
at
the beginning of the
second Sura.
Now,
if
we permute
'n,
AL
y^"'l
by means
of the
scheme of letters^
yN, sa, &c.),
(i.e.
12,
&c.)
and
by
(i.e.
we
obtain the
'
word
Is this,
perhaps,
of Jesus
the
'
sign of disgrace
(]'\bpri
niN) that the
name
heads the second Sura

""
-" ?
in
similar theory
we read
11.
Barceloni's
Commentary on Safer Yesirah

alphabet: nriNtJ' DK'JI
^'1?^]
(ed.
Halberstam}, 146,
ff.,
about the Latin
yn:i5
pN
|n?:i
^'ânb
ps*
jn'^'i
re^nn
nv\\:-'v
ir:^
nvniN nsio
[rfm^'pa nvwrci: nvnisn psi iru'Tsc'

n"j
pnr'n
pj3
b^
p2 N^-cm
n^n*
^'c^jn
]^)
N^'a
n"un
K'ipn
\t2)
'n
fi''^Nn
[d
n^*ic
hpn n^nn
n^'io
12 -non ^yi
pKC' inhn
"iN^^'ci
.-ij:3n3
nvniNn
nvnix
nns-kr
du2) iSd pi
D'ymn nvniN p;3 p^D cnnx

iN"'XinK'
nnr nvnis
vcyi
pa-L:'n
. . .
nna
):biy>2
pô
:"3
jnn
p^cno
nvniNn
D^DysK'
fliD3
maisnn ncan fnTivnix

p-^'cnirc n'^]!-:} jni?in
n^'ô
nnxi
vN^;r:::'
hpn
pii
'^
a"s
!;ipn
n^nn niNn
i?ipn
|d ptrrrnrt:
f 'ND
IN3D
1,1,
^'nc
'^51
d"nc
'r:
p'L;r^ct::^'
p;3
ns* pn':j:i niN.-
nvnix
;"3
pb
t'î:^
Xiic -nx
niyi
in^nr:
ncai d'^nc
'ci
Ui,
'
132
At
fol. 2 a, r.,
11.
7-8, there
is
is
an evident break
in
the
fragment.
The
construction
like',
loose.
The
writer began,'-^
is
'Had they done
&c., but the sequence
missing.
He
then abruptly begins to berate the Jewish sectaries for

actually
their eclecticism,
commencing
in
'^2^
the middle of
>"iTn?) Jol. 2 a,
a sentence
r.,
11.
('
to separate themselves, &c.',

It
is
ff.).
very likely that the copyist was woolto repeat a sentence

(11.
gathering.
He
began
7-8) from
the preceding page.
Discovering his mistake and trying
to find the exact place, he overlooked in the original before
him
whole passage, possibly a page.-^
What
the missing
part contained can only be surmised.
Our author com-
plained that the Christians acted worse than Samaritans
and Muhammed's Jewish
instructors, because they claimed
to be the true Israel and ascribed divinity to Jesus.
After
having spoken of Samaritans, Christians, and Muslims, the

writer began his polemics against the sectaries he had in
mind, accusing them of severing themselves from the body

of
Israel
by
rejecting
"
the statutes of the holy
Torah
(i. e.
Rabbinism) and hastily adopting dogmas of other
religions.""
These are the author's charges.

have
concluded
',
'
For
the}- said. "
We
the
covenant
with
the
Mu'tazila
('
separatists
'^naio) of the children of
Ishmael as regards
;
the beginning of the

(i.e.
month and other matters
with Edoni
Christianity)
we made
CvS
1^
a treat}- concerning
j':"jti
'And
}'e
pN ba DS
I":"!
psw' nrr.is
i^n2
jtinh n'vni
also Bacher,
See on
ibid.,
2*
this vvliole passage

4.
Kaulmann.
RAJ
XVI. 146-8, and
XVII, 280, note

Fol. 2, v.,
It
1.
i2-fol. 2 a,
r.,
1.
7.
2* is
should be noted that likewise a whole paragraph,

fol.
fol
2, v.,
II.
10-14,
nnticipatcd from a following page,
2 b, r,
11.
3-7.
Fol. 2 a,
r,,
11.
If.
POLEMICAL

'
133
count from the morrow of the Sabbath
(i.
e.
Pentecost
Kutim we have made our stronghold concerning 'Ye kindle no fire in all your dwellings'; and we hid ourselves in the lies of the Brahmans who say about God's commandments,
;
always to be on a Sunday)
the falsehood of the
both those that should be done and those that must not, that they are hidden in the hearts of the talkers till their
time (of death) come."
against
'^^
'
Our author
continues to polemize
in
the
last
that
the laws are 'not hidden
the
recesses of the hearts nor in the innermost of the kidneys,
but are to be kept and practised by mouth, heart, and all the five senses '."- The next five lines are not clear to me.
About
refer to
It
the 'five senses' in Jewish literature,
need only
David Kaufmann's monograph, Die Sinne.

evident that our author accuses the Karaites of
is
having adopted the fixing of the calendar by means of lunar observation and thereby following the Muhammedans.
'Anan
is
supposed to have done
this in order to ingratiate
himself with the Caliph. "

followed the
Mu'tazila.
In this respect the Karaites

in
Muhammedans
The
fails
general and not only the

in
latter,
however, were their example
other instances the character of which, however, our author
unfortunately
to find
to mention.
But
it is
highly interesting
him alluding
to the Mu'tazila doctrines as one of
the sources of Karaism.
As Harkavy
writes,'^'^
'
Gradually
the Karaite leaders abandoned their controversies relating

to individual laws and details referring to cult, and turned
31 33
Fol. 2 a,
r.,
1.
13-V.,
I.
2.
3^
Fol. 2 a,
v., 11.
14-16.
442.
i"!ny
Cp. Pinsker, Likkute,
The
early Karaite author
CnSDJ, 95 and 103; Hebrew Graetz, III, of Fragment B (fol. 17, v., i, writes: DnS
I.
3*
y^., VIII. 438,
col. I.
134

to principles concerning
in
their attention
dogma and
oral
the
law,
Mosaic
visibly
Law
contradiction
to
Rabbinical
proceeding
under
the
influence
of the
Islamic
"kalam" and
mu'tazila, especially the " usul al-fikh" of
the Aluhammedans.'
Already Maimonides remarked that

]\Iu'tazilite
the Karaite philosophical writers followed the
kalam
unity."""
in their
proofs of the existence of
God and His
Our author
further
accuses the Karaites, in the true

in
fashion of a controversialist, of following Christianity
always fixing Pentecost to be on a Sunday.

the
fact
He
omits
that
the
Sadducees. or Boethusians, were the
originators of this practice.
While the
strict principle
of
allowing no
as practised
ristic
fire
or light
of any kind
on the Sabbath,
rigo-
by the Samaritans and adopted by the

is
Karaites,
well
known, most interesting
is
our
author's attack on the allegoristic school of the Karaites.
Harkavy
Gnostic
{I.e.,
43S, col. 2) writes,
'
In
some Karaite
circles
of the ninth and tenth centuries there arose, perhaps under

influence, an
antagonism to the ceremonial law
and
the
dogma
of traditional
Judaism similar to the
inimical attitude towards Jewish law found
among
far, for
the
first
Gnostic
circles.
This antagonism went so
instance,
that the Sabbath and the feast da}-s were regarded merely
as memorial days during the existence of the Jewish state,
their observance being
no longer obligatory
in the exile.'
'^^
Kirkisani
cd.
Harkavy. 312,
8) states that the
Yudganiya held
that
the observance of the Sabbath and the festivals ceased in the present, and
had only the character of a memorial.

opinion.
Some
ft".
Karaites were of the same
Cp. also Poznanski, RKJ., L, 17
POLEMICAL
WORK AGAINST
KARAITES
in
MANN
I35
Evidently our writer has this section
mind when charging
them with adopting the view that the laws need only be
kept
in spirit
but not
in practice.
The
radical
Karaites
would by
this principle
abrogate not only the Sabbath and

as a whole.
the festivals but the
Law
Our author accuses
them
to be the followers of the
Brahmans (Barahima) who
negate the laws by absolutely rejecting prophecy.

Sharastani
(tr.
As
Haarbriickner,
II,
356) describes them, these
sectaries maintained that the intellect pointed to the fact
that the world had a wise Creator

his creation to
who would not

But the
oblige
origi-
do anything discreditable.
nators of the laws have ordained

intellect, e. g.
much degradation
of the
the turning towards a certain building during
prayer
(i.e.
the Kiblah), the going round, the running and
the throwing of stones, the putting on of pilgrim garments, the (prescribed) cries, the kissing of the
dumb
stone
(i.
e.
the black stone of the Ka'bah), likewise the slaughtering

of animals for sacrifice, the prohibition of what could serve
man
as food
and the permission of what would
injure his
constitution, &c.
All these things are against the dictates
of the intellect.
By
extending
this
principle all
law
is
negated.
'
section of the
'.
Barahima were the people
of
thought and imagination

[ibid.,
To them
belonged the Bak-
rantlnlya
p.
361) whose custom was to bind their

in
body, from the waist to the breast, with iron

their
order that
body should not
burst from the abundance of knowof thought.

caustically
ledge, the
power of imagination, and the power
Very
likely our author refers to the latter

'
by
remarking that the laws are
not hidden in the recesses

'
of the hearts nor in the innermost of the kidneys

to be kept outwardly
of
but are
and
in
reality.
The
radical
wing
Karaism stood thus under the influence of the Barahima,
136
as indicated in our fragment: rather than under the Gnosti-
cism of the
first
centuries, c. E.
Likewise the allegorical
school of Karaites, a notable exponent of which

in
we have
Benjamin al-Nahawendi,^^ borrowed
its
equipment more
probably from the
Muhammedan
sect
of the Isma'iliyya
than from the Alexandrian allegorists of the time of Philo.
This sect arose about JSj/^, but

joined the extreme Shiites.
of membership.
in
838
its
adherents
There existed several grades
In the fifth grade the doctrine was taught
that the real internal
meaning of the Kuran was much

text,
removed from the external meaning of the

paving the
thus
way
for
an
allegorical
interpretation
which
destroyed the positive teaching of the laws.
This was
done
in
the sixth
grade by extending the allegorization
especially to
initiated
the religious duties which
became
for
the
pure symbolism."
Similarly amongst the early
Karaites, those that adopted the allegorical method of
Bible interpretation were divided as regards the

of following
extent
up the
logical results of their theories.
There
are, of course, interesting parallels
with the Allegorists of
Alexandria.
extremists
Philo
{De Migr. Abr. xvi) denounced the

the
actual
who
less
neglected
observance of the
laws owing to the allegorical interpretation imparted to
them.
No
than Philo, Benjamin,

as obligatory.
indeed, held the
practice of the
Law
when
But, just as in Philo's
times, allegory
result
in
radically applied to the Bible
would
keeping the commandments as
symbols only
37
l.ilcr.
Sec particularly Poznanski, RtJ.,

in
I.e.,
fl". ,
and
in
Studies in Jewish
honour of Kolilcr, 237-59:
'
Allcgorische Gesetzesauslegung bci den
iilteren
3*
Kariiem
'.
See August
Miillcr.
Der
Islnnt
im Moigcn-
u.
Ahcndland,
I,
558
(T.
Cp. also Goldziher,
Strcitschiifl <lcs
Gmdli
i^cgcn die Bdlinijja-Sikle. 19 15, 3
fT.
POLEMICAL

in
137
while abrogating them
practice.
The extreme Karaites

in
were probably stimulated by doctrines

large
vogue
in
the
Arab
society without.
Altogether Karaism stood
greatly
under the influence of the current schools and
heterodoxies within Islam.

In general
we
see that
all
shades of Karaism are taken
to task in our polemical work.

to
The emphatic
degree,
to
opposition
Islam,
is,
Christianity
and,
in
smaller
perhaps, directed against the followers of Abu-'Isa.
Ac-
cording to Kirkisani, they acknowledged the prophecy of

Jesus, the son of
Mary, and that of Muhammed, contending
that each of these
two was sent to

sectaries
his
own
in
people.
The
of
Dasturians
Shuster,
in
(i.e.
the
living
Tustar,
relative
modern
truth
Persia)
also
admitted
If
the
Christianity
and
Islam.
Ibn
Hazm's
tradition
'
be
that
correct, the followers of
Abu-Tsa even maintained
Jesus was a
of
human being created by God in the womb Mary without a male '.^^ Hence the allusions in our
origin."*"
fragment to Jesus'
of these
his
Likewise Kirkisani's refutation

an appendix to
two
religions serves simply as
polemics against Abu-Tsas teachings.'*^
The name
supply the
of the author of our fragment cannot even be surmised.
Let us hope that further Genizah finds
will
missing beginning and conclusion of this very interesting
work.
'^
See the passages

11.
cited
;
by Friedlander, JQR., N.
c, r.,
11.
S., Ill,
240-43.
*^ Fol. 2, r., *!
15-18
16-17.
Assyriologie,
See Friedlander,
is
Zeitschrift fitr
XXVI,
96.
In
this
connexion reference
to
11.
made
76,
to several specific attacks

(ed.
;
on Christian exegesis
Halberstam), pp. 13,
11.
be found in Barceloni's Yesirah Commentary

igfi.
;
75,
11.
12
ff.;
bottom;
146,
11.
ff.
175,
29
ff.
See also
Bacher, REJ., XVII, 279-80.
138

[Dots over
letters,
except when indicating abbreviations

is
or vowels, denote that the reading
doubtful.
The
Bible
quotations are overlined by me.]
A
(fol.
2,
recto^
,"Tnyi
N-2:n
'3"i
virOvX
in^yi"-
n" bv
isnp
13
b]3
*-:inn"i "^n^-* O'n^x "
'*nnr3
im
nn
d"*
''n
ba
î:*c
ib^xd
3in3 iu\v3
n"j'yr:n
ins*
vianni
cnt^D Drs
n^'j'^sn
i^si
'^^nln3
Dn-iD bv2 Mi2 a^TiiDn "3 Q-jnc-j-n
Diynni
'-
rhnn nanon^
nnx
"3
x^s* ix3
s^
10
*'n ^" "ja
nrh ti?:x3 on'yin
n:rnnn n-nnn n:n3 D3î D'L'nnn

D''K'"in
Q^rz'j)
L*nn
nn3i cnn nh
p-isî^'
niiVj'Nin
nnarn sh nunn
Isa. See
432):
48. 16.
also Hadassi.
IDDH ^DC'X
'98th Alph., ed. Bacher.
J0R.,VIU,
â
mnbxn
np^y
b?n xin nxni
'cnpn
"33
nm
pi ax xin
noxi
rxuji inoDn x'n "npn
nm mxn
ima
nu'3 raî
pn
xin
nam
nnX3 Oni
from Ycfet
On"'^"' llC'im VX"'33.

b. 'All's
See
letter ">.
Cp. further the extract

b^'
Comtnentarv' on Obadya (printed

i
;.
Margoliouth, Yefet's
Daniel Commentary, VII, note

**
This
line
means perhaps
is
that the
'
holy spirit'
is
to be found in every
Jew, and he Cjcsusj
one of them.
*"
47
Dent.
13. 7
ff.
Kings
17.
25
ff.
y =
SxnC
fill
is
the
;
first letter
is
of the next
word
to
it
is
placed here
in
order to
**
up the
line
likewise
the case with several lines farther on.

is
The
7,
marked with dots above and beneath,
be deleted.
POLEMICAL
WORK
AGAINST KARAITES
MANN
I39
NJ3X
inr^'iT
Dv:*L:'3k:'
vas*
nn nn p
(verso)
irnic ij-ns ^y n^s did ny
"^
mn
xh
"in^n: ân ip^m it

^*DS''S^m
[s'ii
v^y
iJwSipi
^-irnx
ab
'2
nw^n:.-!
vnny n> bv "imi
xh
2iDn yn in yin
x!?i
mo
ijnx t-o' nî

nn::'!?
"^ 53 mrj'^
'"'Dn'^b^
n^3^ nî
ir^'
''^
ab 2PV'
'J3
Dnsi
^n-rc^
n^
-jn*
nry ncm ir^y ^yo
sjvp
lynx isrs
10
nm^
ns*
"3
^103
v^2 abz nnry ^^ny-i^

:ny-i ir^y nanî 1:2
Vv^y
^^nyin i^mx " ^yi
D^yn nc'N irnîx
12^
Tii'xa
Vkj'y
i^'xi
N n\xnn
vj'y nc^xî
^^^n1^D pnn ids*
yn\i Dipsa |xy nynn oy
onnnx
iTn "iK'x "inn ny in-iryD ^^^^ '^j-nn ina 15
niN yiijn ayD

vX-ipjn
mcyn
'pp^n xip^n
mpoa
::'r:C'*n
cn-i3N cjprn n-iu'yn
"cy
Dx^D
*''
n^^x nny x"ip:n m^c'axi nxanx ba

26 Jen 31. 31 Isa. [X]n^Dl read HX^JDI.
; ;
Cp. Ezek.
Cp. Dan.
II. 19, 18. 31, 36.

2.
65. 17.
'0
5 5^
34, 35; for
Cp. Ezek.
2. 6. 6,
52 54
i.
li'.nijx
Cp. Ps. 95.

Mai.
3. 6.
Deut. 32.
56
9.
Read
57
iJ2-i^n\
55
5'
5^
^0
Cp. Zech.
4. 2.
15.
Cp.
Isa. 32. 6.
Cp. 2 Kings
17. 24,
Ezra
is
Probably Mount Hira
meant here.
^^
The province of
XII.
Bali<a (Moabitis).
Read perhaps Oyi.
VOL.
140

(fol.
2 a, recto)
-iK'N viJ^Di
iKJtJ'n
^^'"Cf'>ii.
cnn^^m
1^
n:j
^n ^^n
i3o-ini
nnî ''p^pn [njix
vj^yi
v^n is3
L}r\)^'c>
"p fjna nin3 pi insi
ins ^3
^nn^n^
'^^jwsv
nynn Dy cnnnN
D'-Niin
niD^
n
irn^s*
min
cn:i?:Ni ^s* n-'nnto

nipinrrî
n'^-'inpn
minn
ba n[D]NO
10
bnni
nniyni nni^Dî oniyui
Dnvsna
-i:i\s*
Dnint^no nnsi
nnn
nns*
in^n
n"'t:'N"i3
^Nyr:"j'^
'in
'bni)^ ns*
nn^
"i:n-i3
nnn irry
i:Cw' "3
dhn
nyi
:Dnns* cnani
hth
15
"Tin-j-n nnn?:?:; cd^ ddiddi ^y
''*"3i
tj'o
^33 L-x nynn s^
"by
D^ni^n 212
ij'Dno
Dnoisn
nj^B'yn
inriDJ D":Nr:n-i2 np'^2)
n^
-[^'nb^
n:'"j'yri
ii-ws*
^'^
nivc >bv
*C'"N
'
62
^{j>^x
probably stands here for
"121
1Dw'2
l^'^N
and their com-
panions, every one by

*^
Jvp
to
is
name and surname '. play upon the word Kuran, used by mediaeval Jewish writers.
Vefet b. 'Ali to Isa. 47. 9 calls the Kuran
D3vp
"^DD
11.
likewise Jacob
b.
Reuben
Zcch.
6. 7
cp. Steinschncidcr, Pokniisclie

b.
apolog. Literatur dcr

states that
JttdcM, 316).
The renegade Samuel
Yahja al-Magribi
the
prophet has two names among the Jews, ?1DS and yjIw'O, while the Kuran
they
"^
call
|vp
(sec Schrciner, Moitalssdnift, XLII. 253).
The Cow,
the second Sura
for a detailed analysis see Noeldeke's

I,
Gcschichte des Qordns,
2nd
ed., 1909,
173
tV.
" The
f"
dots indicate that the

"^
words arc
Lev. 23.
to be deleted.
**
Isa. 28. 15.
15.
Exod. 35.
3.
POLEMICAL

(verso)
141
i:nN n^'-n irn^x

D'nsir^m
""^
"3
nr^N ah)
:nny Nn
mmxn mooa
ynni
'^Dnvo j'lxo
D'-Nnicni niiuj
nprn i^ni ncni^cni
nn3
rbi
^::v
lino ihp nin nx ijyoK'n

n-j-niD
D-pn
ncN nmn
nx imin ijb
jnji
ni^jn;
"iB'N
d-j*
i;!?
dvj'^ D'rha
ynvsa
"^
:
n"'3in3
niN-ii:"i
'i
D-'ijn
^3 ^y c'lvbv i^nnî
10
iD's*3
c'np Dyi
mssnh
^:3
oc'h n^nn!? nrn
Da'C'Ci
Tw^s
pn D"'cyn
no^î nio^!? "'îm
ns*
nvib n^naiDi iTnimxn Dmoj^

DS'
D^jirsD N'h
":iN^
vn^.vo nr3t^\i
ah)
nanb
^:i2i-D3 15
DX
"n
nr^^n "anpn
î'zii
nunbn
nvii'yh
nc'Dnn nvj'nnn ^di
nan
yt^^b
D''nnn nynix^ D^tDn:n nynnxn
nnnNi
nTLrya nâ-cnji ni^j^y^ D'D-isjh nyanxn

3*:'n:n
mu-yn -ycv^ ^y
n-i*L:*y^
a-on nni
(fol.
2 b, recto)
^^
Cp. Jer.
Cp.
2. 6.
"'
Deut.
i
4.
'^ '2
Isa. 30.
30; Deut.
4.
Exod. 31. 18;

read nU'y.
34 Exod. 34. 10. Chron. 17. 21.

;
Cp. Deut. 26. 19; for

Cp. Deut.
;
2^n
"
page
8. 2.
Lines 10-14, from "l3nn^1 to ixb, recur on next
the marks on these
two words denote
that the
whole passage
is
out
of place here.
'*
Cp. Dan.
2. 41
3, 7. 7, 8.
142

a'-'n
TJ'N D'ljn
-j-np nyi
bv n'^vbv i:nnh
D-^b) nbnni'
nî'N^
mxsn/i
ns'J'ni
"ikJ'N
pn nn:yn
"ic^î *Tn:^b
-"im
ns*
nyn^
"'3
n\-i2'ici
n^mnixa aniDjb
ab
Ds*
vnivro
noc'M cnab
ijnâ cn-j'np
ixc'^
irbn^ lan
1:^
Dm
nbnp n'cnvD ncô
mv min nnano
n: wV^
n^np
Nî
cmnN
n^np
n^ji
^npy
10
!?^2n
\'3h 33 cn-i3N*
"â
-ix'j'i
"'"':3
"is:
nunc nm^x c
"iNU'
rn3
nmnN^
'i:a
tj'n
a^-j-j^-'sn
ns* N''i*inî
'^'D-iN*
pnv ^y
Dn^'j"'i
<
ne' ^xi
nna
i!?
mp
jnî
53 pnv"
^-a
15
xh
']b
Dmnx
[n3]-i3
nx
[in]ix ina^
x\n irxi Tns* ynri' xî
inx
iy"ir[b]"i
i*nx^
Dnnx^
ab) iy-i?î a^y^!? njin:n
nnnax nana
o
'^Dnx
ynn yn^ Dmaxi? Trxrj'

i:yi
xm
ir
Dtry
-i3
nnayi on^ x^ )nxa lynr
.t,t
20
(verso)
njiycn iny-j'^n
-i:n
yirn
i:ynin^
nx cnvn
ntj'n'
linn
-in3ir:[n]
[nJ"j"-iiJ3
yiin xin
iprn^
n-'nyh
ib
)*-ixn
vnxi
kxyc*^""
1^
nx
x'Vinî
n'j'X
'n^n:i
n"jn"i?3i
n^nn
iL"y
"'
-ir:x3
'"'
^yi
-j^
D"''j':i^''Dn
ua
nx x-Yinh
y-ir
xip"'
pnvn
o
'''
Cp. Dcut. 33.
3, 4.
" These two words

'*
arc repeated in the manuscript.
Gen.
Gen.
25. 6. 21. la.
Gen.
28. 2,
"
Gen.
15.
13.
*"
POLEMICAL
1^5
WORK AGALXST
xnp^
KARAITES
ab-^'
MANN
rai^Ni
143
pnvn
*3
nnn iNn>
irnx^
ma^
iy-i[n] 3py^ nxc'ji **'jnf

r\2
N^3:n iTyj'^ n^ ^y
iiy^ ni?n:n N^-I dji

-iii?
ir
'nc2 ^y ynnj-im
*="i3n
"'^
'"''
by ::ynn rx
ir
lo
"2
^2
-j'ns
npy nbn: n^nbn:xm

i2\nx
j-iwS
N\n nirj '^5ni
pnv rnnxro
ib>mn
-ib>n
i!?
3py^ IDC' N-ip:n 2py>

yrs'i:'
nbnp
n-j-i^.o
nai?
33
"px
njD ps*
nn^ q-^dd
'jî
bxic'î
?iN*
|V>:'N-i
[^]3N Nin 'JN

[j*]-ix
^N-iipD
3py' ^ba
^:n
15
n[n]2D
[^j^Jcî
niD^ [^tJ
fjs*
'innx
iV3pn 'n[n^ ijn[r:> d.t^n' [>]3n xn^p d^dc'
i3nx
"
nbx [n]x
T:r\
am
'd
ly^-j-'i
03^3
nii-y^
'n-i3T *jx ^jx
-D^Tjo lynn [b]33 ivsn
*'^bx n-ip ["3-i]n
n^bvm [i>n\s"3n [^]nxip
e]x
20
(fol.
2c, recto)
-ii3y3 D''Dyn f>33 D''vsijr:n
nm
on
D^t:yn !?3b D'jn3
-n3xbcD
DDJyo
nj^r^
-irx
nn
'^
d:[i]
D'-Dîyb
D\x:;n:n
D'i'3ip!:n
Ti''2ni
33 D'r:yn ^3^3
Cp. Ned. 31 a
nir3ix3 inici !5X"iB''3 11DX Dn-i3X yiT^ Hjn:
'rx::'
pnr3 2 Vk^'y X3''xni pnr i3 xS.

8*
^*
^3^13 yiT i^ xnp^
pnr3
-3
bxyoc''' X3''xni
Dîyn
Isa. 58.
14; for l-n^M^Xni read "J^ni^n^m.
= Dn-|3X1.
ot
Cp. Job 38. 6; read J'lX n^S |3X.
For the idea of the name

c.
r
:
Jacob-Israel to have existed before the creation, see Gen, R.
HB'B'
B'npon n^3i bxTj"i ni3xn

niNi3ni) n3i:'nc3 iby
"
ixi3J ni33n
irso.
XD3m nmnn
86
nixiani?
n'-j'o
b*j'
Isa. 48.
12-16.
Read n^b^D.
144
Qîyn
"D
n>y^ p'^'h cyi d^din^ 10
D['ntj']^3
ps*3
^ni^n
nnyo
iyi n-iTj:c
d:i
I'lyc'i
Vk:fy]i
onx -n
'mn^
Dmt2kô
nm
[d]: vc'y
'"'D^n: D'Nipjn
i^bî
onis D^yin[n] ^bn ^[nnx]
n':-iya
15
^m^^^
[iJnc'ND [f]2
ii?
nî:n -i3:n 'nba

[vj-]^
nnx
imnn
[nJK'N ''Dî*y
cnnn
[v]nnn n2s:j:n
n^fpo
mn:
|'[y]
>
^[y iniN
lirii]
....
in^^p-^:'
[d]:
'
d^[3:: ^]:r pn î^ni
(verso)
inîT
Dnnx^
^"'yv
inyn
'"^p2r2
i"o
8'Deut.
**
30. 3.
6. 9.
"8
Read pCNni.
The allusion is liere evident!}- to Jesus. ^ The meaning of this word is not clear to me. " Mark 6. 3, 'Is not this the carpenter, the son of Mary?' According Is not to Matt. 13. 55 Jesus' father was a carpenter, for the people said, Here [VJ' must this the carpenter's son, is not his mother called Mary?'
Cp. Micah
'
j'
be read, as to him refer the next words,
'whom
they have
killed', Sec.
Accordingly our author follows Mark's account.
w Mark
''*
15.
27
Matt. 27. 38, 44.

(27. 34)
',
Only Matthew
mentions that
'
thej"
gave him [vinegar] to

of the Jewish texts
drink mixed with gall

printed by Krauss,
tills
but sec
Mark
15. 23.
None
Das
Lcbcii Jcsti
tiacli jih/isc/ien
Qiiellcn
(1902
mention
detail of 'chalk in vinegar'.
Isa. 44. 20.
'
POLEMICAL
WORK
AGAINST KARAITES
^:d
MANN
I45
12>DV Qv ^D
-isiDD ns*
cn-Jiy m:i:'[n] ^yi

'^
"yM
Nin
Dn\Ti^x ^y niny
n3i:*r:!
nainroi
Tj-j-a -i::'d
cnv-na
nmp
^3 ^y ^'npinn pipn
'ro^v
ôam nnn
nîn Qv Dni3DD
inn^sn or
vi^'y
^3 oy Dnn''D
"ly
in:!DiNi inp'^jrD icxi
nzn^
p nnxi
i?^3o
in^^m iny-im
ohyn rn
imro::'
-i-j'Ki
th [j]3 n^ tj-x
1^1N^^'1^t^
cnî
nns*
lo
n"''nn
n^nr:;
D\"iD
xin
'2
vbv nr:[NiJ
r53
1X2 n-nnn nnpto D^[yijb[n] oiynn
îx^'n
3"in3i
minn
on^ n':x
[''3]
ononc^
'c^'
^"D^'nx "b
vj''-i
Dnx
Q':2
'']:3
""^n
^y
15
N-nJ2
c'
^'d'^
n'i3[3
cvs*
[n]nx
bi
en
[D\snpjn]
"^
. . .
c"-
^J3D "in[s]
Dninm
dv:-j'
[dJni
3X
1^
nsnjn
nnm
&
b^
Translation.
. . .
through Isaiah
b.
Amoz,
the prophet,
spirit.'
'
And now
Therefore
Spirit
all
the Lord
God hath
b.
(i.
sent
me and His
'
was Jesus
since
it
Pandera called
the
Father,
is
Son and Holy

found
is
e.
Holy
Spirit)
(i.e.
among
all
the
children of Israel and he
Jesus)
one of them.
Thereupon he
listened
to
them.
And
the Jews
arose against him and did to him and his companions the
act as prescribed in the Torah.
These men are unlike the
Kutim, the
Samaritans,
because the Kutim joined (Judaism)

*5
unvoluntarily owing
Cp. Ezek. 23.
14.
"8
Deut.
14.
i.
"
Exod.
4. 22.
146

But these Nazarenes came
to the lions that killed them.
with the purpose of attaching themselves to the inheritance

of
God
(i.e.
to
become Jews) but
their leaders ('misleaders')
misled them by saying unto them,
Ye
are the
new
children
of Israel and unto you hath been given the

a
new Torah,
earth.
new
heart, a
new covenant, new heavens and

Messiah
The
former ones will not be remembered nor come into mind.
This one (Jesus)
is
b.
David, the son of David's

:
daughter. His father in heaven created him
a stone was
supernaturally ('without hands') cut out from the
mount
which smote the image
('
cross
'),
became a great mountain
and
I
filled
the earth.
am
greatly incensed against none but our brethren,

(like)
our teachers, rebellious and
pricking
briers,
who
us.
encroach upon the inheritance which our
God gave
He
called us His people
and the sheep of His hand, His

inheritance.
portion,
the
share
of
His
Through His
servants, the prophets,
He
declared that
for
He
will neither
change nor exchange and that
us,
good
bad or bad
for
good,
He
will
not continue to destroy,

'
consume and
alter us, as
it is
written,
For
the
Lord have not changed,
and
ye, children of Jacob, are not
consumed'.
Not
satisfied with the reproach of the arrogant nations,
our enemies,
who
gratuitously aided
a
little
with
us,
evil
purpose
these
when our God was
angry with
they
(i.e.
people) also play the traitor, and speak evil about us and
perversity about the Lord our God.
as did to us our enemies
Had
they only acted
whom
Esar-liaddon brought up
from Cuta
(i.e.
the Samaritans), and as those

(i.e.
who
sucin
ceeded them did with the shepherd

the well-known place on
dealings were with the
Muhammed)
New
Mount.
His (Muhammed's)
monk who
lived in the place called
; ' ;
POLEMICAL
WORK AGALNST KARAITES MANN

pillar,
147
'
Balkin (the Balka), (and) on the

of Heaven
',
known
as the
Sign
(he dealt) with the ten ciders,

;
Abraham,
b.
'
called
K'ab
al
Ahbar
'
Absalom, called 'Abdallah

'
Salam
Jacob, called
'Amr the Witness
John, called
He
that
has been routed into the garden', and their companions, every one by name and surname. These came to him
(Muhammed) and composed

(i.e.
him the Sign of Disgrace the Kuran), each of them inserting (therein) his
for
'
name.
this
So
it
is
written
ejn
the
Cow
(i.
e.
Sura H).
In
manner did the Scholars of

(?,
Israel counsel to
ALM,
All
the wicked,
this
or 'in order to silence the wicked').
was
in
order to save
?)
the people of
his devices.
God
that
he
(Muhammed
harm them not by
(But the former acted as they did) to separate themselves from the chosen ones of
God and
their faith,
the
law of our God, and to depart from God's words and from
the statutes of the holy Torah in their haste, error, folly
and
perversity.
in
(This they did) owing to the vanity which
they followed
the dictate of their inclination, thoughts,
and design.
stumbled.
They
For they
thus became vain, retrogressed, and

said,
We
have concluded a covenant
with the separatists
(i.e.
the Mut'azila) of the children of
Ishma
el
as regards the beginning of the
month and other
matters, with
Edom
(i.e.
the Christians)
we made
a treaty
about
And
'
ye count unto you from the morrow of the

for
Sabbath
we made our trust Kutim concerning 'Ye kindle no fire

;
the falsehood of the

in all
your dwellings
'
who say about God's commandments, (both) those that should be done and those that must not, that they are hidden in the
in
and we hid ourselves
the
lies
of the Brahmans
hearts of the talkers
till
their time (of death) come.
They
(i.e.
these people)
did not say that
(it
is)
the
148
Lord, our God,

with
trials,
who brought
miracles,
us
up from the land of Egypt

mighty hand, an
signs,
warfare, a
outstretched arm, and great terrors which were not created

in
the whole world and
midst of His glorious clouds
among all nations. From the He made us hear His majestic

and judgements, engraved on
finger,
in
voice and gave us as a possession His Torah, a law of truth (and)
righteous
statutes
tablets of stone that
were written with God's
order to bestow upon us a great and tremendous name.
They
(i.
e.
the laws of the Torah) are not hidden in the
recesses of the hearts nor in the innermost of the kidneys
but are to be kept and practised by mouth, heart,

five senses,
all
the
and the other four that are compared to the
four senses of smell, with four that are sub-divided into ten and are reckoned as ten, and they are like the ten
senses of hearing
(?
(?
literally
'
upon the hearers of the ten

'
')
that are counted

ten fingers of
(in
'
literally
that
'
is
reckoned
')
from the
earthenware clay
'
and from the ten horns

'.
connexion with) the
Small Horn
to
(God gave us the Torah)
bestow upon us a great

all
and tremendous name and make us superior to

nations
nation,
the
He had created in praise, as He has spoken, in order

(the Torah's) signs
their heart,
not.
name, glory, and a holy

to learn (ourselves) and
teach
all
the peoples statute and judgement, to test
them
by
its
and miracles
will
in
order to
know
what
is in
whether they
(i.e.
keep His command-
ments or
are in
receive
h'or all their
the nations'?) holy ones

at
our hands and they
sat
down
the
our
feet.
The>'
from
the
us,
sayings
of
Torah which Moses

congregation
of
commanded
Jacob.
an
inheritance
of the
Not Noah, nor the congregation of Abraham, nor
the congregation of Isaac but the congregation of Jacob.
POLEMICAL
WORK
AGAINST KARAITES
MANN
rest
149
of
to exclude the rest of Noah's children
and the
(also)
'
Abraham's children (Gen.
25. 6)
it
and
is
to exclude
the rest of Isaac's children, as
written,
Arise,
go to
Padan Aram, and God Almighty

thee
the blessing of
'
will bless thee

to
',
and give
Abraham,
thee' but not to thy
brother,
seed.
and to thy seed with thee

is
but not to thy brother's
Which
Abraham's blessing that has been given
to Jacob and his seed but not to others with
them
It is
what has been

will
said to
in
Abraham, know thou

'
that thy seed
be a stranger
a land that
afiflict
is
',
not theirs, and they
shall serve
alien,
them and
them
informing us that the

(also)
oppressed and afflicted seed
is
the chosen and
favoured seed that takes possession of the whole land (of

Palestine)
as an inheritance.
It
(also)
excludes Ishma'el
and
his brethren, the sons of the concubines.
And
'
as for
what has been

shall
said to
him (Abraham)
it
at
first
For
in
Isaac
thy seed be called',

his
(Gen. 15. 13) excludes Esau

'
and
dukes that they should not come under

'.
For
in
Isaac shall thy seed be called
(Thus) Jacob and his seed
alone remained for our God.
This
is
also the inheritance
which has been announced through Isaiah the prophet

(the
'
memory
of a
righteous person
be
for
a blessing),
Then thou
shalt have delight in the Lord,
and
I I
shall
make
thee ride on the high places of the earth, and
shall
make
thee inherit the possession of Jacob thy father, for

'.
God's mouth has spoken
(The inheritance), which our
God made him

Abraham,
is
(Jacob) possess from his fathers Isaac and
an inheritance to him alone, a possession of
the congregation of Jacob whose
name was
4(S.
called
by the
names Jacob and

was
cast, as
i.e.
it
Israel before the cornerstone of the earth
is
written in Isa.
are scattered
12-16.
all
These very
the nations
(people
Israel)
among
150

all
because they are a kingdom of priests for
the nations
(to be)
3.
they carry their burden for ever and they too are
gathered from
all
the nations, as
it is
written in Deut. 30.
And
just
as
')
scattering
collecting
He came and verified the dispersion so will He come and verify the redemption
and
will not tarry.
('the
('
the
')
CORRIGENDA
P, 418, line 4.
IN VOL. XI.
For Joseph read Josbiah.
P. 459, line 4. P. 463, note 30.

P. 471, line 18.
For
3't2
read 'CJ.
For 0^31 read njll,

For
ClO'J' read D"^-'.
THE BOOK OF ESTHER

By Jacob Hoschander,
IN
THE LIGHT
OF HISTORY
Dropsie College.
CHAPTER
Persians
VII
among
the
The author The
of
the reform
The
success of the reform
resistance of the
Jews
secutions upon them

identity
among
gentiles
His discovery of a conspiracy His attitude towards the persecuted His refusal to bow down to the prime minister His confession of being a Jew The prime minister's hesitation to punish him His action and the creed of the Jews The significance of the casting of lots The
court
Their plea Esther's relationship to The necessity of his having some
The
contrary effect
of the per-
Mordecai
His
position at the
Jews
simultaneity of Purim with a non- Jewish festival The epagomena

difficult
Palestine Haman's accusation His aim The sanguinary style of his decree His promise of ten thousand talents His wealth The king's investigations The early promulgation of the decree Its being reconsidered under the influence of wine.
in
task The Jews
Haman's
In the preceding chapter we learned from the pages

of history that there was a Jewish persecution under the reign of Artaxerxes II.
Turning to the Book of Esther,

fact that the chief executive of
we
are confronted
by the
that king
was an inveterate enemy of the Jews.
We may
head of
thus safely conclude that those Jewish persecutions occurred

at a
time when this Jewish
enemy stood
at the
the Persian government.
But the persecutions could not
have been due to a personal enmity of the prime minister

towards the Jews.
greatest
They were merely

in
the outcome of the
movement
the spiritual
life
of the Persians since
Zoroaster.
On
the other hand,

151
we
find that this minister
152
occupied an extraordinarily high position, without seeing
any cause
for his elevation.
Considering
all
these facts,
we
his
are justified in looking for a logical connexion between

II,
the innovation of Artaxerxes
the exalted position of

latter
prime minister, and the enmity of the

This connexion we find
towards
the Jews.
minister
in seeing in that
prime
who
so
severely persecuted
those
who
did not
willingly submit to the Zoroastrian reform the very author
and originator of
this idea.
The author
of the
Book
of
Esther had no intention of writing Persian history.

sole
fore,
His
aim was to explain the origin of Purim.
He, there-
wTote only the facts absolutely necessary for our

'
information,
of that which they had seen concerning this
matter, and which had

facts
come unto them

'
'.
As
to the other
he refers us to
the
book of the chronicles of the

'.
kings of Media and Persia
Moreover, the Book being
compiled
for the
Jews of the Persian empire, the author
could not touch upon the antecedents of that event, and

refer to the
cause of that prime minister's elevation, the
corruption of the Zoroastrian religion, and the resistance

of the Jews to that worship, without deeply insulting the
adherents of that religion and endangering thereby the

existence of the Jews.
The
it
plan of reforming the Persian religion,
by which
should gain popularity and be more easily disseminated

the subjects of the Persian empire, certainly did
in
among
not originate
the
muddled brains of an effeminate

was no doubt a very clever
monarch, but was devised, as already suggested, by one

of the royal councillors.
It
device for the purpose of establishing Zoroastrianism as

the religion of the Persian cm[)irc.
However, the
intro-
duction
of
that
innovation
was
extremely dangerous.
ESTHER
IN
THE LIGHT OF HISTORY HOSCHANDER

it
153
Failure to realize
might have been disastrous to the

the king.
dynasty, or at
in the
least, to
The Holy Wars, described
Sacred Books of the Zoroastrians, which, according to Jackson and others,^ occurred in the sixth century b.c.e.,
could not
centuries.
have
been
forgotten
The
great festival of the
course of two Magophonia established

in
the
to
commemorate
the overthrow of Pseudo-Smerdis,
who
evidently had intended to abolish the Zoroastrian religion
and to reintroduce the old Iranian popular

Ctesias informs us,^
still
belief,
was, as
celebrated at that period.
Some
satraps, under the pretext of defending the purity of the
Zoroastrian religion, might have caused an insurrection.''
The plan could not have met with the unanimous approval of the privy council. The strict Zoroastrians could not
have been a party to the corruption of their
naturally advised against that reform.
tion
religion,
and
The
biblical tradi-
discussed
above shows
bitterly
that
to
the
that
nobility
and
the
officials
were
opposed
innovation,
and
submitted to
officials,
it
only under the penalty of death.

indifferent to religious principles,
in
though
Many may have
shrunk from behig associated
the execution of that plan,

fail
knowing well
1
that, if
it
should
and cause
disaster, the
Jackson, Zoroaster, p. 174; Alfred Jeremias holds the same opinion

I,
the light of the Ancient East, 'Zoroaster's theology dates from the sixth century'.
^
3
{The Old Testament in
pp.
i6r
ff.)
that
Ctesias, Persica. 15.
have already pointed out that the letter of Cyrus to the Lacedaein which he boasted of being instructed in the doctrines of the Magi, is not without significance. The Lacedaemonians had no concern whether Cyrus knew more of the religious doctrines than Artaxerxts. But he meant to indicate that in his enterprise he could reckon upon the assistance of the priesthood and the Church party (see chapter IV, n. 21}. Ardashir,
monians,
'
We
'
who overthrew
the empire of the Philhellenic Parthians and founded the New-Persian empire was a Magus Darmesteter, /. c., p.
55.
154

sacrifice
king would hold them responsible, and willingly
them, to appease the anger of the people, as usually

happens.
Impressed by the magnitude of the plan, and being

convinced by the reasons advanced, that
it
was the best
remedy
for
the
prevêntion
of
the
empire's dissolution,
of the
Artaxerxes entrusted the

author.
execution
plan
to
its
Such a sweeping and far-reaching plan could not
have been carried through by a minister with limited

powers.
The
satraps and governors of the provinces
who
were not favourably inclined towards the innovation have interfered with
his
might
ordinances, and
ignored them.
The
that
royal princes might have been too proud to receive
orders from an inferior in rank.

policy,
Therefore, committed to
to
the king was bound
bestow upon
all
this
minister the highest rank, exalting
him over
princes,
it
grandees, satraps, and governors of the empire.
Thus
was
not a favour, but a grave task, conferred upon this councillor.
By
his elevation
he was made responsible for the success

If the contrary of
of his
occur,
advice.
his
intentions should
and the
policy inaugurated by
him should cause

This councillor, of
of
insurrections, he
,
was
utterl}'
'
ruined.
course,
we
identify with
Haman, the son

him
Hammedatha,
whom
above
the king promoted and advanced, and set his seat

all
the princes that were with
',
This councillor, however. appears to have been thoroughl}-
acquainted with the religious sentiments
of the Persian
common
people.
The
Iranians, though Zoroastrians and
not worshippers of anthropomorphic images, never entirely
abandoned the gods of the old popular

is
belief.
This
fact
borne out by the numerous Persian proper
names of the
sixth
and
fifth
centuries,
which arc
compounded with
ESTHER
IN

deities.*
HOSCHANDER
155
names of old Iranian
The
close intercourse with
the Babylonians, Egyptians, Greeks, and other polytheistic

nations for a considerable period was not without influence
upon the
religious conception
of the Iranians.
The
latter
became gradually reconciled to the

Therefore the
tion
idea of representations
of the divine beings in which they continued to believe.

latter did
not meet with any serious opposi-
among the
Iranians.
The
strict
Zoroastrians represented
dignitaries, as
by the
it
intellectual class,
and many of the
seems, though of considerable influence, formed
only
a small portion of the population, as Zoroaster's religion
was too
spiritual to attract real converts.
None
of .them
were courageous enough to

for the religious cause.
raise the
standard of rebellion
The
polytheistic nations of the
empire, which regarded the ruling Iranians as enemies of

the gods,
could
not but
be pleased with the religious
change.
Nevertheless, the success of this reform was not quite
complete.
Resistance arose
among
a part of the population In his
with which the prime minister never reckoned.

ofiicial
career, the
like
all
Jews could not have been unknown to

the Persians
him, but
who came
in contact
with
them, he looked upon their religion as a variety of Zoroastrianism,
and was not interested

for their
in finding out its
exact
nature.
The Jews
own sake had good

it
reason for
upholding and corroborating these incorrect opinions, as
we already
observed.^
Therefore,
was to be expected
that the Jews, like all other Zoroastrians, would submit
See chapter VI,
n. 23.
Marquart, Futidamente,
p. 37,
remarks
'
It is
probable that the Jews
represented to Artaxerxes their
God
as being
essentially identical
with
51).
Ahuramazda, hence
his
sympathy
for the
Jews' (see chapter V, note
VOL. XII.
156
to

the religious
reform.
However, the Jews formed so

the inhabitants of the Persian
insignificant a fraction of
empire that
it
may
be seriously doubted whether the prime
minister thought of
them
at
all,
and whether
their
sub-
mission or resistance ever entered into the calculations of

his scheme.
But the
resistance of the
Jews was by no means imNumerically

dis-
material to the
success of the innovation.
and
in all other respects
they were at too great a
advantage to apprehend on their part any

not to say, an
insurrection.
is
serious opposition,
set
But one spark may

combustible matter.
building aflame where there
The
dissatisfaction of the strict Zoroastrians with the corruption
of their creed might have been stimulated by the example
by the Jews, and might have found vent in a Holy War, and this was certainly a subject of serious appreset
hension.
Being informed of the resistance of the Jews,

minister
instructed
the prime
strictest
the officials to
adopt the
measures against them.

all
Receiving continuous
reports from
his
parts of the empire of their obstinacy,

well disposed towards them.
mind could not have been

first
At
he
may have
tried
rather
lenient
measures to
render them submissive.
But seeing the
futility of
bending
them
to his will in that way,
he had no course but to break
their stubborn resistance
by imposing upon them the most

of course, gave vent to
severe sentences.
their imprecations
The condemned,
on the author of their doom.
Thus
it
happened that
the
strict
this
prime minister became a persecutor of
adherents of the Jewish religion, and was looked
upon
as
'
an enemy of the Jews

minister
in
'.
The prime
number
was under the delusion that a

various sections
of the empire
of cxeciitioMs
ESTHER
IN

the
salutary
effect
effect
157
would have
of
frightening
the
rest
into obedience.
But the
of these executions was
The Persians had not yet had the experiences of religious persecutors, that blood is the best fertilizer for the growth of a religious creed. One martyr made numerous converts. As in former
days,
contrary to his expectations.
under Babylonian
rule, the
courage, devotion, and fervour
of the martyrs reawakened the religious conscience slumbering in the hearts of many indifferent Jews. Many of the
latter
as
who by their conduct had not even been Jews, now openly declared their adherence to
recognized
the Jewish
creed, protesting against the

religioni.sts,
cruel treatment of their co-
We may
and denouncing the author of those persecutions. doubt whether they went to the utmost limit
of sacrificing themselves for their religion.
But they were
at least willing to share the disadvantage of being
known
as adherents of an unpopular creed.
There
may have been
others less indifferent who,

their brethren,
moved by
the example set by
became
strictly
religious,
and were ready
The Talmud appears to be right in observing, that the Jews had again voluntarily accepted the Jewish religion, in the days of Ahasuerus.'^
In former days, the
to the
to share the fate of the latter.
Jews had been eager to demonstrate
Persians that their
own
was
religion
was closely akin

;
to that of the latter.

for
if
This policy had now to be abandoned

religion
the Jewish
based
upon the same
I*inciples as that of Zoroaster, there
was no ground why

not
:
Shabbath 88
b.
The Talmud, however,

its
'
in all probability did
know
'
The Jews confirmed and took upon themselves (IX, 27), which they interpreted 'They confirmed now (the Law) which they had taken upon
themselves
long ago
of these persecutions, and merely based
saying upon the verse
130
it'^pii'
HD
ICp).
158

The
logical con-
it
should not undergo the same change.
clusion
would have been that the opposition the royal
decree met with on the part of the Jews, was not due to
the fundamental principles of their religion, but to the
obstinacy and disloyalty of
its
adherents.
The Jews
could
plead their innocence only by demonstrating that their
own
religion prohibited
all
the worship of idols, that
'
their
laws are diverse from
people
'.
They
could easily refute
the accusation of being disloyal subjects

that they
by pointing out
of
had always recognized the divinity
Ahuracontinue
mazda, the supreme God of the Iranians, and

to
still
do the same, being thus more

all
loyal
to
the Persians
than
their polytheistic subjects
who formerly had
not
the least regard for the Persian religion.

irrefutable, but
This plea was
more harmful
to their cause than silence.

'
The Jews
Faith
',
thus assumed
the part of
Defenders of the
religion.
insisting
upon the purity
of Zoroaster's
Now
intolerance toward the creeds of the non- Iranians was
not a part of the scheme of that innovation, as the recognition of

to
Anahita did not

their
restrain
them from continuing

idea
worship
own
deities.
The
of
toleration,
however, did not work as

concerned.
far as the creed of the
Jews was
The prime
minister perceived that the religious
conceptions of these people was inimical to and incompatible with the execution
of his measures.
He saw
in
this religion the root of the evil

It
which must be eradicated.

be intolerant
was against Persian
political principles to
beliefs,
towards other religious

reluctant to depart from
and he may have been

for the
them and apply measures
suppression of the Jewish religion.
The
'
:
latter,
however,
the fundamental doctrine of wliich was
Thou
shalt
have
no other gods before me
for
the Lord thy
God am
ESTHER
a jealous
IN

not
HOSCHANDER
tolerance
it
159
God', could
expect
from the
denied.
believers in other gods, the existence of which
But
as
long as those
who
resisted his ordinances
were
merely found sporadically, no great harm was done, and
he was loath to use extreme measures against the practice

of that religion.
He
saw that
this
fundamental doctrine was
adhered to only by a small fraction of the Jews, and believed

that with their extinction,
it
would be
in
abeyance, and
no longer detrimental to the innovation.

dition
But the conThis

strictly
became more and more aggravated.

kind we find
monotheistic conception gained converts everywhere.
An
Esther
2.
example of
this
in
Mordecai.
' :
The author
of our story informs us

'.
Esther had not
showed her people nor her kindred
Does the author
intend to state that Esther kept secret not only her Jewish
extraction but also her kinship to Mordecai?
How
could
she have done so, since she was taken from .Mordecai's
house, and he went every day to inquire of the eunuchs
about her
?
"
If IMordecai
was known to be a Jew, and

n'ith
solici?
anxious that Esther should conceal her connexion

the Jews, was he not
afraid lest
by
his constant
tude
for
her welfare the secret
might leak out
The
author could not be guilty of so flagrant a contradiction.
This statement undoubtedly meant to imply that Esther

concealed the fact that she belonged to those adherents of the Jewish religion.
who were
Since, however, Esther
was actually of Jewish

'
lineage, the author used the para-
Owing
to the current interpretation of the
Book of Esther,
this question
p.
has not yet found a satisfactory solution.

thinks that by
Haupt,
Critical Notes,
135,
some diplomatic questions Mordecai could have obtained

But
this is impossible, since
some
special information concerning Esther without revealing the fact that
she was his cousin and foster-daughter.
she
was taken from Mordecai's house,
as Paton, p. 175,
and others
object.
l6o

'
phrase
her people and her kindred
'.
Thus Esther kept
secret her Jewish rehgion.-
But Mordecai did exactly the

the Gentiles to be a Jew.^
same.
He was
not
known among
Thus
cealed
there was no reason w^hy Esther should have con-
her kinship to
jNIordecai.
It
was by no means
necessary to be of pure Persian lineage to be regarded as

Persian.
Herodotus
states that the children of IMetiochus,

If
the son of Miltiades, were accounted Persians. ^'^
Greeks
could be so easily changed into Persians,
why
not Jews?
Mordecai, like
many
other Jews of that period, was in dress,
habit, language, and, in all probability, even in his name,^^
not in the least different from any other Persian.
Having
been
an indifferent Jew, he
was looked upon by
his neigh-
bours and casual acquaintances as a genuine Persian.
An
obscure private citizen can easily conceal his identity,

official
but not a high

public which
is
who
is
constantly in the eye of the

all
naturally curious to learn

P^sther,
about his
personality and pedigree.
soon after her elevation

her cousin an
so, office
to the rank of queen, procured for

at the court.
She might have done
informing the king
that Mordecai was related to her, without dwelling
upon
the fact that the latter was her cousin and had adopted
her as his daughter.
This she did after the downfall of
Haman.
conceal
Both
their
Mordecai
identity,
in
and Esther were

onl)-
anxious
effected
to
if
which could
a
be
the former remained
humble
position, fearing that
the king on being informed of their close kinshi[) might
appoint the queen's adopted

'
<>
fatlier to
a high position.
We
Sec cliaptcr V,
n. 63.
See chapter V.
Herodotus VI, 41.
"
P-3I-
We
may
reasonably assume that Mordecai had a Persian name see
chapter IX;.
The same
is
true of
Nehcmiah,
of.
Marquart. Ftindamentt,
ESTHER
IN
HOSCHANDER
l6l
may assume
pretext,
that even then the king was willing to bestow

office,
upon him some considerable
but Esther, under

is
some
court
may have
declined
it.'^
However, there
his
office
no need
to
assume that IMordecai owed
at
the
to the king's favour.
The queen had only

Mordecai
'
to hint at such
a request to the chief of the eunuchs or to one of the high

dignitaries to procure for
this
position.
Thus
Mordecai became one of the guards,

gate
'.
sitting in the king's
Was
there
any urgent need
for
giving Mordecai a
position at the court?
Mordecai, being a descendant of
a wealthy family, was not in need of this position for his

sustenance.
Nor was he ambitious

official.
to pride himself on
being a court
We
have seen that Mordecai's desire
that Esther should captivate the king's heart
was not due
to his personal ambition, but to the forethought that in
time of need she might be helpful to the Jewish people. This plan showed, as we have observed, his solicitude
the welfare of his brethren but
little
for
regard for their tenets.

in
This plan required that Mordecai should be

of the queen.
the proximity
it
As an
in
attendant of the royal court,
was
an
possible for him,
by means of the eunuchs,
in case of
emergency, to be
communication with the queen without
attracting attention.
As one
of the body-guards in charge of the gate of the Esther
2.
royal palace, Mordecai was, of course, in intercourse and
^^"^3-
on friendly terms with other attendants and eunuchs about

the person of the king. Thus, on one occasion, he discovered
a plot against the
life
of the king.
This plot
may
be
identical with the conspiracy against the life of Artaxerxes,
which,
if
Aspasia, the concubine of Cyrus, did play any

'^
See Cassel's reflections upon
this policj', p. 65.
l62
part in

it,
must have occurred

as
not
many
years
in
after
the battle of Cunaxa,

fourth chapter.
to
was already suggested
the
In that case, the servant who. according

conspiracy,
is
Plutarch, divulged that
may
be identical
with Mordecai.
Our
text
here,
owing to an error of
' :
a copyist, somewhat confused.
We
have to read
In those
days, w^hen the virgins were gathered together, the second

time, and* while Mordecai sat in the king's gate,
two of the
king's eunuchs
Bigthan and Teresh, of those which kept

'
the
?lDn
door, were wroth
(^3Tif:i
n'X'
r\)b)r\2
Y2?n2 Qnn D'?:n
nj:co
i^ron
ônn
'yc^
Dnm
in:3 îvp i^?:n
nyca
z-j-v) ^^.
Our author
it
intends to give the date of that conspiracy:
occurred at a time
when
virgins
were gathered again.

were an old-
We
1"
have seen that gatherings of
this kind
established institution at the Persian courts, for the purpose
that
No commentator has as yet explained this passage. Wildeboer thinks when a company of girls arrived people crowded into the court to see
Siegfried explains this clause as due to
them, and that Mordecai took that opportunity to penetrate further into the
palace than he could ordinarily go. the clumsiness of the author.
See the various views by Paton, pp. i86 ff. seeking the explanation how Mordecai could have discovered But while
the conspiracy at the time of the gathering of the virgins, they overlooked This can have no connexion with the the main difficulty of that passage.
conspiracy, since
'
it is
separated from the latter's description by verse 20
Esther had not yet shown her people nor her kindred, &;c.' However, a close examination of that passage shows that it is indeed misplaced.
notice in the
first
We
place that the clause

in the
'
Mordecai was
sitting in the king's
gate'
is
repeated twice
verses 19 and 21.
Moreover, after the words
Dnn D'C^3 we would

author's
style
(cf.
expect "lÔH "litQ OlirO r\2f2, according to the
CnitrnX
I^Cn r\2U2 DHH CO^^).

in
Therefore
we
suggest that some copyist omitted to write
verse 21 the clause
"3pn3
n^jy m/in3, and
in
order to
show
that
it
belongs after
Dnn CtÛ, he
]'2pr\2
wrote on the margin perpendicularly, there not being enouch space for
horizontal writing, both
clauses "lytQ 2\tr *3TiC1

in a
n*:f niÎDD
"lÔn
and another copyist inserted them
wrong
place, in verse 19.
Thus
originally they had
some connexion with
the conspiracy.
ESTHER
IN
HOSCHANDER
when
the
163
of replacing the faded beauties of the harem.'*
We may
various
sufficient
assume
that
they
always
occurred
governors of the provinces sent to the court a

supply.
We
are
not
distinctly informed
of the
nature
of that plot.
In the conspiracy of Darius, mentioned
by
Plutarch, the conspirators intended to murder Artaxerxes

in
'
his
bed-chamber.
In our case, the conspirators were

'
of the keepers of the threshold
(flDn ni^'J'C),
who
evidently
guarded the entrance to the king's private chambers.
This
may
be corroborated by the
it
fact
that they were eunuchs,

'
while
was not a requirement of those who
sat
on the
king's gate' to belong to that class.
Therefore we
may
the
conjecture that
it
was a conspiracy of the same' kind.

a possibility that the clause,
However, there
virgins
is
when
',
were gathered together, the second time
is
more
than a date, and has a deeper meaning.

spirators
Did the conto
intend
to
murder the king by pretending

?
introduce to him one of the newly arrived virgins
We
may
perhaps think of
how Alexander
of [Macedonia, the
son of Amyntas, destroyed the Persian embassy by intro-
ducing to them beardless youths dressed
in
garments of
women. ^^
We may
some
even imagine that one of the virgins

in
may have been

the death of
a party to the conspiracy

relatives.
order to avenge
case of
We may
recall the
Phaedima, the daughter of Otanes, who played a very

important part
in
the
overthrow of
Smerdis.-^*^
Having
been one of the guards, and on intimate terms with the

other attendants, Mordecai
may have been
invited to join
'*
See chapter IV, note Herodotus V,

Herodotus
20.
12.
>5
Similar stories are told by

p. 190, n. i.
many
ancient writers,
sec G. Rawlinson, Herodotus, \o\. IV,

"'
III, 69.
164

The
fact that
the conspiracy.
credit
he disclosed
king's
it
reflects
no
upon Mordecai.
all
The
murder would have

of Esther's high
ended
his
hopes and
expectations
position for the benefit

interest in the king's life
of his brethren.
He had more
else.
than had any one

this,
The
king,
of course, could not
know
and we
may
safely con-
jecture that the latter, as a reward for his deed,
was willing
his
to appoint
merits.
him
to a high ofiice
commensurate with
But Mordecai, as we have seen, could not have
accepted this honour.^'
The
chief executive at that time

his will,
saw no reason was

certainly
to
promote Mordecai against

pleased
and
well
with
Mordecai's
modesty.
Nevertheless, his deed being recorded in the royal archives

as that of
asset of
'
a benefactor
of the king
',
it
was a valuable
time of need.
which Mordecai could make use
in
Considering that Mordecai was so anxious to advance

the welfare of his brethren, the question naturally arises
Why
king
did
he not request Esther to intercede with the

behalf of the
religious,
on
persecuted
Jews
Not having
the
been
nition
strictly
Mordecai
considered
recog-
of
Anahita
mere
formality,
and disapproved
of the fanaticism of the strictly religious Jews.

in
He saw
their obstinacy an
in
act
of self-destruction.
We
in all
must
other
bear
mind
that, as already observed,
Haman
respects did not interfere with the practices and observances

of the Jewish religion.
Moreover, Mordecai knew what
importance the king attached to the innovation recently

introduced
into
the Zoroastrian
religion,
seeing
in
it
panacea
"
for his diseased empire,
and had no expectation

at
Patoii,
p.
19a:
'Why
Mordecai should not have been rewarded

in
once, but his services merely recorded

Similar!}' Siegfried
the annals,
is
hard to understand.'
and others sec
in
it
a defect of composition.
ESTHER
IN
THE LIGHT Or HISTORY
HOSCHANDER
165
that Esther's intercession with the king would be of any

avail.
In doing so, Esther might have endangered her
position,
and would have been of no further use to the
Jewish cause.
But notwithstanding
is
his
disapproval
of
the zeal of his brethren, blood

water, and his
Its
proverbially thicker than
heart bled at the sight

minister,
of their misery.
author being the prime
Mordecai naturally
heartily detested the butcher of his brethren.
All commentators on the

in vain
in
Book of Esther have laboured

a
seeking a rational explanation for Mordecai's
refusal to
bow down
to
Haman,
homage
certainly due
to the chief executive
and highest grandee of the empire.'^

see in the events narrated in this
Modern
exegetes,
fiction,
who
book pure
regard this point as one of the principal
defects in the composition of our story.
We
the
do not blame
them, as the historical events of that period which form

the
background
of
our story and
antecedents of
Haman's
light
position were not
known
it
to them.
is
But
in
the
of the present exposition
clear that
in
Mordecai
in his state of mind could not have acted
any other
and
way.
Paying homage to the

his
relentless
for
persecutor
murderer of
question.
brethren was
Mordecai
out
of the
No Jew
with a spark of honour could have
stooped to so base an action.
Thus
it
was not vanity
that prevented Mordecai from doing obeisance to the prime

minister.
But we might
still
contend that
it
was imprudent
of Mordecai
to insult the
prime minister, who was entitled

according to the Persian law,
to the honour of
TrpocrKui/T/o-iy,
from
1**
all
his subordinates.^'-^.
old explanation that
Mordecai should have spared

claimed divine honours
p.
is
The
Haman
it
of course
fancy (see the various views by Paton,

1^
196
f.).
Our author
clearly states that
was
a special
command
of the king.
l66

by
resigning his position at the
himself that humihation

court,
and would thus not have to face the prime minister.

actually blames Mordecai for his conduct.-*^
to bear in
The Talmud when
However, we have
mind that
just at that period,
the conditions of the Jews

it
became more and more

for INIordecai
in his
precarious,
was more than ever necessary
to remain in the proximity of Esther.
He
saw
mind
the
time approaching when Esther's intercession would
be the only means of rescuing his people.
But even
if
Mordecai's conduct was unwise, the very fact that he dared

to challenge
Haman
proves
how deeply he was
affected
by the
sufferings of his
brethren.
Carried away by his

of his people,
passionate hatred towards
the persecutor
he was unable to consider the inadvisability of insulting

the former, and was even careless about his
own
safety.
This conduct,
if
imprudent, redounds even more to his

later rendered
life,
honour as a Jew than the great service he

to the Jewish cause.
fully
In exposing his the

strict
own
Mordecai
identified himself with
adherents of the
Jewish religion.
Thus while
'all
the king's servants, that were in the
king's gate, bowed, and reverenced
Haman
for the
king
had so commanded concerning him, Mordecai bowed not,

nor did him homage'.
unnoticed.
Herodotus
tells
His odd behaviour could not pass

gate
His fellow keepers of the

us about
tlic
could
:
not
mothod of salutation by the Persians

the
that
inferior prostrates
'
Where
the difference in rank
is
great,
himself upon the
ground.'
to
Our author may mean

law,
entitled
to
it
Haman was by
command
show
his elevation,
according
officials.
the Persian
receive that salutation from
all
However,
may have been
a special
of the king that

in that
Haman,
every-
who
body
'"
occupied such a high position, should be saluted

;
way by
the king
may have
a.
intended to
that
he had appointed him
as his allcr ego, and that his authority
is like
that of the king.
Megillah 13
ESTHER
IN
HOSCHANDER
own
life,
167
conceive of a
man
in his
sound mind committing such an

forfeit his
if it
action by which one could easily
were reported to the
authorities,
and were naturally curious

'
to learn the reason of his strange behaviour.
Then
the
king's servants, which were in the king's gate, said unto
Mordecai,
Why
transgressest thou the king's

first
command-
ment?'
It
seems that at
at
all,
he gave them an evasive

still
answer or no answer
of his being a Jew.
as he
kept secret the fact
But as they became importunate, and

'
repeated the same question

finally
from day to day
',
Mordecai
real
broke
his silence,
and disclosed to them the His fellow keepers

Vv'ere
reason for his behaviour.
to a
certain degree responsible for his disrespectful behaviour,
and threatened
in case
to
denounce him
still
to the proper authorities

it.
he should
refuse to explain
Now
'
he had
to throw off his
disguise,
and frankly declared
that he
It
was a Jew', an adherent of the Jewish
religion. ^^
was
a sufficient reason, and his fellow-keepers readily understood

that as a
man
of honour he could not be expected to do
homage
to the persecutor of his co-religionists.
But being
responsible for his conduct, they
may have
and
not
did
advised him
their lives to
to leave the court and not expose his
the
penalty of the law.

office for
They
know
that
he
accepted that
queen.
the purpose of being near to the

to
He
seems to have confided

life,
them the
fact that
he saved the king's
and assured them that being one

(Saa-LXioDs'-')
of 'the benefactors of the king' {evepyert]?
he
would not be punished, and could,

invoke
the
king's protection.
It
if
the worst happened,
was a slim
chance.
Religious questions
21
may have formed

was
140
the daily topic of
It is
clearly seen that he

III,
;
not recognized as Jew.

85,
2=
See Herodotus
VHI,
and Diodorus XVII,
14.
'
l68

which Mordecai exasperated his fellow
their arguments, in
officers
by
his opinions.
The
course
latter, to
insure their
own
his
safety,
had no and
other
but
to
report
Mordecai's
of
conduct,
convince
in
themselves of the truth
immunity, and
that case they

' :
would no more annoy
him with
whether
their interference
INIordecai's
and they told Haman, to see

',
words would stand
that
is
to
say,
his assurance that he

;siher3.5.
would not be punished.^"

hesitate to
Why
conduct?
life
did
Haman
fact
punish
for his
IMordecai,
as
transgressor of the
royal
command,
disrespectful
The
that Mordecai
had saved the king's

licence
could not have
given him
full
to
disobey
consciously and
persistently the
royal
command.
The
modern exegetes indeed regard

highly improbable.-*
It is
this part of the
story as
no surprise that they are not
able to comprehend this point.
They labour under
the
delusion that the term 'Jews' (Dnin") was a racial designation.

in the
It
is
perhaps due to the conditions of the Jews

era which
left
Christian
its
impressions
on their
mode
of thinking, that
they cannot dissociate the idea
of the Jewish religion from that of the Jewish race.
They
and
do not consider the
possibility of a
all
man
being by descent,
language, habit, and in
respects a genuine Persian,
be nevertheless, as
(nin*).
far as religion is
lies
concerned, a real
the bottom of
'
Jew
im-
This misconception
at
all
probabilities
in
and impossibilities we arc confronted with

In the opinion
the actions of Mordecai and hlsther.
of the
modern commentators, Haman could not have been
*'
Mordecai must have declared that he would continue to do so with

This
is
impunity.
the meaning of the passage
'
to see
whether Mordecai's
words would stand' ('smo

'*
nm
ncrn).
p. 74,
Sec
.Siegfried, p.
139; Paton,
and other commentators.
ESTHER
IN
HOSCHANDER
For
if
169
aware of the relationship between Mordecai and Esther,

if
he knew that the former was a Jew.

facts,
he was
acquainted with both
he could not doubt that Esther
was a Jewess, and the whole story would be impossible.

Seeing, however, that Esther was taken from ^lordecai's
house, and their relationship could not have remained a

secret,
and
Haman knowing likewise that Mordecai belonged

commentators cannot but condemn
Therefore
to the Jewish race, the
our story as impossible.
we
dwelt, in the
fifth
chapter, on this point to demonstrate that in post-exilic
times,
(D'Tin")
among Jews and
gentiles alike, the

significance.
term 'Jews'
had a merely religious
Haman, who
had troubles with the Jews and was naturally interested

in
them, was not unacquainted with the fact that there
were
many among them
of non-Jewish origin.
]\Iordecai's
adherence to the Jewish religion was a private matter.
He
could have belonged to the highest Persian nobility,

religion a
and be nevertheless by
'Jew'
(nin^).^^
He
into
did
not identify the idea of the Jewish religion with that of

the Jewish race.
calculations.
Such an idea never entered

was not interested
question.
in
his
He
racial problems,
but
in
the
religious
Esther was innocent of
Mordecai's adherence to the Jewish religion, and he
knew
that as queen she deported herself with the devotion of

a true believer in the Persian religion. that
There
is
no doubt
having
Haman
could
have executed Mordecai
for
persistently disregarded the royal
command.
Artaxerxes,
seen in
who was
so jealous of his authority, as
we have
the fourth chapter, would certainly not have been lenient
towards Mordecai, even

25
if
he was
one of the king's bene-
In a later period, Izates, the king of Adiabene, embraced Judaism
(Flavins Josephus, Aiiiiqnitks,
XX,
4).
170
factors

'.
But
in this case.
Haman was too sagacious to He knew that Artaxerxes was

relative,
act hastily
completely
that the
under the influence of the harem.
Assuming
queen was naturally attached to her

afraid lest
Haman was
order to
some day
the queen might avenge his death.
He
could not have forgotten
how
Stateira, in
avenge the death of her brother Teriteuchmes, had put

Udiastres to a death too cruel to be described,^^ and
Parysatis,
how
by her
intrigues,
had destroyed
all
the nobles and
eunuchs who saved the

in the battle of
life
and the throne of Artaxerxes

order to avenge the death of
relative
Cunaxa,
It
in
her son Cyrus.

of the favourite
was even dangerous to harm a

of the king.
women
Therefore Haman's
policy was to be on good terms with the queen, and he

did not dare to punish her relative.
ever, seeing
Subsequently, how-
from the special distinction with which the

it
queen treated him that

care
was impossible that she should

should have approved
much
for her relative, or that she
of his disrespectful conduct towards him,

hesitate
Haman
did not
any longer
to
inform
the
king of Mordecai's
to ask his per-
disobedience to the royal
command, and
mission for Mordecai's execution.-^

'''
Ctesias 57.
2'
Notwithstanding being all-powerful,
Haman had
to
ask the king's
permission for Mordecai's execution, and could not act on his

bility.
own
responsito
Herodotus
I,
137, informs us:

.
.
'The king
shall not put
any one
death for a single
fault.
But
in
;
every case the services of the oft'ender
shall be set against his
misdoings
and
if
the latter be found to outweigh

Cf. also
the former, the aggrieved party shall then proceed to punishment'.
the story of Sandoces
who was
taken
down from
the cross, because Darius
thought that the good deeds of Sandoces toward the royal house were more
numerous than
his evil deeds, as told
by Herodotus VII, 194.

in
.Si
Haman
life.
as
chief executive learned of Mordecai's act

that fact
saving the king's
But
was not an absolute

lilc ;ind
protection.
did Tissaphernes, to
whom
Artaxerxes owed his
throne, and
was nevertheless executed.
ESTHER
IN
HOSCHANDER
171
However, the conduct of Mordecai meant more than

an insult to the dignity of the prime minister or a transgression of a royal
Esther
3. 6.
command.
policy.
His disrespect was a protest
against
Haman's
His endeavours to consolidate
the
empire by bringing the various inhabitants of the
Persian empire into closer relations with the Persians was
openly denounced and condemned.

grave
reflection.
This was a matter
for
If his authority
was
defied in the very
palace of Artaxerxes,
to be
how
could he expect his ordinances

?
obeyed
in
the provinces
Mordecai's conduct opened
his eyes.
He now
Jews
fully realized that the
numerous execueffect of frighten-
tions he
had ordered did not produce the

into
ing
the
obedience,
Mordecai
was not
an
eccentric
individual, but a
type of the Jews.
He now
clearly perceived that the religion of the Jews, unlike other

religions, is detrimental to the welfare of the empire, as its
existence was
incompatible with
the newly inaugurated
innovation of the Zoroastrian religion.
The Jewish
faith
being at the root of the

claiming
its
evil,
it
had
to
be extirpated, by pro-
adherents traitors and criminals, even those

resisted the
'
who
still
had hitherto not
worship of Anahita, but

'
declared themselves to be Jews
(amn"),
and
lived accord-
ing to the observances of the Jewish religion,
Haman now
For the
became the prototype of Antiochus Epiphanes.

first
time, the Jews were ordered
'
to forsake their
Laws
'.
On
the vernal
New Year
for
Festival, celebrated in Persia EsUiers.
7.
as well as in Babylonia,-^ in which the gods determine the

destinies
of
man
the
coming
year,-^
Haman
cast
2^
Haupt
Piirim, p. 3
remarks
'The Persian Spring-festival ...

Year's
festival.
It
is
no
doubt based upon the Babylonian

at the vernal
2*
New
was celebrated
the
equinox
'.
The gods were

XII.
believed to assemble themselves
in
chamber
of
VOL,
172
lots
"'^

to ascertain
by
divination the fate of the Jews,'^ and

for their extermination.
the favourable
month and day
Was
the casting of the lots so significant an event as to
afford a sufficient
explanation for the
name
of Purim?"^
Astrology, according to IMaimonideSj-^" borders on idolatry.
But
this expression
is
too mild.
Astrology
is
to
all
intents
and purposes
identical with idolatry.
The
belief that the
planets influence the fate of

identifying
man
can be sustained only by
them with the gods of the pantheon."^

was
The
chief office of the Babylonian priests
divination, the
most prominent of which was that based on the observation

of the
phenomena
of the heavens.
Diodorus,
' :
in
dealing
chiefs of
with the wisdom of the Chaldees, writes
The
these gods, they say, are twelve in number, to each of
whom
The
they attribute a month and a sign of the zodiac
'.''^
belief in constellations actually

If the
meant the recognition

people had seen in the
of the powers of the gods.
planets inanimate heavenly bodies moving in obedience to
fate Cf.
under the presidency of Btl-Marduk
to
determine the destinies of man.
Zimmern's theory on Purim

;
{Keilinschriftcn
JVtssensc/i.,
und das Altc Testament,

fT.).
1902, p. 514
Zeitschrijt fiir altt.
1891, pp. 152

It
In Persia
the determiner of fate

that
is
was
of course Ahuramazda.
goes without saying
upon the
identical idea is based the
Jewish
New
Year
Festival
which
held to be the day in

^0
which the
fate of Israel is
determined.
Haupt {Purim,
p. 19)
shows many
parallels to the
custom of casting
lots
on
New
Year.
did not only wish to discover an auspicious day and
''
Haman
month
would
for the execution of his plan, but also
whether
that plan
would be approved
it
by the gods.
If
he had not found an auspicious day and month,
have shown that the gods disapproved of his plan.

'2
Haupt
{Piirim, p. 3) and others

to the
deny
it.
" See
'*
'"'
Maimonides' letter
men
of Marseilles
(cf.
Steinschneider's
Hebtdisilic Uebftsetzungcit dcs Mitlclattcis. 1893,

Cf.
93 1\
Jastrow's Asfncts 0/ Religions Belief and Practice, chapter V.

II. 3.
Diodorus
ESTHER
an
IN

law
to
in
'73
inexorable
nature,
they never would
have
believed
them
portend future events.

in
Therefore, the
prophet Jeremiah,
contrasting the power of the
God
of
Israel with that of idols, prefaces his exhortation with the
Learn not the way of the heathen, and be not dismayed at the signs of heaven, for the heathen are dismayed at them '.-^ The belief in the
'
: :
words
Thus
saith the
Lord
signs of heaven
As
was contrary to that in the God of Israel. long as idolatry flourished, astrology was generally conto be an idolatrous practice.
sidered
In a late period,
however, astrology assumed a different aspect.

Christianity,
Judaism,
and Islam could easily demolish the statues and images of the gods held to govern the planets. But
the belief that those heavenly bodies govern the fate of man could not be eradicated. Therefore, in order that the
popular belief should not contrast with the established

religions,
it
was
tacitly admitted that the
movements
of the
stars predict future events.

itself
still
And
as astrology could hide
under the wings of

cater
to
its scientific sister
astronomy, and
it
the
superstitions of the
people,
was a
profitable profession,
became a
practised
by Jews,
Christians,
its
legitimate science, and was and Mohammedans alike,"
without investigating
nature and origin.

its
Thus
astro-
logy
is
not a remainder of polytheism, but
fundamental
first
factor.
The Jewish
was
astrologers
later,
about
the
century
B.C.E.,
and probably also
were well aware of the fact
that their practice

to absolve
deities as
identical with idolatry,
and
in
order
substituted for the heathen governours of the planets angels under the names
their conscience,
Sliamshi-cl
'
(= Shamask), Kokab-cl (=
'Astrology' ^Blau and Kohler^,
Ishtar), Shabti-cl
Jer. lo. 2.
Cf. the article
in ihc Jcivisk
2"
Encyc.
174

Ninib),
&.c.,'^
(=
who were
in
their
names and
functions
the very images of the old gods of the pantheon.

ascertain fate
Thus
to
by
divination and to select a favourable
day
and month
practice of
for the
execution of some enterprise means the

as
it
idolatry,
presumes that each day and
month stands under

passages
in
the rule of one of the gods.
Though
that each
the
Talmud express
week
is
the
same notion
of the seven days of the
governed by
planets,"^ this
could not have been the old Rabbinic conception.

is
There
indeed a
'
Baraitha
'
that distinctly states that this kind

in declaring that
of divination
was prohibited,
*
the biblical
'
commandment,
that
'
Ye
shall not use

'
enchantment
. .
refers to
by means
of the stars
(a^23i32
VLrmn
N^).'*"
But
though these Rabbis condemned

not stamp
ticed.
It
it
this practice,
it
they could
as pure idolatry, since
was generally prac-
was
different in the fourth century B.C.E.,
when
the
the belief in divination was tantamount
to that
in
power of the gods, and monotheism and astrology were

recognized as incompatible.
Now Haman's
intention
was to extirpate the Jewish

casting of the lots was the act
priests to inquire after the
monotheistic religion.
of divination performed
will of the gods.
The
by the
We may
surely assume that this per-
formance was not done

temple with
sacrifices
secretly,
but was solemnized

in
in
the
and a stately service

of
the presence
of the public.
The execution
Haman's
intention greatly
depended upon the goodwill of the Gentile population,

^*
See the book Enoch,

;
I,
6,
VII,
3.
;
We
are told that Barakicl
taught astrology
the clouds
:
Kokabcl, the constellations

;
Ezekacl, the knowledge of

Slianishid, the signs of the
Arakicl, the signs of the earth
sun
and
Saricl, the course of liic
moon.
="
Shabbath 156 a.
.Sanhedrin 68
b.
*"
'
ESTHER
IN
HOSCHANDER
that,
'
75
and he had
to
demonstrate that his action was commanded
by the gods.
Thus
it
was generally known
according
to those lots called in the Hebraized form

fate of the
Purim V^ the
Jews was sealed.
Any
expression of sympathy
for the cause of the
Jews among the Gentiles was silenced
by the word
modern
'
Purim', indicating that no

It
with the will of the gods.
became,
man may interfere as we may say in

was
actually a
parlance, the slogan of the enemies of the Jews.
The
conflict
of
Haman
with
the Jews
struggle between
Monotheism and
Polytheism.*'-
Thus we
can well conceive that those

ration of those events
who
instituted the
commemoexpressing
used the very battle-cry of their
enemies as an appropriate
*' *^
name
of that
festival,'*"
It is
improbable that
Haman
cast the lots out of superstition.
Cassel, p. loi, sees also in the casting of the lots a contrast between
Judaism and paganism.

*3
The
do
question whether a Persian

uic
word pnr,
idiom.
lot' is found, is irrelevant.

"?
What
know about
the old Persian language
Avesta had never been the Persian

dialects, but for the
most part independent.
The language of the They are merely related As to Pahlavi, the language
it
used
in
Persia under the Arsacides and Sassanides,
is
a middle dialect
between the ancient and modern Persian languages (Darmesteter, /. c, We may reasonably assume that our author would never have p. xxxiv). connected pur with lot if he had not known that it has that meaning in
' '
the Persian language.
Thus the emphatic

is
assertion of
pfir,
is
Haupt
'
(Piiiiiti, p. 16)
and others
daring.
that
'
there
no Persian word
meaning
lot
',
is
rather
But
is
we
need not assume that pur

fact that
an original Persian word.
There
no getting away from the
we
have an equation pur

it
abnu, 'stone' (S 114; Briinnow 6972).

that the
is
Now
'
is
generally admitted
identifies
Hebrew word ?m3

suggested that pur,
1896,
'
lot
',
which our author
with
piir,
etymologically identical with Arabic
J^
pebble
'.
P. Jensen
was
'
the
first
who
'
lot
'
is
connected with cuneiform pur,

1803),
stone
right.
{Liter.
Centralbl.,
No. 50,
col.
and he
is
no doubt
'
Zimmern's objection that piiru
in the
cuneiform language means

p.
a sacrificial
bowl or table' = pas/ishuru {KAT.,

suggestion.
Maieiials to a
518) does not invalidate Jensen's

(cf.
The words
purti and
abnu mean 'a stone jug'

p. 63).
Prince,
Sumerian Lexicon, 1908,
But the very
fact that
only
176
at the

same time how deceptive the
and thereby decrying
belief in the planetary
gods
is
their power.
'
However,
it
is
possible that the
word
the
Purim
of
is
etymologically closely
Persian festival
in the lan-
connected with
Farwardigaii.
name
latter
the old
The
may
have sounded
to the
guage of the old Persians more closely

form
'
Hebraized
the latter
'
Purim
'.
Hitzig had already compared
with the modern Arabic P]mi\ the

year'.^'
festival
name
of
the
new
The
casting
of lots
on the Persian new year

custom which
may have been
a general
Haman
latter
also used for determining the fate of the Jews.
The
by adopting the name

their
of the Persian
new year
as that of
own day of commemoration may have intended not only to commemorate the danger they had escaped but
also to disguise the ver}- nature of this festival in order not to offend the Persians.
a stone jug of
its
is
called punt, evidently
shows
that
it
bears this
name on account
abiiu,
material, and proves that purii
must have been a sj-nonj-m of
'stone'.
table
',
Granting, however, that
/>?7n<
means only
'a sacrificial bowl or

lots
what do we know about the method of casting
among
the
Babylonians and the Persians?

put
in
Who may
tell
whether the
lo'.s
were not
a sacrificial bowl or upon a stone altar?
We
can well conceive that
such a sacred act of divination, inquiring after the will of the gods, should
have been performed
in
sacred vessels.
We
may
call
attention to the fact

I, 2),
that stone vessels, according to the Rabbis
(Mishnah Parah
is
cannot
*
be defiled, and are used where absolute
puritj-
required, as for
the
Water
of Separation
made
of the ashes of a red heifer' (^Num. 19).
The
Persian laws of purification, and perhaps also those of the Babylonians,
may have been

VII,
similar to those of Israel
(,cf.,
:
however, Vendidad, Fargard.

est sors
The Vulgate indeed

,cf.
translates
rtiissa
in nrrtant tjuae
Hebraice dtcitur pittir took over the
also Haupt,
festival
Purim,
p. 20).
When
the Persians
New Year
and
their
from the Babylonians, the customs con-
nected with
it
terms were taken over at the same time.

be a Babj-lonian
Thus the
loan-
Persian word pur
may
and originally a Sumcrian
word.
**
In his Geschichle Israeli, 1869.
p.
a8o.
ESTHER
IN
HOSCHANDER
It
177
has been contended by numerous scholars that Purim originally was a non-Jewish festival.^'' We believe that this contention is
essentially correct.
It
The
lot
fell
upon the month of Adar.
seems, indeed, that there was a great
Persian festival simultaneous with the P'east of Purim.
We
have already observed that the persecutions of the Jews, as a rule, occurred at the time of the high festivals of the
Persians.
All the year round people do not concern them-
selves with religion.

to,
P^very
man
has his
affairs
to attend
It is
and cares
little for
the creed of his neighbours.
different
at the seasons
of the festivals.
high
spirits,
are
fully
devoted to their
zealous for the honour of their gods.

indifferent to their festivities,
The people, in own creed and They see the Jews

is,
which indifference
of course,
interpreted as depreciation, and feel insulted.

is
Their pride
hurt and their honour outraged.
Some Jews may have

if
been dragged by force to the temples, and murdered

resisted.
they
Others might have been compelled to express an

if it
opinion concerning the divinity of Anahita, and

unfavourable, might have been executed.
in
was
We
full
must bear
mind
also that
debauchery was always characteristic of

people.
festivities
among common
Being
of intoxi-
and bereft of their senses, they were capable of committing atrocities. If Haman wanted the people to
cants
<=
Ernst Meier, Geschichte der poetischen National-Literatur der Hcbmer,
1850, p. 506; Julius Fiirst, Kaiton des
A.
T., p.
104; Hitzig,
p.
Gesclticltie
des
Volkcs Israel, 1869. p. 280
Zunz,
p.
ZDMG., XXVII,
606
J.
von Hammer,
Jahrh.
14
;
f. Liter.,
XXXVIII,
nacli
49; Lagarde, Purim; Renan, History. VII,

Tode. 1893, p. 42;
p.
Schwally. Leben
dem
;
Hommel
514
f.
;
in
Weisslowitz's
in
Prins iind Dcrivisch, 1S90

boer's
Zimmern. KAT.,
Meissner,
pp. 91
ff.,
Jensen,
p.
Wilde-
Commentary,
p.
173;
II,
ZDMG.,
tT.,
L,
296;
Winckler,
Alforicntal. Forscliitngen,
182
&c.
For the discussion of
various views see Paton, pp. 84-94.
178
rise

against the Jews and exterminate them, he had no
better opportunity to achieve his aim than on the
day of
some
great festival.
At any
other time
it
was doubtful
whether the people could be induced to murder the Jews

in
cold blood.
Subsequently, when the Festival of Purim
was
established, there
was no
fear that
this
it
celebration
might offend the feelings of the Gentiles, as

taneous and to
festival.
all
was simul-
appearance identical with the Persian

its
On
the contrary, by
introduction, the danger
of future persecutions was
minimised.
That
fact
sheds
a good deal of light on
the attitude of the
Sopherim
in
towards the Festival of Purim, as we shall see further
Chapter IX.
Now we
have already suggested that the

if
Book
of Esther would never have been recorded

fear that the event of
festival
there
sink
had not been the

into oblivion,
character.'*'^
Purim would
and the
would assume a non-Jewish
We
see
now
that the fear of such a possibility

Festival of
was not unfounded.
The
Hanukkah
frequently
coincides with Christmas, though these festivals have not
the least connexion.
And among some modern
Jews the
former
the
festival
recedes into the background and assumes
character of Christmas.
Exactly the same would

of
have
happened with the

reason.
Festival
Purim, and
with
more
What
in
kind of festival
of
may
the Persians have celebrated

of Anahita being the
the
month
Adar ?
The worship
cause of the Jewish persecutions and of the decree for their

extermination,
it
is
safe to conjecture that
it
was one of the
festivals of that goddess.
Al-Beruni states that the Sog-
dians celebrated the five days of the cpagovioia at the end

of the year."*'
**
According
\'.
to
Paul de Lagarde, these five

'^
Sec chapter
.See
Lagarde, Purim.
p. 38.
ESTHER
days were
IN
THE LIGHT OF HISTORY IIOSCHANDER

to Anahita.''^
it
79
dedicated
other scholars believe that
Lagarde and also was an All-Souls' Feast '.'

'
But we have the testimony of Strabo, who

a thousand years before Al-Beruni and
trian religion while
it
lived
about
knew the Zoroasthe
still
flourished better than did
Mohammedan
titution.ô
author, that Anahita was a goddess of prosfestival of a
goddess of that kind was not of a very solemn and noble character, as Lagarde would
The
have us believe, and
it
must have resembled a carnival
rather than a festival of the dead.
Lagarde contended
that of the
that the Festival of
Purim
is
identical with
epagomena!'^
self later
We
accept this theory, though Lagarde himit/^^
abandoned
We
may
'.-=
find a distinct trace of such

in
a connexion with
states:
the
epagomena
the
Mishna, which
'The
Megillah
be read on the eleventh,
twelfth, thirteenth, fourteenth,
and
fifteenth
five
days of Adar,
days of which
not earlier and

there
is
not
later
These
no trace
in the
Book
of Esther,^^
seem
to corre-
^*
Sec Lagarde, Purim,

Ibid.,
p. 53.
,cf.
"
^0
p. 32.
Schwally
n. 45)
and similarly Spiegel {Eranische
Alterthumskunde, 1878,
p. 577).
See chapter
VL
However, we have already pointed out the
fact
that the Babylonian goddess Ishtar corresponded also to a chthonic deity,
and the same may be true of Anahita (see chapter VI, n. 15). But there can be no doubt that in Armenia at least, Anahita was a goddess of prostitution.
51
Bertheau-Ryssel, p. 372, and Paton,

Guit. Gel.
p. 86, raise
a great
many
objec-
tions to that theory,

52
which are not unfounded.

1890, p. 403.
a.
Am.,
" Mishnah
5*
Megillah 2
true the
Now
it
is
Mishnah explains very

five days.
plainly
how
it
happens
that
the Megillah
may
be read on these
But
this explanation
may
Thj Talmudic deduction from the term -in their times- ;D.T:!:n), instead of 'in their time' vDJCU; is hardly to be taken seriously (see the Talmudic discussion on that subject).
date from a late period.
t8o
the JEWISH QUARTERLY REVIEW

to the five
spond
days of the epagoviena.
Now
it
must be
admitted that the dates of these two celebrations do not

exactly agree, as the epagoviena, according to the Jewish
calendar,
must have been celebrated by the Persians from

to
the seventh
scarcely
the
eleventh
of
Nisan.^-^
However, we
of the Persian
that these five
festivals in antiquity,
know anything about the customs and who may assert

festivals
It is
days of the Persian and Jewish

taneous
?
were not simul-
noteworthy that Pseudo-Smerdis seized the

This also suggests
throne on the fourteenth of Adar;^*^

that there
was some
festival
on that day.
The worship
of
Anahita properly belongs
to the old belief of the

festival
INIagi.
Hence on the day
of the
of this
goddess, the
Magians attempted by the means of Smerdis to overthrow

Zoroaster's religion, and to re-establish their
religion.'''
own former
lots
Thus the Magians who
cast
the
and
in-
55
The Persians had
a year of 360 days which, with the five epagoiiietia,
constituted a solar year of 365 days.
But the Jews have a lunar year of
354 days.
Thus there was a

first
difference of eleven days
between the Jewish

scant}-, as
and Persian
of Nisan.
But
we must
consider that our knowledge of

is
the Persian Calendar in the Achaemenian period

maj- be seen from the
extremely
names
least
of the
months on the Eehistun

Lagarde,
inscription
which do not show the

Chorasmians, and
the
resemblance to those of the Avesta, Sogdians,

(see
Puriiit,
Neo-Persians
is
pp. 29-32).
The
probability
that
there
some connexion between the epagoniena

If the
and the Festival of Purim cannot be denied.

celebrated on the days of Passover,
former had been

festival
we
might say that the Jewish

in
was changed
other
festival.
to the fourteenth of
Adar,
order not to conflict with the
Since, however, the epagoniena
were celebrated
at
the
beginning of Nisan. the Jews could have done the same.
Who
knows
whether the cpngomeiia were not celebrated
in
the middle of the twelfth
month
"*
The
fourteenth of Viakhna (Behistun inscription,

cf.
col.
I,
15)
is
f.
identical
.
with the fourteenth of Adar

*'
Ed. Mej-er's Forscliuiigen, p. 472
George Rawlinson rightly contended that the accession of P-êudo-
Smerdis, whereby the Medes repaincd their ancient supremacj". was not
ESTHER
formed
for the
IN

that
HOSCHANDER
l8r
Haman
Adar would be
the favourable month
execution of his plan chose the time which
Haman
himself would have chosen, without the means of divination.
Thus,
in
the
first
month
of the twelfth year of Arta-
xerxes' reign, in the year 392 B.C.E.,
Haman
planned to
It
exterminate
all
the Jews of the Persian empire.
was
no easy task
for
Haman
to inform the king that the policy
inaugurated by him caused so
much annoyance
that he
was forced
to use the
most extreme measures against those
who opposed
him.
If the religious innovation
had encoun-
tered the opposition of a warlike people, the downfall of
Haman
have
would have been
inevitable.
Artaxerxes would
his authority
sacrificed
him rather than uphold
and
thereby cause a holy war.
At
It
that period he needed his
army
for
other
purposes.
was before the Peace of
Antalcidas.
fenceless.
The
Jews, however, were powerless and dein Palestine

?
But what about the Jews

all.
Haman
did not consider them at

if
It
goes without saying that,
the Jewish religion
had been abolished, the existence of

would have become impossible.
into
the temple in Jerusalem

It
would have been either demolished or changed
a heathen sanctuary.
From
the statement of Hecataeus of
Abdera we know
that the Palestinian Jews suffered greatly

in
under those persecutions, as described
the sixth chapter.'"*
The
than
condition of the Jews in Judea was then hardly better

in
the time of Nehemiah.
They were
state.
still
surrounded
by
to
hostile neighbours
who were ready
to attack
them and
wipe out
their
semi-independent
Jerusalem was
a national revolution, but the ascendency of the Magian religion vHerodotiis,

vol. II, p. 457,.
p. 48),
''*
similar opinion is expressed
by Marquart
123
{Fundaiitente,
and approved by Ed. Meyer {G. A.,

I.
Ill, p.
Joseph us. Contra Apiouem,
l82

a wall.
now surrounded by
However, the
latter could
only protect the city from a sudden attack on the part of

hordes, and not against a regular army.
There was no
Judean
need
state.
for
Haman
latter
to decree the destruction of the
The
owed
its
existence to the grace of the

if
Persian satraps.
This province would have been lost

left
it
the Persians had withdrawn their protection and

the tender mercies of their hostile neighbours."
5^
to
Therefore
is
The question whether Ezra was

is
still
a contemporary of
Nehemiah
not
solved yet, and
a matter of dispute.
Ed.
Meyer
{Enist. d. Jud.,
pp. 89-92) seems to have proved that they
were contemporaries. However,

Commentary,
Batten {Ezra, in the International

p. 28), still
Critical
New
York, 1913,
contends that Ezra belongs to a later period than Nehemiah.
Several of his arguments are not conclusive, and were alreadj' discussed
and refuted by Ed. Meyer.

latter's
But there
is
one point of evidence against the
view that deserves serious consideration.
We
find that
Ezra went
into the
chamber of Johanan, the son

6).
of Eliashib, to
spend the night there
(Ezra 10.
(12. 22)
The
that
succession of
is
High-priests described in
Nehemiah
1,
shows
Johanan
identical with Jonathan (ibid., 12. 11
and
that he
was
the grandson of Eliashib, as Stade, in his Gcschichte des Folks
Israel, II, p. 153,
has already proved.

to
If Eliashib
was
a contemporary of
later,
Nehemiah, Ezra seems

expresses himself
'
have lived two generations
as
Batten
II
'.
exactly
where he belongs,
is
in the reign of
Artaxerxes
It
is
However, even
this point
not absolutely convincing.
not quite
impossible that ihe Johanan, to
whose chamber Ezra
retired, is not identical
with that Johanan who, according to Elephantine Papyri, was High-priest

in
Jerusalem
in 407,
as
Wellhausen
[Gott. Gel. Nadir.,
1895, 168) indeed
suggests.
Or it is not impossible that the compiler who revised the Ezra Memoirs, may have changed the name of the chamber, because in his time the name of 'the chamber of Johanan, the son of it was known under Neither of the two opinions is quite Eliashib', as Ed. Meyer thinks.
satisfactory.
difficulties.
In
either
case
we
will
have to encounter a great

true.
If
many
it
But one of them must be
Batten
is
right, this fact
will shed considerable light

will
on both the Books of Esther and Ezra, and
be seen that both are closely connected.
The prayer
still
of Ezra
shows
that the conditions of the

their existence
Jews
at his time
were
unsettled,
is
and that
no good
was
precarious.
Batten fuithcr admits that there
reason whatever to doubt the genuineness of the edict of .\rtaxcrxcs II
concerning the promulgation of the Law.
Then the Law must have been
ESTHER
IN
HOSCHANDER
183
Haman
in his
decree did not allude to the Jewish province
in Palestine.
He aimed
chiefly at the
at
Jews living dispersed
promulgated about 396, exactly
the time of Esther.
We
may
notice,
by the way,
that the fact that the

light
Law just now
received
official
recognition
may
shed some
on the religious indifference of the Jews of that

:
period.
We
might even assume that the Talmudic saying
The Jews
b), rests
received the
Law
again in the days of Ahasuerus'
Shabbath 88
upon true
But
him.
tradition.
But these are minor
points.
However, there are

II.
others of more importance.
We see
Ezra
in
high favour with Artaxerxes
we
If
do not find the he had been an

fact,
least reason
official, like
why
the king should have favoured
Nehemiah, he would have informed

the other hand, looking at the events
that a
us of this
of the
as did
Nehemiah.
it
On
Book of
Esther,
seems strange
Jewish
woman
occupying
such a high position,
who
might, without disclosing her identity, confer

in their
manj- a boon upon her people, by predisposing the king

should remain quite indifferent to their welfare. But
coincidence.
In the seventh êar of Artaxerxes II
favour,
we
notice a remarkable
:
two events happened
In that year a Jewish
woman became
recognition.
queen, and in the same year the

Is it
Jewish
Law
it
received
official
indeed a mere coincidence?
Would
not be more logical to see a close connexion between these two
events?
a people
Esther on her elevation
may have
it
called the king's attention to
whose
religion
was
identical
with that of the Persians, and majto support that
have expressed the opinion that
would be good policy
creed, as the spread of the Persian religion in the Western countries would
join
them closer
to the Persian empire.
This opinion coincided with an
advice urged upon him by one of the councillors to
make
its
Zoroastrianisin
disintegration.
the supreme religion of the empire, and thus prevent

It is
therefore reasonable that the same king
who was
desirous of dissemi-
nating his
religion
own
religion for a political purpose should

to
promote the Jewish
which he believed
be identical with his
own
Hence
Ezra, the
priest
and chief teacher of the Eastern Jews, was entrusted with the task
of promulgating the Law.

for that favour.
He
must have known

in
to
whom
owed
he was indebted
Gentiles
position
But the man
whose eyes intermarriage with

tell
was an unpardonable crime

to
could not
it
that he
his
own
such an intermarriage.
Moreover,
would have been wrong
to disclose
the secret of Esther and expose his benefactress to danger.
In accepting
Batten's date, another problem could be solved.
The
eoict clothed
Ezra
with power to punish the disobedient with death, banishment, confiscation

of property, or imprisonment (Ezra
effect a single divorce,
7.
26).
Nevertheless he was unable
to
except by a pathetic appeal to the people. Something
must have happened
in the
meantime which deprived Ezra of
his
power.
184

the other races,
among
who might by
their rebelHous conIf the
duct incite others to imitate their example.
Jews
had lived together

have
risen in
in
large numbers, they might, indeed,

their oppressors, as
arms against
they did
in
a later period, under the
Romans
in
Cyrene.
But
scat-
tered and dispersed in
all
provinces of the empire the Jews

resistance.'
were incapable of offering

The
elevation of
Haman
occurred shortly after Esther had become the wife
of Artaxerxes.
We
therefore conjecture that the decree concerning the

refusal of the
worship of Anahita and the

to Ezra's power.
Jews
to submit to
it,
put an end
We
may
further conjecture that the great fast the
Jews
observed on the twenty-fourth of Tishri occurred in Ezra's period, not in

that of Nehemiah.
There was
not- the least
reason
why
under the reign

'
of Artaxerxes Longimanus, the Jews should have fasted
with sackcloth
not have com-
and earth upon them' ;Neh.
9.).
They
their
certainly could
plained: 'They have dominion over our bodies and over our cattle, and
we are
in great distress'.
They had
own Jewish
governor,
who was
the king's favourite, and certainly did not oppress them.

after the arrival of
But a short time
Ezra and promulgation of the Law, the news about the
great danger to the Jewish religion reached the

officials
Jews
in
Judea, and Persian
were sent
into the land to erect a sanctuary to Anahita.

resist
Therefore
all
they fasted and made a covenant among themselves to

the
with
power
execution of that decree.

;
Therefore 'the seed of Israel separated

for
'
themselves from the strangers'
no strangers ought to
'.
know
that they
(p.
intended to resist the royal decree
This was not, as Batten
363)
fit
observes
'
Because the pure-blooded son of Abraham was alone a
object for Jahveh's favour'.
However,
it
must be admitted
that the
in
two
the
dates of Esther and Ezra do not agree in every detail.

fifth
Ezra arrived
month of the seventh year of Artaxerxes at Jerusalem, and Esther became queon five months later. But the Books of Ezra and Nehemiah had
been, as Ed.
Meyer and Batten pointed

in
out, often revised.

detail.
It
Thus we cannot
expect the dates to be correct

of the promulgation
every
in the
is
possible that the edict
was given
in
seventh year, but Ezra's arrival at

that king's
Jerusalem occurred
reign.
the
fifth
month of the eighth year of
The
preparations for such an enormous expedition must have taken
a year at least.
Thus
if
we
accept Batten's date of Ezra in the light of the

all
present writer's exposition of the Book of Esther,
these events will be

.
viewed
n.
difTerently,
and numerous problems
will be solved
cf.
chapter V,
51).
''"
No commentator
has as yet
satisfactorily
explained the passage:
ESTHER
'
IN

said unto
HOSCHANDER
185
And Haman
all
King Ahasuerus, There

kingdom
and
is
a Esthers.
certain people scattered
abroad and dispersed among the

;
people in
the provinces of thy

all
is
their laws
are diverse from
people
not
fit
neither keep they the king's

for the king's profit to suffer
laws
therefore
it
them.'
Haman's accusation
But
of the Jews and his advice to
decree their extermination were worded very carefully and

diplomatically.
his
accusation was absolutely true.
He
did not slander them.

inscription*^^
And we
indeed
know from
a
the
Behistun
and from Herodotus''- that the most was to

tell
lie.
disgraceful deed for a Persian
Haman
prefaced his accusation by allaying the king's fear and forestalling
any reproach, that by
his advice
he had plunged
the empire into anarchy, in stating that the people which

defies the king's authority
is
not dangerous in itself to the

in
it
peace of the enipire, being scattered and dispersed

the provinces of the empire.
a bad
all
But by
its
disobedience
sets
example to others and destroys the king's authority.
Our author seemingly does not state that Haman expressly mentioned the name of the people he accused. That he actually did mention it, we may deduce from the peculiar
expression
irj", literally "its
being',
and thus
referring to a
preceding noun.*^^
'There
is
The author
gives only the substance of

This
one people scattered and dispersed among the people'.
cannot be a part of the accusation.

but a misfortune.
p. 203, explains.
Such a condition
is
surely no crime,
Nor can it refer to the barrier of The latter idea is expressed in the
all
the
Law,
as Paton,
:
following sentence
'Their laws are diverse from

the idea of disregard
resistance.
^1
^2
;
people'.
is
Hence
that passage expresses
their condition
so pitiful as not to fear their
Behistun inscription,
col.
54
ff.
Herodotus
I,
139.
"3
The expression
)yy^ does not
mean
'
there
i
is'.
The same form occurs

14.
also elsewheie three times (Deut. 29. 14;
Sam.
39; 23. 23), where
l86

report, which, of course, exhaustively dealt with
Haman's
have used
If
the Jewish problem.
Herodotus or
an}'
Greek writer would
for this report a full chapter.
we had no proof
that
Haman aimed
at the destrucrace,
tion of the Jewish religion
and not of the Jewish
we
could deduce his intention from the words of his accusation in stating: 'their laws are
diverse from all people;
neither keep they the king's laws'.
The
first
part of this
statement
is
no accusation.
this
It is
no concern of the king,
whether the laws of

as they
people are peculiar or not, as long
do not
interfere with the laws of the empire.
But
Haman
asserted that those laws are contrary to those of the

latter.
empire, and prevent them from complying with the
Thus, there must have been Persian laws inconsistent with

those of the Jews.
Here we have a
further corroboration
in
of our description of the events of the period
which
the Jewish religious conceptions

Persian laws.
came
into conflict with the

is
But
if
the Jewish religion

it
obnoxious to
the welfare of the empire,
cannot be tolerated and must

:
be suppressed, and the king would certainly have answered
Let them abandon their

have
religion,
and
if
they
is
refuse,
you
my
permission to destroy them.
This
in
exactly what
Haman
'
requested the king to do,
continuing to say:
It
is
harmful to the king's authority to be indifterent

'.
toward their transgression of the Persian laws

Esther
73.
3.
Haman
certainly
was an enemy of the
'
Jews
',
as the
author styles
him
(oniiTn "nivi, but not of those of Jewish

'
extraction, as soon as they ceased to be
Jews
',
in
abandon-
ing their religion.

it
Now
it
is
true the style of Haman's

III
refers to a preceding noun.
See chapter
on the impossible assumption

to
that the
king shoiiM
did not
ha\c condemned a people
extermination whose
name he
know.
ESTHER
decree
is
IN
THE LIGHT OF HISTORV-HOSCHANDER

him
is
,87
so sanguinary as to represent
as the very
embodiment of u-ickedness.
for
But
Haman
not responsible
of Esther.
that
style,
nor
is
the author of the

expressions,
Book
'
The heaping
to
kill,
of
synonymous
to exterminate
is
and to destroy' (naxh :Mnb
iV2'ynb)
inconsistent
Avith
the terse style of edicts.

differently.
been worded
Raman's decree must have Our author was a good historian

Even
if
Jewish people without regard to their religion, there was no reason for the
and well acquainted with the style of edicts. Haman had intended to exterminate the
little
murder of
slaves,
children.
They could have been

profit to
sold as
and thus be of more
Haman
or the people
Those exaggerations are

as suggested in the
first
certainly
due to
late interpolators
version of our story has, no doubt, the original text of this passage. For
chapter.
The Greek
should expect, d<l>a.[crac rb ye.o, Accordingly, the original Hebrew text of this edict must have been DHin^n (oy) nx nax^. to destroy (the people of) the Jews or a similar phrase.
Tcou
'lovSaccci..
'
it
tersely states, as
we
',
It is inter-
esting
to notice
how
consistent
both
the
Hebrew and
hatred of
Greek versions
are.
The former
b>-
explains the
cause of Haman's was no longer known. A man who is able to destroy a whole race on account of a single individual who
action
insulted him,
is
statement: 'And he thought scorn to lay hands on Mordecai alone; for they had showed him the people of Mordecai'. We have already remarked that this improbable explanation is a late mterpolation at a time when the real
Haman
towards the Jews,
the
certainly to be credited with
any inhuman
monstrosity.
The Alexandrian
and
is
translator, however, did not
know of
version of
that passage,
in
accordance with
this,
the
Haman's decree
not sanguinarv
VOL.
XII.
l88

Having convinced the king that the conduct of the Jews
Esiiiers.p.
could not be tolerated,

*
Haman
let
it
substituted this proposal
If it
please the king,

:
be written that they
may
be
destroyed
to the
and
will
pay ten thousand
talents of silver
hands of those that have the charge of the business,

it
to bring
into the king's treasuries'.
If the
Jews were
disloyal
subjects
and according
should
to
law deserved to be
exterminated,
talents
for
?
why
Haman
promise ten thousand

to rid
the
royal
permission
the
empire of
criminals
Though
the victims of the persecutions
may
have numbered
sented, as
many
thousands, nevertheless they reprea very small portion of the
we observed, merely
Jewish communities
the Persian empire.
throughout the wide dominions of
We
have no census of the Jews of
that period, but at a very conservative estimate, they must
have numbered
many hundreds
ith a
of thousands.*^^
The
aver-
age Jews submitted w

the
bad grace to the innovation, as

in
Rabbis correctly perceived, since they saw
the
worship of Anahita a mere formality forced upon them,
and had no inclination to expose themselves to persecution
by
their refusal.
Thus
the friendly relations between
them and the Gentiles were not disturbed.

it
This being
localities,
so,
was doubtful whether Gentiles

for the
in
many
seeing
no reason
wholesale massacre of their Jewish friends
and neighbours against

**
whom
they
felt
no animosity, would
captivity-
About 140 years before that event, the Jews who returned from the numbered 42.360 (Ezra 2. 64). The larger part of them had no
inchnation to leave Babylonia and expose themselves to the laborious task

of rebuilding the
home of
their ancestors.
It is
a low estimate to assume
that about 100,000 stayed behind,
who
preferred to
move
into the interior
provinces of the immense empire, where as merchants they had the best
opportunity of accumulating
increased to ;
riclies.
Thus within 140 years they may have

thousands, at the lowest estimate.
number
of
many hundred
ESTHER
IN
HOSCHANDER
189
not resent those edicts and prevent their execution.

Jews, assisted by
The
the population, could easily offer resist-
ance against the force entrusted with the execution of those

edicts.
Therefore, to be sure of success,
Haman
if
appealed
to the lowest passion of the people

strata,
greed.
The lower
not the
which form everywhere
a considerable,
major, portion of the populace, are always willing to go to
any extent,
if
they are afforded an opportunity of enriching
themselves at the expense of their wealthy fellow-citizens.
The Jews being mostly engaged

to be very wealthy.
lace to
in
commerce were reputed
In granting permission to the popu-
keep the property of the Jews,
Haman
could reckon
with
full
certainty on the carrying out of his edicts to the
letter.^
But
how
their
it
could he dispose of their property
If
the Jews were condemned for their disloyalty, they were

traitors,
and
goods had to be confiscated to the treato reimburse the treasury
sury.^^
Thus
it
was necessary
for the loss
would have sustained by Haman's largess
to
the populace.
Have we ground
do
^^
to consider
as
many commentators
the
sum
of ten thousand talents as estimate of the
Jews' wealth, which would amount to about eighteen million

dollars,
an exaggeration and incredible

is
As
far as the
Jews' wealth
concerned, the estimate was far too low.

ability to
Concerning Haman's
means,
offered
if
supply that sum of his
own
'
we
believe Herodotus that the

for his
Lydian Pythus
two
Xerxes
campaign against the Greeks

This
^^
Paton,
p.
209, correctly explains
"
is
oflered as an inducement
to the
^'
people to attack the Jews.'
The property
Cf.
of
criminals
was
p.
confiscated
i.
by the
4.
State.
See
Herodotus HI, 129 and Josephus,

^''
Antiquities, XII,
Haupt, Purim.
p.
Paton,
206, and others.
IQO

silver,
thousand talents of
staters,
and of gold four million Doric
wanting seven thousand'.^ which would amount to

dollars,^^
about twenty-four million
we have no reason
to
doubt the statement of our author J"
We may
same
recall the
in
immense
years.
fortunes the
Roman
governors amassed
a few
The
Persian satraps had the
opportunities.
Haman was
minister.
no doubt a satrap before he became prime
We may
assume that
his father
and
his
pro-
genitors had served in the
same capacity.
Thus he may
have possessed untold

Esther
3.
'
riches.
10. II.
And the king took his ring from his hand, and gave it Haman the son of Hammedatha the Agagite, the Jews' enemy. And the king said unto Haman, The silver
unto
is
given to thee, the people also, to do with them as
it
seemeth
good
to
thee.'
By Haman's
unselfish
offer,
the
king
fully
became
enemies.
convinced
of
his
motives,
and
granted his request to rid the empire of those internal
We
might, perhaps, doubt the statement of the
king's generosity in bestowing
upon
a
Haman
similar
gift of
ten
thousand
talents.
But we
find
statement by
offer
Herodotus of Xerxes' generosity, who declined the

of the Lydian and said are wanting to
that the
'
:
The
sevên
thousand staters which

I will
make up thy
four millions
supply, so
full talc
may
be no longer lacking and thou mayest
owe
all
''*
the completion of the
sum
to
me.
'.'^
Continue to enjoy
that thou hast acquired hitherto

Herodotus, VII. 27-9.
Cf.
G.
Ravvlinson,
Herodotus, vol.
tliat
III.
p.
25.
n. 1.
According
to
Cassel, p
no, however, the sum

for five darics
Pythius offered to Xerxes would

to
be
9.986 talents,
;
thus about equivalent
that
offered
by Haman
talent.
to
Artaxcrxcs
to the
= one
mina, and 100 minas

I,
= one
As
immense
riches of the satraps, cf Herod.
192.
"
''
Similarly G. Rawlinson in his commentary on Esther, 1873.
Herodotus
V'l
I,
29.
ESTHER
IN
191
However, did the king actually believe Hainan's accusation and give him full permission to deal with the Jews
as he
deemed
proper, without any further investigation
The
Persians were certainly reputed in antiquity for their
high sense of
historical
romance
believe that
Xenophon represented them in his Thus how could we Artaxerxes condemned a whole people withjustice, as
Cyropacdia?"-
out being certain of their guilt?

orator,
like
the Greek writers, as
Our author was not an we observed, and con-
densed Haman's accusation into a few sentences.
Haman
naturally dwelt thoroughly on that subject, and laid before

the king the reports of the governors and officials concern-
ing the disloyal conduct of the Jews and the disturbances
everywhere, and corroborated each point of his accusation
by absolute
also
reliable
documentary evidence, and, perhaps,

testimony of
by the personal
many
satraps
and
governors.
evidence,
futility of
guilt of the Jews by that and persuaded by the prime minister of the
Convinced of the
any other remedies
to reduce
them to obedience,
the permission to
the king could not but grant
Haman
exterminate them.
The
sent
letters
commanding
the Jews' extermination were Esther

first
3.
written on the thirteenth
day of the
month and 'were

kill
^^'^^'
by
posts into
in
all
the king's provinces, to
...
all
Jews ...
twelfth
one day, even upon the thirteenth day of the

is
month, which
the
month Adar, and
to
take
the spoil of them for a prey. the
The copy
in
of the writing for
commandment
Cf.
I,
to
be given
every province was
"
depict the
II. 6, 7, 15 I, III, 16-18. Though Xenophon actually meant Lacedaemonians, nevertheless he never would have dared
;
to
to
attribute those virtues to the Persians

for the conception of justice.
if
they had not had a high reputation
192
published
against

unto
all
people,
that
they should be ready
that
day.'
Why
did
its
Haman
promulgate
the
decree about a year before
execution?
Seeing that
the modern commentators consider
Haman
an inveterate
enemy
of the Jewish race,
we expect
to find the explana-
tion of that early
promulgation of the decree to enhance
the sufferings of the Jews by keeping
them
in
suspense as
it
long as possibleJ'^
Other commentators believe that
was
done
to give the
Jews an opportunity to leave the

is
country.''^
The
latter explanation
certainly strange.
We
cannot
impute to scholars ignorance of geographical knowledge
and of the extent of the Persian empire
at
that period.
Seeing that those scholars identify Ahasuerus with Xerxes,

the whole of Asia, with the exception of the Ionian free
cities
and
islands,
and Egypt were under Persian dominion.

if
Where could
the Jews have found a refuge

?
they had
living
left
the Persian empire

Parthia, Bactria,
Where should
the Jews
?
in
Sogdiana, &c., have gone
Those of
in
Asia Minor might have sought a place of escape

Ionian free
cities.
the
?
Wôuld the latter have admitted them
Certainly not as free citizens.
At
the time of Artaxerxes,
the Jews of the province of Judea could have escaped to
Egypt, as their people did two hundred
years
edicts
before.
However, the early promulgation
of the
greatly
redounds to the honour of Haman.
He
was loath to
it.
commit
whether
their
that wholesale slaughter,
if
he could avoid
His
intention was to give the Jews ample time for reflection

it
would not be more advisable to desist from
obstinacy and to abandon their exclusive position

the nations, in parting with their singular creed.
is
among
''^
That early promulgation

So Bertheau-Ryssel and
a further confirmation ot our

~*
others.
So
Kcil, Rawlinsoii.
ESTHER
IN

Haman's
object
I93
exposition of those events, that

destruction of
was the
the Jewish
religion,
which could not be

the adherents
of this
accomplished without destroying

creed.
'
The
posts went
out,
being hastened
by the
in
king's Esther
3.
commandment, and the decree was given

palace.
Shushan, the
to drink
;
And
the king and
Haman
sat
down
but
the city Shushan was perplexed.'
The statement
that the
king and
Haman
sat
down
to drink has a deeper
meaning
are
than generally assumed.
The modern commentators

:
on the wrong track
in
explaining
'It
is
meant
as a very
effective piece of contrast.

will
Orders have been sent out that

his
throw the empire into confusion, but the king and
prime minister enjoy themselves
after finishing this trouble-
some
business.'
"'^
This passage again shows how minutely
our author was acquainted with Persian customs.

dotus states:
'
Hero-
It is also their
general practice to deliberate

;
upon
affairs of
weight when they are drunk
and then on
is
it
;
the following day
when they
are sober, the decision

in
put
before them by the master of the house
which
it
was
not,
made
and
it
if
it is
then approved
of,
they act on
if
they put
aside.
Sometimes, however, they are sober at

always recon"^
their first deliberation, but in this case they
sider the matter
under the influence of wine.'
Thus our
author means to state that the decision to exterminate the
Jews was made when the king and

it
Haman
were sober, and

In the
of the
was reconsidered under the influence
of wine.
light of this explanation
we understand the meaning

'.
clause
'
and the city of Shushan was perplexed
This
passage has not yet found any reasonable explanation.
The exegetes cannot

"*
believe that the Gentile population

''*
See Paton,
p. 211.
Herodotus
I,
133.
194
of the
"^HE

felt
capital
would have
any great
grief over the
destruction of the Jews.

that there
Now
the news reached the people
was a deliberation concerning the destruction

it
of the Jews, and that
was agreed upon.

would not be
Still it
was not
certain whether this decision
set aside in the
second deliberation under the influence of wine.

people were perplexed and kept in suspense
;
Thus the
their curiosity
was aroused.
Some
;
held that the decision would stand,

it.
and some denied
some approved and some disapproved

is
The passage apparently

have, perhaps, to read
'
:
not in the proper place.

sat
;
We
to
The king and Haman

king's
down
drink and the city of Shushan was perplexed
the posts
went
out, hastened
in
by the
commandment, and the

'
decree was given

njnj
Shushan the palace

o'Dim inv 0"^"^ n^n:
{)2'^''
pm
"j^r^ni
mm
n^?:n
nmn
]'Cf)::>
i^ym rwn'^b
de-
iTCSn
ic'Vw"2).
However, the reference
to the second
liberation under the influence of wine
may have been
an
afterthought of our author.*

*
The seven chapters printed

book form.
in this
and previous volumes of the Jewish

additional chapters and an index,
Quarterly Review, together with two

will be published in
; ;
RECENT BIBLICAL LITERATURE

Julius Wellhausen celebrated
his
seventieth birthday
on
May
17,
19 14.
Friends and former students, headed by the
editor,
Professor Marti, have united to do him honour by the

It is to
publication of a volume of scientific papers.^

that the
be regretted
Committee decided
to confine the invitations solely to
such scholars as were committed to the methods of Wellhausen

it
seems the publication was intended
to serve as a proof that
they were not antiquated nor in need of revision.

first
For, in the
place, a far greater
number
of
men would have
responded,
who though more

and
in the
or less at variance with the celebrant's position,

to testify to their admiration of
is
would have been glad
Wellhausen
second place, science
not advanced by clinging to
this or that
method,
this or that position, if
here and there
new
It
paths have been opened and

is
new
points of view established.
easy to see against

it
whom
Marti's pointed shafts are directed

in
but withal
little
behoves Biblical students
any camp
to
detract from the merits of this scholar
who has been
a path-finder
and whose name has had international vogue.
We
turn
first
to the
end of the volume where a

pen
has
list
of 235
publications
from Wellhausen's
been drawn
up by
families
Professor Rahlfs.
His
first fruits
dealt with the clans
and
of the tribe of Judah, enumerated at the head of I Chronicles.
With
this dissertation
submitted to the Theological Faculty of

usual theses which the
field
the University
of Gottingen went the
candidate was to publicly defend and which embraced a wide

of theological knowledge.
To some
of them, the scholar
made
reference in his later publications, as for instance, the derivation

^
Siudieti
zur semitischen
Philoloiiie
unci
Religionsgescliichie.
17.
Julius
Wellhausen zum siebzigsten Geburtstage am

Freunden und Schiilern
Marti.
Giessen
:
und
in
Mai 1914 gewidmet von ihrem Auftrag herausgegeben von Karl

1914.
Alfred Topelmann,
pp.xii + 388.
196
of

from my.
n~il'2
His
first
large work, published in 187

It
1,
dealt
all
with the text of the Books of Samuel.
has been a guide to
younger
of the
men in the proper use LXX, for the purpose
of the ancient versions, particularly

of textual criticism.
to
He
steered
a middle course between
Thenius
whom
every Greek word
meant a Hebrew equivalent and who
failed to grasp the
importance
of studying in a version the translator's

cies,
mannerisms and exigenin every deviation
and on the other hand, Geiger, who saw
from the M.T. an intentional change, born of the conflict of

opinions
among
the various later sects.
Three years
later, a
study
of the Pharisees
and Sadducees was published with a
clear leaning
on Geiger, though he by no means followed him through thick
and
thin.
series of articles
on Biblical Chronology and the

for his great
analysis of the
Hexateuch paved the way

later
and
best
to
known book, The History of Israel,

tJie
renamed Prolegomena
Pentateuch
History of Israel,
which meant the summing up of the

in
arguments
for placing the Priestly portions of the
post-exilic times,
and
a reconstruction of the history of Israel
nothing short of turning the traditional view upside down.
We
younger
that
men
have heard of the storm of protest from

in
all
quarters
ensued and how
both hemispheres the name of Wellhausen

all
became
was
at
the subject of diatribes in pulpits of
churches.
the
He
length
forced
out
of his position
in
Theological
Faculty and compelled to switch over to the Philosophical Faculty

in a
minor Prussian
university.
From
these years
come
his
works on Arabic
literature
and Arab
religion, notably his
book
on the remains of Arab Heathenism which meant
to illustrate the
same development
the
Israel,
placing the rise of Islam on a level
with the Deuteronomic revelation.
He
once more returned
to
Old Testament
field
by a translation of the Minor Prophets
and, particularly, by his volume on the History of Israel and
Judah which grew out of an

remodelled.
later)
is
article originally
contributed to the
Encyclopaedia Britannica, but which was thoroughly enlarged and
This work which
is
now
in its
seventh edition (see
a masterpiece of
stjle.
Whether he deals with the
natural configuration of Palestine which, unless
we
are mistaken,

he never
visited,
REIDER
literary
197
history,
or the political, religious
and
is
we meet
thought.
stately periods of
which each word

the standpoint
so
in
much condensed
various
details,
Advanced
as
is
nevertheless, Wellhausen shows an unperturbed attitude towards
vagaries of younger men,
some of whom were

of course, the
last, in
his
own
disciples.
The crowning
naturally
chapter
is,
which Wellhausen,
to
enough from a Christian point of view, proceeds
show
how
the
Old Testament
religion
which
is
traced in the previous

pre-Christian century
If
pages through the cross-current of the
last
leads to the flower, the teaching of Jesus of Nazareth.
Amos
and Jeremiah are invested

touch and
civic
retrospectively with
the evangelical
made
to stand forth as the protagonists of individual
righteousness
against
the
pride
of
is
race
and
political
chauvinism, Jesus, on the other hand,
described as another,
the individualistic
indeed as the
last
prophet,
who consummates
That
tendencies in the religion of Israel.

religion of Jesus
to
Wellhausen the
and
Christianity are things apart
may be seen on
the last page where
it is
pointed out that the destinies of nations
and the progress of

history
civilization are not to
be measured by Church
strife
and Church councils over which the owl of

aims to be more,
presided,
is
and who concludes with the apophthegm

salt
that the Gospel

it
the
less.
of the earth and where

to the oriental
it
becomes
Advanced
chair ultimately vacated by Lagarde.
we
find
him contributing an
edition
and
translation of the
Psalms
to Haupt's Bible, participating in a discussion as to the historical
character of the Restoration, and turning his attention to Arabic

history
and Arabic
literature
but of a special interest to the
Biblical student are his works
on the Gospels and the Acts of the
Apostles in which he operates with methods of criticism previously

applied to the Old Testament, and with the notion of an Aramaic
original underlying the Gospels.
It is
its
a record certainly rich in achievement and profound in
stimulating effect.
Through
lost in
all his
works, there
is
noticeable
to
a master
mind never
details
but always going
the
centre of things and aiming at a presentation of the great and
leading figures and thoughts in the religion of Israel which has
198

Opponents have been
always stood in the centre of his interest.
shocked here and there by an irreverent tone, and Jewish scholars

have
been aghast
at
the
havoc which Wellhausen's theories
wrought
in traditional opinion.
Wellhausen shares the Christian
view of the inferiority of Rabbinic Judaism.

far
But Wellhausen
if
is
too aristocratic to show hostility towards Judaism,

If
he ever
harboured such thoughts.

tendencies,
tion
it is
his
disciples
betray anti-Semitic
simply because they belong to a younger generato a
and because they descend on
low
level.
all
Of
berg's
the twenty-one papers in the volume

'
but three (Franken-
Determination in Semitic
'
',
on the
lines
pursued by the
'
author in his work on the
Organism of Semitic Word-formation
published in
1913:
Bevan's on
'Mohammed's Ascension
fifth
to
Heaven
further
;
'
Albrecht's edition of the
porta of the Book of the
Tejnis by ^Moses Ibn Ezra, based on Giinzburg's edition
and two
MSS.) deal with Hebrew and the Old Testament.
Beer cuts
all
out from the portions of Isaiah generally regarded as authentic
anti-Assyrian discourses and only leaves the pro-Assyrian prophecies
stand
thus vacillation
is ('
removed and the prophet

'),
is
depicted
as his people's
all
enemy
Volksfeind
a universalist transcending
national barriers with an outlook into the future 'genuinely

',
Protestant
while the Synagogue and Islam and Catholicism are
founded upon the spurious eschatology of the amplified and

corrected
Book
of Isaiah as
we have it
to-day
'
Bertholet's
'
Notes
on Textual
Difficulties in Deutero-Isaiah
will
;
contain here and there
suggestions which
command
attention; the best in 51.12

the
comes from
Ehrlich
the deductions from
Septuagint are
not always convincing.
Budde ventures
the opinion that the
prose account of the encounter of
Amos
with the priest
Amaziah
(Amos
7.
10-17) stood originally at the head of the book.
The
lexicographer Buhl endeavours to determine the meaning of the
stem \'h (r^)- liurney is inclined to believe, against Moore, that the two narratives of Gideon's rout of the Midianites now dovetailed into
one another probably did not

marauders.
Cornill's
differ as to
the place of
the flight of the
contribution elaborates
[)oints raised in his
controversy with Sellin.
The Judah
section

in
REIDER
to
199
the Blessing of Jacob (Gen. 49)
is
reduced
three short
with their allusion to wine growing and cattle raising in the southern hills and steppes; all else, including the Shiloh
lines
is interpolation. Wellhausen's repristination of Goethe's discovery of the Jahvistic Decalogue in Exod. 34, a parallel to the Elohistic in chapter 20, is submitted to a fresh proof and
passage,
substantiated
it
consists
of
five
pairs
of
commandments,
rites
Elhorst
refutes
the
opinion
according to which the
of
evil
mourning
in Israel
have
for their
purpose the warding off of

is
demons; he
and
thinks that the matter
most complicated one,

:
that a variety of motives plays into these customs

is
on the
one hand, there

it is
a desire to do a service to the departed, for
quite material in what
manner one goes down

is
into the under-
world; and, on the other hand, there

of death
is
the belief that the house
occupied by a power which

it is
in
the interest of the dead
and the
to honour. Von Gall examines the pre-exilic passages in which Jahveh is designated
living
well to propitiate
and
as king of Zion,
to
and comes
to the conclusion that

deity,
he succeeded
(cp.
;
the
title
of an
ancient pre-Davidic
Zedek Gihon
the
name Adoni-zedek),
located in the sacred spring
the cult
of that deity lived on unofficially, and consisted in the burning
of children in the valley of
Hinnom
in
honour of the king
Moloch
the prophets realized the heathen origin of the abomin-
able practice, and gradually transformed the King of Zion into

the Lord of the universalistic Messianic kingdom.
Gray
collects
the data in the Egyptian Aramaic papyri, affording the earliest
evidence of the existence

giving to children the
of the grandfather.
and particularly Guthes explanation of the sign and

ancestor,
among name of an
the Jews of the practice of

that
the
prophecy
in Isaiah
7.
4-17 proceeds from an analysis of similar

is
prophecies to which a sign
attached, both in Isaiah
and
else-
where
case,
the sign
is
subordinated to the prophecy.
In the present
sign
and prophecy are constructed

is
to consist each of
two
halves,
and there
a relationship in time and thought between

:
the corresponding halves the call
the birth of a
new generation under
'God
is
with us' in the time of peace following the
200
retirement of the two warring kings, and the meagre sustenance
by
milk and honey when in the
sequel
the country will be
devastated by Assyria.
There are
difficulties
;
enough
in this view,
'
and Guthe brushes them aside
lightly
the assumption that
the
young woman means

'
'
young women
'
(generic article), although
acquiesced in by
many commentators, remains unconvincing.

textual elements
Haupt's treatment of the text of the Song of Deborah shows that

scholar's usual
manner of transposing
and
rele-
gating others to the margin together with questionable emendations

;
but one can always learn from Haupt, and his diversified
learning
permeates the notes.
While
admitting
the
higher
cultural sphere reflected in the marriage laws of the
Hammurabi
largely
Code, Holzinger points out that the point of view

of property rights, and that there
ideal
is
is
one
no trace of the higher moral
dominating the conceptions of Judaism on the subject of

In the
marriage.
Old Testament
itself
there
is
marked
development between older and more recent

in the
times, exemplified
different attitudes
is
of the Jahvist and Elohist (Smend's

;
analysis of Gen. 24
accepted)
but the change occurred from
within, the contributing factor being the religious conceptions of
the Jews.
Kohler's contributions to the
Hebrew Lexicon
of the
Old Testament demonstrate the need of including certain plausible conjectures
by means of which the old Hebrew vocabulary

;
may be
in
'
enlarged
he also points out how one or the other
article
Buhl's Gesenius will bear revision.

'
According to Lods, the

',
'
angel of Jahveh
represents a sort of
'
double
I'ame exterieure
'.
Marti seeks to show that even so late a prophet as Zechariah did

not escape the fate of being corrected by means of interpolations,
the purpose of which was to
accommodate the prophet

eschatological
events.
his school, that
to the
standard
of a
predicter
of
Meinhold
the Priestly
it
claims, against Wellhausen
and
when
Code assumes
centralization of the cult in pre-exilic times

:
is
not altogether falsifying history
centralization
was a necessary
at least during
in
conjllary of the peregrinations in the desert,
and
the
life
of
Moses the
Israelites
worshipped Jahveh
one place,
it
that being the ark
and the
tent of the covenant.
l!ut
is
wrong

on the part of the
Priestly
REIDER
2CI
Code
to
assume the perpetuation of
this state of affairs in
post-Mosaic times, when the settlement in
Canaan and the subsequent dispersion of the tribes necessitated Rogers reverts to a multiplication of altars and ritual centres.
the view of George Rawlinson
and Hugo Winckler
that Senna-
cherib undertook two campaigns against King Hezekiah, one in
701 and another about 682, thus relieving the textual difficulties
in the
accounts of the book of Kings and Isaiah.
Steuernagel
niH",
"'npN
investigates the Deuteronomistic expression
7N~1'J"' ''rvn
bii~\\if''
and
was
comes
to
the conclusion that
in
most cases
to
appended
by a later editor
deity,
in
order
differentiate
bttween
Israel.
is
Jahveh as ethnic
and Jahveh the national God of
The well-known now in its seventh

work should
despite the
be.
history by the nestor of Biblical criticism

edition.'
It is
practically a reprint, without
additions or corrections, as every
monumental and epoch-making

influence
is
still
Evidently
its
potent,
for,
many
of
admirable books on the subject published

the main
in
recent
years,
people like to revert to

Biblical
source
the
and
latest
fountain-head
currents
research
from which
all
and cross-currents derive

is
their existence.
Volz's Biblische Altertiimer'^
based on Kinzler's well-known
work on
in
Biblical antiquities, the seventh edition of
which appeared
1893.
The immense
archaeological material that

last
came
to
light in the
Orient during the
twenty years necessitated a

is
complete revision of the work, and so the present book

tically
prac-
new
so far as subject-matter
it
is
concerned.
In plan and
It
execution, however,
approaches
its
predecessor.
is
should be
to personal
is
noted that a good deal of the description

inspection as a result of an Oriental tour.
parts, the first
Israel, the
due
The work
in
two
of
dealing with the divine cult and religious

social,
life
second with the domestic,
and national condi-
and jildische Geschkhic. Von J. Wellhausen. Siebente Georg Reimer, 1914. pp. 372. 3 Die biblischen Alteriiimey. Von Dr. Paul Volz. Mit 97 Textabbildungen und 32 Tafeln. Calw und Stuttgart Verlag der Verei.nseuch2
Israclitische
Ausgabe.
Berlin
HANDLUNG, I9I4.
pp.
viii
+ 556.
202

In the former a sharp Hne
is
tions of the Jews.
drawn between
the prophetic ideal of monotheism, the practical monotheism of the priests forming an intermediary between the prophetic
spirit
and popular
affinity
practice,
and
finally the
popular belief which shows
with the beliefs of the rest of the world.

use
of both Testaments and
As sources the
the
author makes
Apocrypha.
Talmudic references are introduced only where they serve as

a
proof for a Biblical statement.
The
its
continuity
and organic
connexion of the work, as well as

of material, will
comparative completeness
whom
it
was written.
recommend it to both scholar and layman, for The photographic reproductions are well
thesis
executed, and the indices are as perfect as possible.
Arnold advances a novel

of the
concerning the vexing problem
ephod and the
ark.*
As
is
well
known, there are two kinds

loin-cloth
religious
of
ephod mentioned
in the
Old Testament, one meaning
or apron worn by
all
persons
who engaged
in
solemn
exercises in the immediate presence of the deity, and one having reference to a solid and heavy object of an unknown nature, but
with the power of divination implied.
Now Arnold argues

;
against
the ephod being an object of divination
rather
is
the ark such
an
object,
as
may be seen from numerous

18,
passages containing
Starting with i Sam. 14. the word inx. p"iN and the Septuagint 113S, he text has
where the masoretic
hits
is
upon the idea

a
substitute
that
the
former
is
genuine
while
the
to
latter
of a
scrupulous scribe
who wished
hide the fact that the ark was
an object of divination. He then proceeds to identify all the passages wherein the heavy ephod occurs as having had |ns
originally.
Likewise he reads jns for

sense.
ps* in
Sam.
15. 23,
which
yields
good
After a searching investigation of the expression
D'nbs pis* and similar combinations, he arrives at the conclusion

tliat
'
the
historical
sacred box
regularly
of the
ancient
Hebrews was
instrument
of
manifold
object
'.
employed as the
at
priestly divination
*
This hypothesis relieves
once the
diffi-
Hebrews.
Ephod and Ark. A bludy in the Records and Religion of the Ancient By William R.Arnold. {Harvard Theological Studies. III.)
1917.
Cambridge: Harvakd UNiVF.Rsnv Phess,
pp. 170.

culty in
i
REIDER
Sam.
203
Sam.
14. 18,
according to which the ark was in the

at the battle ot
i
camp
of Saul near
Gibeah of Benjamin
Michmash,
7.
i, it
while, in agreement with another account in
was
deposited in the house of Abinadab on the height above Kiriathjearim,
and remained there
until
David removed
it
to Jerusalem.
If the ark of
Jahveh was a multiple object then both statements
are compatible with each other.
The author
until
first
describes the nature
of the ark,
its
origin
and development,
its final
disappearance
during the destruction of the
temple.
It
appears that the
ark was a box of Canaanitish origin, and served as a repository

for the sacred lots,
and
as a receptacle
as a
from which those

relic
lots
were
drawn.
It
was banished
heathen
with the advance

centralization of
of pure monotheism and the Deuteronomistic
worship.
lously,
The author
elaborates
all
these points very meticu-
and comments on
Biblical
passages
in
is
sound way.
There can be no doubt

solving as
it
that the hypothesis
very plausible,
does several knotty problems in Biblical exegesis.

with two excursuses, one on the equivalence of
to
The book ends Yahwe Sebaoth

Temple
is
Jahwe Militant and
not Lord of Hosts or

in the
Armies, and another on a troublesome passage

papyrus.
Elephantine
conspectus on jnx in the Old Testament
attached at the end, and helps to visualize the whole intricate
subject at a glance.
The Layman's
aims to present,
Library,^ as stated by Mr. Burkitt in the preface,

in
popular treatment, various theological subjects
from the standpoint of the Anglican Church.

'
The
editors think
in the
first
place of the laymen of the Church of England,
who
are puzzled by the inroads of
ground, and wish to
who The
are also
modern learning upon the Church's know what counsel and advice specialists Churchmen can give them on the several subjects
'.
present volume by Mr. Nairne opens the series.
An
of the
intro-
duction gives a general

5
sketch
of the
the Rev.
,
literature
Old
The Faith of the Old Testament.

a Preface
By
With
Edited
by
F. C. Burkitt,
M.A
F.B.A.
by
F.
C.
Burkitt and the
Rev. G.
Alexander Nairne, B.D. {The Layman s Library. London E. Newsom.)
Longmans, Green
&
Co., 1914.
pp. xi + 226.
VOL.
XII.
204

its
Testament and
discussion
religious
content.
Tlien comes a detailed
of the
early
prophets,
Ezekiel
and the Law, the and

finally
Wisdom
books, the
Apocrypha and
Daniel,
the
Psalter, with a
view to elucidating the contribution of each of

In each case also
these sources in the sphere of absolute faith.
the evolution of the religious concepts
is
emphasized, and condoctrine.
nexions are
material
faith,
is
made
with
the
New Testament
The
based on
insist
the latest critical authorities of the
Christian
who
that the fruition of the moral teachings of the

full
prophets and the

effected before the
maturity of their ideal religion was not

period,
is
Maccabean
and only culminated
in
Jesus of Nazareth.
The
treatment
to
original
and quite interesting.

with
Mr. Robinson^ aims

ideas of the Israelitic
present
some of the fundamental

setting,
religion
'in their historical
some
indication of their theological
and philosophical
'.
value,
and
of their significance for Christianity
He
to
takes
up
first
the idea
of religion, then the idea of God, the idea of man, the approach of
God
and
to
man, the approach of man
God, the problems of
sin
suffering,
and the hope of the nation.
He
and
winds up with
a chapter on the permanent value of the Old Testament, emphasizing Israel's history as a divine revelation
historical.
his religion as
An
'
introductory chapter deals with the history of the
canonical books as the source of religious ideas.

that of
His attitude
is
one who
believes critical study of the
Old Testament
to
be no obstacle but a great help to the progress of the Gospel of

the
New
Testament'.
To
this
end he
traces the
development
from the idea of the nomadic war-god of the Mosaic period,

through that of the agricultural land-god of Canaan, into that of
the world-god,
and up
to the absolute
is
monotheism
and the
at
the time
of the exile.
The
treatment
lucid,
style clear
and
of
compact.
the book.
bibliography
and index enhance
the
value
The
*
Kingdom
of
God
Series"
purports
to
expound
the
Tlie Religious Ideas

:
of the Old Testament.
By H. Wheeler Robinson,
pp.
viii
M.A.
''
New York Charles

The Relii;ion 0/
Isntcl.
Scribner's Sons, 1913.
+ 245.
By John Bayne Ascham.
{Kingdom 0/ God
REIDER
is
205
in
development of the kingdom of God on earth as represented

the Old and
New
Testaments.
The former
a.nd
covered by two
volumes
The Religion of Israel
The Religion ofjudah, both
written by the
same man.
These books are intended primarily

that stand in
for adult Bible classes
and high schools
need of
modern text-books
written in scholarly spirit but in popular style.
Hence
the topical arrangement of the material and the concise
treatment of each subject, hence also the questions for class discussion and suggested readings at the end of every chapter.
The
sequence of the topics

Biblical canon.
is
historical
and follows
in the
main the
brief
summary concludes
the work.
The
present volume contains twenty-six study chapters and stops with

the rise of eighth-century prophetism and the
fall
of Samaria.
The
later
development of the kingdom

religion of Judah.
'
is
reserved for the second
volume on the
Bade
to
endeavours
to
meet the
is
difficulties
of
men and women
whom
who
the Old Testament

find
it
'.
still
a valuable part of the Bible,

in the Biblical rationale
but
an indigestible element
of their beliefs
religion
With
this
aim
in
view he analyses the Hebrew
on the basis of recent
investigations,
showing
its
inferiority
from an ethical standpoint.

the most unfavourable light.
He
pictures the
Hebrew
for
religion in
To him
for
even the Deuteronomic he coins

it
code does not constitute monotheism,
the
name
monojahvism.
Theoretical monotheism appears
first
in
Jeremiah
it
and
gion
is
advocated by other pre-exilic prophets.
As a
practice
hardly existed.
it
With such an appreciation of the Hebrew

that
reli-
is
no wonder on a low
it
the author has to defend

It
is
it
as the
progenitor of Christianity.
true,
he argues, that the Old

religious
Testament
still
is
level of ethical
and
development,
we must study
Edited by
as the antecedent
and
origin of the
New.
York
:
Series.
Henry H. Meyer and David

pp. 239.
the Light
in
G. Downey.)
New
in
The Abingdon
^
Press, [1918].
The Old Testament
of To-day.
Study
and
Moral
Pacific
Development.
Theological
By William Frederic Bade,

Berkeley,
California.
Professor in
the
Seminary,
Boston
-i-
New
P 2
York:
HccGHTON Mifflin Company,
1915.
pp. xxii
326.
206

superiority of the latter over the former
is
The moral
is
assumed
from the very beginning, and a wish

co-ordination of the Old
uttered that doctrinal
and
New
Testaments should give place

former over the
latter.
to historical subordination of the
The
reli-
present volume covers

pre-exilic period
;
Hebrew
religious
will
development during the

Foremost
another volume
deal with the Jewish
gion during the exilic and post-exilic times.

discussion
is
in the
the idea of
God
in
the Old Testament, the moral
character of
Yah we, and
the expansion of
Yahvism
to
Theism
under the influence of prophecy.

dix on Jehovah ax\6./aveh,
The book
contains an appen-
and one on
Jer, 8. 8.
Jahn's* object
is
:
to disprove the theory of a special divine
guidance
for Israel
the Jewish religion, like any other religion in

history,
is
the course
of
human
a natural
at
development from
idolatry to monolatry, without
any hint
choice or predilection.
is
The vaunted monotheism

fostered by prophets
of the
Hebrews
nothing but a fiction
Yahwe is but a humanized national god such as we find among many other peoples of Not until the rise of Christianity do we meet with a antiquity.
and
priests alike.
real spiritual
monotheism, and
this
becomes possible only
after
the complete separation of Christianity from Judaism.
This argu-
ment
is
not
new and
faith,
is
quite characteristic of a certain group of

is
Christian theologians whose purpose
to efface the
Jewish origin
of the Christian
in a
even
if
they have to marshal their sources
way
to suit their preconceived notions.

'"
Daniel Yolter
belongs to a group of theologians
who look
at
the history and religion of Israel through an Egyptian microscope.
Their aim
is
to prove that all the ancient
Hebraic
institutions
incorporated in the Pentateuch had their origin on the banks of

the Nile and that the story of the patriarchs
up
to
and including
Moses
''
are mirrored exactly in the mythology of the Pharaonic

alteti
Obcr den Gottcshcgriff dcr
Hebx'ier unci
i/irc
Gescliichlschreibnng.
Allgemein vcrstandlich dargestellt von G. Jahn,

semitischcn Sprachen.
'"
emcrit.
Professor der
Leiden: E.J. Bkill, 1915.

Eiiie
:
pp. xvi + 672.
Jaltive
und Most.
religionsgcschichtliche
K. J. Biull, i9r4.
Untcrsucluing von
Dr. Daniel VOlter.
Leiden
pp. iv + 48.

kingdom.
REIDER
in
207
an early
This contention was raised by the author
book
entitled Aegypten
und
die Bibel dealing with
the earliest
history of Israel in the light of Egyptian mythology.
Further
researches were incorporated in his Die Patriarchen Israels

die
und
dgyptische Alythologie,
in a
Mose imd
die
dgyptische Mytholoîe,
1
and
pamphlet entitled Wer war Mose
The
present bro-
chure on Yahveh and Moses advances the view that the former corresponds to the Egyptian god Har-Sopd-Shu whose habitat was
Sinai,
and the
latter finds its
prototype in the moon-god Thot, so
familiar in the Egyptian pantheon.

affinities
The author even

and the
discovers
between Zipporah, Moses'
sister,
divinity Hathor.
This view that Yahveh dwelt on the Sinai peninsula and was an Egyptian divinity is in contrast to the view of Wellhausen, Gunkel,
and Eduard Meyer, who place him on a volcano

the vicinity of the Arabian Gulf.
in Midian, in In his pamphlet on Passover "
Israelitic feast of Passover and mazzoth, celebrated on the r4th and 15th of Abib or Nisan, corresponds exactly to the Egyptian feast of the 14th and 15th of Pachon.
he maintains that the
Schwab's dissertation
^-
constitutes a very exhaustive study of

First the
the term nefel in the Old Testament and Apocrypha.

original
and fundamental function of this concept is defined, its concrete and abstract connotations as a principle of life, then its relation to nesamah and riiah is discussed, and finally its equivalent in Hellenistic Greek.
Practically every phase of the
word
is
dealt with very minutely,
and
in every case the
proper authorities
are quoted in
full.
Foot-notes are abundant and illuminating.
The book
index.
is,
furthermore, provided with a bibliography and an
Causse^-' traces the
monotheism of the prophets from

unci Mazzoth,
its
" Dey Ursprinig von Passah

VSlter.
1^
neu untersucht von Dr. Daniel
Leiden
E. J. Brill, 1913.
nc/es in
pp. 32.
Dcr Bcgriff dcr
den heiligen Schriften des Alien Tcstanientes.

Inaugural-Dissertation
:
Ein Beitrag zur altjudischen Religionsgeschichte.

(Miinchen).
pp. X + 106.
13
Von Johann Schwab.

et les
Borna-Leipzig
Robert Noske,
1913.
LcsProphctcs d' Israel
Religions de V Orient.
Essai sur les origines
2o8

development, and then compares
it
earliest stage to its latest
with
lost
Oriental monotheism generally.

its
The
latter,
he claims, never
heathen substratum and pantheistic tendencies, while the

subject to syncretism, always retained
it
former, though
idealistic
will
its
high
It
standard which
expounded
to the entire world.
be seen from
this that the
author does not subscribe to the
radical
and
iconoclastic views of Jensen, Winckler,

confreres,
and
their
Pan-
Babylonian
who endeavour
to
trace
every phase of
Hebraism
istic
to either a Babylonian or Egyptian origin.

is
Universal-
monotheism, the author maintains,

alone.
the creation of the
Hebrews
Holscher's book on Prophecy and the Prophets^*
is
as
thorough
and exhaustive
tive lines
as such a
work can
be.
It is laid
out on compara-
and goes
into every phase of the
phenomenon.
its
The
object
is
to depict the origin of

first is
prophecy and
later
development.
Of
the six chapters the
introductory, sounding the general

as
psychological
phenomena which accompany prophecy, such
ecstasy and vision.
Subsequent chapters deal with ecstatic prophecy
as manifested in the earlier prophets of Israel
and then with the
natural prophecy of the great literary prophets.
The
is
last
chapter
discusses
how
the various prophetic books originated
and how
they assumed their present form.

ecstatic prophecy was indigenous
in
The author
of opinion that
Israelites
Canaan whence the

Traces of
derived
state of
it
on
their
conquest of the land.

still
this primitive
prophecy are
found
in
the early historical books of the
Bible such as Judges and Samuel.
In Arabic
literature, as the
author points out, examples are more numerous.
The
transition
from ecstatic to
literary
prophecy
is
conterminous with the shaping
of a strict Yahvism.
In discussing each prophet extracts from his
orations are adduced, not, however, without introducing

tions.
emenda-
To
increase
its
usefulness the work
is
provided with ample
indices.
dii
monothiismc univcrsalistc par A. Causse.

'*
Paris: E.
Noukrv,
Israels
1913.
PP- 330-
Die ProJiUti.
Untersucluingen
Leipzig:
J. C.
ziir
Rcligionsgcscliiclite
von
GusTAV HOi.scHER.
pp.
viii
Hinrichs"sciie Buchiiandlunc, 1914.
+ 486.

Dr. Sanda"s
REIDER
209
monograph on
Elijah
contains an appreciation
of the towering personaUty of that great prophet whose deeds
border on the miraculous.
The author
takes up
first
the sources
of the story of Elijah, deducing from of the northern
them the
political situation
kingdom and the
religious conditions of Israel
during the ninth century.
deeds and characteristics.

account
is
Then The
follows a description of Elijah's
trustworthiness of the Biblical

is
assumed
after
the Catholic fashion, and nothing
yielded to the mythical theory of
some ultramodern
modern
critics.
No
archaeological
discovery in
times
stirred
the
scholarly world to such an extent as the find of the Elephantine
Papyri in 1907.
the
In their bearing on the history and religion of

unrivalled
:
Hebrews these papyri stand unique and

light
not only
do they throw
in
on an obscure period of Jewish
history,
but
many
respects they corroborate Biblical accounts on which
aspersions
had been cast heretofore.

felt
No wonder
prominent
scholars of the Bible everywhere

institute
themselves in duty bound to
an enquete into or
at least to give a precis of these
impor-
tant documents.
Of
this literature,
which has become quite vast

is
in recent years, the

gation,'"
most outstanding
Eduard Meyer's
both in
investi-
which constitutes a
crystallization of opinion gained after
numerous discussions
America.
in public
is
lectures
Europe and
in
Meyer, as
:
his wont,
approaches the problem
a systematic way
he recapitulates his theory about the origin

first
of Judaism in the Persian period,
pronounced
in his
Entto
siehung des Judenthums {HoXXe
a..^.,
1896),
and then proceeds
demonstrate how the newly found papyri furnish convincing proof

to
this
assertion.
The
veracity
of Ezra-Nehemiah, which
is
he
championed long before the papyri were unearthed,

^^
dwelt upon
Elias
und
die religiosen
Vcrhdltnisse seiner Zeit.
Von
Dr. A. Sanda.
:
{Biblische Zeitfragen.
Siebente Folge.
Heft 1/2.)
I9I4.
Miinster in Weslf.
ASCHENDORFFSCHE VeRLAGSBUCHHANDLUNG,
pp. 84.
16 Der Dokumente elner jiidischen Fapyrnsfiind von Elephantine. Gemeinde aus der Perserzeit und das alteste erhaltene Buch der WeltLeipzig: J. C. Hinrichs'sche BcchVon Eduard Meyer. literatur.
HANDLUNG,
I912.
pp. iv+128.
2IO
THE JEWISH QUARTERLY REVIEW An

illuminating picture
is
with great force and emphasis.
drawn
of the Jewish settlement on the Egyptian island

to the
and
its
relation
mother country
in Palestine.
fair analysis of
On
the whole, the views he
advances are based on a

little
the papyri
and deviate very
from other expert opinion such as Sachau's.

lies in his
The
is
author's
main merit
excellent treatment, which

style.
furthered by
a smooth and flowing
The
is
greater part of the book, as

texts
might have been expected,
devoted to the religious
bearing on the rebuilding of the destroyed temple and the celebration of Passover, and especially noteworthy here
sion of the Jewish religion
is
the discus-
among common people
in
Jerusalem
is
and Elephantine
(pp. 38-67).
However, considerable space
devoted also to the literary texts, particularly the Ahikar legend
and
its
place in the world literature.

life
Anneler's book^' endeavours to reconstruct the

of the Elephantine Jews in great detail.
and
history
The
conclusions reached
do not vary much from those of other

as
scholars,
though the author,
we
are told in the introduction, arrived at
them
quite inde-
pendently.
The book opens
with a geographical description of

is
Assuan and Elephantine, which
followed by a discussion of the
relation of the Jewish colony to the native population, the inner

life
and outer position of these Diaspora Jews,
their status within

its
the Jewish nation, the origin of the colony

closes with an extensive bibliography which
and
is
history.
It
fairly
up-to-date.
Very praiseworthy are the
figures
and sketches of Karl Anneler
accompanying the
text.
Von
obtained
Gall's
popular lecture' summarizes the main

the
l-^lephantine
results
from
Papyri
and
their
bearing on
Jewish religion and history generally.

Jahn'^ launches into a diatribe against the
critics
of his compliil.
" Zur
Anneler.
^*
Gcschiclite
(hr Judcii von Elepltaniine, pp.

viii
Von
Dr.
Hedwig
Bern; Max Drechsel, \^\2.

Religion
+ 155.
Elephantine
Die Papyrusuikimdcn dcr jtidischen

jiidisclie
Geiitciiidc in
Hirer
BcdeiituMg fiir
tind Gescliiclitc.
Von August
Frcilierrn
von Gall.
Giessen
^^
:
(Vortrdgc dcr T/icologisc/ien Konfcrens sn Giissrn, 34. Folge.)

1912.
die
Alfred Topelmann,
Elepliniitinei-
pp. 26.
liiicher Esra-Nclienija.
Die
Pnpyii und
Mil eincm

nientary on the books of Ezra
called into
REIDER
As
is
21
and Nehemiah.
known, he
doubt the genuineness of the Persian documents incor-
porated in those two books, in refutation of Eduard Meyer and

others, for
which he was attacked severely,
^^'ith
the discovery
of the Elephantine Papyri and their corroboration of Ezra-Nehe-
miah, the author, in order to maintain his former stand, feels

himself constrained to question also the authenticity of the papyri.
This he does
in a series of lexical investigations
whose purport
is
to prove that the
Aramaic of the papyri
is
quite late, about the
second century
fraudulent.
b. c. e.,
and
that therefore the dates given are
But
his arguments, like those of Belleli,
who
likewise
doubted the veracity of the papyri (A/i Independent Examination of theAssuan and Elephantiiie Aramaic Papyri^ London, 1909), are far
from convincing.
Palaeography has long since settled the question
it
of authenticity, and
behoves Bible scholars to deal with these
texts only so far as lies within their province of research

farther.
and no
Jahn's effort makes the painful impression of wilful con-
tortion
and deliberate contradiction.

on the
explanation of the
to the
This
is
evident not only
from from
his etymological strictures
text of the papyri but also

is
his
Hebrew proper names which

It
appended
book
book and
serves as a supplement to his
com-
mentary mentioned above.

suffers considerably
should be noted also that the
from misprints.
Van Hoonacker,""
in a series of three lectures
on the Assuan
and Elephantine Papyri, advances a theory

tained
also
that the so-called
Jewish colony at Elephantine was not purely Jewish but con-
Samaritan
elements.
This would
explain
many
phenomena, which are otherwise
puzzling, such as the absence
of pure monotheism and the toleration of other divinities by the

side of Jahveh, the Babylonian influence in the chronology of
the business documents and also in the story of Ahikar, and, last
Supplement zu meiner Erklarung der hebraischen Eigennamen. Von G. Jahn.

Leiden: E.
2"
J.
Brill, 1913.
pp. 107.
Urn Comrmmaiitc Judco-Aramcenne a Elephantine, en Egyptc, au.x VI'et F sikles av. J.-C. Par A. van Hooxacker, {Scliweicli Lectures. 1914.) London: Oxford University Press, 1915. pp. x + 92.
212
but not
THE JEWISH OUARTERLY REVIEW

least,
the exclusive use of
Aramaic and the absence of

are well chosen
Hebrew documents.
opinion
The arguments
and con-
vincing, though they are in conflict
with the general trend of
among
scholars.
first
Kaulen's introduction to the Bible,^^

still
published in 1876,
fifth
enjoys considerable popularity, as the present
edition
proves.
The
excellent plan, the clear
and concise
definition, the
precision of statement,
terized this
and the copious references which characappearance and marked

are
it
work
at its initial
class,
as unique
among works
revision.
of this
to
maintained also
in
Hoberg's
Owing
new
first
research
and
great
archaeological
to large propor-
activity in the Biblical field the

tions.
book has grown
Especially the
and second
parts dealing with the

increase, both
Old
Testament have experienced a considerable
by way
of elucidation of argument and enumeration of the voluminous

literature that
cropped up
in
the path of archaeological expediIt

is
tions
and
literary criticism.
all
to the credit of the editor to
have registered
criticism
the
important works dealing with

is
Biblical
something that
lacking in another ambitious Catholic
undertaking, Rudolph Cornely's Introduction, forming part of the
Cursus Scriptiirae Sacrae.
Of
course, the Catholic standpoint
is
maintained throughout, and such points as the Mosaic authorship

of the Pentateuch are argued with great vehemence and considerable earnestness, the decision of the Bible Commission of the
27th of June, 1906, forming the climax of the discussion.

all
With
its
it
that the
book
is
useful also to non-Catholics because of
wealth of material.
will
Moreover, being written
in the vernacular,
always be able to compete with similar works in Latin, like
Cornely's Introduction alluded to above.
The first edition ment" was reviewed

-'
of Sellin's introduction to the Old Testain
an early issue of
this
Quarterly
A'liicii
(N.
S.,
Einlatuuii
in
die
Heilige Sclttift des

Fiinfte,
Allm mid
Tis/anuiiUs.
Von
F'ranz
Kaulen.
vollstiindig
neu bearbeilete Auflagc voa

Freiburg im
xii
i-
Gottfried Hohekg.
pp. x + 300.
ill
{Tlieologische
Bibliollick.\
Breisgau
Herdersche Veri,agsiiandi,ung.
Icil, 1913,
'^
ErsterTcil, 1911, pp.
266.
Zweiter
Driller Tcil, 1905, pp. vi + a72.

All)' Teslaiiifiil.
Liiileitmig
das
Vuii Dr. E. Sellin.
Evtvigfliscli

I)
REIDER
is
213
in
55
f-)-
T^^^ favourable opinion there expressed
deserved
a larger degree by the present improved

It is
and enlarged
edition.
to be observed that, despite the onslaught of Cornill in his
Ziir
Einkitung in das Alte Testament
(^\\\\i\w^^tx\,
19 12), which at
that time called forth an answer with a similar
title
by our author,
the latter retains his cardinal principles and views concerning the
age and composition of the various books of the Old Testament.
His standpoint,
it
should be recalled,
is
conservative after the

is
manner
of Klostermann, Gunkel,
and Gressmann, and
opposed
to the literary criticism of the

this edition references
Wellhausen school.
Naturally, in
have been brought up to date.
Gautier's very elaborate but popular introduction to the
Old
Testament-^
first
appeared
in
1905 and proved

this issue.
it
its
usefulness
edition
through the rapid exhaustion of

is,
The second
of course, brought up to date, but
is still tin
livre de vulgari-
sation,
intended not for
specialists,
nor even pastors or students,

to be instructed about
but for the average Protestant

the
who wants
is
Book of Books.
yet
Nothing
assumed, explanations are abun-
dant, sometimes even tedious, the minutest details are treated
minutely
nobody would maintain
that there
is
no need
for
such a book.
Truyols designed his book^'' originally as an introduction to
his
size
Critica textual de i
Sam.
i-ij, but because of
its
enlarged
and
its
it
constant reference to other books of the
Hebrew
separate
Scriptures
was thought advisable

It
is
to
issue
it
as a
publication.
patiating
modelled
after
Buhl's
Kanon
taid Text, ex-
on
textual
more than on
historical matters.
The author
deals
first
with the importance and necessity of textual criticism
Tlnologische Bibliothck.
Herausgegeben von
Leipzig:
Prof. Lie. B. Bess).
Zweite,
neu bearbeitete Auflage.
Meyer, 1914. pp. xv-r 168. 2* Introduction a V Ancien Testament, par Lucien Gautier. Seconde Georges Bridel & C"", 1914- Tome I Lausanne edition revue.
:
Quelle
&
pp. xvi + 547.

2<
Tome
II: pp. 544.

la
Breve Introdiiccion a
S.I.
Critica
Textual del A. T.
Por A. FernAndez
I.
Truyols,
{Estudios de Critica Textual y Ltteiaria, Fasc.

pp- xii + 152.
Roma:
PoNTiFicio Instituto BiBLico. 1917.
214

limited, then proceeds to the actual condition of
when properly
the masoretic text,
and
finally institutes
an inquiry into the means
of restoring the original Hebrew, quoting the rules and principles

that governed Houbigant,
their critical work.
De
Rossi, Cappellus,
and Steuernagel
in
Frequent references are made to Cornely's
voluminous introduction.
printed,
The book
is
a fine contribution, well

indices.
is
and provided with the necessary
Richard G. Moulton,-^ editor of The Modern Reader's Bible,

concerned with the sacred Scriptures as
literature
pure and simple.
Primarily the Bible should be studied like any other book, for
'it
is
that
when we we realize
set
about reading the Bible
like
any other book,
fully
'.
every other book
how profoundly the Bible is different from The author gives a rapid survey of the chief
events incorporated in the Scriptures.
He
construes the whole
Bible as a drama in two acts and an interlude.
The Old
act.
Testa-
ment
constitutes the
first
act,
the
Wisdom
literature is the inter-
lude, while the
New Testament
forms the second
The Book
of Revelation enters as an epilogue.

to
it.
The book
is
supplementary
The Modern Reader's Bible and assumes an acquaintance with
The appendix on how

this
to read the Bible has constant refer-
ence to
rational
literary edition
which
is
based on a natural and

styles of literature in
arrangement of the different
the
Bible.
Hodge's popular introduction
"''
deals not only with the
Old
and
New
Testaments but also with the Apocrypha.

the
The
treat-
ment
follows
order
of
historical
research, exhibiting
the
gradual evolution of one literary stratum out of the other.
In
each case, owing no doubt to the limited compass of the book,

only the most essential facts are given.
expected, emphasis
is
As might have been
laid
on the perfection of the
New
Testa-
ment and
25
its
moral superiority to the Old.

With an Appendix:
Here and there
The Bible at a Single View.
How
to
Read the
Bible.
By Richard Green Moulton.

pp. 137.
the Bible.
to
New
Yoik:
The Macmillan
Indianapolis
Company, 1918.
2"
How
Know
By George Hodges.
pp. 360.
The
Bobbs-Merriil Company, [igi8].
REIDER
215
which the
textual illustrations are given from the English version
author never
of the book.
tires
of praising.
A topical
index adds to the efficacy
The
of a
third edition of Doeller's
Compendium of
it is still
Biblical Her-
meneutics "
exhibits
some growth, though

for
within the limits
compendium
is
theological students.
Especially praise-
worthy
the appendix dealing with individual exegetes
among
Tews. Catholics,
and
Protestants.
As might have been expected,

discussion
Jewish and Protestant exegesis occupies only a subordinate part
throughout
the
book,
the
main
centring
around
Catholic hermeneutics.
As a
auctoritas,
basis for his catechism Dr.
Hoberg,^* in the preface,
quotes the dictum of Pope Leo the

ciii
Great
Divina
qiiam
est
eiiim
credimus
divina
est
doctrina,
sequitniir.
With
this principle in
view he traces in brief the various aspects
of Biblical hermeneutics, as reflected in the works of Catholic

authorities in ancient
literary criticism
and modern times.
Against historical and

inspi-
he holds out the time-honoured theory of

of the Biblical text.
little
ration
and
infallibility
Von
aim
is
Loewenfeld's
book
^^
contains twenty-four homiletic
discourses on various
texts of the
Old and
New
Testaments.
Its
the edification of students in their leisure hours.

is
Tuck's book^"
ministers.
It
is
intended for Sunday-school teachers and

first
divided into three sections, the

sentiments,
dealing
with difficulties relating to moral

difficulties relating to
27
the second with
Eastern customs and sentiments, and the

biblicae.
:
Compendiiun Henneneitticae
Auctore Dr. Ioanne Doeller.
Editio tertia et emendata.
Paderbornae
Apud Ferdixandum Schoeningh,
1914.
2^
pp. viii+ 170.
Katechismus der
:
Freiburg im Breisgau
2^
Biblia incognita.
biblischen Hermcneiitik. Von Gottfried Hoberg. Herdersche Verlagshandlung, 1914. pp. viii + 45. Gedanken iiber weniger bekannte Bibeltexte, von
J.
R. VON Loewenfeld.
:
\Miihhnann'' s thcologische Taschetibiichcr, Nr. 3.)
Richard Muhlmann, Verlagsbuchhandlung, 1915. pp.104. A Handbook of Biblical Difficulties. Or Reasonable Solutions of Perplexing Things in Sacred Scripture. Edited by Rev. Robert Tuck, B.A.
Halle Saale
3*'
London: Elliot Stock,
pp.
viii
+ 568.
2l6

The
discussion
third with difficulties relating to the miraculous.
includes both the Old and

the difficulty
is first
New
Testaments.
In every section
stated in a precise manner, then follows
an
explanation and quotations from well-known theological authorities.
All
the explanations are based
on the theory of divine
inspiration.
Rothstein's
article
'
book on Hebrew poetry

der
"^
is
a reply to Staerk's
Aletrik
',
Ein
in
Hauptproblem
hebraischen
which
appeared
Rudolf Kittel's
Festschrift (No. 13 of Kittel's Beitrdge
zur Wissenschaft vom Alten Testament).

directed
against the author of the
his pet theory of a
:
Staerk's strictures w-ere
Grundziige der hebraischen

lyric
Metrik and
of the
uniform metre in the
poetry
Hebrews
through an analysis of the most ancient songs
incorporated in the Old Testament he endeavoured to prove that
mixed metres are the

quoted by
rule rather than the exception.
Rothstein
reverts to this problem, taking

his
up
in his rebuttal first the texts

texts
opponent and then other
from the Prophets,

Needless to
say,
Psalms, &c., in order to justify his standpoint.
he pursues
excision,
his destructive
is
method of overhasty emendation and
which
so well
known from
his Grundziige^
and which
called forth the
condemnation of many
Biblical scholars.
is
Of
is
course,
if
one employs the knife indiscriminately one
able to
cut the text in any

that of Staerk,
way
to suit one's fancy.
saner
method
who makes
the masoretic text yield the metre

Rothstein's theory of a forced
and not the metre

metre
yield the text.
in the lyric portions of the
Old Testament
rhythm
in
is
not
much
better than Siever's attempt to find a set narratives of Genesis

to
fail.
some of the
and bound
and Samuel.
Both are
artificial,
Zorell presents an
introduction
is
to
the
lyric
poetry of the
Psalms.'^
His mode of treatment
Catholic and conservative.
"
Hcbrdische Pocsic.
Ein Beitrag zur Rhythmologic, Kritik iind Exegese
des Alten Testaments.

Wissenschaft
Von
J. VV.
Rothstein, Breslau.
[Bcttrcige
sur
vom
Alten
Testament,
herausgcgeben von Rudolf Kittel.
Heft
''
18.
Leipzig: J. C. Hinrichs'sche
in die
Buchhandlung,
1914. pp. viii +
no.
EinfuUrung
Mctnk nnd
die
Kunslfointcn der hebraischen Psalinen-
REIDER
and
practice.
217
He
finds
seven
different
forms and
in
metrical schemes in the
Psalter,
and he expounds them
theory
In
the
to
addition to the texts from Psalms he offers in
Hebrew metre
is
Benedidus and Magnificat from Luke.
There
no attempt
emend
and
the consonantal text, though the vowels are changed here
there.
The
studies
on parallelism
in the
effect
Old Testament by
Newman
and Popper '" show the good

of the Bible, foremost
and excellent
results already
obtained by the advocates of a literary study of the various books
among whom
are
Gunkel
work
in
Germany and
Richard G. Moulton
in this country.
Such a minute analysis of

certainly deserves
particularly
literary types as is offered in the present
high commendation,
though
many
details,
some
and
the
text,
emendations
accepted as
and
final.
transpositions,
need
not be approved
is
Indeed the best part of the work
classification of the literary types,
and not the exegesis of the

and trustworthy.
though the
latter is quite reliable
The
authors
did their work with thoroughness and precision, and with a view
to
objective
truth.
Newman,
as
beginner
in
the field of
Biblical criticism (having written his
Amos
studies as a thesis for

;
the
M.A. degree)
is
is
conservative and
more chary of emendations
while Popper
of difference
is
bolder in introducing changes.
Another point
that
Newman
by
arranges his material by types, while
Popper
treats his verse

is
verse.
There can be no doubt
that
the former
the better
way
in studies of this kind.
Newman,
moreover, has the larger share of the work to his credit, having
composed the general introduction on

literature.
parallelism in the world

itself,
This introduction
is
quite creditable in
dealing
as
it
does with the origin and evolution of parallelism throughout

Mit vierzig Textproben. Von Fraxz Zorell, S.J, Miinster AscHENDORFFScHE Verlagsbuchhaxdlung, 1914. pp. iv + 52,
in
dichiuiig.
Westf.
3^
Studies in Biblical Pamllelisin.

I,
Part
Parallelism in
Isaiah,
Amos.
Louis
Newman.
and
6,
Part
II
Parallelism in
chapters i-io.
By By
William Popper.
vol.
i,
{University of California Publications.

3,
Semitic Philology,
nos. 2
pp. 57-444.)
Berkeley: University of California
Press, August
1918.
2l8
the ages.

There
is
a chapter each on paralleHsm in Finland,
China, Egypt, Sumeria, Babylonia-Assyria, Arabia, Abyssinia, and

Palestine
;
also
on parallelism
in the
Apocrypha and the Apoca-
lypses, in Hellenistic-Jewish writings, in the
New
Testament, in
literature,
is
Syriac,
in
rabbinical literature, in
in
mediaeval Jewish
and even
to
modern Hebrew
this literary
literature.
Newman's
object
thus
prove that
phenomenon, though found among some

really
non-Semitic
peoples,
is
Semitic
times.
characteristic
which
studies
latter
became
into
obliterated only in
modern
In his
Amos
he endeavours to separate prose from poetry, dividing the

parallelistic
and
non-parallelistic
stichoi.
Of course the
less
latter are in
the minority.
Of
the former, couplets are in the great
majority,
there being a few triplets
and
still
monostichs.
Similar results are obtained by

ten chapters of Isaiah.
parallelism
is
Popper
in his analysis of the first

:
So
far
the conclusions are justified
a dominant feature of Hebrew poetry.

as
But
to
argue from
this,
Popper does, that poetical

fail
all,
lines
should be
is
emended wherever they

very precarious.
there
to correspond
is
to this principle,
After
Newman
right in suggesting that

in
may have been

beside that
also another principle
the prophetic
that
:
utterances
of parallelism.
of
It
is
a pity
the
it
authors use transliteration in place
Hebrew
characters
interferes with the right understanding of the problem,
and often
leads to confusion.
Kahle's book
earlier
'^
is
an elaboration and amplification
of his
work
entitled Dei- masoretische
Text des Alien Testaments
nach der Uberliefentng der babylotiischen Jiiden (Leipzig 1902).
Both deal with the Babylonian or supralinear system of

tion,
vocaliza-
only that the present work
is
based on
fifty
manuscripts
instead of one.
The
general results are the
same
as in the shorter
work.
2*
Side by side with the well-known Tiberian or sublinear

Os/eiis.
Masoreten des
Die
iiltesten
punktierten Handschriftcn
des
Altcn Testaments und der Targume.
Herausgegeben und untersucht von

(^Beitrcige stir
Paul Kahle.
J. C.
Mil 16 Lichtdrucktafeln.
Wissotschaft voin
Alten Testament, herausgegeben von
Rudolf Kittel.
Heft 15.)
Leipzig
HINKICHS'SCME BUCH II ANULUNG, I913.
pp. XXX4-2}0.
REIDER
came
219
punctuation there was a Babylonian or supralinear system, which,
owing
to the
decay of Babylonia
in the ninth century,
into
It
disuse and was preserved only
among
the Jews in
Yemen.
was discovered
in
1839, but since then
to light bearing the
same vowels.
many manuscripts came From a study of these the

(of six
author arrives
at
the conclusion that there existed simultaneously

in Babylonia,
two vowel systems
one simple or qualitative
vowels only) and one complex or quantitative (of ten and more
vowels).
The former remained
pure,
latter
and
is
exemplified
in
Yemenite manuscripts, while the

Babylonia
became contaminated
with the Tiberian system, which, owing to the gradual decay of

in the ninth
Asher, became prevalent
undisputed mastery
in
Ben among Jews everywhere, and finally won the West. The Petropolitan codex of the
century and the great authority of
is
Latter Prophets (written in 916 and edited by Strack)
a good
instance of the mixed system.
Kahle discusses the whole problem

each manuscript of which he
is
of eastern and western Masorah in an introduction, and offers
52 extracts from
texts, describing
makes
use.
An
excellent feature
a discussion of the sound of
the various vowels in the East and the West, and also a resume
of the morphology as presented in these texts.
deals with the targumic texts
yield.
special chapter
results they
and the grammatical
The
photolithographic reproductions are very instructive.

list
Bernard Pick " compiles a
of
all
the Bible versions from
1456, the date of the Mazarin Bible,

chronological order, and
is
and onward.
The
list
is
in
followed by an alphabetical index of Diglot editions.
languages and dialects,

there
including
this
Altogether
of Bible
are
653
entries,
constituting the
in
number
translations,
either as a
whole or
part,
In a foreword the
author deals briefly with the ancient and mediaeval versions pre-
ceding the Mazarin Bible.
He
A
admits the great help offered

the
him
2^
by the
monumental Historical Catalogue of
Printed
Translations of the Bible.
Chronology of the Versions of the Holj*

Written
for the
Scriptures since the Invention of Printing.
American Bible
Society by
Bernard
pp. 59.
Pick, Ph.D., D. D.
New
York: American Bible
Society, 1913.
VOL. XII.
220

in
the
Editions of Holy Scripture
Library of
the
British
and
list
Foreign Bible Society, though emphasizing the fact that his
contains versions which are not mentioned in the above catalogue,
and some which have been published since
that
work was
issued.
it
The
list
is
useful for quick reference, though in

little
is
most cases
contains very
information of a collateral nature.
England
the land of the Bible
par
excellence.
There
life
is
hardly any other country where this book permeated the
of
the people to such an extent as in Great Britain, where every

struggle,
both internal and external, always hinged on the con-
sideration of thoughts
and
ideals
embodied
is
in
the
Scriptures.
The
civil
war under Oliver Cromwell

life
only a
single instance-
In ordinary every-day
the Bible has always been a vade meciim
with nobleman and peasant, statesman and shepherd,
man and
""'
woman, old and young.

out, that in the
'
It is
remarkable, as Mr. Canton

'
points
',
England of not long ago there were

'
Bible bees
'
Bible
fruit-trees
',
',
Bible
flower-pots
'
',
'
Bible
'.
hens
',
Bible
chickens
'
and
'
naturally also
Bible eggs
That there was a
Bible day
celebration goes without saying.
The author
traces
its
this Bible
enthusiasm among the Anglo-Saxon people from
earliest inception
down
to the present day.
He
begins with the

a host
paraphrastic renderings of
of
Caedmon, Bede, Cynewulf, and
anonymous
Geneva
writers
then he discusses the direct translations
of Wycliffe, Tyndale, Coverdale, and Matthew, which culminated

in the
Bible,
the
Bishops' Bible, and the Authorized

is
Version.
Special
attention
in
devoted
its
to
the
British
Bible
All
Society, originated
this
is
1804, and
foreign dependencies.
narrated
in
an archaic and poetic style, in imitation of the
Biblical style so often
met with among

is
British
men
of letters.
The
value of the book
enhanced by twenty-four beautiful

portraits
illustrations,
ranging
from
of
Bible
translators
to
specimens of Bible translations.

Wright's revision of
^*
1
)r.
Westcott's excellent book

People.
" appeared
The Bibh mid
the
A itt^lo-Saxon
the
By William Canton. London:

By Brooke Foss
J.
M. Dent
& Sons
Ltd., 1914.
<if
pp. xii-hsSs.
" A
General Vieiv
Histoiy of the English Bible.

in 1905.
REIDER
its
221
great
The
its
present issue
is
a reprint, and attests to
popularity
and vogue among scholar and layman

success
lies,
alike.
The
reason for
no doubt,
in
its
sane criticism and
sound scholarship, and although many books have appeared on

this
still
subject since
its
first
publication in
1868, nevertheless
third
it
remains indispensable
on account of the
chapter
dealing with the internal history of the English Bible, and particularly the very learned appendices
containing collations from
various versions.
From
the report of the British and Foreign Bible Society
^-
we
see that despite the
World War
versions were
fresh languages during the last year, besides a
made number
into seven
of revisions
of old versions.
The
Bible Society to-day possesses records of
editions of the Scriptures in about 725 languages
and
dialects.
The complete Bible is found in about 140 different forms of speech. The Bible Society's own list of versions now embraces
511 languages.
About iir of these have been added during

During the
last four years,
the last dozen years.
years of storm
;
and
stress, forty
million volumes have been published

last year.
of these
9,378,000 were issued during

that,
It is interesting to learn
its
since August 1914, the Society has provided for
war-
service over eight million
volumes
in 75 different languages.
The
account
is
interestingly told,
and the experience of the colporteurs Annual Report of the American
forms delectable reading.
The One Hundred and

Bible Society
society's
^^ still
First
lingers
on the Centennial celebration of the

took place in 19 16,
recording the
existence,
which
various meetings held in different parts of the country in honour
Westcott, D.D.
New
Third edition revised by William Alois Wright. York: The Macmillan Company, 1916. pp. xx + 356. '8 For Such a Time as This. A popular report of the British and Foreign Bible Society for the year 1917-18. London The Bible House, [i9i8\
:
pp. 91.
39
One Hundred and

Together with a
First
list
Annual Report of
the
American Bible
Society,
91
7.
of auxiliary societies, their officers,
and an
appendix.
New
York: American Bible Society, 1917.
pp. 592.
222
of this occasion.
sad line
is
introduced in this record through
the announcement of the demise of the able recording secretary,
Dr.
Henry
Otis
Dwight, the
man who compiled
a very
good
which
history of the society.

year,
it
As
to the
propaganda work during the

in
was conditioned by the new war situation

itself since April 191
7.
the country found
Owing
to the
reduced
income and the increased cost of publication the new
issues were
much smaller than in the previous year. The One Hundred and Second Annual Report
Bible Society
^'^
of the American
shows a further decrease
in issues,
owing to the
7
abnormal conditions caused by the war.
In
191
there were
issued a total of 4,818,564 volumes of Scripture against 5,604,768
the
year
before.
The main
decrease,
as
might
have
been
expected, has been in the foreign agencies.
At home there was
a marked increase, owing to special editions published for the
Army and Navy.

The Laynnan's Old
for the plain
Testame7it,^^ as
its
name
implies,
is
intended
to use
man who
either has
no time or does not care
a commentary on the Bible, and yet feels the need for devotional
and edifying pabulum.
For
that purpose the
Biblical
text
is
rearranged to suit the historical and chronological sequence as

nearly as possible.
The books
of Leviticus, Chronicles, Esther,
Lamentations, and the Song of Solomon have been omitted altogether.
On
the other hand, portions of three important Apocryviz.
phal books,
Maccabees, Ecclesiasticus, and Wisdom of Solo-
mon, have been included.
The
text
is
that of the Revised
Version, modified here and there by the use of marginal readings
and bearing numerous subject headings.

^'
Digressions from the

the Anietican Bible Society,
One Hundred and Second Annual Repo>i of

Together with a
:
1918.
list
of auxiliary societies, their officers, and an
appendix.
**
New York American

selections
Bible Society, 1918.

Apocrypha.
pp. 554.
The Layman's Old Testament, comprising the major part of the Old
from
the
Testament, with
Arranged
from
the
Revisers' Version, and edited with brief notes by M. G. Glazebrook, D. D.
Part
Historical
Books.
Part
II
The Prophets,
:
the Psalms, and the
Wisdom Books.
pp. ix + 864.
With
maps.
Oxford
University
Press,
[1913].
REIDER
223
accepted text are indicated in brief foot-notes, which also contain

explanations of a geographical nature.
The Holy
Bible*"^ is
the familiar
in English-speaking countries.
Douay version used by Catholics The preface contains nothing new

encyclical letter
at the
and merely serves as a reminder of the Pope's

concerning Bible study.
well executed
The maps
useful.
*'
end of the book are
and quite
The aim
logical
of The Shorter Bible

far as possible in
is
'
to single out
and
set in
and as
chronological order those parts of
the Bible which are of vital interest and practical value to the
present age'.
This aim
is
quite praiseworthy in our practical
age, when people delight in reading short stories and getting the
gist of
a narrative in the least possible time.

is
The
present under-
taking
style,
especially
is
welcome because of the
excellent English
which
both modern and simple, smooth and flowing in
a remarkable degree.
The
curtailment involves only duplicate
accounts which do not affect the main narrative.
As an example,
appropriately
material into
Matthew, Mark, and Luke are combined into one account of the
life
and ministry of Jesus.
placed after Revelation.
The Gospel of John is The arrangement of the

titles,
well-balanced sections with suggestive

verse division,
seriatim.
It is to
will
is
barring chapter and
judicious
and
will benefit
those
who do
is
not read
An
index of Biblical passages closes the handy volume.

in preparation,
be hoped that the Old Testament, which

fitness
be edited with the same sense of

The Holy
Bible.
and proportion.
*2
Translated from the Latin Vulgate, and diligently

in
compared with other editions

Rheims,
a. d. 1582).
divers languages
(Douay,
a. d.
1609;
Published as revised and annotated by authority.
With
a preface
by the Cardinal Archbishop of Westminster.

notes,
This edition
tables,
contains
Bishop Challoner's
newly-compiled
indices,
and
verified references.
Also Pope Leo XIII's encyclical on the study of the
Holy Scriptures, and a new series of maps. [1914]. pp. Ixxxii + 1425 + 399.
^3
New York
Benziger Brothers,
The Neiv
Testatneitt.
Translated and arranged by
with the collaboration of Charles Cutler Torrey,
Frederick Harris, and Ethel Cutler. Charles Scribner's Sons, 1918. pp. xi.x + 305.
Charles Foster Kent Henry A. Sherman, {The Shorter Bible.) New York
:
224
Dahse/^

in
both pamphlets, gives a resume of

in
his investiga-
tions in the Pentateuch as presented

kritische Materialien zi/r
his
larger
work Text-
Hexateuchfrage (reviewed in this

his
Quar-
terly, IV, 260

divine
f.),
summing up
deductions with reference to
names
in Genesis.
He
reiterates his conviction, corrobo-
rated by other scholars, that
the old
Pentateuchal hypothesis
lines.
cannot stand but must be modified along more solid
Konig^^ parries the attack of Dahse and his congeners on
Higher Criticism.
Like Skinner {The Divine

in a less popular way,
Names
in Genesis^
London, 19 14), only

refute the various
he endeavours to
arguments advanced by Dahse as to the textual

Bible on the one hand and the genuine-
condition of the
Hebrew
ness of the Septuagint on the other.
The
divine
names
in the
Hebrew
Genesis, he concludes, though not absolutely reliable and

still
flawless, are
far superior to
those of the Alexandrine version,
and hence a
But, and here
division of sources
lies
may
properly be built on them.

critics, historical
the vulnerability of the textual

its
and
an
literary criticism, as
name
indicates,
is
based not alone on
the divine names, but also on
many
other considerations, such as
historical study of the various texts
and
their literary analysis,

literatures.
coupled with a comparison of other oriental

furthermore, points out the
artificiality
Konig,
and untenability of the

as a panacea for
new Pericope hypothesis advanced by Dahse

the knotty Pentateuch problem.
Baumgartel's dissertation
**
^''
touches on the great controversy

Zitstand dcr Genesis?
Wie
erklarl
sic/i
cier gegeiivudrtige
Skizze einer
neuen
Pentateuchhypothcse
1913.
von
pp. 20.
Pfarrer
Johannes
Dahse.
Giessen
Alfred T^pelmann,
Juli 1913
'
(Sonderabdruck aus der Studicrstube,
Die gcgniivnrtigc Kriiis in
do
alllcstantentlichcn Kiitik.
Ein Bcricht von

pp.
Johannes Dahse.
*^
Giessen: Alfred Topelmann. 1914.
30
Die ntodernc Pcntateuchkntik

Leipzig
:
und
ihre
tteues/e
Beknnipfung beurtcilt
von Eduard KiiNiG.

1914.
*^
A. Deichertsche Verlagsblxhhandlung,
pp. vi + 106.
Elohim
aussrrlialh
f/r>
Pentateuch. Griindlegiiiig
zii
einer Untcrsuchung
Lic.theol,
iiberdie Gottcsnamen im Pentateuch, von Friedrich
Baumcartel,
{Britrdge sur IViasenschaJt vuin Allen Testament, herausgcgel)en von Rudolf

now raging as to the As a stepping-stone
into the use of
REIDER
names
institutes
225
authenticity of the divine

to the in
in Genesis.
main question he
an inquiry
His
Elohim
the extra-Pentateuchal books.

is
main object
which
is
is
to
determine which Elohim
an appellative and
a proper noun, for only the latter comes into considera-
tion in the
it is
problem before
us.
Of
course, in a
number
of cases
difficult to arrive at
a definite conclusion.
But, barring these,

statistics, that in
he
finds, after a detailed investigation

is
based on
itself
the historical books Elohim

rarely in combination with
used by
;
and occurs very
Yahwe
while the Prophets, and like-
wise Proverbs, Job, Ruth, and Lamentations avoid this combination altogether.
In Chronicles the use of Elohim
is
insignificant
beside that of Yahwe.
The
conclusions are based solely on the
masoretic text and overlook textual criticism which might modify
them
text
is
to
some
degree, but the author believes that the
Hebrew
reliable
fails
on the whole.
It is regrettable that
such a minute
study
to differentiate
between DM^N and Q'n^Nn.

*'
Die Schriften des Alten Testaments
is
new
series
of com-
mentaries on the Old Testament, given in selections and newly

translated into
German, and explained

for the
in a scientific yet
popular
way.
Being intended
emphasis
is
educated layman rather than the

aesthetic
theologian
laid
on
and
literary-historical
questions, though religious phases are not overlooked altogether.
The arrangement
sense and form.
is
historical
and discordant passages of doubtful
importance are eliminated.
The
is
rendering
is
faithful
both
in
The
difference
between
this
series
and any
other series of commentaries
that the latter

it
expounds sentence
by sentence while the former does

KitteL
by whole sections and para-
Heft
19.)
Leipzig:
J. C.
Hinrichs'sche Buchhandlung, 1914.

(Das erste Buch Mosis).
fiinf
pp. viii + 90.

*'^
Die Urgeschichte mid

erklart
die Patriarclien
Uber-
setzt,
und
init
Einleitungen in die
Biicher Mosis und in die

(Z)i>
Sagen des ersten Buches Mosis versehen von Hermann Gunkel.

Schriften des Alten Testaments in
. . .
Auswahl neu ubersetzt und fiir die Gegenwart erklart Erste Abteilung Die Sagen des Alten Testaments. Erster Band.; Gottingen Vandenhoeck & Ruprecht, 19H. pp. x-^3IO.
:
:
226
graphs.

The work
'
is
in three divisions
I.
'
The Legends
of the
Old Testament
of Israel (from
tion in the
will contain, in addition to the present
volume
by Gunkel, also a volume by
Hugo Gressmann on
II.
'
the Beginnings
Exodus
to Judges).
'
Prophecy and Legisla-
Old Testament
will consist of three
volumes
i.
The
book already published by Gressmann on the oldest historiography and prophecy of Israel (i Sam. to 2 Kings 15, Amos, Hosea, and
general Introductions);
(Isaiah,
2.
The
great prophets
and
their times
Micah, Zephaniah, Deuteronomy, Jeremiah, Ezekiel, &c.)

;
by Hans Schmidt of Breslau
and
3.
Judaism from the

'SI.
re-estab-
lishment of Jerusalem to Ezra's legislation by

III.
I.
'
Haller of Bern.
Lyric
Poetry
and Wisdom
'
will
&:c.),
contain two
volumes
Lyric poetry (Psalms, Canticles,

2.
by W. Stark, of Jena; by Paul Volz of
and
Wisdom
As
(Job, Proverbs,
to Gunkel's
Ecclesiastes)
it
Tubingen.
earlier
commentary,
:
follows closely his
works on the same subject
Schopfung U7id Chaos in Urzeii

in tht^ Gottinger
ufid ndzeit {Gottingen, 1895),
and Genesis
Hand-
kommentar zum Alien Testament (Gottingen, 19 10).

literary character of the
After an
introduction dealing with the origin of the Pentateuch and the
legendary material he gives the texts of
the various stories embodied in the
Book of
Genesis, together with
comments and
to
detailed analysis of the various elements that go
make up
the story.
Four
different types of print are
employed
for the sources (J, E, P,
and
interpolations).
An
exhaustive sub-
ject
index accompanies the work.

Ryle's Genesis
^*
rests
on the foundation of
Biblical criticism.
In the division of sources he follows Driver, Gunkel, and Skinner.
The notes are profuse, An intrcjduction deals

difficulties,
swelling the
book
to goodly proportions.
with name, contents, composition, docu-
ments, literary materials, historical value, religious teaching, moral
and divine names

texts
in
Genesis.
Special topics such as
comparative
and accounts
in a series of
In
in the literatures of
Babylon and
least useful
Introduction
Egypt are treated

<"
appendices.
Not the
With
The Book
of Genesis.
E.
the
Revised Version.
(
and Notes by Hereert

Colleges.)
Rvle, D.D.
The Cambridge Bible for Schools and

pp. lxviii+478.
Cambridge:
at the
University Press, 1914.

are the six plates in the
REIDER
at the
227
body and two maps
end of the
book.
Professor Brightman presents the three important sources of
the Hexateuch/^
J,
E, and P, in a connected form and in natural

titles.
divisions bearing subject
The
fourth source, D,
is
omitted,
because
it is
continuous in the Bible and
may be
studied without
serious interruption in the

say, the
Books of Deuteronomy.
Needless to
author follows Graf-Kuenen-Wellhausen in his analysis of
the sources.
duction.
His immediate guide

is
is,
of course, Driver's Intro-
His own contribution
small, consisting of
one general
introduction to the work as a whole and three special introductions to the three sources.
These and the notes accompanying
the text are mostly explanatory and advance no
new
theories.
They might have been more

though answering
elaborate
Wiener and Dahse,

opponents
his definition of scholar or critic, fail to receive
due consideration, probably because

criticism they disturb
as
'
to
higher
what he
styles
the consensus of scholaris
ship
'.
Moller's effort at refutation of the critical theory

at
all.
not
mentioned
Hardly
reliable
is
his statement (p. 10, note)
that non-Christians have
made no
the
contribution to pentateuchal
(cp.,
e.g.,
criticism: every treatise on
subject
Holzinger's
Einleitung
1)1
den Hexaieuch) starts out with Ibn Ezra and Spinoza,

at the
both having hinted
non-Mosaic authorship of the Penta-
teuch, the latter going so far as to assume a variety of docu-
ments. Dr. Grape's book*^" belongs to the polemic and apologetic

literature called forth
by the aggression of materialism towards
the end of last century.
The author
attacks the pithecanthropoid
theories of the natural scientists, notably
Darwin and Haeckel,

in the text of the
The Sources of the Hexateuch.
J, E,
and P,
American
Standard Edition, according to the consensus of scholarship, edited with

introductions and notes. "York:
*'"
By Edgak Sheffield
pp. 395.
Brightjian, Ph.D.
New
The Abingdon
Press, [1918].
Urmcnsch, Paradies, Ebenbild Goths.

Halle
viii
Eine apologetische Studie von
Dr. phil, J. Grape.
Saale)
167.
Richard Mi'hlmann. Verlagsbuch-
HANDLUNG, I913.
pp.
228

to
and endeavours
prove that man,

in the
far
from being descended

at least as far as
is
from the ape, was created

his spiritual being
is
image of God,
concerned.
Indeed, the assertion
made
state-
that
man, rather than succeeding the ape ment, actually precedes him. Of course,
in point of developthis
and other
ments, though well argued, lack the backing of adequate proof
and well-authenticated data such

school of naturalists.
Schenz's commentary on
the
as
we
find
among
the opposing
Book
In
of Joshua^'
It
serves
its
purpose as a text-book
for Catholic
students.
contains no
new information
Palestine
of importance.
is
the identification of the
various localities the author
guided by the publications of the
Exploration
Fund.
text
The
notes
and comments are

in the
separated from the
book.
German Hebrew words which
and placed
back of the
are explained in the notes are often-
times misprinted.
good map of Palestine accompanies the
volume.
The
comment
high character and excellent tenor

is
of the
to
Cambridge
Bible for Schools and Colleges

here.
Suflice
it
too well
known
need detailed
commentaries
scientific
to say that
Cooke,
in his
on Judges " and Ruth,"'

rators.
follows the
same standard of
treatment and accurate exegesis as his predecessors and collabo-
The
clearness of argument
and precision of statement
are very palatable to an age suffering from literary dyspepsia
and
an accumulation of voluminous
tracts of a doubtful import.
What
'''
a vast
amount of erudition and thorough scholarship

Wiliielm Schenz.
Mit
i
Das Buck
Jostta crklart von
Karte.
{Kurs-
gefasster wisscnschaftlichcr Konniientar sit

7i?s/rtMf;;/f5
den Hciligcn Schnften des Allen

.
auf Veranlassung der Leo-Gescllschaft
herausgegeben von
I,
Bernhard Schafer imd Wien Mayer & Co., 1914.

Dr.
:
Dr. P. Eras.mus Nagel.

pp. x.wiii
Abteilung
Band
2.)
134.
"^
The Book of
Jtulifcs in tlie
Revised Version, with introduction and
notes by G. A. Cooke, D. D.
(77/r
Cambridge Bible for Schools and

pp.
xlii
Colleges.
Cambridge:
*^
at tlic

in the
+ 204.
The Book of Ruth
Revised Version, with introduction and notes

Colleges.)
by G. A. Cooke, D.D.
(The Canibiidge Bible for Schools and

pp. xvii 1-22.
Cambridge
at tlic

is
REIDER
^*
!
229
it
displayed in Burney's commentary on Judges
Indeed,
is
not merely a commentary, but also a storehouse of information

political,
on the
social,
and
religious
It
history of the
is
Israelites
during the conquest of Canaan.
undoubtedly the most

its
ambitious book of
its
kind in English, and, owing to

line
freshness
to
and modernity
in
every
of research,
is
bound
form
a formidable competitor to even Moore's excellent book on the

subject.
Especially imposing
is
the historical investigation which
occupies a goodly portion of the book.

the
One mere paragraph

the
in
well-proportioned
introduction,
dealing with
external
information bearing on the period of Judges, occupies sixty-three

pages,
and
constitutes a creditable treatise in
itself.
However,
the philological notes are not less instructive, and recall to us the
author's earlier
work on Kings.
The
late Dr.
Driver established
a standard for English commentators on the Bible, which fortunately

is
being upheld by his pupils and followers,
all
of
whom
aim as much as possible
at originality in treatment,
It is
lucidity of
argument, and truthfulness of statement.

qualities
these pre-eminent
it
that
distinguish the
present work and place
on a
high pedestal of perfection.
The
smallest detail
is
treated with
the same degree of carefulness as the things of greater importance,
and nothing
is
omitted to make the book serviceable and useful
to everybody.
plates,
Thus
there are
a series of indices,
maps, and
which
facilitate
ready reference to such a bulky work.

is
noteworthy innovation
a group of additional notes sliced in

in
between sections and
dealing
a general way with various
phenomena during
the Amorite
the period of Judges.

'
Such are
'
'
External
of
Evidence for the use of the terms

;
'
Canaan and The Land

;
Sedek as a Divine
'
Name
the
Meaning of the
;
Name
Form
'
Kiriath-Arba
the Conquest of the
Negeb
the Original
of J's Account of the Settlement of the Tribes of Israel in

;
Cana'an
a Detailed Examination of the

;
Rhythm
of the
Song of
;
Deborah
5<
the Climactic Parallelism of the
Song of Deborah
Rev. C. F. BuRNEY, D.Litt.
The Book of Judges, with introduction and notes. London Rivingtons, 1918.
:
Edited by the
pp. ccxxviii +
528
-r
maps
-I-
vi plates.
230

;
ally
Vahweh or Yahu originYahweh with the Moon-god the Use of ^Vriting among the Israelites at the Time of the Judges Human Sacrifice among Israelites the Women's
the Language of the Song of Deborah
an Amorite Deity
;
Early Identification of
Festival of Judges 11. 40; the Mythical
Elements in the Story of
Samson
is
and the Origin of the

in itself,
Levites.
Each one of
these notes
an essay
and some are quite lengthy and exhaustive.

is
Whenever a point
be arrived
at,
mooted and no apodictic conclusion can

is
the author
careful
to present
all
sides of the
question without committing himself to any one of them.

translation of the
The
Hebrew
is
new and based on
the most advanced
stage of literary criticism.
In emending the masoretic text the
author steers a middle course between conservatism and radicalism.
Noteworthy
is
his
view that Deuteronomy, which re-echoes in the
Book
of Judges, originated in the prophetic school of the northern

xlvi, note).
not southern, kingdom (see Introduction, p.

elaboration of this point of view
entitled
is
A
the
further
promised
in a future
work
The Prophetic School of Northern Israel and

Samuel,''"
Mosaic
Tradition
Driver's Notes on
which enjoy a high reputation

for
among
Biblical scholars
and students, had been exhausted
quite a while, hence the

that the
new
edition.
It
goes without saying
work has been brought up

edition appeared in
to date,
and
that
all
the
research that was accumulated during the last quarter of a century
the
first
1890-
is
mirrored in
of.
it.
Even
the latest Aramaic papyri are taken cognizance
This explains
the increase in volume by 100 pages.
Not only have new notes

and idiom,
for
been added on
the
intricate points of philology
which
book
is
justly famed, but also a
new element, a
discussion of
the topography of Samuel, has been introduced, with the requisite
elucidating
''^
maps borrowed from the

llic
Palestine Exploration Fund.

the
Notes on
Hcbniv Text and
the
Topography of
Books of Samuel.
Hebrew Palaeography and the Ancient Versions and facsimiles of inscriptions and maps. By the Rev. S. R. Driver, D.D. Second edition, revised and enlarged. Oxford at the Clarendon Press,
With an
introduction on
:
'9'3-
pp. XX
-^
xcvi + 390.
REIDER
23I
Moreover, references have been adjusted to the

the works referred
to,
latest editions
of
and the index has been made more
useful
through enlargement.
the
The
first
critical attitude
of the author remains
same
as in
the
edition
he adheres to conservative
rest
exegesis,
abstaining
from conjectural emendations which

insufficient
upon
arbitrary
and
grounds.
will
It
is
this
quality,
coupled with the modernity, that
make
this
edition even
more valued than

fifteen chapters of
its
predecessor.
Truyols^'^ registers the textual criticism bearing

i
on the
first
Samuel.
He adds
very Httle himself, except
a lucid way of presentation and clear exposition.

Staerk's
theme ^^ concerns the Ebed-Yahwe songs
in Deutero-
Isaiah (chs. 40-55), which he treats with a thoroughness

heretofore.
unknown
its
Not only does he

and
discuss the problem in-
full
historical significance,
tion,
cite all the authorities
on
interpretacritical
but he also gives a new translation of the text with
notes.
In the
latter
he quotes Ehrlich very frequently.
As
to
the meaning of the term Ebed-Yahwe, he retracts his previous
endorsement of
Sellin's
view of an individual servant of Yahwe,

theory
of Giesebrecht
is
and adopts the
collective
and Budde,
according to which Israel as a nation

is
meant.
Great erudition
first
shown
in dealing with the organic

(chs.
connexion between the
(chs.
40-48) and second
49-55) group of hymns.

still
is
Virgil's
Messianic Eclogue has been and

fail
the battle-
ground of commentators, who

the prophesied INIessiah.
that
it
to agree as to the nature of
As
in
the case of Isaiah,

it
some think
the child of
bears reference to a definite person, be

or,
Octavian and Scribonia, the son of PoUio,

of the Christian Church, Jesus of Nazareth
:
in
the opinion
while others believe
^'^
Sam. i-ij
Ciilica ic.vtiial por A.
Fernandez Truyols,
II.)
S.I.
{Estudios
dc
Criticn
Textual
Literaria.
Fasc.
Roma
Pontificio Instituto
BiBLico, 1917.
^^
pp. viii+94.
in Jesaja
Die Ebcd Jahzvc-Lieder
40 ff.
zur
Kittel.
Ein Beitrag zur DeuterojesajaJVissenscliaft votii Alteii Testa-
Kritik von. Dr.
W.
Staerk.
(Bcitrcige
ment.
Herausgegeben von Rudolf
Heft
14.)
Leipzig
J.
C.
HiNRICHS'SCHE BUCHHANDLUNG, fgiS.
pp. iv+142.
232
that the

Roman
nation as a whole
viz.
is
meant.
On
one point
scholars are agreed,
that the
Latin bard must have been
influenced by a Greek translation of the Messianic prophecies of

the great
Hebrew
prophet, for not only does he imitate in this
eclogue
it is
Hebrew
thought, but also

^'
Hebrew rhythm.
Jesus,
Interesting
that Mr. Royds
goes back to the old view that both Isaiah
and
Virgil predicted the
coming of
and
this in spite of the
authoritative
and R.
expected
(Virgil's
S.
summary of Joseph B. Mayor, W. Warde Fowler, Conway, who reached the conclusion that Virgil's
its
Messiah can be no other than one of the Caesars

Messianic Eclogite,
Mea?iif2g,
is
Occasion,
and
Soxirces,
1907).
The animus of the author
expressed in his statement
that the Pharisees looked for a militarist Messiah (p. 54)
and
his
comparison of Judaism with the Prussian form of Christianity

(p. 22).
Besides the discussion of the problem, there
is
a new
metrical translation of the Eclogue followed by a rendering into

Biblical prose.
is
Also the second Georgic from line 458 to the end

it
offered in Latin and English metre, as
bears on the subject
of Messianic prophecies.
An
appendix
at the
end of the book
registers all the Messianic passages in Isaiah.
Mowinckel "
follows the lead of
Gunkel
in giving
a detailed
literary analysis of the
Book
of Jeremiah.
He
starts out with

is
the assertion that, contrary to the traditional view, there

unity,
no
no
definite plan in this
composite book.
He
points out
number
of parallel passages in order to support his view that
the
redactor of the book
operated
with
several
independent
sources,
so-called collections of Jeremianic oracles.
He
then
proceeds to establish his thesis that the original book of Jeremiah

consisted of the
first forty-five
chapters only, the rest being a later

last twenty-six
anonymous appendix, somewhat like the
chapters
Virgil a)id haiah.
Study of thePollio, with translations, notes, and

:
appendices, by
1918.
''
Thomas Fletcher Royds, B.D. Oxford

elis
B. H. Blackwell,
pp. xiii + 122.
Zur
KoMipositioit
Biichcs Jciciiiia.
II.
Von Sig.mund Mowinckel

Klasse.
J913.
{Vidatskapsselskapcts
Kristiania
:
Skn/lrr.
Hist.-filos.
No.
5").
Jacob DvEWAn, 1914.
pp.68.

of Isaiah.
REIDER
is
233
The
original book, the author argues,
composed of
four distinct literary sources, which he labels A, B, C, D.

first
The B
rs
source, A, consists of oracles,

;
and
is
embodied
in the first
twenty-five chapters
it is
authentic,
and strongly
metrical.
made up
is
of narratives, mostly personal relating to Jeremiah,

in
and
found mainly
chapters
subsequent to
all
25
it
is
prose
throughout.
Under C
are comprised
larger orations, Deute-
ronomistic in character, and usually monotonous.
includes
only one long passage

to be
30. 4-31. 26
which
the author declares
anonymous and
in contradiction to the tenor of
Jeremiah
proper.
Minor passages, supposedly

RABCD^
inconsistent, are ascribed to

R*^',
the various editors or redactors, such as R"^, R^,

jÂB^
R, and
jÂBc^
^^^ g
^^.^^^
rcdacted
in
Egypt about
580-4S0,
first
independently, and then in combination.

in
redacted either
'C was Babylon or Palestine about 400, and was
subsequently interwoven with

finally the
AB.
Then
was added, and
anonymous appendix
in
its
at the
end of the book.
The
whole book
present shape must have been edited prior to

is
165, since the prophecy of 70 years

in the
presupposed as Jeremianic
is
Book
of Daniel.
it
The
analysis
interesting
and
logically
consistent,
though
fails
to convince.
Despite the onslaughts
of
modern
criticism tradition has the advantage of solidity

if it
and
massiveness which, even
lacks coherence,
critics.
is
far superior to
is
the process of dissolution
of the
Logic
not an
all-
important factor
Bible.
in the
construction of the various books of the
Besides, even assuming that there are various literary
strata in the
book, there
is
no reason whatever why Jeremiah

life.
could not have produced them at various periods in his
Every
man
in his career
is
subject to different influences,
and
even such a bitter-hearted prophet as Jeremiah may be assumed

to have
changed
his tone
once
to
in a while
from castigation to
his phraseology.
consolation,
and consequently
have changed
Jean
'^^
presents a treatment of Jeremiah's political stand
and
from
theological convictions.
*'"
Ample
+ 86.
illustrations are furnished
Jcir'mic,
sa politique, sa thiologie.
pp. xii
[Par] F.
Charles Jean.
Paris:
Victor Lecoffre, 1913.
234
THE JEWISH QUARTERLY REVIEW An

introduction deals succinctly with
its
the text of the prophet.
the actual condition of the masoretic text and
relation to the
abbreviated Greek version of the Septuagint.

Breuer's
commentary on Jeremiah
of
"''
is
composed
in
the
orthodox
spirit
Samson Raphael Hirsch, whose commentary

it
on the Pentateuch
in form.
tries to
emulate not only in content but also

is
The
masoretic text
:
given in one column and a
German
higher
fit
translation in the other

authorities
criticism.
the
commentary below
the
follows Jewish
only,
ignoring altogether
researches
of
It is to
be regretted that the author did not see
to
include an introduction to the prophecies of Jeremiah.
Cassuto"^ deals with the prophecies of Jeremiah concerning the

Gentiles (chaps. 25, 46-51), which latter-day critics
like
and exegetes
and hence
all
Duhm
and Stade consider
as
later additions
is
unauthentic.
The
author's purpose
to prove that
these
sections are genuine
and
well- placed, that
they are in keeping
with the trend of those fateful days and with the character of the
great prophet.
After discussing very minutely verses

it
and 10 of
to
the
first
chapter, which serve, as
were, as
an introduction and
Jeremiah's function as
related passage in
9,
an international prophet,
also the
24-25, the author goes over to chapter 25,

length, both textually
that
1
which he
treats at great
and
historically,
and proves conclusively

treatment of chaps. 46-5
Richter's
it
belongs to Jeremiah.
similar
is
reserved for the future.
comments and
explanations'"^ are nothing but violent

text,
emendations of the masoretic

fancy of the author.
usually disfigured to
offers
fit
the
Here and there he
a good suggestion,
*'
n*DT' "lED.
Das
Bucit Jirmejali,
a.
iibersetzt
und
erlautert von
vi
Dr.
Joseph Breuek. Frankfurt

'^
M.
Sanger
&
Friedberg, 1914. pp.
+ 396.
1916.
Lc profezie
di Gcrcmia relative at getitili,
perUMBERTO Cassuto.
Estratto
del Gionialc del/a Socicti) Asiatica flaliaiin. pp. 81-152.

'
Volume ventottesimo,
Erldutctuiigeii
zu dunkclu
(Britrcige
Strlleii
in
dm
KIciiicii
Proplictcii.
.
Von
Acht-
Georg Richter.
mann, 1914.
zur Fiirderiiug
christlichcr
Theologic.
:
zehntcr Jahrgang, r9i4.

pp- 190
Drittes und viertes Heft.)
Giitcrsloli
T.Bertels-

as in the arrangement of Ob. 5
f.,
REIDER
235
but on the whole his remedies
are far-fetched and impossible.
As an example may
5, 2,
serve his
:
emendation of the perplexing sentence Hos.
where he reads
is
nh
The
liD^
Q\S3|'?D >r2V iC'tJ'Dn
D'^sn.
The
masoretic text
bad
?
enough, but what should one make out of the substituted phrase
author, on a par with other
modern
exegetes, assumes that
the ancient scribes or copyists of the Bible were ignoramuses
and
could hardly distinguish between one

forgets that these
letter
and another.
lore
He
men were
learned in
Hebrew
and probably
knew
the Biblical text by rote.
T/ie Bible for
Home and
'
School,'^* as
the editor states in the
general introduction,
is
intended to place the results of the best

'.
modern
Biblical scholarship at the disposal of the general reader

it fulfils
This aim
in
an eminent degree, as may be seen from the

far.
volumes that appeared so

exception to the rule.
tions, brief
It
Dr. Smith's volume
is
not an
contains thorough but brief introductext giving only the assured results
comments on the
of historical investigation and criticism, and the most essential

textual notes.
The
text
is
that of the
Revised Version of 1881,
supplemented with better readings from other versions.
The
book should prove useful to the Christian layman.
The
Volksschrifteji fiber die jiidische Religion
^^
are a splendid
series of short
and popular
writings
on numerous phases of the

its
Jewish religion.
first
The
enterprise has proved
worth during the
year of
its
existence,
authority on the subject,
when made
six booklets,
each written by an
their appearance.
The
present
number on
and
^*
the
prophets
Amos and Hosea

First
follows
the
same
principle of popularization.
comes a picture of the
political
religious conditions in those days.
Then
follows
comments
Bj-
Conimodary on
the
Books of Amos, Hosea, and Micah.

(jThe Bible for
:
John
Merlin Powis Smith, Ph.D.

Mathews, General Editor.)
pp. X + 216.
^5
Home and
School,
Shailer
New York The Macmillan

tind Hosea.
Religion,
:
Co.mpany, 1914.
Die Propheten
i'tber
Amos
a.
Von
Dr. Ignaz Ziegler.

Dr.
I.
{Volks-
schriften
die jiidische
herausgegeben von
1913.
Zieglcr,
Karlsbad.'
Frankfurt
M,
J.
Kauffmann.
pp.54
VOL. XII.
236

their
on the prophets themselves, supported by extracts from

writings.
few explanatory notes to the text of Hosea are added
at the end.
The
issuing a
Soci^te Biblique de
Paris celebrated
its
centenary by
new
is
translation of the Bible, of

It
which the present book

faithful
of
Amos
a specimen.^'' the
aims to give a scrupulously
rendering, based on
best witnessses of the
Hebrew
;
text
a limited number of notes explaining textual

series of introductions giving a
difficulties
and a
summary
history of the various

is
books.
Of
course, the
method followed
critical
even to the
point of printing supposed glosses in small print and indicating

all
kinds of additions and lacunae.
The
usefulness of such a
diminutive and yet thoroughly
critical edition
cannot be gainsaid,
and
zeal
it
will surely
add
to the credit of the society
whose work
in
the interest of the Bible has always been characterized by great
and high
fervour.
is
Peiser's
study"
purely philological
and
follows
that
of
Habakuk of Hosea
at wall
in
to
VIII (1903). He subjects the text a minute analysis and searching criticism, eliminating
Vol.
in
MVAG.,
words and passages which,
his opinion, are incoherent

is
is
and
illogical.
tell
Hence
that
it
the reconstructed text the original

?
much
shorter, but
who can
is
One
hardly justified in
looking for logical sequence in the Holy Writ, especially in the
prophetic writings.
text
The
author's arrangement of the masoretic
on the
left
page and the reconstructed text with the separated

right side
glosses
on the
must be recommended, as
to see at a glance points of variation.
The
texts
it enables one and comments
are followed by a discussion of the origin
and
later
development
of the book of Hosea.

After quoting
all
the
conjectures
Extrait
concerning the puzzling

de
la
*'
Lc Livre du Proplu'tc Amos.

la
Bible
du Centenaire
preparce par
Socictc Biblique de Paris.

et
Traduction nouvelle d'apr^s les

Paris
:
meilleurs textcs, avec introduction

1913.
*''
notes.
Soci^tk Biblique,
pp. xxxii + aS.
Hosea.
Philologische Studicn
J. C.
zum Altcn Testament.
Von Felix E.
pp. ix + 88.
Pejser.
Leipzig:
Hinrichs'sche Buchhandlung, 1914.

Elkosh, the birthplace of the prophet
the Arabic
REIDER
Cassuto*'^
237
Nahum,
adduces
commentary of Yephet ben
Ali in
support of the
theory that the place was situated in southern Judea, near Gaza.
He
follows (though having
arrived at the
it
conclusion indepen-
dently) G. A. Smith in identifying
with the Arabic Unwi-Lakis,
a village half-way between Gaza and Eleutheropolis, which, prior

to the excavation of Tell-el-Hezy,
was oftentimes confused with

',
Biblical Lakish.
Umm,
'
place where
precedes names of
fallen
localities,
it
and
as to the initial N,
it
might have
away or
else
repre-
sents a false etymology based
on an assumption of Umm-el-Lakis.
David Baron,
sect
like
the late
Adolph
Saphir, belongs
it
to the
of Jewish
Christians
whose
purpose
is
to
conciliate
the Jews to Christianity.
His bulky book'''
is
a reprint from The
Scattered Nation^ the Quarterly
Record of the Hebrew Christian

author
Testimony
Zechariah
'
to
for
Israel,
where
the
published
its
'
Notes on
it
number
of years.
In
present form
is
preceded by a foreword by Prebendary H. E. Fox, who emphasizes
the author's
'
sanctified
scholarship and
racial
intuition
is
'.
The commentary,
while
pretending to be expository,
It
really
homiletic and anything but scientific.
contains too
much
of
missionary effusions and very few common-sense interpretations.
Kimhi and other mediaeval Jewish commentators

here and there, but they are
of Christianization.
are quoted
made
to serve the author's purpose
Quotations from other commentators of the
orthodox school are very extensive and serve to cover the author's
lack of originality.
In his introduction and throughout the book
the writer defends the unity of authorship and the post-exilic
date of the entire book.

a 'truly
Christian
1
Zechariah's visions are interpreted in

;
manner
and as
to
the
poetical
sections,
chaps. 9-1
are
made
:
to refer to the victories of
Alexander the
Per Umberto
Ouestioncelle hibliche
la patria
del profeta
Nahunt.
Cassuto.
Estratto del Giornale della Socida Asiatica Italiana.
Volume
ventiseiesimo.
^^
Parte Seconda.
Firenze, 1914.
:
pp. 291-302.
'
The Visions and Prophecies of Zechariah
The Prophet
:
of Glory'.
Ltd., 1918.
An
exposition by
David Baron.
London
of Hope and Morgan & Scoit
pp. xii + 554.
R 2
238
Great, the overthrow of the Persian Empire, the advent of the
Messiah and
his
rejection
by
Israel,
while chaps.
12-14 are
construed as eschatological and apocalyptic

to a distant future,
will
in character, alluding
no longer
distant now,
is
when
recalcitrant Israel
be redeemed.
The book
""
well indexed.
The
text
is
not
free from misprints.
The
text
of the Psalter
is
reproduced from Hetzenauer's
edition of the Latin Bible,
and only a few minor changes are
introduced.
Sparse notes of an explanatory nature are given at
the end of the book, followed by a brief vocabulary and examples
of mottoes and phrases derived from the Vulgate Psalter.
An
introduction deals with the history of the Vulgate in general and

that of the Psalter in particular.
Goossens' dissertation^^ deals with the mooted question as to

the existence of
Maccabean psalms
in the Psalter.
It offers
an
exhaustive historical survey of the whole problem from the Church
Fathers
down
to the latest exegetes
and theologians,
stating the
it
reasons in great detail.

highly useful.
As
a work of reference, therefore,

to
is
But the author has no new contribution
make.
As
member
of the Catholic Church he ranges himself on the
negative side of the question, believing that the canon was closed
before the
Maccabean
period.
There
is
fairly
good bibliography.
is
The
lack of an
index in a work of this kind
a considerable
drawback.
Driver's Studies in the Psalms'''^ are a series of
essays
and
sermons on the Psalter which the
late author,
according to the
editor in his preface, wished to be brought together

">
and published
The Vulgate Psalter, with introduction, notes, and vocabulary.
By
:
A. B.
J.
Macaui
AY, M.A., and
James Brebner, M.A.

pp. xxiii + 242.
London
&
Toronto
M. Dent
&
Sons, Ltd., 1913.

ttacli
" Die Frage

Brcslau.
makkabdisclien Psaliiteit.
Von
Dr. theol. E.
Prof.
Goossens
{Alttestamentliche j4bhaudltnigf)i
herausgegeben von
Dr. J. Nikel,
V. Band,
4.
Heft.;
Miinster in
W.
Aschendorffsche VerlagsEdited, with

1915.
BUCHHANDI.UNG, I9I4.
pp. xii + 72.
"
pp.
Studies
ill
the
Psalms.
By
the late S. R. Driver, D.D.
a Preface, by C. F.
xii
Burnev,
D.Litt.
London
Hodder & Stolgiiton,
+ 306.

in
REIDER
239
a volume.
appeared
derived
The two most important articles had already in print The Prayer Book Version of the Psalter is from the Prayer Book Dictionary, while The Method of
'
:
'
'
Studying the Psalter' comes from the Expositor of January- July,

1
9 10.
The
sermons, on the other hand, had not been published
heretofore.
Needless
to say, the
is
volume,
like all the
works of the
veteran Biblical scholar,
refreshing in the highest degree, both
on account of
his discussion
its
lucidity of
argument and purity of
diction.
In
on the method of studying the Psalter he gives

viz.
2,
a detailed exposition of some Messianic Psalms,
45, 72,
no,
ô, 22, 16^
and shows why they are
late, in
most cases post-
exilic,
and why they cannot be applied to the person of Jesus. The sermons are built on the following Psalms 109 (imprecatory),
:
85 i5> 72,
and
73.
There
is
a good deal of repetition whicH
may
be unavoidable under the circumstances.
The
editor should be
for the
complimented
index.
for the great care
he gave to the work and
Professor Eiselen
tion
Series."^
is
forging ahead with his Biblical Introduc-
The
first
volume on the Pentateuch was

simplicity of style
well
received owing
to the
and the
lucidity of
argument.
follows the
The
present volume on the
Kethubim
or Hagiographa
same aim and

yet plain
principle, viz. to give a scholarly

to
and
parit
authoritative,
ticular
and non-technical introduction

it
books of the Old Testament, and

the same reception as
its
is
safe to say that
will get
predecessor.
The volume opens

and
well written.
literature
with a chapter on
Hebrew
poetry, well conceived
Likewise there
is
a chapter on
the
Wisdom
of the
is
Hebrews, preceding the Book of Proverbs.

where the author,
Very
interesting
an appendix on the bilingual character of the Book of Daniel,

in his usual fair-minded way,
critics
presents
all
the
views of scholars and

deals with the First
on the subject.
Another appendix
Book
of Esdras as found in the Septuagint.

is
Altogether the book, though lacking originality,

"
interesting,
contents,
The Psalms and Other Sacred Wiitings
their origin,
and
significance.
New York
By Frederick Carl Eiselen. The Methodist Book Concern,
[Biblical Introduction Series.)
1918.
pp. 348.
240
and
will

form a convenient text-book
for students
and laymen
generally.
Violette''' describes
a pilgrimage to the Fountain of David

to illustrate very
and
to the
City of Bethlehem which serves
vividly every line
and sentence of the great psalm of
Faith.
The
narrative, interspersed with poetical quotations, appears to be a
mixture of fact and fancy.
McFadyen's
Psalms
in
is a companion volume to his Modern Speech and Rhythmical Form.

'
earlier
work The
As
in the latter,
the author gives a translation into English metre, followed by

exegetical notes
critical,
on more complicated
points.
His attitude
is
following higher criticism in omitting obscure and un-
intelligible
passages
and
in
emending
difficult
words.
in a
This
popular
method of procedure, though not commendable

work,
is
yet legitimate
but the author

text,
fails to
point out drastic

cite authorities
departures from the masoretic

for
nor does he
such
disparities.
tion of the
religious
it
Hudal presents the Catholic view with regard to the composiBook of Proverbs.'^ From an investigation into the
and moral ideas of the book he aims
to determine that
is
'
belongs to the pre-exilic literature of Israel, and
one of the
this
sublimest
in
monuments
of the religion of Israel
'.
With
aim
view he analyses the text very minutely, quoting not only
Catholic but also non-Catholic authorities in his refutation of the

literary critics of the rational school.
His conclusions are that
neither the religious nor the ethical concepts of Proverbs require
a post-exilic date; that the term 'wisdom' therein, both in

subjective
its
and objective
application, differs essentially from that
''*
In
Palestine
luith
the
Ttt'cufy-t/iird
Psalfit.
By
1918.
E.
E. Violetfe.
Cincinnati:
'^'^
The Standard Publishing Company.
pp.68.
The IVisdom Bonks (Job, Proverbs, Ecclesiastes), also Lameittations
and the Song of Songs, in Modem Speech and Rhythmical Form. By John Edgar McFadyen, D.D. London: James Clarke & Co., 1918. pp.288. Die religiiisen und sittlichcn Ideen dcs Spinchbuches. Kritiscli-exegetischc
'"'
Studie von Dr. Alois Hudai..
{Scn/>ta Pontificii Institnti Bihlici.)

pp. x.\viii + 26i.
Rom:
Verlag des
pilpstl.
Biuel-Instituts, 1914.
RECENT BIBLICAL LITERATURE REIDhR

found
in
24I
Hellenistic or Buddhistic literat;ure;
that the
moral
legis-
principles enunciated in this

lation of the early Israelitic
book are conditioned by the

;
kingdom
that the [proverbs in their
present form
exhibit
life
nothing more nor less than a practical
philosophy of
constituted
such as could be evolved

nation,
among any
any
well-
and
self-conscious
without
outside
influence whatever; that the background of these pithy sayings

is
a national and independent community such as we find
among
the early kings of Israel.
The author brushes

:
aside the linguistic
argument
in the
same bold way
either corruptions or else
the Aramaisms in the book are hapax legomena whose meaning cannot
it
be ascertained.
He
admits, however, that
is
not impossible
that there were later additions,
and he characterizes some Aramaic
passages as such.
On
the whole his arguments are elaborate,

It
though they sometimes lack due weight and proper authority.

is
to his credit that
he makes use of Jewish and Protestant writers
to a great extent.
The Book
of Job, owing to
its
its
peculiar form, has attracted
wide speculation as to
scholars tried to trace
its
archetype,
from time immemorial
origin to
one foreign country or another,
claiming that the ancient Hebrews themselves had no sense for

this type of literature,
outside source.
Now Dr.
a Greek tragedy in
and hence must have derived it from some Kallen " believes that the Book of Job is Hebrew, specifically modelled after Euripides.
is
This theory of Greek ancestry
not new.
it
As
Prof.
Moore
points out in his learned introduction,
was advanced as early as
the beginning of the fifth century by Theodore of Mopshuestia, an astute teacher of the ancient church and an iconoclast of
Biblical tradition,
and was
a
restated a thousand years later by
Theodore Beza
in
course
of lectures delivered in Geneva.

in ascribing to
Kallen, however, adds a

fically
new element
Job a
speciits
Euripidean character, with
its
deus ex machina and
"^
The Book of Job as a Greek Tragedy, restored, with an introductory
essay on the original form and philosophic meaning of Job, by
Horace Meyer
Kallen, and an introduction by Professor George Foot Moore. Moffat, Yard & Co., 1918. pp. xii 163.
-f-
New York
242
Striking use of the chorus.

visiting
He
conceives of a Palestinian
hakam
and
Egypt or the Syrian coast about 400 before our

play of Euripides,
possibly
era,
witnessing there a
Bellerophontes,
which resembles Job
in story
and expression.
This hakam on
his return to Palestine
undertakes to imitate the Greek play by

its
casting the legend of Job in
mould, including a prologue, agon,
messenger, choruses, epiphany, and an epilogue.
The
result
is
a tragedy in four acts with three intervening choruses.

proceeds to reconstruct such a tragedy from the present
text,
Kallen
Hebrew
not by radical emendations and excisions, but mainly through
transpositions and
rearrangement of the
as
text.
Thus passages
which
critics
stamp
interpolations he assigns to the
much
28 in
vaunted chorus,
praise of
slicing
is
them
in
between the acts

ch.
ch.
wisdom
introduced after 14;
24.
2-24 on the
15-41, 26
oppressor and oppressed after 21;
and
Elihu
ch.
is
40.
on
Behemoth and Leviathan

speech being slightly
after 31.
the coryphaeus, his
condensed, while the Voice out of the

machina.
Whirlwind
is
the dens ex
Kallen accounts
for the
present disarranged text by the conjecture that,
when
the Greek
form was noticed by the
scribes, they displaced the choruses
and
incorporated them within the argument in order to

less offensive.
is
make them
it
This certainly
that Prof.
is
an ingenious hypothesis, and

styles
it
significant
Moore
'a serious
hypothesis
which
invites serious consideration

'.
from Biblical scholars and

all
its
students of literature
verisimilitude
gruity
is
However, with
plausibility,
its
quite remote, not alone because of the incon-
of the
circumstances accompanying the authorship to

resort,
which Kallen has to
but more so on account of internal

itself.
evidence of the Book of Job
It
has been noted more than
once that
classics,
in
style
and
diction
Job resembles the great Arabic

Moreover, the
whose wealth of imagery and exuberance of phantasy

the various dialogues
are hardly matched in Indo-European literatures.
range of ideas
in
is
not such as could not
be developed independently by a Semitic people, whatever we
may
say against their philosophical accomplishments.

it
As
to the
epic or dramatic form,
must be remembered
that the
argument

ex silentio
is
REIDER
We
243
not cogent.
There may have been more dramatic
compositions in circulation
among
it
the Hebrews, which for
some
must
reason or another were not included in the Bible.
remember
that the
canon as
came down
'
to us represents only
'.
a portion of ancient
Besides, Canticles
yet
it
Hebrew
literature,
a survival of the fittest
is
a dramatic
poem on
a par with Job
and
is
intensely Jewish, both in subject matter

it
and purity of
style.
That
is
of very late origin and bears resemblance to

is
the
poems of Theocritus
still
not altogether sure.
Wellhausen and
;
Driver
to
placed
it
it
in the tenth pre-Christian century

is
and
as
resemblance,
poems.
this art.
many Arabic than Greek Dalman's Palastinischer Dnvan is full of specimens of And yet many attempts had been made in the past to
to
it
more akin
dramatize Canticles and reduce

himself,
it
to a
Greek
is
level.
Dr. Kallen
is
evident from the preface,
very cautious in not
considering his thesis as anything but an hypothesis.
In his
innermost heart a doubt seems to be lurking that perhaps there

is
'
more
',
fiction in
it
than truth, more romance than actual

preface,
'
fact.
I feel
he says
is
in the
that
what
have
set
down
in
this
volume
sublimation of such conjecture concerning

permits.
the
it
Book of Job as historic method may be romance'. As a mere

is
But contrariwise,
dramatization of Job the work
commendable, though it exhibits some glaring anomalies. Thus the addition of the Sheinu is, to say the least, puerile, while some transpositions and rearrangements are quite precarious and
unwarranted.
for
The change
But
perhaps
in Job's last
speech (42.
6)
introduced
the sake of dramatic truth has no philological foundation
whatever.
we should not hold
philosopher
responsible for matters of philology.

the
Indeed, the best part of
book
is
the essay on the Joban Philosophy of Life wherein
Kallen shows himself a thinker along original and independent

lines.
Kaplan and Mohr "' cherish a plan
to
make Hebrew
literature
n"yin
nms.
244
more

attractive
through
artistic
illustrations
based on Jewish
tradition.
The Book
of Esther,
beautifully
is
ornamented with
figures
and vignettes
in the Lilien style,
their initial step,
and
bears great promise.
The ornaments on
(initials
the title-page are
made
com-
up of the
letters
O and N
of iriDN npjc) in various
binations intertwined with myrtle wreaths (allusion to Esther's
Hebrew name Hadassah).

a circle of twelve
stars,
In the middle of the page there
is
alluding to the twelfth
month Adar, and

deals with
within the circle a wreath of thorns pointing to the ]Midrash,
which says that every passage beginning with

misery or tribulation.
'rfi
some
Persian royal crown, two sceptres, and
a seal ring ornament the upper part, while the lower space contains
an inkwell,
feather,
and
rolls
of papyrus.
The whole
S.
is
very
tasteful.
So are the
six
illustrations
by the painter
is
Mohr
accompanying the
Mordecai
beauty,
text.
Very impressive
the
first,
showing
in grief, the third representing

fifth
Esther in her innocent
and the
showing Esther before the king begging
mercy
to
for her people.
The
is
type
is
splendid,
and leaves nothing
be desired.
Hooper's book'^
'dedicated
in
admiration and to
the
their
honour of
all
our brave conscientious objectors

militarism
'.
who by
defiance are defeating
This sympathy with the

are said to be in prison
conscientious objectors, i,ooo of

in
is
whom
The
England
for their unflinching belief
and unswerving conviction,

doctrine of force,
it
evident throughout the book.

opinion,
is
seems
to be the author's
execrable in whatever shape or
form whether applied by one nation to another or by one class

of people to another.
The purpose
work,
of the book
is
to
prove that
turmoil
of
Daniel
is
a Maccabean
written
during the
Antiochus IV Epiphanes (about 165

persecuted people.
B.C.) to console a terribly
Daniel
is
not historical but visionary.
The
author discusses both the stories and visions of Daniel and their
relation
I
to
the
so-called
Maccabean psalms and the book of
Maccabees.
^'
One
tin
chapter deals with the Zoroastrian elements
Daniel and
b3- E. L.
Maccabees.
word
Hicks, D.D.
London
By Edwin B. Hooper, M.A. With foreC. W. Daniel Ltd.. 1917. pp- 124.
:

of Daniel, a parallel
viz.
is
REIDER
245
Finally,
the belief in angels and resurrection.
drawn between the Maccabean struggle and the

:
present war of Europe
here like there a small nation
is
struggling
against a mighty empire,
and now
as before,
God
will
not be found
on the side of the big
batallions.
*"
Dr. Szekely's Bibliotheca Apocrypha
is
a creditable and comit
mendable piece of work.

must necessarily
Owing
to
its
fullness of detail
its
should
prove useful to both teacher and pupil, though

limit
its
Latin garb
wider use.
The
general introduction
deals with the use, origin, character, and teaching, especially the
eschatology of the Apocrypha, and winds up with an extensive and almost exhaustive bibliography. The discussion is then
taken
up of the
Sibylline
Oracles, which, though
not
strictly
Biblical, are
related to the Bible by reason of their prophetic
character.
oracles.
They
are divided into Jewish, Christian,
and profane
Other apocrypha treated are the Book of Henoch, the
Assumption of Moses, the Syriac Apocalypse of Baruch, Fourth

Esdras, the Book of Jubilees, Letters of Solomon, Third Esdras, Third Maccabees, the Testaments of the Twelve Patriarchs, the
Psalter of Solomon, the Prayer of Manasseh, Fourth Maccabees,
the Ascension of Isaiah, Fragments of lost apocrypha, and the
Book and Apocalypse of
Elijah.
The books known among
Protestants as deuterocanonical, like Ecclesiasticus and Tobit, are
omitted, since they are canonized in the Catholic Church and

are already included in the Vulgate.
The
scope of every book
is
given in
full
outHne
first
comes a
brief,
history
and
literature of the
work, then the contents in

literary
and
finally a discussion of the
character, origin
and authorship, and the language of

manifests great linguistic knowledge,
the prototype.
The author
especially in dealing with the

versions.
It is to
Book
of
Henoch and
its
multiple
is
be hoped that the second volume, which
to
*"
Bibliotheca Apocrypha. Introductio historico-critica in libros apocryphos
utriusque testamenti
Dr.
et
cum explicatione argumenti et doctrinae. Scripsit Stephanus Szekely. Volumen primum Introductio generalis, Sibyllae Apocrypha Vet. Test, antiqua. Friburgi Brisgoviae B. Herder, 19 13.
: :
pp.
viii
+ 512.
246

all
contain other minor apocrypha of the Old and

of the
the apocrypha
New
Testament,
will
soon make
its
appearance.
Schulte offers a thorough Catholic treatment of the apocry-
phal book of Tobit.*^

textual criticism
The
first
half of the
book
is
devoted to
and a comparison of the various versions of

second half constitutes a commentary, both
by chapters.
Tobit, while the

textual
and
exegetical, arranged
Some
chapters are
supplemented by excursuses on some special

bibliography accompanies the introduction.
topics.
good
The author
In doing
abstains
from theorizing and confines himself

text
to a
mere exposition of the

this
and a summary of accomplished
results.
he
naturally leans towards Catholic expositors.

gorical interpretation of
He
rejects the alle-
Anton Scholz and
clings to the historical

Still
character of Tobit as adopted by the Council of Trent.
he
considers
allegorical
it
as
not
impossible that there
meaning alongside with the
may have been an historical. Of all the

us that he used an
versions and translations the Vulgate, the author believes, has
preserved the original text best.
Jerome
for
tells
Aramaic
text
which was rendered
him
into
Hebrew.
Appartext
ently this text was truer
and more exact than the Aramaic
underlying the Septuagint.
Paul Heinisch investigates the relation between Greek philo-
sophy and the Old Testament.^discussed this relation as reflected

originated in Palestine.
In
in
former
brochure
he
the Biblical books that
Now
he deals with the influence of
Greek philosophy on the Septuagint and Book of Wisdom, which

in the Catholic
Church forms part of the Old Testament canon.

this
He
finds
that
influence was
rather superficial, extending
8' Beitrdgc zur Erkldrung und Tc.xikriiik des Buchcs Tobias, von Dr. Adalbert Schulte. Biblische Siudicii herausgegebcn von Prof. Dr. O. Bakdenhewer in Miinchen. Neunzehnter Band, zweites Heft.) Freiburg im Breisgau Herdersche Verlagshandlung, 1914. pp. 145. ** Griechischc Pliilosophic und Altcs Testament. II. Septuaginta und Buch dtr Weisheit. Von Dr. Paul Heinisch. ^Biblisclir Zeitfrageii, siebte Folge,
:
Heft 3.) Erstc und zweitc Auflage.
Miinster
in
Westf.
Aschendokffsche
Verlagsbuchhanulunc;,
1914.
pp. 40.
RECENT BIBLICAL LITERATL-RE

oftentimes
REIDER
2X^
to the borrowing of philosophical terminology but never to the actual perception, not to say belief and conviction. In a series of three lectures Nairne traces the development
^''
of theological speculation in Alexandria as revealed in the Greek Sirach, Wisdom, Philo, and the Epistle to the
Hebrews.
The
claim
is
made
that there
products of Alexandria.
a continuity between these various From a blind faith based on a detached

is
divinity of the earlier Alexandrines
was ultimately developed the
idea of the
manhood
of
God and
its
the doctrine of sacrifice.
The
book
torn
is
evidently a product of
time, preaching sacrifice to war-
and blood-bespattered mankind.

of Early Documents, initiated by the Society Promoting Christian Knowledge, are progressing apace. As
to the series Ferrar
*
T/ie Translations
for
an introduction
the
gives a bird's-eye view of
all
apocrypha and pseudepigrapha that originated within the three most fateful centuries. It is a very brief introduction (27 books are covered by 100 small-sized pages), necessitating dogmatic statements instead of lengthy discussions.
Fortunately, his
summaries are based on the best authorities, notably Dr. Charles' Apocrypha and Dr. Oesterley's The Books of the Apocrypha. The Book of Jubilees*'^ is well edited from Charles' larger edition. Likewise The Third Book of Maccabees.'" The Fourth Book
The Alexandrine Gospel (Sirach, Wisdom, Philo, The Epistle to the Hebrews). By the Rev. A. Nairne, D.D. {Liverpool Diocesan Board of
Divinity Publications, No. XVII.)
of
London
Longmans, Greex,
& Co.,
1917.
pp. 126.
^ The Uncanonical Jewish Books. A short introduction to the Apocrypha and other Jewish writings 200 b. c.-a. d. 100. By William John Ferrar. M.A. London: Society for Promoting Christian Knowledge, 1918.
pp. 112.
The Book of Jubilees, or The Little Genesis. Translated from the Ethiopia Text by R. H. Charles, D.Litt., D.D. With an introduction by G. H. Box. M.A. {Translations of Early Documents. Series I Palestinian Jewish Texts.) London Society for Promoting Christian
85
:
:
Knowledgk.
1917.
8
pp. 224.
The Third {-Fourth) Book of Maccabees. By C. W. Emmet, B.D. {Translations of Early Documents. Series II Hellenistic-Jewish Texts. London Society for Promoting Christian Knowledge. 1918. pp. 46+
:
76.
248

new
translation in a
Maccabees, on the other hand, constitutes a

fluent style patterned after the
bombastic Greek.
it.
An
introduc-
tion with the customary detail
accompanies
The Apocalypse of
is
Abraham,^' being here translated
for the first
time into English,
accompanied by profuse notes and prefaced by a lengthy

duction.
intro-
The
latter deals ver}- learnedly

text,
with the contents of the
book, the Slavonic
date of composition, the original language,

its
gnostic elements in the text,
theology and general importance,
and bibliography.
is
The
text of the
composite
Ascetisioft
of Isaiah^'
Box's
that of Charles" translation published in 1900.

is
The Rev.
introduction
plete
guided by the researches in Charles' most comthis
and important edition of
book.
-'
Bate's translation of
the Jewish-Christian Sibylline Oracles
is
well
done and deserves

the purpose of
commendation.
a popular version.
It reads
It is
smoothly and
fulfills
a fresh rendering from the Greek inde-
pendent of
earlier
editions.
In
some
places
it
is
superior to
Lanchasters version in Charles' Apocrypha.

deals
first
The
introduction
with the Sibylline tradition in Greece and
Rome and
then with the Jewish-Christian oracles, their analysis and date,

their doctrine
literature.
in
and eschatology, and

is
their place in early Christian
There
also a note
on the Nero legend as reflected
these early religious sibyls.

is
The
Batiffol's
translation of Joseph
and
Asenath^^
made from M.
edition of the
complete
" The
Slavonic
J.
I
Apocalypse of Abraham.
text
Edited, with a translation
from
the
and notes, by G. H. Box. M.A.
With
the assistance of
I
:
Landsman.
pp. 100.
.Translations of Early Dontments.
Series
Palestinian
Jewish Texts.'
1918.
88
London
Society for Promoting Christian Knowledge,
The Ascension of Isninh.
By R. H. Charles.
D.Litt..
D.D.
With an
introduction by the Rev. G.
H. Box,
MA.
Transla/ions of Early Documents.

:
Series
Palestinian Jewish Texts.)

pp. 62.
London
Society for Promoting
Christian Knowledge, 1917.

"9
The Sibylline Oracles.
Books III-V.
By
the Rev. H. N. Bate,
M.A.
'Translations of Early Documents.
Series II:
Hellenistic-Jewish Texts.)
London: Society for Promoting Christian Knowledge. 1918. pp. 118. *" Joseph and Asenath. The Confession an<i Prayer of Asenath, daughter
of
Pentephres the
Priest.
By
E.
W.
Brooks.
{Translations of Early

Greek and Latin
fasc.
I
REIDER
249
texts,
published in i88g-go {Sticdia Patristica,

there variants are
and
Greek
(I).
Here and
found
introduced
to
improve the continuity of the narrative.

in the
Passages not contained
text but
in other versions are
recorded
in
an
appendix.
The
introduction summarizes the character and nature

its
of the work, as well as
origin
and composition.
'"
The Biblical
Aiitiqtaties ascribed to Philo
is
a curious work
and has a peculiar

meel,
history about
it.
Like The Chronicles ofJerahit
published by Dr. Gaster not long ago,
belongs to the class
of literature
known
as
Apocrypha and Pseudepigrapha which

abundance during the
first
flourished in Palestine in great
century
of the
new
era.
Many
of these stories, which were circulated for

lost to
religious edification,
were
the world at an early date> and

in
are only
now coming
to light again
a secondary or tertiary
translation.
Like The Book ofJubilees, The Atitiquities was comfinally
posed
in
Hebrew, then translated into Greek, and
a Latin
translation was
made from
is
the Greek
and of
all
these versions
until
only the Latin
extant.
It
was perpetuated in manuscript

it
the sixteenth century,
when
experienced five printed editions,

to oblivion
but since then

of
it.
it
was relegated
and nothing was heard
In 1893 the present translator. Dr. James, published four
Latin fragments of this apocryphal work in Texts

II,
and
in
Studies,
164
ff.,
not being aware of their earlier publication during the
sixteenth century
late
and
their ascription to Philo.
Only
1898 the
Dr. Leopold Cohn, the well-known editor of Philo, in an

in
article
the J.Q.K., X,
its
277
ff.,
called attention to this longits

is
forgotten work,
istics.
import and contents,

points out, the
origin
and
character-
As Dr. Cohn
first
book
a product of the end
of the
century c.e.
That
it
could not have been written
before
the destruction of the Second
Temple
is
proved by a
Docttnu'iits.
Series II: Hellenistic-Jewish Texts.)

pp. 84.
first
London: Society for

translated from the old
PROiMOTiNG Christian Knowledge, 1918.

"i
The Biblical Antiquities of Philo.
Now
Latin version by M.
R. James, Litt.D., F.B A.

:
{Translations of Early
Documents.
Series
Palestinian
Jewish Texts.)
191
7.
London
Society for
Promoting Christian Knowledge,
pp. 280.
250

and moreover,
it
cryptic allusion to this event in the text,

tion by the Christian
its
adop-
Church shows
than 100
c. e.
that
could not have been
composed much
of the third.
with
later
The
Latin translation must
have been made in the fourth century, perhaps towards the end
The language, many Graecisms and
as Dr.
Cohn
shows,
is
a vulgar Latin
It
is
peculiar neologisms.
closely
related to the idiom of the Itala, the old Latin translation of the
Bible,
which was likewise made from the Greek, and

diwd.
lo Jubilees,
Assumption of Moses, Ascension of Isaiah,
IV
Esdras.
work
is
ascribed to Philo because
it
always appeared in
The company
with genuine works of the Alexandrian philosopher, just as the
Fourth Book of Maccabees

it
is
often ascribed to Josephus because
happened
to
be
in
the
to
same manuscript with works of the

the contents,
it
Jewish historian.
As
covers Bible history
from
Adam
to the death of Saul, but, as the translator points out
in his introduction, the original
manuscript must have continued
the story to a
captivity.
much later The character
date, probably
down
is
to the
Babylonian
of the narrative
midrashic and hagalso
gadic
the wTiter draws not only
upon known but
unknown
haggadas and legends.
Like the author of Chronicles he gives
elaborate genealogies, inventing
many names
invents
is
to please his fancy.

if
Moreover, he supplements existing narratives, especially

are laconic in the Bible.
life
these
Thus he
many
incidents in the
of Kenaz, the
first
judge,
who
only briefly mentioned in
the Bible.
ascertained,
His source,
though obscure and no longer to be

tradition.
must have been some kind of popular

is
His purpose, as stated above,
purely religious, and consists in

its
exhorting the people to imitate the good deeds of Dr. James' translation, the
is
leaders.
first
translation into a
modern tongue,
based on a
fairly
representative selection of textual authorities
and may be
said to be quite reliable.
An
attempt
is
made
to
follow the idiom of the Authorized Version as closely as possible.
Passages taken verbatim from the Bible are identified and referred
to the source
on the margin.
not
Notes accompany the

sufficient
is
text,
but
these
are
too meagre and

Especially
to elucidate
obscure
with
the
pa.ssages
defective
tiic
part
dealing
RECENT BIBLICAL LITERATURE R EIDER

identification of legends in talmudic-midrashic literature, in
25 I
which
the editor
it
fails
to
go beyond the
that this
effort of Dr.
is
Cohn.
However,
must be remembered
editor was
not a
critical edition
and
that
in
the
limited in
space.
His best
effort
is
found
the long and learned introduction dealing with every phase of the
new apocryphon, and
also in the appendix dealing with various
readings and corrupt passages.

lary of the Latin version
is
mentioned above.
It
is
to
Another appendix on the vocabubased mainly on Dr. Cohn's study be hoped that a critical edition of
the Latin text together with a translation will soon be published.

,
.
lOSEPH ReIDER.
Dropsie College.
VOL.
XII.
ALEXANDER KOHUT
The body
of this book, from which
it
derives
first
its
name,
is
a series of fifteen discourses, based on the
chapter of the
Pirke Aboth, which were preached by Dr. Alexander A.

shortly after his arrival in America.
Kohut
These sermons constituted
first
attempt on the part of the eminent scholar to give a popular

of his
exposition
standpoint
regarding the
great
controversy
between orthodoxy and reform which was then raging.
'
The Memoir
introductory
material
'
in
this
volume
consists
of a
of Alexander
Kohut by Barnett A.
to
Elzas,
an essay on
'
'
Alexander
Kohut's
'
Contribution
Jewish
Scholarship
by
Gotthard Deutsch,
in the History of
*
An
Estimate of Dr. Alexander Kohut's Place

'
American Judaism
by Maurice H. Harris, and
Some Memoirs
With regard
of Alexander
to the
Kohut by Max Cohen.

'
history, present
title
form, and value of the
discourses
now
collected under the

:
Ethics of the Fathers^

very large audiences,
the editor's preface has this to say
'
Heard by
they were eagerly read and discussed throughout the length and
breadth of the land when they appeared, week by week, in the
columns of the American Hebrew,

by
his friend
in hastily
prepared translations
Max Cohen,
the Librarian of the then

in
Maimonides
form.'
Free Library^
They were afterwards published

his
book
'Though new surroundings,

American Jewry.
little
the utterances of a stranger, barely familiar with his
words
is
have
still
living
message to
this
This
the only reason

for
for re-printing
It
volume
that has
been out of print by the

editor,
twenty years.
has
to
been
practically rewritten
who has endeavoured
be as true as possible to the spirit of the original.'

'
The Ethics of the Fathers.
By
Dr.
Alkxandek Kohut
EHited and
aiui
j))).
Revised by Baknkti A. Kl/as, M.I)., LL.D. with Mi moii

lions by Various Writers.
Apprccia
c.\
Privately Printed
New
Yori<
1020.
+ 137.
252
ALEXANDER KOIIUT
Though
diction,
KOHN
253
the editor's statement lessons the value of the work
as a criterion by which to judge the author's homiletic style or

it
does not obscure the aim or significance of the task
therein undertaken or the wealth of
Talmudic learning wherewith

editor
is
the author elaborates his theme.

belief that these
The
still
quite right in his
sermons
'
have
a living message to American
Jewry', for though
new
issues
it
have arisen which overshadow the
old controversy and give

it
new
turn,
it
yet abides with us
and
the
remains as
difficult
as
of old to express and
formulate
position held
either wing.
by those who are not prepared to surrender to
Dr.
Kohut's opposition
to
the
findings
of the
Pittsburg
Conference, held in
November
1885,
moved him
to ally himself
with Sabata Morais and others to establish the Jewish Theological
Seminary of America, but
his general attitude

'
:
is,
I believe, fairly
stated by Dr. Elzas as follows
He
was
in fact a conservative
Reformer, "offering the old and the new in happily blended
union
."
To sum up
fire" nor
his position in a
word, he sought neither

to
"the way of
"the way of snow",
walk
in either of
which, according to the parable of the ancients, meant death.
He
his
sought "the middle way", to walk in which meant

Dr. Harris speaks of Dr.
life'.
Kohut
as
'
the leading exponent in

this
day of Conservative Judaism' and makes

trend
versus
attempt to
sketch the conservative

'
Orthodoxy and Reform.
How
shall
we
define the place of Conservatism between these
two main schools?
We may
say
first
that
It
it
accepts the old
doctrines, but not quite in the old way.

in belief while
it
grants a wider liberty

;
urging conformity in practice
though even there
permits some modifications and abridgment in the elaborate
ceremonial of the synagogue evolved in the process of ages'

(p. Ixxxi).
Dr.
Harris
finds
a distinguishing characteristic of Kohut's
point
of view in
that,
though acknowledging the principle of

extent,
it
development to a limited
'stoutly maintained that
we
must accept the orthodox view of the doctrine of Revelation'

(p. Ixxxv).
S 2
'
254
THE JEWISH QUARTERLY REVÎEW

in a careful
One cannot fail to note how the author was groping

the
static
reading of
The
it
Ethics
for a position
'
which could not be

',
adequately defined by the word

or
conservative
because
of
has not
purely
conciliatory
implications
that
word.
Witness: 'A reform which seeks to progress without the Mosaicrabbinical tradition
sinew, without spirit
is
a deformity a skeleton without flesh and

heart.
It
is
and
a suicide
of
life
life,
and
^^'e
suicide
is
not reform.
We
desire a
Judaism
full
full
desire to
;
worship the living God, in forms

yet breathing the
of
and beauty
Jewish,
modern
spirit.
Only a Judaism
true to itself
and
its
past, yet receptive of the ideas of the present, accepting

it may come, The paragraph
the good and the beautiful from whatever source
can
command
respect and recognition

first
'
(p.
7).
concluding the
sermon approaches more nearly

for the author's position
'
:
to
an attempt
to find a suitable
name
do not know
whether
it
will
be
my good
fortune to have your sympathy in
my
religious attitude
that of Mosaic-rabbinical Judaism, freshened
with the
I
spirit of progress,
a Judaism of the healthy golden mean.

I plead.
hope
I shall.
For such a Judaism
Unfurl, then, you;

I
banner of reasonable progress.

(p.
9).
You
must.
'
know you
italicized
will
The words
I
'
reasonable progress
are
in the
text,
and
believe
they
come
in
nearer the heart of the matter

the
than any other phrase used

versialists.
book
or
by
later
contro-
In the second of the discourses, dealing with
'
'I"he
Fence
:
around the
'
Law the author clarifies this standpoint as follows " Remember the days of old," said Moses, and have regard to The teaching of the changes of each generation" (Deut. 23. 7). the ancients we must make our starting-point, but we must
',
''
not lose
'
sight of
what
is
needed
in every generation' (p.

yes,
15).
And
as these Itlder did, so can
so must
day.
we,
If the
the later
Epigoni, do in the exigencies of our
own
power
to
equally to us?
make changes was granted to the Elders, is "But they were giants", wc
not the power given

are told,
;
"and
let
we,
compared with them, are mere pigmies."
I'erhaps so
us not
ALEXANDER KOHUT
forget,
KOHN
giant's
255
see
however,
that a
pigmy on a
(p. 16).
shoulder can
farther than the giant
himself
In the same vein, note the following

course
is
'
:
in the
eleventh
dis-
As long
as
man
live.
lives,
he must be
is
active,
and only
life.
.
as he
.
active,
does he
is,
Progress
shall
the law of
The
be
question for us
What
we
call
Progress in Religion and

If
how can we
best conserve our energies?
"Progress"
;
is
to
evidenced by destruction and not by construction
if it
merely
means the giving up

been honoured by
the. soul,
of ancient
and venerable customs,
that have to
long
usage
and which bring comfort
and
offers
will call
nothing in their place, then every well-
meaning Jew
such "Progress" retrogression.
Only
"
when
cry
the Rabbis of this country shall be

for wise
moved by a common
only
endeavour
moderation, unaffrighted at the " Backwards

after
all,
which
lies,
may,
be beneficent progress
when
it
Religion shall again have been restored to the home, where
now
sadly neglected
progress,
and, speaking generally, only
when
shall
conservative
rather
than
ungovernable
speed,
for
characterize our religious
movement, can the outlook
Judaism
be hopeful'
in the
last
'
(pp. 88, 89, 92).
The words
'
'conservative progress'
paragraph are evidently a companion phrase to the

reasonable progress
expression
quoted above.
It is true that
Kohut,
like Isaac
M. Wise, who
is
often spoken
of as
the father of American Reform, confined the sphere

in
of
development
Jewish
Law
to the post-Biblical material, but
it is
not quite true that, in opposition to the subsequent attitude of
reformed Judaism, he maintained the orthodox point of view with

regard to Divine Revelation.
'
'We
in the
its
regard the Torah
',
he says,
as that which
is
commanded
spirit
teachings of Moses, looking,

for
however^ to
its
and
significance
the
culture
of
mankind'
Revelation
(p.
is
15).
One cannot
be
quite
avoid
its
the
feeling that,
when
evaluated according to
it
spirit
and
its
cultural
significance,
cannot
fitted
to
the
old
orthodox
categories.
What Kohut
in
says wMth regard to a Prayer
Book
finds
an echo
modern Jewish controversy.
There are
still
conservatives who,
256

Union Prayer Book,
for various reasons, are not reconciled to the
published subsequent to the date of these discourses, and

not feel themselves spiritually at
who do
ritual.
home
in the
orthodox
To them
prophetic
:
these words of Dr.

'
Kohut seem, not
reminiscent, but
;
Opinions
alter
and manners change
we must take
by the
account of altered conditions .... Let

question of the Prayer
me
now
illustrate this
Book
that
is
raging in our midst.
The old Siddur no longer satisfies us. We need a new one and many are they who are ready to supply the demand. But how ? One would remove all traces of Hebrew another would allow
;
some Hebrew, endeared

on
to the 'If
to
many,
to
remain
piin? 121
still
another would improve the good old Biblical expressions, and so
end of the chapter.

in the
we could arrange a Prayer Book

would be acceptable
to
language and on
taste, a
the lines of the old, that would appeal to
modern
Prayer
Book
that
and adopted by modern con-
gregations,
we might
.
. .
legitimately
make concessions
safely
to the spirit
of the times.
heart,
Words,
after all, only express the feelings of the
and many passages could
be omitted from the old
Prayer Book, because they do not express devotional feeling.
uniform Prayer Book would

strife
at
once put an end to one great
source of
and contention
in our midst,
and be a prelude
to
a lasting peace' (pp. 122-3).

T//e
Ethics of the Fathers contains
many thoughts
it.
not dealing
directly with the central theme, but related to
It constitutes
a strong plea for positive Judaism, for increased Jewish observance

in
the
home and
in
the synagogue,
pulpit
for
greater
learning
and
intelligence in
and out of the
and shows the
scholar's
scorn of shallow pseudo-science, pseudo-philosophy, and pseudoprogress.
jACOr.
KOHN.
New
^'ork.
A TRACT BY AN EARLY KARAITE SETTLER IN JERUSALEM*

Bv Jacob Manx,
Baltimore
Hebrew
College.
Fragment B
(Bodl. 3776'
= MS. Heb. d. 36, fols.

Karaite settlers
in
13-18,
parchment, old square writing) contains a long appeal by
probably one of the
earliest
Jerusalem
to his fellow-sectaries
to leave their
build up the Karaite
community .^^
homes and help to If not all can come

them
at least
owing to
five
their business obligations, let
send
men from each town

in
as delegates
and provide
for their
maintenance
gation
order to form a nucleus of the

in
'
new
congreis
of Karaites
the
Holy
City.^''
The
writer
indignant with the
fools in Israel that say to each other,

till
"We
the
'
need not go to Jerusalem
God
will
gather us as
He
has exiled us'".^"^
Let Karaites not
hesitate to settle in
Holy
City for fear of the Rabbanites.
The Muslims
'
constantly help the Karaites to keep the Torah of Moses
and are favouring them that keep the new moon according
to
lunar
observation.^^
This assertion
is
not
entirely
without basis.
We
find
Ben Meir
in
921 stating that his
ancestors Musa, Mcir, and INIoses, as well as he himself,
underwent punishment and ill-treatment by the followers

*
See JQR., N.
S.,
XII, p. 123.
The
foot-notes are
numbered here
24-5.
1.
in
continuation of the previous paper.

98
Fol. 16, v.,

Fol. 16, v.,
1.
5-fol.
17. v.,
'"'
1.
5.
Fol. 16, v.,

I.
11.
1*'
II.
5-6.
"" Fol. 16,
v.,
26-roI. 17,
r.,
2.
VOL. XII.
257
258
of *Anan.^'^2

Evidently the Karaites must have on these
occasions enjoyed the support of the local

thorities.^2a
Muslim au-
Besides this appeal the other topics dealt with in the

tract are of
much
interest for the understanding of early
Karaite thought, both in theology and in legalism.

short extracts from the fragment were inserted
in his
Two
by Dr. Cowley
Catalogue
(II, 191, no. 5) for
the purpose of identi-
fication.
But the whole fragment

noteworthy contents.
fully deserves publication

will
for
its
These
first
be considered
here in detail, grouping together
those of religious-
theological character and afterwards the legalistic idiosyncrasies of our Karaite author.
He
emphasizes the view that only partial retribution

in
is
administered
this
world
for
visual
effect
for
while
full
reward and punishment are preserved
the
world to
come.
Or
else, in face
of the righteous suffering and the

life,
wicked prospering
in this
'
God's rule of the world

is
would be
unjust.^""
is
He
that denies and says, This
no
retribution
transgressing and lying against God.

(in
And
he that says that retribution
the world to come) applies
102
See the complete text

.
in
JQR., N.
S.,
V, 554,
ir
11.
29
ff.
Dmatril
fn^JB'
'-ID n"'L^'cm
ntj'D
irnns* noii irnoi nnt

iyni3Ni py
r\-z'v^
i'Nic^"'
^y
ir::*2j
'ni
-1^x0 ')
iD'j'
y-ir
n^
nnno miya nnx"

ic'P"'3
'did
nns-ji:n:s*
i:dd
"iryi
r\''Z'^*\
lyob nt:'
p-in^ d^nji^'h
D^cys
DniDNH
nn
n^yâm niy-n
(?)
nni nnv
:^D3n
ly^y -i3y tj-n
n^ nnriD -T^jKn rmv\r\

D'Nilli'n
'
D^ms^Dn
riNvb ny ni[p^]Di ^22n
'2*
py '3D. Cp. .-ilso Poznanski in Luncz's Jcntsalcm, X, 93-4. See now especially Mann, The Jcivs in Egypt and in Palestine under
I, p.
the Fatintid Caliphs, 1920, vol.

'"3
59
IT.
The same argument

c.
is
brought forward by Sa'adya
(niV*11
mJIDN
ed. Slucki,
9, p.
131
a"niyb ÎDJn 3n) and by Joseph Ibn Saddik

fT.).
|UD Dîy, ed. Jcllinek, 68
AN EARLY KARAITE TRACT
MANN
259
only to the soul and not to the body also has conceived
from
(his)
heart a falsehood.'
It
results in
denying the
bodily resurrection of the
dead.
Our author mentions

is
some Karaites who held
this
in
view that the soul only

the
future world.^"*
to
be rewarded or punished
This
theological problem of the retribution
was much discussed

early Jewish philo-
by the MutakalHmun and

sophical
writers.^*'^
also
by the
against
in
Our author probably polemises here David al-Mukammas, who dealt with this question
he found no writer
the sixteenth chapter of his

that
states
Kalam work.^'"^ David who denied retribution

;
ô*
Fols. 13,
(
r.,
II.
3-7, 23
ff.
15,
r.,
22-5
16, r.,
is
II.
4-8.
The problem of
7lD3
= DIPS'
in the
language of our author)

section
ff.
also fully discussed in the
early Karaite
commentary on the
in
by Harkavy
"ipinn,
I,
170
Tlpn^ DX, Lev. 26. 3 ft^, published The editor assigns it to Benjamin
by Daniel
is
al-Nahawendi, but more probably

No. LV. The writer of our
it
is
b.
Moses al-Kumisi, the

in
beginning of whose commentary on Leviticus

letter,
printed
Sa'adyana,
who
probably lived after Daniel, seems to
have borrowed from

fol. 16, r.,
1.
this
commentary.
Compare
(/.
especially
1.
fol.
:
15, v.,
1.
26-
4,
with the following passage

:
c, 171,
32
:
ff.)
'Tl^ "I'k^N HTI

DwS*
'na Nin nîyn in:o bv ab

i'N-ic:'^^
'b u'd'i^ti
i6 nsi
i3^n ^nipnn
nôn]
[-10NJ
'b]
^^^
lyow-n
ab dni ^mpnn
^3
dn 'n^n
^^nn
nr
p-i
nx
i\s
iiTyî
-iî'N
bii-\'^"t:>
vjs
n^non
2^v [nih
nnyi
bti'i'c^
yâi [onn
on^Dnn
t331B'
D^^
^nD
nry:i
bui'C')] D^yc^-in
.
"1^:2
. .
DDViTl
Cnn DVn
ps
ly^r
'3
(Hab.
:
I.
2-4) '33
Di-ITn
nnn
^c-io pxi nr^ nr
dm
^n;D
^:1:^N-l:^
(read probably
m^32)
yoc'
x-112 ^'
Dx .Tm D^n ^mpna dx -noa nnin^n nnio b^ 121 ^^3 ''2 nvib d:i nix nvn^ fyoi? n^n ch^vn 310 b^ pi yc::'n
:
nb DX
n>ni
lyroc-n
x^ dxi pi
xan chwb D^niD^

nrn
b)^: |ni:n
bn
moi
Dwi^nni
D^:iyD^'i
D^:;'mi
myn
c'^
jj'xi
D^yn
^ja^
niy-i
dji
bi
rycL'Ti
D'yirn nop:
.
. .
Dpu
bn xiu
^3
nyn^ Dnx
nix
d^
DP3 nv2.
'*5 Cp. Schreiner, Z)f/- Kalilm in der jiidischen Litemtur, i8 ff. "" Preser\'ed in Judah al-Barceloni's Yesirah Commentary, cd. Halber-
stam, pp. 151
ff.
26o
altogether.
He
quotes the view that reward and punish-
ment are preserved for the body only.

Benjamin al-Nahawendi was of
Sa'adya,
I.e.,
c.
As
is
well
known,
this opinion (as
quoted by
himself
6,
pp.
ico-i).
Al-Mukammas
for the soul.
it
decides that
an^'iy "I3-* is
meant only
in
Probably
our author had this view
mind, regarding
as contrary
to the words of the Torah and emanating from a source

alien to Judaism.^"'
Sa'adya
(/. c.)
is
of the same opinion

to share
as our Karaite writer that both soul
and body are
the retribution in the future world while Joseph ibn-Saddik

agrees
with
David al-Mukammas.
is
It
should
be noted
that no mention
opinion.^"*
made
in
our fragment of Benjamin's
107
1*'-
-xia nan, cjirnn Qnm,

Schreiner {I.e.
in
p.
ibi.
it
13, r.,
1.
8.
25) takes
for granted that
al-Mukammas and
But a careful
[I.e.,
Sa'adya are
agreement on the question of retribution.
examination of David's words proves the contrarj'.

11.
He
writes
p. 153,
33
ff.,
nns'i?
IN ii;h c*23^ nth pyisni ni^rn
mx
Nin
-^ -ion^ qni
(probably read D'a-I

"vz^^z
'rj's:
nON
'J2i:
H^JSa) 'l 'CN
b^l DHC 'N> irS \S DHO

'rj's:
nS
Nin
^:2ij
in*
sî ':i"d: in
'3
*:si:i
pyism
n^
.
nnn
is
ij^ni
pyism norn
\T\y\
anovs
':-:i:
i:ni
^rj'SJ
"o
nî
-j""!
^:)di:
i:\s*
man? ^v^
Tin
n',-;''
"rirsu
xh
n:n
niJin
i?:>s"j'
':2i3
p^<k^'
pi
'';i3
n^n
nSyn
o^cann
riDii
pyiD
ij-'^-o
cnv
n!?!
.
i;n*
"^sd
Dîyi?
ny Nan ninyn na-â

aaniD
z'v^y:;
p
n^
'x
Nan
msn o
nnciN
i:ni
Kiy^
'rj-a:
n!?
niarn
pN
-irrN^c'
UN
c"j":i
y~in
NV"I
IN avjn
riia?M
*2
-.a'j'
a'-nn:
nryca D^nnrnai
'C'dî
sii:o
'Jii'Dn
'J13
is
C^-if-IN-
Schreiner assumes that the whole
passage
It is
by David.
But
this is impossible as
he would contradict himself.

is
evident that from the second D'lOIN 13N1 there
an insertion by Juda
al-Barceloni
who added
his
own
view,
in
agreement with that of Sa'adya, that

it
retribution applies to both soul
and body since
is
caused by good or bad
deeds, the
at the
work of body and
soul alike.
(p, 151,
11.
But al-Mukammas clearly defines,

30 fl".), that 0121 and py">D are only
nop'j'n Nin
beginning of the chapter
for the soul,
n^ PN-'
nHna
nnn'^-j'i
rajn
norn iij t:n31
MANN
'
261
the
(the
According to our author, one of the essentials of

fear of
God
'
is
the belief in the Divine Unity,
^^^''
'tauhid' of the Mutakillimun), and the basis of this belief

is
the creatio ex
to
iiihilo
by the Creator
done by God
Himself.^"'
It is
interesting
find
the writer strongly emphasizing the

is
opinion that everything
alone.
The
angels
do nothing.
is
They
are only for appearance sake.^'"
This
evidently directed against Benjamin al-Nahawendi's theory
of an intermediary.
tained that
As
It
Kirkisani reports, Benjamin main-
God
created an angel
is
who
in his
all
turn created
the whole universe.
he that sent
prophets and
delegated
the
all
messengers, executed the miracles, and decreed

the prohibitions.
in the universe,
commandments and
It is
He
also brought
first
into existence all that
is
and not the

this
Creator,
known
that the
Maghariya held
view
which
is
very similar to the Philonic Logos.
Kirkisani
devoted two chapters of his work Kitab al-anwar, pro-
ducing the arguments of Benjamin and his followers and

refuting them.^"
Our author deprives the angels
of all
active influence on the world's course.
They
exist only
to be seen
by man while everything

in
is
done by God alone.
Daniel al-Kumisi also disbelieved

as
the existence of angels
the Jews in general assumed ^thern to be, namely as
hh-ys
nju:fyi
c-D^n
.
m^ Nin
. .
py-isn inji
'j'sun
Nan
oiîyn îid
K'sjn
nnn
x'n
m^rni
a"niyn
n^-y
xin
\\-y-\^T\
nm
bz*
T'niya nJIC'CI.
also fails to record
103
{WnsWi, I Ustory of Mediaeval Jewish Philosophy, 1916,
p. 22,
al-Mukammaj's
13
fir.
real opinion.)
{I.e.,
Fol. 13,
r., II,
Cp. also al-Mukammas

i?^y^
66 top),
^^"^
DOSn
sin
'1"\'21
imini
mn^"'
irn^x
m^nn nnann
ijcnpn-j^
nin^Nn
"0 Fol.
'1'
13, v.,
11.
20-5.
ft".
Cp. especially Poznai'iski, REJ., L, 10
262

endowed with the power
of speech like the
living beings
prophets."-
Finally Sa'adya, possibly with
the view of
opposing the theory of intermediaries, declared

superior to
angel.
man
to
be
Ibn
is
Ezra,
at
the beginning of his
Pentateuch commentary,
against this depreciation of the
importance of the angels.^^"
Our
writer strongly
urges
upon
his
readers
not
to
inquire of
any augurers and
astrologers, nor to believe in
charms, amulets, and the

accept
'
like.
He warns them
'
not to
or a cases
all
'
that the Rabbanites call an
evil
'
(spirit)
pure
one, nor to follow the heathen customs in
of confinement of
eye.-^^'*
women,
sickness or inflammation of the
Other Karaites were also strongly opposed to

Daniel al-Kumisi even forbade
astrology and amulets.
the calculation of the months by means of astronomy,^'^
Sahl
i'2
b.
Masliah in
his
well-known polemical
III,
letter
from
Cp. Harkavy,
Relig.
Hebrew Graetz, and Ethics, VII (r9i4;, 664.

I.
I
:
509
Poznanski, Hastings's Enc. of
"3 Gen.
1;1^;-l
>->'iy
don!??::.-!
>-i2-i
b:i
IO
']:h
D'J'H
iTJ'yD
!?ni
^D nVH -|Uy31
.
133: ni^rvz'
-ir:is"j'
pNjn
!?n
wen
iNipi
pN
to
i:ynî
"103
niaian
rnvxi
niD\n 'on
^mNO
p.
-1231
DONôno
DON^Cn
Dn33:
20
i,ed,
D'X''3:3.
Cp. further Ibn Ezra's short commentary

Prague, 1840,
Exodus
23.
Reggio,
68
ff.)
Later on, by
reason of his polemics against Hiwi al-Balkhi, Sa'adya changed his opinion
and restored the angels

i'NT-""'
to their position of superiority
over
men
oy
(^^133i^ '3
DV
p3K'n:r
nn3nrD
d^^23
'^d3
nih
v3nîd
p3;j'nB').
'{^^^^
Ibn Ezra remarks caustically, n*J'r:n3 "IDIX nM'J* inrj'D J'^H
Hjni
Q'3Nb?^no rhrM onxn

"* Fol.
13,
v.,
rhvcu vidd
(6/'rf.,
p.
8i
25-8.
See also Hadassi,
">D3n hz'Cii. Alph. 137, D^::'nôn

L-ni?
't3
D'Ty::' rT'i^N*
n3Ci py nyrir^ piriyci
:n3o
i'33
3>:
310
rnin3 vh^^ DnnD:n

ti.
;d
nns
-i3n
ix
nn-ny
:
noisni.
L'"n*7^ 1J^ "IIDX
"* In Harkavy, Studien
Miildlungrn, VIII. 189. no. 2
vnyici 'V 'cnn

D'r:L"
mn!'
\ib
nnio pNi
O'CDipn p3w*n
ns
3vj'n!ji
'-13im D'CDipn p3w'n3.
See also Hadassi.
/.r. letter 'V

Jerusalem to Jacob
b.
'
MANN
'
263
Samuel also denounces the heathenish
ways of some Jews

probably
who
visit
the graves
of the
author,
pious
praying for recovery from

is
sickness."*^
Our
who
earlier
than Sahl, evidently alludes here to
these superstitious practices he must have observed amongst
the Rabbanites living

beliefs in the
in particular
in
the
Holy Land.
The mystic
power of the Tetragrammaton that were held
by
Palestinian Rabbanite scholars are graphi-
cally described in a
in Ashkenazi's
famous responsum by Hai Gaon (printed

nyo 54 b
ff.).
D'Jpr
There follows
in
our work a long discourse about the
pronunciation of the Tetragrammaton.

contention
cursing,
as
is
The writers
uttering,
chief
that
ap:i
in
Lev.
24.
16 does not mean

pro-
many
explain the word, but
nouncing.
Thus the mere pronunciation of the
divine
name
3p: as
involves capital punishment. ^^'

'
The
explanation of
uttering
'
is
to
be found already
in
Talmudic
'
literature.^^^^
',
'Anan
also took the
Targum and word to mean
pronounce
though he does not go to the extreme of

for the
imposing capital punishment

116
mere uttering of the

nîy "^-im c'nnN
^ni-^*^
i^s*i
In Pinsker, p"b
^N*
p'n^Di,
32,
Hir
muy
D^non
Qv^'-ini
'^
omvâ
b]}
n':b)
nnapn q^tjt
/jsan
m'pn pa
onoixi
D>p^hDi
XH'"''"'
I" '\^yj^) ^:J'unn
^b^^:n >dv 'i ,x'
Dnpy
nnii'ipi
wîbn
nr\>2-h
D^ôpci n^pn-^n nap ^y nn:n

'ro
DTiDH D'pnvn "-MP bv D'J3im D^s^n
bi?
pnvn
b'C^
iDnn ^y
Dmi:i.
nvan nrh nn^ dhd
D^-i^'paDi
nr^'ba
nvsiipi
nm:
KnSD
nni?
Cp. also Hadassi, /. c, Alph. 104. 1" Fol. 13, v., 1. a8-fol. 14, r.,
"8 Cp. Targum Onkelos to
iTOB' 'B'nD NO\S'
is
.
1.
19.
Lev. 24. 16, NOtt'

Hi^^^'b aplJI
Sanh. 56%
interesting
:
Nin
-anm
d.
'Sm
'NOO.
R. Levi's statement (Pes.

3pi3"l
R. Kahana, ed. Friedmann, 184*

ê' lOC:'
?3
D*^
'Jw'
niTD~TTI n"2pn
CnSO
Xint' "O.
See
also Rashi
and Ibn Ezra
to Lev. 24. 16.
264
Divine
certain

Name.^^'
Karaites in
Our author polemises

as
here
against
that
Khurasan who maintained

it is
the
Tetragrammaton must be pronounced

Bible, stigmatising as heretics all
spelt in the
it
who pronounce
a
still
':ns.
These Karaites thus drew

from the general principle,
the last logical consequence
adopted by
larger
number of
fellow-sectaries in
Khurasan and
also
by Ismail
al-'Okbari, that only the 2^13 of the Bible text should be
followed,
and not the
""ip
as
handed down by
tradition.-^^'^
In giving his Karaite readers his

urges at the
own
views, the author

to rely on
same time upon them not
them
but to search independently with their own minds

proper understanding of the Biblical laws.
'
for the
relies
He who
on any of the teachers of the dispersion and does not use

his
own understanding
^'^"
is
like
him
that practices heathen

first
worship.'
He
thus advocates in the
instance the
b.
famous two principles of 'Anan, as reported by Yefet

*Ali.
'
Search thoroughly
opinion.'
^-^
in in
Scripture and do
not rely
upon
my
But
11.
addition a technical expresNrî"^ 3pJ1
"3 Ed. Harkavy,
I.e.,
13,
18
ff.
"Xm
"id:
'i:i
C-i,
Q'J-
ap:)i
''t
niD^3 npj TJ'N

ijyn
D^L'^:s'n
ns
^j^P"
'y^ x-j-nâ
--d
np^N
apn
sin ^-j'n'in
Nvrx
nDiDT |ND
Nûp
"'*
ivns^
n^b
anpxi
ni
n^2 ^2D 3p:i

n^c-j-.
a-'^ncn
d-'np
Nni^bpn
N3cn-n
(n'r:w'=)
For further
literature, see Revel,
JOR., N. S., Ill, 369-72. See the interesting statement of Kirkisani
(ed.
Harkavy, 319,
11.
2-4^,
J'tQI
N-|p^
X^l
np^NI
D'j'^s'
(read
3'n3^N) 3n3^N y:n> .T^JDNli^N p\S-|p

hv^>
;?o
in
n^N
nps
|N
^3
ih
in
^hxn
fci
;
.Dpa airiDO
in
n- nXx
n^^ybs
-iD3
'n
'w nsip
nt<-ipi?N
'hvr.,
11.
jo jn oyrî
nra
(r.
Und.,
314 bottom, i?î'?:DN |x
|iDn
ar
in
nyn npi
a^nai^N)
an^^N
h\22ii.
3in3o
'^"
'='
NO
^jy
Fol. 14,
19-21.
n'^;^
-nyi
180.
uycri ^xi
xn^niNa
vj-sn. cp. PoznansUi, rj.j.,
XLIV,
'

sion
is
MANN
265
used
in
our fragment which reveals the influence of

theology.
Muhammedan
Goldziher
in his
This reliance on authority

fol.
is
called here Tbpn (cp. also
17,
r.,
I.
22 and
v.,
1.
11).
new book (Die
StreitscJirift des Gazdli
gegen
die Bdtinijja-Secte, 1916, iff.) points out
one of the marked

it
features of the old theology of Islam that
has only words
of censure for the teachers of the people
who adopt
un-
conditionally the opinion of a respected authority or party

in questions
about which the sources of Islamic doctrine

Consensus) offer no obligatory
(the
Kuran, Sunna, and This

of
is
decisions.
called
by the technical term

is
of taklid.
The demand
this
theology
that
in
such cases a
decision be arrived at after independent consideration in
accordance with the methodical rules which were developed
by
the science of the law
(fikh).
Very
likely the Karaites
were influenced
by
this
strong
opposition
against
D''w':n*
the
m^*0.
taklid in formulating their party-cry of mci^JD
Rabbinic tradition
in the
is
to be discarded.
Independent search
Bible
is
to take its place.
We
have here another

showing how
significant case in point (see above, p. 137)
Muhammedan
thought and doctrine acted as a stimulant

Qj^
^-j^g
on the development of Karaism.^îa

Daniel al-Kumisi maintained that
in
other hand
matters of religion
human
intelligence
is
not to be used.^--
Our author conrote
tinues to polemise against the Rabbanites, labelling their
doctrines as
'
commandment
of men, learned
b}'
(mDi^c
D''*i:'3N
nivc), a
common-place phrase of the Karaites.
To
declare things as sanctified (C'JHp) or to give to priests

his Chronicle of Karaite Doctors
'2'*
Ibn al-Hlti
in
kJQR-^ I^- 435 and

in
442) enumerates amongst the topics dealt with by Ibn Sakaweihi
his
polemics against Rabbanites, and especially against Sa'adya, also

'^-
Tbpnbx.
See Harkavy, Hebrew Graetz,
III,
509.
266

their dues, as prescribed
is
and Levdtes
in
the Bible, after
the destruction of the temple

this
is
pure idol-worship.^-^
All
directed against the Rabbanites
who kept
the laws
of n^n,
pn pna.
n:in3 ni:no in the
diaspora and also nonn
and
nu^'yc in
Palestine. ^-^
Interesting are the remarks on the ser\-ice of the syna-
gogue,
'
It is
forbidden to-day to burn incense and set up

is
lamps
(in
the synagogues), and to say that this

do.'
done
for
God's honour, as the Rabbanites

finds
fault
in
Our author
also
with having an ark with scrolls of the law

it.^-^
placed
his
the synagogue and bowing before
'Anan
in
is
'Book
of Precepts' enjoins that while the scroll
taken out from the ark and during the benedictions recited
at the readings of the portion, the people should
bow
till
their faces reach the
Our author polemises here against the service organized by 'Anan, as has been shown Later Karaites also bowed when entering elsewhere.^^^^
floor.^-^'
the synagogue, evidently before the ark.^-'
By
incense and
lamps
in the
synagogues of the Rabbanites, he probably

used at rhnin and the candles of the
means the
rî\:r2,
D'cu'a
especially on nsijn, as well as the "t'cn nj.

his
Hadassi
in
Alph. 137 of
book seems
to
have had our tract
Fols. 13, v.,
11.
22
fr..
17. v.,
11.
18-28.
"* Cp. the responsa of the Geonim Mattitiah and Natronai. and of Simon
Kayarah in niplDS noSl, " Fol. 14, r., 11. 18.

" Ed. Harkavy, /.c,
ed. Miiller,
Nos. a-4.
19,
11.
13(1.:
n''b^2
'f'l^'P
SnC'Db n'b nnS 12)

cyi
prîro
.
pa
s?D^y .tSd ncvS nvsp Npn

b]} |."i'2N
N'nm nsia ci""Dm

'nb'vb
No^y
|os
xyivS
r?2ii
ly
(11.
pn:Di
11"
pnn"
na
likewise after the reading

'""'*
24
).
See Uunn, Journal
p/Jc:iis/i
15,
Lore and
Pliilosopliy,
I,
1919, p. 346.
"
Cp. ">D3n !?2-"S. Alpli.
beginning:
py
p, 69'. 72*, and 74*.

in front of him.
MANN
267
He
has
thus groups together the same topics
as in our fragment.^^*
The author
*
much
'
to
say
in
disfavour
of
the
shepherds of the dispersion
(nvi
''V'^l)
as the Rabbanite
neither
spiritual
leaders are designated.^'-'^

festivals
;
They hallow
Sabbath nor
the
first
by reason of
their laws
which, according to him, are against God's Torah, and the

latter
by
their
wrong
calculation of the months.

2.
The
Mishnah, Rosh Hashanah
11,
is
cited
which embodies
fix
the privilege claimed by the Bet-Din to
the festivals
at their discretion, be they in time or out of time.
But the
writer also takes to task
some
of his fellow-sectaries on
account of several of their practices.
Besides the problem
of retribution
^28
in the
future world which
some Karaites
115, the
"'INII
In
addition to the passages quoted above, notes 114 and
following lines will be of interest.
Letter y
ff.
DDIX
ip''!'!
"inni?
IN
.
.
nn
.
mcp
i-î^prh
b^N :m3D!? mnDni nj^-npn

icrn
(i.e.
nvDj^n)
y-\v^b
yT)bii Q^'b
nba ncNni
nha
:
nn
'r\b
n'l'shi mi^^'cvi
nnj
'n D'npD^ Dnic3i
b
"iTi
"3
o
ab
W" in^y w'ns
"I>nnt^^Da^
.*
ND1L3C1
!i3iL2D ID:^^Tl
nr tn-i b2 b^:) n''\s-i
p nvj'y mni px nn ab) d^înt vn n33 nnpcHi nil sîn mnyni it dipdh -idn n' cyni hntd b nmyi ]'nr b:i^
ly
:
hntd lYcnb)
irorn
niyi
w^b
:
mmj2i nn^sS
b^3i
D'^jn^!?
nvj-j-yi
nnji niiupi
D"cnp
b^
dim
'n ':sib nvi^
nn^nâ
njD
. . .
d:i
nm^m cmny
n^:>'î
;
ni^m nnc'yci monni

î^n
;nnupn ^bi
D''jn3n
-|3"J'
niîyi
D^'cnpn
h^nd
-ij^n
n'Tt
n'rnp
px Dvni
nuD
icy^J 'n n\'-i
ny
-i3tr
pNi
mny
3inDn "IJD1N1 Tw"20 he quotes here Ezra 20. 40, 41 as in our fragment. In a work entitled T/ie Churches and Monasteries 0/ Egypt, and attributed to
Abil Salih, beginning of the thirteenth century (edited and translated by
Evetts, Anecdota Oxoniensia, Semitic Series, VII, 1895, p. 197),
we
read of
the famous synagogue at
Damvah
Sambari,
or
in
Damuh
(called
'
the synagogue of
Moses
I, 1
',
see concerning
it
Neubauer, Mediaeval Jeivish Chronicles.
19-21) that there took place disputes between the sects of Rabbanites
the lighting
and Karaites concerning

"3 Fol.
15.
r., 11.
0/ lamps.
3fr.
268
held to apply only to the soul and not to the body, as

discussed above, the following charges are levelled against
'them that
call
themselves Karaites' (xipD
''^yn),
(i)
They
fall
maintain that neither Passover nor Tabernacles can

a Saturday.
(2)
on
They
further regard the laws of defilea leper
ment concerning a dead body,

invalid in the diaspora.
(3)
and a non-Jew as
to ^'SN in
flesh
They pay no heed
fixing the festivals.
(4)
Also the enjoyment of the

(5)
(i.
of oxen and sheep
is
permitted by them.
Finall}'
they
send parcels and
letters
on the Sabbath
e.
through the
this
agency of non-Jews) and many other transgressions of

kind.^''"
Our author
of Karaism.
clearly belonged
to the rigoristic school

point,
As
regards the
D^"'J3y,
first
'Anan and
his
followers, the so-called
are attacked.
The founder
to
of
Karaism taught, according

fall
to Kirkisani, that should the

is
15th of Nisan
on the Sabbath, Passover
commence
to Or.
on the following day.

Tabernacles.^^^
The same
is
to be the case with
Attention should be here given
555^> B, fols. 36-41, which contains polemics against certain
Rabbinic precepts by an early Karaite.^''- 1^01.36, verso, reads

"0
'31
Fol. 14, v.,
11,
16
/.
fir.
In
Harkavy, jn
r.,
130,
nS (pV;
]d':2
Hm
nv
n^'J'a |D"'33 ^D
DV bn DX1
nvb :nn.
name
;n
of the
ni3Dn
Hadassi
ns
nm
pi
7a
ni.t^
|rj\x-in
in the
ID^H
P-'J'N,
Alph. 98, beginning, reports this
sadokites (x^5^v^^
'iDi
m)
invjT'*
nycn nv
ix"'vv
nosn
rmn
^:vx*n dv3 "idn^j m^cn 3n 'pi :n3cn dv nhr. Hadassi's source was David al-Mukammas's work on this sect /n7N 73 QVJ'II
Dyn ns
n^:;'
D'pnvn nyn
'32
nsD nvpc3
]v:'pD
is
^n fsno
ihid.,
\2
nn
(T.
T:r\).
S.,
The whole fragment
published
by Dr. Hirschfcld, JQR., N.

XI, 237
VIII, 179-83.
See now Dr. Poznanski,
The
lines printed
on the next page have been copied by
me
from the M.S., and also the
following remarks were written long before the appearance of Dr. Poznanski's
paper.

as follows
i?2y
:
MANN
269
insi (i)
''V'212 VJ'yj
mxr:ni 'y^2
n-i3: yp"in*kr ij''N1C'
ns
nin''
n^vihu*
l"'
fvj'sin nosni ^c'w'nn nvi: (3)

(6)
iiii
n]vn^ ni:nDT nn^

N^Ji
j:'^
nm
'*i:^:;'n
^"^3 (5)
n:]
(9)
nD3
(10)
jxr
N^ (8)
DniM py
ids*
-ic'[n*
ninni onxm anvoo i^N-ic'' nan (7) nDD[n

[n^nn]i nîD ^ba
inx^'i 'V'2\y^
d:
nnsno nîom ^yacn dvd noan
-iiwsn
nsnai? nnn nîDm (n)
nDsn nvn^ ni3n[3r]
jj'npm hn:n nacj'm
T2rn
dv (12)
niT^h nnsa.
It is
evident
that the writer polemises both against the Rabbanites and
against 'A nan.

fall
The former maintain

for
that Passover cannot
on Monday, Wednesday, and Friday.

can be found
these days.
But allusions
in the Bible
On Monday
on Friday
heaven was created, on Wednesday the
lights,
Adam
and Eve, and
in addition the
Exodus from Egypt

(b.
took place on Friday night.
Ibn Sakavveihi, Kirkisani,

b.
Salman
b.
Jeruham and Levi
Yefet
'AH) also argue
against this Rabbanite rule of HDD
nn
x^.^
of the above fragment also reports in the
The author name of 'Anan

'^
that Passover cannot be on a Saturday nor Tabernacles on
a Sunday.
a suitable
But, he argues, the
Holy Sabbath
is
quite
day
for
Passover while Sunday should also have
the privilege of commencing Tabernacles thereon, since the

light
was created on the

tradition
is
first
day.
We
have thus here

viz.,
different
about 'Anan's teaching,
that
Tabernacles
not
to
begin on a Sunday, and not as

tract
Kirkisani reports.
But the writer of our
evidently
rate those
had the same

Karaites,
tradition as Kirkisani.
At any
whom
he
attacked,
maintained
fall
that
neither
Vêry
Passover nor Tabernacles could
on Saturday.
likely they followed the 'Ananites in this respect.^'"*

"3 Cp. Poznanski, yg/?., VIII, 685 6;
also
XVIII, 212-13; XIX. 61; see
X, 271-2.
It is
^3*
interesting to note that the author of the above fragment does not
nii
use the usual abbreviation
or
s*,
but writes the Tetragrammaton in
full
27
To
return to our fragment.
The second
point
is
also
directed against 'Anan who declared that no nxciD
is
not
obligatory in the diaspora.^^^
In the opinion of the author,
however,
all
the various kinds of defilement are in force

sacrifices
even now, though the accompanying
and such
means of
purification as that of
mj
''D
are impossible as
long as the temple remains in
ruins.^"'''
This question of
discussed
defilement in the diaspora has been
much
12, p.
by
Karaite writers.
A good
given in
on n nxoiD
is
summary of Gan 'Eden (c.

is
the various opinions
127
aft".).
On
nxom
the
the whole Benjamin al-Nahawendi
in
agreement with
nynv;
our author.^^"
Also David al-Kumisi held that

in
was obligatory
the diaspora.^"*
of the state of the crops
is
(2''3N*)
The importance
for
fixing of the Karaite calendar

interesting passage in the
'
well-known.^'^''
From an
attributed
Book
of Precepts
',
to Levi ha-Levi, the son of Yefet b. 'Ali,
we
learn that the

distant
Karaites in
Babylon and
in
other places
3''aN*
from
Palestine paid no heed to the
and adopted more and

likely our author,
more the Rabbanite
calendar.'^"
Very
writing from Jerusalem, had these fellow-sectaries in mind.
(1.
3,
also in
'
fol.
36,
r., 1.
13).
',
This spelling
is
also found in a fragment of

II
'Anan's
Book
of Precepts
iii
.
ed. Schechter,
Documents of Jewish Secfanes,

is
cp. Introduction, p.
The Tetragrammaton
(m^J3) HTH
|?2T3
also written fully through
out Fragments
C and H, which
/.
are edited farther on.
" In Harkavy,
c,
nOH
fD HSt^lL^H
HN
^1231.
"6 Fol.
17, v.,
1).
28
ff.
1" Cp. infra, note 300.

Graetz, III, 509.
Eiic.
"8 Sec Harkavy,
Hebrew
"9 Sec especially Poznafiski, Hastings's

col. 2.
of Relig. and Ethics,
III,
19,
> Cited by Pinskcr, p"h, D^nDDJ, 89 90
itid:
r\ycn ;o^D3
'j
lunn
^Nit''
^y
icy nc'N nbicn

cni '3ni
"hv^ D^:n"in
on
'sn n^p^n
hv
nn
c'w'is
{rh'h:\^
nvn 'ivc) ^NnnvN^s
p^ y\'\? Nini ;nu'nn
MANN
27
Finally the enjoyment of the flesh of oxen and sheep

in
the
diaspora
was forbidden
by almost every early
Karaite authority.
reported
writes,
'
Already *Abu-'Isa and Yudgan are

enjoined
this
to
have
first
prohibition.
in exile
Kirkisani
The
to prohibit
meat
was the exilarch

Isma'il
'Anan, and he was followed
in this
by Benjamin, by a
al-'Okbari, Daniel al-Kumisi as well as
large section
of Karaites of this generation.'
In the time of Kirkisani
the bulk of the Karaites refrained from eating meat.

of the sectaries
One
'
composed
several pamphlets to prove that
meat was permissible and there were Karaites who
con-
sidered as allowed the eating of the flesh of sheep and

cattle in the exile
'.^^^
These people our author evidently

But
their
attacks
in
his
tract.
practice
;
became the
in
accepted rule with the later Karaites
only
Jerusalem
meat remained prohibited."-
iB'y ':n
pbm)
'lai
,ur\K)
omx
iJiiDn
)yb\yr\)
byi
t'jn-in
\sjn
nhr D\x:n
Dr\b>
nnnni
npy
b invs*
n'l
!?Nnnyxn ic'ii s'h
inb
sâxn bn
'\'^'it.
pN"ipni
/::^'
pin nnx
'"nd
n'-aN'n
byi
m^n
^y vc'V
on
'2
nnya
DTiyn
p:a-in nns*
JT'n-irâ
imn A
nipimn nicipon
dated
in:;'3i
lyrj* ;-isa
nioôn Dnbc'
c. E.
n"n3iy?:}n iSi'DC.
This book was com-
posed about 1007
Karaite Ketuba,
Shevat 26th, 1028.
at
Jerusalem (printed
stipulations
:
in
Luncz's Jerusalem, VI, 237-9) contains the following

*'
HINT
r\'îi.~\2
HyiD
(i. e.
the bridegroom) nOC^'*^
n30
b]}^
IV D^^^rn-a invi ipa

...'''
'*'
Tj-a
î^si?
-bi
^^<-l:^^
p-isa
a-'awx
svcnai
naiD
pnv
S., Ill, 293-5.
Cp. the passages cited by Friedlander, JQR., N.
i Cp. in-i^N
mnx
^nD^^:^'
pjy,
c.
12
',p.
63*),
nrn
n-o^nn-c yn
noN
nipo3
D'tt^np
T^'N
"jicNinc DH nnsn nmnn mhiJ

n^biN* vn nân
pra'c*
nmn
;n^-i
th"^ ip^n:
D''::np
ncxi m^:a
^st^^ nyja
npn nDîL"
bsj
^b m^;n
p^n
djcs*
pi'ini
inaion
272

Other
details,
mentioned
in
the work, are
commented
and
upon
in
the notes to the text.
It is written in fluent
correct
Hebrew.
Some
in
Biblical verses are translated into
Arabic and also into Persian. The majority of the Karaites
seem
to
have lived
early times in Persia, a country
offering a fruitful soil for the rise of peculiar doctrines

sects.^*"
and
Likewise
Sahl
b.
Masliah in his well-known

Jerusalem there are Karaite
for the destruction of the
circular-letter
mentions that
in
women who lament and mourn

temple
in
Hebrew, Persian, and Arabic. ^^^
This shows
Persia.
that several of the Karaite settlers there
came from
Thus our author

Persian.
is
also conversant with both

for the return to
Arabic and
is
His appeal
Jerusalem
in
some
places impressive and touching.
P"ols.
15-17 cannot be
denied to possess a fervour which must have had a telling

effect
on some of the readers.
Compare
and
especially the
interpretation of Jer. 31. 18-22

verso).
Ps. 84.
6-8
(fol.
16,
The author
states that besides
Jews many people
from other nations
visit
Jerusalem frequently.
He
upbraids
of
his fellow-sectaries for not even following the
example
non-Jews.
On
is
the whole a tone of ascetism and depression
pervades the entire appeal.
Holy City
the temple.
to
It
The object of returning to the lament and mourn for the destruction of
the spirit of the
'
is
mourners
for
Zion
'
n^rj'n
minni ksnc' nytr

nhr n-h:i nnvo
):b
|n:i
px
'2 ptJin
n^
-\n2v2 Dipo 1:^
px
':d
Qipr:n
npn
nt:''nc'w*
nr^N
D'-^nnNno
nni
nnar^n mpr::no
'*'
]"in
o^prD
bî invD r\)bn

in
;n^'1
-ipn.
Cp. also Poznafiski
in Lunc/.'s
Jcrnsa/nu, X, 89.
1879,
>" Printed
nc'Si 'n3
by llarkavy
["^ron.
639,
m^JipO
Dû'J
Hînai
jn^nm^ nno^rii ^syr^c^ pcâi
D-12 p-j'bi p"rh2
nnaDi
nrp nmy-i.

()V>;
MANN
273
'bin),
as
known from
the writings of Sahl. b. Masliah

is
and
others.^**'*
Our author
is
very likely earlier than Sahl.

It
is
But
his
identity
impossible to ascertain.
to be
hoped that
further Genizah finds will supply the missing
part of this instructive work.
B
(fol. 13,
recto)
mny
r\vT2\y:
Dibtt'
ba
)bs>:
^*^
mnyoi no
^>'
ni^di yivci nr ^s
ay nnynn^ nînyi d^d^k
ab on^sni
'^^ 'j^ '.^>
nnî'y
jj^ -i^^
îvpi
"*^^[d] -lonni oiTyni
xomi
3y-i3 D.Tn^vs
^ni
n:
N^n
^^
-j>^.^n
ns
^y nsto hb'P m^^'i ncp: nsr
B'najrn âi
xan
aiîyn
D-'on di^k'i iin

-:>''
opn ^y
^no^K'i 53 nrn oîya ni:iiy nîp

I'lîp'
abi
mn^ nnn
yniJi
^y n)b^
:
-idnh âi "'*^n c'nî yiK'D xin
nr
px
nr^Ni
f[\:
nxim
-iPK'
"'
ii
itid vn> Nipcn naj

^3
^^
s^m
p-^
in
n^Jo
uim nin
i'^
Nin
"''csnm n^N
-ipc-'
^3
^"
mm
ba
inic'
nnyi
:p nr:sv
lynn bsi
my
min
the
nî n^ry
"'
nayin n^Dni
"am nan
T/ic
D^:i^fmn
onmn
si^m
nm
"** See
now Mann,
I,
Jews
in
Egypt and
> Lam.
in Palestine
under
Fdtimid
Caliphs, vol.
'''
1*^
p. 6i.
2. i.
Cp. Deut. 28. 48.

Isa. 59. 13.
h6
jga. 65. 6.
"^ Isa. 26. 19.
1" Read perhaps

150
QiTim.
,
Cp. Pinsker, p'b

:
D"'nDD:, 131, in describing Salman's
(b.
Yeruham)
Koheleth commentary
ny.T
lUX
bv ns D3 pyi^l
nihk'
Cn^DH nJISHD
oijiyn
jnj D^p ysi?! nnr noan Owsmp

''JN13PN; Pinsker,
Ps.
ibid.,
D>:ivn
nnsDii
^ânn
133-4, translates further a passage from Salman's

nijiT
commentary
jD dIjo'
1C3
Nipon nyn^
njini:'
myn^3
i^Nniy"'
mpoynn
n^n"
Nonn
'131
n^ nnn
See
also
^dc^
(no^-ia^N 3n3) D^:ivnn
nao
N'Dni23.
viii.
Neubauer,
Aus
dcr Petersburgcr Bibliothek, 109,

1.
note
Cf. further,
Kirkisani (A c, 279,
15)
^{0N n''JN"13^X Dl^yi'N

to correct
n^3D??K NCN1
into
(rhetoric) n'7"T3?N*.
There
is
no need
n^:N13^N
n'JXnnni^N as Bacher {JQR., VII, 709) suggests.

XII.
VOL.
274
^^^ji
ijn

"'3
"'2-1
nrj n:rN3
Ijcj'd:
sini nrn
d^cj'jx
Dvn ny o^^nb
nivo ury
'':
n''nL"n '':s">3
ii
^-i'^
nan
^
'3
ibpn
^xi n-iinn jd ah yîi moi!?o n>c^NTi

'^''
nS
|*in
ic'^
io
ns"!^
niVD
b
nx
n^c-\sni
nn^
^^''
minn
nin^n
i:>''no
nan
nxn*
pjoNHî
nynh
53
ni^y li'n^h nxjpi
oys
D^^^N
niryî
^^^
anb
^3
Dm
>3
nixj jo pinn^
mn''_ nî^'sni
^^^
TwbTD
nm p
Tt^'N'
ni?3''i
n^
iroîy
xnn
nyn^
^^^
ninn
:
nvpi Û3 1^
):i'ob
131 bi Dni!i\T
sin Dnpin nî
'3
b^
''icy
n^:i'N-i
on
n^K^N-i3 ^''^jyni
VuJ'Q33
^'^
sns
15
nn
Nin
li!?
^3
nixi
ny
in
n-\p^
'ir^^-}?^^
ê'^"l
nisi inxi
D'''l^'
yi inpyc
'^':
dc^ fp
^^^'ji
nt
ni?3n ^3^
n3n
-]3n
p
'3
''3K'
Nî 113^
inN Niun
JO
iD^-yn '^'^''î ,-nir3 s*in [npin] Nin Dn''^3n
nsn
DnToy
on
'=*:Ni y t^j^^''^^
J^^^^
3
1''"T'
">'''i^
^n nox
^yi
D''S''^no
Kî
cjnjm Qn3y3 on
rcyo
n-no xin
'3!^*
T't^n
''3
'^^dtod-i bv DD^:^D
fjy
D^vn
iti'Si!'
x-13 DiNi
fi''^n'':r
1^
pN
n\-i''u'
sin '^"n\-iD'o
crnjo
20
i^^^T
nnio Nin nrn^ pt;6

dîj
nmni
3^ -in3Di nyn3 D^xnn ^3n mvj'tD
nyn ix on v n
DC' D31
'''
:
novn 3n
liN
nr^N
^yi
niac*^ xini npisi

c'^c^
cnn
i!?
5:>^
^3
r\bii
nc^3?oi 33 nvvi c'-in 1^

nsn-^'i
I'î'i
nnvo ons* nyn
*3
D''Ni^nni
n-inr:;3
nmpi
p-isn
L;'yn3
D^yy
nx-iro n:j
c*^
D^nibt^ nrn Dbiyn

ni3L"?D niDJtti
Di^B' ntj'iy -i3n
b^ xh
D''tJ'ynn
^3^
D^îb::'
::'^
^3
nvib
25
nr2N ^3 b"! D^c'yr:n

yK'-n b''V2r:i
b^
di^k' dk'I
nnx
Dîy
^3
mv3 nvn^
pnvn
Dipro
n:n
'='^jNy
p'''i)i
'imN"i3 injyD ^"'yc'-in nroc'
iniNns
Djr^xi
no^tj^
"nyT" ns?3 oicc"
ycnn nxi
p'-\'^7\
nNi D^n^x
p^l^'y"'
x^
n-ijvn
ir.i
Prov.
'
7.
<
26.
'^^
Prov.
2.
19.
'*'
Gen.
i.
i.
164
sense, mcaninc;'.
Hadassi also uses frequently the Arabic

(cp.
in^yrS in the
IS''"
meaning
of
l^jy
Bacher. JQR-, VIII, 433, note

"^"^
8).
Ps. 119. 96.
Job
28. 3.
'"
jLJ3
'
'
proof, indication
'.
'.
^''^
Ps. 119. 90, 91.

n\Tk:^
"" *1:
design, plan
10.
"" -
HD.
"1 Ps. 94. '"
'" Job 19. 26.

cp. Ar.iin.
J^
'hastening';
3. 16.
N/jy.
"^ Eccles.
17.

Li'nn:!
MANN
i'yi
275
yzn
^53^
^^3:
nin sin bv^^

byjD
o'd^'I
mips dv2
-3
d'^'
ccf iir^n b^
ny
nn'by
7,0
'"nu3 ^3
^^''
nn:
^"î
mio
nrni? cin^
^yoD
D^ct^
(fol. 13,
verso)
ynr
nvs'i?
miD
sin
n^v
i^n^ dd'lJ'o
nva c'm^
D^-j'ycn
^3
ns
^c'l:^'
sin
miio nvn^
pw
Nia niyn nvni

.t^s*
n^-^nr,
mpv
ni"o
d\si
'':s
n^>^
Tl^^^1
ov^ni" îc:
D\x'3:n riNnji Ti:n
nn^ph n-iyD3
^'^'^nii'yn
my pp
[rjm^'î? ij-h
nb-np n::nv3
pNi 3py^
CV'^^*^
ntDC'
Nipn t"2
^'^
dc' nnini
n-i3^
nb icx D^pnv îcjn

^:d
'3
nmo
Nin
5
nbnpD u^x
mino
pin d''B':x m\'D n-tîyn

ainaî "=ny-i^
^^>
nyn!? '"npjr
-j'^
pHN
nyn^
^yi ncô by
6-'
iminn
i^n^ni
oy pbn
1^
ab
j'IwXd
nyj?:^
inn miroa
oyro jvjL'a '"'^n
Dn:oxn xb
fy^
nniD nin
nmn
nvnb
^^^
'''
;
^n^x
>^'
>jvv nc'xa 5i invi- ^t^'X3 D\ni?N
n^:-ia
dx
-^"h
l^'^î
n-iinn ainjn ?o
pn
ij'x
d,ti?dôi Dn^&'xn ^x
lyD'c^^
js
10
b>h
n-iiD xin '''n\)i
x^
-ik'x
mr
'W^w
"i3T fvjsj'a xin'-axi anî? -^rxn

*^>
ymx
^npx
^pyci
^^-ipx
'2'\-iP2
mn^î
nvi* i"j'x
^3
pn nc^^ p
:^'^
6'^^
nusi? xbi xin^nxi 21: >2)^pb n^j2 ^nx-^j x^
oynin^
^j^yi?
>ncnp
n-j'o
irnx noin nnyi

''":i
''-:b^vo
n^D
f\vi
5d
io2";i'cn
tj'p
bvj^ ^ci
pnxi
py nnn py uaco
oa-j'Dn
"-^
Dl=-'
mm
dxi
:cm
S'J^ i\xi
did^t'
^d2-l:>d
^t^' n^ py
'3
15
nnn
i?y
xin
nnnmn
xin
?iij3
^m mi
nmnn
pi nva
xi>n
p]ij
nmnb
^D2B^ Dxi T"i3n3

p-ixi
Dn:-j^
p-L^îy
siian
^y
xb mn^
^31
lym
X2n
n!?iy3
ud-c-'o
xin
^lun
ddx minn
':^y!o
b2 -ins ^^^nnxi
^"^mii^ n: 23 y^ 22 nn^
-Tj-iy
xin oijiyn
"3 Eccles.
5. 7.
'<'
1" Cp. Deut. 29, 20.

"I Lev. 10.
I. 3.
ic'
Read ni^'l. Num. 20. 12.

172
'" Deut. 33. 4. no Deut. 4. 5.
Deut. 32. 39.

in his
"3 Exod.2i. 24
"< Ps. 136.
is
taken
in
its literal
a.
meaning; likewise Ben Zuta

1.
polemics against Sa'adya, cp. Ibn Ezra

4.
175
Read
nnxi.
276
ni
D''U"i:'
^^VD
piN abn)
^':i -j^n
pis nx
i^k'id
ij'^x
T'n*
nnpj ns it^'xa
v'^^^nb
^^''
vhn
n>D3i:^*n
n-nn
v^''bii'\
dm
ypa
nt^'o")
ijav
^jd
nrn^ nn Dâs^ci Mib
n-^^v nvi D^:i*yan
b
:
na^y
nn^
ni^x
Dmnn
d-dc*
nam p
nan i^Ncn
^wSi
noiK
niii'y^
nî nwSio^
'c^n:
25
D.T'Dni D'a'^3 ^31 '"T'iNym yôpi B'n^
bn
iroxn
^ni yii aiD
mS^b
pn
D''"i3n
nipna itryn bn) iinui

''^^
nd
dk' '^"pjui
n?:Nr n^^x ^3 xbi

""'Tis^rB'i'i
iim^msn
n^ n^în
^^^
^ni
''^''
nayin ni^x
DDC'o
1^
^3
py
'''^
o^înî
'3
ii
D'^ apui 33
mo
(fol.
nvnixa
nanon â
'jix
14, recto)
'yj'
p^niDi m'^'oi ^^xyo-j'*
pij'i'a
apiJi
pins
^3
lyii
^"
n^v d^ npJ3
ddn
-idd^
^:yoi '^^njip Kn>s>3
|n pp^Niai apiJi ^d-id p-k^^bi '*^X3n!)S2 nî'x
p
xin
iHpI -iins^
li'ô
nnx bar xh
nî^'x-i
'**nicc'3
>3ipj
npj
-ik'x
53 vbyn dk'
mDin
^^^1X13
p''3 '^': K' T\2pi '^': \:n
': i33i^^ ^^^
is ib'x
pi nbbp pB'ba
moca
n-m^x
5
''"nipx no pi
'''*'
Dti'n
msrn
xin t5> 3piJi
p
1"^
^''innrio
ppxTs
Isa. 44. 24.

I
Gen.
'''
19. 13.
1"*
Sam.
4. 3.
^xo 'delusion'.
;
180
pj^3-i for
"Jan.
so also in Pinsker,
p'b,
Q''nDDJ, 62-3
Hadassi,
ns3n btrx,
180*
'*!
Aiph. 246, D, -j^yn

1.
pjun
istj*
niaiv 'pidd.
Cp. IT'CB'n 'jnSTK'B', Cant.

Lev. 24. 16.
6; but read perhaps nsnC'Sl.
"*
'IsvÛ
^, and likewise
'
jjO
II
'
to explain,
expound';
.yjl
^^.,1
~^
..*
he that reveals the name of God according

\t%U
to its spelling
'.
"' JJJ
'makes blasphemy'.
I
For the explanation of the Persian

to
words in Museum.
1"*
this fragment,
am
indebted
Mr. Edwards of the British
Num.
I.
17
Chron.
12. 32, 16. 41

'"'"'
2 Chron. 28. 15.

'""
"o
"'"
Isa. 62. 3.
Ci)|/
r/iÂ.
^-
Amos
6. i.
Gen.
30. 28.
'explain thy wages'.
"" innTIO
Persian
.j
j,i 'thy wages'.
The preceding two words

"o
arc not cleai- to mc.
Num.
23. 8.

nâii Di"n -i3in opiji pi
MANN
277
^d '"D'oy nup'
imn dc
nann
in^r on
DiTcm n^x
nsnn^
3ipM
ds*
ni^nnb ds* nisâa
cr' piDT xin
o^cnn bi
ijap^
"'^^
3pi3i
11:3
pB?^
nsnn^
iob'
nar
n-Dy inap^ ids nann^

'^'3pi>i
n^nn^
-iisnlip^ '-^nsn: Dsn ^didh

bbp'')
p'L^b1
^^Nyo::'^
p-j-b
pnna
'-^nu-Nn
^"
ot;'
p
hn
pi
h3 nnsi aipM nn N^n

:aipN
:
"3
d:ds
n^
ym
:
riNm vrivmsn
*3
ins
'h)b
rj ^ni^p^
no han pi
ist
nr
"3
nr
na^ ^^p"
inicyr^
"Mb
oiyrx
3pi:i
nr2)
ji^
irnN lyn nnyi

nsnn!? wsh n^nni?
nsin^
dj did
yni3
xb
nnnnx
^3
-i3T^
dn
"'3
dSw'?2 vi?y
rnvnisa
*^^
dl" -i3irn ^3
:''> n-j- 3piji
"*:n?2r 3-ipn irni hnn tj'no

Kî
^^^
"nyn
^'^
mt:a Nin pi :D-jM3pja

pnx nx
ii
r3
d:i
i-
"'::mpn ^x
ly:""
nî
nnn 33
ns-j'h nnvj*^ Q'îpn

'3
^li?
'22
r?3-s uij'e: ^y na-^b nr

^5X1
bi
^'^:^^^
piN3 ixn
lyo^
ni33i
inip
nji'"-:niN-ib isn^
n'3in
Mr\]n nnyi
is-iii
''
nns
:v
rb
'*'
nc' '"^nipji ijdn
^y nnsi
"^^
DDNi
:D3''^n 'n3n3
pi3T ^y TiyT nn\-i tj'x nî si^x3

vj.'yn
"na
)*in
d-j'
^"'n'^pna ]v^:n
^31
'3
^nyn ^y tyj'n^ ^nD3n3
p crnwnn
ni^:
d^'J'jn
lann
npn
2c
:nn3J
nnlny I3iy3 xin irn:3n3 3p\n
mpn^ nî
nabco
in^s bv
ijy
nn3:
'i^b'h:
mny
b^^x
naiys
"-^^
wsin
><'
n-iin3
x^ mcii?c
nivc
nnyn
-im
niVD
'^^:3y 13^
IN
âyoi
33
-\2iJ2
'^^
pn
n^triyn ^3^ ^xprn-'

^^>^
n^
b]}
myn
moi^n
r''''
D^'j'jx
ni:'DJD
oîîi?:
mint:>
)'in
nniyn ^3
D':n3
liynin nin
nma
Dt^
^^hm
Dc-'i
n3iy3 xin
ni!?:3
q-iî
nunc
^31 a^-îp fni: 25
u'lnx
131 inx Dipm
ni'i"
ab
'2
dvin
i3'j'
i3i iiuX C3^ni:nr:3

-j'ii'
:nM DIM
(fol. 14,
ab
verso)
pipi jn3
131!?
2''Z">
1:^'N
dv iy n^x
^53 n^fi--
^[ij '3
D3jnwx n^-ix nin^:
nna
'n3 vinxi
niTJ invî niit2p i"'Dpn^ dim iidni

1^1
:virip[D] pj33 d^*j'it3 .i"ii?:n in!?

192
Prov. 24. 24.
Read [n^J^p]
Pî'^.
1*3
Lev. 24.
II.
'3*
"* oi,r*U', takes

JS8
*^'
light.
'
'-'6
<_^, Num. 3.
6. 19.
to
to.
nickname.
" Num.
4.
15.
Num.
JuJuftJ
4. 20.
'
Cp.
Sam.
2"Read3piJ1.
imitation
',
a general term for tradition.
--
Ezek. 20. 39-41.
278
:njo::
mj:
niinriw-n^
duuj^
iTi*n
^n*i
nvD^JD -nnr^ inxn
minn nx
in^jn -ids
|nwS jn:D ^y
iddh
-*n-n23 -[dd v^y isdî
nmn idd
m
':d
fins v^^y ietn
d-'JVlJ'n-i
Ti3y^
tj'''
6""
jns* ^32
:
piN
n\n
n!?
lynn Dnxi niDs* sin

;
v^vn ^n nnNi
piwS
nnzn
"!?
irns nnyi
b\ii3 no^jsn N^^1

P3
^j
&
[ps] ^d3 nnx nnan

^^'
on
^3
vjd^
c'npD iniNipn
'"'^
:
mpo
lym
p 030
.
nvT np o p
i^'yn bxi
^^''
:
D22-nc nvj^
-lu^xr^
iNi^n 'unpD ns*

ij^HD ^::n
^'^
nox
'3
Nin
>3 jyo!?
nnnx
;^'^
n^n^x nniya Nin
rcfnpn
pin
nx
nj:N
ins
fsixi
::npD
pn
cipo ^3
nsi''!'
iidx
^y 10
"D
'^*"
lynn niyi
^^^
:Vi:'ipo
nx ^^n
tj'x
nnx
''3
Dîy2 c'npn 'cnpn

n:*-i^
'2
iiib
il'iinn
nh:D n;a2
Dnpcn
xini
nhjD Dipm nx
ah p-ipn
'3
pnpj x^ rh'zn
e:'''x
pnx
xh
'^n)?
"j^D D^JJD n' bv ^'^pr^

-lino n:n
nna
!?d^
'^^
cnpoa xim
hîjd una'D
t-
bv
bai
-iinu
c"x
"id
tj'j''
"tj\s3 n^'-ann -3
x^
Tjâ*'
n[3''2[n]n"i
mpm
xnp
nx
^3
^^Dnn^
t:'3^
:
x^
imb
utJ
-"'0:1 -ii,-m
m^>*D
oipo bâ
:rn[ip]
15
^3^
"^^
lynn x^ni
mvc
-c'"
x!?
m>*c^ "icix3
Dii
D''i:
x^n mv?^ x^^ n?:xn
-3
nvna
-iroixn
m:
pnx xip
|o
]'-ix
dxidio jyo^ itxr^D
ncnx
Dîjn
nivix
n-'U
bi nxcD nonx
'^>
-jmp cipn tc'd^ xbi
-"^:ni:i"ixn ôy
mja
D3 na
omnyi :ya x
pn ^31 nnyio
:
p''2m jia
^yi
nnnx
c^'-n
Dîi^Jx
nniya [xin] nivc x^^ niVD

njxi
:
^53
"3
yi
nt:x
pxi py
^yi
:
mny
orn xin
nn
-'"
:
"ri^x dl-
20
nny
i3^
vhb
:
"lT^x
fix n'^fhn
mny3
^^^
îV3
x^
nti'x D^t^D-j-ci
xb D'Pin
Dm
pxi
;'y
mny3 xm moi^D
no^ 0322^3
^"
D^'L^':x
nivr^
bi
-':
""
^kx
n^
ic'
D3rx nnxi
d'fsi
nxo^ ijm^:
x^ D3DX1
13^31
i:y'-Lri"'
n3-ix
irnx
:nrj'
i3w'n nnyi
D'-yn-j'
nii
x^
d'3id
^3
:'ixc^ XVI
n3nx
-''';i
^'^
irni^ji
^33 nib nn\i
irnnx
mb
^"
x^
nob
vp x^
33 y-j-ino
imnj mvp xb
pi:;'y'
35
onino
^03
2*'*
Isa.
I.
13.
2.
""'
-<
Rcail n3n-:3.
Lev. ig. 30, 26.
F.zck. 24. 21.

Ije
20" "<
Tlic dots denote that these
words should
9. 11.
deleted.
2"> "'^
Read
X^JI,
2"
^''^
Ezra
Dciit. 4. 27. 28.

Isa. 59.
i.
2" Ezek. 20. 39.
Ezek. 20. 25.

}3
i^yi
MANN
'd
279
lyn
^"
ba 2vch lyT
bv
"''
mina mvon
"]-n
ivt dh
nminni
'^'3
mny b
^3
noN*
Mi's
abb
^^yo
"Mi n
^jn
b ^^b oân
d''0''i
53
'^^
min^ xh
x^
uy^^'v sî
^^'
Tj'wX
mr
'''
iJJr vh
^y
min
n^î
vnnx na p
^yi x^^
''"b
i6
nmnD
fol.
15, recto)
nyn
max p
xb
^yi '"
-^^
:
noa nn xn
xi in
Ji
x
:
D:)^:^y
nx
nvyî 5^
omya
-'"
k'''
vn
byi
nmn
^yi
in ^âo ôy imj
5n an m^xi piddh
-inx
nm
i-j'xa t:"0
D\x^2:n
nj'x-i
'C''
nnx
'rkj>n
mm
ib'x pân nni D''Xâ:n

r\>D
nnx ncx
:
n"'^:Dnt'
nyn
5
'2bj2
D'):2
ahn) -''lii
r\-\p^
no on^^y
Dii
iin
naxi
aim
nn^^yi
^^
ny^'
h2
^yi
onyiD
lasnî
'a
nac
yn
-^
i^pi^pi
^6 x nivD 33
5i
--"
:
mvo
nn^'i
onnl^D
rb
Dnyioi
^^ xjyci
>"
mina
:
x^
^vS'
iv^'
ni'^ nyîy
'li'
ri
b^ 'nncni
p^vn
xi?
---
ibx
id
^^
px
:
n
d'l
x^'J'
\'2
n:D?n p3
^^^
nnyim
''jyni
^y n':x oni
ixnp''
n:oD
:njn
ba ^nn'j'ni ^jyoi
n^n-j'n
n d
p''va
'^^
na'iT
DvsnD
--'^'''
nn ncx i^x
i<
nntr
xh
na-j*
xh
i^ynn
yâ-'i
'3
-i*:x3
xS
t"
ijynn nc^ n:yD3 xin
lyn en
bv dvn'3j nnb
nib pix bs
ninn't^*
nx
I3^bj'n3
obxi :DnyirDi
^n'yn h3
ny-i
'in
t^yi
nnyicn
pn
nT^c
in3C'''i
nyn xba nnnca fxv3

fxv "*:ix
':i
53 nib 'yn
bv n?n
"'mn nm
^
"in
^3
ynn nxni
!?n i'n
-'':3ix
nca
i;
nx 'nrmi n3 mnxi
d:
''3
-^':"in
n h
xi
xn 3^nn nx
--''
:
tj'x r>
'JwS*:;
nib "yn ^y
"jxv
nx
T,-j-ni
xbn
|XV -io -i'm di^d
-'*
2 Chron. 15.
3.
^'^
Isa. 29. 13.

^'''
2"'
Isa. 29. 10.

^'^ Lam r Hashana,
"^
22''
Read innX, Lam. 2. 6.

Read^3y1.
Jer. 50. 6.
Isa. 29. 14.

^-i
Hos.
4. 6.
222
2. 9. 2. 11.
Hos.
2.
13.
223
226
"* Isa 63.

22-
17.
225
pg.
up.
,-6.
Rea^j
iQnn.
^-*
228
Ezek.34. 2-3;
for
nyi read
'yi.
Ezek. 34.
10.
28o

d:i
noy Dnnns*
npai nr jindio
nvmi
n-iinn
yiôi
no
ns^Diu r* ^y
iTnn
'30
J
3 iy 31
13
b3
\n:i
na
p
^y
^yi
:
noN
p
;
>ii
nxoiei ynvoi
'2
no
nso^ta
>3
Tp Dniya
D)b^
n-^^::
n3
cny
n:33 Nin pnv Tin xin

lyo^
ri
aiK'm ib^k
20
im
'33 n?Ds int ynj

îjyaa dj
"c*^
n^
^^^
bo
p-i
î)
psi oatro^ nipj ii
ontDiN NnpD
."^mn
yiC'D
^3
"-rir n
ij.m
mn
t'y
31
:y2
nh \nm
'31
n^ n^
t:sBnD
n!? "3
i<-\pj2n
pins iJ33^n x^vu

DTiion n^^nnn
:j'n3
c:i siijn
q;i
nî mn!?
min
^y
"^1
n3
^y
i:"ini
nin
i'y
Nin pins
cTno
D31
:
xnpo
"^yaa dji a-'nN nnoiij' dj^xk' Nnpro "^ynz dji
TiFnFi
2:
-iptr
inns
Nini ^' ^îxn v^y Dnr2i<i nrn

nNrDi?
cvn
|nvi
npn nrn b)2i6

D"'nîiJ'
"3
^ryn
ntrpi
nmn
rbazi) na-ja
nn:Ni nisjô
D'oin
rK'ni "i^cry D""i3n :njD3
nninon
on
(fol. 15,
verso)
nnx
r\ri<n
p"i"i^
[it^'jEJ
[nynu^ nî ijdd iJc'id" x^
Ten vnninDi
lyvn
nns
^sic"'
^53
*,nT,nD
:
niinn nipn^ cjid
d^s p by
wsha
no3i nc3 ny ah
dji
in\-ir2
moa
nns* "jm
P'3
D^Jir
n[*]nninD
jo vi'\
onwani nrn obiya psi b^v Q'nnn
3nc
p
nwS*
"'âncN
"naa n3'âi
byi
^'^
c'
^2 nba
d;i
nii
"'
13^3 ^'
i?
ijq
D3-ni' d^13 3in3
byi
nne'o
D^rn^
230 Isa.
i'^
in3*j'
64. 5.
^31
isa.
-g
,0, 9, II
for
pn read
pm.
licrmencutic
Isa.^59. 8, 15, 13.
^''
Ji.lj 'explanation, interpretation'.
This was one of
tlic
principles of
Anan
that,
wlien necessary, the Biblical verses might be

their literal
explained differently from
meaning.
The Arabs
called
this
method PÎXn. 'Anan followed here,

Abu-Hanifa
cp.
as in
some other
234
instances, the famous
Harkavy, Stndifn
ii.
Milliiluiigen, VIII, Introd. xii, no.

\^^ ^g,
'"'
3*'%
"3 Repealed in the
MS.
" Read perhaps D/13.
Isa. 28. 7,
MANN
281
nm
nrx
i'"'2:;'nî
nyn!?
''":
-"mi uo-n noDnj

3
i
'33 "
minn c^m^ nm^

):'bv
133*^ nî irâ
iB'N 13DD
nns pNi
yo
li'^
^n
^"'''
':z
na \Tbn xS
3in3
^y n?:s
-i3n
^yi
=3*
[:]
ij
-niyno
-ict'3
xiip px 33
^'^^
niyî nrn -i3n3 3vynn^
u^
Ton
^^"^^^<
ba n:yD -"':n
iJx i^x
c*
3iK'n ]^nijx3
nnxi m^j
nmo
p
^
^y
y-i^în
10
nt33n ba
|yj3
Tcn
TnTînD3
v-inx h3
^yi ]i?3^3^ xin
^^^^x ^x mpi
T'ki'yn^
Dî*xi
^"'''
mnyo
oi^yj
n\-in
"^
D3nn D2D3 inriM Dyv33
inrooî
d^dih on
Dvm
6 d
np
yp:]
nnnx3i
D3
DSD3
c: 33 D.TD3:
c'^
^33
D"j'23
^'iH^
"1^3^
x^tT
H"!^*
CH^by xi3n nnv ny3

i
ninM onnrnDi
nû^y ^3
i^n3"'
ix -'-nijn3J
ijy^r ^3
ix 3 3 n 3 h p
irj'sn ^ycn noxî '33
"
j?
t5
'
^ D3nr
i.
m
nns'' d:i -"
xî lE'iyn
w^-'yr x^
irm-nnD3
nn
13b
x: "ix i-n:x'i
i:*j'23
x^n
"iti'x
y'^îi^xcyx nnsx
'<b^
inx py
jo
[n^v]n
TI331 [m-iiJnD
'i?
\"iTJ'y "3
Dnmno
ro''
ny3 -"an^:v 'mu'y is D'3n
h3 no
D3ni^:
nx"î
'iX^'d^
x^
\-n:iy [n^vnji ^^
x^
^r
h3
'3
p xh
i^x
;iy
'b
xvc'
^1X13
D3nx
\x^v[in3 ^]3
lyn in^yc
^"6
3 3 x y
6 6
"
''3:x
vinx
-i3nj:
^s
ovoyn 20
nsnx
^131
i^^yv
ab
"2
[D2]b ityx
i?3i
D3^D331 D3''n3
niyn xSn D33
taiSB'i'
jx:;i
ip3
'n3^
-ic'3
in^vj' ^3-iiy
^y
13^
pi
-""^
irn'?
bv
xi?
D3nr d: D2D3 d: '33

^'^
nntro
'xnpn
d'-^jx
nn: x*n
-ix''3
in^c ^ n p n x n
jxi'i
'3tiy
nnxi
nnt:'c
n:yr:i
D"'3non on
o^xôcm
-i3nn
piD2n nnxi
3-in^
"ip3 ^^3T
-"'']r2
on inîc
njox
p""
niD"i3
-i2Dr3 xin "i^h
nnn
D3nx
'n>:72^
idco isdd
6.
'io^
237 2'0
Lam.
Hos.
3. II.
-" Dan.
2^'
9. 13.
"9 jga 64.

"*'
12. 7.
Hos.
12. 8.
Zeph.
i.
18.
2
^*^
Hos
12.9.
243a
Read nr:X\
^**
"" Hos.
12. 10.
Isa. 65. II, 12.
fD
is
here superfluous.
282
ly-inn

nno? D2^2\
K^yi
jxiT
-\^2
wniu
Nnar
*''i
on
\rh'o
'''"'
!:':>
nnm
^3
2-\r\b
n^na
2-.
D^yn nx
rj2D
q^^^'c^î
loy bv
îvp
nnic^
K^npo
;yc>^
dnt ^21
cm^ psn
D[n] ps
o yhan p
yâjn
nx u-m^
(fol. 16,
recto)
hcnx
N^J
o ION p
p
>'"
i?yi
^'SD pxi
D'y::^-)
n'2 a'^pni* n^^Ji Doinn
p
i
ocran
n
c'^
n:^
N'ajn pipan pys

"j^Dn
^yi ij^nii'i
ns
in"i '2
^'
^jai? ''py:;
i^yi
-" n
n 6 n
"i"-
^y
my
D3nx nna
nib^w'i
m^ o
fyof) ^^^'ui
li
by
iii t<
^:x-in
:
nob
ii -^
n^x iy in^sna
'n Tiipna dn*
iîca
ymnb
tJ'n:!
ht:jn nvp D'J^y 1:: nrn obiyn y^nini? "^
'b lyc-j'n
n^ dni
mm mso
pn^
:
nuiyn
di!?^'j6
nis*
î'yi
nbiy
bî
"'dô
pin
dd pi y^nb pnv
pi
mi
"ji:n
m!?^-Ly
nsi nnnbi:n
*L>'i :"j'ci
'^^^jx
n^bnoi imyi mpi onvioi dhdi buci

Dn!?iTi
Dib'K'b D3 -"
inoj
pin
1!?
qc'
onvf^D Dnxv:ii
npyî
pn^^^î
Dmasi
DNrn
nnan
i^^
nn^n cnpon
^?:^
^31 -"'iji pycc'n npy
mm
''"'
'iji
bx
^"^
bip^
yj:":'n yi?2"j' on*
pya Diyap lohy

'i:i
n^s D*yî
icnpo nx nryi
aâ-i
î^'P
nvixrD
ibrj-'
nyt:i
moB'
["xi
d:i
'2
'\s nuy
xv:*
'2
onoix
i?yi
nrn
ri
nvn )\p]
^^
nynu
iâ
10
nnyj^n csr^ ovn px

'a
"^.^^j^j^n [b]x
-^^
:
xx
ni
'3%'a
niD yi [nr'y]
onrîx
n^?:n
^^*
DV ny luaKô yjo
nvm
ii
bxi n:; ddvj^ [D\nbx 33]

nry ^3 D'b'D3 '[ry]3
d^lwi nsic
:ian
n\-i
'23 t:2vj'
xba D'n ^n3 Dtx

^'i^b
':3
nmn
by
mipa
n::'ym
^3
:n:72
n\
abn
':xn cynî ^bo
[n^Mn
i]yoB' "':[t]3
dm
i3
mx
fibiyn
ba X1T
5ivp:n
,3.-11
ib
pnnnb
siiipn
[bxj sivpjn xi3> xbn

i:iiv[p'
mx
by onx
îivp'
dx
15
xbn iniDXM ine^ nnx by ibcn

"ibcn ycj^c' ny nn-j-n 'ji:yn
oxi]
^nn
-\]}'^
bx [nnjym vax lyu'
yjcnbi [in]:3
nx
-^^
nirirbi
b3X3 nrnb vby

3.
2" Zech.
2*
^''
II. 6.
2<
Hab.
i.
2-4.
'
Lev. 26.
14.
Exod.
15. 15.
25
inD3
is
explained as D3
a sign
'''-
'.
Exod.
Ps.
26;
Dciit. 7. 12.
-'''
Mai.
3. 14, 2. 17.
'*'
^f'f'
7. 12.
I.
'2
is
the
first letter
'"*'
of next
line.
Hab.
14.
Job
34. 2.

'âs3
ni'C'b
it?
MANN
i'x
'3
283
ina^c'î
vbv xirn
-iiv\n
^
''^''d3
pn^ p-r n^^Ni
[hjD
sbm nuj
f]Xi
nîî
-|l;o^^
bv nb)v ni^s "iv[v]n

''3
i[iv]p[^]
d^c nynuny
Qj:in:j'D
^vp
13^
'UNI "IN "^

-^*
s]
v^N' m^rû'
nni;'!
^^nî^
iJî'y
2c
[fNVJo iJ3iy"i 1JC0

[i?2ip]r3
p-i
nrn [vd
-'''
nnx
[6''']
|']"in
^x vjsd
ij^'îrî
ary Vii'np[o
D"ar
fi-it:']
n n dvok'o
Q":^'^p^
T'^'b^h
nyn
s*^n
[n]un
D^^nyn [n\xr:Dn "5?]n nnn ocirD^
t'lip n'2
ib^m
[fol.
16,
verso)
ii
i?
rn
vn rn
ni
>"
nj
r\n
cm
n^m 23
I'^'nD
Qnn\*i ni^"!'^ [Dvn]
ir::'i:u'
nii^yi
an nsDi
D^Tt^'
Tn;n
-^
:
c'
ii
n y
n y
u""
""'
n'l bv
"laai
-'^
:
i^'V^
c^vyni
"i?
a^û'^rt
o^s^yjn
i^^^n
n:n nxr ^y cany ^22

nr
"irnwX
nnyi
'a
^m'i'o 6*n
^
:
b [i]rD
'a
iri'y
-ir:
pN rS
^^1^
"3
D[nmD]
tiâ
tj-n
cb:.!
yni
'-'"'
r5
^'"
f]x ac'
n^
i^^^m
hed
d[''J!?["'i]ni
n^D'-yacn
nm
nn
iJ3"^::'n
-ic\s3 ijvap^-i:'
nb::'!-!"'
iy o^c-nî? xn!?
"<'
ynj "iiDJuna xSn

'3
ixi
Dnncni nsDcn
1^
nij^rsn
nycy
^x xia^ nivD irby

i?a
n^yro!?
"nana
TL^-xa
pnnn^
pjvipn
^x xn^ "svpjn
bv
'"'
sb
"a
Diva[i]
Hnx3] v:sb T-cn n[3in3]

:
iioyî D^cj'n'' ^x
n^J-iiji
xn^
ni!?j
-kj'jx^
"""
nv^
"331
"DT iJnn [^xi

n:i
r:nj
iw'
2n
^"
[Tjnbin bv 33
"jyo
ddv nnn?2ni
yir:B^
='^^"T'D-l"3
p'j-i
naooi
10
y:
mi:ric u" xin

^:xi
onax
nnsx
\-i^x
"nyjoc:'
n3 pi
-'*vi?x
ni^[j^
']23''i5L"ni
":mD"
nnx x^n
"J2^ ixi
n3m
pyiv ni^:3
"yn
":n?:!b
x^ '""p ^y îy nxc'^
noi? xi? i?jy3 "n^c'j:^ pn^;

-5^
ncô x^3 "mba
-"
'5*
2'
Num.
Lam.
12. 14.
2. I.
Cp. Deut. 29. 27.
260
-'-
Job
8.
go. 31.
Amos
Joel
8. 9, 10.
-''*
Mic.
i.
"* Lam.
i.
4, 16.
-*
I. 5.
These abbreviations are not

^67
clear to
me.
26 268
Joel
I. 13.
-6ca
jer. 4. 8.
'''
j^^ should be deleted.

=70
Isa. 62. 6, 7.
Jcr. 31. 18, 21, 22.
Read
""3.
284

a-'j'js'
o5v?n mc"i^
nivr:a ^:ii?nn "d
^L^D
nnin^
ni^*rD3
hy
riN'j'b
mi?:
riD^^
li'
abmi' 1113
injyo D':vv u'^;n ii'i^'n "a )'i[Dnn]

^n[^'j'
n^Sn
im
^^^
nôc^ la^
':2b
f:i?]bi
\s*in
maai?
nnnon
i^ >c^:r
''"^^^
''i''
nu
'-*
^s
!nnr:-Ji:3
ncyi D^cn''^
wS^
ni^: y"'^? Q""^

:u'n
D^-cn''
^^*
^" ^
b ny "'mnniD^s*
nn
pasi^
^3
^^^
'='
nhd
n!jn
nn
jin
"na ny n^^bi ncv

xi?
rmrNT^jo^
n[xr] noi
n!?L'^'>
nr^xn
[n]^''*^"'
ba
^x i^x
nr:xn"i
Tnn
20
:)nxa nc'in
lb rw-îb
[-inn]
:
:
wxia "3
[D^B'ln^ ba
nx
'nv^rn'^
ny
i2Tx xh
'^30
nt-'^x
^'i
[n^yn] ^x nt'x aiBTi t^*x

-13:
xm
nî^x
^k^"^^
tin
p3^
p2
aaiDLn n^pj 33 v!?]x
n3''a'n^
n^^::^
."Tkr"'X
"^^
"1J2X
^y
-'-:"^
c'''
n"'3
3 3 nyno
.tj'x
m33 px
x
yj
''?2"ipD
33 nu"xi nc'xs
i^x
xuS
'^^
\s"i^
Dnx
C3''^y
^jy
"":n::'['] ^
3 s 3[i
x"*
n3vc'xi
Dû'n"'
:
iba
25
!?xi
^^' :
33 nîJ'n^ pj3 Dv ny nno'vin nnoitr nrn^ n3 p3U'bi

-itrx
^x
ny3
ny"'i
na3^
n3:n nB'x
'"i?
"^
'^3
dci 13
li?
nx
"'*
n*^'x 3 niyi
iiba
:
1^ '^1
nr^x"'
hn
xî
;'n^3 n^no
pxr:i
d^33ji
onnir nna q^cit ba

dd^
isi*
'nt^
ya
n3iy 3^3 ni^DD

-
:
nnn
:
n3n tas* x\n

mrr'-j'^
033^3 m^crD
-3 ^yyro
33
u"n"'3
mc"*^
py
"3
pyc
t'î'
1221 pcy3
30
(fol. 17,
recto)
"T^y
^x n^yo ^'n
t?x
^^no
13^5'
miD
r\i2]3''
m3n3
ijx
d: 'j'n' tJX xni?
QniL"^y3
h ny3i nonn q^d^3 p^v

1331 ii^n
-"
nox
:
D3i
p^V3 D\nijx
nxT
^n
33
li'
ni" ^x
ti
ly^r*:'
ny
nib psp DID

inn
ibx'j^-
v:'p3^
ri'nbx ^" xi i3^^ 31
in- 31
ti-
"n
p-s
nx h3
:
^yi
p-v
nu-nn ^y
1x13 p-v
^"'
:
n i^
n3>-j^
3in3n xin 1331 -jyoi

ic-'j-
i?
y 3 -" ^x
^.i!^:i
ba xi3^ nn-js
Dn-:D n^n
''':n
x^h
nr:x -n^x x!?b
nnx
II
-"
;
"'' pn ^y Dn-ni3X
vn nhan Dn3\n onu
"' iJjljl
Jj' lo
llic
writing
15.
7.
is
here
faint.
"^ Jer. 3. 20. "6 Ps. 84. 6-8.

" Jcr. 31. 20.
'
2" Hos.
5.
"^ Isa. 62.

2:7
'.
7.
Ps. 87.
j<.r. 5o_
^.5.
pn
,
^j
'
religion
278 b
^ Chron. 15. 3.

[nny^jj
MANN
nsciu
n!?i
285
d^^jn
ni:;Di
^^''
....
[11^21
ni^:
yM? did
uvj^' nnyi
{n'^nl:i
ab)
^y
^^'
^N
in]2 niriD
^yi
vmvo
^'''
nioK'î iny2 t3n* c'nn
nx
iiot^'î
nx
nnv noi[noi ny-i]n nrn did

33^
\x-i'
ons nirnon
:
^530
riwX^f!?
d" i^ns D^^^y
[03^5]^
^^^
'u'nn ^3 D2î?y nny

n:r\
="
sn v
i)
y ^ nioino ^d
:
33 nivnxn ^32 10
Tyro
"D^wX
v ^ yn
i*
V2
r5i ii
lino ni: 53
=*'':n2^*
in^'
^22^
Dmny3
oâi
'"vn ibo v^y

.
"lynoî
^3K^
ba'm
3 vxi?m
pxD
dî:
bnp
ba
^y ni?yoi
y^'p2
.
ah
nâm
-*'^n::'3J
nx
d:i
c'-'s*
inôi ^33
Tno
idu iowS
^yi
'3
^K'pn''
K^J
nvb pap nya
b^: b^?2 v^dj p^na n^jc' c-13
[pn] D^cy
'i:^ns*
xi'ni
tdii' ^n Nnbi dij^ ni^> ni^j

D\n!;N
pnp
d-id3
'3
ynin^
:i3^n ab
D''N3
^3
15
03^?
nrsi
nxT^
njK'i
::mn ^3
^w
^x niivp yn-iso
bd
b^
t^'N
in ^DDU'C3i 33
ti*y
^/snn^ d:
n^ xnb
nivnsn "cy
si?
m3
d:
D^ciy
"^^
:
D3rN
D X in
6'id3
33 nnîry niyi nipm
Dn^'i:*y
nis^
^^^
npin
Nip
"-3
ti'y
n^ 3D
>nbK nxi D\xT' vn "'

'"
nx
Cjnrovj'n
cyi
-ki-'i
nx
nrn
c"
n'l^'p
nM' noi
D"'n3iy
nx D^NT oya
xi'î:'
:
D"':"iw'iS-in
D'02:i'D3 o'îy
mi:;
on nrn ovn ny
-i?:n
^yi
vn
20
apy ^n nx
'^^
irx
T'S'^n
nivD3i n-nn3i
D!33'^'r:3^
Dnipn3
u'^
n^c'iy d:\si
-^^
moiô
D^'k^jx
niVD
"i3"'nx
pn
^'^
^^^ ;
rt:D'^'Di vni^'o
X/i
'nciu'
nyiD
"^
ba
lycK'
iB'yn
ba
B'"'
Dnxi
>3
nx
n^xn^ n^xn nojn vnn n3 Dîan ^yi

:
Ds-nmno nnx
d^vxi D''oin
onx
wun
x^ dxi
-^
^x
navj-ii
c'n''
^x
ixm
idip
in^B*
i.=;
pnnn^ nnx nm:x^

ns pnna D3^ pxi
n^nnjD
D'Di:di
-3
=^^
:
n\-ij
lyo^ Dtoy Dn^^nt:i d-box

i>y
nt;'r:n
Ty bo
BnT jnoin
n^jyoi?
i?xi
'^^
na niyNa
ihi^
nn
^y nôn
13^î'x
^^^
bx
\v^b
imina 33 vnivD
nmn
ba Qvn
men
nn-j-
x^ dx
"jsi?
Q^Dn
vn
ni3^rD3i |v "3^031 p^
m3^tt
on^D
ô'-a
D>t:2Vw'i
pjai vn nib
x^ji
o pnn
nnso
^^^
ni:f?:a
mns^ nnin
'B'ln ib'
D'^^cna
n^^c nnina iicb'^ pxip^ T'cn
onny on
'3
^xyoL^' ni3^D xia ny 30

:
omx
Tiai?
irbi
2'
2"''*
2 Chron. 15.
Jer. 51. 6.
Isa. 62. 6.
5.
283
^so
jgr. 50. 8, 9.
5. 7.
^si
^si
Dan.
17.
11. 40.
Ezek.
Kings
33-34, 4'-
286

ifol. 17,
verso)
^xyoc}'^
p:3-i
\rD
ixn^n
nch nnn
-Lrmn
nDVC^ DâmN* om
n^JD Hinn ons* nny
">
-13-ki'
i'syc'C'^
'^^
mD^Di
i^tidx
^Ny?2C'^
'd
ni3^m n^
m imni
m'"i
="
:
om
nn^^y n^3i
3^
B'nn^
li''^
ni:;
"D'-n
lyni
^^^-mon ay
iK'yi
iDip
cao pian
nt:?D
h"i2 JHD
-iB'N
nm
by n-jyu^:
=*''
:
vm n^^
bs*
min:3
nn?2Pi
"'
nivjo
mbb
'::
a^^nan fo
mpnn ps nvm
oipon
nn-'byi
r5
abz'
33 ruici
n^K V N
niD^DH
I
6' trb
n 2n
n?oi
j'vx
bs* c'
!?
y''
::'k
::^*s-i
5:3
hij
?n3
-tp^^ dn
:t:=:'j'n
^3
'':3
xinn c^\xn
h^
byi ^-'"riTw'rrn
h":
fn^ nips sin
bs*
10
jD
292
cmb
Dx
^n
nan
by n^bpn
ly'J'nb
mv
xb nrn
^3
ovm
2^'
on^n nn*n
iK'S'a
niinn |n
Ji
'j"i
^dm
^D^bn iipn
:''^^
in^yro
:bv ixn^
:nbN*
^"
n\"ii
23
''^^
niin
r-irs'
"^'nnTJ'x
y 3^ prn psn nai

n-j'o
3*^n
jisi
"'
hpn
yr:-L:'n
'^
b^ riN 53
niv?:n ^3 nvj'yb
mina
53 mv':n ^3 mt^c'bi
^'^^{
js
t?
minn
i^prh vj^bv [m^vj
ovn irby
ph
y ny 12:3^1
-i"l:'wS*
i:b
5i '^^:tb
.
.
.
nu
)-in
i?s*
^"
|_:i:J
i.:;
OS
nb nbn3 D^'jnp
-""
-*8
o
13
b^)
n-j'yn
nn 3in3
N\nn nivon
-^^
irnUNO
h3
i-j's
-o')
nD33
jn33i Dipon
-''
nvibnn
b
^3
-in3>
:
tj'n Dipca
m^
ni^nnpn ^331
aiprra
28"
ax
tr\
nx
tb
b3in
Isa. 35. 3.
Dan.
Dent.
ii. 33, 34.

17. 8, 12.
Supply h'1
>,-|î,
cp. 2
Chion.
19. 11.
=''*
^^ This is against Benjamin al-Nahawendi's view, who writes (jCâ riN'J'O.

I',
bottom):
JT'rjn
any
^33
nib:3
îNi
"T'y
^33
. . .
D'DSvj'
nôynb
v.T'j'
D^3"m
nni^*3n
nvobb
n3i;6b nibyb osvj'n invi

:
D3 bxTJ"'
1:00 D3n bvN ib^ nibj3 Ds

'1J1
nob'j' n?3 .13 nvj-ybi
n^yb 3ic6i ni3n

n>:p"i
inv
'"
TJ'N
3-
minn
I-
-d
bv
:'i;i
niprrn
-''-
bx
rr'byi
'jl".
l-*cut.
lo- 3-
Supply [IDS'] TJ'S*3.

"^'^
2" Prov. 2).

-'"
18.
"*
Num.
15. 23.
='"
Dent. 29. 28.

16. 5. 6.
Read irni3N3.
Dcut.
MANN
287
:n^ hi yrD iin o^^niîy 22 niîyn n^s* ^3
"i
dn
"3
'd
-tj'2'
n^ nr^nn
^di
"c"
ii
b
:
tJ'
n^N
"' n:
c"
?5
nnn -jnp nnn

:
-''
i^
^^^
n'2 p:n cv ny
aj:
DDDN nviN
Tl;*n3
nn^:
nnn ns vnnxi
niîy
:
nn
n ins dci in
^^^-l>
1x3
"3
nc'f:
-i3n
mn":
nm
nvn
"ly
n^so nnx
i6 nrn cvn
25
nvn ly^y p ^y
nvi^n on
DipD3 Dî^n
n?Di
-ic^s
3T' T^m DSTini^yo vinsi

D'lJ'np
oa^nnn D3^niîy
bi nimpn
pin
nr
"-^^
m^;o
b
p
nx rw^vb
:
D^D
y-i>ioi
mSî m:i nnn

nr
""a
pipi ni:
^di
Qipca
yivci mh"-"! nan
nsoiu
nvot:'^ i^-'^y
^y n'-inani
(fol. 18,
recto)
ynîjD"!
m^V"! nnn
;'x
3?
pnpi
mj
>ci
cnimpi
iri'y
'3
ir^y Dnx!:m
""'
:
i?y
i:r:y
D\sifj33
^3
ir^y
mj
'jdi
nimpi
nnxoit:
p bi
D^:n32i Dipt:3 o^'i^n o^tt

-i'j'3'
y'\2i2 abn i;^n nnau' nnx

'^^
nivr:;
nan!? 1:^
csi
)TT2 px Qipon
n-j-r-
nm
n\xi
nnnx
n-iin
nxni nc>D
min
nn^L" -inn^ irnîT^
29S
=8
Deut.
12. II.
;
Ezek. 20. 40, 41
the sentence
;
nihy3
is
ni?X
"1
DX
"3 is not clear,
and
is
probably corrupt
the meaning
that the verses refer not only to
nibiy, but to noiin and TJ'yO as well.

3*"'
Benjamin al-Nahawendi
'cited
:
by Harkavy, Stud.
ii.
MiUeil., VIII.
no. "WS) also uses the
same argument
^D3 HCX^l^' nin'JI
nXCD
"[Ts?
mh" yo2 m: 'n nvj'y^ Tvâî mj >d n^n^:;' nt:xj jcr mix ^y mj \2r\'p2 nmnta n^yna' nmno nn^y pip n>n ^h^ nipDS i:'voi pnp xb nvm i:^ "" bs' ni^n pnpi m: "-o i:^ px p'-s^
. . .
'
[i:^
:"'
bx]
p3
nosi Dnyn:n nîy xî nn^^

inro!?!?
. .
.
nhy
jni
i:^
pxi
'
c'r:3 Diaî
ni"iw ^3*^^
n^JiD". .
D"^''
ny3C' nivo
Dnyijî nai" nT"?::;'

n:""-".!
px'^:'
bi
invj'y^
n^3^m nvj-yn^
nîDî n-
|n3 L"^r
|n3
p3"n px
T nrrm.
Cp. aiso-i23n b*c'X, Aiph. 288.
288

yni ^"'i;n:n sbi 5]Din
nnn
'3
ab nan
n^Ni
:n i 5 n
i?
nîy ny
i^nh
i:^
T?2n niv"iNn baa

}-iNai
t^^
c'^
)*-in3
mrsa
ija
|naa nya D"'ibn ba byi

D^'kJ'np
ti^
ba
b
:
nâ xbi
nbuo
D"':nan nâ
-inai
niânpn bai
nbi:D
nna
p"i
nnsa
tb^
nna p
:
bv
c-nô nbijon nnin

pjaa
-in^
^''^
6"nm nivn^n
bo
nhjD
p?:n nâ
nana ^"0)^^ nyi n^^z'nb nyi nvni? ny pipi w^îp

'^'^D'^-aa
lo
naK' niVDH
pn
nirc' na'k^'n
ovai bsprn^
n""
by na nK>Na
Dnx
iiou'*
"ja
nsoiD
=^':6
bai ynvci
no
nsit2
nnnm nxoiu
"-a
nivo bai onyiDi

t''^)
xb ic'N
bai
bb
din
n^strLja
yr
is aa
niDcb )ybv
îja
bxni inb'sn n^fin xbi xrsu sin nisioinn bai yivoi nt3 nsoiu nvn
pn Dnu'n
bbrinb
;>^>.
î5
D'c'
n-j'b'j'
Dit: ^^-lLrs ^^[vj'jn] bs

â
*c^b
niv ni^^s B'npn 15

ai5j'\n
iK'r
no
no::
nanbi na*i sj^bnnb iiano
^j^d
haab
n:j'Ni
jT'a
-ivn
aiB'b
bs sia^ ab dv
sdu nan
a-iyai
bab
nod
xia>
sb nosi ids
imino
bsb
Mn
la
^^"b
"i[pa3]
:
nninb no nod siab

"a
n^n''
t-n
p"ipa y^npo
nvna
Nonb
niv
mj
^01
nn^nb Nin din ab

bai jnai c'lpo
nnns minb
a?
naca iîpn ny
n-iscji inau'
ncN nivon
nrna nan
mbvn
20
on^nuaip N^n nn^nimp ny nîivon nmsai nnyioi

;na
mj
'o
^k^1yn
pN
â
m:
-"o
na::'
-iioc'b
onyioi naty lanâ
ma J
non
ynvoi
no nsoio
niN'i:':
pi
ma
"o n*^y: i^'n u'lpo np^
nivo HB^yn ba nSii

iNâna pin ynin in
njji:'
:nTn nann
Sb
an D^nbs nt* ba uoy
yi>oni
25
by nai^'na
]2'^p
nboa sb unpo nrna na^yn Nb
D'oa nnD> nan an
mbvi
Nba
naii:'na ^""îb nboji
pan
pi
nsai \2ip
mn nvn no nNoio
dn
niot:'"'
Nb
^l^'N1
Dôa nnD>
no nod
pip Nba
d*d* nyac'
aB'n3 Nin nbyob D^JiDon baa nN''aa dni pina ny>j3a

niy^n' |0
â
dn
n:j^N '"^Sin
mam
â
rnnxoiD inoc sb tj'n mji

niynâ nbyob oôiaon ba
ara
'a
[ypnjpa nbyob d^îdd in

pja Nbi bnN
'*
Dâ*c'ya in
30
n -loa
bns snpj
4.
'^np p'^rba n^jaNa in

^^
Deut.
13.
read
ycn.
e.
""'^
Ezek. 46.
Lev.
5. 3.
'"*
Exod.
19. 15.
,
""*'
Supply DVni
i.
now, since there arc no

"^ Cp.
sacrifices,
repentance
suffices.
Num.
19. 14.

(fol.
MANN
2"''
289
18, verso)
bv br\i6 nny niyn'' ha
n^yrD^j
inoDî nu^no D^:rnp

-ivn
am
nc^yn ptron
'wnsî
nx h3 t6n
^'
:
N'h Q'J3 i^D^ nn''3D D'-y^p
pB'on
dk
^"*
:
bb i Sinh nx
pi
^3
pc^n
D^^wsm on-j'y
bvin ha ^xpinn nnn mi^'ni n^yo^ p2D n^

ns*
^nx xipj
12D
mcN
'^:r
cbsn
noM ba^n ba ^jnti 5d Six xnp: n^yo^ '"\ttj3p on

ha xbni o^jaxn
x^n
'^^
:
3";i^'<::'
ii-iT
on^Sixn
pii'î
p om
"":Sixn nni
rr-rx-i
="^
:
tb
nit2x
cb'I
i?nx D^xipJ
DMJ3 D^nn
ni?x ^3
nn "Sixn x
c'
D/T^nx^
niv
i^x*i
ijs
D^J3X3i niyn^3 ^^*',y b
no
nvj-a: ^d bvt T?3î

^'''
^nj
jnî?
^yi
onan
nib^^y^ nxoion nivo "lann ^xi

1^3 "3 ny-iv
nx
ixn^ nnyi
^^^:^nx on d'îsdh
nxciD
:^"^ jj
iii
nroc'i Q'':isDn âni
^nxni
nun no nxoio noc

x!?!
K>i
"32
nx nnnpi
^ 3
i''
on'^s
5?yi
in
mn^ nynv
nivo
^^-rnn
-imn nxot:n py
m^^no nxoun u
^^îipv'b t^^-j-d
nv
b b
jnn
10
nx
nr
HT
x^
nx
''n
iv^'^nn
on xî
yn
^'"
:
ipn^,"-
on x^
'"
"in
ni
^n nx ipnvm hn
:
n'^nn
nynv
""n
iin
a ^ n
jnnn in hn
x\n
^:^X1
y^'i nn
pns
15
'jnnB'
n\si^nn
26.
bi man
3"^
bo
nnxa
7.
mx
ôs
i.
nynv
Exod.
>3
onx nyivn
30
Exod.
I.
Exod. 26.
î"
40. 19,
'O'
s^^
'bridge'.
;
Ezek. 41.
v.
3" Ps. 78. 55
lb''K'
probably refers to
60,
pK' ^HX]
3i3
li'B'
[pti'O]
[onxn.
312 31^ 315
For I^Xn read

Lev. 21. II
;
inb''1
Kings
8. 66.
pg. ,8. 51.
Num.
6. 6.
ff.,
See IDnn bc'X, Alph. 289, H
who
follows our author even as
regards style; cp. also
bi
mr
'^nx 'y^
px'j'
py p, 12": ^HX 10X03 mpib "OnHH mym niyT ^nx b D3D'o bna wcf u onoix cno
p')bnb
no
n^*
nri
urn Q'bx3 u lun

xin-i:'
x^ nui pi ipn^ nnô
nnoi no3Dnn
'131
bv
cinoix ono ^nx xip^c^
nun
ojox
n^xtrnn nv
Deut. 21.
Lev.
5.
xinB'
nnoix.
317
316 319
Lev.
10. ii.
3i8 32i
Deut. 33. ro.
13. 6, 8,
&c.
320
n'-jn.
Deut. 25.
i.
322
Lev. 14. 38. 34.
VOL. XIL
290
ny-iv) insn
yjj

nvn
xb
d:i
in[Dn
nv]n ^0^1
c'^
dîjî
c-^^
nni nn
bn
mN3
nmi
ms
>nn3i 33 ni'!i-i[Nn nsc'n vh)]
insa nî:D naioi
N'n n^nn
i?y
N^
mN
ny-iv
^n
byi
'-=*
ins
dsx ik'k
nns
xî
pa
^^=:y-â
rx
n:^ ''':ph n^ [-lao

='==='
ti:i
n]
^'^^bx^
xb nsj
^3
tr^
pm
^1:
p3 db>3
niîjD ni:;t:n on n^x

332
. -1^3
:[d''
iio
vnsjo
[:
c'3 3:1: '^"o^-cn

:
^3:1?
&< ;ni
-i:
''3
^"nay iv njpn
'13
o
25
331
:
ij^y
ai^yn
'3
any
C"
"-a
"^^^
lojy n^pn D^pn dji
pn
insn
tj's*
mnsn
[iJc'N3
ijnvt:
c'''
\v^b
i''3
nnN3
nivr::n
bn
pni
^"1
-i3n^
-iidn -i:;'N3i
''^''
pn
^^^
pni
'i:
nnsn^ iidn p niVDn

nnx nivo3
^1:
bn sh
p3 nna^
"i
nivon n^;pn
i'J'n
TjTrTxTn
nîon
I'-ix
nnan x^
Tk^s
bi nnen
-it^-N
mja
DN
nn
o ^
^p.tf'o
bv "ix^
'i^
nxDio pnnn
tib'i
'î
^^^::n
n
m:
^^^
nan x^
n^:a
nrn
imn
n^{^
^^'
rifixn
^joy
jn N^n
pix 33
Dâ^'n:
323
See Ibn Ezra
to Lev. 14.
34
1N3n
'3
DyCI JT-nn nyii* INq!? ShH

ani:
pNH
nbyD bi:
to Lev.
nuyn mn^ )nN3

13.
nr
iy:3
p-is
"'3
^x
nj3ni
Nahmanides
47
y3t33 IVN HT Dyi^* y)3 13 iTiT

. . .
pnsa N^N :m3

'n
i:ivv
n:m
u^nm
28'',
'y:3
pi D^yn r\m s'h

"in3, Lev.
^b
ig"*-
n^m
-23a
326
N^nC.
See
8.
also -1.130, Lev.

324 327
min
37%
ll]}
p,
Deut. 24.
Exod.
12. 43.
"'^
32?
33i
Lev. 22. 25.

Deut. 23. 21-
Deut. 14. 21. Deut. 24.

7.
Exod.
21. 2.
329 332
330
Deut. 22. 4.
is
Exod. 23.
5.
This explanation of -JNyu* as 'heathen'
reflected in Pes. iis*^ (cp.
B. M. 32^ bottom), )-\r:KCf HTiy iVin sni "-133 xjit' xc^b^N

bxTk^'''
am'
\so
wic* xo'tt's
sbx Dîyn mcis*
xiiw' xî
^xn::*'
x3VJ'.
Our
author takes 1^ atyo
n^m
literally.
But
later
Karaite commentators
follow the Rabbinic interpretation.

^3L^'^?:^
i-x-)::'^^?
See
miH
1713,
Exod.
!ji
77''
and 78'
nniso rhim 3iryn ah'c
^3l^^r^
ib c" Dx
airyo
;3n^
nhm
'i3i;
nnnrx nxni- m^yn chvn nv:ix^ ciTx) nvn^

D'.i?!;'!"!
xh
pV
333
p, '85%
"li*
^y Xin ^XTJ" irxn bv dSxI
wliicli implies that
"]X3'J' refers to
Jew
cp. also -in3*;n 'D to Exod., 46''.

334
Deut.
18. 22.
Ezra
9. 11.
; .

nxi
:nv'n-n
MANN
d^di:
^jy
29I
DUi vbv ona yiin
^2)
m:D
n^cn rn x^n
im mj
^y -icn
n^3t:'i*
30
nN':i03
N>n
mj3 ra^m psn dn nm mj fix

"d
dj^'J'd
)*-ix
m:
;*-iN
ids pi
m: nxoiuo
:
ntrp
n^Dijn''
nsoiD x^n
ana n^ viwsn ^y
^^\s',n
m:
p
â
nos^
c\s*n2i
visn
"Dy n[njnj ia n'lZ'V nNCi[iDo]
Nî
nxcio Nî D'vyc
nm
s'u
APPENDIX
The author
nXDiD no
of the above
work
insists that as
regards
difference
should be drawn
between Jew and

he declares the
non-Jew.
latter to
Basing himself on Ezra
9. 12,
be perpetually
.
in the
same
'
state of defilement as
fools
'
that of
m:
He
polemises against
(i.
e.
Rabbanites)
Some of the Karaites nxmu is not obligatory are attacked for maintaining that The tendency of after the destruction of the temple.^
who
explain the verse differently.'
"'13
Karaism was
all
along to take the laws of nsa'LS as universal
and not as applicable to Jews only.

R.
Thus the view of

nap
is
Simon
b.
Yohai that ^ns2
|\sc'JD p'N D"i2y
much
contradicted by the Karaites."
Moreover, according to Rabbinic tradition, only a Jew

incurs
335
no
nS'2lL2.
An
early
;
Karaite writer has
much
to
The fragment breaks

is
off here
the problem of MJ
I.
nXDID, according
the Karaites,
1 -
discussed in Appendix
ff.
Fol. 18, v., 25

Fol.
15,
r.,
1.
19.
Jacob
b.
Reuben
in ~\'y]}n
'D, 20',
comments
nniDs ninyi anns

3
D\n^si wb'h} oni
mj
)nN.
:
Yebamot 61%
DiwX 0')"^?
top.
. .
Cp. Eshkol, Alph. 313, beginning

.
Ifil
NVJ'1
bsn
ons
:
n''xci:D Di\s* cij
nap QicNa
^wXT.:" n^r\''^
'>th
Ti'ii Pî^'"!
Aderet Eiiyahu, 76*

yjtâ
NOD NinjijTrp pa
n'^s'j'
pa ^îim
non
NDQo
'un-j'
nâpn "^ya "irnx nyn

"'a
.
. .
x^
^nwsai yjrsa
ens
con
D\s-ip:u' i:xv?d
19'',
mx
to
nonp
Num.,
^xtj"-:*
46*,
^nxa
xS
lai"".
See also Mibhar to Num.,
Keter Torah
Gan 'Eden,
'
292

we append
to say against this view in a fragnnent (C) which

here.
lined,
It is
a loose-leaf in
MS. Adler
3753, stout paper,
square writing, size 187 cm. wide.
The brownish
is
paper and ink clearly show that the manuscript

early date.
of an
The top
is
torn off so that the original length

It
of the leaf cannot be ascertained.
may have formed

The
chief
is
a part of Daniel al-Kumisi's

It
commentary on Numbers.
deals
with chapter 31, verses 19 and 23.

for the incurring of riD nxDlt:
argument
by a non-Jew
that the Midianite captives were enjoined to have proper

purification just as the Israelites.
Sifre a.
I.
157) takes,
however,
Judaism.*
D3''3tri
to
mean when having already adopted

is
This view
criticized in our
DÎJ
fragment
(recto).
On verso
to
the question of
v3
is
discussed.
According
from the
Rabbinic interpretation
the
vessels
taken
Midianites (Num. 31. 23) had to be purified on account

of
D"'i:
7irJ,
and not because they were

''D
in
the state of
'O,
nxoiD.
fit
Accordingly mj
a
ritual
here
is
not nson
is
but water
for
bath.^
All
this
contradicted in our
to as
is
'
fragment.
(D''JJlNno,
The Rabbanites are alluded 9).*^ 1. The Tetragrammaton
objectors
in
full.
spelt
Attention should also be drawn to the vocalization used

in the manuscript.
In particular the Seg5l stands for the
Sere.
^
nn3
a.
"J^
I.
D2''TJ* flN
nna
'33
nnS
.
n?2
DD^3*J*1
OnvS*.
See Rashi
to
Num.
5
Sifrc
75''
:
a.
I.,
158:
ti-ivj'
Qî:
"-"n
'hwi ^J^D
y?:ic'
'CN^
NT
^''x
-IL"N
"IDT
^2
A-
Z-
nsrn
1DIN
*
în
\r\i
n^3iD mjn-j' d'd

found
8
m: *d2 -lONrj' mj ""on ^n no

in
iin'r
xn^p in
a.
ît\
in ^'n
I.
'n 'i.
riND 'O.
Cp. also Targum Pseudo- Jonathan and Rashi, Num.

is
The same expression

(Journal
Daniel al-Kumisi's
VII,
1916,
196,
1.
Commentary on
16,
P.salms
Asiatiqttf,
Scrie,
IJ^NH'
(D
D>::iNnDn).

c.
(recto.)
MANN
293
ID
CS1 nr
irn D^^n bî
'2??'
*
5
|ni
CS1
:Dn^
r\
.
c-^-:! îdh .t2 b^^'
dd'tj'i
[Dn^xJ aina
^y
ns*:"it2
cu
"[^Jd bv
yn
isDnn'*
^y ^snc^
i?y
11^3
|yoi?
oSôin jiDn
ni^j
nci^n
[""a]
Ds
''3
mj
[^]d pnr^
px m^jn
^y ni^:
)]}^b
i6 dnm mn^ by
n:
Ds
10
DnxDiD Ni^n
nin''
ds
nyi^) :na
ns'Dit2
[*]yob
:n?23 ^xr:p3 ^xiir' ninn "D piir
xh
:^)b:
d"id [D^yJ-kîa Dîyn

î3
nm
mi
vby
15
HD^ y0Di
""ii
invna
nm
[n]::d^ n^
dx
T'î'ipi
pnn N^
im^j DID
'D
inxjDiD \bi^ ^d
.i:'"'
^y inii^nna vbv
ik^x 'inx
Nin
nninn^ y^y nnyi

9
;
:nji?:
m:
>
x-ruii
piDsn
yni: Q3r:x
mno
'5
"i:?
px ex
o: ^3
n3
xcpî
1^
u"'
''13[3]
nDii nxrîD
'^li?
nrbn
i
nxDiaa xcdî nxoit:
"3
nn
nxn
cD-au'i
nnx
-j'n
:;'n
Dvn ixt^nnn ainnn vbv "t^n n^

^y nxDiun
"02 ixunn:
my
[dxi]
['D
:^x-ia'^:3
Dn:n
^^
D^n^L;-."!
nx
'3
irji
nc'y
o
jo
m:
"3
y]n
:iiî
\v^b
mj
"3
-iJ:xn"i
î^did
lyDi?
[dm: Dni]y[n d]2 nxr
onxDiD
iy[in dj]j:xi
:nxîD
o
^
^
[n^: Tj'Jx [^]nnx nxr nxroiD
o
Dm
*
-im^ ^ju
11^3
xi'i
:n^: [di]d
....
Num.
31. 9.
Dni?
D''i:
Diiy
Dnt: [d3]
Dnxniu dx
Num.
31. 19.
''O
Cp. Gan 'Eden, use*:
nriMl "101X1 HXTH
lOyt:
-ijiji
mJ
"'D
DXipi
rnyi?
Drxn
'iD:y
pxi pn^' ij inn
Dîy
npn csina nan

'3
^xnc^
'jn
Dx x^x
mno
n-b ixx^ ab on
loxon
nin D\sa D'^xnc'>
DH^ H'ln n'rnn
ma.
294

(verso.)
DHD
[nx fjDon
riNi
anrn
ni^*
nx
-jxj
.... an
.... o
-ip'[x
n ...
ir:n
..
["i]^nyn[b
:D'xn nâyn c'Jsa xn^
nm]
b^
tncrjn
ny
'C
ai
cr\
Dîj
D2i
T
B?
T
na
'3
"^nu'^
'y^)
i-ib^n
p
"3
[nxoin]n Nvn ny a'xn
Dpnnh
^
Tn[y]n^
by
D^zsD
[^jba
b::
Dna
wxi?
Vki^yi
nna
obtj'n tj'x
:
d^^jsh
nr^N'?;'
D^:jiNno
mn^
Nin
p sh
Dnnb onb
-^'Na
i^[3y]nb tj'x nn 10
bi onôvj Nub
lan-i "i"^N
cj
bii bT"i2i
n-.i'in3i
^1021
inm
csi
:::'N3
^
ni^
"i^n
-L^-Na
b
nc'wN*
niryj
n^ dni bs'J2
^3 53
;^^3
nt^yj
t;\s*n
dêj*:
:u'Na NU''
b^N^D
D."i3
nm
yuji?
Tnynb
'^3
ne^y^ Nin
HB'yj "Tw'X
c^Non an
K^î?
dî:
i?3
'3
ynn nsrm
niayh Dna
b^
iidni
ta^sot: abi3 n^'yj xb tj'Ki
N2''
"IK'S
p nnsi
nâynb
''3
.a-o-'
nyn-^* an-'by )-\2V' a-iD
an^b
^^[aj
-Li^Na
a"'C)2
aiîa
K'Nn
a"'cn
nu^ ab ncNi rc'xa T^ynb

n^nyn
'j'Na
N3''
n^b^rt
'^3
"'3
yii:
xibni
ab I'ca [b^] 33
-j'Nn
a''"i:
an a^na nâyb
mv
tj'n
a-i:
''^3
an
[awajicn
[sii'ni]
.
.
20
pNi
[D]î3
[js
:nNroiD ^30
\b3
&
!)y
b^ in^b t^*
njv
^bîb
^'^^
d^'-i
"'^si^'^
n[i]>*
nsciD
trnn in-j3
mn crn
aya
:
niy[r3]
ajDX xibn nnx
ni>"?p
by nv^'^b"-"^ n^rj' See Kelim

ii. i8
m
^3
So
also the Rabbinic tradition.
a'w'J ^D*'L:'3n
psDD.
pTi
Gan 'Eden,
103'':
niyno a^p^Hj nbipn "byar* ijnvd n:m

ibsi a\s-ipn ''C3n
t:-i23
nsco B'bapo
^j^D nK'C b]}
anu'
minn nTainr an^nn
DDno
ajcN npibnn aipo
mvp ima
by
aisab
i:b
n::'y:r n:?3 by a'b3 anr'3
nsriiD a^bapn anu' ana npibni pao pN
myvN
B3
P33
:;"i3bn
pn3 Nrro' anxb

n^cvi.
ny Tin
Nin'j*
noi n3NbD ana
Nyi^3i b':y
nyau
MANN
295
APPENDIX
Fragment D, which
an abridged
'
II
is
appended
'.
here, forms a part of
Book
of
Laws
It
consists
of one
leaf
much damaged, both top belonging to MS. Adler, and and bottom are torn. Detached in MS. 3753, paper and
is
ink are brownish, square writing, size about 16 cm. wide.
The manuscript resembles

former fragments.
in the
outward appearance the
As
far as
the very defective state of

it
the leaf allows identification,

concise treatise based on the
is
a portion of an
early-
Ten Commandments.
But
After
these are not followed after their order in the Bible.
summary
of the laws concerning idol-worship (1st

deals
Com-
mandment), the next section
with
adultery (6th
Commandment).
Verses taken from the whole Bible and
not only from the Pentateuch serve as inferences for the

precepts enumerated.
is
Here and there a new
interpretation
given to a verse.
The Karaite
character of the fragment
is
evident not
only from the style but from a distinct Karaite Halaka
mentioned therein.
The
prohibition of
D"'N*
nr*S*
applies,
according to Rabbinic interpretation, only to Jews.

Sifre (Deut.
D"'N
Thus
nc'N'
2ii)
comments on Deut.
21.
11,
all
3"ys*
"D'N
S'lTii'.
The
in
Karaite tendency was
along to
regard the laws as universal in their application.
This we
have seen above

(p. 291).
the case of the laws of

is
mnui nxcio
Another example
the prohibition of adultery.
From
in
the repetition in Lev. 20. 10 Karaites inferred the

'"iJ?
extension of
nvj'''N
:y\^
11.
The same
ff.),
deduction
is
found
our fragment (verso,

1
15
See i.T^N n-HS'

DiB'io DJr:s
*
92'^:
'):b
nvc^'iA
K'^f
n^3nn ncs*
nr â oyi
n^B'"'S
n-ij
cvj-r^
miDX
nîT nv^y^ dv^'d
miDX
inirxi
296
D
(recto)
riD
pi
'31
nn[')]B'i3 n\T'
n\T'
N'i?
ba
nnnx
n^rha npy
':i
ib
n\-i^
n^ :u n
-5i
DIN [Dnn]N D'rha
b]}'^
ns-ii
n-^'j?n
nu
n!?
^ds
[i^ nc'^n
x^
rbisi]
^3 "jnitynn nvn^ -iiDxt' iic^l?
ix
[l^]
D\n^N ^bi
"laba
ii
1^ n\T' N^
jc^
nnnx
D^^^^< nî
nxi^ nî
i^'x "invj'-ia
nry
n
svd['' n^]
ii
.
Dmb naiy nns ps i^^sxi nnnaiyi

nxi D^jynM nxi nuiNn
D^yipt:^
ns
isi
[:i]
'-inn
nam
ii
"jn
Ty3?D nriNC^ nc^D
'ii
o^^
ly^^
i[n^]5:'X"'
-"
nyn
[in
'
d'n 5 ni
ri
ni lin]
^DD
^yi
''^''
min
Q''''pi2
nnx
miriD ninipD
nvcy^
iidn-i:'
p2 niijom ^Ds
iNi
:
ij3
inobi? nc'yn [n^ 6in]
Dms' nniy [nn]N
pwS
li'-'SNi
np-'pnn
pm
nn'SHn [pni
q''dc'3
n-i^vâ]
nin nv^yh
-nsni?i pipn^ -iidn-c'
^^Db^ =^yD[D]
[ib'n] 15
e^'db']
nroD D^roro Dn-j* o'Cw'n
xav
^31 ni^TDi o'âaisi

ai
n-i"'[i
yn 5^ IN
riN 5|Nr ni
"iB'N
iJN
^^^
p^n
riw'N
n-t^'N
Nin
no
ifj'N
T3^y
s-j'n
|si
p^jyn [dine;']
^'''N
ns*
eivxr
c'-'Si
"idndd
ii?N
D"'D:;nn ipnpn
Dîi'iDD irNT
nab c\s
n::'N
latf'Ts
.
.
inyn nc'N riN

'::;'ni
-inx
nx ainn hm iDstJ' hdd ^^n

d: bhsi
o nnyi
tr'^N
d'J'n
'^Nnc'*
n'j'N^
bxT^" nt^N^
mjt
nx
^^^33 l"^x
hk'x bv ivc'xnn
â!?
ntrxD iDD ix-nm

. .
.
"\ib
nvj'\s*
px:;' ncx-i:'
nb3pn 'bv2 nyn
x!?
nxin ns"
niB'"'N
B'*
::'''x
rr^x oyDni
-i?rD:n
ncni hidd xin*c ixin dd^

to Dcut. 17^:
*iab
"3n
eîo.
Sec
"3
also
Mibhar
IXn
n'J'X
flD^
nBN
133
^3
T"D"l3yb
niC"X pX
to
"IDIXH
"131^
DyD
pX"l
^33 1D3 com"i.'X
D'Jinj
Dn
Kctcr Torah
10.
Dcut. 24', Eshkol, Alph. 330. X.

n-w-x
Sifra
ments
to Lev. 20. D^13
pinx
nx
X'^nnb inyi nc'x
nx ây
(Rabed:
-
H-'X
;
"-Dj.
Exod.
20. 3, 4
Dcut.
5. 7, 8.
^
Deut.
18. 10, 11.

*
2 Kings 23. 24.
Exod.
20. 4
Deut.
5. 8.
Deut.
4. 19.
MANN
297
is*
N'ln
î-n
nn icx yn
b^
pbn nni D^yn

-ic'x
DwS
dth^d dh
'niniNb
20
ii
nnno
pxa
[-i]Dr
y^n) onk' nn
D-tN n^jnn
pbn
xj i^^
niB^yi?
':i
vm
TiDnî pipnî
D''D''
Tvnh
niD[NK']
nobo
napji
[ID^ D''o]ai I'-iNa DHC'
"vi".:'!
::'[o-i]i
niaiyi
nonm
[d
[p^
31
m2n2 b^
n':]2r\
i)
-i^'cn
b^ n^jan
ii
^pnn-Li'n
pjyn
dn
6x
25
^3 n:ion nc'iyn
b:r idô
:pnn-j'n [|s]
iD^N DIN
^:a ^y n[3p3] in i^r n^jan n^n-jfn]
(verso)
[D]mN pnD
. . .
^1
"jD-j*
Ji
[p^jjyn UNi'jD
pirn Dipo^ pin^ D>[n]

'ji
ninnn n[^3]
finc'î
byn nx
[np>i]
[nnn
ii
bipr^n
ns*
pnasn nnx]
i-^r
d::'
v.t il-n nipn
^nnx
TC'wX
:'c^
yi'2] d^-ini D[niJ inâ

hd^b^î
nmoc
v.tk'd
ii
nmcN onm
'^Dn^x
q^-j-i'
[i:'nî
y^ nJiNinoij
byan
nn
-i-y
ns*
]"\n:ib)
[yy Dîy] ny
^
nm32^
nî
nm:n
pintj'î
ii
''i'ynn nnvis
nx
of the Bible into
Our author adopts here the explanation which the Jewish Greek are reported to have inserted into the
Bo,
c.
translators
text.
"IflX
See
ntl
Mekilta,
i'ji'
14 (ed. Friedmann, 16*):

^''
121^2^ n'''\2in
.
-i-xn^
oniN T^ba
pbn ne'x
una
x^'va li^Dn *D^ni>
D'cyn.
*
Gen.
I.
14.
3
^^
Deut.
4. 16, 17.
i"
^^
Exod. 32. 20.

Deut. 12.
2.
"
^*
2 Chron. 34. 4.
2 Kings 23. 4.
2 Kings
10. 27.
298
[j-:*
nnniy]
invi^-in 3iry^
nî
"nn
bab) nrb
nn^n n^
J::'
[d'33
pn-i^'vi
pn^ns* pxni s*2
nh
nrny
ii
[^1^:1]
n-ir
mny
pya
15
^nir:*j'm
i'l
icn n[N 'njnccni

-":i
nn-in
^)b':2
n^ny nx
ji
Tinî in
[n]"iaD sin
ns*
nc
"lu's
s-'pn
sî 5n
c'''N
nmy
n-iTs
DDnsi
îxJ''
3-J-'
-i?^N'3
nc'N ^y
siin'-j
fis'jn
ab
x-ip[D]i5{y
[nc'jN
b-' ino^^ inyn
nt^-N
D'l:
nx
cni
^t^n*
nâ
jin
dn
iny-i
-^k'^n n-j-ss
n:;'yN
hk'k
^'"'n
p^jya 13NVD i3w'

ntiD^'t:'
pai
i'j-^
i-ia
nm
miDs*
--in
pn n^nci
nn
i^^ro
b^'jn
dnc' rb^^
iN
135:^
nynn
jni
20
inov p^3^
-=':n3 3n ^3
npy
^"u
xi?
^v:n ab nbv^b'c pn
JiN*:n
n^D
pon^j vnc cîyn

[iT^yai
inTiitJ'j
ib''SNi
:N:ni
nor
mo
[OiTit;']
nx
-'*nipb nic'i ^nii""^
on
ii
TT-n
hbvs*
''^'
n:nJi p"'2y3 i:nvc i^c' mn-j-"ii
-Ml ^6^ N^'n
'3
hD m[y]i
^luni
Q^L"jn [p-ij
25
18
1''
Deut. 13. 17.
^^
'^
Exod.
23. 32.
'3 Exod. 20. =pJD. 14; Deut. 5. 18. '" Lev. 26.31, 30,32,33, 18. 26. Our Karaite author copies here, without D"'!?''^N Dll^yi nViy M^'J py3 modifications, the Aggadah in Sabb. 33*
Exod.
23. 33.
'C2\yv^
pinx pxni
The same
:
;niK pbr:i nîy^

verses are
cited
xn m^j nibvi
in
p^nr-j' nor^c'ni
JD1pD3.
the
Talmud.
Cp. also Sifra to

.
.
Lev. 18.26
21
nban
ID.
cnmn
^"y mij:
nyn
39. 3.
'^^
p-is*n*ir nr:jô
23
x^pn ab).
6. 29.
Lev. 20.
" Gen.
Prov.
"a Read nnpb.

2^
is is
Deut. 20. 13,
14.
Deut, 21. 10.
In the missing lines evidently "IXD
HS'
n'J'X (21. 11)
explained in a
way opposing
the Rabbinic inference that a married

p. 295.
woman
meant here.
Sec the introductory remarks above,
NOTES ON POST-TALMUDIC-ARAMAIC LEXICOGRAPHY

Bv
J.
N. Epstein, Charlottenburg.
II
Sheeltot.
The
language of the Sheeltot (= She.)
is
on the whole
the language of the Babylonian Talmud.
But, as. in the

it
case of the language of the
Geonim
generally,
shows
particular
resemblance to the language of
Nedarim,
Nazir, Temurah, Keritot, and
Me'ilah, these tractates being

^
distinguished from the others dialectally

N,
^tixh,
(i^y
instead
on),
of
n^x s^,
X2\v5
N^,
'TDi,
s-io^D^.
and so
forms
in
and
pro-
characterized by 'older'- and
fuller
the
;
nominal and verbal suffixes

^^r\
(pr", p:^", P",
prs% pn^^T
further
instead of
is
^Jn,
Nnn,
'^'\r^,
pTn, oyTC, &c.).
There
no doubt, however, that the She. were composed

and thus furnish us
linguistic
in Babylonia,
matter of the
proofs
are
genuine
follows
I.
Babylonian-Aramaic type.
The
as
The language which

xpon,
is
Babylonian throughout, and
is
marked
na,
as such in orthography
and
-v^?,,
vocabulary (NVOIN, NCX,

prnn, nh'c, nnô,
Nnia,
mn nna,
esp. 244-5.
smin
sn^
qiw'd
in
Concerning these tractates see the

ff.,
article
by
W.
Rabbinowitz
D''^Knn>, X, 233
2
But
to conclude
',
from
this
that those tractates belong to an
i d,
'older
redactional stratum
(in
as Margolis does in his Leiirbuch,

this
is
an error
accordance with
conclusion the She. and the Gaonic literature

! ;
generally must be older than the Talmud
comp. on the contrary note
i.
299
300
"^22;

Persian:
NprriN, Nioix,
Nmw, Npnn,
(yo'j'
^n
on, Nnpn\
and
nin-iD).
2.
Its
IN,
Babylonian terminology
''DJ
xn, "XD,
n!?,
''D,
i^'>x,
xci^n
^N,
-iDi^
':;rDn
DN,
1^
'ya'-n
i^
-ya^n
'd,
xiD"'Dij,
]:21 -iiN, &c.)

(a
and the almost exclusive use of the
Bab.
Talmud
few citations from the Palest.
Talmud and
Midrash prove nothing to the contrary, comp. Poznaiiski,
7QR., N.
3.
S., Ill, 405).
Passages,
though
citations
from the Babli, which

f?,
speak of the Babylonians and Babylonia as ps,

srn
''''^;
and
s'bi
in contrast to
in!?
and nnn
Xo. 5
Nm
]b
N*n
Tâ
35
'
'12
^nni? p^^D -3;

t2"io
46 (=109): pnoy d^dd i^dq iSxi

'13
'K^v
nn pnny
;
Nncrii
nn:ii
N'r:r
nn
;
58
up in^^mn^^t^
:
"p&j
'
pnny
"i1D\s
zMd.
Nan^
nnn ny^xn
and 68
M
a).
i:nj
xani
(comp. Hullin 49 b-joa and Pesahim 51
[Furtherin
more, She. No. 100 paraphrases a difference of opinion

b. Ber.
in
35 a which
is
not called
in
expressly a controversy,
manner not unusual
the Babylonian
Talmud T^2
inc't
pyo*^
n-'S
ani
Nniyc3 \x-ncs
nn
inci
na:
'01
N'-^n
^m
na
r^s
<:b'ii
NDman
inb.
:)
iioNn
"it:N
XD^nnsn ^"2
^nii?:n
n?:N
in
'ans
nn xmyr^n
fi?nb
nn
nn "Azi
n'^r^vi^
-nd Tni?
nm
2
D"i2n
n^nni
iaN:i
inxnn
jx^ -h:n3 (ncis
''"m N-jmi
B.) 549
cites
Cited in
fol.
:
HG. 3bn,
ed.
Venice
= V.), 132 b =
Besides,
4, n.
Berlin
comp.
niD''"lt3,
129 a = B. 529.
Nevertheless also R.
it
from Hul.
J.
"IID^N 13 3in3 N3ri1.

to
51a was already remarked by

JIan.
Pes.
M. Freimann
13
i:nj
"l^ntHI,
II,
p.
90:
'\y>r\
-iiD''X
N3ni 3nD
3"y ^333 n^n

occur also in
my3
Anan
:
nin^^s:rn.
D'SIT yCC'D fXDD ton for
Babylon and
Dnn
for Palestine
Hark. 4 'DJ
DUn
f]N1
N3n, t<3Nn, 14-16,

I,
21.
Likewise
in Sherira's Epistle,
Neubauer, Aitecdota,
22, 23, 27, a8.

3*
This Baraita from the School of Rabbi,
*2"\
''21,
was considered by
She. as posttannaitic, Amoraic.
POST-TALMUDIC-ARAMAIC LEXICOGRAPHY
nT'j'
EPSTEIN
this
is
30T
vhv
onciNL"
the
im
n'b)bn
-cnp
-^â.
Since
no
citation from
it
BabU
the author must have composed
in
4.
Babylon.]
Furthermore, the single Sheeltot are to be considered

i.
from the very outset as of Babylonian provenance,
e.
as
a collection of decisions and lectures"'' by Babylonian scholars
(Geonim)
as
:
far as
they did not conflict with the personal

in part literally
opinion of R. Ahai
suggested, but
She., Xo. 58
t'NiOwO
transmitted, as already
without
njvj'snn
n-id"'C^
proof,
C'"n
by Reifmann.'*
'i3
Thus the
nnv
q-'Q
N^jm
'i3
^Ni:;a
N'nsi-n
sna^m
(quoted
133),
in
is
the
name
of Ahai,
in- a re-
Responsa, ed.
Cassel, No. as
mentioned
delivered on
b.
sponsum of Sherira
N^3'''n
decision
a
in
Nn3'J'
before
the
exilarch
b.
Solomon
Hisdai
the
(it
days of R. Samuel
Mari,
Gaon
son
of
Pumbeditha
met, however, with opposition), Responsa, ed. Harkav}',
No.
183,
p.
82:
N?:vj'
p;y^
n?oNi
pan
p
in
N2\xi
Qj
pN:
bNicr
^cp
nn
nro
'ovn
sni^j
x-i''dn*
'C'l
(r.
"xnon
nt^b'^
s'nib
en
Nirm
Q'-rc
n'-^
sna-jo
-d
did
pon:
,Nnn3Dis)
nia ^pu2i
pn iiTrn unc'
niN^:^'^
'dxt ^xiOwQ n-'uvob
nhc'm
i^sn fcm nin
ncNi inmnxi
'la
np^d-i-'ni
?iivn
pi n^n pN-ipj:r n^n*
sTisano
pmn
^2r3
^r:p
inas*
xnb
N'om
np"'1
"'SD.
Again,
Hai Gaon
in
Responsa, ed. Harkavy, No. 228

|^t^
nuNi uTiux
irnu miDo
nnm
1^20
n*:;:'
linân cnxi
3"
*
5
n^3-| Sn^N'.;'
see below, sub
(Nn^"'X*kr).
niD^n n'a,iii.
Comp. Nathan ha-Babli
NiiTiTî
'i3
:
b'Z'
^'t^nD^
pjyn
B'-IHI
ni^3 "J'XT nni21

ix
-iDi3
sTinno vD nz^y^
noiyi
si^^Di?
'CHih
nvjn
in*'
Dvn
invs'
^^m DDn nnx

T.:'V'l
ipr
ns tiv
ma
^""Jll
-idixi s^yaa ij'nno
pjya
2''K'D1.
Now was
not R. Ahai this
n^H
ip*
302
IX
nba:
-i-^3^
jryn^
n^
bya^si
nrrn
i^^dni
-i'J':d
n^nn ic'ô
niinrii',
resembles almost vei'batiin She., No, 95
hmjd
ipîxi
^N3T
-1^11
n^ p^Dsn i^nnp jo \s (so

r\h
MS. E^)
-\ir\
yn^ nî m^hsi ^x^n
mm
N^n
^t^'^J
^123^
prx
.
STnm
xi^npn
"'X
jo
^x
itdd nbvn
m^
mm
NO-'H
i^^x
inv Din
n-i?:Ni
'a:^
'"n
byn^
jd
'13
-iidni ^pin-ir rr'^
i'lTsoi
bics'o
nc^n
yn^ xî byTxn

'^d
mn i'^3 nrrm
x;i2Nno
'id
-rjh xv?2^^ ox
xb ix xjo^no
'13.
'n Ti^n:
X^
IX
'n
XJO'nD
pD^ naiDrx^ nnn
Likewise in the
no^n'ii'
(by R. Samuel Gam'a),

II.
fol.
143 (Steinschneider
nniDJ'^^x ni2^n^x
^21
in
Jiid. Zeitschrift,
n-iD
.
78):
'rh
'-i?o
xnx
mn^x'^'
. .
'21
xix^p
pycc'
niDî^x
"ei
b":
\xnin>
wanting)
nnx n^^n
.
nl'yn nr^na xnDnc'D[n]

.
x3Nm nin xnxriTD
hp^x nnn
ix
\sn
i;"'jnx
^xpi (in
our copy of the She.

xcj'd.
is
"^vh i^DV^ nvo^n pyî -nsnx \N-inD
pam
For a Palestinian
at
all;
origin,
however, there
xn\n,
no evidence
for
xn^x-ii*,
Dia, *]nv,
and xs^x which are
quoted by Ginzberg
are good Babylonian-Aramaic words,

Talmud and
the
since they occur in both the Babylonian
Gaonic
literature, as I shall
prove further below.

is
The
to
date of the composition of the Sheeltot

his
therefore
be placed before the Gaonate of
pupil
Natroi
(Xatronai)
Kahana
who was the cause

according to Ibn
at
of his emigration
to Palestine
which,
in
Anccdota,
Scl.),
I,
63), lasted thirteen years, until 4521
Daud (Neubauer, (= 1072

Sherira Gaon,
and hence began
1059/60 Sel,
however, places
the year 1059 Sel. the beginning of the

b.
Gaonate of Rab Samuel
Rab
Mari, which
is
followed
by
E = MS.
E:
^N3T
Epstein,
D^pin-i?2
F = Cod. Mcrzbachcr, Frankfurt. ^N, F: ]3nt2 ^x yn^ xî m^î

ed. v.
ts^'^^
x^jn
nîJD
'13
8
;TDxn xin cnnp;

More
xS.
in anotlicr place.
that of Natroi
EPSTEIN
not
303
Kahana
(the duration
is
not given), then

indicated),
Abraham Kahana
and then
in
(again the duration
is
the year
1072 Sel. begins the Gaonate of

ibid.,
Rab Dodai
statement
(Neubauer,
Natroi's
pp. 35-6).
office
According to
would
have
to
this
term
of
be
shortened slightly, and 1061-1070 Sel.
would be the
place
date.
At
all
events,
the
composition
b.
took
during
the
Gaonate of R. Samuel
exilarch Solomon
also
b.
Mari, under the reign of the

is
Hisdai (see Sherira), which

(see
confirmed
from another source
above under
is
4).
The
place of composition
probably Pumbeditha,^
where subsequently Natroi became Gaon.
Whether
took part
in
his
above-mentioned pupil, Natroi of Bagdad,
the redaction of the Sheeltot, cannot of course
be maintained with any degree of positiveness.

tional glosses, however,
Redac-
which are exceedingly ancient and

(>0J \s',
are found in
all
our
MSS.
NnWv:'n STJ"D
^CJ \s.
&c.)
make
it
evident that
the work has come down
to us in
the form of a later redaction considerably modified and
shortened by his pupils.
Further proof
is
furnished
by
into
many
She.
(as,
which are
for
abbreviated
and
translated
Hebrew
Geonica
instance,
No. 167
see
&c.),
Hal. Ged. and
No.
in
'13
146,
:
see
'13
Hal. Ged.,
^X3n p'-yn
"21
and also by a
passage
No. 138
^3
."13 -1
Non ncN,
MS. E and
RNZB-*^
-10 -iDX.i"
In
HD'Hu' 'n.
'ni
foi.
214 b
ri'.;nsn
Nnac'D nhs nn?^ mn^sr-*

;n
's nini
bsir^
pnniD
rwii -in |X3

;ai
nsnoN^s Nnn
ps:
a^ysi
nni^ynn
D1S 'jy:
n:NOD Six
^'t
^smn^ 31
nci? (!) n^'xyci n?03n3
Xnnn.
9^
Steinschnelder, in />/.
Z.
Zeiisclir., II,
79-80.
MS. of R. N.
Berlin, quoted in his
commentaiy
nPNiJ'
pDVn
and
in his
If
Additamenta.
"1?0,
the pupil of Jehudai
Gaon
(see Aptowitzer.
REJ., LVII,
304

Assuming
that
Natroi
Kahana
to
participated
in
in
this
redaction,
we should have
expect
our
She.
also
something of the Aramaic dialect of Bagdad, to which no

doubt belongs the nivcn isd of Anan
as a
(see above),
who,
member
of the family of the exilarch, probably had
his residence in Bagdad.^^

I
begin with the technical terms and other constant

It
expressions.
should be noted at the outset that we can

'
hardly speak about the She.

latter is
citing
'
the Babli
where the
quoted
it
is
often done in paraphrase, and even in

is
citations the exact
wording
not retained (see above sub 3

\hr\,
furthermore, e.g., sub 13 on Nl\n,

19, 21, 25, 29, 31, 43, 48, 71, &c.),
pj-N.
14, 15, 17, iH,
but rather accommodated
to the language of the She.

I.
sn^^N^r.
Every She. begins with the word

riinb\Xj',
^5^lb^^;B'
(pi.
hebraized
is
as the
;
name
of the book).
The
only
iin
''0"'^p
word
'
good Babylonian
'
it
signifies
:
there
not
question
N''yn
as
:
Meg. 28 b
x3i?D Nn^^N::'
'iD
'bs'tri
and Shab. 30 a-b

246 ff.?
NH^vxt:' p:yî
'iD N^^y^
Nn^'N-^:'
hsir
Now
i
f.
:
comp. also the nVL'^DH
print in the Festschrift zn Ehrcn D.
ITD ?y mî'n, ed. Schechter (in Hoffmann [now Hebr. division, p. 263 ff.])
'N (= She. No.
v^x^>t\^
47, -l\-lTni,
I,
recto,
1.
1.
^TtJ'
"O
'^H
Ml
240-41)
ibid.,
1.
fl".
jînc'^
x!?
^'^r\
jid^-i
"JD^
N31
nu'n:*
na^n an^C' nnN

'^\
^^-\r\i
m-c' cnn ion 'n ncyo (137 ini 'n=)

Nax
'i
Cin'^^
vh
^D^yCK
(comp. Rabba. Hul. 12 b,

'K '13
'IN
IJ^DI
further,
V. 23:
II,
'S"i
N3N
of
1:^3-1
n^njon pnv
;
(=3id
W,
like
261, in the
'i)
;
name
pXiH = R. Jehudai
1.
INI 'H, 6 on the contrary
nmn''
further, ibid.,
25:
'o
^krar^n
n^x
Dmc6
i^trnrD
pn no Son 'n
to the relation
(against 1x1 'T\,il>id., and against R. Dimi Hul. 15
b\
As
of
Mar Rabba
to
'
R. Aha'
Aptowitzer,
I.e.,
note), ch.
in
wc must call attention to Kalla rahbati (comp. '13 XHN 31 b"N '13 N3-1 rh fj'priD. 4
:
" That Anan lived

VIII, 432;
in
Bagdad
is
proved by Ibn Alhiti (Poznanski, JQR.,

in
Dv'J'1"l\
X, 84).
Comp.
addition the
Itakiyah
(i^Lc)
14.
Targ. Onk., Berliner, Massora. 23, and below to n^X X^, sub
n
;
'13
EPSTEIN
'
])ymp
N3^''SC^n
(so
Rashi
in
accordance with MSS.), but
also, as is frequently the case
with the Geonim,
responsum
'
(comp.
my Der
'
GaoniiiscJie Koinvientar, &c., pp. 83

'
and 160)
and even
nni33,
lecture
of the
Resh Metiba
generally, as
^-j-n^D
HG.
h'^f.
ed.
Venice,
138 d below:
"-XJ^Jn
21 id :^'nan
is
nbn
sitb 2
2.
Nn^KK^n NnnTio c^n

;
{rhy\ naturally
the correct
reading
concerning n73 see below, the passage quoted

stid 85).
and
Every She. opens then

'13
bii.i^''
(after
the word
i'siK'''
N'n7\s'j^)
as
follows:
'13
'13
n'li
pa^-'TOs
n,
n'21
'13
pa^^no
i^\s'
n,^^
ifjvsn,
'13
bn'^^'
'i3
JT-mi?
pni?
tdn
i,
^yan^nn (No. 19),
n"3p imnnT^n (167
and
'
102).
The
"T
is
the Bibl.
Aram, n, Papyri T (comp.

IV.,
my
Weiterc
G lessen,
as far as
&c.' in
ZA
1913, p. 235), Syr.

It
is
"i =
"idn^, as
introducing
the direct speech.

I
preserved in the
:
Talmud
:
n-'JD
know only in the following places Suk. 46 b 'iT'irs XD"!? t6 Ket. S3 a n^^D'yi ^lyi ib Nrosp 'o ms* i? xn^nn ap^^b '13 y'11 pnv 'n xnJi^D xnn ^'x; zdid., i(Sa: 'os* Ker. 3b: Me'ilah 14 b: 'i3 ^y3 xo^ni nox; x^^ TXD '1 ^:d xnn .t^
;
Sanh. 46 b 'Aruk
mx
;
n3yn
:
n-^
-lox nin
('Aruk
^'x *VD
'3
nn
ir-npi pix n3yn)
RCH.
("pixn injnn ioi^3) n-\s n-ayl.

"it2"'X,
We might perhaps add the phrase XJX ^"it:xT (-iicx) pm niDxn no*, comp. Rosh Hashanah 6a: mn JDT "iDinon "iic'X.
But
it
is
quite frequent in Gaonic literature as well as in

pti'':,
Anan's writings: HG.
ed. Ven., 79 a (B. 325)

^n3-i
pm
-i*^
lyn
mo
'13
'13
n^^'.:'
nn ab
n3n
n^33 px: ^xrin

:
nn
'op
.T3n3ôb
'13
ni3n3T
'2
'13 pn X3n3T Responsa, ed. Hark., No. 55^ .T2-nn ni D^npn in the Formularies of
;
'
No. 60
has
|X0
l^-'XT
Xn^^XK^,
^XT^"" H^l
pa^^nm
XH^X'J'
;
fXO 'hni; likewise No. 115 E, F, and Oxf. c. 18 (fragment): l^'XT No. 44 F: '13 "1133 iSxT ^-li' D13 and 130 F: '13 JXD 1^X1 l^^V 013.
;
otherwise here without 1.
VOL. XII.
; : :
3o6

by Aptowitzer
:
Decrees, &c.',
in
JQR.,
'13
1913,
pp.
23
ff.,
No. IX
'13
(p.
39)
âni
'n
'^d
;
nn
'bsn
N[3]D:sa
nn::
mm
Knnno
13:
She.
T^'J*
^^ya
'^ST
JO
moN
Responsa
'Kn3
mr:n,
^ni.
:
No.
In
'13
^"Dm piNi
sr:pT
N::i'^b
nno
"ans
not rare even in other connexions:

'13 -n
\sin
''3n
Njn3
nn^
nncj NmiN 31
^d3:
-iic^y
*jk'-iib'
n^n-iiN3)
21
F: Nrya
nh (E
njxt
h "lONT .Tmun moNi; 60 E and F:

No. 10
3"i
icni (E
wy3
'13
N^n
n-i?2N
'^
np nh)
72
E and F
:
Npon
r\h
3n3
N^n
r\'h
^cj \x
^31^2
nn
m:ri
95
s'-n
;
hidni
'13 ^ni^ya: iD*3n'i
moNi
idni
njnnyx -y^ych (E
l^ Ny:3rD
'3113;
F Nnnyo)
119: Tn^"
;
113
wxi
'3n
î:r
nH
^<^^ n^^ y3n:^'"'Kl
(likewise E, but
r\h
:
F
"1^5
wrongly
3iTn
'^3bn
n>^rj
!)
and 130
p.
In
r\-^rf\
'^"-^rv^
iiDxn Nnyw'31
xin
;
nTiyn
:
Anan, Hark., 5
n^t
Nns
Npi
'13
(nnDJT
13
;
=) nnon
:
pn^ intD np no::Ti ^nipn ncn
NnniN^
'13
Ii3''K'23b;
jv^'
TT^'Tirh
'cm
H'^
[kcnJ
i^
np
^3n
.
^NT;^''^
ni:Ni
:
and 24
srinisn ija-^
prsnnn
njh
ndn np
;
HG.,
326:
(ed.
ed. B., 63
'13
N:3n30 Np N^ NJNT ^yniN^

iinn
n*^ ^y3nci "3^
ibid.,
nn:^'
('^y=) '^W
nncNi
.TriNT
njuyi
is
v., 79 a
vy
iin,
hence the correction by
Hild.
n'ON
ibid.,
unjustified);
'13
'13
ed. V., nxi^n

^yc
109c:
n^^
'r:^h
N^yai
'13
npil?
r\'h
^ni
"^
'3iT
NJNT
>Jni
npii?
IJ^N
3713^0^5
d
in
prN N^3^Dn mr
pn^
(=
ed.
B.,
448, 449);
T\^hn d;,
'13
HG.,
ed. V., 66 c (B., 315, ini 'n, ed. Schl., 121)

n^:^2
'
3'D3 nin NJNi
nncN pi
Responsa, ed. Cassel

in
No. 41 (comp.
jiid.
'13
'13 lit.
my
;
Rechtsgutachten, &c.'
Jahrbnch dcr
no^Db h]yi b^y
:
Gescllschaft,
IX, 261)
n^Nl
npi^!?
'NyiN
'.^'r\i2
;
nna
Responsa, ed. Hark., No. 546

:
HNl ^'n
No. 554
'13
^JNSdna
piNin
j^
(r.
'h
'J-'^yn
'oni
in3r3
'i3
R.
Zemah
'h
in
'13
Ilamakria, No. 43
"b
'n"'30)
NmJN
^3
nnN
3713
]'\v^]i;'i
131X1 'NH
-icN
'r:v
-^n^h
rvhv |rn3r:Dn
Gcoiiiccx,
'13
ed. Ginzberg, p.
ibid.,
101, last line:

'13
xm
^cp XD^bl
-13
xjxn
212,
1.
j6
x^^
xnrno mv3T pixi
rh 'n
POST-TALMUDIC-ARAMAIC LEXICOGRAPHY EPSTEIN

'12 r\'V2
307
NoyD ^so;
:
tdtd., 2
3,
1.
'i3 s'lnj
n33T naxn n^^

;
nnoNi
:
ibid.,
'13
214
'ID
Nnn^N snn
lo^cb ^ya^ n^^ n^x ^d
/<5/^.
n^
'ni
î^n
:
nhn
(sicl)
[Nnn]^s nnos (s^^ni
=)
and
finally 267,
:
1.
'i2
nnny^J (inn
=)
"im -losm ('and as to his saying
come
for
ye,
let
us remove him, &c.', in
inx,
imp.
pi.,
as,
instance,
Baba batra 22 a
III, 3,
snt^'^n
i^N
in).
i^
Comp. Land.,
Anecdota Syriaca,
^STJ"
1.
20:
Nnnp
n:33 irn -nDSi.iâ
nm
is
an
abbreviation for Ssnc'^
nm
Noy, as in
No.
^xnc'^
n^m
N!:;y
nd^n^ (E and
nN^:i'J
nân nôy), as like-
wise in the Bab.
Talmud
'3n,
sni^J C'n '21, in

in
Targ.
Yer. II to Deut. 25. 17-18

frequently
in
'^s
pôy n^m,
Pal.
Talmud
I
n^m
pb^N (similarly Syr.).
In Targ. Yer.
direct speech:
(^cy
bvr\^ ^n ^y (often), in Targ. Yer. II:

ôy),
^sir' n^3 ^Dy

(^.STJ-^
Exod.
20.
23. 2, 19
34.
20
nn
^?2y
^cy);
Lev. 19. 16
^:n ôy)
;
(^kic'^
nn
;
^y),
26 (same);
Deut. 14. 22
(^x-ic''
25.
4 (same)
p^^xi.^"^^
Pal.
Talm.
n^nn
Ber.,
V, 9 c:
'13
^xicr^
^n ^Dy pennon
45, 5
fr.
[Mand.
ic]
nox
Ks-ioy, Sidra
i^^XT.
"i^^X
r. I,
below, 120,
9,
is
frequent in the Bab. Talmud, note par:
ticularly
'13
Pes. 5 b
iD^^miJ'in
nân-'D
i^^ni
n^3VD
i^^xn
p^j
"xp.
3.
xSvii',
After the introduction follow

6, 17,
details,
often
prefaced by X3M1 (e.g. Nos.

si,
20, &c.) in the sense *if',

(i^x).
of the
legal codes,
first
Syr.
jx
In this sense X3^^
appears here for the
time (then frequently in HG., &c.).

;
Comp. X3M1
4. ^xni.
in
Anan,
ed. Schechter, 12, 21
14, 14.
n~i3
Then
follows very often (usually before
"]nv) "xni as
an introduction of a case about which there

is
cannot be any doubt: 'this

'2a
i^**
certain' (that if.
.),
e.
See Addenda, No. See
i6.
also Landauer, Festschrift Harkavy, p. 26.
;;
3o8

'13
No. 17:
38
^z>,
^n
'13
ri'h
IDN
-Ni,
-sni;
20 E:
'13
Nn
n^b
nr:N
'xni
43:
^K*il
50, &c.
In the Bab. Talm.
we
usually find ND^B'D instead (also in She., No.
from Sanh. 74 b
'13
43 citation
No. 154:
nyc' Ntrii),
ni3^n, e.g.
'i3
'n
"^
'13
N-'Dms
'i3
xtrjrs;
'i3
inx
is
sin NU-'K^s;
and No. 170:

"'HI
Q-Q
in
which
P-
5.
always rendered by
("'Nil)
1N"i
7"!^
D"i3.
Then comes
in
the 'question' which begins
(often)
with
T">^'
Q^^j or D"i3 alone, as the She. from the
Petersburg
MS.
fr.
the ed. Wilna, III, 226

r.,
1.
Geonica, 386
No. 44
ibid.,
372
25 and
v., 7
Hark., No. 376, p. 191,
a citation
T"iv
No. 124;
57
HG.,
ed. B.,
a,
ed. V., 57
D-13
;
ibid.,
I,
d
'13
277
'~\'i
ed. 275: wanting in D13

b
B.,
,
She.
'13
Tnrni
nn^
fol.
32
She. No. 115

l^N D"i3,
ns'
F:
i^wX
Din
"f^rx
N3\i,
No. 124 F:
X3M
&c.
The complete
according to
formula was ^^rh (or
UwS*
psnv)
inv
D"13,
the testimony of Nathan ha-Babli (Neubauer, Anecdota, II,

84, cited above, p. 301, n. 5).
So
I
it
is
still
found in the
ed. (ed.
= ed. Venice
I, 2,
1546, which
use exclusively through"]nv D"13 in Nos. 133,
out) Nos.
65
3,
abbreviated to
1.
'""oh
T35
11.
and
142
2,
146, 168
'^b T""^* D"i^ in

'^h,
'"'O^
No. 139.
has been
Beginning with No. 97 the abbreviation

resolved
erroneously into
in
"iDib,
"lO"'^;
which
is
always
missing
MSS. K and
is
F.
The complete formula menMS.

F, Nos. ^s and 44
's 'v 013),
tioned above
still
preserved in
('^^
(margin); Gconica, 371

in
380 (ns
T"i^* D">3)
my Vienna fragment, JQR.,

pi.
1914, 42 i^'^^
"N p3nv
D-|3,
likewise in the
p3nv ana,
in
Tanhuma, npn
d.
;
No. 137)
fol. 1:.
MS. Oxford
No. ^^
fol.
(fragm.)
.',6
;-.,
hebr.
63
(282631)
fol.
;-.,
j-^
v.,
bis, fol.
r.,
No. 34
100
in
(282650)
99
No.
4,
100
No. 10
bis,
v., ibid.,
loi
No. 96;
HG.,
ed. Berlin,
219 (wanting
She., No. 103); abbreviated to
si^'?2^
EPSTEIN
fol.
309
23
e.
r.
'-IV
n-\2
MS. Oxf.
(No.
r.,
(fragm.) d. 48 (27601,^)
^'.
(No.
6),
23
fol.
V.
7),
24
(No.
8)
Oxf. (fragm.)
i6
(26608)
12
No. 4
('d^ 'nv 'n3)
and
fol.
12
t-.,
No. 5
(the same).
Dia
tains,
e. g.
is
not confined to Pal. Aramaic, as Ginzberg mainin
but was also used

:
Babylon
in
public inscriptions, as
For
Baba batra 58 b noN \sninn 'nsD D-in, and in lectures. this assertion we have not only the above-mentioned
the Babyl.
Q2':zh
testimony of Nathan ha-Babli, but also such Babylonian-
Hebrew passages
in
|n
Talmud
^mt:NC'
as the frequent
ncN
(R.
D-u ^"3
in
niyu
nnm,
Erub. 16 b
ibid.),
Nahman
Nehardea), Shab. 63 b (R. Dimi^
Hullin 56 a
(Zeiri, ibid.),
Erub. 104
;
a,
B. B. 127 a and Nidd.

rr\'\rv>
68 a (Rabba
"13
in
Mahoza)
N^
1f^
comp. Yeb. 108 b:

'"13
nn ion*
D-O
'13
IJilVin
'DV
b^V^'^''
'T
TON
'13
ICN
However,
(nor
is it
this
word was preserved

in Syriac), like
later in
Babylonia
very frequent
official
many
another word,
only in the
language.
in
inv
doubtful
signifies
',
She.
not
as
in
it
Yerushalmi
'
it
is
but, as already mentioned,

ej/VO?
was shortened by
this
the copyists from
nx inv Din, and

a
:
certainly
;
is
good Babylonian, B. m. 101

D'32^
nai
r^^'^-y^
NT pjD
ibid.
16 a:
n^nv pN
IT;
Naz. 19 a: UT-mv vh, the frequent vh

Bek. 31a: xjsnuv^N N"n
-ia
N^nv, xbs naiv: n^;

NnyB'
6.
7\'h,
win
3-1
&c.
.
iTCK' T'"i3
NS^N.
blessing precedes the answer to

n"3ipi
n^Dtt'
the 'question': No. i:
3nn (F xjom nn3)

n:3"i
h'J'o
n^^
(F vX2^xS
bs"!-*"'
fi^^'D^)
ND^N^
n' by Nnivoi Nnnix

125,
n"'3n
n>Dy.
fol.
So
24
also Nos. 64^,

r.,
and No.
wb MS.
7-13
ed.
Oxf.
d. 48,
margin
abbreviated to
"'CJ'
n"3ipn Nos. 66, 92, 121,
145, 154, 165, 166.
and 170;
3IO
Wilna,
III,

226; Geoiiica, 381, and HG., ed. Berlin,
23.5
(wanting in our copy);

368, 371
(n>K' (.TOty
shortened to l^^, Geonica, 364,

I,
nna); Tnrni,
152 (=157
r.
n^cc' in^),
277
^n3), II, 69, line before last dn^'
Tâ), 101, 119,
141, 160, 174, 188, 222, 255,
and 275.
In
MS.
is
F, beginning
T"I3,
with
'131
No. 6 up to 58 throughout:
T'l^, or
n"3lpn
it
iTd:^
or
nÔ'i^
even
T"i3.
Otherwise
missing alto-
gether.
'13 '13 '13
2nn
n"3ipn .tc' ^na,

'13
comp. Ber. 54 b: NJcrn inn

T">3; Shab. 88a:
is
l3nn; 58a:
^Nrr-^n
Nni3^D
2nn jocrn
Tin
|NniN ann NJ^rn; but n"3lp

t^'^np
frequent in Babli
:
also otherwise (comp. also the

n"3ipn),
prayer
n'C'j*
'i3
"iian*
Hebr. HG., ed.

is
is
B., 15:
'i3
inau' n"3pn
b^ icr
T\2t\\
This introduction
NS-'N likewise
quite frequent in the later Midrashim,
not confined to Pal.

in
b.
Aram.
as a matter
-|3*J'
of fact
it
is
found
ed.
Naz. 4 a
:
'cn^'cb i3*j*
"Slbsi'
and
in
Anan,
Hark, 22
*D1^N, pjDi^N, psibt:, ^'h'C;
in
a question from Basra to R. Moses,

2i4g: N-in3y^ N3-ID
p|7N
fj^^K
Gaon of
Sura, Geonica,
ijj:
and Yeb. 63 a: iD^c

in
Ncy::
p^sn
was therefore current

7.
Babylonia alongside with

NjT'Jnca
Nn::''3n
^\
iiE^
Then
.
follows
.
NJ^n
lin
*]3
(whereupon
have p
pnn un, or ... pn), No. 64^ (E and

(which
in
niCN), 66, 92
E
13
and
is
found in Nvn),
E (W^n
]:
x^D'3n
pn
121,
p
154
iid^s)
and
(N^c^3n
un p tEs
('13
NJ^jn Nn^jnoD),
('13
">n:^N),
165
13 'rrs,
11DX),
166,
170 (E
-iir2x),
and thereupon the Derasha.
Now
and
Reifmann Ovzbn
it
n'3, III, 28)
made
the most absurd

n:3"i nc'C
suggestion that
this
is
a mistake for
in
"i"o^y
"t bv ,^'^
was incorporated
!
the nviN, s.v. Nnx, without the

it
least scruple
But, indeed,
is
the imper.
"i-'J^^X
or
"liO'N
" But
64
h.is
indeed irSI ntJD
n* bv
anteceding!
'say'!
in
in
EPSTEIN
=
311
Babli
S^:^X. "lO^N
(Aboda zarah 10 a:
and
"lO^x
\')i:^
N^'y^ lO'N);
Pal.
Aram,
in
iicx
'n,
("lit:)
(Dalman, Gramviatik,
iid^n
35),
p.
246);
1X1
105:
nyn
xc^x of HG.,
ed. v., 96
d,^-*
(see also
nir^N
below
siib
comp. lirx and

p.
Mand.
It
is
"ixcx
and
(Noldeke,
Mand. Gram.,
242).
an exhortation to the interpreter, XIICN,
x:cnino,
standing near the learned lecturer, to begin the Derasha
(comp. Sanh.
^/ /.).
92
W^n NJT'^ntD. F Bar. 166

;
No. 64 follows a Baraita
66
Bar.;
Mekilta de R. Ism. (but cited here from
Zeb.
Mish.,
116 a);
121
Mishnah,
;
125 Mish.,
Gittin, ed.
:
154 Mish.,
Berlin, 317
Nn^Jn^^n
in
165
(the
and 170 Mish.

is
HG.
in
whole She.
Mish.
;
wanting
our copy)
Xi^'T
pni
ibid..
Kiddushin 340 (missing partly

Mish.
;
our copy)
partly)
JT'T Nn^:nroa J^ni
ibid.,
Shebuot 499 (missing

this fact that
xj^n xn-'^non
pms
for
Mish.
here X3^n
that
xn''3nc
Ginzberg concludes from

is
employed
But
She.,
Mishnah and
Baraita,
the author
lived at that time in Palestine,
where everything was called
xn':nc.
also
in
Babli
XJ^Jn B.,
(=
200
Xj;:^
ph,
written
XJ^,
is
No. 48^ HG.,
ed.
pn, in Yer. ir:n)

b, B,
used for Baraitot, e.g. Ber. 8b, Taan. 21

it
m. 59b,
73 b, Hul. 29 b, where Rashi,
is
true, resorts
/.
sometimes
'
to the explanation XJX V.n (Taan.,
c.
Ket.
^^t ^)
t>ut
on
the other hand

(e. g.
it is
evident that
b,
X3'':n
refers also to
Mishnah
Meg. 27
b, B.
m. 4
and frequently p3n

^d:
um
is
xnb xr:n),
likewise the frequent xy;n
px
fix,
which
liriX,
used even
64,
"
-^^^7^
Otherwise
"iXn
'H
translates
Xr2'X
by
28,
&c.
The
=
1X1 'n construe

np-h
mCX, 10'X nitra m^x=)

n^nno; 130:
;
,"1 TiC^N) as imp. also elsewhere; p. 44
iiox; 6i:
\i
xî3
n^n
picx) iicx
"icxL"
:
lyiE vK'riyi
pu
*dv 'i
pcxn
-iio^x
p.
=)
93
iicx
IOX
'ID
01^3 "IDK'3
but
'\2.
it
occurs also in the
first pers.,
DTTnX DX
*^"'w^
"IIIO'XI
See also below,
sxib 35.
312
for

Baraita,
e.g.
Ker.
22 a
N"n3
'13
'n
'ia
N^jm N^Jn
ÔJ
pN
îx!
"i^n
Furthermore Ber. 22 b:
'13
np
i^yn
(Tos.
11=)
Dnii:N
nnai nc3 w^^n
nsD D^ynns onnx^ ^nx
io>;y!?.
Entirely against Ginzberg's view speaks the
word
b).
v^n^pn,
which
prT'Jno
is
likewise used for Baraita

for
(e.
g. B.
m, 23
Also
all
and pn
Baraita has
survived,
:
despite
the
corrections of the levelling revisers

(She.,
pn^Jno, e.g.
'iD
Ned. ^^ a
ÔD^n
No. 121, has N^jn instead

idtd.,
!),
Tern. 14 b:
prr'jnDn
!
xh
frT'JnDfS,
16 a
'i3
^l^s*
NJn
on the other
hand
where
Nn*Jn?D for
"jn.
Mishnah Tamid 28 a
comp. B. m. 104 a:
N'-Jn,
SJVJnc Tinn
Further, innumerable times pn for
we could
:
not
possibly
|xd
invoke
corrections,
e. g.
Ber. 27 a
'\2
pm
arb
wn
(= Mekilta
m. 119
n^'^"3),
Yoma
83 b
n-'iVj'Nn D"'0
pm
ir\i, for
which Hul. 106 a: -Jno n3n "m

a.-
(see R. Isaiah Berlin,
^^
loc), B.
ni^ny ^n:
t<''Jm,
ÎD3
priT
Hul.
6 a,
14
a,
where the editions have

\IT\'^
but the
Tosafists
had
pm
also Erub. 36 b,
Yoma
55
b,
and
Suk. 23 b according to Tos. and R. Han., ad loc, likewise

Git. 28 a (25 a erroneously N'':m), B. k. 69 a,
and Me'ilah
69
a,
22 a
further Hul. 14 b, 15
a,
31 b, 58 a
(5/j-,
77
a,
82a, iiib, 125b, 138a (see the marginal glosses), and

even cnn pn 87 b (see Tos., s.v. pn marginal gloss)
!)
and 120 a
!
(see the
all this in
one tractate
and many more.^"^

'l3
Attention should also be called to Besah 16 b:

'id
'2-1
~i"n
hill pjic DnN::'3 xb rh\h

for
n"-i h^k't dic'jd (r:vj' onwX
=
is
nin^jn
Baraita).
Similarly vice versa,
N':n
p.
for
pn
very
frequent
(comp.
Ginzberg,
Gconica,
n"''3N-i,
ibid.,
190,
and
Aptowitzer,
'
MGWJ.,
1911, 637, and

a, s. v.
89, n.
8.^^='
Comp.
in
addition Tos. Suk. 4
TCI,
18
a, s. v.
n31"lN3 pN,
also further
and Nid. 26
b, a. v.
inbnnn, likewise Sepher

b.
Kerilol.
[See
now
proofs by R. Baruk
Festschrift, p.
'8*
Samuel
in
R. Bczalcl's ni?D?nn ^^?D,
Hoffmann,
216-17, No. 421.]

this
[More detailed data on
theme, in
my
book Dcr Mischnatcxt
tiitd
seine Vbciliffcruttg {\n
MS.)
Sec a\so Ja/nbuc/i, XII, 121 below.]
:; ,
POST-TALMUDIC- ARAMAIC LEXICOGRAPHY
EPSTEIN
87),
313
r.-y
For
(167),
N"D^Dn i:n,
Hebr. Dôan
iJ:r
(125
irnnn
comp. the beginning of the sixth chapter of Abot

p-j^n U'lD^n
UK',
'id nr:'j:n
m',
;
in n^^T^1
frequently nrjnsa d^ddh
i3cn
Nnamna coan
&c.
similarly in the later
Midrashim.
N>oon, in She., No. 66

D'VDya
pnaVw'
nnan^
"iidn n^DU^ n^d^jh
ncsi
'i3
nmya
n^n*;
likewise
HG.,
ed.
B. 38:
'13
n^rar S"'ini
is
N^c^n picsi
(in ed.
V. here: ?dz, no doubt,
as
the case frequently, from the She.).
The
She. have
usually pHTniCN.
After the Darasha
'd C'"n jD^Dnp
xj^j^n-J'T
Nn^^S'j' pjyî
(Nos. I, 64, 92, 154, 165, 166, 170, and MS. F, Nos. 6 and 7) MS. F from Nos. 9-58 or merely Nni'^s::' ril^b'i (No. 66
;
throughout).
yO'C
On
As
Nn^V^B' pjyh, see the parallel
above sub
i.
Nn as
8.
in Babli.
Nio^ci?.
an introduction to the closing sentence

in
of an
argument the She. employ Nno^D^
the sense of
lb l?^!^ of the Baraitot (e. g. B. k. 23 a) or
ND^N of the Babli:

nid^^^
103,
No. 10 = 37 213
Ket. 68 a
ia6,
b"i2p),
^n3i'^^^
xid'o!?, 21 dis (for the first

dis, 80, 88,
27 end, 51^ end, 58
96
dis,
and 152
14,
dis.^^
('13
Further, in the sense of
"101^3
(::nT)
'^K:''d>,
Nos.
29
N:r''3
sc^m
-id"'c^),
and 95 (xpsDon
in
SP2DD
"pi2Dn NiCD^).
It is
used frequently
'i3
Babli to
introduce a retort, a question:
loxm
('13
'i3
xiO'oi' (â^n^c,
]:nn^), or in the sense of ND^^, ND'J
'-jnio
ND'J frequently)
a,
Ber. 13 a dis
but
in
the same sense as She. Ned. 35

1
58
a,
9.
Naz. 39
b,
and Me'ilah 25 b
"ID
iit2''b,
ID
ncx,
and the
:
like.
ids*
in
the
Talmudic sense only, No. ^j npini nyiDC' snp'D nCND (this
'i3
nj\x n?3 'cxn
npim
niTi^'C
is
said at the beginning of the

'i3
No.); likewise HG., ed.V., 39 a above:

No. 32
:
no ncsi
C'oi?r i^T
'13
pny-i ^rj'm bb^rz, f has
'13 'J:^3^
nic'd^.
314
ibid..

41 d:
'i2
nyrvar'
onm
For
;
no ncN
(PDS),
which was stated
previously
in
HG.
this
purpose the She. employ
pnoN
in
xp
1?D"'0
(see below)
in its stead
'i3
we
^Di
find frequently
'i3
the She. the expression
ID ^'ch
ir:
NO^^
n!?
and ID with the third person of a verb Xo.

'\2;
'id
inst.
of the second
xd'^ x^
dni
31,
'\2 p-'nc' "r::
son
-id
kc^
"31
48^ n^n^nan id
n\-iTm
-id
68, 'n pDin
î?y2
id
t^-^K*)
XDî? ^3i
(=
II,
3:
-idnji
pDiD -hvi HDnan

ND''^!);
'id
86,
n^^^b'i
nd^^
n^
(F n^
corrupt
N'i'B'nD
118,
'13
Dnn
-11:23
"N
-id
nd^^ "31;
Xo. 32,
^^
n\sn hd nD 'dd^^ n^ (E n^^ n^xn hd nd^^

;
^,
'NT
;
.T^
n\yn JXD ND^^ N^)

"-id
33, 'n HD^-w'D
"td
"d
;
.t^
^nvD
48^, 'd
n^^ nc'D
'DT
127,
3'"'nD
-ID iT^
fi^^y
70
I^
(ed. Wil.,
71) end,
NDp iT^TJxnD nh
(b.
Np ^NDX,
Nny-L:*
r.
with
and
RXZB.
\s'ds).
nbnjx ID
B. m..
43 a
B.,
n^rn
N^nns
v;h riH^viD
is
Np
Likewise HG., ed.
178 (where the whole

is
probably
:
derived from the She., but

"ID (ed.
missing
in
our copy)
ND": \h
v., ND-Ti N^), ed. V.,
'^'inp
(which no doubt belongs

Ni?i
wholly to the She.) 12 c:

"ID
'DS*ni
I,
^b^D
^^m ID XD'3
(ed. B., 44,
N^l
!)
comp. further Seder R. Aviram,

în3 NDÛ'D -id SD"'b
:
ed.
Frum-
kin,
84:
'i2
"DI
corrupt in Pardcs,
;
ed. Const., 57 b
'id NDi?'J'D
'id
/inn
nrn id ND^n
^Di
Siddur Rashi. 3
'Dl)
"IDI
:
XDTl
"D"!
^'Dn HDD
HTDD
(-|D
^Tjh
probably
ids*
'N1
DiSi
from the She. also HG., ed. V., 96 c:

'id
'id
'Si
'id
id
'"iD
-id
idn
= Hal.
Pes., ed. Schlossberg,
39:
T:sn
H..
iDNn
-id
DNi)^"
and
HG.,
ed.
V.,
130b (=
b).^-
537):
'id
rxh fjnVD 1D1 (not in b.
Hull. 55
This cxprcs|:D"n SL"n'2 and
"
adds:
I
Shcrira
^Ti nyj', 94 a-b quotes
this as 'S-llDD
"N-nDD
pDm
NDCT'D
nDNHK
Htn pc^DI nrn
IID^nD, -nn^TlD PDI

S., IV, 435, n. 11,
'
"in^D-l
pn^DICD
p.
"nDD '^'D p^N pnOI, comp. my remark.

of R. Aliai.
IQR.1 N.
and above,
is
302.
The halakah of
mv3
quoted
in
the
name
sion,
EPSTEIN
the
public,
315
is
which
in
in
the She.
is
addressed
as
'13
to
preserved
'13
Eabh', as
'id
far
\S
know, only Ned. 71a:
ID
10.
-H:N 'N1
-id
IDN
)?h N'-yTN.^S''
pnCN
-lO'D,
pnDX
Np ID^D,
fJ3T
-110S*
ID'D.
In
connexion with an already mentioned halakah, to which then a further query {yi)i 013) is appended, the She. make
use of
pncNp
iD^D: No. 15 end:

fr-iDs'p
'i3
innap
on*
pnoN
-idô
26
'd ir^'noi
id^d
\s*)
;
^nv
idid.
â.
ma
:
^c: ^k (so
and RNZB.,
;
F
'13
has ':nN*p
-id>d ^d:
'i3
13
'ncN NP nc^D
542
pncN
:
-iDô
mv
D13
^rD:
48
follows the second
She. '13 N3M1 '13 nipSS-l fND l!?X i3nDNT~TC^ -jnv 013 ^DJ \y, whereupon comes a whole She. somewhat abbreviated, it is true which is wanting in our copy, but is still
in
preserved
'13
HG.
in its greater part;
100
TD^ ^nv
(in
D13
NTD pan
-11DX (stated
previously in the She.), and 129

n>-iv d-i3
and
'i3
î?i3p^
iiDX pan -nos idô

Gcoiiica, 371
'n
the She.
above}.^^
Fu rther
'
(corresponds to No. 96):
'noN Np np^D
'13 '13
rh
'nv
qi3;
380:
xp~n^
in
nx tiv di3
-id'd
i^DN-i
pn^N; 381: ixrn

ed. v.,
':nN c'^ys* T'n^ci

B.,
pn^s* np
HG.,
31 b
(=
is
156),
accordance with
which the She. Geoiiica
to be corrected
and completed
20
(which Ginzberg failed to

'13
D':-j'
.see); Hebr. in She., No. 146: nn2i (the whole number is extremely abbreu-iCN
is
viated, but
'^
preserved to a great extent in

is
HG. and
Hal.
On
No.
the other hand there
found in Babh
mON
^D:
Suk. 38 a and Naz.
60
a, inst.
'^
of
ID 1'DN. 137 E has: 'n

niDN iny
^^3
p31 IIDN
ni3>3
^3
^N*,
"T-DN
.,
F:
'13
^^3 p3-l
ma, n>DS
I.e.,
(stated in the she. above;.
'Op. 380, after
DniDan Din
1^>SX
whereupon supply from HG.,

'13
as follows:
fNDT
pnDN ^D, a lacuna; pnDN Np ID^D]
n-13 3-'n LDni!3n
D1*3 ^"SNT. ed. B, 156 has here: "ID-'D "DJ 'N
pncx
Np.
" i:nDXL"
nn,
also in n^ntni,
i,
35
mcs* nn,
11,
113
She. No. 85.
: :
3l6

^^'').
Pes. fragment
Again,
in the She.
extant
in
the
HG.
b
HG.,
ed. v., 37
b (=ed.
3it:
B., 187): 'u
pn5Np~n5^
(B.
nvpio p:yh
;
(almost the whole of
DV
'n
certainly from She.)

:
V., 57
(=B., 375): 'o hs:n w^n f:ncK np idô sin

'13
-ir:^D)
;
T">^' Q"i2
r^/^.,
57 d
'i3
n^Ji^^^NT
pncNp
n^'D
;
ma
(B.,
277
123 d
She.,
'13 ID'^D
'iv 013), all

:
from a missing She.

V-z^'Q
1133 'n, V.,
(B.,
479)
56).
'13
np'j'ci
(pnoN
Np)
pnoNiTnD^ (=
No.
In Babli nos
"io^d is
quite frequent.
11.
""Jrip.
As
an allusion to something already menoften the term

'l3
tioned the She.
employ
No.
58,
'':np
(inst.
of
'yo "H:n
of the Babli)
'i3
ni;n:ro 'jn ^jn
Np
74,
ijicij
^:np
ns (likewise E, but
is
erroneously nnô
''inp).
However,
2 a, 7 b, 8 a,
this
the case already in Babli, comp. Me'ilah
12b,
13a, to
which Rabbinowicz
{I.e.,
235) has
called
attention.
12.
'
''y3n''N.
',
In Babli
'i'3'N'
is
used both in the sense of

'
being asked
properly
'
being sought
(comp. n3^n
n'j'psnj),
being needed' (comp.
T"i^*
213 above), and

b.,
in that of
'be
in
need
of,
have to
'.
However, B.
58 b
r\'h
pJDD "lyHno p^n

(is
(are asked, are needed);
Ned. 50b:
(in
^jEriD sr2D 'xr:
necessary to him)
it
Suk. 53 a
"inx^
the
mouth
is
of R. Johanan,
;
is
true)
'V3nr:T
(whither he
to go)
:
Sanh. 98
a.
MS. Karlsruhe
(perhaps
it
(in
Margolis, Grammatik)
for)
;
i<ry3no Noi'n
"'y3nD N^l
am
asked
for),
Moed
k.
28 a:
;
(and
it
is
not asked
antonym
n3n:;'D Nî
'
in
Yerushalmi
',
occurs frequently
in
the sense of
N^Ji
being searched
e. g.
Erub.
I,
19 a: 'n^nc'^N
of,
''Jno ny3n\s*, likewise in the
sense
NjN*.
'
of 'be in need
have
to', e.g.
A.
z.. I.
39b: np'O 'y3n'0

'
The
She. employ predominantly in the sense of

-b)
:
have to
I'^
(with
'y3no
(*y3n*?D),
so cd. V., Nos.

in
\.\\c
i,
3 (here
and
'"' [See
now
J.
N. Epstein
Jahybuch
d. j.
I.
Grscllscha/t, Tim.,
XII
(1918;, p. 123.]
^yro, ^yno), 4 (F
d. 48, fol.
last), 15,
>y3'o), 8 thrice (likewise
EPSTEIN
the
first
317
and MS. Oxford

and
24
r.,
on the other hand

^yao), ibid,
"-ya^D in
16 (E >yTD), 18 (F
^ynôi),
end, 19 beg. (F >y3n),
ibid.
(E
31 bis (F ^y^D, the first time also

^yao),
E E
*yaô),
22 thrice (F ^y^D, (F
'y3),
31 once ^yan^c (twice ^y^D), 32 bis
34
(F,
E
F
^y3, ^yTD),
36 'yanô (F and
>y2>D)
beside ^yaâ (F and

(the second time
^yn),
E
1
>y3ô)
and ^yTo, 41 (F
63
^yTo), 54I ^/j
^ya'D),
58,
thrice, beside ^yTO,
89 (F
^yax),
loi (F
<^/j,
>y3>ai), 1
1 ic'sj
nin:^ i^
Geojtica,
wrS (E ^yn^x,
;
130
i^y
bis,
:
161,
and
sense No. 79
'a^v >y3n^0.
373n Ed. V. and the older
in
the proper
MSS.
^ynô
(Genizah, Oxford Fragment) have therefore mostly 'y3n,
by the
in ed.
side of the rarer ^yaô (Nos. 31, 36, 63).
n^!?
V.
still
in
Nos.
2,
28, 45, 51I, 73, 132, 136,
and 167,
to
many
of which, as most of the cases in
and F, are
be
the
ascribed to the haste of the copyists
who put down

>y2n'>0
is
form more familiar to them.

in
Similarly
;
frequent
likewise Jehudai Gaon Responsa, ed. Lyck, No. 45, frequently ^yan'D i6. In
bis''^
HG.,
e.g.
ed. V.,
5 b
Anan,
3014'
'yariD,
Hark. 113, No. 47 four times, Schechter

beside ^y30,
15,3^
,,^
3^
325>
527.
Hark.
1- J.
bis,
and Nya, Hark.
81
bis,
Sch. 5
1. 1.,
28,0^ 22
13.
NTH 'which'
also
(fem.), is frequent in
She.: No.
263,^^*
" ym,
23
No. 20
fyya, No.
35.
Instead of Ned. 8 b (Ar. and RN.)

ed. v., 75 c
:
HG,,
JjJo
'
X-n^J nB'Ô^ ''W\ N^ we find in ^y^no N7, no doubt only a paraphrase of the Syr.
:
be
proper,
have
to
',
and
not
variant,
comp.
Rabbinowitcz,
"*
For
this in the parallel i6i

:
>n>>3^0 >n, but alongside with
it
NTVI.
Also No. 26'
Cj^y in^rD
142:
M,
likewise 64, but for this in the parallel 122
Srn.
r.
No.
'J>3niD
1iT*r
M;
Geortica,
353:
[in''^]rD
n:\1,
Nn\n.
: ; ; : ; :
3l8
28

rh nypSQ
nim^ p DX
(E,
F and
ed. 'Arak. 15
b in"rD
vi),
34, 53, 68^, 77, 83 dis, 135 end,
and 161 (on the side of

^Ni:
\n)
prn 'which' (masc), She., No. 145: rnna

'13
s*D^:
'n
^d^d
(r.
pTnn); HG., ed. V., 47 b:
nd^j \n3.
xh The BabH
jryT
this fact
has
fern.,
(x^vt)
instead, the Yerushalmi,
however, has nth
pTH masc. throughout.

But NIM
:
Basing himself on
Ginsberg again concluded that Palestine was the birthplace

of the She.
(n\n) ,pnM
is
good Babylonian
as
proved by the following

xh
""Jn
Geonica, 390, from
HG.
Nn pnosi
;
NP ^^vis
pyI^:^'
'i
(HG., ed. V., 69 c n\nN)

'id
HG.
70 byz'T^\
Berakot, ed. V., 6 c

NQ"'DN NJD^^^N
nns3
b.
n-idd 3")
b.
:
nos nvia
;
/(^/<^.,
nvTN
;
Ket. 28
x^^^wS
r.
ibid., 1 11
;
iiTro XT \n
nny
\tj
;
ed. B.,
454
sn^n,
N^^"I
ibid.,
178
.-
xn^ni
nsnu nra
p.
R. Saadya, Responsa, ed. Hark., No. ^^^,

ic'nD x^n
in b,
a,
277:
N>n
Nmn nth
^n
""n),
;
uxvo
\s'i;
and the masc.

;
and
fern, is
found already
Ker. 3
|T\n
(r.
b,
pTn
4 a, in
^^
Ned. 26
b, |n
:
Men. 109
pn\T, ed.
;
Ven. 1529
(^9
and 1548
pn
comp. PTX, Tamid 32 a

D-nc' ^nycc^
Zeb.
a
1.
MSS.
xn
\t).
nvT x:yT xh
'"id
(MS.
xmn
>n,
Syr. PT^, i<TX; Neo-Syr. XTn.
Here belong
(inst.
also the forms p^n (inst. of
^jn)
and prx
of "inyx, inyj), pnn and xnn, which are very

:
numerous
Fd.
^Jno);
in the She.
\hr\^
No. 22
^^ô
p^nn (E and
nc'rrn
pi?nrD
like
73 F:
\'"::'r:ir\
nrm
p^m
76 F:
pSir^
xmiyo
\si
;
nîD
85
p^n ^DD
on x^rm
95
xnn c'np
e.g.
'h'^'Q
147
^jnh
X^D pi'n^;
and alongside with
it
*:n,
103:
"jni.
nyDt:*
Dânp
137: nnyp ^:n,2''and constantly

28,^: >^>n
Likewise
47, 48, 51,
;
Anan, Hark.,
'fi
\hrh\
'id
45: ':XD \hr\bis\

"i^n
>D
'id
bis,
">
94,
95,
96,
100:
'jni,
p^n i^ p^Dxn
103
But No. 168 inj*:
F and E
correct
inr: ^m. mi,
No. 88 beginning:
only
'ID
|jmD
p-înD
in^ro
\-!"i
pxrû in-'^yo
"inyj
in^yo
^^^
pmD
"'XCD, F only
pmD
PXCD
'm,
.as
No. 95
.nnd others.

below, 104; Sch. 3,-: .tc,to kdnt i^n
S5,j,
':d
,;
EPSTEIN
'^^b
319
rbni
i:n,
in
nih
î^-D
^c:
alongside with the constantly used

(Hark., 5, 89, &c.)
'jm,
and
nwn
by the
side
of l^n (frequent
;
Anan, see above, pointed

the Geonim, see
She., No.
'13
N^J
ib^, Hark.,
58
l^n also used
by
my
Rechtsgtitachten, &c., p. 248).

'\ir\
-pn in
34
>:nnwS
âx 'n
'cm
^jn
39
^c: i:n^ i^'2n
'jn
xofjn IX
683.-
'D
(F: 'd n^ i^n^ 'n

;
TN*n^^''
i^'dn)
51
n's i:m;
Nt:iy>D -[^m
86: 'dv
't
i:m
88:
im
nsv;
'Mand.
G^r^;//.,
103: nncr)
pi?xn hi.
p.
i:ni
nonm
\sn; 135: >js

////,
-jj.-n-"^
(F ^jm;.
J/^/^rt'.
by the
side of T:xn
Noldeke,
54.
In the Babyl. tractates

Keritot,^^ as
*^'Q 'jn
it
Nedarim, Nazir,
well known,
iJn, all of
'f7r\
Temurah, Me'ilah, and
is
occurs likewise by the side of

are undoubtedly Babylonian,
in
and
which
prx
is
even more frequent

15 (jyx), 16, 17,
She.
No. 14 (on the side of my:),

35,
32
bis,
six
times! 34,
in
43 end, 47
thrice,
<5z>,
64^
(citation),
bis,
74
11^ 79> ^6, 89 bis,
95
103
<5/j-,
147
and even more

it
numerous
No.
?(^/^.,
the manuscripts.
Alongside with
e.g. 14, 88,
is
inj\s*
e.g. 2; 51". 104, '14,

II,
and
in:>o,
and
108.
p''^,
36 beg., 66^ 74, and
126,
alongside with
:
'xn,
&c.
xnn, No. 30: xn!?>D xnn (49 and 131

bis,
xd^^d xna),
79, 6tS\
and 121
alongside with xn, e.g. 47^ (see also
above).
tractates
But
2'J
all this is
known
in
to occur in the
above-named
pJ'X,
and likewise
that
'
Anan throughout:
:
with
:"yx
2fi
-i\sn
'
in
She. No. 50
r\'h
pDHD xpT 1'xn

137:
yn>
xH
'o, 76: it^JOt 'xnrD 'n
ncjo
'^XH
xi?T -j^xno,
f\}^
oynô
T^<'',
&c.
"J^xm
Anan,
ed.
Hark., 13:
'\2
6V/.,
'13
-j^^xn
HD, 31-2
the same.
83 pointed
T'XH HD,
No.
11 the
same, 84-5 the same, 48
X:XO;
-^
ed. Schechter, 831, 17,0: ^^XH.

"[JX (Bab. "]3'X), see
:
Gaonic also
Aptowitzer
in
JOR.
for 1913, p. 40.
*
=''
Besides also B. mez. 90 a

pJ''X also
'13
nm
:
\h\^ bxiO'J'T
nuxi* iT^ in^w'l.

ii8b), 50 a
:
elsewhere
in b. Ber. 31 b
pvx
fXDI
= Shab.
PP2: prx.
; :
320
in:\s'

once,
Anan
vh,
N3"'b
ed. Sch., 2622-
P3''i<
also frequent in
HG.,
e.g. 30 a,
and with the Geonim,

rr-x
e. g.
Gconica, 2149.
14. Na-iN
n^
= sa^^
i6
n3''N
n^^.
The
:
She.
10,
employ
ed.
X2^N
sb
for
and
n-^N
for
n^^
No.
V.
zY^z^^.,
rhyi
^2'h
N3''X is'^n :"yx,

-lO'j^n,
Nnâo
d.
xbn (on the contrary,
but Oxf.
n3^n
:
6^ has also here N3\x N^, see below)

nnina
16
nnina
;
n^
xm (E
|r3
na^nax n^,
fva
!
P""
wsn-na
nivj^n
^h
i^â
7\y\T[2)
'13
96
IT'S
N^T
(F n^sn
E
sH
nyNC'
nVki').
Further, No. 17,
and Fj
rxhvih n^n'x
'l3
n^t
^X
^'^^^
24 F: Nniyt'
WN
N^
"'NT;
68" F:
N3''N'
TT
;
N*^1
xnn
Ninj
(inst.
of N311
ii:i'h ^n"ii
of the ed.,
;
y\'-\\>
N3^n
^N)
70
nay inn
n^'^n
vh ^3X
:
MS. Oxford (Fragm.)

n!?
d. 48,
fol. 2'^v.
(No. 6 end)
r. is
Dyn^D n^-n
(the respective
passage
above 23
d.
not legible).
Similarly the old fragm. Oxf.

:
63 has K3^K N^ throughout

B^3''N*
fol.
^^
r.
(No. 32)
^C'JN '{"tm
'n
'13
xD\s*
N^n;
N^
;
56
r.
(No. 34): nnnip n-b n^N

N3''N'
nî.
^3S'
B'^J''N
K3^N
\S1
/ppDyc)!
N^
IN'1
(yet
|Xr^^
'13
n-i^
JT'b
'':nm
other evident cases of
iX3''N
vh
in
i?y
this
sin,
No. are
X3^N N^
illegible)
100
;
r.
(No. 10)
v.
-.
rh'-\v
N3^x N^n 3J
nna
Gaonic
nx
101
ico
NnJ3D N3'n
3X nv
ed.
nH
(as in ed. V.,
see above);
v.
(No. 97);
:
N3"'N
N^n N3Nn
N*n''^*i;*^
i?3N*.
Also
in
literature
;
HG.,
B.,
V.,4 d
irrpx pa
.TD^N i6 pal
'13
Niu'vn
(ed.
ed.
360: vh Nn
like B. k.
n'j'iya
hti^nt 'cyt:
n^J^ya
irn^
nTi33
V.,
90 d
105 a
nn'^ nh)
(Ket.
Responsa
in:nîj)
;
mon, No. 62:

'i3
i.T^yyn injnN si?

'j-nv^b
|^
55 a
/7;/rt'.
p:>n'N'
n^ji
'13
n-s*
n^
Responsa,
n^x
ed.
Lyck, No. 62: n^x x^
and
Geonica,
33:
N^n
[R. Samuel b. Hofni cited in nisnic'n iQD (ed. Friedlander

in
Hoffmann, Festschrift, Hcbr.
division, p. 90)
from Git.
; ,
14a:
IDXp.
iT7
II,
IT'S
J
EPSTEIN
'S33
321
XD^^n
'CN*
Np
n^z:
inf.
ND-'X
x^n
is
xin
san:?,
edition:
parallel
The
In
X3'D
a,
a splendid
in
to
ab nM''D
n23\X Git. 62
454].
comp. Fleischer
Levy's Woj-tcrbuch,
Anan
it
should be added here

l^^^,
X3''X
X7,
X7 throughout:
21
14,
ed. Sch. 920, 143
^328' ^^- Hark.,

6.^,
9^1,
23,
4,
bis,
62, lis bis,

33i,
3,
171
(i^^'^"*
^^);
Sch.
25.
i4]2,
Ôo,
Hark.,
5,
18,
is
20, 41, 6y, 107, loS, 116,
119, and 171
(n^X X^).
This
10,
probably the older form,
BA.
^n\s*
xb
(Dan.
2.
11)
^^wx
'':n
xb
(/(^/af.
ii),
'''n''X
Pal.
x^),
Mak.,
but
it
I,
31 a: Tivx x^ DV
n'^'J?'^
(Shebi.
39c:
also occurs in Babli (alongside with the
more frequent
:
abbreviated
form
r\''7
and
x:^''^)
Nazir 38 b
n>n*X
x^l
(on the side of

TX^n'h)
;
T\'h
often);
Ker. 5 a:
a,^<'
nTVX X^ (but 10 a
xi?,
Me'ilah 2
ibid,
a, b,
5 b, 7 19 a:
12 a: n^X
by the
side
oi rih
and 9b;
a)
:
X3''X
X^
\t>
Midr. ha-Gadol, 52
{ibid.
r\7\'h)
;
(from Sanh. 97
XD*j"ip
x:i^x
bis
Targ.
''ry^T\'h'\
Onk. Num.
24,
17 \iin\v
xh Cod.
B., R.,
W.,
for
variant in Cod. 7 (Berliner, Targ. Onk., p. 47, see also 143)

inst.
;
op. cit.,
Onk. Gen.
;
30,
32 Cod. Angel, has variant \mn\S

7. 3, 8
xi'T
of \nin*^T
Gen.
we have
:
for Niin^^n the
n^xiy
(s-Ii]^.
a reading from Irak)

for
X^'^
X^T (Berliner, Massora,

^1[1n''xJ
!
p. 23),
which Berliner rightly suggests
xH.
see
This would then be a form from the dialect of Irak

also above, introduction, p. 304.
15. py instead of X.
The
X constituting an abbreviation
in Babli,
from
in
?y, ?X,
which
;
is
very frequent
does not occur
Anan
No.
at all
in
She.
we note
d.
a great tendency towards

r\'\2r\':i
i?y:
MS. Oxf.
d.
48:
i^y
nxcu
^y
mm
(? Dy)Tr:)
No. 10 Oxf.
63
îno 'u
mm
oyT'O
No. 37,
îtj'i
ed. V.:
305b: p3n\s
xi)-!
pîDS "o
in
n\'-i\sT
xca, 7a:
max xm
Z
D^ya p3WX X^.

VOL.
XII.
p2'n'X
Anan.
ed. Hark., 48,
pjn\S, 106.
: ;
322
'id

mj bv
nim no
No. S5
'
'i3
^3^l by ninn n-'O
97
and
F: (F V3N DN
byi)
;
vas DN1
)îi
Dx bv
^'^ri'^
-t-jd;
157 F:
xinn,
pmv
by
nim
n^jD
No. II
njTit s*in by n^b n-c'i (ed.
xnnb);
;
33 F: h^ddj inba by
zdtd. d.
n^psro
spn (ed. inbiDX, d. 6^

by
^^^2
xbl
;
illegible)
6^
n'oy:
n'-D by
pnbiD
"nr
No. 24
:
m: Nb"'Dp by
p^dod
43
n-b a\n^
xpn (below
:
n-pio
n^SN
n^b)
68
N-in^
;
byn (F N-in'sn)
z7;z^.
:
96
n'-b
xnn by
N-it3Pt:n
Nnrn
2^/^.
(E,
Nnnx)
x'^no
'i
by
Nn:o (E,
âx)
'T'^x,
F:
iboD N3T-1Q n^ by pra^'CX
^xi (ed.
and Geonica
see below);
loi
nnp' by b^non nan (F nnp'x), by b^nn xp

;
n^csn xip^ (F nnp'x)
107: xiina by
'id
x"'jni;
99 F: "piDxb
(ed.
xrD
by
xyn;
;
137 F:
141
nmp
an
'tox
no by
and
xobx, 'obx)
F: noi:
nvj'\s
by n^nnxi (ed. noijx,
noiJ3)
and 152
ed.
and F:
is
by n^nyn 3''nn (E nvj'^xx).
This by
frequent also in the above-named tractates

it
of the Babli: Ned. 14 b: xy"ix by (preceding
xynxx, but
ibid.:
:
MS. M., R. N., Nachmanides and Asher

by n^nyn beside "x n^nyn
HTiyn beside n^nynx
;
;
xynx by);
by
;
1
:
D-Jxn by
D''33y
23 a
by
by
25 a
Ty"'^
xnyn by beside xnynx

^y
70 a
nvQ3
Naz. 24 b
(Kid.
0,6
b and
;
else
TV"i3X)
beside often "X ('xox, xa^bx, XC'nx, &c.)
Ker. 9 a: X3\xi
xd-x;
xnn by nb "jnon
"ion"'X
likewise
22 a:
xnn
i?y
'id
14 a: by
xnn (alongside with xnx, 15b); 12 b: by "loxn xd^x

NS-'D,
\''^^^r\
(XD*DX=)
'nxp xt2n
x''C'p
beside
'id
N3''bx, ibid.\
;
26 b:
XDH pnn by
byi
;
ixb
byi
^nxp
27 a:
mox
(=
xnn
and 27 b:
'xm
D'j'x
by 'xni d'^n x-j'p \x
di"xx).
is
16.
DyTD, nô.
In Babli the shorter form "TrD

is
the
most generally employed, while Dyi'O

III,
rare (see Levy,

in
31b); especially numerous
is
cynn:)
the tractates
In Siic.,
Ned., Naz., &c. (sec Rabbinowicz,
D^bu'lT, l.c).
:: ;
as in Gaonic literature generally, Dyi^D
EPSTEIN
is
323
predominant
She., Nos. 6, ii, 17, 31 bis (F has n^D in the second passage),
55^ Dyn^D
(=
c)^' '"fo),
47 beg., and abundantly elsewhere;

2,
however nim
n'c,
Nos.
6 (also n'D
n*d^^,
but thereupon
ayn^D
DyTD
^yb),
10
mm
bis.
no =
37, but Oxf. d. 63 here:
mm
be
(see above), 35 end, 50, 58, iii, 113, 162; n''D also
e.g. 20
and 70
In the Gaonic literature mention must

;
made
here of on"'?, so pointed Geonica, 182

pi. ''?.T?, "JNT^^,
''yT'D ibid.,
172; and the
from a sing. NTD, Responsa,

in
ed. Hark., 190 (see

Gesellsckaft,
13. 31, 34,
8j4, II
1.
my
'
Nachlese'
Jahrbuch
is
d. jiid. lit.
X, 373).
36,
In
Anan
-^-:y,
''T'D
frequent,
4^0^ 1,,
Hark.
3,
?,o,
\^ passim,
82
Sch.
521^ 33, 27.

1.
1.,
125 e;
\T\'"0.
more
rarely Dyn"'D, Hark. 18, Sch. 14
1.
17.
inj,
In Babli
we meet
in
the
inf.
;
perf., part.,
and
:
imper. forms of
nrr'D,
3m
in
;
the imperf. and

also of
:
forms of 3nJ*
impf. of
[nj
xîT'D.
and
a'Ti":
inf.
am
niTD
,
in
isolated forms only
Ned. 55 a
is
p:m?i
of
fnj
:
Gittin
r\'h
56b and
B.
m.
51 a
ins
very rare
b.
an
inf.
\T\"'xh
Sanh. 113 a
[R. Samuel
schrift,
'vch
Hofni
in nisnVfe'n ~idd (in
Hoffmann, Fest'p13X
r.
Hebr.
in'ci
div., p. 89) cites

N:ior:;,
from B. m. 32 a:
onn
with
m^
nc^
;
edition
however: \xn^
:
n\-i"irDi
MS. M.
in ed.].
nnôi
Pes. 12 a
and b MS. M.
fn^n inst.
of a^n'JT
In Yerushalmi, however,
a,
irTiD is
frequent, e.g. Pes.
ni, 30
&c., She., like

\T\l
Anan and
21
the Geonim,
inf.
employ exNo. 4
clusively forms of
r^h
\r\''rh
;
in
;
the impf. and

:
She.,
;
^"h \T\rh
rh inô^, rh imci
39
;
r^h |n''oi
ibid.
m^ j?Hm
mm
'13
7\p-yi
m^
\t\'"S
:
(F
jiv:
mm)
40: inôb
"-^
m^; 41
rightly
(citation
"{p
from Kid. 70a)
"|^
oirJi '\2
NTC'3
nn,
inJI
(F wanting, edition of Babli

45^:
,t^
:
n'Tl^Jl);
44-:
;
rsh p:n*ST, m!? mjnvX;

"T"-i^'n
inrjmc^; 56: m^
[mr^^
63:
yrs'^rh
iNc^
;n'ci
ibid,
end
irnn^ 'o fn"?^^

:
'ym
'i3
xnîn
|n'D^
;
|n"'0^
N'mc'i mi?;
112
F and RNZB.
Nnu^c'i:'
m:
117:
2
324
iT:p-n2 irT'D^
jnsi?

;
132: 'n
in^Di?,
jn":
r\'<'\iii
')bb
jnôi '12 "jri^b

;
irr'iii;
idid.
below:
pin"!?;
fn'-oi
jn^Di
'13
'"13
further: n^b p:n'h

pics'
|n"'o^
;
139 end:
in-iDb;
n''^
147:
''jn^^
p3^
^N"!
'n
:
N^n
xpirb
:
pn^
151:
;
157
168
snsn
ID-D
^13
Geonica,
jDVoij
360
(in
the Derasha to No. 43)

;
nnnni? jn^cb
in
nnnn^
(paraphrase of B. m. 69 b)
and
my
Vienna fragment
1.
{JQR., 1914, 420)

Exactly so
III, njn^D,
fn"'0^,
11-
r.,
L 19
:
inô^ n^^ t&-a, v.,

n"'jn''C7,
4:
nil
insi.
in''C7,
in
Anan
Sch. 3^
liT'OP, 4jô g, 9
i"''^.
I2i_4^9,
frr'î.
13^,
145,
I5l0,13,16,24.
in
1^15
I5ii
irT'rsi,
i6j,
Also frequent
13?
rr-^
HG.,
e. g.
ed.
v.,
5b
below: 'o |n*^
hvr^^''
tdni.
18. on^, N?:n^ instead of xcnj.

\XCixh:
In the She. only on^,
No. 73:
N?:^n^2^;
^^^C,
iiT^cniâ,
cn^
77:
\^-crh,
z^^z^t'.
nrb passim,
Nynsn
'13
90: Ncn^ but E:

bô!?
!),
^3^?:^b
^ym p,
below:
in
bis
^jni
NCnj^
NDH/^,
'ynNpn
similarly quoted
n3\i ^^^d ^jh
;
HG.,
i^tzub
ed. v.,
(
9a: Ncn^
a
-î"^
= Ber., 42b-43
b, ed.
B.,
place, in the second
F and E have also E N'on?

;
here Non:
in
the
first
107
^3
F (= HG.,
xr^'
ed. V.,
30
146!):
'13
i^r.rh
r\'h
^'3wX
xh
in
HG.,
very
ed. v.,
9c (from
She., No. 90!) Nonb bis;

ed. V.,
77),
Dnb,
S'r:n^
frequent in HG., also otherwise:
6c below, 7a
(PD3),
above, 7 b above thrice
(= She.
iob<^w
lo c
nvNT NDH^, Erubin 21c, 29 d (from She., No. 74 F, see

below)."^
In
Anan
Dr6,
\<'crh
throughout (Hark.
18,
47;
81 = HG., 30 c. For 7babove,andR. HaiGaon
this
in
RSBA.,arf/oc.):
NyiNT NCH^, in Bcr. 38 a ('Aruk, HG., NVINn N313,in1NTn. 16:

II,
V\>'S>
^;
f<313
is
Syr. S313 'cake', as rightly in Levy,
303
ar
b.
Anan,
ed. Sch.
II,,:
rh
|3^LN
^5o pimi,
:
ibid.,
1.
15:
""313,
N313 nna
:
(annulled).
'yi
To
Bcr. 42 a Ar.
3y3
"S'l
IDnD
oy3
the 'Aruk has s.v. *]y3
'n
in
nôiK
pu'ra
py'b3J3
s. v,
7\yr\
*3
is
sini
>33
-ins
idd.
Lnw,
Krauss, Lelinwdiier,
N313,
therefore to be corrected.
"
Against Albeck, biSB'Nn 'D,
p. 55, n. 19.
; :
Sell.
EPSTEIN
b
325
1427,
^5:5'
^.^)
^'
^v
^'2G-28)3
Thus thc
WES
not, at
dialect,
that time, transformed into
in that
Babylonian
as appears also in Alandaic soxnp, N?:np, likewise in IIuzv.

written, laJuiia
(l^l),
and was pronounced nan (Quatrenicre,

1(^35,
p.
Journal
Babyl.
written
asiat.,
Mars
256)
against
N?:n3
its
of
the
Talmud.
so,
The
n,
however,
despite
like
n,
being
was probably pronounced
as
many
But
above),
it
another n
xr:n7
in Babli (see
Noldeke, Maud. Gram.,

Babli
:
p. 59).
occurs
also
in
Ber.
42 b-43 a
(see
Taan. 25 a
bis,
and Ned. 49 b passiniP

however, not
Ncn^, as
were,
was completely forced out from the Babli by the more

frequent NDnj
;
all
its
J
traces could be effaced.

in
On
vacillations
s/ib 13.
between
and
the
Babylonian see
above,
19. S'DX, NrDrr-N, ND^n^X.
Already
in
the Babli forms of

in
the abbreviated Nrrx

impf., imper.,
(for
"ion) are
employed usually
the
and
part,
combined with
NJ (nJN*), as NO\s*,
NDTi,
ND''b,
WCS*, &c. (on the Ithp. see below).

is
But
in
Anan
(see
the short form NOX
used also
17)."^
in
the perf. throughout

is
above on Anan, snb
This
the case also in

60,
She. in the old fragment, Cod. Oxf. d.
(see
above),
-'^
;
throughout
V.:
fol.
^^
r.
(No.
-^f^)
2-\
vt^'C'
arza XT':
[-m 'cxn]
55 ncn 21 XDX
^xioc'
i^xiDL^
^X"r:ir
;
xosn, xaxi
Nt:xi
xn
ibid.
13-iiv
(No. 34):
56
V.
r.
'i3
xon an xdxi, xdx

pyjDLy â-i
xc[di]
m;
xEx
:
56
(No. 35):
xcxn, â^bnn an xdxi

X3x"i
iD''ax
12
99
r.
(No.
2)
xDxn v^^ xn
99
^3
A.
v.
(No. 3)
^3n
3'
rh
xrox
pjcr,
nc'i^::'
-iry^x
[â-i]
'2-1
xdxi
(No. 4)
an
b,
niy!jx â-i
xoxt,
xinax
xEx,
'id
in
pnv
z.
xdxi,
Sanh. loo
b, Alfasi
has XDHJ, comp. Rabb.

/. c.
35
Geouica,
26, &c. in Rabb., has XCPIJ, see Albeck,

3*
Once
nipX,
Hark..
27;
in
the
part.
a-/^.,
Hark.,
13:
|XD1
"iD^D
^^
xcxn.
I
supply
in
accordance with ed. Venice.
326

^31
pnv
nEn
'2-1
100
'n,
r.
(No. 10): sv:x

jNc^.
n6n pnv
"^n
iT^
Z(^Z(^.
xEs
'n
nm xcrro ^b pm I'id
p
nnn
s*ds2 in
^'nx
Tm
xcs ncn
n^^
n^^
XJ2S'
;
'n
z'.
n^^
:
njon*,
x':s'
'n
^''2s*
N?:x
100
xfDwsn
[nnjry [p -ir]y^N
^^:
^Nirî:'
^n-13,
pasn xnx an ndn

;
pnv
loi
'm i<CN
r.
'13
NON; (No. 12)

:
xcx
min''
(No. 96)
nvi^T n^^
kok,
nJC'D no nEn-;
(No. 97):
'13 '13
NJ:X
|?\X
\S?::;
IOI
:;.
XJ3N N[jn3 3l], y3-|X

'13
''^3x
31 NCN, NOX
fcm 31,
'i3
p:3 .T^ NfDX
T^h
NDN.
The Geonim
and even NDN
in
likewise,
n^b
Geoiiica,
8o below
N3N~i
N'rss ^^
n-'^'iN
(see
on Anan,
of
sjib 17).
[Now
b.
addition in
the
nianVki'n
nsD
R.
p.
Samuel
86-:
Hofni,
Hoffmann
1.
Festschrift,
12,
Hebr.
p.
div.,
wXnyrrj'
xn^ n^DX xp,

og:
14:
iT^?2X,
91,
8704:
lU,
116,
inbox
117
= in^
idx,
.tIôx,
132,
also
143,
P' "990,
145
"113
146 ] xi?
92,
95,
(n2
'''-'^))
P"
9'-'j23,
Eshkol Jia-Kofcr, No. 139

"311
I,
from niplDS ni3^n
xnyi\x
xExn ^crx;
^r^^'^r
'"X.
R.
Avirain,
inst.
td,
Frumkin,
376:
3^"iM
nx NDX
Also xo'X
like XDX.
x>:''X
of
xox (= inx
She.,
'13
part.), therefore
something
"-xi
xox^"*?
xd\s \x
No,
48,
ed.
'10
V.
'd"'X
'13
,t^
;
'io
i^
i?;
No. 72:
":
^733
y"i ^7 xo^xi
HG.,
:
ed. B.,
;
159:
x^n ''xar_n''33
i^ xd^n (ed. V., 31 d
^;d i^ -ij:xi)
and
/.
even l^D'X, Geonica, 10312: lbo\x n3X-|
(see
on Anan,
c.)
Then n5^ (=
the
ID^')
and NOÔ (= IDô)

1
She. fragm., Geonica,
3576' 3*^323 ^^"''
^'0.
xin xn3::n
x^'?3.
Likewise
"it:x
in
name
of the
Amora
ic^: No. 92, ed. V.,

ID''^)
;
XD^^
31
:
(likewise E, but
XV3^K' 13 XD^'
'*
has
in
is
No. 170
B.,
E
:
(F wanting)
i*nii3
31 lns\
HG., ed.
350
xr5^ |X?3
Also
in
E and F
B.,
No. 12
found between 10 and

r.
11, hcfore 11.
" HG.,
p.
ed.
32:
inS XJr^XI,
XCXI
but X3?2X here
= X^CX,
9s
bis
and 159.
(a;.
"* See belcw, sub 87
37(S:
EPSTEIN
ed.
B.,
327
nsjis
n^n
n\xn
nd"
*o
s'mo
HG.,
131:
In the Ithp. Nion^N and ND^n^N
the
20:
"i?::n
latter,
as
is
well
known, already
biich)
in the Babli,
but (except Dalman, IVor/cr-
misunderstood
2r\
She.,
138:
13
n2"i
No.
'\2
~1':n
wsowxn
2-,
U'"n
NJin
(:= "icn\xn)
ni.t
njih
xD^nwi
'on^Ni,
(=-ion\xi);
141:
'id
IDS*
'jdh^ni
"Dj
'^ns
xn\xi
-ids*
(F
icjT'N'i)
No. 24: mm':
m
58
(= No. 68:
(68
N'cnvxi)
N?2n\si)
;
ibid.
min"
m
;
'on-Nl
x:nD
3-1
'on
and 92
^^.
'on\xi
no^''
XD3 an NDn\xi
w^m
:
'h:n
(=
ND''n\s'i)
iT-j's^
=
ed.
68*:
N33 an
Nran 'oxn
an 'Dn\xi
|r:n3
an 'Dn\xi
an t:>m,
B.,
and 170:
191
:
^Nycî'^
'na
;
xan 'cn; HG.,
s'nx
an NcrT-Ni
'nx
d.
rh^ ^^h
HG.,
26
r.
B., 463,
iSon\xi
comp. also MS. Oxf.

XII., p.
this
it
48 (2760)
nanyoa (=
fol.
[now
in
Jahrhtch
Ill,
is
1.
i]
n^JT-Nl)
noTixi.
From
all
evident
beyond any doubt that the
Babyl.
XD^n-'X
n"'X
if
na>ri>x
(n':;xnN)
non\x, and
it
is
not composed of
or of NO\n \x 'and
it.
and NDX, as Levy wants

',
(I,
72
a),
you say
as Margolis {Manual, p. 88*) explains
This
(as
form was misunderstood already by the Palestinian

rightly suggested
by
Poznaiiski,
REJ.
6'i,,
235 [see also
now
jfahrb., ibid., p. 99], translator of the niplDS nia^n, the
author of the isn niaSn ed. Schlossberg,

XD^n^xi
who
likewise renders
by noin
pxi (p. 9)
and
n?oxn dxi (pp. 106, 107).

'':iîn
As
to
^Ji^D Nc^n-xi 'Jibs
ncx comp. the frequent
niDsro norr'x
20.
The language
Aramaic
of the
'
redactor
'
of the Sheeltot was

:
likewise
in
(see above).
'
His formulae are

'
"'C3
\X
connecting the single
questions
:
(Dna) with
one another
"'c:
(very often), see esp. No. 10
xin-j'a
'iai
nSja xnaSn pD20

xin-jâ
\x
ana
^"ino,
i.e.
that the words
hno
nhn
X.\\c
xa^ni
at
the beginning of this
number
existed also in
form of a
328

and
i'O*^
Sheelta with D12

N"iD''D7
Nn, which
is
borne out also by
at the
end of that decision,

yrrc'
this
8).
term being usually

Xo. 142
:
placed after
sn (see above, sub
^03
"'X
n^ra s^nyn n^nK^'-Nn
''\>'-r\'^
(F and E)
No. 82 E, F, and
p.o
':3
RNZB.
h^îrh\
connects with 81 through the words:

-lrt^'D
\s
N^jm
"oj y.in i^^sn
nT^-ic
'^^t^'D
im''
'13
pnosi,
ib^DN*
i.e.
to
:
place after the words (pnoNT po)
in
No. 81
^Ci
'd
i?^nanh
N^Jm
No.
58
(E,
F,
and RNZB.):
nis'i^ni
'ot
^N
T\^hî nibnni m^vj

'13
niDinn
p^yan
ni^'^'j'a
msmn
':i\t
p-a'-iEcn^
i.e.
N3in3
pnc"iD
':
m^3m
:
ni^n:
p-'iiro,
after the
words
(p^"e-i2Dn3)
pnoiD
r\zhz'l
:
'n msiin at the 'o ni^n:

'on
''3'n
beginning of the number, to the place
No. 91
after
W:>^
'-O
sriD^ni
E, F, and
"in
RNZB
'm,
(see ed.
'l)
Wilna) have the following:

v"a "OJ
"N
iDpi
nDV.:>
N^n
(VVil.
::-n
c'-inn
N^ym
^nbsL^^
:
ND'L^^3
(nns) sax
'o "cnn
i.e.
i^^s,
see ed. Wilna,^^ No. 88
Ntr^-'^N
:
nicpiN "d: \y
^3 "N,
as
was already remarked by Reifmann

is
which
V.,
:
follows here,
to be placed after
\^^T'h
(N'J'"'''^d,
ed.
35
c)
No. 103 before the second

^y D''/n:
-rrwrh
T"i^'
^"i^
and
F have
\s*)
-iDô
T^^'^'^'d'^v,
ina (F marg.
r\-^'r\ "CJ
^03
'n
nc
(F
n''nrDl
(E erroneously
D^3np
'i
Nni) s*3\ti
'jniji
(F in addition Nncs' Np)
p^DDi) pD^^:i
no'-o
mm
nu'
Npôn nyi n^-j "nin
inCN*3,
an order of succession which
HG.
"3
nNOID, ed. V.,

N"'>y3^J2
44 b
ff.
had before
it
No. 50
'13
"^n
*o:
^x
(comp.
No.
107
!).
As shown by
'
the
expressions
still
po
pncNl
(81), *10''D (103),
these redactional glosses

',
belong
to a time
when the She. were spoken
[)reached.
Mention must be made here also of two other glosses
by
'"
copj'ists
which arc likewise old: Geonica, 361

still
(in
the
What
is
to
be said on this does not belong to the sphere of
lexicography.
:
EPSTEIN
329
nijn
jcnj,
Derasha to No. 43) 31 i?:n rh 'a^vi Mmia ni ivj!? iiv^ niJn nj^DDn bv) mjnn ^y p-ido'l:' Dôys .Tî<-ia n^nvN
i.e. -let
'd D"'DyD ;om
3-1
is
idn be
/learc^ (niv)
previously',
before IIV? m^n, which
accordingly stricken out.

"12
FjDI''
Like(see
wise No. 45^:
'13
'DViO
IDN
N-ip''yo,
i.e.
n?Xw' poyn, note 'n) the
words of R. Joseph are to be placed
anterior to the words of R. Johanan, as

in
we
actually find
it
MSS. E and
F.
And now
21.
\-i3
proceed to the lexical remarks, which are

to the
ranged according
order of succession of the She.

r^-h
No.
itI?
"1DJ1
rrnvD
vh^h^r^
nî
sJT'a
ijm
cîws
jT2vrD,
b^b'T\
*-tr:\s
nr:xnD
n'-nvro
'
Nor nn
nai,
T-ny .TnTn'-y^;
E:
line.
T-ay n^b
n3^>
-iroJl
has nrji supplied above the

'
|pn (i)
fit
out, prepare
;
as here
and frequently
in the
NVIDIX
Babli (Levy, IV, 168 a)
in
She. also No. 44^: nnv
r\'h
(Temurah 8b another
d
reading^^*),
;
and No. 133
11:3
n>3nv n^b priH^ pa^'a^ N^:snn (E pn^n^;^)
in
Gaonic literature
HG.,
T\'h,
ed. v., Ill
(B.,
457):
xna^'tD >ya
:
nim
''sd
n'h 'h'^^
and
Geonica.
(2)
:
325,
XLV
"TJ"ci?
D't^":
fnavr:)!
payT
in
''sn
ibid.,
XLL
Geonim
'mend,
repair',
in
"i''DX
this
sense
only
the
She.,
No. 170 E:
;
-i3n\ST
Nn^^ps
:
NiyiDT wshnn n^nn^'b (ed. njipn^)

.Tnn^:^
B.,
HG.,
ed. V., 23 a
x3Mi
ed.
^\h
'yci'^rh
nc'
'is
n''j2\xi
r\i^ myro b^v^
"n^'-Nn,
IC2 with a marginal gloss

it';
"^'33
in
Arabic:
m^cy\
sjLo
'to
sixi
mend
'i3
HG.,
ed. V.,
29 d:
sna^-î N"i3n''cn 3J ^y
ed. B., 143
:
cj'nn
N^Di x^
(=
Nnn^-''?pi),
nn3>*ci
NiancT
(the Ed.'s
work Die
axyNt:' 'd
n'-fj
the gloss
38*
Vat. Handschr., p. 21 has >^ri3i-)pi) with ô^ j^;x rcparavit {fracta vasa)
^
NV01N
fol.
n3V
b.
citus
from Tem. 8
b,
also Kaftlior
Wa-Phcrach XVI,
ed. Berlin,
3"
67
The Arab,
glosses in
HG.,
ed.
B.,
arc probably derived from the
: :
330

Syr. nav, ornavit, adornavit (XDlli xav,
xrirm5 N^bx,
also
sTinaVD N^ xnn:pnD
^*y"lî,
Payne-Smith 3360),
xrnn
Nnn2S0 (PSm.
'
Tunica acupicta'}), Arab.
^^,
reparavit
{vestem), see in addition sub 42.
Instead of
Si^'a,
\"i2
î^'^n
we
find in
Tanhuma and
it,
var. in
F
'
S^3
but since
N^^^^"I
'
^b^^^^ l"'2y
precedes
hbÎ would be
more
correct.
feast
',
in
Talmud
N^Ji^n,
'
feasting,
wedding
(Levy, 1,472
snj
b),
see esp. Sanh. 105 a:

sat: nidv)
9,
nay
n-|3Vw'i
Nn'J'iDia
"î^n
c^m
N2-inD (Ar.
and
Git.
57 a:
':yni;
'feast,
p. 118,
Hebr.
D\b^^n Jud.
27;
Mand. xhSn, Syr.
xb^^n
wedding',
PSm
1270 (comp. Noldeke, Maud. Gram.,

s.v. D^h^n).
it is
and Ges.-Buhl,
otherwise, hence
'D
The
^*:':^s
n!2S
is
not
known
taken from
life.
22. Ibid.:
'id
pnos
Oxf.
d.
KTCD-Jn JOpD^T; 12:
STiy!:L"n
nî?
NJPDCI
n-ioioij
v.i\>^r::^
Yn]
nro
nIpdc, n:pDD also in

18,
0^0^
No. 13
(s:pDr^'i
PIDV 3-13),
. . .
63
(fol. '^s
v.: njnJD xn^^^!

3''3C',
i^-iSNi
prp N3nv [nvpc3

'i3
y-io
abbreviated
in
our
She.),
113 end:
\"iî3
nn
;
t^s n:pddi
138: sriD^M
wXC3
'
95: -iv
P^^JDo;
n"x jrpD^;
97:
'm
yc'J'
l^p^Dt:!
Gconica, 103:
nrc
n^n jrp^Di
in
'^ly-Lr
p^rôi.*'^
In Babli the noun

^3n wXJpDDi
Nji^DD
\sin
only
the sense of
result
',
Meg. 14 b:
(Levy, III, 176 b);
the verb, howe\er, in the Kal
B.
kamma
92 a: sn^^m xn^^N
a: N*n>?o *p^DX;
Nny^
Anan,
n"^ p^bo
mn
xb, in the
Aph.: Suk. 39
cd. Hark., 39: p^^SDl
nt^ni (\s'D?N of R. Hcfcz
b.
Yazliah (see Halper, JQR., 19 14, p. 560'.

I.e.,
From
this
and not from the VN'lB'pN 3X03 as Halper,

mupn ClU-iDO
RNZB.
,
thinks
is
also
derived the
is
tbxsi'xi'N -I'DSD, for that Raraita
mupH
r\'h
'i?
D"IU'3
found incorporated
ô
in tlie cd. B.,
636
No. 91,
(sec cd. Wilna),

:
>
F and E: ny
)
?^"-l^
|"'P3-'1
nnnn
'13
p-ddt Gconka, 154

;
n^nyn xp^D =
nTiyn ^y rsh xpDO
n-i*:x
''D^Cm
in
our redactor
sec above sub 20, No. 103: '13

:
Xp^DT
Tyi
nt^Na (P'DOI) pD^DI, No. 142
vXn-in3
p"'D):"l
; : ;

'and concludes, ends'; Rcsponsa nm: mon, No. 161 In HG., and likewise in the pp^DCl pn^13 N-113^V.
literature, as is
:
33I
)-\i))
later
known very
No. 5:
'"13
frequently, NiJpDC,
p^DO.
.t^
23. Nprns.
.Tronn
Nnn^K aoro^ Spjnis

;
n^h
injî
sprns
nayrî nnin -i2D ^:n?
z^/<^.
n^^ n^î p33 ôn '3n
Nnn^x nort:^ is xn^nisa poy^D^ in s^x Spriix

norrD^ NnniN-a
poy^ro^,
(E
sprnx n^h
n^b n^bi
Oxf.
c.
16, fol.
12
v.:
ap^m
loyDb) Nn^niN3 poro^); No. 14:

N'l^SDni?
f^P^^Tix
nny^roi ^r^n^
i^P^'^D
:
(E and
nniDDxy)
\ybp'C'
= HG., nacn, ed. V.,

xprns)
Nin
:
142 c below
.T^n D^y^-iro Npnis*
(r.
further HG., ed. V.,

;
67 b, below
irpmT
^^c^n
xrn
HG.,
;
ed. B., 209 in
'nT2':
p^2ix noan DVi^W 'sprnT mc'ni

:
Geonka, 213. (from

N^pDMOi) nypa^Di
iiycc-*
Basra to R. Moses Gaon)

ibid.
:
Xprns n^y
(r.
pism
'
r^^-î
ps
xpjTix N^ya xpi

&c.'
Ninym nnax
nm
^jd^î
in
the
Gaonic Decrees,
î^':\s
{JQR., IV
^cn^^
;
(1913)' 29), IX, 6
^'orsh
pn^ ân
nnn
^yn-iron
NDnDiss pn^
14:
xp-'tin
;
N:m xprnx
'\\rh
'y:h
ps^noi pn^îvn
'cn"'^
D'N'Pi
z/5'/<t'.
vajn
in
p-^DT
no NHTa xni'
(a
monthly
salary)
v:h
responsum by R. Zemah, ynôn, No. 43: jsns

NDDn^
I^
n^D?oi
nnosi
ns?^
np^JT nnn^ 'o

irnôDi
'i3
^n^ni?
(r.
xp:ms pnn^
in>2o
3ni ^nr
^5?
jnô^
r\\r\
n^^y
pism
j^
ir\>
(r.
^nujo)
n^^
sm^s
nnx
Nnaiy
'\z
^nm
01^3
'by
s^ snn-j'
nnnsi sprns
(r. |^)
xpj^nx in^
jnôi?
n^n^n) '^nâ p^Dxn
(means of
'
living,
expenses). S'p2''ns therefore means here not only

expenses
',
costs,
n"'7n
but also
'
wealth,
money
'
(as in
No. 5
n"?
2D2''Dh Nn-'nixa
in
poyo^
NpJViS),
and 'salary'.
I,
In Babli only
the sense of 'costs' (Levy,

Npinixa
52b)
in
Targ. Est.
7,
4:
W^DT
(sb;^*,
Np-'JIIN^
'in
the
p.
treasury', Pehlewi
py;'iN,
Lagarde, HagiograpJia,
366,
and Abhandliiiigcn,
is
',
p. 25, n. 3.
similar change of
yaCa,
meaning
treasure
noticeable also
in
the
Old Persian
sn
'
which
later
on
assumed the meaning /^-fT^^z/z'^,
divitiae, census,
yj)i'\\i.aTa, tI\iio.,
332

(f)6poL,
and
case
comp. Lagarde, Abhandhingen,

also
p. 195.
'
In our
we must
assume the change to xprin

'.
means of
b,
living,
daily needs
N'pjnn
Taan. 23 b and Men. 69
according to the Aruk, Syr. Npnn (Levy, IV, 431

KSj^jy
b), Pers.
Old
Pers, ebjj^,
op. cit., p.
whence Arab, jj^ and

81
;
its
derivatives
(Lagarde,
p. 485).
Fleischer in Levy's Worterbuch,
24.
No. 9
niiJin
Nn^^;Vi*
(*V>'
ijp
'
ycnc'^NT,
similarly
below.
In Babli only the Pael
to
pipe,
chirp
'
(Levy, IV,
pipitus,
185 b); here noun, 'the piping, crying', Syr.
i^l'^'^'i
PSm.
3382.
25.
No.
10:
iTD^cn
"jiiri^^
X2\n
f.:
n^c^cn n"'trn\xn, Oxf. d.
6%
^3s*
NDJ^D
ND''N
xh
"inj^^
fol.
100
N
^nx,
F:
X3>n
^2n
n-'oôn nic^nvxn
H^c^j^n "ji^nc-'W INT
(agrees
~in2
with the reading of the HG., see below)

'n .TiDOD nna^N .td'dh
fol.
No. 37
^ns
(Ill,
n'w'n\s* ^\nt2^Nn,
and
RNZB.
\sn
100 a):
^^snc\S')
.Toôn(!) nisnr^^xn
;
nnc'^D
(RNZB.:
nc-ns
ed. V.,
i?3N
^Dôn
both
MSS.
are corrupt here.

:
HG.,
23 d has the correct reading

'V3
p:3
i5\-ic''Nl
-inm jn^w'no
ô^^).
iHTNT
IN .TC"^:n n"jTi^Nn (B.
105: y^n-j'WT
i^cti^n
a,
^pl.
'n:^n^s)
t^h-^n',
from
tj'n,
xm
n^-jw,
Shab. 156
Tj'XDN, TiJ'xns,
ed. v., 128 c:
Xirr^TDn), as if
Onk. on Num.
q,^.
33; comp. also HG.,

:
xnon xnâ xnnL'-"DT pn^pD nss'co (ed. B.. 526
formed from
XTw'
Different Geonica, 32011:

xntJ'
'
xn^^c
ni?
xmn:i*x
in
mn-j-x, from
"Ji^'Dn
to throw, cast
away
',
somehow
26.
the sense of
xn
x^'ix, in
Yerush. often.
H^^H
X"in
No. 13: HDIDDD^ n^ 3M'

P:
^
No.
XIH
xh
fVJJI
rrai 3^n3,
3^m,
P"
:
and
P""
^DIDDD^
is
T;;4:
D^:;^33
fr.
IDDODOD
iriDDDD.
This
the correct reading,
D?:d
= DDCD,
Syr. 'to cure', 'nurse', cc?:iD, XCDCID, 'healing, nursing',
PSm. 2653-4.
]).
Also
u.sed
by the Geonim, Hark., No. 338,

D'^ddh
^-yi^^f.^'
169:
(Yeb. 42 b XDr:D0)2) xdodBi tj'DX
r\ty\
EPSTEIN
333
'id
ir
D1DCD
i^'-iTNl
'id
IDV^d (sec
:
Low,
fn
note, idtd., p. 369)
pal. Shek.,
N'^yo^,
V 2,
48 d
ddd
"ir^n
"m n^'d^ no ncn
pn
^'n
var.
D??9 'venomous' (comp., however,
Low
in
Krauss, 398).
37.
(riNsi?
N1IT
No. 15
is
NT.r
-ia
NTivD
in
i^''DN
(nxv'?)
xai^y iin:
N:n\xn
gloss,
wanting
;
E),
F
by
\XD
nw
;
ND^y
:in3
sn^xn
-|3
xnnvD niN
Syr. xnrN,
N"]"!??
PSm.
no
in this
manner
3367,
the Syrians explain also
.Ipl,
Sindon,
PSm.
comp. Schemel, Die Kleidiing,

Aruk.
s. V.
&., p. 33, note.
Nliv as
is
the
k.
correct
reading.
p.
R.
Solomon ben
Ninî'n
ha-Yatom on M.
27
b,
127:
-yri
nn, Nnr nn,

*!:-ix
p-^ri^n
(Nmvn=),
Dn:n nîo
^^'n
n^n
nv udmi,
niP"
ay
(\s-in^-=)
vxnnv nân (51b) xyvo Nnm;
She.,
:
No. 113: sn^Tiva; Oxf.c.i8: Nn'mvn*^; HG., ed.V., 94 b
Nnxvm5,
a cloth
28.
ed. B.,
378 and Aruk: Nnvrnvn

pvri),
Assyr. sudiirn,
a,
syn. of cl-bc-ku
'
(=
Delitzsch, Handworterbiich, 564
'.
No. 20
^'h'hi\
xoD^ mn3
k.,
nnôi?
^yan
i^ym
is
cited also
by Asher, Decisions, B.
J<:xn
\>^'Ci
''3.
VI,
5), to
S''i'"'7ni
the
margin has:
'
S3N3pDp
might be 'torturer',
fit
one
who
inflicts
wounds
it
',
which does not
here
nor
is
it
in place to
emend
to
WNlpDD
and
("driver of cattle', as
"i?
Pes.
153 a:
III,
'13
TpDD Nim NDXDD pnm NCD

a,
Tpo^
see
Levy
163 a and 580
Low
in
Krauss,
s.v.), for
the simile does not explain anything.

b. B. m. 93 b:
In accordance with
I
NHD
'jrnD
NnTTT' xnn^t:: i^ nt::,
suggest
WNiiippiS*
'guardian of a tower', Pers. du^, Arab. jljV*

NP'J'ip,
Talm. W^'^ (Shab. 11 a Aruk), Targ.
Syr.
Np'J'i:,
*i
Over the
'
line in old
Greek
;
script fjnTa-n paras
ixiTa-nparris,
'
one
who
sells again
(so also 'Aruk)
there are more such Greek glosses here.
334
n:N3
^:,l3
('
master'), 'guardian
'
(comp. x:a-n, 'guardian
of a door
Ibid.
n'^^B'lNn
').
r.
with
nî?
N*\n
nvn
'i2
nvn^
^d: ^S^yn JV3 -ii*na
bx
(ed.
''::^-iwSn),
Af. from
:
^N'kJ', ^^c'
as Git. 77 b.
^Nni?
Diti'D
29. Nr6 DVJ'D.

^^ sn>j
No. 21
^scn i^^2X
nn
is
^s ^'n
^n:jd
N^
nnnm,
and
RNZB.
like ed.
Ket. 53 a:
^n
"in.
But the reading of the
ed. V.
certainly correct.
In Gaonic literature also the following: HG., ed. V., :;nTp,
13 b:
K-iinj^
av^'D
p^h?2T
nvj'n
ms* S3\sn
x3\-i
nD:rn nâ h^
iini n\n>^
inv
n!?
;
sh
n:
b
n^
în
(ed. B., 47, n^nbtics
pp^hon)
'i-
p^D-ino
HG.,
ed. V., niu dv,

"xi
36 b
^s
'o x-idu noi
non^
trnio N^ in^
Dicro
^^n^
ji?
nnon
\so2 i^ nh^j, ed. B.,
182: inn
after
'id
Nn/"it:t:N
(!)te'3
xrsti'
\S
has
:
dsi (pleonasm), in She., 107
i^^Diia
nai^
N^
\si
xtji?
it2i
nnno
Thus
1T1
xnt'icr^N
(in
b.
Bez. 21 a another reading).

ed. V.,
in
both passages of the HG.,
and
in that of the
She., No. 21 \^Th ovj-n corresponds to Nnht:nN 'because of.

It is
a translation
let
us say a vulgar translation, a popular

into
N*n^"it:cN,
etymology
IDCS
of
!
Nn^DDN divided
so
it
in
which
= DICTD
:
And
:
is
to be explained
also in the
Babli
Yeb. 29 a
mn
is
s*nb D1BT3 nnins*
nTn, Rashi explains

X\zh "iin^ xni? ''Nn
!
mn
^TD mL*T2,
:
but
-iDi
Di::'tD
compelled to add Nin

di::'^
B. m. 20 b ypD "nn
it
ypa "nn \s*n^

"ir:s*,
idn
-ia
t^ 'an
Nnx
ypa
'Srib
Rashi also here

it
"'^TD
^'nira,
while
is
self-evident that
means
'for
my
sake', 'in behalf
of
my
^^
honour
(because of injury to
my
leputation)
'
writers: Giyat,
The passage must have experienced the following changes among later H^^n DVJ'D, MV.. No. 151, p. 117 NHIIV DVJ'C. I, 17 cites
:
Siddur Rashi, 263, No. 126:

Jahrbuch, XII, 118, 23
:
iIjV
DVJ'O
[For that
in
my
Fragment,
'h>2^1
pp!?"^0^^^] likewise for

ixi?
HG.,
cd. V.,
36
b,
wc
find
INT 'n, 8: pniiD i:k pN "^h^y^'Z
DW.
similarly ibid., 106 a:
EPSTEIN
''xn^
l^'io,
335
mc'D
"jn^).
ITi
'for
ht:ns',
"in^
mL"D. '\^rh Dv:*d,
nn
'for
thy
sake',
my
on
!
sake'
(Rashi
Thus alongside with

^xb
hocN*, Nnîncs,
we
find in
the Babli also a vulgar NH^ mtJ'D

it
{s.
Levy's attempt to explain

entirely
V.
II,
531
a)
was reversed
by
Fleischer,
blUDN in She., No. 69: 13
''ijn
^dds*
72:
yncn
ht:r2X;
and
E:
30.
''jn
^Dcx
^jn
:
|rn
'd
(V. and
'xc'aj^
F:
i:2X).
xi?
/<^/(^.
E
:
sriD-D
is
'^^2Ni
''T'o
"i^'^'j'
"101
n''*n
Nni33.
The
latter
wanting
in the edit.
Ket. 53 a; how:
ever Erub. 53 a
^-Tih
Nn"i:3 wxn^^D
pNi
Rashi
pvyiJC' nn-D
pnnn
not
in
djsji n:; 3p:n
^m33
iniN,
an explanation which, does

NTi33 NHD^D
('
fit
the context
in this
passage.
a plug'^3
the hedge'), in accordance with R. Han. in Erub.:

"iJ'nc^
'
nniD nS nbyn \h
ynvN),
bni33
inNi
(quoted
little
in
Aruk,
j-.
v.
probably means
'.
something of
value,
something
insignificant
31. Ibid.:
">NN
'13
Nnm xnn
"'Ndn
mpîm nnnm,
E
the
wants
mpîm nnnni
= edit.
is
Ket. 68
b,
has n"D niphm

it
nnnn
usual
'n ^3.
But
"'NDN
not a scribal error,
is
introduction of a question in this dialect, frequent in

(see
in
I,
A nan
/,
sub 15) and
in
:
the above-named tractates (see
c.)
She. also No. 23
'n
yatJ'lDT
;V3 \S?dni
(Ned. 8 a another
reading).
32.
No. 23:
^'t^'n''D,
Ninj
îW
bl^'3n'o
xim
fva,
read with
and
F
33.
from W^.
N^V;:>''n
No. 24:
;
Ninn
nnnab
Npaj
|n?:d
.t^
pnyc>D, and below:

p^Qj
i:cB'
'i3
nnnn^
pâjT
further 48
\h nhî Nnâ nn n^n^

'o
(ed.
Nn"'n
''nna
nna^
n'^dt
nnnn)
nnnnb
talmudic
Papyri
(properly
see
''ina,
Nnnn 'in one', Bab. mns,

Glossen
'
mn,
my
'
Weitere
in
ZAW.
for
; .
336
1913,
'

p.
139),
',
'together
with',
'while,
:
near
to',
''"irh
opposite
but also -inn^ Zeb. 39 a
arhn 'inib nitiD sn^n
"avn
'together with'.
As
to the form comp. Pal. Dnbl
and
Job
^^1^b2^ (Targ. Yer. to

I.
Exod.
18. 14),
mnâ^ (Targ. on
Talm.
as
r\b'nD:^b,
'''narpt',
19),
similarly
biblical
njVJ'N-iat:^,
ynsob,
fiiD^^,
and
like
forms
in
Phoenician,
77
nonrar^!?,
"nin
nTn?^^,
s'h
&c.
She,, No. rh
(r.
F:
xî iT-^snt
xnsni
i^'-câ
'
pn:3
'
x^nn^
'
ny:*nD
"yvniD) "yais
;
Nnnx o
'
nro
immediately
(without effort)
' ;
Bab. Nnn^
directly
(opposite), anton. XD^JS
straightway, in a direct line, at
once'
N^NTin^
(see
Levy, s.v.);
Mand.
^'1'^^^,
N\snn^,
N^N'I.T^,
rarely
=
:
Syr.
and Talm.
solus (Xoldeke,
Mand.
Gram.,
p. 141J.
{<n^^:''j:p
\"i^:i
Ibid.
(x)^"^1
ir^'
is
ni:)pi:p
s!^n
nmn
\m.
niDS* n^,
xn''^J''t:p
in':''n
but
the
scratched out,
"ins'^j
ino
^'^1
SJr^^pi^,
Aruk,
:
s.v. mbpip^y cites: xropilp
34.
Xo. 26
:
on
'DJ
n3i;ni riTi^,
|on nn
\'^'yy\
ôj
''03
(F jon
n2i3m
^:ni,
^n
;
":),
RXZB.
'd
pjn on ^d: n3i:ni n''^ dtj'
on
nac
p:
n^
Xo. 29:
'i3
r\'h
^ynvD
;
noj
on on
^'2r\
nz-j'si
en
'yn^D
'2n,
'ynD
psn
"fn
Xo. 30:
''c:
"on
xm
50: en
'n ni3Tn i^n;

ns':n3
;
75 E:
:
tds
""r::
on on
nirosa
tdxt
om
01
80
ns:nn -iidx
on on
niôxa n^^
tdxt o\n 01
lit.
Dn etiam, see
my
remark on on
(and
in Ja/irb.
d.jiid.
Ges.,
IX, 226 and
2,";2
above on Anan, sub
32),
on
jn
X. 3o'^^.
No. 35: ^|ô X3^xn ny

"irDixi
noixi,
is
'd*xi,
this
xro^xi
nevertheless
in
the cd. V.
(.sec
not a scribal error.

7).
It is
imper. sing.
lICX, IIOX
[inst.
above sub
:
and
form
to
occurs frequently:
Kel.
of ivipcr. Xfrx
Gaon.
b.
Kamm.
XXVI,
r\'h
I.
s.v. DOT
(-ir:ix
MS.,
'r:ix
cites
'\x
;
from
b.
Sab. 91a:
(ed. xn\s)
n*xn
=)
Kcr. fragment, cd.
Schechter, 27 a:
ed.
EPSTEIN
;
337
moî?
I,
N^"^,
(p.
27 b: n^nriD 'otn
221, see
n.
Rabiah
Aptowitzer
No. 193
XD-'S'l) ;]
21); DUjp idini
(comp. Zeb. iHb:

31821:
"iry^^N
inst.
of lia-'K, "ID^N:
;
Geonica,
'i
icNT (nc^N =) idix noNpi

lJ\-ii
2(5z^.,
319:
p.
'CNT -ID1N |:ncN*pn
[and also
IN")
'n,
which on
97
has ID
-iDNri:' ->dix
for
its
pan ncs*n -no^N (Sheb. 42 a M. now*),

text of the nipiD3 niD^n the words
had no doubt
in
pnoNT
-loix
it
(Responsa ed.
Hark.
'^^.
frncNT
mj^x),
for
(see
in
otherwise
renders ncNT IID^N by
noxi:^ -iiDs, p.
130
above sub
and note 14)

b
(ed.
in addition also
R. Nissim
his nnaro, Shab. 132

(edit. IIO'N),
-lO'N)
;
on the side of
ed.
Wien 50 a): rvz'V tin 'noNi iidn pnosi iDO^x, from Yeb. 3 b. (edit.
n(j)DDns'
HG.
IO'N).
B. 430
mv
in
niON
(edit.
B. b.
174 a
the
The form
likewise
("IU0''N)
"icis*
as imperative corresponds to
imp. with pronominal suffix

fif.)
:
Mandaic (Noldeke
n^DDin.
(.
.
271
that
"^t3ip,
HG.
B. 564:
However,
.
sn''X,
ID'K
in
those expressions
is
ny no\xi
and the
like)
are imperatives
in
evident from the corre-
sponding phrases
as p. Sota 32 b:
the Yerushalmi, which exhibit "lies,
ncn^cn omyn
six
(xo'-xi
=)
in
-ncxi, Ket.
32a:
Th'tir\
'13
N3n
fjis
-iiJ^wSi,
and B.
k.
4d:
)
'01
nnan
Sifra
'Di
nn^jj
nono m^xi.
2,
Indeed, already
:
snp'i,
Nedaba, Par.
we
find
(1
ncxi
iicx ^p ici^ n\s-i nci
CioVJ'n nuii? Dnx].
Otherwise Anan, ed. Hark., 119, No.
57
I'xi^^'^ja
pyx
n-j'N
bn
n^pn
^3
nrân o^pn idix *3t.

p.
The
x\n
end
is
preserved in another MS., on
170:
"ijtxt
ir:j
icx x^ p'cnTn.
Hark, translates on
:
p.
119:
noxrj*
(n^yD^),*Mn the Index, p. 121
"icxJ
.
(?nicx
.
?icx=)
'd.
I'oix,
on
p.
170:
'i3
icx:w' xin
px^t^"':2
loxrj' no
But
*^
This
is
followed by Ginzberg, Geonica, p. 318, and in the Index,
p.
411.
VOL. XII.
A a
338
it

:
should be translated as follows

Nin,
-iDN,
is
pxvj'jn
'n
"lOiN*^
na
'J
-MOiNB'
ncNT on
p.
i70=^psn,
see
i^b?,
siib
part.;
19.
"ips,
however,
in
Anan NCN,
a
above,
[lOix,
p. 119, is either
Hebraism
(noix) for "V^, as p.

'3)
170
it
(as
is
to
"it:"is'
"'3,
comp. the Babylonian "loxp

in
or else
Aramaic written
ciation
accordance with the vulgar pronun(see J.
of the long a like u
N. Epstein
in
the
Schwarz
Festschrift, p. 321), to
which
may
(fol.
perhaps be
12 a below)
referred also
Responsa
ed. Cassel,
No.
'rn
^'>^
Nnsnn: xn^na ncisn

middle:
irîvXT
"xn jd
psny
-33
pjm xna^m
fol.
(we
in
might have expected here

the
-^
xnô-x).
"i^J^X,
comp. No. 91
other hand,
32a
On
the
Ned. 51a:
nip-)
'ry^V
(previously, ibid., ^7 "lO^xl

!)
Dip,
but
MS. M.
for
has also here nîxn

impf.]
is
probably a Hebraism
(ipx)
'yo'"^'\,
Ibid,
filthy,
end:
!^'?.P
n-b "Enarxi,
denom. of
'J'^n
'become
which
is
dirty'.
however
C-sn-Xi,
D^îiaxi,
probably
36.
Dîinsi, see
below sub
r.
61.
No. 36: x:2iD xn,
with
and
xysin, xr^siu
x:'"'2VJ
in
Babli;
inst.
Anan, ed. Hark., 10 XJX-'SIO.F here

sicb 13.
pnm
of xn, see above
37.
No. 3H
n-b'-'ir
n^ p:oit:i,
n^^b^r^^,
>xh^h.
'r:ixn in
3H.
No. 40:
xn'2 '':isn
(= No.
134').
fol.
Likewise
311 a
(to
the
Commentary MS.
JT^n), supports
Berlin oct. 333,
No. 134).
This form, as also Geonica, 372: Tl'V nyon (=noyi, Nid. 65 b:
my
suggestion {Jahrbiich, IX, 246)
that Bab.
laries for
DTO (xon
documents
in
nin
mô)
DVT^:, in the
Aram, formuX, 379).

declare dis-
x^Dabi
'
wvrh {Jahrb.J.cAnd
be
in evil
from cyn
the sense of
repute
'
',
reputable'.
An explanation cited by the above-mentioned

deserves mention
y:u*
:
Comm. MS.
x2-ivjn
i:tx
duix
33.
iVJ'^ro
m^-T -en
Q^r^T
r2"'i
xni^6
n^-i
''l'-iddi
(Isa.
15)
yvî-D
;:anr:
vilis,
EPSTEIN
339
(Mak. 24
a).
This
is
Arab.
*;>^^
(fr.
JTI),
contcmptibilis
from which, however, our 'DH

c.
is
to be kept apart,
sec
/.
39.
Xo. 41
Dn^^r:T
snprrJ n^DDi noroh pnTD^
n'-^
^yano
'i3
Dn''*r:n
wS'npno
E
sî
Npnno
left
'13
'12
Npnnro
'13
(!)
Nmnro
aDroi?
;
(where, however, the
foot of the n
(!)
and
P is erased)
vspano
2'd:
snanD (from vxpnno

Npnno noroi
resulted
xn^n?::
= sn^nD).
3'cyb
'''\^h
Correctly in the parallel passage No. 153:

\^\
Dn''^?:;n
Npmnc
pna^c^ ni^ ^yanô

xi?
Nni^-DB .Ta n'sn, and

n^ n'T (E
No. 135: nnxn xpnn n^n ^yn nn^

I).
and
F NPn
Bab. xpnvn -family', B. m. 59

(Perles,
b,
Zend
diitan,
Huzv. ^nn
Levy,
I,
395
a),
correalso
fiioai
sponding to the Gaonic form.

the puzzling 'prin of Seder
'o
iciy
p"
Here no doubt belongs

:
Olam Znta
11m 'pnjn
,
^J^ ixun
y3.^
'*inr
iim
iiiin^'k^'Ni
r\'^'^r\:l
Neubauer,
ibid.,
II,
73
ViTt:'
Dyn
in
"
the
Hebrew
translation,
76,
hence
something
Ibid.
-/(^/rt'.
:
like
"17
relatives, kith
and kin'"*^^
2iT:i,
see above sub 17.

a):
IS
'\2
(= Kid. 70
wx:T'ny
Npi Nin JFttjH
xmia
76 a:
pn-i
nr:Nn3 nv^no,
and the
Comm.
Cod. Berlin,
fol.
ND-n:i;n,
F Nim:in (Aruk
N:?m:i:), edit. Nnmjij.
Nomju,
(Syr.,
smju
is
the right reading, a dimin. of S"n;i:
= smi:
fr.
Arab.^j4.)
= Nmi-'-'
',
(B.
fr.
Talm., B.
b.
2a: xnu nv^ncl).
'fence',
s-ii:s
as Syr. NDIIJO'S',
'
ic^N 'sheep', Talm. Nnit:3,

'
fatted cattle
Mand. NiDâi xmsn

3i5),'*-^
fatted
oxen (Noldeke,
'
Maud. Gram.,
^^
^*
^''
Hebr.
mD
'suet', Bab. Ninâ, Nid.
[So already
Bri'ilU Jahrbiicher, II,
io6n.]
Noldeke, Netisyr. Gramm., 28.
N113 in She., Nos. 49 and 145.

Respotisa, ed. Hark., No. 46,
Comp.
in
in addition the
reading of R. Hai
'':i:d
p.
22
'Az.
lib: 11X2 no'yi

:
xns':pN
'pinO,
in
nmc s^sm
(R. Hananelrtrf/oc.
s.v. XJT'JpS
nsn
^D'yi
'J1J3
'12
"xois MS. quoted by Kohut,
:"nNS) and
his explanation to
"nXS no^y.
A a
340
27
a,

Aruk,
'
dry
;
filth
of small cattle
'
(Aruk
in the
name
ripi")
of the
(n.
Geonim
and
NTis rnyiii prâ), comp. panro i^y and
pr.
Mishnic).
e.g. in the
The
is
frequently
in::
inserted
in
Aramaic, as
word before us
= m:,
b]}
Taan.
N^-c
23b:
nnvn
Anan,
n-n
'bv
Nmjjo
Np, Hebr. "njnn,
Ned. 81 a:
In
mjn^
'to pride oneself, to boast'.

it
Anan I may be
:
permitted to add
here in the same sense

f.
:
mr,
[''~il]n2''N,
ed. Sch., 2720
'iJi
^^^^^ 1^
n>nn ab
'[:ii]iy''b
pnn ncxi
n>nr\
npDD
[12 nsii]' xin
r\>bv
[mjnrs^ T-DNn
r\'c:2
)b
;
ab
.Tjô nbp'^
.
. .
n[p N]nân n^^y

n^^j?
mnrn
. .
^ni -itio:n^ 'd

.
z<5/^.
ji?
282
a^HD .T3 p^DC 12

'.*'^
-njôn
^''â n3^n "nt
inio xp
'
to boast
/(^/^.
:
ID
17.
'"5n
''i'
ncN,
and
F
'13
T3n,
see,
however, on
Anan, sud
40.
nEtt ^d:
No. 43
^3.1
joiran 'yn
D'Np.
:
':>)
nnan^
nj-is't
I'ricn
fwS
N-iiD^Na
Instead of Nna^T read with
NDDP, as below in
ed.
Nnt:''K')
Nnsn NMH by "D^nm onyi (E Nnsir,
and
at the
end of the No. frequently snsr, nnsp

;
(F here likewise xnar)
Anan,
^r^^T.-
ed.
Hark., 10, 12
Nnsr,
M.
k.
28 b: snsT, Syr.
in
The Nnsn
is
at the beginning
of the No.
ed.
V. and
therefore a scribal error,

NriDT,
although the Aramaic papyri have

11,
papyri Sachau, j6,
^-6
(see
my
'
Glossen
'
in
ZA W.
for 191 2).
XDir 'the debtor'

in
and W?|iD 'the creditor' also below
this
No. and above No. 31 frequently, likewise HG.,

98 a
(ed. B., 380), Syr. NDir,
ed. v.,
<
Targ. Nsr.
Sherira's Epistle, ed.
68,
For the Hebr.
"ninnS DipD
Span,
lb IH^JH in
Levvin, in print*
67,
nnr^b
(French
nnj^b),
nHJriNb
to force oneself to the front'
(make oneself deserving), as the Arab, 's^

sec Dozy,
II,
digitus fnil.
\xJi-
from ^^SXS
229
a'l
has nothing
:
in
common
with
its
with
it.
Hence Ben Jehuda's new formation

Is not the 'IB'riD
(^Millon, s. v.)
"^"H??
is
derivatives ri*3^"133, Sec, in the sense of 'coquet', 'coquette',
not to be
recommended.
good enough
41. No.
EPSTEIN
F
:
34
44:
Drn^
iT^
''incT
ny,
Geonica, 362:
nnon,
^'inns^,
F
(F
nnnôT
further:
:
'nnN^
;
.T'lnx^
^nv
in the
n^n*,
Geonica, 363
^'irnx^,
n^'irnx^
below, also
n^'irns*^),
Ed.
nmnx^
inc
Geonica, 363
T\h
likewise in the citation

^JT'Vxi
from Bez., 26 b:
N-ian
^^nni).
iTnnN^
Niau
{Geonica,
364:
In
Therefore Aph. of xrn, instead of Nin.

V., 139 e:
iTînxi?
r\'h
HG., however, Bekorot,

Dnnxi?, ed. B., 597:
in niD
b.
'i3
"-inD
^^
'id
vnm
ny
Nin
B.,
:
inv x^n 'o nHBi ny;

183:
n-2xh
DV ed. V., 36 c: ^^nnx^,

DDn^ .Tnnx
nnû
^înx^,
in
Bez., 26 b:
^^-w, z;^/^.
nnnx, Hul. 59 b:
in
nnn^DT,
of
fnai'
inî?,
MS. R3 and Rashi

n'-inOT.
nnnon,
and
88
two MSS.
:'
T""^'
Rashi:
.Tnnxb,
In
She.,
No.
n-'Mins^
beginning
^îrnx!?,
below:
inv
n^n
xdu'dt n:o "lors

n^^TT-xi ib^x :"n,
then: jn3^
T"i^*
nyjio -inî
iTj^DD
xy::
F F
8
fn^^ iTîinx^,
125:
vnx
nav
(B.,
xh
't^x
xnno
\s*n,
^nx.
42.
riDD
;
No. 44^:
xi'Dix
n^^
m
:
ni? y^p''x
ximr
-10,
HG.,
n"'^
ed. V.,
139 d
599)
nnv, in b.
Temurah
which,
Xi'?:îx
nnv
is
wanting.
As
to nav, see above, sub 21.

nav^''^,
n3D
is
merely another form of writing of

is
according to Bickell,
to be derived from Pehl. ivEo, Pers.
>^y
(see
:
PSm., 3360,
(i)
s.v. at
:
the beginning), and signified

nxi:;
as that
Ab. zarah 50 b
II,
n^
ddd
nav
'
prepare
'
('offer'),
i'2X"'l
Maas.
6 bixi nsiD,
(2)
b. B.
m. 89b: mao'
Shab.
'^'^
:
xi?i
rhr.i
'prepare';
-i3c
'mend,
jiisd^
repair',
124b:
ni2D'
'^jan
nx na niD3^
43. No. 45
hjcd
xh
Rashi
in!?
n^na xp
xjjri
'
'n
îj^Dn
',
n:xn
x:)^^,
"iini,
but
x:ni like ed.
V. XJn
'yai
repeat
!'^"^J
also No. 50 (E and
F)
'0 niD DV2
iT^jnoi'
xno^
and
\sm
:
107
^^^J
\sm
n'>:nî?
ny^ ôn^xo xnop,

^ Mand.
:
ibid.
i^y
x'jni
'13
Jr3n
n'DXV'J DDV, DXEX^fD, Nold., Cm;;;.,
48.
342

n":n^?:;
n-nns, likewise HG., ed. V., 35 a (B., 176):
mno
NlinSN H'ln
reading)
S"ip
; ;
'13
pncNi
'i3
nhd^P^ (Bez.,
:
29
a,
a different
further,
:*^
No. 95
inn Nin
--OJ
'i3
Nip n^n
wn mn
Meg.
n^Tiâ
No. 170
HTi^n;! ir^jrvri dis,

"C'rN
and No. 66* (from

'id
4a!): Nnc'nQ
nînsv, in
n^'jn
''3ni?i
i"'ay
nosn
-xni
:
11:3
Nisvn n":ncb
Anan,
;
ed. Sch., 3522: p^x^n -anî, ed. Hark.,
34:
90
;
x^:m
83 end
93
ii':n
onî
94
xjmi
95
n:N:n
"nni'i
NJsnî:
84
iNnnn^, &c. (see on

(B.,
Anan, sub
inr^HD
riin
31)
HG.,
ed. V., 23 c
n^^
n?2S*
below
n^^D
104)
"iT
n':z'
y^'in''^
n"apn
nyna.
it
In
Babli
besides the passage in

that the
Meg. from which

SJn
also appears
'
more customary meaning of

'
was
to learn
for the
a Mishnah or Baraita
(comp. Suk. 28
'
b),
and that
other meaning
'
to
repeat
reference
was made to the

:
proverb n"inNi NT ND-jna nnyx

n^
r\>2
also Meg. 25 a
Kid. 81 b
:
Nn^''D "ICN
Pes.
74 b
"Txn
i6 in N:cn snn n>2 D'hni abn \sn

:
D'hn,
Yoma
87 a:
'i:i
^:ni si^bn
iî-p-j-Ni
(x^*ni) n^^jni
nsbn
n'r:p,
Git.
34a:
joTmn
'ni ^^^p:^^ ion;
Men.
19b and elsewhere: Nip

38 a: lr3im
iT3 "Jn.
and probably also Naz.

yor'
nnn^c
xiroy
^2~n
xmpDc
Nn
'
and
it
is
repeated' (the NmpDj,
i.e.
when lambs
it
are dyed, the wool

is
at the root remains 'loose' (because
not dyed), and
hence
it
has to be dyed over and over again (when the wool
grows).*'*
Elsewhere only
;
in
is
the Targ. (see Levy, Targ.
WoricrbucJi)
in
Babli inn
used instead and so pro-^p'i)
bably also Bez.,

(see above),
*''
29 a
'^^'^r\
NHîno noa (Var.
i;;n
n^^nO,
is
b.
Men. 35
b.
*'" Tills
no doubt also the explanation of Asher

-\V'C'r\
when he
Comp.
is
says
3"nN1
np^y DipD SXX

the following 101
B.
k.
nDnnO.
But he has not

:
N''ini, while in
MS. M.
'13'w'.
is
wanting M. merely
13
'^jni"!.
nn
SPT
93
b.
The
explanation of Pseudo-Rashi,
ad he,
forced.
[Sanh.
59 b: N:n*oi -n.TD:]
44.
EPSTEIN
HG., 44
a,
343
V.,
:
No.
48-*
F and E:
:
^2'^'\'<v'^
-Tmin ttH (= HG.,
25
d),
and No. 103

in
niDK yaix n^min
mn (=
;
a)
in
HG.
addition V., 27 a (n:N-mn mn), 40
128 d end:
Nnym s-mn
-Mn
(B.,
529
Responsa, ed. Lyck, No.
Nmin 45^: wnin

-^-i:))
further R. Jehudai,
-nno
xp2i:i.
In b.
a'*^
Shab. 77 b (RIF., Asher,and Rabbinovvicz) and Pes. 76
mno
-lino
'
round about
'.
[Mand. NJN-nin iNnn, SR.,
I,
1693
from below.]
45. No. 54:
WVnTNTD
^C'npN'^ T'HDI,
F XmiND,
likewise
HG.,
ed. v., C'lT'p 12 b, in accordance with

it
which already
is
R. N. Z. Berlin corrected
to
NmiNnD.
But the error

"l^^Tm
very old, for already the author of the

I,
found
it
so
245:
'13
Nn^naa Qô^n
"C'^'C
Idid.:
)yo "ir^ (!)n-iinn |d vznpb pa^^m.-^^^
C'np
uhl S'^-m, read with
and F:
/did.: xna-j'
'
'bvr^
vonto smiyon
;
'
i^'Hrixn
ayn).
1.-1:^^10
while
it
was
still
light (day)
in this sense not found in

:
Babli, comp., however, p.

N-in;D injN
Yoma, HI, 40 b
(in
np~ia 'piin ino
npna 'nn piDX
Babylon)
(B.,
'^Bn.
:
nnjwsn 'opD,
ii?
but also HG., V., 30 d below

in:NnD
154)
'pôznb
'yanoi
Dmaan nv
niy, for which, however, She., No. 167: (but that No.
is
NnnixD 'înnx^
p^n^^n'-oi
abbreviated
p.
!).
In
an Aram, piyyut
in
Alahzor Vitry, No. 307,
340: n'min
it is still
'"iSNî 'jiodn!51 'h^'ni? -imt^nD
'since Friday', 'while
day
'.
46.
No. 54^
wanting,
n'-nn ':sn
y-i
nn
^'k^
vsn^
"JDT;
(in
the whole
^c:\x),
Sh.
is
in
only the part beginning with v"2
read with HG., ed. V., 14 a:
iTnn
here, however.
ed.
B.,
No. 65: n^nn TdnHti yi

(r.
inntJ'
'pias'^;
^-j*
HG.,
51:
n-nn)
D-nn
proDi
y-i
inn
'pisN^,
likewise
Cod.
"
^*"'
Pseudo-Rashi, Hor. 12 a
WniH
H'!?
"nm
113
pOD.
s.v. 'ND.
Comp. Naz. 4a: yatTID nni, Pseudo-Raschi and Tos.
344
Oxf. 2760,

fol.
28 verso [now in Jahrbiich, XII. 119, 11]:
inn
p?2:">r
yn
nn h^
^'"i\rh.
Their archetype, the ni3^n

(inst.
niPIDS,
had probably pnxDn
of pDSDT
:
!),
as cited
by
ns^^jon 'd,
Bacher, Hebr.-Pers.
WB., 64
n^nn pcjon, which

,
the translator renders erroneously
by poD
as
fr. ""OD (
= mod)
[pDSC
see
is
the Syr. N?, ^PP

Jahrbiich,
ibid.,
'
to ferment, stink
'
(AUDO.,
Pî'io
6^),
now
47.
121].
NVi^n
No. 64:
Jioyt:
^^'0
n^33i
xi?
xnij
irm
n'':*^K'
n^ s'o^n,
further
'^^^
nnn 'pih^^ ^33 mnro

:
T">^*
^r23
131
jnci
nnyn
^n
-XT
n"' ^<3n3 sniJ
NTm
'3
dv3 mnB^
n3"'n
''litDK'
p^nm pm3, tdn. in No. 122: N"n3 n^, i3n3 nisn Nm3n erroneously. No. 1 1 2 F nTSU' 3-iy3 ^nti^ô^ n^DKl
ny
,
E
(F
r\''y^'s>
fc 1-131
NH x^x,
RNZB.
xin
xin x^x) ^?:pn -in3n xin x^x

n"'y"'3-L:'
p3''3-ic
pxi i^3n3c pxi pyDij
pN x^jm
'13
(n-y^-i:'
-opo Ti3n
n^y^3'j' 3-iy
"3-1
Dîê*^)
^riB'i'
pn^n^ n3D
'i3
xr:p
nine (also E)
-i3d
nin3B>
xrn
(F
n-^^tr3)
xn^n^
min^
xva
and
x-n3 (V. x-n3, which already R. N. Z. Berlin rightly corrected into x-n3), read
:
nnr?
xin x^x, 1131 xin in

r).
RNZB,
oneself
(see
n^x.^
pJ^yn, letter
113 'dissipate, dissipate

;
(She.,
No.
10:
m3X
to put,
68^:
'
iiTx.
fire,
pril3),
to take
to
fire,
spread oneself, become dispersed

eventually
'
of a
take root
Dw'snr^).
',
(O^P)
first
of a plant (Berlin
Ps.
piX3
'J'llwM
To
the
meaning belongs
97. II
y^T
lix
=
yiT
X1-13
XII J!
l|
'a bright (spread out) light'

as
(ynr
is
adj.,
iix
Sar.
r\nyyz\
I
r.
Esther
8.
16),
Syr.
;
xmn
Ximj
Jac.
dijfnsns
(PSm.
455)
'jS\
the
latter*^''
meaning reminds us of the Arab.
prodiit
genneu.^'^
^8''
The
first
(No. 64)
19.
is
also of great importance
Sec Addenda, No.
<
We
must mention here also Kalla

131
*:D3 Vyyh (comp.
r., II.
end
T'O^n 1'IV 'DCXrO

up',
'arise',
V3'y X^?23
Kid.
33 a\
:
'get
and
i'3X
Tanh., cd. Bubcr, 3C'M. 13 MS. Mich.

i!?ONni5 '13 (Gen.
18,
(n. 44
ÎDV 1^3 Xlil
^DX"3
D.T^y
i?oiy
=) v>y y"ivriTn.
for the
EPSTEIN
:
345
~i?2N
explanation of Shab. 20 a
ps*
f.,
where we read
pn3 p^nv
D'jp
pyy-i3
N-i3nDD XDD^N
nn panv pax an I'y')'^ i^n d^jp win m nnmx s^non 3-1 n^ ^'pno pn p^nv ni^ninn
pJ^yiJ
lon'N pnno n^ ni^nina pn: pino
proD n^
pjs* f-nar;
3n p^nv
an panv.
refers
px p:N xb
an p^nv
i"'j'j;ia
pJXD*
D':p
:
wna
p'^c^^'-n
m
n^
ids
d:
ps m^nina pni
an panv
(Rashi
nnash)
According to the explanation of Rashi, who

to the burning material ('they
fall
]yMO
apart'), the
is
phrase ^W
in the
"lorT'X,
by which, however, no change

is
made
Asher,
ai
case of
(as
it
D"'Jp,
striking
and against the talmudic

^N*:nj
method
szfd
"I
;
was already remarked by

is
fanp to
"idn
true
that
Rashi has
"i"n
'ia
D^jp
N':na
M, and
old prints NJna
non'S, but even this does not

is
help much).
The
right reading here
preserved
na'J',
it
in Alfasi,
ad
loc,
S.
ha-Ittim,
and Magid Misneh,
III,
end
(DnSD nvpi
D^îion nD-i:),^^
and no doubt
was
it)
:
also the
reading of R. Ahai (his Nina leans towards
ai
d'^jp
"ics
N:in
ni^mna
p3"'yi3]
'ia 'la
panv
D"'jp
pj-iynj
'ia
-^y'\^
piT
p:N
'roj
an
'^y^~\^
'ia
a-i
icn N:na ai
ir^x
icn'N
pan\* ps
[an panv ni^nna pn: an panv

note
here
"J')
:
px,
MS. Oxford
pN pJN
(see
Rabb.,
D':p
i'r\
i-anv pryij
:
an panv
D''jp)
an panv
by another hand
pna^D
n"-i
an panv pN ni^nna
pn3
'ia
ncns* sianoo xa3\x

'ia
""c:.
j\I.
nams
rh si^pno (j-na-D
Ithp.
pi.,
m^nina
Accordingly, VCW^
(pt.
is
fem. for masc,
MS.
and R. Nissim pna'O)

in
to be taken in the
same
is
sense as
our She.
'
:
are seized
by the
fire
is
',
which
possible only
as
when
the inflammable material
kept loose,
appears also from
Rashi's
remark to the words of

:
R.
Hunna
D3a*b.
5"
(according to his reading)
nîn"
nan^c
px'j'
'2^
nn^ra
Similarly Asher, but corrupt, as

:
was noticed already by R.
S. Loria,
Glosses to Asher, and others

in
he had no doubt the reading of Alfasi
mind.
346

48. No. 64^ end:
nnay mvo no
apo-^z ^b '"nns,
^b
nns*
;
'S N-ipn' [Nnpn^

Pers.
^5jib
'
certificate', Syr. ^1?,^:,
BB.,
AUDO
as
444
'remembrance',
Ill,
comp.
in
Arab,
Syr.
s/jj
(Frankel,
wXnpn:N
WZKM.,
Frankel,
244).
in
Occurs
I,
also
I.e.;
Cardahi,
548:
^P">n'!)],
She.
MS.
Talm.
has nttotS, Ba. njnDT, Papyri Sachau
3^ p^r,
^!?
'D;n2
n^n
p'-yi
'protocol'.
:
Ket. 67 b
fnD:;'N
T\p-\'i'i
^wac'in
in^s.
p-a^'^noi
49. No. 66
nrn Niiyn
"am -pnon
as
':vyi'
'pnoa
rected
xrr'jyn,
correctly
"'P"'1D3,
was already
to n^"5n
cor;
by R. D.
Luria.
ppnD
pnn:
I,
Targ.
68,
1.
d'-j'JN
Syr. Menander, Land, Anecdota,
11
fr.
below:
/^2<^.
NnilN^ nn~3rrci
ra, in^^ynn
:
'13
T"l^'
C"'^,
correctly
nTOI
fa
= miD
50.
ed.
|b.
No. 68^
v.,
Nniona
b,
n\i
xnn
'13
anpn xann
;
i.tj
'ni
HG.,
132
ed. B., 549:

nnhi;
NHDrvD
ed.
Tnrm IL 4:
V.,
2-ipn ^y nc'iiDcn
nscn
HG. n^sno
:
129 a
(B.,
529)
ibid,
NDiD ^yn xnDTTDi (B. correctly

below
(B.,
ND^D ^yn
NnD-i-si),
531)
"NnoTPsTlonn
tini
nsn
iJi;
np^'-jon
N^^^1
D^no,
and ibid.h: N3nm NnDn*2

n^n
i':r
npi-io
II,
isi
'n
145:
nxn b^
'i3
Nnona
^N
npjn*L;*2;
Tnrm
83:
xnon-:
nTS
Dp":
DN
i?^"nJD
Pal. Targ.
s. v.),
Nmm
N3nm (below: NnDin"'), Jjj^ -napkin'. xmona (Levy, NHIV., IV, 124, rJF^.,
'veil,
-a:
comp. Talm. Ncnp and ndid

xnin
ir^n
awning'.
^yc*
Ibid.: Nrr-nvn
nvbn
2^n,
s'nivNn,
Nnsn^'T, HG., cd. V., 132 b 'nsnî, ed. B., 549 Nnsinvn.
pi.
:
Nnxnx
(from Nnv, Nnnv?) 'kidneys'.

\nb't:h
in:o!?'j'?2^
Ibid.
>ynv read with

a,
and
K
72.
;
)n:^-:)b'C'^b
(^n:''zhly''K)b),
on
nÛ',
Hul. 93
comp. below, sub

,
Ibid.
'13
'12
nnra nmy^t;' vtE

rrr,
]<:
and
"i.td
No.
v^
69
nniyc
Nin
F and
]:
irvB
No. 89: xin
'xnii,
EPSTEIN
'13
347
E
E
N"in am'Ki \sm,
F ^nn
'i:d
Nino
\x
No. 92:
'i3
>r:c'0
"-o,
Nin 'd,
ino
No. 73
x^-'N
xvT^
2^^d
nih
F ltd
Rcchts-
XD'N 'X.
As
to sin ^D, Nin "no, Nino=:'in''C, sec

p.
my
:
gutachten, &r.,
270.
(in
Conip.
p.
also
Epistle of Sherira
to
Gaon, ed.
(i,TD=)
Lewin
N^x
print),
1:3-1
67
the
left
\XD N?1
'KJD
\xr:p
n>^
pyn^
mn
xh
(in^c^)
51.
No. 682; 'dx

TDK' poin
B.,
x3"i
'j:x-i
iiDx 'cns
xijn j"yx
;
v^
^'ii
piDX
133
b,
ijsit::^,
xpniD,
in
F xpnno
ixi
'n,
HG.,
ed. V.,
554:
xp-iio
\xni;
147 (an Aramaic

ibid.,
passage!): pi'DX xtT^ptto

piiDx TH;
B.,
iN-irm,
II,
^C'
n"'n''XT
^'J'
X3^^
153,
140: 'PTio
ed.
3:
-1XIV
ppiio
;
"JC'i
(= HG.,
^pmcl)
(B.
519 below:
a,
m
:
pp-iTO
'12 iin
D^JC'l)
HG.
Disno, ed. V.,

^pnro
"p"!^^)
xrL^^)
129
B.,
530-i
nyaix
'13
^5"nc
nn
'i^
xnx''/XT (B.
xn''*kr
xrc'T
in
v^ti
VT^
wxn^
xnipsxi
n\sn v-iTDi
xy-nn nni
ninn
''3:n
nm
(B.
xnm
"'^D3n ^^
'pniDi '13 ^r:Di!T 'piTo 'i3

'13
X3i3-n
liH
xn'-j'
iin
;
mry
^pnioa
"j^Dyi
(B. n3i3-i3) N31D13
X31D
further
HG.,
ed. V.,
^pito ^:ni
i26d
-ini^x^
(B.,
515): inr3nn'!^^ p3ni

''^fj:n^:n
ncnm
'3
(here
= pnni)
;
nronm xt
b,
^3^^
:
p30"'D
''^3
nn3; further She.

Xi'OIX
92
(= Hul. 93
Pes. 74 b)
xpi^DI
161
;
^pinci also
:
HG. HG.
and
wise
n3iD, ed. V.,
32
b, B.,
Aruk,
s.v.
pcx
b,
XPTIJ21
DT v., 134
ed.
a,
B. 559:
'pi:t:.
In Pes. 74
ed Ven.,
Amsterdam,
;
1645, have
:
^TtD pi
'i3
'i3
^pTrci, likein
MS. M.
:\1.:
MS. Oxford
|3i
^nniro
'pnMirsi
Hul. 93 b,
times);
24,
MS. H. and R^ have
^PTID,
R^
'PTPO
(both
MS.
fol.
Vi^no
'13
(O^pnioi.
Also RABN., No.

"î
13 d, has "pTtO several times: (from She.) 'pTrc

pn'in cni
^pTir:n
|o
20.
?3X
'i3
h^
x-vin^
'13
^p-i\r:3
rh
'picnci
50a
5'
See Addenda, No.

In
the
nOTlC
n-'K'
'H
by Gama,
Jild.
Zcitschrifi,
II,
79 cited; 'piPD
X3i3nxn
iin
nne'y ^^S33 n\s*n.
348
'i3
'13

on,
and others
':
in the
same No.
"isivn
D^p"iiy.
No. 279
(comp.
|niDN
pi.
]'<t:
n":
^pinm
'):>,
and No. 282: pmi on
'pino
Rashi
explains "PITD by
pnm
''3in
iNnrni
above), a
marginal gloss
it
'
in F^^'^:
From
the Gaonic passages
becomes evident that

'.
'PITD
on the whole designates
sinews, veins
It
is
the Syriac
)ja^vtr>v>,
â.i;o)oo,
jja^-iflojoo,
11.
Budge,
The Book of Medicines,

N3DiL3DNn
Nt:iv)-5^'':
I (ch. 15), p.
267,
8-9 (where the

x^^y
in
N^nnn
nois
follows
upon nDntron
xiyo
N*3-in
NpnoND jnpnci xna3
p
11.
j^nxi p:n
7
ff.
:
Nnni bon
pPân
further ch. 20, p. 420,

/-i::'i
NDis
nnn
pT n-innx
in
nia
|D
n?2iv
xipnoT
in N-'yo
n^D
/ncn ndidt N^nnn

ch. 19, p. 404,
1.
Nn2D^ pbirî Nivy Npnoso pnoj
Njm
in
p"i;
3
;
from below
Np'iDNO p:n
1.
Ninn
snasa n"idd pinn nd
and
ch. 16, p. 329,
(the liver receives the juice from the

\'^''i'M
stomach): NDiD
Nii*
fi'^bn
Nn\^
Np'i'Dp
pnpncn pjn
N^nnn
AJrt.ls.
;
Nnm
-vi
BA.
15^1
in
Nipnm N^^y in N^yo ny xaoiDDxT PSm, 2752 ^^ ^^^^^ W' v**J^.

:
comp.
also
j^y:
Isii-waobo
Jl
j,jJl
i!l!>j
J^l Jl
sJ*^'.
[xpnTD
is,
as the Syriac
NpnOD, the Greek
/xeo-apat/co?
'mesenteric or pertaining to
the mesentery' (PSm.)^^*', and has nothing in
common
for
with the however,
Hebrew
is
P'lp
(Levy,
s.v.).
The form Npivo,

Ni^"jMp
^<iJ']]P,
perhaps influenced by Targ.
52. No.
s.v.
6<S'*:
nSn
^^''D
b, E nn5n (F
corrupt), see Levy,
n3.
//;/',:
Nn'3i3
nonon, read with

Gama,
'6/V/.
:
and
N3"213.
"'*
''"'
Likewise translated by
pliy, ij)>c.
Read
In
j^J^Jio inst. of ^>S.-sr., as
proved by the parallels.

p.
B"
the "iDIOn
'D,
ed.
Bacher,
44,
1.
10:
NpnpDND
iÂmb.)
D^NDiin
r.
Dn^
p-iip
ibid.,
nnva
|).
O'pi on^j^ n^nii?nS"i nt naan nasvj'i,
Np^lpNp, see
189.
SS.
rectly
EPSTEIN
^n
(^b, is
349
No. 72:
'"13
'b
men xpon
2).
n^b
ans
^c:
so cor-
and F, see above, sud
In Babli
xpon
used for
court documents,
summons
(Kid. 70 a, B. k. 112 b), epistles

a,
of spiritual leaders (Men. 40 a-b) and doctors (Git. 36
88
a),
but not for private

it
letters.
The Geonim, however,

:
employed
368: iivai
|:3"ii
.
also for private missives
Gaon., Hark., No.
m^t:' n^^NC-a
ps-ip:i
nân ^vn
nnjvx
anirj* Dnsrs
jnt:'
ana
^d,
jniDi
vdnh
xt:^)
p'DNn
"ID
nit:'-!
jnn
Nvvai
lynr'j'
fjob
ip^cxn
by
Dinnb
'^y^XiZ'
pb^n vn
(to Git. ofi a)

f:3n p-jnaci
b'j'
nnn^ nicnn;
HG.,
ed. V., 41 c (B., 203):

niî'-i
ana^ci'
tdn
'pon i'sx
s. v.
;
Nnxv^-n (vnF=) pos

also,
nnrx,
see also Aruk,

ed.
comp.
Nathan ha-Babli
{Ytihasin,
niyi
Cracow,
p. 120,
and Neubauer, Ajiecdota, 11,78):

na^'k^^
'j-n-i
nn npn^ ama smanis

'id
nrb
nr
nnjx
pn^'w^'o
vncâ
pN3
''Cp
Npon
in
(see Levin,
Jahrhich, VIII, 327,

p. 33)
"ror
'dvl:'d
;
n. 3,
and
Aptowitzer
JQR., 191 3,
'X-n3D
Responsa
p^
^'r
Q'':ix3
n"yB',
No. 39
= Lyck,
'131
No. 46:
'piDs
pn-n
pnn sp psi
''2n3i.
\rw 1C3
54.
'3n3i
"vDxni
Nninns*
^n:
bn
No. 73:
-ivpD^
TDN
N^
'0
nivph,
E
i^nvn
and
nsnob, nvn-'ob, so also in the ed. V., No. 170 nvn'-ob, and
No. 98
in
all
iî'n,
likewise in
Anan
c.
Sch. 1I9
sick'
'D^m
(si^Vp),
nvpô
ed.
of these
means 'become
Anan,
Hark., 38, HG., ed. V., 67
[as in b. B. k.
91a
(ivp^^ nvpo)
p. 192, 5].
and Mand.
Ibid.:
|i3nDJi;
(invd^d),
Morgan, Textes Manda'ites,

p:''3N"i,
r.
K^D^ prTjî "fFnDF
HG.
n^n, ed. V., 15 b
as to nD:
= mi,
my
Cant.
V,
14, 3:
,xm3n
^n:
a^n^
b-DX Nini xno: n'?:N, see
Gaon, Ukzin
III,
10; for further
information comp.
Z2ir
book Der Gaondische Kommentar
Ordming
^^.
TJioJiorot, p. 62.
r\'h
No. 79 F: N:n
mm
p:3
onn, likewise
(see
mm
E
onn
in
the
commentary MS. RNZB.
rh^^
poyn),
and
35

n^^ in^'T,
RNZB. Nn
from
e.g.
B.,
T"i3
but
E
',
on the margin
"FtHt".
mm
'^'\
'to bore through
hence 'pierced, opened

(see
as
ed.
'n,
Shab. 146a:
Nfi'^n ni'r^b
Levy,
s. v.)
HG.,
423 below:
:
Nnr^n
nnpj
Nî
;
nnn^
s'i?:;'
(= nnn)
onc*^
nriD
xî
= isn
67
n'cm nn h
xnn
in
ho
nnp: n^ci, ed. V.,

*31N:
103 d below:
N^nn^
'id
.TT-in''Dij
Responsa myf^l mro

(xrinv
No. 68:
N:sm
niDx nnx-133
=) xmTn
xniTn.
s*-ir:m
N'niTp "unh nnsn
in
'id
(NTin''p=:)
"i^nu'ci
(F
NV01S'
^yn
n''^
mci),
further
'tv
"n
'ynn'-rD
^bs*
spn
nnm
Here
ncn
"'D''^"
N'pi::'
pbs
spn "inm
nr^n
(F
n^^ rynrr-'D,
n^;^?o
n^b ^yanc)
'3
n''ro NvEiiT ^^3:1
s:>'n:
^^sn p:on.
therefore nvjîn in the sense of 'morsel, piece of dread',

parallel to
NVl)
('
a small loaf of bread
'),
which
]*J2n
!
fits
^"^
the
context best, since the discussion turns about

Further, No. 90
n-'T'D
'id
; :
.T^ ^"-"yD
NVDix n^b ^"Dsn-o
xb
tl?id.,
p3r:'T
in
HG.,
ed. V.,
xij""'y
9c:
xr:n^
pbim
'id
NiDJ IN Nnn\s*
bi
nn^ ^TC)
'vDix
nH
hn:
pir:^
wpii^^;^''^
8c:
!?DN^
N'vv:m NiCis
NvEiiT
2'n')
Dns bxn
120:
n"'DD
10 b
= B., 64)
ND\ni
xD'^ni
ab
'^^*
bx
;
np^N
])n:rD
nn bi "di^cs
ti^d\xi
iTnwn
jion 'D-ID2 pD^'^n'D;
ed. B.,
n^b 'yDno
Dnn u*npT
(ed.
NVC1N
'*
DyOD^
also Seder R.
Amram,
-j-iddi
noa
Frumkin,
n, 214): nvo ^DN^ NVD1N Ninn ^y
ny ^'dn nî
yvm
meaning a morsel
'
of bread
"
in all
these places.
In the Bab.
Talmud
nvj^vs
(1)
occurs with the following
meanings and nuances:

t*'''
'a piece of brcad\ Ker. 7 a:
See Addenda,
N'o. 21.
:
62
""^
R. N. Z. Berlin in rb^'Z' pt:yn
1?2y
b,
HDI
s. v.
'"S ^"llTD N:i*10"1N1
The explanation of Rashi yul. 107

[For that
in
D?3, and Tosafot,
s.v.^ is
quite forced, sec below.

63"
''<
my
Frapment. Jahyhucli, XII, iir, 27
ns.]
,
Responsa,
nT"l33
m?^n.
X...
9: Npn ^5C^^. HG.
ed
ihid.
NÊix
r,^np:n
EPSTEIN
:
351
ndh: ^3Npn
nnn no/H
a^yu
Kid. 30 a
13 x^'n
'-i
'n
Npiri?
npoT ny xvois
n^
n3n (comp. Suk. 26 a

5'^;
n^ja^
Wi
3T3 na
o^yun^ 'n
\s-iy n^^^DN nc:ji)
Hul. 107 b:
NV"iN n^b
nbl 'gave him a morsel {oi bread) in the

;
mouth
'
(see
:
above from She. and HG.)
h'kewise probably Shab. 155 b

'
N2b^
NVtsix \!Crcrh xy-iN

;
mix
a piece of bread
'
('
n-i^'D hddi
n^jms')
B. m.
70b:
'12
mnn T120
'iD
nvîx
n^^ xn-j* "31 |r3,^

ait'
and so also
Git, 69 a
^T\l
nyas^'D VD1X
--nrh
'
seven
(2)
in'"'S
^3-1
morsels of bread' (one gathers bread but not meat).
'A
piece of meat, meat', Sanh. 39 a: NTJ'^m NVOix
'h
^[^n
N'j'nn
^mn nnnix
nt?
in>\s
B. batra
22 a: ^2^
i?nN
NVCivX ^p-vô^
xtEd;
Shab. 140 b: p^r^ xvcix

xpiix;
\'i\'^
n-i
'3
13
N-ma
^:v2
xni^n
.t3 n\sn
Hul.
44b: pn
'id
xna-iD
n-ik*
NVC1X Ncr ^3 xn^^^yo xvcix nr^^ X3^x ^xd

^^
x-E^ nrc
133T
xn>>^yD
('
good
piece
'
of meat), and ibid. 93 b

'"13
{=
'13
Pes. 74 b):
nn^t:i
n^nn p''DDxn xvcix
^pnici
T2
"vrrix
\s*n
n-np^ i^>sx
(=
She., Xo. 92),

x^j
and Pes. 74 b: xôix
na' iT^^m xin p'-ddx

to
tdx
n^^^m xin^"^ p-coxn, so according

s.v. p''ODX
HG., R. Hananel, and Tosafot,
and M2, against

in
Rashi's correction.
Concerning the dipping of the meat

(3)
'
vinegar comp. below.-^^
Seasoned
(in
vinegar or spices)
'':xlv^
raxv meat'. Shab. 128a: XVDix!?

55
nm xmx
"I3
142b: x^DD
Rashi
np33
DiytD^ pb^JI
still
VH
D^!?ra3 LjyiD Itt'n
see note 58.
56
People gave and
give (despite iniX p3''b"J'n 3!?3S comp.

k.
Sab.
^3
156b; bread to the dog, comp. M.

'13
*L"j\si5
28 a:
X373? Xl'CD XIDH 31
nyj'T Nonj nai

it
^3 '13.
"
58
Perhaps
belongs to number (3) see below.
R. Han. Pes. and 'Aruk
nonxiTj^ Tj'3 Vc n3''nn.
To
(2)
probably belongs also Shab. 109 b

X3D*J* XT^''3r:i (Rashi:
it,
\^':^'^'''\
N3''i?X
X^DI XVrOIXD
X2p-|
X3'^X
n^bm3
l:^'3,
see note 55), despite the

n^'llTJ^' TID,
XlLi'^3 standing near
on account of the wholesome

:
B.
kamma
92b; likewise Yoma Bob

45 s
t<n^'D'l
Xi'OIX ^3X.
On
the other hand, Ber.
Xi'i^'N
n^npjm
is
doubtful on account of Ker. 7 a (see above).
352
NVoiN^
'b

nn xn
)ip)
^n
'b
ni^b
n:v nax (Rashi: \nvi^ aia "jn ^ly

ns*)
:
Nvois rh
tî wb^Mi)
Hul. 15 b: nîn^ t:mB'n

loi^^
did^?
NV01XI xnn^
-iniD n3:â
(RG.
nSrm
^n
^s^*DiN*n
'id,
and 113 a Aruk

;
di^d)
:
''DT
T'SC'
nvdix3 ^3^d^
'yn
'ya
(Dn2^N3 on y^baot
RG.
-iiDN
NvniN n^yn byr^b

n'ti'
'o,
-xn (to 2);
Alfasi: i6 Mi N^'DiN3 .t:^d byr^b
also
RABN., No.
n^^
:
277 has: Ni'Dixa nro by^b

In the
tdn
"d
li?
n'-vtsi^^^
:
Geonim
42)
;
(2)
She.,
No. 44133 d
NVD1N
n3X (see
^^
above,
j-?/<5
HG.,
ed. V.,
(ed. B.,
558)
XVOIX
TDK
ii':^r2^
n'l^m xin p-'DDon

nTi"!
(=
Pes. 74 b, see above),

P'-ddni
n''3
and 134 a:
xm
n"':''?^
c'id
jno^'
no^c naxn |xo
xron iT^y c'aôi x^'dix novoi.
(3) She.,
No. 68^:
crnDi
m
xD^n
i^dx 'y
XY01N3
n''i':D'
nc'
o'nD
abi
xa^n
^nx
nnTX
(=HG.,
j_^!lll
ed. v., 133 b).
In Syriac V3
llli
we
find (i)
J^5-^^
X^X BB.
r>r^
'-^'^'
192
Ujjlc^
^1
^yi XVDX
'
pW^^
i*'^^
->^
J-^b
^"^^J^^-
'XVttX
With us in Takrit and Arab. (u^^H) u^^51, &c. Mossul (xvcx means) meat cut in pieces and eaten raw with
spices' (see Lagarde, Abhandliingcn, p. 13;

J-yll
PSm. 242 has

^ôA caro criida
and renders Tncrit Mossulajtal). Arab.

(Freitag
/.
;
accto imposita, &c.
concerning the etymon see

s.v. xnna.*'^
Lagarde and PSm.
c),
comp. BB. 427,
And
X'VTX
She. No. 128.

also
^''
So
D''X-|%
cd.
Wilna, No. 48
fp.
10):
XH
'13
Xrh
nB> XVD1X3
'"'''
nnn^.
559 and i6i (yet also ed. B. 554,
last line
HG.,
ed. B. 558, has twice: Xi'OX, likewise in the citation from Hul.
p.
^Vn XiT2X,
and 114: XVr21X3\
the pointing Xi'J2N probably originated with the editor.
For (3
Xyt2X
would be more
'<"'
'"''
correct, see below.

57.
See note
In a fragment of an Arabic
commentary
to llulliii, Oxf.
MS. Hebr.
(2) X^'?2iy.
EPSTEIN
ixias,
!
353
ijL),
which simply
signifies 'piece', 'morsel',
as a^rhi xvDiy, above),
Niom
I.
Nvciy
(=
xTJ"'m nv?2'n, Sanh.

NV':iy,
see
PSm.
2915, likewise Mand.
N oldekc, ZDMG.
XXXI,
quoted,
539, n.
svcis*
;
That
was eaten
from
7-azv is
evident from the passages

b.
Pes.,^^ cited sul? (2),
s!d> (3)
HG. and
it,
learn furthermore that in
Babylon they used
to dip
we raw
meat
in vinegar
and so eat
which corresponds more

Babli as well as in the
NVDiy
is
or less to the testimony of

writings of the
BB.
In
Syr.
Geonim the
and XV^X were
merged
into a single S'VCIN,
which
explained erroneously
2i5
by
the commentaries and lexica throughout

in
'raw meat^
(Rashi
some passages: meat

is
slightly roasted
on
coals). ^^
x^'Oix
sn^"'^j;e,
construed in the Bab.
Talmud
as fem. (n^nPJn,
n^ms,
nnp-ss), so also Syr. xvciy, see

r\''hv>'\
Noldeke,
I.e.;
but also as masc. (P^CDXi,

57,
xo*^'3.
xin, see,
however, note
57).
^3
x::u'i:.
Ibid.: xniyap i^rh n\y ^yî-h 'n

]'\rh
D^n
nina
"ri"'''?:!
nnpoi xniynp
:
r\'h
''-\^'\'\
invn "xd
y'\\>^
xnp^yo
xip^yo
miynn
xip'yD
ix^
^^B'^n
p^^xnon
nun nnpo
:
WC1
''n"'''oi
'''\\>'o
^"iin!?
''y3\s'i
anpo, similarly
-xi
'13
RNZB.
or
r^nsncT nDir
^'\n'\'\
y\\>^
^'na^
"'yn
(?)xi5K^,
(x^B'i),
F: pbxnr:T
XD'f^jn
xn-j':D3(!).
Read with
is
x^în
(with
XUw'lj),
RNZB
XDwD
merely miswritten or misread from

Syr.
îr^
X'l^C':
xnD'J33 in
is
corrupt.
or XCK'i:, excoriatio, in
Talmud Sanh. 100 b:

\îrh
d. 46,
ôy*)"'
xh n^mxD
we
read:
nijin^
is
''D
xn^^:
DVt:':'n
x^
.T3i:'D
(xin^"":
= non,
fol.
here).
104b,
b'T "XH
17
"3
(Cat.
No. 2643),
in
x:*j3ix
1^31 bxp
Qn^
iôan
'
.'ha
X^*D1X
cam^'n
îxni?x
is
axna
J'Oy
XODV nnxaXI
Pes.,
ibid., in
âa. ( jio)
in
raw meat which
prepared
with vinegar and spices, called

62
.3
Arabic j-ac'.
addition
'ID
X^m Xnn
.T-a
U'^m X^H
of
'XH.
Giiizberg)
JQR., N. S., Ill, 313 (in the name XifCIX 'raw meat'(!) = Syr. 'umsa, 'bit'.
Perles,
LOw and
VOL.
XII.
B b
354
58.

No. 80
:
"^^nn Nni3 p3D,
and
nni3, see,
however,
Low,
Zeitschrift fiir Assyr.,
XXII, 79
-ira
fif.
59. biy.
jva
'i3
No. 84:
''-^'^bni
""Tdo
bnn
^<^^"t
o"n v"3
'noK
î?n:
"o
/N Nynso
Vk^'^run
""^pd
n^Do "^nn N^^^ ,xynK

E,
&5^3iN'Dn,
^':)^^
likewise
"^nj,
ijiJ.
however, has:
"'^ô
'"jn
JO
iân
(xyiN
N*3V"i
c'''^m
inn n's
!)
^Jin N3\n)
n'D
'n
p bm
''bi:
(dittography
xins
:;'^^m
inn
^''s
up N^sison 'o \xc -c'bni '^P'^, likewise the

fol.
Comm.
rD"n
MS. BerHn,
^?Dp^D
'13
186 a:
^3^^
'i3
N^îN
î?nn
''^^'Tk^'T
v"2
n^D
;
JD
^^3n
/D"'^rn -ina n''D jc "ban s'3\n p-imoi
''Ci'''i'm
HG.,
ed. V., 131 c: 'n

^î
nîn
p^j^jn
D^^nc
n^vTc*
i^-ni
ii?"Ni
I^J^NI
'i3
N^3ix
Dîj^n D^vi'j* i:ni:sp

is
(ed. B.,
546:
'd,
lîn, the rest

'id
missing),
"31
'13
Hkewise mixn
"ân
D":>*-i::'
;
121
:
"^Jan D'^vit^
pnroN
Hul. 67 b
"Js^pip
"ijaj
n^yo NDyo "N na' (Rashi: "ha p::6, hkewise the abovefol. 1
named commentary,
1^33
b-^
85
a),
ibid.
NTTinn
f?2}
N'p
"3
"Jni
Xp.
In the
Geonim
also
HG.,
ed. V.,
îdv
35 c
-13
(B.,
179)
nnN nniDS nsno

"nd
(similarly
b"3:
nv"3
pnv
-i"n
pnv"
3-1
'cn
nv''3
n?^3n 'yn
Alfasi,
Hul. Ill) nnio nanD

nnas*
nniDiS
i'"33
Nin
N^y3 N-iay
Npi
:
N:T'y3
s'b
moD
N^n,
ed. v.,
!?"33
131a
(B.,
543)
^l^
nnsN
nsno nvu
'n3^"ni
N^ n-iDD i6i
N-iDy ^"3:
[ed. B. n3n] 'oyt:
"nd
;
iniD nsnt: nvu

b.
:
Nin Noby3
Npi
NJ"i"y3l
nnss*
to
in
Tcm.
n^nj
^3:
;
31 a
(in
the
name
of
Abaje) according
nniDX 01
RSK.
no^N nv3
Nin N0^y3 Nisy

'^^) jiiixit,
nmoD
J.fa.,
''3^.'''''"
Syr.
vXp
(=Hebr.
114:
RG.
:
formavit, Arab.
has also
-ir:i^3
PSm. 640-]
Audo
63a p//Q{j^
N"D
'131
nV"3D ^n:
HOW* HnSN,
^3S*
N13:
'i3i
"nr:;"N
n:;"3D
^"3:
no"N
nnsx
s:nnN
n:l*'"^
nv"33.
EPSTEIN
355
Wins mro p
in
'12
mo
!)
D''PS
,Dn^
in
,ipris*
bi:.
It is also
employed
an Aramaic piyyut
NiD^na
(sic
iJJâo
Mahzor
jK^î
Vitry, No. 302, p. 336:
^nonn
,N:n3 p'nn .npnvn

in
i^>3j
'formed'
('created').
The
explanations
No.
386,
pp. 311-12, are forced.
Otherwise
it
occurs in the Bab.

'
'
Talmud only
7^3j).
in
the
cognate meanings knead, mix up

Ibid.
(mn?
E:
'13
xnn:^^r2 no^n-.rn vi
'?
ncnn
in
is
,nr:n2
onn xn^^n
-an.
This
^n
seems to equal
stcb
(comp.
Anan paa =
Resp. myci
I'^n), see
Anan,
likewise uncertain
miD
^:iw,
No. 141:
"poiD
(?^n [nnsii]) ^n (c3ix
=)
in
nnis caijoij h\r\^'
^^^m
sn-kraô!?,
or does also
^n
Anan belong
'o
;
here (see
Anan,
60.
ifxhv
nt?
sicb
17)?
:
No. 85
\iji:
T\vycn
snniNni
m^n
b.
xnn^N
'\V\n
nTN
NîDn,
E
'
sna^N (F xna
(in
^n)
B. m. 84 b,
:
MS.
Ninn
Hamburg and
KD^y
in
n"*?
Florence
Margolis, Gramvi., 52*)

'
n2''N
sov
he recovered
its
opposite
is
found
Midr. ha-Gadol, 758 (from Ket. 103 b): if.d^V comp. further Ber. 54 b (HG., ed. become weak
' ;
rvh C'^^n
V.,
1 1 b,
MSS.
Coronell and
'
Paris,
see
'
Rabbinowicz)
nvrn
(iTn)
NcSTnV^^T^ he convalesced (comp. Nl^vp >h^N NOT The comm. MS. Berlin, fol. 109 a has n^ B. b. 16 b).
:
^h\v,
n3>N
m'h
(-ly^'o
:
=)
n'h
-iVDo
nsna dn
,ND^y.
/^/^.
'^n-J^'^x
^ vxn
pncxi,
s'snt^rN ^so,
'nd
WIV,
Ven.
ed. Ker, 10 a: XIJO-'D^ \so '3n

n2t:D ^d,
w, comp.
in addition
No. 97 end: NTiW

:
F:
n'^y nDJDD
'd
mn "^, and 147
1^
s^"^'ip
î.
Concerning
^NO see
:
my
Rcchts-
giitachten, &c., 270, further Geonica, 97
^csn \sd (=Jioi 'd)

a): nh^'V ^NO ^'x
Dnn^ NDH, Midr. ha-Gad., 343 (=Ber. 62

3"i-i3^
nnnn
(ed. "D), see also above, S7ib 50.

:
61.
No. 88
x^ca nnnni? .t^ i^dx nô
.t^
SiFtn S3\m
B b 2
356
'i3
NO^N
iT'JXDo
^^:^'3:^'^
nî?
"'D*i:'3K'i
3m
nôp
ed.
'i3
n^^
Dîsn
a).
.
xa-ni
(H'JXDD n>^
Dir-N
also
RNZB. and
;
Men. 94
Read
In
"ri
instead
of
DiPN
Dîx
Aph.,
or
Dûx z= D""!nN
No. ^^
nî^vn
oniONi
Dîins'l
(see above, snd ^^);
No. 96:
'iim
n'^^b ix
ntp
!),
xd^
sc^n
:^'33n
n-^sa
'>^ya
'ji''y^
nanv
:
n^3t3,
HD'-NO
;
(F nv^no
RABD.
/ns'-sn cites
hd-nd
NDip),
NTpT
HG.,
ed. V., 85 a: 'Tr2 r\TC*22 ndtd N?3^n

t<o!?n;
(=
ed. B.,
626: n^D novo nn n^x

a)
:
HG.,ed.
B.,
406 (from
and
B.
b.
23
nroni? n^ ^Dnoi ^^xna ^3n>i (='diioi), ed.

'D301,
MSS.
nODOi (perhaps
as E, No. 35:
L^^â'N1)
B. k. 18 a:
64
n^^^b Dix^n, Rashi:

ed. Soncino,
lib!? pc'^ DiSDi,

:
read dtn5i
(Distpn),
Pesaro and Ven. 1521

:
Dlism
MS.
FI.
and
*Aruk,
s. V. D11
Nl^"'/3
Diinon.
The stem
is
therefore at
any
rate
D1"i,
Dl
= ^^,
as
Levy
of the
sjtb 1.
?>*
and others assume, and not

suppose, Additions to Levy,
Din, as
I,
Buxdorf and Fleischer

a.
it,
560
The missing
see on
third radical does not speak against
Anan,
So
'h'i,
also the
Nahardean recension of Onkelos reads

(comp. Berliner, Massora)^'^''
'13
for
DN
for ^DN
:
Ib'id.
nc^
wS"'D3
"j-i'D
in^
Tns-i
N''r:3
îpd
\rh
fprn
in:''3T'Dî '13 in:^3ni in^âno '13 i.t-'st'^^ n'c-i in^snr:^,
RNZB.:
F:
i.T"'3T0i inj-an-D^ '13 i,T''3n^?:^ n-j'i
'13
NV^n inb iTro ^T^^
in''"'31"'0^1
in"2n"'D^ '13,
"I3~l
which
soft,
is
probably the correct reading,

1^7.f<.
from
l"l,
'make
mollify';
Referring
now
<
92:
No. 125 (=92): NmD3 nn-J"3^ p^DDDDO, HG., V. 125 d, and ed.
niies,
D\Sr2,
I.lul.
,1'^
D\SD, E
.
18 a:
D^CDf^D
Kal.
f^CDDD, D\SD may be

:
equal to D1ND, for D'NC,

6^"
occurs only in the
intr.
[Comp. however the Syr. jxool:

to
NHN
to
|0
NP23T
vSTlNV.
AUDO.
II,
according
which
it
might be permitted
assume CIS, DIN as stem.]

to b. Shab. 33 b:
r\>'\'^''2b
EPSTEIN
357
in
n>^
^ns a?
nin .Tja ^3^
n^W,
view of
Pl""'m,
in^^'""
occurring here in the
She. by
the side of
wc
are not to follow the explanation of Rashi and the

"j-niJ
Ariik, as:
Il?ici.:
TIV^/'^''
but translate
it
'
soften
bzn.
'
(make
fresh).
T3yn
sin
sTnn nn xm^Joh nu
,
siTC^-n-D,
as Nnoô^ on the side of irovi^

sttb 13),
nid^d^ with nc^c^ (see Anan,
&c,
F however
'i3
">Tcb.
62.
No. 99:
"J^S'c
NP
Ni^^
'^1^^,
lead with
and
63.
No. 90
wS^N*
nn^ inwi?
N^*L^'D^1
xn^ xnnn s^ îpr^^ ab
F: n>T
HG.,
68
:
IB'^JD^
'13
in;3w'3:r^
'13
RNZB.:
'i3
in>Mnn^
(ed. B.,
iny3C'3i:'^;
ed. v.,
9b:
!),
yy'Db
in
m>y^'b
67
inDVi^h,
inr3iu'bl ino
ii'crh
here
She. read therefore

s?cd 18.
in;'3-J9.
Concerning
see above,
^JD^
64. No. 92:
'iriNl
five
times,
likewise
PI.
(F
erroneously
J-ii'^D,
'D'}),
ed. Hul. 17
b Nnnn sn^nsi.
on
^r, as
No. 115,
'JTJ,^^''
No. 159, see
my
remark, Jahrbuch,
:
X, 373.
plTD N^
in
Ibid.: Dî:^ n:i3?b -iB'3n^^

v^j
sh,
ed. Hul. 18 a
'^SN'T
fit',
n33^.
Twrn-X
in
in
its
proper sense 'to be

this
'i3
Syr.
frequently,
Babli
in
sense
only
nV;:'3S'
B. m. 89b, above:
xiâ
ni::>3S*^
:
Nn3J
nvi:'3si?.
In the
Talmudic sense She., No. 127

6^.
"nirSn^ xp
3n''b
nnn
s*b,
n^n'3.
No. 93-: NTpTv^jrTpnsN* N^

^y nî
RNZB. and
Com. MS. RNZB.: SJvHE^
'max
x^,
x^msx x^
xn3t:D^xx xî (F has xnOTOX x^l

xnD^^:x
xmsx
x^, for the cancelled
the margin has xno^r:x
!).
xnnu^^^x,
xn3DD^x
= X3U^'\s%
X3DD^X 'bench';
M^ MS.
6<<--
Tamid 26b
wsn3t2^;x,
MS. M. and RG.
Oxf.
in
"I''3n;
'Aruk has nnK'^3X.

PI. X?.'113
;
Also
Neo-Syr. the
Noldeke, Natsyr. Gramm., 137.
358

The same mistake
:"]}
NmiuVD 'bench of stone'.

BerHn, 507
:
in
HG.,
ed.
Nipî NnD^DwV
xiD'i
3,
ntDD
:"]}
n^n^j^
i6, read
sn3DX
= ND3
Erub. 98
a,
Sofr.
16 (Nn^niDDO in Yeru-
shalmi), or else ND^nvN.

66. No. 94:
'b)i2bi2
bin
:
sno
nna
âo r\'nm:b n-^r

'2
!),
wjd
:
^jj
noi
|o
niDN
ir-mrri
''S-i3vS,
nnim 'n nhd

"a^D
(cancelled and corrected to

(r.
p, E RXZB.
nnoa
nnoa
nnoa).
No,
96,
No. II (= B.
//^/^.
:
b. 9
E: x^no UN {= Ket. 61 a), F: nnD'ns; NHD ui NniD. nncn = nno 'a. a)

:
.Tiî?
np:n
'n
Nnon
N5By ^mnx^
:
nk^'^,
F: Nony
np^h
'id,
Tip^h 'n nnny,
Talm.
[comp.
n. 16.]
NniN* 'trough'
RNZB. mp^h wiy. xmy = (then also 'boat'), Pes. 40b beg.
xmy, BB.
in print
(see below, sub jS), Syr.
1549, Mishnic J^mv,

'^y,
my
D''3iN;n
J'n''2
p.
n.
24 and
p. 54,
Ibid.:
n'b
ymJS)
2"^'^
ny n^b to: aba 'n niDx ^yy

i^âx
j*o^ci?i
vyy
j'Dx^
iiDx
2'>::"'n
-inn
nac'm
.n-'^y,
F:
;*r:yS
î'loy^
7^":^]}
niDX 'd (E fOND) TEyo
inm
2'2î 'n n^ry (E

b.
'r'oyôiji)
.T^
(E
'Vios^).
I'O^D also in
Shab. 108
b.
In the
'I'îiDV^,
citation
from the Mishnah and Bar.
has y:
)*Dy^,
nivoyno, while ed. and

-jaub.,
I-
have
Talm.
)'ny
(Levy, s.v.)
comp. Shab. 77 b. Syr. [Mand. nr:i2^ ni;^;NDN, SR.

N,
394:3]-
Ibid.
'id
riDB'a
iT^j
r\^b
nnyo^
js5
'i3
n\in
n'Dî'n
^no
3it3
ovn
3^3-jni
F: 'd nnyo^
ncn
fNr:i,
E:
nc'n
no.
|N0 neut. in Syr. as well as also elsewhere in the writings
of the
Geonim
'CNT
(see
my
Rcchtsgtitachtcn^
:
&:c., p.
232).
In
MS. F
^N1o:^'
in addition,
No. 41
61
X2n ncn
:
,td^>'J*
|n^ ^'n, further:

T\'h
"Ind "n i^dt,

n!:'^
"ynriDT fscb ^20

Di?u'D
nuyn
nitna
iTi>
pjcr,
pp'fJ
III:
D^-j'O
'v.^'T
pncn iND
p^TDT
D^ro xb
n-)?:;,
nDi,
z7;/V/.
JNDi
NC'^p
(r.
and 113: "THW nyuNi?
TDK
IND ^DD iT^
fx?:?:,
cd. \xod).
Ibid.: iT-^rub
n^^
EPSTEIN
,
359
L"nvoS
NmiiT
r\'h
\lX'rh
read with
and
F
67.
on^cbi 'to sew',
from oin,
t:'n
p. Kil.,
IX, 32 d:
n^JNDD Din'c, b.
Men. 37 b: ^tyhh .Tt:"m, &c.

:
No. 96
:
ND^NO, sec above, sub 61,
/^/t/.
Nîo
i^^^^y
xh
nn
n^no pid'-di
:
'''y'~\'^^
dii^'Q
ncn v:nn
''dni
ina,
E and RNZB.
(inn)
n'^VD
I).'^*''
prN '^npn mc'D n^ non ôna

(io\v),
(it
'^^Xi
n^BB'
'i3
N'D
'n inSFi
pno^ci
F:
Qi^f^
^*^
^n
ônni
N^
xrobn
.''"inpn
refers
:
accordingly to
1^^2x1
1^'2N1
IP^ni N-ity
'13 'id
'13
snxi
HG,,
ed. V., 85 c
B.,
//z7.
ntj^nr:n ^n3
:
N^l STr^ nî

-ly::^
^TTDD nnpi NTO,
626-7
i?^'?^,
HDH
103:
'cnn
N'n?o "JnDiB
nnpn
\r\':^
m:rD,
?:na
i^^ssi
inoD pri:v -pDî (pyN) nnpt,

7^/^.:
r\'':;^'-\i,
""JSO
is^ nr:n.
Therefore read -here:

inD?o "DHD 3^n.
KTt^'^D^
xi'J'ro^
fr.
iid, as Hul.
n3n:'i,
ma:
'13
iTj'n
p-iD^D^
E: NpiDD
s*3n:fi
F: xpnoQ
ntc-'d^
n3nvi,
RNZB.: xpnon
npiidd
N3nvi
B.,
NC'm; HG.,
626:
s'v^'na
ed. V., 85 b:
wX-iw'D^
xcnn
Nnu-'Dij n3nîi,
Np-^DD
t<3n!*l.
After
inf.
XTJ"'r2^
'to begin',
Spnoro can be nothing else but

N, see sub 61), but this
is
(lengthened through an
contradicted
in
by the
ixn
old (Syriac,
see
PSm.,
s.v. P"ID)
form NpilDO
HG., which can only be
a substantive and denote 'comb'.

instead
:
Now
'n,
103, has
'i3
nc'Nia ^r\0'0
"yh'^'^b n3n^'l,
hence he had before

'
him the
Ibid.
'13
correct reading snc'D^, from sn^r

:
throw
'.
''JJ^n
Nn^^'iv
:
^j-nt'
jirnL2pn
n^ n-To^
rh
nt>n:
'31
iotSpon,
F and E
xn^vi\' "CX-i^,
HG.,
ed. V., ibid.
't^'Nl^
jn[t3]P'r3n
T^^'T ntn^viv,
:
B. ibid.
]''\Dp^î pjrsn nnN^:>'i^* '-'n^
in 1NI 'n
nr^'^v "'cn'-b.
Nrr-viv pi.
Nm
(sns''\'i^'),
as xnîi^:
'SonNT Men. 42 a
6J
(=
She.,
No.
127),
Hebr.
^tJ'NT
nî'^V,
Syr.
RABD.
B'SJn ^^ya, 20a cites: ''3D3DD ""^npi
N^D
1X^
'D'Om
'131
N"rc.
360
Nn'i'î*

lock, ringlet
N'nîrîf.
'.
''^''"b
in
the ed. and
the
pi.
[nnt^'ViV :^n also
Mand.,
HG. supports Das Johanncsbuch,

s*^
ed. Lidzbarski, p. 165, a.]
Ibid.
'di
ni2
^li'^y
Nî
'^0^ Nî
'1:3
'"li^-y
Tnon
E,
nâan Nn^ym
-Tno
Nî
'13
p-iDpôn read
with
F,
and
pi.
RXZB.
of wsna^n,
N^l^n,
;
o^n
(ina^n) inan.''^^
8
:
o^n (Levy, s.v.)
Anan. Hark.
(Noldeke,
Nn^^n, ^3^n,
p.
Mand. 'thong', Syr.

103,
Sj
to
Mand. Gram.,
s.v.
comp. also 172)

is
as
Tia
has the following gloss (which
derived verbatim
'CNlD
later,
nj?Vi'-|
from 'Aruk,
(read pnnx)
Nnn,
in
to
Hag.
9 a):
'^3
pmn
'i3
ND'^m
wj'D Nip^yD;
cancelled.'^'
however,
ex-
the quotation
X"ip"'yD
was
also
A
in
correct
n^xc'
planation was furnished

p-JoirSn as
'121,
by RNZB.
/.
pDyn.
Ni?i
above; but
'd,
RABD.,
c, cites:
""irDpn
o'n
likewise nv^^J^n
Bacher, Hcbr.-Pers.
:
IVB., 44, 5:
NîO ^lH'
"ID
rt5cpT"Tnx,
'
with explanation
njnja
i'vo
Nnpj
13N,
Stilus
(!)
quern super crinem legant'
(Bacher).
(with
t3?ip
Talm.
'to bi/id {vijixi), Git.

n^JiM,
47a and Sanh. 95a
the gloss
1
J
see
'T^
D"n):
She.,
Npi
my
Fragment,
JQR.,
9 14,
IV, 42O20:
p5cp
and
42 1^
(comp. JQR.,
9 14, V, 97): D>Dpi

(see ibid., n.
.Tn3::'Ni
Nnsn 'to compel'; Syr. DDp,
t;/;trz
14 and 18);
luiiid
Arab, iu^ 'to bind', and

about
the head,
pt:"'Cpn
also
specially:
is
to
fillet
or pODp'Dl
therefore probably the correct reading in

,
She. instead of inDp-'DT

before.
Ibid.
<"
^^
:
which caused piopnon, mentioned
xi?
nipD 3;x i^Kxi ni^
xnniD 3jx \sn30 pr3L"CX

:
\xi
Likewise cited by
KABD.,
?7;rf.
OT) xS.
Correctly 'Aruk,
s.
pI"OX
really does not belong here.

:
v.
pT"\3X
(probably from R. Hananel)
Xtpj ^D"ID
I,
p'^'^Jai
DID
bc* fD'DtS
HDJJD NIHI
7.
rn3N,
n3Viyn,
.J'iPl ('"^^
Fleischer, Levy,
277); Gaon, Kel.

"l^^y
XXVI,
s.v.
translates
pn3X
with
XJ1D
ITJ'T
XDC'D.
;;
^^D2, likewise
p. 12):
EPSTEIN
III,
361
MS. Petersburg
3JS*
(ed.
'ni,
Wilna,
?^v^ nns,
33x ''snaxD
N3n"iD
"NnaD prDC'j^s
:
F: xtho
;
nipD^ (!)''2N1,
RNZB.
^ÎNi
(!)njv-13 2:n
but also
RABD.
is
and
SMG.
nisipD have N2VnD.
Nevertheless xavio n:s
probably an old error by a copyist (who had also abbreviated

the She.), caused by the following
:
NnmiD n^^x
<S5
lU^D^'OX "Ni
indeed
r\)pr2b
it is
wanting
in
HG.,
ed. V.,
'n,
\S-inQ pr^-'J^N* ^Ki
i^rsi
mi
;
(=:B. 627), isn
104:
1^2:1
pn^
is
is^l'th dsi
mpoi?.
Besides, our She., as already indicated,

for the
considerably
abbreviated
NnniD
''T'\s
|1J''^C'DX
''NI
was originally
preserved in
T'^^^^.
it
an independent 'question',
Gconica, S7T-- xp^DtD
niipoi?
a.'^Vl,
as
it
is still
s"*?^
inx
iv
a^nnD
'^^'^*
'd nb'2l2 D'b.
As
to
xmn
of the
MS. RNZB.,
is
hopenni.
lessly tangled and against
all
the old witnesses.
vtXI
from
xns'-i'p
Instead of
'
m^
HG.,
'
ed. V., has mi,'^-^=' read

'
mi
xm
p)3
draw
68.
'
(of water),
flow
Targ. Nn-J
xn^'"j'pi
D''bT13.
No. ICO
'jâi
n^Ds*
"nm
i^c^
îudni
nxri
':cn Disn
'id
inn
yn^*^?:^
^Dî^p
-ym îom
pni
Nn2''^p
â^^p
/nrh'j'm isca^
D'yy-i:ni
D^njN
d^jic-i
pm
n^Dx,
F:
(on the margin ^:iD-n Dân
'J^3i 'i3
inn >hcni)
xnx'L"pi
'13
snl^
nj^tj'i
xna^^p
xn3î?p
HG.,
ed. v., 16 a: in3 ^^v^3i

>J'ai
'12
''n3r:xi
]'\ri2
x:r2n dtdt"
II,
'id
'
'n
= ed.
onpc*
'id
B., 643),
b'C'
RNZB.
.njcj*
'bvc'^); -i\nTni,
222:
D^ri:x
i-ri
':''ni
'z^bp pj3.
'id
Read:
(^nr-jn)
n;n
xn::;*
"jrDn Di2n
'.
ihd
^îd'di
"i
d^p*^,
is
Syr.
almond
The
error with
is
very old, and
mentioned
'
already by BB. (see Low, 374).
x:m
(see
a).
D12
'
blossom
;
=
pi.
)*:,
BB.
pn^n xjdis n
xjonn xnaiD
Low, 364)
"j-d
of
xnya
'hair, small hair' (as
Shab. 67
/ûd., ed.
Wilna,
II,
117 (from
MS.
inb
:
=K
and F)
n-j'i
'tj'i!
liDDi
''yr]
'D
xonnsT m^, likewise E:

'D
'id
xon-ian \nb
;
inDJT'jn
"D-n
xd-tist xSv^PBd
nn
ITlT.
HG.,
ed. B.
65*
RABD.
op.
cii.,
fol.
22 a
; :
362

:
(probably from the Hal. Pcsukot), 643

Z)//?;^,
syp'^'^^
Temim
No. I32,in the name of Jehudai:

2
:
NJ^p'^J^n;
R. Jeruham,
XXI,
Nyp:;*
N^D V-'oa
(!),
the
DTian niTD
i3-i2n'"Lj'
ovn 37 b:
Comm. MS. RXZB. had wwoa: ^3 nn^n ppiroir Dipc3 p"'^'trj:i. On
comp. A.
'J31J
z.
Nimm
Nnyp'ca
N"':iD
x''d
nh.^^
Ibid.'.
n''2
n-HNI ND'TIDT
H'^
mm
fol.
fNO "xm,
E:
N':v^
ND"nn
vViiD,
The Comm. Cod. BerHn,

NDman; the
N^D)
latter
is
223a:
nn: c"n nu'nn ny^DJ
also the correct

N"J1D
explanation
Targ. N^?D, Yerushalmi

s. v.
'
W'D and
'.
(reading
of the Yalkut, Levy,

Ibid.:
N'ln
a fence
'l3
ir^
KO^N
'13
^'^ N^m
NIH N3^"'K NrFiF 'NH
''DJ'S
pn^ n^Ti'j'a i?i3xn^r2 vXpn,

p.
E:
n^n-j'3
^"^rfcn, ]\IS. (see the
marginal gloss and

(in
182)
RXZB. and
'
F:
rv^^n'^l [jânôn
it
F
:
.T'TiwO ^^
is
cancelled and n"ni;o written over

since
'
!)
read
n^na'a h^^^n^^ spn (n^ri^Jn ^^3ri'"i)
it
becomes
consumed (dry and faded) within a year

HG.,
'13
(ônÔ
= "hi),
as
^'\r\
ed. v.,
Berakot
b (B. 56-7)
<S
nNi n?::^
::*nn î^v
VK^T.^0,
comp.
ed. V.,
d below
(=
B. 72). in the
'
name
',
of R.
Nn-is
Ahai
(Low,
(missing in She.). 265)
NniD
;
is
caper- plant
T-r\^
Syr.
i]^v,
Nsv:
Ber.
40 b:
nsvj,
also
in
Responsa, ed. Hark., Xo. 378 (extracted in'Aruk,
s. v. î^V)
NHiD
'DIN pc'âi n2VJ

'i3
XMi
?i^v NiH.
The Gaon
snis ""nn
V.,
nj:s'
reads
Ber. 36 a:
NnynN "j-xrN
'ycN*:
(comp,
addition Levy, s.v.)\
HG..
;
ed.
7c above:
mm
'T'O
xrn^n
r\'0'\^r\
snic^s'
(=
ed. B.. 57)

:
V.,
8b
above: N"in sn-iD npy

Further here below:
-ti?:n
ns
(ed.
B.,57
'13
nmai
Nca!).^'''
sin NT'S
'NTii
"njvou nîya
a^'n^'r
NrnsT nt3 pan
-ic"c
'*
Comp. Aptowitzcr, MGIVJ..

has also below
M.S. Berlin, fol.
b.
:
191
1.
p.
637.
" F Comm.
''*
'13
:
*Nm
Q"'yi
H^^n"'
over
it
sni::'3
!
!~i ,
likewise the
it
223 a
pi "JSn pC
n^fl'J'
confusinp
with
pn^w', Ber. 40
[See now,
J.
N. Epstein,
Ja/irbiic/i, Frankf.,
XII (1918),
121.]
n^-iya
'13
/. ^.
EPSTEIN
lab
wsnvj'
is
',
363
I'^n^)
"ir/3
sin si-s liirrh vt'c
'i2
sin
nts
"Nmi xnvj'
ni
;
ab
-x.
/. c.
Concerning NIT'OU and

;
see
Low,
Responsa,
and Levy,
'
s. v.
xrn-a
represented
in the sequel by pDÊp, the
caper-blossom
Talm.
xn"i2,
Ber. 36 b: srT'Dn ^^p\si NJT'om xniab m^pw'i, according to
the reading of Rashi ('Aruk, s.v. m'l2U, xrnD
ii)i':b
m^j'i
xmsT
'the blossom of the caper-plant', or 'of the fruit of the

is
caper', which
also called
xm2,
Ber. 36 a: ^w'^N ^yojn
^l^V
xmsn
69.
xnynx).
No. 102:
'^'nn
'b'"^')
''^nn
"^pnro
i2pyr2b,
F:
op:?o^
'^pnro
^^nn ^:nD,
margin:
'^pnci >:nD,
'b'^)
E: pvnn
^h'î
pvnn
Anan,
this
x:nrD
ed. Sch., 1230:
'bapm.
X^^'3 also at
the end of
^:no pi. of
'.
No.; Talm.
N^^^3,
Arab. Jli'
'
(PI.
JjIS
).
B. b. 89 a (here below)
line or chain of a scale
Idid., end,
read with
and
xnp
r\'b
i^pi
:
iivEp n^b
ix).
^'-\p^
'n pjon (F: p:?3n x^-â xnp, margin after xap

Ibid.:
'12
x!?x
xricx
xi?,
E
F
and
F pcx,
But
likewise
is
No. 117:
a
scribal
xri^
error:
ab
bxTJ'm,
prsx.
X3n?:x
not
Onkelos and Palestinian Targ.

;
Xiir^X,
Yerushalmi plJDX (Dalman, 245)

ijg,
Anan picx
20).
(Hark., 5i6,
&c.)
Geonica, 131^4
:
xnHx, 139^ pr:x.

(see above,
xin
.y?/i^
In She. also
No. 103
70.
iTnt^B'J
x:-iox xp
:
"in'-D
No. 103
.Ta
XD^yn
xin.
vinm
no
n'n?::c'j
ps:
X7n :">x
prîD
xpnnron
In Babli also Ned.
91b:
]\IS.
xn'^â
(pmno), and B.
:
kamma
85b, according to the

r^'p-^m)
'
H, R.
'.
and 'Aruk
XJiiirxn Trpprri (ed.
close
in,
lock up
Mand.
pm.
p\-V[ -'chain',
p'\''\r\
Arab, jj^* and jj^, corresponding to

is
:
That
is
'Nabatean'
Sachau, 52
borne out also by Gawallkl,

Jjy4*l^
Al-Muarrab,
I5^j^
jJ
ed.
J-j^ss^l
î
)a^\^
Jlio
^^Hj (Mu
arih) Jls 'Îj,
comp. Noldeke, Mand.

also
''P^1'\t\
Gravivi., 60 and 85.
Here belongs
"3 (="'P"inn,
364
^J^\yt7),

Men. 33b
('
=~\V\y
JT'n
'a small block-house' outside

').
the gate
71.
a watchman's hut
iin
No.
104:
vriôpi^
p-j'iTp
n^t,
E
:
in''np''j;o
(F
wanting).
N3py instead of Nipi? Naz. 39 a
i<T\i^y\
NHp^y
'hair-root';
39 b:
fin''J "np^y
'
Hul. 52 a:
'
'an
'Opn?N
;
'at
the root of the wings

ed. Hark., 9
'
:
(not
i?y
'
ends
[.
.
as
Levy,
s. v.)
Anan,
pnni
N3pya
i.
mn
.]s*
pinb NDinn
\\rb
at the root
',
e.
at the
bead
:
(in
contrast to the ends of
the threads)
iiT2iD
;
Geonica, 27
ed.
'"ID
nyi
1iT^3p''yD
''ynp\y
p^^DT
'xapjmi
XD1S1
XJIX
\sr2,
HG.,
:
B.,
62:
nmn3
'cyu
:
ed. v., 9 d
c^lp-iyrD
'yips N'^îicn nNl^"T3

;
pn
Ber. 45 b
lynpNl
:
naina
'îd
\rh
and further
in
She.,
:
No. 137
DVC'o
is
Nin
Dnn
x-ip^yon,
has in the text

pnnpyioi,
is
\r\'^T2
pycn, which
cancelled,
and over
p^NDl
!
it
on the margin mpyDt,

a
corruption
pn"'JU
This
certainly
from
pn^np^yon (pnjâpyDn) with 2.^'^

72.
No. 105
E,
NiVp ^Dnob
'13
Nvvp
'DHD^,
read with
NJ^Jp
RNZB.,
and
XJ"'Jp
No. 442,
;
has:
nob,
N'yjpn
nJD^, Geonica,
368: WJp
;
No. 145: W^Jpi nin,

133
c,
and No. 162:

N3^:p ân
'13
.Ty-rp in
HG.,
ed. V., on,

:
above:
n^n
nin
wb' xh snim
^ciD
'
njb'
xh
z7;/.i/.,
nnian, 138 c:
i?STJ'^
NTop
'
n-L;7:n
'n
',
'
N-ir:yn
nt^
').
nn^
in
b.
n''^
(DID
mouth
'
head
piece
W^Jp also
Sotah
34 b (Rcifmann).
Ibid.
:
)r\b
P'D^ Np ^crs'
pc^^^K'n
fj^c-'no
n^^
xi?
fj^^JD'
i.t-n*
^nsi b'-^rn p:3
ncj^ (F
b'li^n
^'bi^n)
pt
b
fol.
pni3
^y
:
'id
pds^d.
To
b'''C'n
the
Comm. MS.
vrs.
let
still
Berlin,
b'C'n
239 a has
,nnnD3 nipy
invj'"'
inns n^:
properly 'draw, draw out, tear

Hul.
out' (but
hang),
93a:
N'n^'^'n yi 'testicles
"I' In this
She.
in
Tanh.
23.
npH
VTnpyOT,
cd.
Bubci, 28: irunp-'yon.
Sec also Addenda, No.
torn
EPSTEIN
',
365
away but
still
suspended from the body
according to
the correct explanation of Rashi (comp.

inj>3
'':n
pn3 xp x^nc
152a:
stid 50.
^d-idi.
I,
'nn |d lax).
f['bc'
'torn out totally', as Shab.

',
KZ^biy Nip^y (i<P\s)
castrated he-goat
comp. above,
^:n,
/did.
]ir\b
i'n::i
"sdix
pajn
''s.
mn
)rh
pnn''
pnrni,
margin: pDiDO
srz -cut off',
Levy,
205 a
= yn.
No. 107 end:
n^DiC'DC'^.
73.
n'::'nr3^ ino,
read with
RXZB., E,
xrn
iXxi
's*^
and
F
74.
Xo.
Ill:
'n
nrj'-ia
mn
ismi,
F:
mnz
tlie
'2mi
mn 'o mn
^2:^5
pd:^
spn
'sb
pc:2.
mn
mn2
is
nowhere
else
except Anan, ed. Hark., 83, 88.

Bab. Talmud.
not
substantiated in
/did.:
')::
xpn\NT
x:Tya nnss*
:
\s-i,
nprsn xnvs'D
(E
npnm Hebr.
NJTS with N
Nil's*.
!),
RNZB.
ap'tni
h^tv^
N*:"i*Nn
(î^'P).
;
Npn-s* = Ni^:ri\s\
in
Babli only in
HG.,
ed. B., 107
xni
75.
No. 113: nb'no
'in
nn^N Np:nD
;
n-ivn
nyo
\s*m.
In
:
the Bab. Talmud only inbifh or in^S'C

'13
HG.,
:\IS.
ed. V., 6 d
inam
-in^si
but also
Tami d 32 b
:
Florence
(in
Margolis, Gravniiatik, 37*)

Ibid, below,
iT^
s'n"'n*
s*7
^pn
xi?
"inbs*.
l'"J'S'
N^N pro
s'i^N
n':NQ
s*:Dns*
;
pan
|V3
xo^n
is*
s*h
n:D
nvj'
s*^n
'on
'j'nsc^ nTi' "cnn
psns
'N,
from njdhs* on cancelled

'
ed. V. for s*:Dns*: iCiSi
N:yT.
76.
pnt>'DT,
S*:Dns
is it
established
'i3
'
'is it
true
'
No. 123 end:
nij-'yj
p: ly "Dma
poK^
n"j,
;
po,
RNZB
and
njj
pn:j:n
n:j
(E perhaps pnicn?), 'Aruk,
s.v.
n:
J-.
"men, from
'delay, tarry' (not from
Levy,
v.).
Mahzor
2,
Vitry,
394, cites ""oma "njn

'w*'2r:n
;
IVD
Siddiir
nN'-U'J,
'^'ITM'^
\
Rashi,
p. ICO, No. 215:
Hag. Maim.
D"33
XIV,
letter 2: "j:n-in Îvin; in

ns"-':
TSBZ., No. 134:

;
Orh. Hayyim D'3
No.
|rrn:t:n
read "n^jn,
\'ÎT[,
:; ;
366
p\nj2ttT.

'Aruk knows also of another passage
nn NTJoTnnina
^::ini?
^jn-j',
in b.
Nid.
65 b:
77.
'13
^3t3
ed.
pj3
'2:^21,
Rashi vi^.
'Jictn
No. 126:
|0''DrNn
iro-i
mô^
iTjdtnt
p:3,
^'^^^
prn N^ pnyi,
'13
F:
and
ab pnyi
pj'?D-i
^3in^
prnc'i
E:
pi^ttl
prTk^T,
RNZB.
N^
pnyi ^mnb (Opjnt^'n:
read pJH'^n with
F (RXZB.
(see
probably misread
1),
it),
from
nTl>'
'weave, spin'
Anan, sud
parallel
to
N:yL^1^^
nnny, n^ôb mzv-
78. vipb
'13
IN
i2p:.
Xo. 128:
D'pb IX
anyî xovn
^^nr^n
ixroi
\iii2)
n^2,
F: n^D
D^
IS,
likewise
HG.,
d
ed. B., 114:

.-
n^D Dpjon
Nmc'n
^{yaron
(ed. V., 21
''piDDi
n'-pi^ci)
Anan,
I2p:
ed. Hark., 72 above: NJnns'

I2pb
'
NpT
^Dipj.
Bab.
jy^TN
'3
-idijj
=
^3
gather
',
Ber.
44 a
^3^^^
i^nv
'm nnnn
'a
nin
mu'y m:^'y nni nn b3b

'i3
;
n>b
]y\2p:ri
hno
ps'^
;
|rin
niTs
Shab. 142 a
:
onu irmSpI^
(Rashi
''Tkr'';i
n^D^
:
inrTC'îji
r\'b
tdtd.
'\n:'Dpyb^
n''D''N*
'
inn^^'^î
Di2pb')
it
Pes. 40 b
Nop:D
'
"niNn
picked (gathered)
^NDipJ
(the wheat)
up
in
troughs
B. mez. 83 b:
(with
the variant
in
'Aruk
\SDlp^)
3,
'snatched together, gathered together'
(=
upbnn Jud. 11,

;
Levy,
s.v.)
Yeb. 42 b
:
n^:o
an^bn ^VNi
"trpSc
Adof di R.
Nathan, XVIII
nî ns^ t:pJO 'gatherer'.
On
the other
hand
Mand.
t::i?
{='Opb)
Bab. Dp: 'hold, seize, take' (Noldeke,

i)
;
Maud.
Graniin., p. 54, n.
:
likewise in the writings of the

p,
Geonim
Responsa, ed. Hark., No. 65,

;
30
Nxxnjo 'u^H
6
;
(=
{I.
"'D'^pn)
No. 232,
p.
10
NnuK'
t2^?H jxrDn (n.
!)
No. 6^
c.)
nrn p'^rb Nr:i?yn
NriNnm nciso
:
""DV^
p3ni
No. 241
!
jjm
inb ^D^pbn
-bb
No. 386
irL:pi?n
^^
;
sin n^^3 pnni (n. 6
=
:
Xi-'Dpi
frequently in Bab.
nt:pj)
;
Talmud)
No. 376,
p.
193: INT
ncpb ni: p:o^ (=

" No.
387, p. 202
:
Responsa, ed. Cassel, No. 92 end

many
'13 riyif^L"3 p3"\ ^2^p31 is probably, as in

!
other
cases, a correction
by Harkavy
:;
nîr2'r2
ftt
EPSTEIN
367
H'C'pn ]-<Dpbi
nnns
nS-n;
Responsa nmj men, No.

nv::',
161; >Nonp DIDO ^D^:)^; Responsa pnv
IV, Porta
4,
No. 31
(fol.
61 b)
Nnsu-l
;
ID p3-i ,T^ pt^V^T;
mostly responsa
I,
of Sherira
p.
1 1
Gaon
in
his
Epistle, Neubauer, Anccdota,

'-1
(MS.
II, n. 19):
fi'-Dini
TN'o '-n Nms' Nn^^nn
(Dpii
=) i^,
ibid.
13: nn
'i nt:p^ ân nic'o,
15: pî irm^.'^^^
The change
and Gaonic)
meanings,
'
of cpJ
Dp!?
corresponds to that of (Mand.)

(Bab.), r^n
si:n!5-Non: (Bab.),
snJ^!'
(Mand.)-N^:^:
;
(Mand.
'
^jn
(Bab.)
',
but both forms have the same

'
take, seize
as well as
gather
'\2
'.
Dp: in She. in
the sense of
Geonica, 37c:
^Dv
holding
',
No. 96
'Dr \2py12b N^^'no >o
'd nnoi ôr Dpjô^ Nn[n^N nt^hJdi;

TJ's^s-
No. 46:
nn
/<^z^.
Dpi^D^
:
Nbn, and 77: nd:3 trpj Npi.

ib
iiyno
^cj
nhn
n^^
'13
nona^ nn
b).
',
in^jâ
xh xo^m
ny!)!
1!?
j'i'^rc'
11:3
-iidn ^'e'nn
inn Nin
dv (wanting in b. Hul.
i,t^:33
15
NJD
in
z^/^.,
b.
Ber.
:
57b:
Nrn
^3
'at
their
stem
and
48 a
yn^ n^J3D
^-^^2,
accord, to the reading
of the
Geonim (Responsa,
7,^^:
ed. Hark.,
No.
395).*^^
Syr.
i\s
;
e. g.
Atiecd. Syr., Ill,
nj3
Dp^Tiron N^rin
xmi
i).
6^^^/.,
974 (see Noldeke, Aland. Grain., p. xxviii, n.

79.
n>j>o
No. 129:
ninnsi
'VT12 '13
r\^b
.Tro
,T-k^3:
vimD!5 ^y3
T]>h
c-nô^
nv^sj
-^^nî^h,
Pers. j^JJ,
Mand. and Syr.

27a
T.-nN2,
rmD 'be
careful', 'heedful' (see

;
Levy, IV, 103, and

p.
;
Fleischer, 228 b
Noldeke,
Mand. Graimn.,
with n
;
PSm.
n3nvi
3241).
In
HG.
also
nimD
HG.,
ed. V., 85 c
ôj3 h\i^7\ \h
*8 *
nî'N '13
'dnt "''nj31k'o nb'sj

24.
mms!',
ed. B.,
627
See Addenda, No.
'^rw* has also Ker, 3b: pn^:33 pnn NJD,

XJ3VJ>
ed.
fin*33*3N,
p^'DK'
from MSS. pn''3J133.

'0 [r.
,
with Hi'^bcn 'D
(s.
Horowitz,
s.
MGWJ.,
Das
45, p. 86, No. 98)

II,
'slime',
52, n. 4.]
Mand.
NJ3'D', Assyr. Siknii,
Lidzbarski,
Joltamiesbuch,
368

104:
nir:jn
^pirnsi5(!) ;n-i 'n,
]d
ncxy pnin^ n^nvi
(lit::
80.
No. 130: .Tnnn nna
Nrm
Nn^''D
n^^
n"'NT
;xd i^\sn
sn vr2'^^ (similarly RNZB.), F Sjcn .t^ (the n .Tina wn yj^C'^n wn

nnnn
'3
(also
RNZB.
t,t) Tn^
of y^c>^n over the line).

'
Similarly
in
the
'
Gaonic Decrees and Documents

S.,
by
Aptowitzer(y(2^., N.
81.
IV, 32
ff.),
I^,
U
yi'i
IX^^.
'cj
No. 137, read with
and F:
N2D
'sm
82.
Plion^l
rri^
;
No. 139: 'o DM njnoro

similarly
pjioi
ns*
]nb
n3
fjiDi.
fllDi,
]1D1
Ker.
6b:
'i3
sioj
3in3i
and
8 a
-123D
pnîi ^n^^m.
:
83.
vmriD'j'a
No. 143
y"^"^^'
poy^jobi n^nyn^'sa ^ninx/i n^:^'yn nMit:-i^

'""^
tdni
^^^
i^^<i
^"P
'13
'"ip
^pi
^<Ji'y3
;
n^nnai-a,
likewise:
vnin2*k^'2
iTn3''K'3
pom, F
'13
'^nsc^n
pcyci
HG.,
ed. B.,
j'pyai
23:
pnp^ N'h
'n
:
nTina-ja ^pr?:i, ed. V.,
2a:
vnscn
ppy n^
n''ns"i2'.:'n.
Accordingly
we should
'Aruk,
If
s. v.)
probably read here

'
Dpyo^l
(Dpy
)'py,
see
bite the lips'
comp. Mik., VIII.
5: .TniDDC'
it
rs'i-^p.
poro
""poy
were correct we would have to compare

in Isa. 33. 19,
with UT\^'^
but this
T^c^
is
hardly certain.
"'y3v:)
Ibid.:
r\-'Th>^2
r\'h
nî,
;
oroi?
(E wanting),
RNZB.
(=
of
DVO^ (misread from

I
DJVO^)
HG.,
;
ed. B., 24: ^:rD^
orc^), ed. v.,

t:'"p3
n'h^'O
nvz^b nî
the
Comm. MS.
d;''o inf.
RNZB.:
d:,
D3f-J^ n^^
'yTD nî (sec
n^s:;' pc;n).
njc:.
84.
No. 152: ^snc'n

in
:
Nim
MS.
Nn^^n
St.
pi
(likewise
in
the
manuscripts);
III,
fol.
the She.
N*^''Jy3
Petersburg
(ed. VViina,
1"^)
;
pi'1
^N-ic'>a
Nimn
sno^n pi (see poyn

'ND
ni?NB' ibid.)
b. Ber.
'o
45
a,
&c.
"im Noy
nn
f.]
piD."""
That
[See
now MGJVJ.,
1919, 257
::

closing
369
in
sentence
is
preserved
once more
is
in
Hebrew
Tnrm,
p.
II,
nns
(surely from She., but

:^:>bn
wanting here) end,

ynj^n pi.
'âx
164: ^sTû njnir

85.
pi
= ba r^^
\snoiT
sin-;
No. 165
s:in
nm
nuiT ^b
^^no xjn
>b
nn
x^^n
-i"vS
'13
iini
(E nun
in
^"J'snc,
^NK'no).
The whole
^xicu'
-i"i<
is
wanting
nis-n
Ket. io6
a.
Comp.
!)
especially Hul. 49 a
nin
'13.
^^3 ^'C^no s'2S
(Sabora
inns'
'm nnn
In Gaonic literature
fol.
we
find the pi. in addition

'^2
nyr
pnv,
17 b, No. 7:
^Kiot:'
p C^3=)
I,
HM
n^ ^yn xn^ô Nnn

ed. V.,
n^3 -^sn
rectly
:
3n ôp; /;/?/r,
;
pW^P,
:
108 d correfers
'ba
nro3 lyn
in IpniD
mp^
^b
^t'n^.
nun
no
doubt to ^b 'small
Kallas'
in
(not
'small
Reshe-kalle').
'
great
:
'
nb
is
mentioned
HG.
3-1
pu^J, ed. V.,
79 a
(ed. B.,
325)
'13
îm nba
ps: \si^jn
no
ôp jaan lyn, correctly
nbn in ///r, nv^î:'-^, ed. V., 29 b, Or Zn^', I, No. 734, and For this ^nm nb, however, R. p^^; ny.^^ Porta 3, No. 6. Samuel b. Hofni Gaon gives sb ^nni, Adar or Elul
Responsa,ed. Hark., No. 313
sij3
:
ibx::^'^ 'i3
ni3Snn ^yn 3n3
âvS*
cnnn ps:
^s:^3n
138 d below:
n^3-i
nn ns D^Mnn, comp. HG., ed. no -c-nDi vîtd xnnno -en ^N-rin
V.,
i^^n
Nn^NUO
(see
above ^^
i,
comp. above,
p. 301).
[On
the
other hand this
^nm nb
is
found also witôta the

Nn-^'^:3 >3n
Me tiba.
1917,
R. Sherira
in his Episile:
Nij-;:'^,
im
lonn^si nxnja^ insi
^nm nbn
466,
'probably, as suggested Mann,

this
yQR.,
they held
(xnii?:
'.]
gathering
!)
in
the
presence
of
the
Exilarch
in
'^'m xbjl
who must have had

it
his residence
Bagdad
Here then
to ascertain the real
becomes absolutely necessary (etymological) meaning of the word
nb
(see
(xb), about which so recently
many
attempts have been

1914,
546),
is
made
all
Halper
in
JC?/?.,
but
of
them hardly
VOL.
XII.
satisfactory.
The meaning
demonstrated
^ ^
370
clearly
ture,

and surely
in
passage
of the
Gaonic
litera-
which, as usually, has avenged

it
itself fearfully
for
the neglect in which
was placed.
Responsa, ed. Hark.,
No. 212, has

60
a) 'B'Jl
^tr:n
n^m nnmx
!
instead of the Talm. (Ket.
ma
nnniN
fits
Accordingly s'b (nb)

'h^ in
c""i,
= ntt
'
row
',
mi{}>,
which also
exclusively
pnv
in
ny^
{''b^
n^2 rh
lya)
'several rows'.
Now
the n^3
'),
accordance with his

'
name
(nniB')
('
head of a row
was actually the leader of a

;
row
'
of ten men, see Nathan ha-Babli

parallel to nz'U'
:rN-|.
Ber. 57 a
it
D'xn
nb
as
'>:2b
Etymologically
;
belongs,
was already suggested
heretofore, to N^v?'^
circle'
hence N^2
literally
rh)}]}
J-nj
'something round, a
î*n3
!),
(comp. nn^n jnin:D

'
then the
'
rows of scholars
the
filled
in the
Metiba
and the months of the

Elul
n^3, i.e.
months Adar and

up the rows and
during which the scholars

definite
occupied their
so
places
(otherwise they were not

see
exact
in
the order
rh:i
of seats,
':2
Nathan
a),
ha-Babli),
^':r
hence Talm., rhii

16 a),
nban
(B.
k.
113
nbi
(M.
k.
nbn
n'ht,
Nn^^c-is (Ber. 8 b),
nb
n2D?:a (Taan. 10 b),
Gaon.
rh^.
tit
is
(Sherira),
n^3
c'nn,
mxT nb,
'i3i
'21
b-hiî
Then
rh^
also used for the
more
restricted Metiba, in
opposition to NV'3in, b. Men. 82 b:

-icn^N nh r\b22 (so
ncwX NV^nnnn
;
Aruch,
s. v.
]'ann, edit, \hb2i)
further for
at
the single lecture (see below) of the

at least one
'
Resh Metiba
nns
ball in
'
which
row
'
of ten
men had
"^
to be present, b. B. b.
n-ic'y ^2
12 a:
''
mns
rhî pnniD pN:r
N3ni sin
i^cn jva
something
Possibly the
common
Arabic iJj,
pi.
JJ|^
'
(properlj'
'
round'), Dozy,
II,
480a below, should come

/sl/.
here, and not, as the
lexicographers maintain (see Fleischer, of

!i!5^,
Schriftat, II,
769
ff.),
a corruption
which had migrated

/.
into Turkish
and come back again
to the
Arabic
'Fleischer,
.)
^^
should rather be compared with our

'
np3 and placed on
a par with J-l5l
N7 v3 wreath
'.
'
hoop
'
see Frankel, 62).
n-i-j-yn
EPSTEIN
371
(similarly
Yeb. 67 a and Zeb. 92 a; mu'y

Suk. 26 a:
^3 >h ^n'\s*
'in in^^cp 1^ XD>Ni),
nb^
!>^>yi
nn
'2 -\2 D^yunD."^^
t<b K'n
a
title
is
therefore, as stated above, as
which was given
much as mvj' "C'X-i, by Rab Sherira Gaon to Rab

nnic' C'Si
Shemaryab. Elhanan:
'-=^ îiv'^'\r\:
which would correspond to Aram,

'
{JQR^l, 223). Now ^xymnn xb

;^n.
'
Rab Sherira states further that the row alluded to

row among the three rows of the Yeshibah
n3^j
'
is
a 'great
(iniJOty
i6
^^1^1
b^ rww^n ^b'^^
Tbr\i
is
mv^rn c^xn^
iniioc' \6'\ r\y^^h ^-h)
a 'great row' N2-| Nin

his
mentioned by
h'^dd
R. Sherira also
in
"ici
Epistle: NHTriM N2i Nina

I,
pw
-|C3
3-1
(Neub.
41),
and by Rab Zemah

:
b.
Solomon
in
his
responsum {Ben Chananja, IV, 141)

nhnj
>-nn:D
Dip?o3
N3n
STn
^XC"L^p
jm
in
ont^
(= 'o
Lyck,
nnc^
D^siDon
n^nan
Amram,
Sanh.
Responsa, ed.
No. 56, see Eppenstein,

ibid.).
Beiirdge, &c., p. 15, and appendix,
In the Mishnah
^vnj
37a we
read:
C'bi
'iD
nbw
icipo
pi:
nn\n
p-nnjp
nnv^y
nnxi nnx ^3 (before the p-nnjo)

n;itj'Nnn
Dn^:2^ inc'V
n"n
bc'
p3niD
l^roo^
'j
i3-iîn
nx
-|*312;
Tos. Sanh.,
'1
r\'r\
Ill, 5:
b^ nni^
^13
n3 ^'^ n^y
'13
^;^bB'l
ioin nmn^
pi
;mnjD
nic*y^ (nîsn) pixi

nK'^'i^'l
Dn-î'y
on-ii-y (ed.
Zucker-
mandel:
anry
r\^V^
^r),
and
i^c^
z^z^.,
b.
17 b: iTj'^n
Qnry
n;:3.
:
'mm
They
'id
D^ycTi
''\r^
onry
nnvj'
c'^'C'i
ninp
:
mn:D
r.,
are mentioned also at a later date

i^x jnx
Gen.
"it
70. 8
nmc^ rwbv
Qn'':D^
my
r\^bv dc'
T\:^r\^
^jmnjo
Lev.
ml^3
is3
:
n:ni
DUB'V
nn-iT
D^c3n "Tr^^n
î:';
r.,
30. 11
j'y
na
2 INI
'n renders the Talm.
n>3
often by n3'-^''
nT'tr^
p.
26
DiyD^'J'
liyj'3
fn:
(nbb
!?^'y'0
ht:''!?
;
-jb")
D3n, 64:
'C'3
nb
I I,
'^3^
fCT
vh
(~b3T ^Dr3)
likewise R. Natronai, Ibn Giy ath,
p.
69
IHIX
pTSDD
-nx h^
72a
rmi^
Sbs
bi:'
fmr^ =
-nxi n^3i
iji^sn
n^3.
['-xyTin:, with Mann, JQR., 19 18, 352.]
C 2
' :
372
'13
'13
nn^jsi'
pa-^VB>;
Cant,
r.,
I,
15. 2:
n^^n
i^ty
nniK'
ibid.,
':
in
12
T3?2 nnNi ins* ^3 nn^jsb

iroi^
p3L^v
fn:;'3
a^D3n
IV,
4.
nyno
"jnv pNi
nrn
i^y
pD-13
mm
îivn
nnic'
ubiî'^^
pin
an
nvy
;mn3D3
|''3t^^^^
nnrov^
and
were
probably
essential in every great

in Babylonia.
Yeshibah
in Palestine as well as
'^^
These are then no doubt
the
'
three rows
mentioned by Sherira
(rM'^' ^K' niii::'n ^b'C^),

n-nt^').
one of which
was a
'
great row
'
(phî
They
consisted (according
to Tosefta
and
b.
Sanh. 17
first
b, see
above) oieach twenty-three
members.
The
in
row, of ten
members
in
Sura, but of
twenty-three
Palestine and probably also in Ptimbedita^'^
was
called X3"i
Km,
nhnj mv:*.
In contrast to this the next
two, or six (which in the Yeshibah of R.
Huna probably were

nt2lT
followed
'
by
several others)
'.
must have been called
v3
the
small rows
However, the order of seats and rows

still
in
Gaonic Yeshibot
requires a thorough investigation.
A
(see
further nuance of this
meaning of Nb3
his
'
circle
'
is
credited to Sherira
his
Gaon
>n-in
in
Epistle,
>''i3n^
ed.
Lewin,
li^n
94
''^m
note)
no
n^3
^33
nn*i
pan
pr^
^-^
pn^nn
n^î3
nmo^n msni
I,
non NDNnmo,
comp.
See also Ginzberg, Gconica,
Additions, 207, and Marx, Z/HB.,
XIII, 72.
"
b.
B. k. 117 a speaks of seven rows

,
in
the Yeshiba of R.
!),
Yohanan
Dyi
^31),
(Tiberias
the
same
is
told
by Nathan ha-Babli (of Sura
seven rows with

states ("INti'
ten in each,
ty-N
which were followed, as Nathan expressly

further
rightly
niNO '13 Dnu' nnôbnn,
nnnnx
pat^v
onô^nn
in
by more benches, an assumption

duction to
made by Frumkin,
nnoy 31 -no,
i,
lo,
from the phrase
m V2V
his intro-
nins* n'Hnjs
to
Nnn3 Nina nâniNn ny.

n3'U'*
in the
in Palestine, however, the
rows seem
have
had twenty-three each, together therefore sixty-iiinc and including the
CNn
seventy (originally,
It is
it is
true, the three
rows were not included
seventy).
not impossible that Pumbcditha likewise had the same
arrangement.
to
EPSTEIN
31
373
-icni
that
';^^T\
S,
ha-Ittiin,
^î*n
248
n'-c^nân
Nnn-j'
no
pan
nrk^'n
(in
the explanation of k^dt
xn^'^na)
'n 'U^VT n^33
>^;ni.
'.
Properly
'a
cycle'
of
twenty-five
weeks,
86.
'
a semester
No.
168:
;
N31133
ps'-o^
n"^
nK'
:
'o,
and below:
dd^d
;
Nam;3 p2>Db nc'

ed. Hark.,
tj,^>
HG.,
ed. V.,
'NT.
30 d
âni:
Anan,
117: um: D^D
N2-nj, Syr.
from the Pers.

s.i'. 2"iJ,
Arab., ^-';^ 'stocking, sock', see 'Aruk,

in
II,
and Fleischer
Ibid.
:
Levy,
"^2
I,
436
a.
n'b njj'
Nnnpy K3^ni 'nan^
^y^ci?
"ya
xpn
d-:
|no
"JDO 00"^^,
and
ed.
iron N3\sn
153
:
HG.,
ed. V.,
30
i'yôij
N2-nm Nnsna,
cited
b.
B.,
Nizirn
Nnan^, likewise xian
by R. Isak Ibn Giyat.

Ncrân
N"i3n, Syr. (i) 'darkness',

p.
Ninn,
Mand. xnxan (Noldeke, Gram.,

riDS'D
N'ni:i
N'''n
61),
and
(2)
fossa, fovea:
nnc^ Ninr
n-'i'i
N3\x
ndh
NyiN3 Nisni
ndjni Nnni:,
in
PSm.
11 85 [see
now Low,
No.
8.
'Lex. Miscellen
'
Hoffmanns
in
Festschrift, p. 124,
The
is
against Low no
(E
iTjndd),
scribal error, but stands to the
Talm. Nnnn/â Mand. xnsan,

^"crh to the
the same relation as Gaonic

tôn^, see
Talm. Non:, Mand.
above, sub 18].
For
':dd dd^c^
.tjxdd nc^r:^,
HG.,
ed.
V.:
N'^-nn |o IN Na-ipy
'13
NDX^D N^.
NttX^D
p wndd \ihi Wrh = XJN>D (not NON^D

'"'i?'?-?'
^^m
xpi, ed. B.,

inf.
154
Pael), NJwS'DD,
likewise
1.
Neo-Jud.-Aram.
Hashiloah,
XXIX,
319,
from below.
D^''D
in
Babylonian frequently
x?D''"'DD^;
in
connexion with NJNDD,

Ny3 njndd nn
d^'D nin
once even
^3^
Git.
56 b
12
a,
NO^^Dio^
But
also
N13n, Hon
;
likewise Ker. 5 b Fragment Schechter

5. V.
(Sjj)
STon
n Nnua
Nian
also 'Aruk
:
-lan old Edd. and nyic
Sin
91, sub "jtrn.
Anan. Hark. 77
N13n
CN"lN3n).
374 Nrnns^.
Syr.
r.P,

It is equivalent to
P''D
(denom. of
p''D
N^^^D 'shoe'),
Hebr. JKD
D''''D
(Isa.
9.5:
|X1D).
was changed
in
Babylonia to
with D through assimilation with the

in
immediately following NJNDO (but has nothing whatever
common
with CD,
nû),
and
this
latter
form had almost

I,
crowded out completely the

people even said NnJDN
''ani:
"'iD''^Dro
original
form with
b),
so that
(Taan. 12
'mi:
dd''D, D'd
(HG. and Anan,

N2X"'D,
see above).
Nay,
it
it
even reacted on
the substantive
remodelling
:
to ndn'D (see above).

J
trace,
however, has remained

pi., in
the
is
preserved once in
b.
the part,
M.
k.
24
(p.
b,
where R. Solomon
in^'JNDO
ha-Yatom
with
the
has
in
his
comm.
jn-i^jyô
112):
(see
i:NDon,
explanation
pi'Dirc'
the note
ed. V.,
of the
NJts'orD
editor),
R. Hananel ':dd (=
87. Finally
let
^3dB),
HG.,
state
43 a:
'd^.
of
manuscripts
(a)
and
me F
:
some
peculiarities
the
has
^^
instead
of
'V?o
throughout, likewise the

'
Comm. MS.
a
half
writings,
Berlin, oct. 333.
The
indicates,
it
is
true,
vowel,
like
fol.
which
NTD''N
is
especially
^T^^l,
frequent
in
Gaonic
Cassel,
(=
Responsa,
ed.
ed.
No.
91,
^2
a.
bis),
"i'D^N
(="i'Pn;,
Anan,
Hark.,
II Hs),
stib 2)
;
and
the infinitives lT^p^t^", iTya^n^c, &c. (see

in
Anan,
nb^no
com p.
npnzi).
addition Geonica, 34 bis
nD''3Tii
(=
a:
npsiDi
'>"9.
[Here we expect, however, a long vowel,

"'
But the
is
:
no doubt a sort of Inidle
{e
or i
instead of the long a)

fol.
so also Responsa, cd. Cassel, No.*9i,

!
31b:
'':''n
Np
(in
accordance
2
:
with
prriNp
;
the
MS.
'^"'')
;
Responsa
"^"V^,
HI, Porta IV, No.
and frequently
m
J
R. Hefcs:
5. P-
'rn,
1-
xrn, instead of
(^'n), p.
'bz ':n, N^n, see
70^-,
1.
91
355.
'7
402,
1.
24
i^yn), p.
405,
p.
6, 7
to be
"b [Hence my remark

corrected.]
in the Fesischri/t,
Ad. Schwarz,
321,
is
(ditto), p.
EPSTEIN
m)
375
406,
1.
8 (ditto), p. 423,
1.
17
{"H'n
;
(on the side
of
x:"in,
Schwarz
Festschrift, p.
320
ff.)
furthermore ^va
Syr.,
for '^ya (they read
probably
ed.
N*'Vr,
comp.
p.
not
^^''V?),
R.
Sherira's
Epistle,
I,
Lewin,
the
66 b and 68 b
of
X'^yn,
bis,
likewise
Giyath,
70
in
(fr.
(on
side
see
my
19
Rechtsgutachten
ed.
B.,
'
JaJirbiich,
IX, 283); further HG.,
346:
TT'O
Kal),
comp. also above sub
(b)
N.TlD
has
nn''D
instead of nnô
it.
throughout, but also
on the side of
33-:
^'o-
'in
nnoo xp xn nnô
N*pi
nNr:>i,
:
74: nnô
'jnp
hc^, 77
nn^D NDD DVJ
NJT'ym, 97
;hr2
-icntw nrvo
vjD^'i:'
(E
'1D
nnô VJD^B' nnn),

H',
115:
nno
Nnt^jj'i,
120: nrra
'':np
ijya
135:
'13
^yan px nrvn (picxi margin);

:
on the
side of srrB, e.g. 104

of the
n'j'npa NiTO
:
liT-^ynr.
The etymology
p,
riiTO
.Tn,
word
:
is
disputed, 'Aruk
n^ id
is
(!)
;
xn''D
:
= son
all
= nnn
mn
'
fo
'.
Levy
nn^D
Margolis
nn^D from
be
But none of these

confuse
it
satisfactory.
is
'
At
events
we must
not
with Nnô which

'
merely written plene and stands

from here
',
for XniD (Nnc)
from
this
',
so the frequent
t2"':;'3
snn N.TD, as proved by a comparison with Naz. 13 b:

Nrrônp
'ir
vv^td
(so
Liicâ.
Likewise
118
in
:
She.,
No.
32:
xn'c
;
iryr^'ir
also 54^),
"'on
nh^d np^ddt fsCDi

is
in
Git.
^"zvKi
34 a and B.
kamma
107 a
N'iTd
nothing else but

(on which see
(against Levy).
Otherwise
nnt'D
= in-D
s*n''D
above, sub 50), the one being neut. and
fern.,
the other
masc.
n.T'D
could then be a constr. of

like njâ.
(considered as
a fem. substantive)
The
writing with n in
could thus be due to a soft pronunciation of n (somewhat

like ^).
(c)
For NmiX
to Targ.
writes
smx
is
throughoiit.
In
the
Masorah
Onkelos snnx
designated as peculiar
'
376
to

Sura
and
xnT.N
as
characteristic
of
Nehardea, ed.
(e.g.
Sabbionetta has NmiN, but vocalized

9. 12,
t^nnix
Deut.
^JT.
16
II. 19, 28, &c.)
'^'',
see in addition below to

still
88.
Of the
In
linguistic material
presei-ved
:
\r\
fragments
of Sheeltot the following deserve mention

(a)
my
:
Vienna fragment iJQR., IV, 420)

(so in the
r.,
'
1.
20
T^^\>,
(I.e.,
1.
t:)''j:pn
MS., see JQR-, V, 97)
compel
IV, n. 14 and
18), see also
above sub
6j.
(b)
the
^;t
From the Genizah fragment published by Ginzberg (= "'3D) in the Derasha to No. 43, Geonica, 358, must
Likewise
"JNT,
be emphasized.
ns'D
'srb
HG.,
ed.
B.,
638
(in
the
:
nia^n
which are probably derived from the She.)

14 b
:
(ed. v.,
^jd).''^''
In the Masorah to Onkelos
there
is
a similar difference between the

the
men
of Nehardea
the latter:
also
and those of Sura:

pn:rN
forme
j-
have:
tn3D''N,
with
(see Berliner,
JMassora),
com p.
Syr.
NpnOD, Bab. Npnro (above,

nunciation
stib 59).
Accordingly the probeen

peculiar
to
with
would
have
the
Babylonian dialect of Sura.

89.
There are furthermore a

in
series of
words which are
contained
the
HG.
in extracts
from
Sheeltot which
we
no longer possess but which no doubt belonged originally

to the Sheeltot
xn^t:'
collection.
Such are
wS3iX^c'
(=
Naxi'K'
'tap',
Shab.
112b according
to 'Aruk), Vihl (HG.,
ed. v.,
9b
ed. B., 67:
T^
:
hsw'K, ed. Albeck, ^^. tihl,

B.,
from She., No. 90!), noin (HG., ed.

N'j'-a'
135: ncin
in ;'3y2
Ncn^
IN,
v., 29 d
Ncisn Nn^:cpi
is
Pes.
42
a,
but
here
noin
more
according to correct from She.

\^yi'2
No.
'^^
74, of For
which traces are

c. g.
still
contained
in
nosa
)'on
NmN^
C^n.
33. 16
38. 16
and Dcut. 31.
29.
""
In the
nrÔn
est).
'D, Bacher, Hcbr.-Pas. IFB., 56:
nDmJD3
"^
*3D 103 (sufficiens
EPSTEIN
Tim mpiN^
377
mm
'cK[n
ND^m]
on-'ii
ijct
iJr:r
nijn
'i3
p-D>
n^
pm mnp
'w
inro '13
is
xmnj
ci)?
pm
t:^"n
p^ys pja )*Dn n>b,

/.
ins:n3 nnio
D"np lain
dn N31 (according to HG.,

several
('id
c.)
Nn^Sl pi
IJOT
nriNi',
likewise
B.,
words
in
the
She.
preserved in HG., ed.

ed. v., 8 c
;
70
>î3nn^K^ ba-^^'
13^
l^DX^),
then also some words occurring in the Shee.
contained
to 33 d:
in
HG. 3^^
pi, ed.
ni3^n (ed. V., 33 b:

B.,
ff-).
'i3
iiv^b p^T^n^m
niDi'n
r]:ibn
165
ff.)
and o'V
(ed.
V.,
35a-37b,
x:d, nd''3,
ed. B., 175

Nb''3r,
as, e.g., fol.
33 c: NDW:', NmiD,
&c.
All
this,
however, belongs already to another chapter
dealing with the Halakot Gedoloi.
I feel it
a pleasant duty to extend herewith
my heartiest
thanks to
Abraham
fiir
Epstein
[^'r] for his
kind permission to
make
Berlin.
use of his manuscript through the intermediary of

die Wissenschaft
the Lehranstalt
des Judentums
in
Similarly
am
indebted to Dr. Aptowitzer for
ceding to
used.
me
the above-named manuscript which he had

is
My
sincere gratitude
also
due to Dr. A. Freimann
for his friendly response
and dispatch of the Cod. MerzFinally, I wish to
bacher to the Lehranstalt.
thank the
administration of the library of the Lehranstalt for the great
kindness shown
me
while
was engaged
in this
work.
'
378
ADDENDA
(To Anan)
I.
To
the introduction.
As
an Arabism in
Anan Harnsid-i
kavy considers
also ND'âp (as I
was
still
able to note in an
'dj
additional note), Hark., 20:

Nn^bap nainn n^dh fCN oyn
^53
nana
-idni
p-'Jiao
nam
na tont.
Hark, transit
'
lates n'':sh^ n3l2^ ntDM with the
remark that
i'?P
is
formed
'
after
Arab.
J-S
before
'.
But the Aram.

27, 14
:
before
in
a local sense
(in
Anan, Sch.
p^V ??P
!)
'
before our
in
eyes
')
could very well (as the Hebr.
"'33^'
be used also
b)2p
a temporal sense, comp. Targ. b^p p, Syr.
with
Arab.
J-S ^J^
'
before
'.
From
this
blp
in
the temporal
sense must have subsequently been formed the adj. Nnv3p

'
the previous
'.
On
in^
the other hand,
pi^V
in
the sense of
P^w'
is
proîcn
in.
bably an Arabism.
b'â
in^-^'DJ
Hark., 6j
"însnî
like
(=
)r\b
Sch. 23, 4):
)nb
Np33n
n^sm
P^v.
It
ix
in^
p^^vi
this
Hark, renders VP^

not
fit
the Talm.
But
does
jl^,
in
between
ML^D
and nô.
for
rather equals
which stands frequently

(Dozy,
I,
jU,
in
the sense of 'cuire'

;
843
b),
caloi'e
pi'B'
iissit
(Freitag)
ii-^,-.^
caro
ad
molitiem assata
'
(Talm. and Aram. Pap>Ti, see

;
my
Glo ssen
',
ZAW.,
1913)
likewise
HG.,
ed. B.,
59 above:
pb^, SR.,
'p'b-i
^j>nN,
for 'P'b^, ed. B., ^r^ (V., 7 c).
[Mand.
I,
227, 12: rb'pbD N^D3, 226, 5: '{h'pbD n-iij3
= ,jJL-
(Pognon,
Une
'<
Incantation,
Likewise
p.
211, n.
F>-
2).]
nnN3
with N,
62.
No. 16
.
hSt pip
P'J? "inN3
7.
'
after
(therefore nriN, not with Hark. D"lpr23
as Ba. "iriNn, Dan.
7.

2.
EPSTEIN
379
To
[To
No.
I,
p. 236,
1.
2.
Read
jirn:^
instead of ayrc,
see above, sud 77.

3.
"iin,
No. 5
(p. 237).
Furthermore,
in
a Palmyrene
I,
text NTTi
N3'n
is
= tayyaru,
see Lidzbarski, Ephemeris,
80,
where
suggested.
In the
same way Noldeke,
in
a letter to
me
dated December
10, 1914, suggests
nam
for
mm in
Land
ibid.
The verb, however, in

I,
this sense occurs also in
Mandaic,
SR.,
134
NDVi^-nn Nn^NriTi
xpix
d'-in^j^d
jd
ixn nvnt nsni

p. 138, n. 2.]
'came back, returned', against Brandt, Schriften,

4.
To
N13X, sub
a.
8.
N"n3N* in
the sense of 'arm' occurs
also Ber., 60
[5.
To No. 9,
p. 238,
1.
from below.
I,
Strike out
381.
'
/ce
'
see also Fleischer, Kleine Schriften^

''3
Ibid.^ p. 239.
in
Talmud
also Erub. 69
:
a,
in accordance with Meiri to

min' '"h
:
Shab. 57
a, s. v. siiDi
n^''D3 "3 nx'-cj':
n^rm nnn
B. m.
30
b,
;
after *Artik
(MS. Kohut)
n,
r. I3,
''J'^n
'a NDD-'iDl
'
xri mx,
Rechts-
r."^
MS. Hamburg
'
comp.
J.
N. Epstein,
gutachten
303
B. b. 87 a after Ibn Gedalya
"iiro^nn
'O
:
miDO
XJn"^ XD\x, in Hul.
no
:
a the same has:
XJn
X2\x
(MS.
'i xi?l
M. and H.
-1CN 'T
r.
;
I3\s*)
further in p. Hal., HI, 59 c

n''\>-y^
pnr
D'J's
p.
Ber. 6 c
(Venice) |n 'm ny
-m
r,'^,
^.
6.
To No.
^!r'3D,
12.
Maybe
i),
'i*'3a is
after all to
be identified
^y>'h'i
with
'P"'1?B'
a process followed by Harkavy, comp.
{sub
Addenda,
and
if
so,
there must have been
a vulgar
7.
âôn
13.
the side of Arabic ,jJ^.
To No.
Responsa n"yc
ed.
Livorno exhibit xoTr^b

n"V'^,
on No. 171,
like
HG.,
ed. V.,
comp. also Responsa
No. 167.
8.
D3.
To No.
then',
18.
Anan, Hark. 6^: Nn

.
.
inn -j^nxsn
C3
on Nin KDH tynxDO xpn

Pers.
.55.
Read
d?,
Neo-Syriac d?
'thereupon,
(^,
Noldeke,
Ncnsyr. Gram.
: ;
380
p. 166,

Mand.
DNS, as SR.,
1.
I,
390,
1.
4 from below, Johannesiy
buch, p. 109,
'
6: mn^:
p
God
Nisjs: dks nisjsj ixdj nhk^js

together,
D''2Nn,
if
a carpenter joined
who
tJten
joined the
carpenter together?', and

p.
Noldeke, Mand, Gram.,

!
205, which corresponds to our on sn

inain
Gaonic
r.
in addition:
Gaonmpn,II, 83:
No. 380
'131
'NJO
:
nôn
|na N'iTi,
55; Hark., p. 198,

:
'S2
T"ivn ^XD d5
FISI,
fixi, r.
on
Responsa n"yB', No. 23

In
pna
probably a bad emendation.

in
Anan and
in the
responsum
mpn
this
word was vocalized with a

it
pathah so as not to confound

misread
it
with the
Hebrew 0? and
its
accordingly.
I
Yet
it
did not escape

C^'D
fate to
be
miswritten and misread
Also
'^"Ci-h
occurs,
HG.,
ed. B.,
392
(from B. m. 93 b
9.
!)
'l3i
"{p
C^
^yn^N.]
z.
To No.
20.
To
-ao-'X
"rn in A.
'320.
p"ip''X
35
b,
comp.
p.
A.
z.,
II,
41 d:
[10.
Q^2p:n pn pn^n
dtnh
for
To No.
21.
p.
\'\>''^
occurs also in Sherira's

't).
t:pistle, ed.
Lewin,
'
XJonp pp^Nl (see note
n, like-
wise Neo-Syr.
I]
.
)_!
go
',
Noldeke, Grammatik,
24).
I
p. 53.]
To
in
N"i["i]"iy
(.f//(5'
abandon now
my explanation
passage.
offered
agreement with Hark.

1.
The
Anan,
^y
îxi
Sch., p. 3,
4 reads as follows: ^3n y-niD

n[~]"iy,
xh
nj
it^yM pa^HD
pi.
to be
read no doubt
''n[x]iy.
''T^
of xn-iy, Syr. X"iny, also xn-iy 'sponge, truffle',
Talm.
XTix.
ninoDi
nv-it2Di
'id,
Anan's decision
D\-i03
is
against the halakah, Nid. 50 a:
^Diyc^
ix^*^
p-ixn
'hr\y\,
p.
Maasr.,
^53
I,
48 d
-i^^'y
pnoD
y-in xinc'
121 nyir nxun
nx
-iB'yn
comp. also Anan, Hark., 131 and 135.

likewise: nB* innao
(inst.
Hark. 3 also
is
'i3
to be read
D''1j[d]
^pt:*!:^
^jnu'X
xh
""iix
xniiy
pjai
of xnny).
Comp.
Dvc'O
A.
z.
'id
38 a
HG.,
D'i3
ed. v.,
;
ni3i3
'n,
8c above:
and
onn px
'
nnxi
',
"hy^^
according to Anan, however, only

z., /<^/</.,
raw
X7w'
in^nao n:nK':, sec A.
p. 41 d.
12.
EPSTEIN
anv^
381
DTTD^.
mpôy
Anan, Hark. 25: NnniNT
'b'D '"\)2'ii6 n'h TDwS*
nsoiu
'13
p dtt5^
13
bin nsDioa
[n^Jxpn
it
-nnn
T">201 N-iDa .TT

;
PiÔKiT.
Hark, corrects
is
to Tis'ô or
K'lD^D
the word, however,
explained properly by Rabbi

Bacher,
Samuel of Gurgang
Persisches
'h
in his n^'^ôn 'd,
m Hebrdischp.
Wdrterbtick,
{conficit)
;
Hebrew
ibid.
division,
:
62 b
D"n2''o
nrsniD "
70 b
D'nD''0
iriDNTis
DTia
'na.
Bacher,
German
'o
division, p. 87: 'Present of tn^NTis
(^^Îj^).
The
is is
either the retained prefix of the pars,
verb or else DTis^D

the context
(|JD),
an Aramaic
infinitive.'
is
To judge from
of the Persian
',
however,
Dn"l2"'D
certainly a participle
of the ithpa'al
present.
D1"]3Vp, naturally in imitation
'7 signifies in
the nv^7on
'd
the 'rabbinic literature
including also the Hal. Ged. (Bacher, 37) and the
"isD
mxiDl by Asaph
striking,
(e.g.
Hebr.
div.,
.53b below).
It is
in
very
dic-
however, that the author included
his
tionary also
Anan's mvon
'd,
citing
it
under the same
designation as the rabbinic literature.

13.
is
[n3D.
Anan, Harkavy, 49,

others, see J.
1.
D'-D
piT^y ndd.
ndd
the Arabic i_.X- 'pour', the 1 being apocopated, as in
XU'J
im
and
N. Epstein, Der Gaondische
Kommentar,
&c., p. 150.
In the Journal ofjezvish Lore
and Philosophy^ 1,348-53,

'd
Mann
tains
published a fragment of Anan's nivcn
which con-
some new lexicographical

:
data.
Here
would
like
to note only the following

14. NOV.
P. 350,
11.
2-4, read
\^~\ (3) p-in3 p[lD]^p na

X''^''\>
pD^P p-lNT pO^^ NDV31 (4) >NV^1 ^j[n3j

'131.
fnsn
^NDC'ij
NDV[3]
N2V
is
not 'mat' (Mann,
I.e.,
n. 2),
but 'row', Nid.

:
61 a ''Ariik (after
'131
RH.,
a row
'
sec Tos.
;
and Tos. RAS.)

140
:
NU'n
N2V3
p''Jn
'
in
is'i
'n
h'sy
9^1
piDiy*;;'
Nim
D'jns for 'Jisn
Nm3, Hul. 47a and HG.
Arab.
<-Ju>
'
row'
: ;
382
(see J.
99).''

N. Epstein
in
Jahrbiich
d. jiid.
lit.
Ges.,
XII,
15.
1.
s-riDn,
'>^r\y^
N'pnnn.
P.
352,
pn
in
;
1.
7
;
(=
Schechter,
p.
29,
17):
is
s^nan^
correct.
aîxn
pD^:51
Schechter:
Npnan^,
'chair',
which
more
Npn^n
the
Talmud means
from Persian- Arabic
aci^sJ,
^:^
,
XTiDn, on the other hand,

'
might be the
probably
pi.
from snan from Pers.- Arab. c^sJ

]'y\'^.']
bench
'.
in the sense of
ADDENDA
(To Sheeltot)
16.
-n, -^, Tk^x.
To No.
2.
:
The
particle "l occurs in

ed. V., nvny ô^
;
Gaonic
'131
literature also as follows
HG.,
b:
:
rs:^T\'\>
v^y \rh ps-^ inr^ 'X?dt N:n t^nsDi

ibid.,
HG.,
ed. B.,
in\s*
337
'ni riTis N^ \sn nxjn nayi;

n'3 Kjyn''
z(^/^.,
;
374:
nin N^jn
^^5
yan'C'O
z^/^.,
:
412:
n-iyon
n-':''?:
nTim
njnI û
;
icn nn^
414
:
xn33r
'131
"u
""b
iqk ^yh
n^snv.:'
Responsa Hark.,
'on
;
No. 313
"X^y n^JDN
:
s*^
hnt
nhzh
n""^
Responsa
piv nyj', 4, III, No. 33

'13
'13
"1:0
3n3i onW'î, No. 16
^DVi nô^N ^nnn
on^N'^tri.
The
Mishna
;
particle
occurs already
:
in
the
Aramaic
ab,
of the
Ket., IV, 4
(^N3n-^'n),
pnnuTi Dsn rh 3n3

ed.
so ed.
Lowe,
in
MS. M.
Piska
HG.,
V., 67 c (^N3n-j'n)
i^xn).
is
and
the
in p.
IV, 29 a (pînu'n
Moreover, that particle

Mishnic Hebrew
Ket. V,
'''
:
already rendered by
:
"L"
in
;
Yeb.,
XV,
'131 \S'i;':n
Dx^* rh 3ni3 Nini"
bis: y2i2 'n^3pn:5' )b n3ni3 N'hi, so ed.
Lowe and
t|V in
the 1X1 'n might therefore be rather an Aramaism. the author

,
having derived ilperliajis from the Hal. Pes. which
may liave had
'JIXT NDif3.
POST-TALMUDIC-ARAIÎAIC LEXICOGRAPHY
EPSTEIN
383
Yerushalmi (296, also

nns*
in the Baraita);
Abot, IV, 13: bn)

Tid ed. Friedmann,
-loi^,
Nun
N^^c> "losn, so cited in

"b
sm )n>bii
is*
"-^
XV,
28 b:
72; B. b. 154b:
nnn:5'
nmsot:'
and Ber.
DTX
(S.
"JNl*
N^B'
IDIN.
Indeed, already late Biblic.,
Eccles.
I
i.
14: bin
nr DiC>
'nyKJty
"icn-'I
TnoN, and older as
"itw (="*!),
Sam.
4
:
15.
20:
'131
t^*
!
^xidl*>
^n b)^^
"idn-'I,
Sam.
'i:i
nyn d:
-iiFN
17.
'i3
'id
'121
To
2-1
NJ^n^S'.scn^s*,
(Nt2''n\si
No. 19.
'C'S*
b.
Ber. 23a, ed. V., 1520

;
Nr:n
=) -Jmrw
;
m
X
Midr. Prov. 30.

II,
:^:^
-mvio
nan
sm
1DX
in ni2-in nyi^
niyi
;
(Bei Talmud,
ed. B, also
381)
:
'?2N "oj
ndmvn niox
s*3n3
HG.
112
II,
ion
miiT 31 nEtFxi
(p. 8)
'i3
:
m;
likewise D^XT, ed Wilna,

ed.,
No. 47
"icn
ibid.,
:
min^ 31 Non\si win an noN, old
No
144:
;
NDTisi Njns
Ibn Giyat,
;
I,
95
a
n^y idtivxi
II,
97:
npy
'o^JT'XI
z'^^z'flf.,
16,
in
responsum by Hai
-mvN
18.
nifi^nai.
To No.
'hb
29.
in
As
to xn^,
comp.
in
addition
Neoin
Syriac sbo 'for',
mountain dialects: v^D,

:
lv?2,
Bothan
p. 172.
'yhb
near Mosul
^nn, linn,
Noldeke, Gram.,
19.
To No.
47.
113 in the sense of 'set' (of plants)
occurs also in the Babylonian Talmud, in accordance with
a reading
in
by the Geonim
Responsa
T\'o7^
:
npnp, p. 72, has
the index of the responsa as No. 12

113''^
ncs
is
nD"'D N"in3
*nN3 N^n
11X31,
'3"'^^
by which
B. b. 102 b
i^*j'
meant, where
M,
editions have
^\r\h
TDi? x^n
-ii*c''b
I'Sw'i in^-'^D
MS.
M. and H.
'13
'i3
isxt:^
t:i^pnc>,
xîi
isxc'i.
in
RSBM:
,iy^j::n
ix'irn
n''^vni
hence ii3
the sense of Dbp.
To
and
this category belongs also the reading of nyijion 'd, Bacher,
Hebr.-Pers. Worterbuch,
p. 60,
1.
Hebrew
division, p. 4, s.v. 133,
526
I1P3-J'
11133, Nid., II, 7,
and
b.
19 a 11133.
384
\'\p2'y

"in33
'
would mean
;
like
the already set (saffron-)

:
edge
'^6
(after Rashi)
first
MS. Parma
nn3D.
fire),
In the
light
',
sense of 'spread (of
burn brightly,
fol.
also in
Geonic Hebrew, Responsa ed. Cassel,

Nry ^mva, so MS. (see
41 b:
liNon
rrrn
my
'
Rechtsgutachten ',
p. 241).
20.
To No.
'131 "'O
50.
"XC,
^"io
'O,
;
in
the sense of
in''0,
also
in
INI ''"177:
-I'tJTi,
byy
"unoh
in a
responsum by R. Jehudai,
idjjjk'd
II, 7
n-iî:nj
yinb
y^'inM
;
n^^no
'
^ nrn
(missing
s. v.
in ed.
~\jD
Lyck, No. 45,
p. 18)
further, sin \sc,
'Amk,
(from a responsum
II,
by R. Hai,
see Geiger's y//^.

'^nd
Zat-
schrift,
ibid.
*;>!"2
:
305):
N^N')
; :
'13
X32N 1N^ x-n

ed.
:
s^n
(in
:
Ibn Gama,
xn^''^ S'na
in"iD
Responsa
B.,
Lyck, No. 102
Nvi 'ND
HG.,
533
N:n-i3 Nn^!5^^ nito,
496
iorro
'13
mnr
21.
by
n-'-n.
ru,7T3.
To No.
^^.
'
n^
in
Talmudic and Gaonic
literature belongs to Syr. ;n2
bore through, pierce (a barrel

:
of wine) draw off the wine',

'nB'1
BB. 427
mo vs
is 'V3
pna
snnN, Arab.
o"io:
J^.l
the substantive xn3, Geonic NVNia,

is
Responsa
(and
(see
above),
identical
with
Syr.
^<>"!3
^V?)'-
^^'^^
^*
^^^- 433) 'hole, opening'.
But also
z.
the form with

^Dtrn
occurs once in the Bab. Talmud. A.

it
59 b
ny
ni^-i^ni
'and pierces
until the
wine flows
off',
Vj'y
in
''d
accordance with the right explanation of X\ift'Aruk:
'm
A.
{'''n
ns
ix-'Vini
:
rr-ann
ivn 3p3,
also
a
'
substantive
:
>5>'"j''2,
z.
74 b
in'^vnins
"inb
cnm
(var. in
"'3^13)',
Ariik
in'^bvj'S)
'
the
hole {below in the wine casket,
Syr.
*<>"J13 n, act.
'
However, the Pi'^bcH

/flf
'D, ibid., p. 8, explains
pp by
'13
|N-|y]bs
npSU.
"\^
on
ccaillc (V ime
plauic bulbcuse.
:
" Responsa ri'vij', No. 39 'ID (NH^ro) iH^r: n!?^ NHyOl" '"NTI. but MS. Wr\ "N = cd. Lycl< 46
:
Nnn3
snyct;' 'S^.
22.
'121
EPSTEIN
p.
385
To No.
66.
fxa for 'ND, also in HG., B., 346: ^'x

'id
b'va JNO,
538:
y3\"ND
ny p^3
fso;
Yoma
38 c:
'13
pnv n"Ni JND.

23. SHpy.
To No.
p^s-i
7.
In the Bab. Talmud, also B. b. 54 a

a^nn nhn*
;
MS. H.
Sch. 24
NJK'î?'!
:
ii^p^]}2
N-13J
in
Anan,
also
Anan
ly
nn::^'D "vî nant^'x 'la n:^'''î N3p^y5? 'dndi N^:p u^n::>n

1*2
Nap^y
nniVD
n*^
ts^nK'
fxvi
npa ûx
xy^r^^h
n3p^ ny inp^
N-'jpi';
Responsa
ed. Cassel,
40 b:
',
'oi nr^n^x xnyoB'T
(so
MS., see
my
'
Rechtsgutachten
238); HG.,
(ed.
n2^
'n
quoted
by R. Nissim
in his
nnso to Shab. 12
Wien, 28 b)
xip^y
;
^xn JD n!?x xap^y n^ pn3L"N x^, ed V.,
21c has
ân
HG., B.
Dnn
;
365
t^xô ^c'vx xnp^yo,
425
:
in^m xn^n
^'rxT
xnynx
xHp^
Responsa Hark., No. 215

'id.
xJT'yo
it
n^n-'X
xap^yo x^p x^x
Comp.
also N'^PV in Syriac as
occurs in the writings
of the grammarians,
PSm. 2961:
in b.
idid.,
xHpy
p
xô
fj^x
Dnj,
i.e.
xcn^
xnniy
'01
)d!
Mand., as
napy,
B. b. (see above), SR.,

3719:
;
H,
8^3:
hdixi x^d
r\'c>'\'m is
nHpyn (xjsw)
xnmy
'.
naix xnxot^'^jn x:x3
X3py here
'
in opposition to
xJn*i^',
like v^, B. b.
V,
4, &c.,
the foot (lower part) of the
trunk
24-
opi? Dpj.
To No.
:
78.
Dpj
in
the
''"i:
sense of Dpb
D''p:D
occurs also in Geonica, 153

'tj"
n'i?
xnaB>3 nnn
'id
-p^h
xna^'a
D'poD
:
edit.
A.
z.
22 a:
Dvi?
tr9J
n^n,
in aiD ^Dtr
;
n, 299
nn-j'D
in
"irp:
^xTl:"i na-j'n 'u
mm
Responsa
fol.
c"n:jn No. 140

It3p:c
(= Responsa
'
T\"v^
',
with D^^ "X,
96 b):
xnD?\m xnycj*
px: x-inu"
are collected
Jaffa,
wrongly translated by
p.
Lewin
ni,
1916,
23
niDVno, read:
niDpbriD (m^DXi-D)
35.
nn"-,
nnD.
To No.
iniJ:
86.
:
nn^D occurs a
pa'''n
number of
'':np,
times in Yeb. ed. Pesaro 97 b
px nrVD
98 a
nn'D >:np, 98 b:
nrrB ^jnp
in
MS. Hamburg
D d
(cd.
VOL. xn.
386

'2Vr\
Goldschmidt), B. m. 30b: 3^^no

I'^^n
nrm
'I3i
ni^2, B. b. 27 b:
nvnn nJvE
'Jnp
in the fragment to Ker., ed Schechter,
21 b (Sch., p. 12,
N0t3,
1.
25):
nono
^:^'03
nq n^ ya^n mj
p.
read nno.
Midr.
ha-Gad., ed. Schechter,
346
[ADDITIONAL NOTES
a.
To
"iiK,
i-?^^
35.
'01X
(=
'^01^)
instead of "iinN
is
:
found also in T/ie
Sword of
ibid.,
Moses, ed. Gaster,

i^y
1.
XIV, 23
hv 'ciN instead of the current
(j<q^x, 'r:x, "icx) TiCN,

:
and
of
so
we must
read also
N'O ?y 'din, instead
N^D ^y 'y-iN.
PI. inoiN, Hil.
Re'u 121.
In the Responsa ed. Cassel, No.

the
^%
fol.
12
a,
below,
MS.
has (see
my
'
Rechtsgutachten
:
',
p.
271, which
^SD
escaped
Nnxnai:
b.
,
me
at
that
time)
!
Nnsnn nDn^sn
psny
instead of "iciNT
NVD1N,
.f?^(5
To
:
56.
'
As
it?
to Nn^sb NVOIN (p. 351, n. ^6),
comp. Yelamdenu
90 b)
naiD (NV01N
in
Aruk,
s. v.
D^x (Griinhut, D'mp"'bn

mN-ti'a nr
'd,
V,
=) nons
T^^
nb
;
^c'
u^d no
V2 nx, therefore a 'piece
of bread',
nons
comp. also
n^y3
('
The Sword of Moses, XVII, No. 83^"iDM
pnti'W
n'^'^^
)*id.
DX
'),
nib
nci
'131
XVD1X
!?y
'd'-s
(r.
N2^3)
xn^'-D
excite
yet Nid.
31 a:
N3^D^ NTwa
i'^ntT\
nti'l
Doubtful
is
further Shab. 140 a:
3"n
x^ca x^'Oix nnc* nnyo x^x
Rashi
c.
''n
nc'D,
but 'bread' would be more suitable here.

(dix).
is
To
to n
Dnn'x
DlirT'X
:
No. 61.
believe
now
that
the
Talmudic
the
13
like the Syr. ^pi^^?, with assimilation of
Diin'X
> triin^x > cTun-'X from

,
t^'-ip,
Syr.
'
make
(Syr.
C''nn\s.
dirty, unclean',
from which Dix
(XDitt, 'Dlic)
and
C'lX
xcniX) could be
formed again from the Ethp. DIWX,
In favour of
B^'SB^Nl
,
EPSTEIN
E
in
387
'cni2
stands also the reading of
No. ^^
the
t"^
DîlONI (see
snd 35).
reference to the 'rows' in
:
d.
To No.
3"n
84.
With
Yeshibot of Palestine, see also Hul. 137 b
mnx
piC'
nm
were
n'JDp
on special occasions even 400 new benches
instituted,
comp. Ber. 28 b:
sub 86.
''7D2D
hnd
't.
e.
To
n,
x-ian,
The Mandaeans
is
write their sisan

n.
with
which
however, as usual,
read like
Pseudo-
Saadya
to Ber. 59 b (ed. Wertheimer, 21 b) has

n"'a(n
',
nana ^3
instead of %i<
'
"Tm),
with the explanation: no^DD nva
dark houses
f.
so likewise with n
To
pbo
'
cook
',
Addenda
XIV,
to
Anan, No.
i,
1.
P'bo, pp^^D
also in T/ie Sivord of Moses, XIII, 14; ibid.,
9;
XIV,
(margin:
p^t^'JO,
Jjil^!);
17
XVIII,
4-]
Dd
388
INDEX
smmx,
No. 48.
23.
NHoa {= ano
(Ny3),
'2),
No. 66.
^yanô,
xprnx, No.
'ynn^x,
12.
'vtd,
NOIN, No. 89.
No.
112,
NVOlS, No. 56, and Add. Notes,
No,
55,
and Add. No.
21.
sub
ir2Mi
(5.
(S'n3) KTSn3, No. 55.

-no\s,
ni?2N),
{=
No.
a.
35,
am,
D-12,
'ni, No. 67.

T1^' QI2, No.
(n>D-^'),
5.
and Add. Notes, sub

DIX, see
D1"i.
y-\2
No.
6.
NiTX, No. 27.
b:, No.
75.
"i"t3,
59.
WDnx(?), No.
-n:\s',
-n3j\s,
No.
39.
WTiN, No.
74.
ai)},
No. 39.
X3^K, N3"'N ab, n'n ab, No. 14.

ih'K,
No.
3.
7
smi:, No.
86.
-IIO^N,
no^N, Nos.
13.
and
35.
'n'i, "JD^j,
d: (d:d;),
No.
64.
pys, No.
xnnt^Ti^x,
ore, No. 83.

No.
2,
No. 65.
-n
(=
No.
-iDsb),
16.
and Add.
Diin^K, No. 61, see Dii.
Ttrn^K, see i^H.

rfpH,
Disn
6.
(Dyi, Bibl.
Q-'On),
No.
38.
Hsha, No.
snan, No. 84.

ND''\
17.
SDK, KCn-N, ND^n^K,

19,
No.
Npnn, 'pnn, No.

n^DT,
39.
53.
and Add. No.
NPDH, xpDNn, No.

''21,
^KCN, No. 30.

)'CK,
No.
39.
No.
66.
mn,
nn,
mn 'ss^, mna.
-nn, No. 44.
;nn,
13.
Nn\-i,
No.
74.
XVCN, see NVris.

nOK,
"IC'D,
see "'nnn^.
No.
ro.
smin
xnn,
xnoN, jncN, No.

N3-IN,
69.
^m, prn,
No. 66 (Talm.).
c.
No.
N3Nn,
xn"iN, No. 87
(nc's), n'K'n^K,
No.
3.
snnc'N, No. 25.
sî^n, No. 21.
ma
(K"n3), No. 47, and Add.,

19.
p^n, n^n, i3n. No. 13.
No.
yun, ytii,
72.
(>3n) en, ^Nni,
ibid. note.
WZy No.
(on)
4.
|n,
No.
34.
'r2, No. 68.
No.
D11. D"'in\S' (DÎIDN), D\ip,
EPSTEIN
/(5/^.,
389
NDlip,
xn^D, n.TD, No. 87 b.
DiNO, Nos. 61 and 35, and
nn^D,
nno,
25.
and
Add.
Add. Notes, sub

^jr,
c.
No.
b.
^:xr
(=
^jd),
No. 88
/vô (='i*D), No. 87
a.
NnS''T,
No.
40.
Npnno,
No. 47. No. 41.
Np-ino,
^-irc
(Syr.
yir (see
Ntn,
-1*73),
NpnoNo, Npnoo), No.

NJNnpDO, see X3K2PD1D.
51.
""Tn^^
(=
86,
'inx),
N"5?n,
No.
e.
and Add. Notes,
NJpDO, p-pDO, pV^DD, No. 22.

Xp-IDD, NpllDO, No. 67.
sub
nvn, No. 54.

h^r\,
^
10
("icn),
No.
9.
No. 72.
^
XJVti'^,
KyW,
7.
No. 68.
for
(Imale).
N3nD,
'jno,
No. 69.
KDir, Nnsr, njetijo, No. 40.
xn^jnD, No.
(nj3*
Nipns No.
48.
52.
= njj),
pn:D, No. 76.
na, ana, No.
nnj, -injx, No. 45.

noj, No. 55.
Nina, see N-iia.

X313, '31D, ^33, No. 18 note.
"'^V3 (pi.),
Dp3
(=
Dpb), No. 78,
and Add.
No.
69.
No.
24.
[n:K3PD13J, No. 28, see xjxapDO.
NDB':, Ntac'i:,
jn3,
No.
17.
57.
Nni3 (nniD), No. 58.
fn>D,
No.
n''''D.
wa. No.
78.
JND, see
N^JID
fjlD,
sb
(nb), ^b, No. 85.

N3"'N.
(=
fjIDI,
Nr^D), No. 68.
N3*N vb. n^x N^, see
No.
82.
nnn^, x^^nn^. No.

xonb. No.
NnD-iD^,
tap^
33.
Nn3''D (Nni:2),
D"'''D
No.
31.
18.
8.
(^:n*dd),
ndn^d, No. 83.

26.
No.
Dpj),
DCD (DDCD), No.

78.
(=
(=
No.
n2D
and Add.
=: nn^*,
No. 42.
xnb, No. 29, and Add., No. 18.

JXO
""XC),
(3pD) NJN3PDD, see N:X3pDn.

"ipno,
No.
66,
No. 49.
(Syr.), see Nvr:ix.
No.
22.
Nvoiy
^y
pi.
pDND, No. 46.
(=N), No.
15.
2.
NTD, >TD, "yTD, DVTD;

"iTD, "JXTD, No. 16.
SiDTlD, see N*ir.
^yajT'O, see
^NTiT^
n^m NDy, No.
pcy, No. 66.

PDy(?), No. 83.
\<1\>'^,
Ny3.
ÎV'V, No. 71,

23.
and Add.
Ono), Nin 'c, in'o, ino, No. 50,
No.
and Add. No.
20.
Dpy {=X\>i)' No. 83.
390
sipy,
K-ip^y,

No.
71.
w^jp, No. 72.

-jnp,
Naiy, No. 66.

D12 (KJJOn), No. 68.
"OlD
No.
II.
Nm,
No. 67.
(WJp), No. 72.
XTntOD, No. 39 (Talm.).
Nprin, No. 23 (Talm.). n^3 K^n, No. 85.

in,
"nss,
N"n^D,
ibid.
ins, No.
No.
I.
6r.
r^/^.
(Talm.).
50.
ND^^NB',
NDOn^D, NDIOnS, No.

rniD,
nrtj' (nrt:^),
snB',
Sinit'
'\^,
fj^B',
No. 68.
nms, No.
79.
No.
77.
X331:;'),
NniD, sm^D, No. 68.

nav, No. 21.
(=
No. 79 note.
ItraiJ',
No.
63.
72.
N"nv, No. 27.

(nw), iTnvN, No. 20.
Nrri^'iv,
No. 50 and
yoB'
(wn), No.
N'-1B>"'
80.
NIB'),
(i)
No.
24, (2)
No. 67.
27.
N"1B', Nni:>,
(=
No.
67.
Nnnv (= vr\'\% No.
No. 68.
NHNnx
taop,
(pl.),
No.
50.
Nn^Ti, o^n, No. 67.
No. 67.
^rn
(=
''jn),
No.
87.
nvp, No. 54 (N-i^vp).

xn^^jpijp,
wn, No.
^XJD, pn,
43.
No.
32.
No.
7.
INDEX TO ADDENDA
K"OX, No.
2
(Anan).
10.
nn''D,
nno, No.
t:p^.
25.
pp^N (=p-ipN), No.
Dp:
No.
24.
Ncn^s, ND^n'^N, No.
17.
N3D
p^JD,
(3DD),
NTiN, see Nnsny.
No. 13 (Anan). No. I, and Add. Notes,
mn, No.
{<^'nn,
19.
2 1.
sub./
N3p"'y,
N3p''y?D,
No.
No.
23.
on
(D3,
D2),
D3
Nn,
No.
Nnxny,
^'^^y^
(= xmy,
ntin),
(Anan and Geonim).

?n3,
-n,
No. II (Anan).
p3, No.
No.
16.
5.
^'"'33),
2 1.
(oms)
{ys,
D'n2''D,
No. 12 (Anan).
see 03.
o, No.
}'''33
p>^V
(=
p^^L"),
No.
(Anan).
(=
No. 6 (Anan).
24-
N2V, No. 14 (Anan).

Nn^baP, No.
"L",
I
t3p^
Dp:,
n^,
No.
(Anan).
16.
Nn^, No.
'SO,
18.
'ND,
"IL"N,
No.
Nin
'KO),
No.
2 2.
20.
nin, No. 3 (Anan).
JNO
(=
No.
NTiDn, Npnsn, No. 15 (Anan).
A HITHERTO UNKNOWN TERM IN MEDIAEVAL HEBREW PROSODY

In the very rare
liturgical rite entitled :r\y2 nii^^nn nDl3^ -nino
a number of Piyyutim, n^:i^XDXP (Salonica, 1526) there is found margin after the first where the word -\Ki is printed on the
This has not attracted meaning of the word has the attention of scholars, and the In one of the poems of Moses ibn remained an enigma.
stanza (comp.
fol.
72
a,
91 b, 95
a,
96
b).
Gikatilla,
Philosophy published in the Journal of Jewish Lore and occurs in the abbreviated 3i3-i7, this word (Cincinnati,
1919), PP'DJ,
form
which led
me
to state that Ilea
was a term placed

ibid., p.
some poems at the end But the reason note 9).

of the
of the
first
stanza (comp.
314,
for this
usage as well as the meaning

published by
i?i
word remained a
however,
in
I
puzzle.
Lately,
came
across
four
poems,
Dr.
Mann
the
second volume
of his
Jews
Egypt and
which helped to solve Palestine (pp. 260-3), an examination of

this
problem.
each stanza These four poems are written in one metre and and besides, the ends with the same phrase 'Tyr\ nnSB'O p3>^, poems form the acrostic ^n^\ all of which first letters of the four
would go
to prove that these four
poems were only
four stanzas
or parts of one
this
and the same poem.

fact that
The
only argument against

set
would be the
each of these parts has a different

first
of rhymes.
At the end of the

'C3.
part, however, there occurs
again the abbreviation
This led
me
it
to
examine
all
the
poems where one of them

stanza ended
the
word nioi occurs, and
was found that each
but each consisted of stanzas of different rhymes, the same rhyme as the first with a verse which had
391
392
Stanza.

In the case of the poems published by
the
it
Mann
each stanza
first
ended with a couplet having

word
was placed
at the
same rhyme
suggested
as the
stanza.
Bearing these facts in mind

"IIDJ
itself to
me
that the
end of the
first
stanza to safeguard
against the error of considering the following stanzas as separate
poems on account of
therefore, in
the difference in the rhymes.
ilo:
is,
my
^!Ila.
opinion, not a
'
Hebrew word but

is
a derivative
of the Arabic
to collect
',
and
used as a technical term to
indicate that one rhyme, or one couplet, connects or collects the
various stanzas into one poem.
Israel Davidson.
Jewish Theological Seminary of America.
OESTERLEY'S 'SAYINGS OF THE JEWISH
FATHERS '1
Since Taylor's well-known edition of the Sayings of the Jewish Fathers, this tractate of the Mishna has attracted more and more attention on the part of Christian scholars, and its value as an
aid in the study of
New Testament
The
diction, idiom,
and doctrine
of the Old
has received wide recognition.
inclusion of Herford's Firke
Aboth
in
Charles's Apocrypha
aiid Fseudepigrapha
in this direction
Testament marked an advance attention work, once more brings this tractate of the Mishna to the
of the Christian student,
and the present
and
to the notice of the lay reader.
In paragraph
II
of the
introduction,
'Importance of the
',
tractate for the Study of the

calling attention to the
New Testament the author, after many Greek words common to Aboth
which occur
and the Gospels,

in both,
as well as to theological phrases
concludes with a statement which points to the main

:
purpose of the work

'
But even more important than doctrinal standpoint of Pirke Aboth

during
that has been said is the we get, as nowhere as this existed else, the doctrinal position of orthodox Judaism, The doctrine of God, of the the New Testament period.
all
;
for here
Law, of Works, of Merit, of Sin, of Grace, and mention subsidiary points, are all referred to
Free-will, not to
in the tractate From the point of view incidentally or implicitly. specifically or the of the study and understanding of the New Testament, importance of Pirke Aboth can hardly be exaggerated.'
The
notes
to the
translation,
call
besides elucidating the text

attention to
by
rabbinic
parallels,
abundant
New Testament
references.
1
The Sayings of
the Jeiuish Fathers.
By W.
O. E. Oesterley, D.D.
London: Society for Promoting Christian Knowledge. Macmillan Company, 1919. pp. xx + 103.
New York
393
394

The
translation
is
based on the Hebrew text of Strack's
edition and, though the author refers for detailed critical notes to
Taylor and to Hoffmann, he nevertheless ventures a
list
of the
more
important MSS. (IV), and in the notes frequently passes judgement
on the
validity of this or that reading.

It
The
all
list is
rather curious
for its omissions.
Strack's
MS.
the
in
MSS. included in Eijileitiing with the exception of the famous Kaufmann Buda Pesth and the even more important Parma MS. of
quotes virtually
the
138).
list
Mishna (codex de Rossi No.
These versions rank

and therefore Strack,
higher than any of those included in the
though he makes only occasional and eclectic use of them, gives
them the most prominent
position.
Most of the MSS. mentioned
by Dr. Oesterley are of the seventeenth century and therefore

comparatively unimportant in establishing the correct reading.
The author
of course cannot be held accountable for a complete
enumeration of textual sources in the limited space allotted to

him, but the selection he has
at
made from
the printed
lists
already
hand
is
not an altogether happy one.
One
is
also
somewhat
surprised, in view of the author's disclaimer of original research in
the
text, to find certain rather
sweeping judgements embodied
in
the introduction, as well as in the notes.

'
Thus we
are told (IV)
The
text
straightforward ; the sense of a passage,'
of Pirke Aboth is, with few exceptions, quite various readings do not often affect the
a statement which the reviewer does not believe to be borne out by the
facts,
even as presented in Taylor's Appendix.
The wide
use to which Aboth was put as part of the liturgy gave the text
a more complex history than that undergone by any other tractate
of the Mishna, and the variants very frequently present not merely
different readings, but readings
clearly
opposite
in in
sense.
An
43,
example of
little
this
and of the unsatisfactory fashion

is
:
which the
p.
work before us disposes of the matter

is
seen on
where the saying of Rabbi Akiba

'
dealt with
Everything is foreseen and free-will given, and the world is judged by grace, yet al is according to the abundance of work.'
OESTERLEY'S 'SAYINGS OF JEWISH FATHERS'
KOHN
'.
395
The
to
author's note states

;
' :
Four MSS. read " not according
..."
but the above
is
evidently the correct reading
Here
at least the variant presents a
view quite different from that found
in the current text.
Then,
too,
when one
realizes that, besides
the four
MSS.
referred to by the author, there are innumerable
others containing, not only this variant, but almost every other
possible variant on the
theme
in question
and
(in
that,
furthermore,
Abotii) as
the rejected reading
is
mentioned by Duran
Magen
having been found by him not only
in liturgical versions,
but in
MSS.
of the Mishna that were old in his day (nionp nViS^'O), the
'
correct reading does not strike one as quite so

just possible that the current version
evident
'.
It is
all
and
its
variants
may
be
explanatory glosses, and that the original saying
may have ended

'.
with the words
'
and the world
is
judged by grace
criticism
p.
Another example of arbitrary

exhaustive examination
is
of the text without
found on
',
47 where, to the phrase,

''21:,
'.
'the essentials of the Halakoth

'
ni^Sl
the author remarks
One MS.
reads " Torah

the
''
but wrongly
Strack quotes
Cambridge, as well as
As a matter the Parma
of fact
]MS.
in
support of
min
"213,
though he himself maintains the reading
ni37n and shows that the Cambridge
MS. has the word mi^n

(Appendix,
after
min.
face of
Taylor
quotes a parallel passage from the Mishna in
corroboration of the reading

all
mm
*2i:
p. 154).
In the
this,
the positive assertion in the textual note of our
book
is
scarcely called for.

translation,
The
is
though on the whole painstaking and exact
at times unnecessarily flat
and
fails
to
reproduce the dignity of
style
and thought
in the original,
even when that might be done

translate 11^3
^^'''E'
without sacrifice of exactness.
Why
D^-J^yo
'
^y
=1N
xnn D/iy^ p^n
'h
px
n'-liit:
'He
has no portion in the

',
world to come, even though there be good works to his credit
when one might with equal faithfulness to the Hebrew, render it Though possessed of good works, yet has he no share in the world to come Again one is tempted to ask, why obscure
'
:
'.
the deeply humanistic tendency of the saying ever the

spirit
'
:
With whomsoof
of
mankind
is
pleased,
the
Spirit
God
is
396
pleased
;

and with whomsoever the
is
spirit
'
of
mankind
is
it
not
the
pleased, the Spirit of God,
not pleased
'
:
by appending to
is
rather tasteless
and pedantic remark

sense
is
;
This saying
not to be
taken in a
belief that
literal
it is
a general statement expressive of the
there
a correspondence of things in heaven and
earth' (p. 38). All this, however, need not blind us to the
many
merits of the
undertaking and to the

pervades
it.
spirit
of fairness which, on the whole,
Some
of the notes are remarkably successful in
compressing into very small space a wealth of material culled
from the Bible, the Talmud, and the

note
7,
New
Testament.
Witness
p.
n.
i,
9,
p.
n.
7,
p.
30 (on the subject of the
Shekhinah);
n.
p.
34;
n. 3, p.
42 (dealing with the Torah as

n.
8,
an instrument of
creation),
and
p.
rabbinic doctrine of repentance).
The book
53 (concerning the contains an index
of subjects as well as of Biblical references.
Jacob Kohn.
New
York.
-f?
DESCRIPTIVE CATALOGUE OF GENIZAH
FRAGMENTS
I3v E.
IN
PHILADELPHIA
Halpp:r. Dropsie College,
Prefatory Note.
The
various Genizot of the Orient, especially that of
the Old Cairo synagogue, have for centuries preserved
some
important remnants of Jewish

until
literature
which were unknown

publication of
all
comparatively recent years.
The
the fragments would undoubtedly throw a flood of light
upon Jewish
history,
would enhance our knowledge of the
various branches of Jewish literature, and would clear up
many
obscure phases.
But owing
to the hugeness of the
task and the lack of special funds for this purpose, any
publication on a large
scale
is
for
the
moment
out
of
the question.
future
is
The most
up
that
we
can expec:; in the near
to
have a complete catalogue of the various

in
collections stored
European and American
libraries.
For one reason or another, only two catalogues of Genizah

fragments have hitherto appeared, those of the Bodleian
Library, Oxford, and of the British
It
is
Museum. London.^
is
to
be hoped that the present catalogue, which

in
confined to the description of Genizah fragments

of Philadelphia, will prove of value to scholars.
1
the city
Neubauer and Cowley, Catalogue of

vol. II,
the
Hebrew Manuscripts
in
the
Bodhian Library,
Oxford, 1906;
G. Margoliouth, Catalogue of the
Hebrew and Samaritan Maiutscripts

1915-
in the British
Museum, London.
1899-
VOL. XH.
397
E e
398

The fragments
described in the following pages form
at different times.
five
main collections which were purchased
Dr. Cyrus Adler acquired his fragments while in

in
1
Cairo
891, that
'
is,
about
'
five 3'ears prior to
Professor Schechter's
famous
expedition
to that city.
Sulzberger, Professor
The Honorable Mayer David Werner Amram, Dr. Herbert
Friedenwald,and Professor Camden M.Cobern subsequently

obtained their collections, which presumably hail from the
Orient (most of the fragments seem to be from the Cairo

Genizah), from various dealers.
Dr. Adler, Mr. Sulzberger,
and Dr. Friedenwald donated their collections to the Dropsie

College, while Professor
Amram
and
six
presented thirty of his

to
fragments to
the University of Pennsylvania, seven
Mr.
Ephraim
Lederer,
to
the
Hebrew
Association of Philadelphia.
Young Men's The Dropsie Col-
lege purchased the
Amram
all
and Cobern Collections, and

his
Mr. Lederer kindly presented

institution.
fragments to the same
Accordingly,
the fragments described in this
Catalogue, with the exception of those at the University

of Pennsylvania (marked U. P.) and at the
Young
INIeii's
Hebrew Association (marked Y. M. H.

Dropsie College Library.
A.), are in
the
Although these fragments were acquired

ihey practically represent
all
at
random,
branches of Jewish literature.
Iwen the
contain
fourteen fragments in the Friedenwald Collection
Bible,
Talmud, Liturgy, Kabbalah, and
ethical
is
works.
In the
Amram
and Sulzberger Collections there

legal
a comparatively large number of

letters,
documents and
good many of which

history.
arc of great value for the
study
of Jewish
Owing
difficulty
to the
multiplicity of
is
subjects, the task of identifying these fragments
by no
means an easy one.
My
was enhanced by not
GENIZAH FRAGMENTS
IN
PHILADELPHIA
HALPER
399
at
having a complete collection of Hebraica and Judaica
my disposal
for
ready reference.
I
It
was only by a thorough

all
and careful perusal that

the fragments.
In
was able to identify nearly
many
cases a
mere guess or chance put

that
still
me
on the right track.
The few fragments

have no
difficulty
remain
familiar
unidentified are so minutely described that
any one
in
with
the subject
will
recognizing
them.
Some
years ago Dr. Cyrus Adler had begun to

his fragments,
work on a few of
very useful.
and
found his notes
The branches
these
practically
of Jewish literature that gain
most
b}'
fragments are
all
undoubtedly,
as
is
the
case with
Genizah collections, Halakah and Liturgy,

In the liturgic codices, mainly in the
especially the latter.
Adler Collection, we meet some names of
hymn
writers
who were
either entirely
unknown
Mention
rarely been preserved.
al-Nahr\vani
that blind scholar

b.
hymns have may be made of Nissi who had been offered the
or whose
Gaonate by David
Zaccai before Sa'adya was appointed
Gaon^
b.
whose
his
Cottfessioii
was erroneously ascribed toNissim

There
is
Jacob of Kairuwan.
no reference to him
in
Zunz's LiterattirgeschicJUe dcr synagogalen Poesie, and only
two of
hymns
;
are recorded
in
the Catalogue of the

Selihot, pre-
Bodleian Library
but from his
hymns and
it
served in No. 277 and other fragments,

that Nissi was a prolific paitan.
'^
may
be inferred
learn that
is
Incidentally
we
Although in
to
all
acrostics the spelling of this paitan's
name
''D'J,
it
seems
be merely a case of plene writing.

is
Accordinglj', this
name
It
is,
is
abbreviated from D''D3, just as ^DT*

*D''3 is
the shortened form of f]DV.
however, possible that

nothing to do with
transliteration of this
^
a Persian
name
this
similar to ""Vn,
and has
Dj)
or
D''I33.
Should
Nisi.
assumption be correct, the
name would be
See Neubauer, Mediaeval Jewish
Chronicles, vol. II, p. 80.
e 2
400
his father's
THE JEWISH QUARTERLY REVIEW name was

Berechiah.'*
The same codex has

There
fifteen
preserved a series of piyyutim by Joseph ibn Abitor, based
upon the
is
fifteen
Songs of Ascents (Psalms 120-134).

In this codex
every reason to assume that the poet composed

all
piyyutim,
beginning with
nv.
we
find six
complete piyyutim and the beginning of a seventh belonging to this series constructed description of which
is
on a definite plan, a
full
given in this Catalogue.
Zunz only
third, the
knew
of two of these
hymns
(the second
and the
latter of
which he hesitatingly ascribes to the author), and

Altogether about
in this
did not detect their intrinsic connexion.
two hundred and

Catalogue.
fifty
piyyutim have been recorded
Owing
to the circumstance that the greater

still
part of these liturgic compositions are either
unpublished
or inaccessible to scholars,
their
deemed
it
advisable to describe
structure as minutely as possible.
The
alphabetic
arrangements employed by the paitanim being of various

kinds,
p""ili'n.
it
is
insufficient to describe
them merely
as 3"n or
In
many
cases the alphabet or the author's
name
is
so skilfully and intricately

first sight,
worked
in as to
is
be baffling at
especially
when the writing
faded and the lines
are continuous
and not separated by
dots.
8),
The hymn
of
Samuel the Third, or Fourth (No.

illustration of this point.
255,
may
serve as an
In ascertaining whether apiyyut had
ever been published,
was aided by
my friend, Professor Israel

Seminary
Davidson, of the Jewish Theological Seminary of America,
who
has examined
all
printed works housed in the
Library, and given a detailed account of each piyyut and
poem
occurring in them.
herewith wish to express

in
my
gratitude to
*
him
for his
kindness
in
putting at
my
disposal his
Tlic
full
name
is
found
the acrostic of No. 277. 43.
"
IJicialiirgcscliiclitf (icr synagogdlcti Porsi'e. p. 179, Nt)S. 42, 43.
GENIZAH FRAGMENTS IN PHILADELPHIA

manuscript work which
is
HALPER
40I
a veritable Thesaiims of Uturgic
Poetry, supplementing Zunz's Lila'atiirgeschichtc der syna-
gogalen Poesie.
of Azharot
in
Of
peculiar interest are also the fragments
Jewish-Arabic (Xos. 264, 265, belonging to
the Adler and Friedenwald Collections, respectively).

tliey represent
That
two independent poems
is
evident from the
different
systems of enumerating the 613 precepts which
they presuppose.
is
Another
liturgic
poem
in
Jewish-Arabic
the translation of Judah ha-Levi's famous

is
poem
11123
"
(No. 284), which
also
known under
it
the
title
"l^DH p*iN.
On
its
the basis of
some fragments
may
be asserted that
there was a vast literature, in Jewish-Arabic, on prayer in
various ramifications, only faint traces of which have
been preserved.
Among
attention
b.
the
talmudic
fragments and the documents,
may
be drawn to the Arabic original of Hefes
Yasliah's
Book
1915);
of
Precepts
(Xo.
i2t
published,
Philadelphia,
the extracts
from the Yerushalmi
(No. 85)
the twenty-two parchment leaves of the Ariik
(Xo. 97) which prove that the author divided his Dictionary
into
books and chapters

:
in the
manner of Arabic
of
lexico-
graphers
the
Arabic
133)
translation
;
Maimonides'
Yad
of
ha-Hazakah
(No.
the
autograph
responsum
Abraham the son of Maimonides (No. among the documents is Sa'adya's letter,
Schechter
in
159).
Foremost
addressed to his
three pupils in Egypt (Xo. 332), which was published by

his
in
Saadyajia, pp. 24-6,

the
and served as a
This fragment
historical
connecting link
is
Ben Meir controversy.
part
of a
or
codex which probably contained

this
letters
documents relating to
of H.
is
controversy similar
to
the
compilation
this
J.
Bornstein (Warsaw, 1904).

it is
Although
document
not the original,
indisputably
402
Sa'adya's, as
script,
may
be seen from the four
lines, in
Arabic
which were omitted by Schechter.

cited
Other documents
Masliah
that
may be
here are those relating to

in
ha-Kohen, Gaon of Egypt

century (Nos. 342, 343)
;
the
first
half of the twelfth

in
the legal document drawn up

;
the court of Daniel (No. 346)

the son of
the edict issued by

347).
Abraham
life
Maimonides (No.
On
the whole, these
documents reveal some interesting

of mediaeval Egyptian Jewry.
I
details in the inner
BIBLE
(Texts, Translations, Commentaries,
Glosses,
and Grammar).
1.
Part
of a
5-7.
3.
codex of the Pentateuch with masoretic notes.
Gen.
6.
First
column of recto begins with DVn
(6.
5),
and the
last
legible
words of the second column are [nnnjn

njDN (6.
JiN (6. 14).
First
column of verso begins with nJP^n

column ends with
nip:^ (7. 3).
leaf,
16),
and the second
One parchment
columns
to a page,
badly damaged and obliterated, measuring
7|X7-|in. (=18-7 X i8-2 cm.).
There seems
lines
to
have been two
and the number of
ranged from sixteen
to seventeen to a column.
The
text
is
in bold, beautiful square
character, vocalized
in a smaller hand.
and accented, while the masoretic notes are

[Y.
M. H. A.]
2.
Part
of a codex
of the
Pentateuch with
masoretic notes.
Gen.
10.
r
14-12.
15.
last legible line
Fol.
is
a begins with CDnriDTlNI (10. 14); the

It:p"'1
HN
n[^'']
(10. 26);
b begins with âiyriNi

i
(10. 28),
and
ends with
is
^'0V (ri.
6); 2 a continues
2
b,
and the
and the
last legible line
nS'l n:5y niNO (rr. 15);

ripM (i r. 29)
;
b begins with ii^D-nN (11.
17),
and
ends with
3 a continues 2 b,
last legible line
GENIZAH FRAGMENTS
is
IN
PHILADELPHIA
HALPER
403
pnn
V-"y (12.
5); 3
b begins with DD?^
{ibid.),
and ends with
1N1""I
(12. 15).
Three parchment
leaves, badly
damaged, measuring 8 x 8^
to
in.
(=
20'3
20-9 cm.).
There are two columns
a page and
seventeen lines to a column, besides several lines of masoretic

notes above and below the
vowel-points and accents.
text.
Bold square character, with
The
masoretic notes are in a smaller
hand and unvocalized.
[Amram.]
3.
Gen.
14.
first
24-15. 18.
legible
The
word
is
D''C'3Xri
(14. 24).
The column ends

lines of the next
with nxrn (15. 18).
There are a few fragmentary

17. 7-13.
column containing
piece of parchment, badly damaged, forming part of a Scroll
of the Law,
little
over a column has been preserved.

cm.).
Size
^Sl^ 7i
"^- (
= 40 X 19
Bold square character.
[Amram]
4.
Part of a codex of the Pentateuch.
Fol. I a begins with n^::Ni (27.
vns' (27.
7),
Gen.
27. 7-30. 16.

last legible
and the
JiNl
word
ia
34);
fol.
b begins with
fol.
(27
37),
and the
last
legible
word
is ni"-is*
(28. 12);
a begins with
(29. 18)
;
*mm
(28. 15),
and the
(29.
last legible
word
is ["jnaJl'N
b begins with
16). this
nriN
23),
and
last
legible
word
is
[nnjc'il (30,
There are
codex tends
variants in orthography
and
vocalization.
While
to scriptio plena, there are
examples of defective writing of words

text.
which ^ve piene
in
our masoretic
DniD
for
DÔ
(27. 9):
"il.nji
-luya for nnya (27. ro);

{-! 33)
j
^m*?
for
^^n> (27. 29); iin^. for
^^
before
JNi:n
(29, 3) is repeated twice,
and there
h^
for
is
a Hne through
(30- O-
INVH; ir^pi23 for iJDipca (29. 26);
^N
Two
a
paper leaves, badly damaged, forming the inner sheet of

Size
fascicle.
8|xi3
;
in.
(=21-9x33
is
cm.).
There are three
columns
lines to a
to a page,
and there must have been about twenty-six

but the lower part
torn
off,
column
and only about

Large square
eleven to seventeen lines have been preserved.
404

and accented.
[Sulzberger.]
in a smaller hand.
Masoretic notes on the margin
5.

Fol.
(37. 35).
I
Gen.
9),
37.
i i
9-35
41- 24-5-
a begins with njni niy (37.
and
b ends with Tis

b and
2 a.
Some
leaves are missing between

y3tJ>
is
The
latter begins with
nx
(41. 24),
and
b ends with
G^:n (41. 50).
The
vocalization
faulty,
and there are

10); ^^X for
some orthographic
^;>^
variants.
ribn for ri^bn (37.
{th'd.}; pSJ?^ for
pDi'D (37. 14); inDrDUor"inpt:^(4i. 32); N^^rpsn for N^"o;n (41. 38);
-mx
for
']m
(41. 41); ^^r7^ for n2Si- (41. 45);
noinn for nîna
(41. 48).
Two
are two
parchment
leaves,
badly damaged, forming the outer

cm.).
sheet of a fascicle.
Size 9I
to
columns
x 7^! in. (= 24-8 x 20-1 a page, and twenty-two lines
There
to a column.
Beautiful square character with vowel-points.
[Sulzberger.]
6.
Lev.
i.
9-17.
mn'? (i. 17).
Recto begins with n^y
(1.9),
and verso ends with
While
this
leaf
seems
to
belong to
an accurate codex, the

niT'J
orthography
differs
somewhat from
that of our Masorah, as

(i. 17).
instead of nin'3
(i. 9),
and ^nT instead of i^nT

measuring 9^ x 6^
lines
in.
One paper
leaf,
(=
24-8
16-4 cm.).
There are thirteen
to
page.
Bold square character,
vocalized and accented.
[Sulzberger.]
7.

Fol.
(2. r):
2
I
Lev.
i.
i
14-3.
3.
f?rj*
a begins with l^'^pni a continues

2 b,
i
(i.
14),
and
b ends with
(2. 7);
b,
and
b ends with nryn

(2.
3 a
continues
3 b,
and
3 b ends with [T]~ipn

2'\pn
b]}
14); 4 a continues
is
and 4 b ends with
(3.
3).
It
part
of a very
carelessly written codex.
While the orthography generally agrees
with that of our Masorah, there are numerous mistakes in the

letters.
2 and 3 are frecjuently confused.
The codex does
not
seem
to
be the work of a professional scribe.
GENIZAH FRAGMENTS
Four paper
of a fascicle.
IN
PHILADELPHIA
HALPER
405
leaves, badly
6-|
damaged, forming the inner sheets
Size
x 5I
in. (
= i7'4 X 13 cm.).
There are nine
lines to a page.
Square character with sporadic vocalization.
[Sulzberger.]
8.
Part
13.
of a
codex of the Pentateuch.
Lev.
11.
40-12. 7;
26-42.
Fol.
I
a begins with
VMl
(11.
40),
and ib ends with n-DT
(12.
latter
7).
Some
ib and
2 a.
''D1
The
the
for
begins with
nJNT DX1
(13. 26),
and
b ends with
(13. 42).
There are some orthographic variants and
scribal errors.
On
whole, the codex seems to have been carelessly written,

^^1^
(ir.
pn
42);
jn:
for
pm
(idid.);
DnsCD:i
for
DncD:i (Kere
for
DnN'r:t2Ji,
n. 43);
npoo
'yât^'n
onc^npni
for
Dn"^'npnm
(n. 44); nin^n

for N''3n (12.
inDn
(11. 47);
n^'sy)
for n*j'^c"i (12.
4);
s-'a^
6);
nipi:n for
{I'h'd.)
(12.
7); nriw'a^ for nn*j'2-s^ (13.

(13. 34) are omitted.
28); last xin
and
DV3
Two
from
paper leaves, forming

in.
the
outer
sheet
of a
fascicle,
measuring 4^ x 3J
nineteen
to
(=12-4 x
8-8 cm.).
to
Number
of lines ranges
character.
twenty-one
a page.
Square
[Sulzberger.]
9.
Lev. 16. 18-32.
Recto begins with

DJTID'DO riN
Îprt
(16.
29).
nin^ '<:th "IK'N (Lev. i6. i8),
and ends with
Verso continues
recto,
and ends with
nj3
(16. 32).
leaf,
A
(=
parchment
badly mutilated, measuring
10^x9^
in.
26-8
X 24 cm.)
There are two columns
to a page,
and the
number
of lines to a column ranges from

lines,
nineteen to twenty.
the rest of the page
Verso has only half a column of ten

being blank.
Beautiful large square character.
[Amram.]
10.
Part of the Pentateuch.
Lev. 15. 33-18.
r. is
The
it
first
legible
word
on
column
first
nnpJ?!
(15.
ss)'} 2
ends with
nrni (16. 14).
The
legible
word on column
4o6
is

it
OriNDn (i6. 2i):

3
ends with
Jiâbl
:
(i6.
32).
The
first
legible
word on column
is
mn
(17. 10)
it
ends with
n'yiD (18. r).
A
all
piece of parchment, which

is
may have been

It
is
part of a Scroll,
as the writing
sides,
only on one side.
badly damaged on
except the
Size
lower part, and contains about two and
a half columns.
15^X18^
in.
= 39-3 X 46-3
is
cm.).
Highest
number
is
of lines preserved on a
column
twenty-eight.
Verso
blank.
Beautiful large square character.
[Sulzberger.]
11.
Lev. 16. 31-17.
2.
Recto begins with

[bxi]::'' ^:n
Dn-jyi Q^b
2).
N^-!
(16. 31),
and verso ends with
ba^ (17.
One paper leaf, badly damaged and faded, measuring 6 J x 4f in. (= 16-5 X II-8 cm.). There are nine lines to a page. Large
square character, vocalized and accented.
[Y. ]\L
H. A.]
12.
Part of a codex of the Pentateuch
(Hebrew
text
and Targum
Lev. 23. 10-20.

alternately, verse
The Hebrew
by
verse.
N~lJ3iy
n''
text
and the Targum are given
Recto begins with

j;3'w^'
(Targum of
22,.
ro),
and ends with and ends with
(Targum of
20).
23. 15).
Verso continues
recto,
mp (23.
One parchment
measuring
leaf,
in.
with a piece of paper pasted on the top,

cm.).
6|X4|
(=17-1 x 12-4
There are seventeen
lines to a page.
Square character with a strong tendency to
cursiveness.
later
Vowel-points and accents have been added by a
hand.
[Amram.]
13.
Lev. 26. 3-36.

Fol.
r
a begins with ncD'D (26.

r
3),
2
and
b ends with D3X~IN
(26. 20); fol. 2 a continues
b,
and
b ends with n^y (26. 36).
very accurate codex.
Two
parchment
leaves,
badly
in.
damaged, forming the inner
Size
8x7^
{= 203 x
19-7 cm.).
There
are seventeen lines to a page.
Clumsy square
and accented.
[Sulzberger.]
GENIZAH FRAGMENTS
IN
PHILADELPHIA
14.
HALPER
21-9.
4.
407
Num.
8.
Recto begins with 123^1

(9. 4).
(8.
21),
and verso ends with

variants.
T\^]y?
There are a few

(9.
textual
and orthographic
Thus
^"\rh for :^'^^3
3); nyiron for
nym
(/Z'/^.).
One paper
There are ten
and accented.
leaf,
measuring S\x6^\n. (- 20-9 x 15-8 cm.).
lines to a page.
Bold square character, vocalized
[Sulzberger.]
15.
Num.
16.
30-17.
4.
Recto begins wath

Verso continues
It
"^L^N"73 (16. 30),
and ends with

(17. 4).
C'SI (16. 35).
recto,
and ends with nt^nJn
seems
to
be part of a very accurate codex.

leaf,
One parchment
slightly
damaged, measuring 6^ x 5^
in.
(=
16-4 X 14 cm.).
Recto has twelve
lines of text, beside four lines, in a smaller
hand, of masoretic notes, two above and two below.

eleven lines of text (there
is
Verso has
17),
some space between chapter 16 and

[Amram.]
16.
beside the four lines of masoretic notes.

with vowel-points and accents.

Fol.
(t.
I
Deut.
15),
i.
15-25.
a begins with
n'^'^'on n^J*!
(i.
and ends with nc'X

(i.
17);
b continues
i b,
r a,
and ends with QriN^

(i.
20);
fol. a,
continues
and ends with ^21

nniD
(i. 25).
22); 2 b continues 2
and
ends with
pNn
Two
slightly
paper leaves,
faded.
Size
forming the inner sheet of a

15-8
fascicle,
6iX4|in. (=
ir cm.).
There are
ten lines to a page.

ness.
Square character with a tendency to cursive-
[Amram.]
17.
Deut.
(i.
r.
31-36.
Recto begins with

with
Nw*""
"IC'ND
yrh^
31),
and verso ends
nns
vh'o (i. 36).
408

leaf,
One paper
(=
15-7
damaged and
faded, measuring
lines
6^x4!
in.
1-8 cm.).
There are ten
to
a page.
A.]
Square
character with a tendency to cursiveness.
[Y.
M. H.
18.
Deut.
5.
1-14.
rii^D (5. 6);
Recto begins with

verso
N"]p^l
(5.
i),
and ends with

(5.
continues
recto,
and ends with DV1
14).
Recto
is
vocalized, but the vowels are not always the
same
as in our texts.
in.
is
Altogether the
vowels seem
is
to
have been carelessly put

instead of Q^^P.'"'.
glaring instance
orill'r']
(5. i)
Verso
entirely without vowel-points,
and even the verses are not always
divided.
The last few lines are mostly obliterated. One parchment leaf, measuring 7f X 7 in. (= 18-7 x
lines to a page.
17-8 cm.).
There are fourteen
Square character.
[Adler.J
19.
Deut.
17),
7.
17-19.
6.
Recto begins with

D3\1^N
(9. 16).
-ii:Nn
''3
(7.
and verso ends with
piece of parchment, badly damaged, measuring 9^

23-5 cm.).
lines.
(=24-8 X
Each
side has
x 9^ in. two columns, and each column

[Amram.]
has twenty-nine
Oriental square character.
20.
Part of the
Fol.
I
Book
of Joshua.
[IC'IJ
21.
""J^^l
6-24. 32.
(21. 6),
i
a begins with
fol.
and
2
b ends with
nUN?
(22.
(21. 43);
fol.
fol.
a continues
b,
and
b ends with pbn
25);
i)
.;
3 a continues 2 b,
(24.
4 a continues 3 b,
and 3 b ends with ^NTJ'^ "':p6 and 4 b ends with n"l?2Vy (24. 32).
There are a number of

vocalization.
variants, especially in orthography
and
Some words
(21.
are missing altogether, while others
have been restored by a

nnip
for
later
hand,
py
JIN'
for
]'']}
nxi (21. 16^;

27):
nnriK'ys
nnp
26);
jh: for
pb (Kere ]%,
Dn''n''N
21.
is
for !Tjri^y3 [ilnd.).
The second
(21.
44)
unvocalized,
^3
ns
is
ajjparently crossed out by a line,

it
and on the margin there

^r^y
is -i:;'N
is
thus evident that the copyist wanted the verse to read

tj'N DiTts* ^3d Dn':D3
:;'\x
DTn
nin" in:
nH.
'jd for
n'3

(21-
HALPER
y'l^nn''
409
45)
1"I21
(22. 30)
is
missing and
is
not supplied on the

(24. 22) to
(24.
margin; N^3X1
for nN'3N*1 (24. 8);
from
V'^^î^
24) has been omitted through homoioteleuton.
Four parchment
sheets of a fascicle.
leaves,
badly mutilated, forming the inner

in.
Size
rox8|
(= 25-4 x
21-9 cm.).
There
column.
are two columns to a page,
and twenty-five
lines to a
Square character, vocalized and accented.
[Sulzberger.]
21.
Part of First
Fol.
(i.
I
Book
of Kings,
r.
29-2. 13;
7.
24-8. ro.
[D''N"l]pn
(2.
a begins with nnv b^'O

fol.
r
(i. 29),
and ends with

[Djliû^
49);
b continues
r a,
and ends with

i
13).
Some
is

(7. 24),
;
b and
2 a.
Fol. 2 a begins
with in[N]
and ends with
[nsnjK'!? (7. 42).

"irs* {i7nd.),
The
last line
burned
fol.
b begins with bv
also
[n]NV3
(8. 10).
There are
and ends with some marginal notes by a later

and Haftarot.
hand, indicating words omitted edges are damaged.
in the text
The
Two
columns.
parchment
leaves,
in.
forming the outer sheet of a

27
fascicle,
measuring io| x io|
{=
27-6 cm.).
Each page has

25
to
27.
three
Number
of lines
ranges
from
Square
and accented.
[Friedenwald.]
22.
Part of a biblical codex.
2
Kings
5.
8-13.
^N1 (5. 13).
(5.
Recto begins with
^N"i:r"' (5. 8',
and verso ends with
There are a few orthographic

n:cs* for njax
variants.
VD1D3 for iDIDn
9);
(Kere n:oN,
leaf,
5.
12); abn for niwI (5. 13).

in.
One paper
and accented.
measuring 6| x 5I
(=17-1 X 13
cm.).
There
are twelve lines to a page.

[Sulzberger.]
Beautiful square character, vocalized
23.
2
Kings
is
23. 3-24. 3.
The
legible
first
legible
word
in recto
[i'y]tD
[^"i2n]nN (23. 3),

(24. 3).
and the
last
words of verso are
yorb
4IO

There are some masoretic notes.
piece of parchment, torn in two, badly
damaged and
faded.
Size 7|
1 1 in.
is
(=
19-7
2 7-9
cm.).
Each side has three columns.
As the top
[Amram.]
torn
off, it is
impossible to say
how many
lines there
were to a column.
Bold square character, with vowel-points.
24.
Part of a codex of Isaiah.
15. 1-18. 4.
(last
Recto begins with nc[n:]

with [b]:^ nsio T133 (16.
word of
first
Isa. 15. i),
and ends
is
14).
The
column of verso
word
is
almost entirely damaged, and the

(17. 3)
;
first
visible
nnDSD
the third
column ends with
'hn (18. 4).
The
orthography,
while generally accurate, deviates sometimes from our masoretic

text \vith regard to defective or full writing.
Thus
ni7?iy instead
of r\bhv (i7- 6).
The
vocalization
is
in
some
cases curious,
and
points to the Oriental origin of the codex, as, for instance, rinb]1
for
niOT
(17.
10).
Of
peculiar interest
is
the vocalization 3^?31
instead of 2N'?^ (17. 11). since the Septuagint renders this
word
by
Kol ws 7raTi]p.
One parchment
ii^Xioîn. ( a page, and at
character;
leaf,
badly mutilated and
torn,
measuring
to
= 29-2
26-8 cm.).
There are three columns
least twenty-four lines to a
column, apart from a

Beautiful large square
number of masoretic
[Amram.]
notes on the margins.
vocalized and accented, probably by a later hand.
25.
Zech. 14. 2-1

(14.
2),
1.
Recto begins with mî':!

(14. 6); verso continues recto,
and ends with Ninn DVa

llC""!
and ends with nn

measuring
(14. 11).
in.
One paper
X
12-4 cm.).
leaf,
slightly faded,
7x4^
(=
17-8

later
with vowels and accents

lines of text
added by a
side, besides
hand.
There are eleven

the margin.
on each
one or two
lines of notes in a smaller
hand.
There
are also
some notes on
[Amram.]
GENIZAH FRAGMENTS
IN
PHILADELPHIA
26.
HALPER
411
Psalm 37-23-37.
Recto begins with V^
(37- 23),
and ends with pnv
(37.
30);
verso continues recto, and ends with n"'~inN (37. 37).
Judging by the mode of writing the divine name, this leaf may have formed part of a prayer-book. One paper leaf, measuring 6^x5 in. (=i6-4Xi2-7 cm.). There are thirteen lines to a page. The words are not evenly
spaced, and the scribe probably intended to give the lines a poetic
appearance.
Square character, with vowel-points and accents.
[Amram.]
27.
Ps. 50. 18-51.
(50.
18),
9.
Recto begins with Q'3n:o DVI

151.
and ends with TJ'N^

9).
2);
verso continues recto, and ends with 'iSiinn (51.
The
vocalization
and the orthography
slightly
differ
from our
(51. 7)
Masorah.
instead of
Thus ^'P^^^ (50. 18) instead of Q'SXÔ; pyn nimD3 (51. 8) instead of ninun. fliyn
;
piece of parchment, trimmed on the lower side, although

off.
no words have been cut

Recto has thirteen
lines,
Size
6^-^x5
in.
(=16x12-7
cm.).
while verso has eleven.
Bold square
character, with vowel-points
and accents, probably supplied by
a later
hand.
[Amram.]
28.
Part of the
Fol.
I
Book
of Psalms.
106. 5-107. 37
5).
iiS. 29-119. 86.
a begins with "jnbn: (106.
and
b ends with DVT"

i
(107. 37).
latter
Some
There
leaves are missing

r\)r\'h
between
2
b and
2 a.
The
ITIIV?^
begins with
is
(118.
29 \ and
b ends with
(119. 86).
a great
is
number of
variants in the orthography
and
vocalization.
1
There
especially a tendency in this
codex to
employ
and
as often as possible, although in
some
cases this
fragment writes defectively words which are written
^/e/ie in
our
for
Masorah.
few
7);
examples may be given here

nihn:
for
nii?n:
"j^nsPDJ
for
TDisâj (106.
(106. 26);
(io6.
21);
anx
nnw
Dn:D
for
DnrD
(106. 30);
^ynî for
2vm
(106. 40),;
412
"sviDi

for
'Xi'TDi
(107. 33);
n^*i3 for
nv:
(119.
(119.
2);
^mnms'
for
for
Tnms
(119.
15); yp^ra
for
i^pnn
23);
':j2>'P
"io^p
(119. 28); inip'sn for -jnpsin (119. 78).
Two parchment
are
leaves,

in.
Size
to
ii|x 9f
a page.
(=28-2 x 23-8
Beautiful
cm.).
There
twenty-six
lines
square
character;
vocalized and accented, probably by a later hand.
[Sulzberger.]
29.
Part of the
Fol.
I
Book
I
of Psalms.
126. 6-134.
(126. 6),
"i'':^
3.
begins
with
"]l?n
and ends with

i),
PNTJ'*
(128. 6);
fol. fol. 2
b begins with
i b,
(129.
and ends with nn?

[j? n]D3? (132. 12) (134.
3).
(131. r)
fol.
a continues
2
a,
and ends with

ends
with
b continues
differs
and
jnsi
The
inserts
orthography
1
from that of the
^Nlasorah.
It often
and
''
as inatres lectionis, as
njn3
(126. 6), D^V^na (127.
4), "I"I1T
(128. 4), N"ivn (130. 4).
More important
variants are 7\yL^ (127. 2)
and
^n''1
(129. 6).
Some words have been

later
scribbled on
top of
fol.
b by a
hand.
i5-8cm.).
Two parchment leaves, measuring 6|x 6iin.(= 17-4 x

Number
Square character.
[Adler.]
of lines to a page ranges from eighteen to twenty-one.
30.
Part of the
Book
of Psalms or prayer-book.
)-|N31
Psalm 135. 6-17.

[nni^ji^n
Recto begins with
(135.
6),
and ends with
(135. 21); verso continues recto,

It is
and ends with non
(136. 17).
punctuated and accented.
But neither the vowels nor the

Altogether
first
accents are identical with those of the printed texts.

the vocalization
letter of
is
peculiar.
Dagesh forte
is
inserted in the
almost every word.
ÎKSI (135. 6)
Even N sometimes has a dagesh, and ^lOSn (135. n). As a rule scriptio plene
as
is
prevalent in this fragment.

(135. 13).
Thus
n3*nc>
'"I^ÎS
(135.
10)
and
T^?^?
Strange vocalizations are

14).
(i35-
?)) i^Jl
^'^ZS- ^2),
cnjn^ (r35.
Through the oversight of the
copyist, all the
words between nnVJ2 (135. 8) and
DHVO
(135. 9) are omitted.
GEMZAII FRAGMENTS
IN
PHILADELPHIA
HALPER
413
One of the lower corners is l)urned. One parchment leaf, measuring 6j% x sl Number of lines of each page is seventeen.
[Adler.]
''">.
(= r6 x
14-9 cm.).
Square character.
31.
Prov. 30. 27-31.
27),
i),
9.
Recto begins with
"{pD (30.
verso begins with n2[l] (31.
and ends with Tl (30. 33); and ends with p-asi (31. 9).
measuring 6| x
there
There are some masoretic notes on the margin.
One parchment
(=i6-8xi7-8
cm.).
leaf,
badly damaged,
in.
Recto has eight
lines,
being extra
lines.
space between 30. 28 and 30. 29, while verso has nine
Bold square character with vowel-points and accents.
[Amram.]
32.
Fol.
fol. I
I
Prov. 31. 20-Job
r.
18.
a begins with n'T) (Prov. 31. 20), and ends the chapter
to the preceding book,
b has a masoretic note belonging

a continues
and
then goes on, without a heading:

13131 (r. 5);
2
^^-| C'\S*
(Job
r.
i)
it
ends with
(r.
b,
and ends with

n''33 (i. 18).
nb'J'n
12);
b continues
2 a,
and ends with

which
this
The codex
accurate, that
to
fragment belongs must have been
very beautiful, although the vocalization and orthography are not

is
to
say,
not in accordance with the Masorah.
Thus
(Job
^2Vn instead of >D>n (Prov. 31. 30);

r.
QH'nvnN
for
Dnwns*
4); S'Ti for X1T1
(r.
6);
rilpb'n for rirpb'n (r.
8); im^3 for

13):
inD3 (idtd.);
nbyp
for ribVp (i.
lo);
D^blS
for Q'bvS* (r.
D^nVJ'l for QTi'C) {ibid.).
Two
parchment
leaves, slightly
damaged, forming the inner
Size 6
7 in.
(= 15-2 x
;
17-8
in.).
There
must have been twelve

two of masoretic notes.
lines to a
page
i
but
fol,
i a,
concluding
a book, only has eleven lines, while
b has ten lines of text and
Bold square character, with vowel-points
and
accents. XII.
[Amram.]
].
VOL.
414

33.
Fol.
I
Job
(2. 4),
2.
4-3. 26;
i
7.
8-8. 21.
[?;"!]* (3.
a begins with
'n''
and
fol.
b ends with
i
26).
Some

S*7
b and
2 a.
The
this
;
latter
is
begins with
"I2a7? (7.
(7. 8),
it
and the
last legible
word on
(8. 7)
page
21), but
(8. 8),
no doubt continued
last legible
to
is
nxo
b begins
This
with
"la
and the
word
[ny]nn
(8. 21).
fragment has a number of variants

mo:;' for irriT (2. 6);
p*:'N-i
in
orthography and vocalization.

]V^p for ]Up (3. 19);
"jmy for "^y (2. 9);

8.
for ]VCfn
(8.
(Kere p^'XI,
8);
t21pj
for t^Sp^ (8. 14); 21t:i for
2D"l
16).
On
the whole, this codex seems
to
prefer
the
scriptio ple7ia.
Two parchment
leaves,

cm.).
Size 8|
to
are
two columns
x 8| in. ( = 22-2 x 21-2 page, and twenty lines

and accented.
There
to a column.
Beautiful square character, vocalized
[Sulzberger.]
34.
Fol.
(3. 3).
I
Canticles
2.
13-3. 3;
i
4.
6-14.
a begins with n^snri (2. 13), and

leaves are missing
(4. 6),
b ends with cnovj'n

i
Some
between
2
fol.
b and
2 a.
The
14).
*]i',
latter
begins with ^/N
and
b ends with mûNl

"]7
(4.
There are some variants

2.
in orthography.
(2.
for ^r^
(Kere
(3.
13);
D-^yic for D^^yj'

-iit:n
15):
for
ni3in-ini for
(ibid.);
nun-ini
2);
n2n for
(4.
6);
9)
;
n:n^n
13VJ
for
r\y\':hr\
nnsn
for
nnw
(Kere nnN3,
(4. II).
4.
130
(4.
10)
TDnSw"
for
Tmnrj*
Two parchment
Size 4^
leaves, forming the outer sheet of a fascicle.
X 3^ in. (=10-4 x 8-8 cm.). There are ten lines to a page. Square character, vocalized and accented. [Sulzberger.]
35.
Part of a biblical codex with ma.soretic notes.
Cant.
3.
6-4. 12.
Recto begins with

(4. 3);
n3ir:ri-;D (3. 6),
and ends with

j:
Tmnsr
verso continues recto, and ends with

the upper margin of verso the
(4.
12).
On
a
later
word
Dmax
was added by
hand.
GENIZAH FRAGMENTS
IN
PHILADELPHIA
HALPER
n
415
in.
A
(=
piece of parchment, badly damaged, measuring r2;|x
32-4
27-9 cm.).
Each page has two columns, and each

lines.
column has seventeen

points
Large square character, with vowel-
and accents.
[Amram.]
36.
Part of the
Book
of Esther.
[TJ'JN-i'^
2.
13-16.
(2. 13),
Recto begins with

(2.
(2.
ns
in
and ends with nn
I'Dn
14);
16).
(2.
verso begins with IDS^
(2.
15),
and ends with
^ ]:2y
There are some variants
orthography and vocalization.

(2.
^JP
^y'^m
14); YtD {ibid.)- cnvj-ns instead of C^nVi^'nN
16);
{ibid.).
piece of parchment, forming lower half of a page.

;
little
over five lines to a page have been preserved
but judging from
the missing words between recto and verso, one

there were about eight or nine lines to a page.
(
may assume
Size
that
in.
5|X3^
= 13.6x8-4
cm.).
Bold square character; vocalized and

[Lederer.]
ac-
cented probably by a later hand.
37.
Part of the Haftarah for the
5.
first
day of Passover.
Joshua
2-11.
Recto
is
headed
i"j'in''n
nD3
h':^
followed by Joshua
5.
2-1 1; both the
Targum
of the
It is
it is
are given alternately, verse

text
DV^ mUDn], which is Hebrew text and the by verse. The vowel-points
n:^'[N-i
Hebrew
seem
to
have been supplied by a
later
hand.
very inaccurate,
cnv
(5.
2) is omitted,
Qî?1D (5. 5)
and
in verse 3
D''ÎD.
nnVi instead of Qnv.
So also
instead of
A
(
piece of parchment, badly damaged, measuring 8i

17-1 cm.).
x 6|
in.
= 21-6 X
Recto has nineteen

lines.
lines besides the heading,
while verso has twenty-one
Square character.
[Amram.]
38.
Part of a collection of Haftarot.
chapter.
Recto begins with "no \-no 210 (Jonah 4. 8) to the end of the This is obviously for the Day of Atonement. This is
7.
followed by Micah
rS-20.
Then comes
the heading Vc^ \xy^'-b
f I
4l6
"T^ynnn
3'_"3

is
nvjn naio which
is
followed by Zech. 13. 9-14.
2.
The last word of verso is r]^2nbf2h. One paper leaf, faded, measuring
There are eleven
lines to a page besides
x 5iîn. (=17-8 x 13-2 cm.). some masoretic notes.

[Amram.]
Bold square character with vowel-points and accents.
39.
Part of a collection of Haftarot, Hebrew, and Aramaic alternating
verse after verse.
Recto begins with
Dr,Nt:n (Mic.
7.
19),
which belongs
to the
Haftarah of the afternoon service of the
Day
of Atonement.
The
the
conclusion of this Haftarah
is
followed by the Haftarah of
first
day of Tabernacles (Zech.

b'C^
13.
first
9-14. 21), which
is
headed
is
T\yv "inn n^lD

"TiNani (Zech.
14.
6).
pcxn^.
9),
The
this
word of
this
TT"!
Haftarah
13.
and
page ends with
(Targum of
DMi
Verso continues
recto,
and ends with
"ini;n"?2
(14. 16).
One paper
There are
leaf,
measuring ii|x7Y6i"-
= 29'5 x 18-9 cm.).

Hebrew
in
thirty-two lines to a page.
Square character with a
tendency to cursivenesss.
text in the Tiberian
Vocalized and accented, the
system, and the Aramaic
Targum
the
Babylonian.
[V.
M. H. A.]
40.
Part of
Targum
of Leviticus.
fol. i
4.
is
10-5.
2:7.
:
16-8. 10.
this
is
First legible
word on
f"i]inJ2 (4. 10)

fol.
r
page ends
(last
with np71
(4. 25).
First legible
word on
(5. 2).
first
Nn^yT
word)
this
fol.
page ends with HDDtD

i
Some
legible
leaves are missing
between
b and
it
fol. 2 a.
The
word on the
b
latter
is 2"'l[p"'] (7.
16);
ends with N^w'Tip

First legible
(7. 29),
fol.
corrected by a later
2
is
hand
Next
into \TifTip.
line
is
""a
word on
\T1 (7. 31).
(7. 34),
and
it is
obvious that
all
the words between
srr^n (7-32 and that of 7.33) have been omitted byhomoioteleuton.
These words are added on the margin.

(8.
10).
It is
It
ends with [n]w'D
vocalized by a later hand,
and
luis
number
of marginal
notes, chiefly corrections.
GENIZAH FRAGMENTS
IN
PHILADELPHIA
HALPER
No. 41.
417
The upper
part
is
burned.
fascicle as
This fragment belongs to the same
Two parchment
leaves,
fascicle,
measuring 9i^6^9ii"- (= 23 x 23-5 cm.). each page is twenty-two. .Square character.
Number
of lines
of
[Friedenwald.J
41.
Part of
Targum
of Leviticus.
fol.
i
5.3-7.
is
15.
First legible
word on
(5.
HTimD
iTn3lND
(5. 3)
fol.
this
page ends with nxi

pnriK'''
16).
First
legible
word on
(6.
3).
is
{ibid.)
fol.
this
2
page ends with S*nmD

trN[mJ
(6.
First legible
word on
(6. 19).
is
5)
this
2
page ends with "ID^'NT

is
First legible
n"'-iD''m (7.
word on
.
fol.
(6.
21); this page
ends with
It is
15).
vocalized by a later hand, and has marginal notes, chiefly
corrections.
Some words and even
verses are omitted in the text
and
are
added on the margin.

part
These omissions are usually
through homoioteleuton.
The upper
is
burned.
These leaves are
to
be inserted between those of No. 40.

forming the inner sheet of a
cm.).
fascicle,
Two
parchment
leaves,
measuring gJ^xgiin.
each page
is
(= 23x23-5
Number
of lines of
twenty-three.
Square character.
[Friedenwald.]
42.
Part of a sort of
compendium
last
of the Pentateuch containing
the
first
three
and
three
verses
of every Sidrah.
Gen.
23. 2-28. 13.

Fol. I a begins with
fol.
I
n':m
{21. 2),
and ends with nr^M
(25. 17)
b continues
i
a,
and ends with

""nND
mpy
"'jnXD,
(25.
28.
21).
Fol. 2 a
fol.
continues
b,
and ends with
(=
ir);
continues
2 a,
:
and ends with y

nr'Ni?
3VJ (28.
13).
;
There are many

"iny'l fur lb ...
.
scribal errors
n^
for ... 1^ (25. 20)

;
(25.
21); ^nx
for V3N* (28. 7)
'axo for
'J3wN0 (28. 11).
Two
paper leaves, forming the

3-! in.
fol.
inner
sheet
of a
fascicle,
measuring 4^ x
(=
2
12-4
8-8 cm.).
There are twelve

six,
lines
to a page, except
b which has only
the rest of the page
4l8
being blank.
[Sulzberger.]

'j-iS
is
marked on the margin.
Square character.
43.
Part of a Jewish- Arabic translation of the Pentateuch (not
Saadya's).
This fragment covers Gen.
8.
11-9. 26.
Each
is
verse
begins with the

its
Hebrew word. Over

ver)-
every Arabic word
written
Hebrew
9.
equivalent in a
small cursive hand.

8.
Recto begins with ncNJ^n {n:rn,

(cn^^N,
9. 26).
ir),
and ends with
nî^N
(1:^,
6);
verso continues recto, and ends with Dn^
One paper
iil-x 7^
page.
in.
leaf,
badly damaged
19 cm.).
in
the middle,
measuring
lines to a
(=29-2 X
There are twenty-seven

with
a strong
Oriental square
character
tendency
to
cursiveness.
[Amram.]
44.
Part of a Jewish-Arabic translation of the Pentateuch.
24. 58-25. 17.
Gen.
Each
word
verse begins with the

is
first
Hebrew word.
is ':d
The
first
legible
lynD (24. 58), and the last

;
(25. 17).
Possibly Saadya's translation
but no conclusive evidence can be

the
printed
text
adduced.
translation,
The
variants
from
of
Saadya's
though mostly
insignificant, are sufficiently
numerous
to
make one
=: i3-in
hesitate to decide definitely about the authorship.

(24.
;
iy"i2
60);
so
S.
S.
;
ir-iN2i.
nopD;
S.
cpon
(24.
64).
X'^X^N
= D'^'i^'Sn
i^^ly-1'
the
NLiyX
;
Beyrout
translation
has
more
S.
correctly
(idid.).
(25. 6).
so Beyrout translation;
nni
narrow and long
strip of
parchment, badly mutilated, written
closely
on one
side.
Size 19
x 3I
in.
is
(=
48-1
8-8 cm.).
Recto
has seventy-nine
lines,
while verso
blank.
Square character
with a tendency to cursiveness.
[Sulzberger.]
45.
Part of a translation of Exodus in vulgar Jewish-Arabic, with
notes.
38. 21-39. lor.nN.X'ijN
Recto begins with
pDt:
nnyn
p'J'rs (38. 21),
and
continues to the end of 38. 24.
Then
follows a note
on the value
GEXIZAH FRAGMENTS IN PHILADELPHIA

of "cr.
HALPER
419
is
The opinion
It
that
it
is
"iN*^:p
is
refuted.
(39. 3 c),
Verso
scarcely legible.
begins with DD[Ti]

(39. 10).
is
= "]in3T
and ends
with [ÎJV^S
= nvjpl
The
translation
as a rule paraphrastic.
Nevertheless the
translator desired to express every
Hebrew word.
Thus nx
with
is
consistently
rendered
by
N\s*.
Every verse
begins
the
Hebrew word. One parchment

and none of the
leaf.
is
All the four sides have
been trimmed,
in.
lines
complete.
of lines
Size
is
loi x 35
(=26
9-5 cm.).
The number
now
twenty-nine to a page.
Square character.
[Adler.]
46.
Part of Sa'adya's translation of the Pentateuch.
Lev. 26. 34-44.
Recto begins with 173

(26.
"3 (26.
34),
and ends with Dn"'Nnyx
39)
verso
continues recto, and ends with
mn
yo
N!i*'Nl
"lICNvX (26. 44).
Every verse begins with the

variants.
(26. 39)
;
first
Hebrew word.
There are some minor

{26. 36)
;
Thus
the
T':
first
[D lypll for D'^1 lypT)
lyDD^ for
py'L^'^^
part of verse 42 has
been omitted by mistake.
One paper
X
lo-r cm.).
leaf,
torn
and faded, measuring
6|X4
in.
(=
15-5
There are
thirteen lines to a page.
Oriental square
character with a tendency to cursiveness.
[Amram.]
47.
Part of a Jewish-Arabic translation and
31, 50-32.
3.
commentary of Genesis.
or
Each verse begins with one
more Hebrew words

translation.
of the
text,
which are followed by the Arabic
After
every paragraph the author discusses exegetical and grammatical
problems.
Fol.
I
a begins with a note
on the word n:yn

the
(31. 50)
which
is explained in
accordance with Sa'adya's translation.

is
Of 31. 50-53
tallies
the
translation
missing
but
commentary
with
the
Sa'adya's translation, as
insertion of
may be seen from njyn and from

which Sa'adya renders
ns:
after C'\S {ibid.),
a'lJ fNDlN.
Of verses
31. 54-32. 3
we have only the
translation, the fragment
breaking off just when the author begins to discuss that paragraph.
420

This fragment
offers
many
variants from Sa'adya's translation,
as
rn:3
'bâ^b for
ncxvo
"62^^ |n (31. 54);

(32. 2).
m!?n
^bs*
for nyvio "^s
(32. i); nvpbz: for
nnx;s2D
Two
paper leaves, badly damaged, forming the inner sheet of

Size 7f
a fascicle.
x 5^
in.
(=18-7x14
cm.).
The number
Oriental
of lines ranges from twenty to twenty-one to a page.
square character with a strong tendency to cursiveness.
[Amram.]
48.
Part of an Arabic translation and
commentary of
Samuel,
chapters 11 and 12.
Hebrew of 11. 23, which is rendered Hebrew and Arabic of verse 24, after which is a long note covering the rest of fol, i. Some leaves are missing between r b and 2 a. The latter comments upon the
Fol.
I
a begins with the

;
into Arabic
then follows the
exact force of
ri22p
(12. 3)
and nnp>
i^Dri""!
(12. 4), while 2
b has
a long discussion on David's action in connexion with Bath-sheba.

It
was obviously the author's system

translation
alternately,
to give the
Hebrew
text
and Arabic
verse
by verse,
and then
comment on
the entire paragraph.
Two
paper leaves, badly damaged and faded, forming the

Size
outer sheet of a fascicle.
8^x6
;
in.
(= 2i-6xi5-2
Hebrew words
cm.).
There are nineteen
lines to
a page.
Oriental square character

the
are in
with a strong tendency to cursiveness
a bold square hand, with vowel-points and accents.
[Amram.]
49.
Part of a Jewish-Arabic translation and commentary of Jeremiah.
About a
is
half of every verse of the

literal translation.
followed by a
Hebrew text is first given which The exposition of the text is

4.
placed after the paragraph has been completed.

Fol.
I
a begins with note on Jer.

fol.
I
20
b,
and ends with notes

b and
on
4.
4.
22;
b continues
a,
and ends with general notes on

between
fol.
1
20-26.
latter
2
;
Some
2
1)
leaves are missing

4.
2 a.
The
5.
I,
begins with notes on
31,
and ends with notes on
fol.
continues these notes at length.
GENIZAH FRAGMENTS
in31
IN
PHILADELPHIA
.Tai
is
HALPER
while
niJDNJ.
421
inn
(4.
23)
is
rendered by
i.
rrri,
Sa'adya's
translation of this phrase (Gen.
2)
mnanDOl
in
Our
Jer.
author confuses biblical verses.

4- 3O) 31.
Thus
commenting on
(Zach.
5.
be attributes the words niwSVV

doubtlessly he had in
2).
D^w'J D'n"J'
9) to
DTIU'
Ezekiel;
(Ezek.
mind nns
confuses
DwX
m;2 cr:
combines
23.
Similarly,
Jer.
5. 5.
i,
he
2)
and
8
(while
8.
commenting on
In
translating
i,
Hos.
12.
with
Amos
*J"S'
5 b.
Jer.
he omits the words
iNVCn
ex.
Comp. LXX.
Diacritical points are
seldom used, and there

divine
is
no consistency
about
this usage.
The
Name
is
is
written thus
7.
But
The
fol. 2
orthography of the Arabic words

has D^Dt^N for ^\J\.
as a rule classical.
Two
twenty.
paper leaves, measuring
7^3-
x 5^
in.
(=
19-5
x 14 cm.).
The number
of lines to a page ranges

[Adler.]
between nineteen and
Square character.
50.
Part of an Arabic translation of and
of Job.
31. 12-40.
commentary on the Eook At the beginning of every verse one or two

;
words of the Hebrew

all
text are given
then follows the translation of
the verse.
The
annotations were obviously placed at the end
of each speech, regardless of chapter, for after the translation of
chapter 31
Fol.
nt?s:
we have notes on chapter ra begins with yoJ = ^331

fol.
I
29.
(31.
12 b),
i
and ends with

and ends with
the copyist
TN^kD (3r. 25 b);

a).
b continues
a,
vy
7y (31. 36
it,
Fol. 2
was a narrow
off.
strip
when
wrote on
with 7131
as no words are cut

(31. 40).
a continues
2 a,
i b,
and ends
= nnni
ends
Fol. 2
b continues
to
and completes
chapter 31.
Then
follows a note
yen y:^
of
a
mx^
note,
(29.
3).
This
page
I.
with
the
beginning
perhaps,
on
30.
This translation
that of .Sa'adya's.
is
to all intents
and purposes
identical with
It is true,
we have a number
of variants, but
to different
the bulk of
them are quite
insignificant,
and are due
422

'3^S3''bD
systems of orthography, Hke

''i^r^S.
(31. 28)
where Sa'adya has
and nn2D2
(31. 34), S. nnDD.
Other variants are due to
an inadequate knowledge of grammar, hke
ny
(31. 26); S.
Nny.
babm
Bacher
(31.
27);
S.
N^^bs.
Some
fjîr^^.
variants
are
errors
of the
copyists, as ^'V^hb (31. 32); S.
'12^212 (31.
33);
S.
>nS3n.
in his edition of Sa'adya's translation
and commentary on
sm^xos*.
Job quotes some

nnNi^s (31. 15);
S.
variants
which agree with our fragment, as

xnn^DS
{31. 18); S.
nnxi.
The commentary commented upon and

notes are placed,
presents
a greater problem.
The words
the opinions expressed are identical in our

;
fragment with those of Sa'adya's
but the position in which the

entirely different.
at the
and the language employed, are
In Sa'adya, as printed by Bacher, the notes are placed
end
of every paragraph, while in our fragment they are at the
end of
the speech which, in this case, extends over three chapters.
In order to
illustrate the difference of style in the notes, I give

:
the two texts in parallel columns
Fragment.
Sa'adya.
NDbwX i)in2i2
ini
-j-j'nn
"jyo^N
^:iib
]i2Li2
n?2na
nn!?i,'3
nvn^D HNr^nn
n"n)
irsnr^
'12
in
dji
ncna
nNJDnn
nn-j'
b3
bm
'n?ni
b2 d:i nbip bni2
[nnsc
jn3]
{i2"b 2"' 'a
'mm
'nrNni
ei'-^nn
"i^
i?l2^
in ^'n
''T2 ':vn)
nya ^c \x
'b
'J*
nyn
'i:'
^n^n^
\s*
hnm
Sa'adya wrote more than one recension of
rejircscnt
It is well
known
lliat
his
commentary, and our fragment may

ix).
one of those.
(See Bacher, p.
It
is
also possiljle
that
one of Sa'adya's
GENIZAH FRAGMENTS
pupils wrote
his teacher.
IN
PHILADELPHIA
that
HALPER
423
down
in his
own language
to
which he heard from
The orthography was intended

points are placed only over
be
classical.
Diacritical
D and
V.
One and
last
a half parchment leaves.
With the exception of the

is
page,
the
number
leaf
of
lines
on each page
seventeen.
14-9 cm.),
The complete
while the half
[Adler.l
is
measures 6j^X5|in.
in.
(=
).
i6-6
6^^ x 2|
(=16-6x7 cm.
51.
Square character.
Part of Ibn Ezra's
commentary on Genesis.
(8.
5),
8.
5-21.
Recto begins with n:n^n
and
last
legible
words are
13),
Nim
n-|[2"j'] (8.
11); verso begins with
imn
r\':z
'2 -(8.
and
last legible
words are
[p]s^'^ nin[''3n] (8. 21).
This fragment belongs to the same
fascicle as
Nos. 52, 53.

Size
A
side.
piece of paper, other half of No.

cm.).
52.
4|X3|
in.
(=12x9-5
Fourteen lines have been preserved on each
Rabbinic cursive hand.
[Amram.]
52.
Part of Ibn Ezra's commentary on Genesis.
8.
5-21.
last legible
(S. 13),
Recto begins with liryai

words are
\1'1 fjO"): n^:in (8.
nn[''nn] (8. 5),

;
and the
11)
verso begins with yinn by

(8. 21).
and
last legible
words are blp'S Dyun
This fragment belongs to the same fascicle as Nos. 51, 53.
A
Size
piece of paper, torn on

in.
all
sides;
other half of No. 51.

lines
4|X3|
(=12x9-5
cm.).
Fourteen
have been
preserved on each side.
[Amram.]
Part of Ibn Ezra's
53. commentary on Genesis.

Iw'y
-IIX'J'
11. 28-12. 8.
Recto begins with nnc-'^n

with
-ir^N'j*
pn^l (11. 28), and ends

verso
"lym
n*:c'n
nycn
(n.
31);
begins
with
D'J'O-i (12. 5),
and ends with
[Q^^y]l3 Qn^ycfi DnVJ
(12. 8).
It
belongs to the same fascicle as Nos. 51 and 52.
Size
One paper leaf, badly damaged and lower part torn off. 4|X5|in. (= 12 x 14-6 cm.). Fourteen lines have been
preserved on each page.
[Amram.]
424

54.
Part of Rashi's commentary on Genesis.
41. 8-23.
Recto begins with jn^^nnsa

verso ends wdth
\^'pb fVJ
nn
(41. 8,
repeated twice), and
Jini (41. 23).
Important variants.
D
c'-iijb
Thus
in verse 41. 13
D"1J
':nnD
D"i:
''D
inv
?ivp.
|\s-c^
"2^
3^-j>j:n
Nin
'-d
l:'-i''d
xh nvp
s-ipcn
nn
ny-12
-iDN'i:'
ic3 n^yob "i3?3n nyns inn n^rnb n^nc' 'd a^w'i^n Nin
vnny by
Verse 41. 16:
yo'JTi inis*
"nnab
.
mbn pam psn

'^
aibn
yr^-j'n
jvc'b
nybn
nn
liic'b
yro'j'n
ah
no'wS
5|dv ycvj'
.
v:!^
n:Txm n:3n
^^-j*
s'n^j'
"sd n'^:y 'b
pcr^
"ibn
;n''
n^y
D'-nbs
mb'j'i
n^n
nj:::nn
ps
QThab N^N nann

bbsinr^b
-lann
^^-l^*L^
en x"t
ns*
n:y"'
.ny-12
Nini
nh'c^
cnx invu'
p''D
n"i
ny-ia
mbc
D'';nna
One paper
leaf,
slightly
damaged,
measuring
6| x
4j^g in.
(=
^5-5
10-9 cm.).
Rabbinic character.
[U. P.]
Recto has seventeen,
and verso
sixteen lines.
55.
Part
of commentary,
r
in
Jewish-Arabic,
on
12.
the
Books of
6.
Samuel,
Sam.
25.
30-27.
10;
Sam.
14-13.
The
notes are rather long, though not
many
'':3
passages or words are
commented upon.
Fol,
I
a begins with însb 'V H'JT

(25. 33);
ri'n)
(i
Sam.
25. 30),
and
has notes on l^yu Tnni

(25.
'131
'131
''rn''b TJ'N (idid.); b^:''ns2 -inTi
39);
'131
in:
bisL"i
i
133K nnyi (26. 8).
(25. 44); p-iN2 nîyn iiT:ni b has notes on 'i3i nr:nbt23 is

c'\s*
(26.
7);
(26. 10);
'v
nns
'c (26.
'131
14);
'131
abrt
'131
(26.
=1T1^
15);
'131
in^Dn
dn
"-Vl
(26. 19);
'131
nCDDno
;
{i/>id.);
TJ*N3 (26. 20);

leaves
'l3l
2"^"'
(26.
1
23)
Dna'J'3
2 a.
bs (27.
10).
Some
n-13
s'bi
are missing
between
(2
b and
The
latter
has notes on
"N:
'3
D2X
Sam.
12.
14); coNî (12. 15);

"n
'i3i
(12. 17); D'crnirio
(12.
'131 'i3i
19);
nb'n niy3 (12.
22);
'131
n-rjy
ns
'131
np'i
Nb3''i
(12.
30);
2);
n-):D3 D'zn (12.
31);
(
'131
-i>3yni
{/Mi.)-.
(13.
yno
(r3. 4)
ni3'3b
13. 6).
GENIZAH FRAGMENTS
IN
PHILADELPHIA
may be
'id
HALPER
:
425
A
n:N2
characteristic note of this autlior
given here
p"j*CL*'
"rya i-j-Tn
n-j-xb nanî n-iî
na
-im^-J*
Dva sa^x^
.
DN^^X3
The orthography
points.
is
mostly classical, but there are few diacritical

is
A Tashdid
is
written over |nsDn?0 which
the translation
of D'-'n^nt^ (2 Sam. 12. 19).
Two
paper leaves, slightly faded, forming the outer sheet of
a fascicle,
measuring
7^x5!
in.
(=18-5 x 13-6
the
cm.).
There
are twenty-one lines to a page.
Oriental square character with

;
a strong tendency to cursiveness
upon are in bold square hand, with vowel-points, but other

words are
in the
Hebrew words commented Hebrew

[Cobern].
same character
as the Arabic.
56.
Part of Rashi's commentary on Proverbs.
Fol.
I
rS.
4-22.
i
4.
a begins with
;
p03r
and
2
C^'N
b^ (18.
4),
and
b ends with
2 a,
n"apn
(19. 29)
a few lines are torn off at the top of

5),
which
begins with n^bn (20.
b ends with n^JI^ Dino
(22. 4).
for
This fragment has important variants, as

(20. 8).
nnab
l"ns?
Two parchment
leaves,
badly damaged, forming the

part
is
inner
Size
The upper
X
15-5 cm.).
entirely torn
off.
ii^x6|in. (=
29-2
Each page has two columns,

thirty
lines
and there must have been more than Rabbinic cursive character. [Amram.]
57.
to
page.
Part of Kimhi's kabbalistic commentary on Ezekiel.

I.
i.
21, 22
24, 25.
Fol.
I
a begins with
N"in"j'
b'^'i2
Tin
(i.
b]} 'C'^\^r2
ms"J':ni-im (r. 21),
and
b ends with TiND

fol.
i
T)S3
22).
Two
leaves are missing
between
b and
2 a.
The
latter
begins with
DnD^
bip (r. 24),
and
b ends with
>'2:
"nnivb
xnm
xy^-J'N^ (r. 25).
There are some

(instead of
22^'^)r]
interesting variants.
b-J"iO (instead of
Thus
verse 22 has 73C1D
bb'C')^:);
ob
'C"\n).
Verse 25 has
(instead of an^n).
426
Two
page.
paper leaves,

cm.).
fascicle,
measuring
5^x4
in.
{= i3-3Xio-i
Thirteen lines to a
Rabbinic hand, but each verse begins with bold square

[U. P.]
character.
58.
Beginning of an Arabic commentary on Psalms, which
is
much briefer than Sa'adya's. It is headed nnns N':om ^21^2 Cvn njicti'3. The first few words of each verse are quoted and then commented upon; but no translation is given. This leaf
covers the greater part of the
first
two psalms.
One paper
6|-X4jîn.
(
leaf,
badly
damaged
[Amram.]
59.
and
faded,
measuring
= 15-5 X lo-Qcm.).
There are
fifteen lines to a page.
Oriental cursive character.
Part of an Arabic commentary on Psalms.

Fol.
I
105. 21-106.
3.
a begins with notes on

22);
fol.
b'C'^)
i
(105. 21),
and ends with

to
i
VipT (105Itsy
"1S''1
(105. 24).
lb continues Some leaves

begins
its
a,
and ends with notes

fol.
are missing between
b
to
and
2 a.
The
It
latter
with
general
introduction
Psalm 106.
discusses
contents,
and explains why

is
this
Psalm which contains a sketch of Jewish history
prefaced and
""jnrT
appended by verses of prayer.
It also
points out that

"iJû'in
(106. 4)
for the
refers to the psalmist personally,
whereas
(106. 47)
i,
is
nation in general.
This page ends with notes on 106.

is
in
which
the usage of the words denoting praise, thanks, &c.,

Fol. 2 b continues 2
a,
explained.
and ends with notes on

sentences of this writer
23) refers to
:
r\\>''Vi
(ro6. 3).
A few characteristic
In explaining that
may be mentioned.
the tribes, while
fN "3 naNni?N fN::i
7N1C''' (105.
is
all
by ^py Jacob alone

'D
N'::
meant, he remarks
-iinji
p^3"'
Kxn^s
si-it:s*
n:Ni?(i)
rr-s
nbn^N
'3
dnpn* np (Jacob)
p^
'îh^
fx
'^x
sn3N "nvj'o^N nvpi mNhs* ksn

of Arabic words
3;ys
r\'Ciiii.s>):)
The orthography
seems
like
is
not consistent.
There
to be
an attempt
^x'j, are
to follow the classical forms.
15ut spellings
N:i??:)
not infrcciuenl.
Then
a short
is
often
GENIZAH FRAGMENTS
represented by
I
IN
PHILADELPHIA
.
HALPER
427
for
1,
as h^ = J Jo Similarly X is used for a and 1, though these cases are less frequent than those of 1 foi ,
as JS*nn' D^
and
"'J:nD"'
ih.
Diacritical points are only placed
on
t3
and
V.
On
fol.
a there
is
a marginal note suggesting a different

text.
explanation from that given in the
Two parchment measuring 11 x6[|

ranges
leaves,
in.

27-9
fascicle,
(=
17 cm.).
The number
of lines
between twenty-seven and twenty-eight on each page.

[Adler.]
Square character.
60.
Part
of
an
allegorical
2.
commentary,
7-14.
in
Jewish-Arabic,
on
Song of Songs.
upon.
i-ir;
5.
Not
all
verses are
commented
and
The Hebrew words
are usually in a larger character
vocalized, three dots (') being put
on each word.
fol. i
Some
b and
2 a.
Two
paper leaves, forming the outer sheet of a

Size
fascicle,
slightly obhterated.
6|x 5I (=i7-4X
13 cm.)
Number
of
lines ranges
from
fifteen to sixteen to a page.
Oriental cursive
hand.
[U. P.]
61.
Part
Canticles
Fol.
I
of
8.
Gersonides^
commentary on the
and
i
Five
rvlegillot.
4-Ruth.
8. 4,
fol.
r
a begins with Canticles
b ends with
2 a.
8.
7.
Some
b and
The
2
latter
begins with the middle of the ninth npyin on Ruth, and

with the sixteenth n?yin, which
is
b ends
the
last.
This
is
followed by
a note (missing in the Konigsberg edition) to the effect that the
commentary on Ruth
(or the preface)
was completed on the new
moon
of Nisan in the year 89
(=
1329).
Two
paper leaves, slightly damaged, forming the outer sheet
of a fascicle.
lines ranges
lo^x
7|
in.
(=26-6 x
19-3 cm.).
The number
of
from twenty-three to twenty-nine to a page.
Cursive
rabbinic character.
The
verses of the text are in a larger
hand
and are vocalized and accented.
[Amram.]
428

62.
Part of a Jewish-Arabic
commentary on the Book of Daniel.

not seem to be the same as that of
fol. i is
fol.
The writing of fol. i does 2. The subject-matter of

till fol.
"'''
rather puzzling.
On
fol. i
a
is
the writer expatiates
on the attributes and praises of God.
This
continued
r b, line 3,
ni^s*
b:i
where the paragraph ends with the

'T'
words
';i
Ds:
vn^ nncy
nha b^
rivSi
(Isa. 66. 2).
Then
It
follows a short paragraph

"IZ'yr^,
which may be a note to Cant. 1.3.

is
begins with inriN*

3.
and
followed by quotations from
Exod.
16;
4.
i: 4. 29, 30, 31.
The
writer probably wished
to point out that Moses had underrated the faith of the Israelites.
The
lower half of this page

fol.
is
blank.
Fol.
2
Some
a
is
leaves are missing

in
between
b and
fol.
2 a.
the midst of a
discussion on the Messianic periods,

there are ten periods.
is
and the
writer explains that
It
discusses the
Maccabean period which

and from the
apparently the seventh.
Various passages referring to Hanukkah

of Maccabees in Aramaic
(Sec.
are quoted from the
Book
Talmud,
as
Shabbat
21b,
This lengthy discussion was
evidently occasioned by QTiyn ypb\ (Dan. 11. 13).
The usage
(Isa. 2. 7),
till
and meaning
of the
word
;*p
are also explained,

n-^p pxi
.
and
.
as illustrations
yp 'n'Ni rhzn b^b (Psalm 119, 96),
s^cni
and other passages are quoted.

middle of
ir. 17),
fol. 2'b.
This long note continues

D'Li'^l
the
Then follow short notes on VJD

11. 20),
(Dan.
This
122
bv
ntri'1 (i/>id.,
and a few other

V^y
verses.
page ends with a note on
niD^?^ "iin
I3n: nb) {ibid., 11. 21).
These
period.
Fol.
verses are
explained as referring to the
Muhammedan
But the
may be
it
the introduction to this commentary.

r.
intrusion of the note in Cant.
and the
difference in the
writing
make
probable that this leaf served as a cover, and was
originally blank,
and a
later
scribe jotted
down some
passages
from other books.
Two
lines
parchment
^\'X^S-4
leaves,
'"
fascicle,
measuring
to
i8-ix 14-6 cm.).

i
Fol.
a has twelve
;
page (the lower half of
is
blank)
fol.
has

thirty-three lines
HALPER
429
slight
on each page.
[Adler.]
Square character with a
tendency to cursiveness.
63.
Probably part of an Arabic commentary on the Haftarot.
The
Hos.
style
is
that
of Sa'adya,
and the notes may have been

There are lengthy notes on
(Haftarah for Sabbath Shubah).
i
excerpted from his commentaries.

14.
10 and Mic.
fol.
i
7.
18
These notes cover

between
fol.
i
and
b.
Some
leaves are
missing
b and
2j.
(=
Ps.
18.
r,
The latter deals with 2 Sam. 22. i, 2 The Hebrew quotations are vocalized and
2 a.
accented.
Two
paper leaves, badly damaged

Size
in the
in.
upper
(
part,
forming
the outer sheet of a fascicle.
10x7^
= 25-4 x
18-4 cm.).
There are twenty-four

the
lines to a page.
Oriental cursive character

are in a large square hand.
Hebrew words commented upon
[Amram.]
64. The beginning

Recto
is
of a homily, in Aramaic, on Ezek.
i.
i.
blank,
except for a
few letters
of the
alphabet,
written probably by a boy.
Verso
is
headed
HJU' D''C^^"J'a \n^l D1i"in,
and has
thirty-three lines in irregular square character.

leaf,
One parchment
[Sulzberger.]
measuring
8x5!
in. (
= 20-3 x i4'6 cm.).
65.
Part of a free rendering, in vulgar Jewish-Arabic, of Daniel.
Every verse begins with the

but not
Fol.
all
r
first
Aramaic word of the
text,
verses are translated.
a begins with fy3

4. 34.
^n^:^^ n^s*,
is
the third word repre-
senting Dan.
The
next paragraph
headed
fol.
li'X'J'^n n^'^p
(=
l^), and the narrative continues

is
till
2 a.
The
next
paragraph
far as
headed ncn C'-m

is
T\T\>,
and the
6. 7.
story continues as
x:d pns, which
probably Dan.
badly
Two
(=
19-3
paper leaves,
damaged, measuring
of lines ranges
7|x6|
fifteen
in.
16-4 cm.).
Number
from
to
eighteen to a page.
ness.
Square character with a tendency to cursive-
[Sulzberger.]
XII.
VOL.
Gg
430

66.
Part of a halakic commentary on the Pentateuch.
These
headed
leaves
D''jn3n
deal
with
the
section
Emor.
Each
leaf
is
h^ nCiS
"inD.
in.
Two
Number
paper leaves, measuring 8^ x 6|
(=
21-6
15-5 cm.).
of lines ranges from thirty-one to thirty-four to a page.
Late Oriental cursive character.
[Amram.]
67.
Part of a Jewish-Arabic lexicon of the Bible in the same style
as
Ibn Janah's Usui.

Fol.
I
has the root |0N (incomplete).
Fol. 2 has the root
ION
(also incomplete).
Some
leaves are missing between folios
and
2.
Two
fascicle.
paper leaves, damaged, forming the outer sheet of a

Size
6| x 4^%
in.
{=
ly-i
10-9
cm.).
There are
to
seventeen lines to a page.

cursiveness.
Square character with a tendency
[U. P.J
68.
Part of a Hebrew-Arabic glossary to First
Fol. I
(5. 3),
fol. I
Book of Kings.
a begins with
CSÎQ which
which
is
is
rendered by
Dsm =
(^s^
;
and ends with
*jl^n
D'Eiip-J'
rendered by "V^
ny!?t:
=
18).
^\'^ {p. 4)
{ibid>j,
b begins with
""iVJiDI
i
rendered by
n^ûio
(6.
and
2
ends with
continues
rendered by D'lan
*3^
Fol.
b.
It
begins with D^VV rendered by "IHTX, Til (ibid.\

t)).
and ends with

obliterated,
3j;i (?
The
Fol. 2
rendering of this word

is left.
is
entirely
and no
trace whatsoever
It
might have been

ni"lp^
omitted by the scribe.

n:""?-),
b begins with
rendered by
(7. 29).
rnpl
(7.
and ends with TilD rendered by 33110
Ahhough
the Hel)r(,w words, with a few exceptions h'ke m"ip\
are si)clled in accordance with our Masorah, the orthography of
the Arabic words
is
phonetic.
Thus
is
sometimes confused
with T,
*
as DN3T
(r
Kings
and
1.
respectively, as
/and // 5. 3). may be seen from
are usually indicated by
the words quoted above.
GENIZAH FRAGMENTS
IN
PHILADELPHIA HALPER
431
word
In some cases, where double renderings are given, the Hebrew is repeated twice, as
to
Some of the renderings are interesting, as nnp^ (7. mean 'heavy' in the Aramaic sense. See Rashi.
9)
is
taken
Two
X
character.
parchment
leaves,
measuring
lines
sfxsif
in.
(=
13.7
14-8 cm.).
There are sixteen
on each page.
Square
[Adler.]
69.
A
is
compilation
is
of
Hebrew words
occurring
in
the
Bible.
it
Each word
found.
accompanied by the
biblical expression in
which
One paper leaf, badly damaged and faded, measuring 7I x 7 in. (=20x17.8 cm.). There are two columns to a page and
twenty-two lines to a column.
Square character.
[Amram.]
70.
Part of a treatise, in Jewish-Arabic, on the usage of certain Hebrew expressions.
Fol.
I
a begins with a discussion of the usage of the expression

is
nnp?, which, the author says, connexion with obedience to

(3) in
employed
;
in three
ways:
(i) in
God
(2)
disobedience to
God
hpji
connexion with an act which involves neither obedience nor disobedience (nysD fN3 NO njo an^" J ^bv r\n''pbbii
IN*
n]}iH2
r\'):V^
ab |NO nc njoi >bn

N/1.
n^!?
n^vyo
for
jx3
nd
nôi
^^xyn n^^
Numerous examples
^b
each case are given, and
rabbinic passages are extensively quoted.
The
â
author refers to
Sa'adya:
n-i'Dsn
(fol.
I a,
inpî
bi
n3D^x
mn^
>nbii
ni^n^bn
^D
1.
pxj r^>ivo i:^-)
nn^n np nd br-nm
fol.
i
pc^m nonn ^di bS^) ncnn

still
8).
At the end of
first
b the author
quotes
passages to illustrate the
usage.
Some
nn'^pbba
^2.
leaves are missing
between
b and
2 a.
The
in3
latter
begins with the third mode'

;o
bSpb n^-y?-- ab)
nysu ab
piD
no mi
ni^sr^N 3nv-Ni
is
np^bn
r^r^rî
^:^'yD
2 b.
nnnaa nycnba
This
continued to
the end of
432

The
author gives the source of every quotation, and this fact
to
would lead one
assume that
this
book belongs
to a later period,
probably to the thirteenth century.
Two paper leaves, forming the outer sheet of a fascicle, measuring 6i| x 5 in. (= 17 x 12-7 cm.). Number of lines ranges
from twenty to twenty-two to a page, apart from some irregular
lines
on the margins.
Oriental cursive character.
[Amram.]
71.
Stray notes,
in
Jewish- Arabic, on biblical passages.
Some
75.
notes are brief while others are rather lengthy and irrelevant.
The
Job
a
verses
;
25. 5
34. 29.
commented upon are: Psalms The writer expatiates upon

occurs.
68.
31;
9;
the use of the
Imperfect
he then stumbles upon the word

of passages in which
1
nrorriT,
is
and
gives
number
it
He
thus led to
explain the use of the
to introduce the predicate,
and a
great
many
passages are cited.

leaves, slightly
Two parchment (=i4X II-7 cm.).
There are nineteen
damaged, measuring 5^ x 4I in. Square lines to a page.
character with a slight tendency to cursiveness.
[Amram.
72.
Part of a treatise, in Jewish-Arabic,
on Hebrew grammar.
ÎSpC,
This fragment contains rules about the makkef (written
which
is
against the vocalization
îJ!P)
after
ns and
73.
in.
Two
(=17 x
paper
leaves,
badly obliterated,
measuring 6^1^x5
12-7 cm.).
Number
writing,
of lines ranges from eleven to fourteen

is
to a page.
The
which
in Oriental square character

is
with a strong tendency to cursiveness,
very slovenly.
[U. P.]
73.
Part of a treatise, in Jewish-Arabic, on
also possible that
it
Hebrew
fully
syntax.
It is
formed part of a lengthy commentary on the

were
discussed.
Bible in which
syntactical usages
This
in
fragment deals with the use of the third person (TNapS

the Pentateuch instead of the
n-J'D
first
TDV)
or the second, as nc'C lON'l,

*''
^y^l,
r\^^
Nip""),
T\t:."0
^N
imM.
The
author points
GENIZAH FRAGMENTS
IN
PHILADELPHIA
HALPER
''
433
out that the exceptions hke
'iai
imy nns
it,
'bii
noN''1
are few.
The
writer's
aim was evidently polemical, as

to the
y:N?2
in
referring to this
:
principle
DN.-iD^
and
one which preceded

ijxni
he observes
"iid
jnn DDHNa
nxi
nynK'^N în
pvn
Ncnjs*3
pbvs^N
N*n:y "iSlt^'NvS
nôpx.
He
'"'''
then discusses repetitions of words

for
which add nothing to the meaning, but are merely employed

rhetorical effect, as '1
"I^ÎX n2n
'3
(Ps. 92. 10); or for the
sake of making the sentence more

nnrt^n in 2
intelligible, as the repetition of
Kings 2^.
15.
1
One paper leaf, measuring 7x5! in. (= 7-8 x 13-6 cm.). The right upper corner is torn off. There are twenty-one lines to
a page.
Oriental square character with a strong
tendency to
cursiveness.
(Cobern).
74.
Part of Kimhi's
the
Hebrew grammar
recto,
1.
7V2J2.
tlte
The
treatment of
verbs
"lyL^'
verb
ends on
2,
where
is
quinqualiteral
nmriD'' ">n"l[nDj] are given.
This
followed by
mccn
in
a large square hand, and the page ends with NVJ'n N"lp nnx (Fiirth
edition,
p.
153
a,
1.
4).
a,
1.
\'erso continues recto,

20).
and ends with
nb
^^-[p
yonc'
(p.
154
There are some minor
variants,
as
niDcn
~iyc'
instead
of
A
X
r
narrow
strip of
parchment, measuring ioiX4-|
in.
(=26
There
r-4 cm.).
Only
half of the width has

to a
been preserved.
are twenty-eight lines
page.
Rabbinic cursive character.
[Am ram.]
VOL.
XII.
H h
EARLY KARAITE BIBLE COMMENTARIES*

By Jacob Mann,
Baltimore Hebrew College.
The
writers,
fragments of works on the Bible by early Karaite
which are edited here, are a welcome addition to
our very scanty knowledge of early Karaite Bible exegesis.
Well known
is
Ibn Ezra's damaging

'
criticism
of this
branch of literature. The second method was chosen by the crooked, though they be Jews, who thought that
they adopted the right point
not
("
its
(of view)
but
really
knew
place.
"),
This
is
the
method of the
Karaites
Sadducees
such as 'Anan and Benjamin, Ben Mashiah

in
and Jeshu'a, and every heretic who does not believe

words of the Rabbanites.
his
the
is
Each of them
as the
explains, as
whim, the verses as well
commandments and
their
their
statutes, while
they are ignorant of the elements of the
Holy language.
matical
remarks.
They therefore err also in They completely change

is
^
gramviews
in
constantly, since no law
adequately expounded
the
Bible in
*
1
all its details.'

S.,
The judgement
:
of an Ibn Ezra
SeeJQR., N.
Introduction
XII, p. 124.
to
Pent.
Commentary
Q^în^riD niina
OH
"jmn
b'ii^^nb
nni
n^xi
1:
Nini
poN^ ab
mn
'
v'nyo
nmn
'c^'h
Tl:'N'
pa
pi
\s*
Dvnni mvi:n
dj
n^piDsn d-is^
i3i\'-i3
bi
bv
po\n^
D^-pnpnn
d:
^d3
lyn^
bv
nuy2
Dnnc'no
n-iDIV
.<4Ar.
nv ^n nvo
wpn cnipn ])\^b lasn yn i>3i nnyn
niNvin
nyno
ijjdd^
yna
niNUD
Bacher,
^D3 nnwX niVO
minn NVOn
311 scineni
N^JB'.
See on
this passage
AT.
Ibn Ezra's Emleihmg
Pent. Comiuentar, 1876, 40

I
i
VOL.
XII.

436
is
weighty indeed.
He had
at his disposal the
commentaries
of writers
unknown
to us, as every reader of his classical

verify for himself
work on the Bible can

student finds
it
Yet the cautious
advisable to forego a categorical endorse-
ment
till
the works of the early Karaites
become more
accessible.
At
present only a few quotations of Benjamin

exegetical
al-Nahawendi's
works
are
known from
the
writings of other authors.
His supposed
disciple,
Daniel
b.
Moses al-Kumisi,
is
known
to
have commented on the books of Leviticus and

probably on the whole
Pentateuch.
Deuteronomy, and
Dr.Poznanski's statement (y^w. Enc, IV,433,

that he was the author of
to Joshua,
in
'
col. 2,
bottom)
Commentaries
',
to the Pentateuch,
and to Judges
rests
on a misunderstood item
a Genizah Catalogue (cited

n-i:'c
by Schechter, Saadyana,
'J'cin
i'l'ina,
p. 79).
^x^n
D''t:2*Lri
nns't:^
q-'DQC'I
pins must be
understood as
[onai] cmin
commentary on
Deuteronomy, the
while the second
first
part of which begins with

D''D2*^
Dnm,
ff.).
commences with
(Deut. 16. 18
Each
part of the Pentateuch used to be divided into two
halves.
Thus Exodus was divided

D''DS"L:'on
into
n7Nl
two
parts, the
ch.
21),
second one beginning with

while
(Exod.
mo nnN
(Lev. ch. 16) formed the second portion of
Leviticus.-
Daniel's
commentary on Lev.
^JKn^^ 'n^N
'
i.
1-15
6.
21
See JOR., N.S.. VI. 365:

|C ''3Nh^K
TDEH
Q^tOa'J'cn
H^NI
rimn^K
^h^
c. 16.
' ;
of the
Torah evidently
refers to ''JSh^N* '\h^,
'the second part'
(i.e.
Exodus).
P.372 h^Nfl^N
H^S
5^N
eiV:!?N
TDSn
comments on
Lev.,
Daniel al-Kumisi's Lev. commentary (Sa'adyana,
LV, has
means
the
heading n'J'O \1 ^N'-n inSt:'

it is
nHNI
Nip'^l
COIH |nnQ
(nnN = niD
translates
"""iriN).
thus dear that the above item in the Catalogue
D'DDCTT
this
[0^31] tTDIH
piriD.
Poznansla,
ZfHB., VII, 183-4,
'a commentar}' on the reiitateuch, Joshua and Judges',
EARLY KARAITE BIBLE COMMENTARIES

7.
MANN
437
21 has been published
by Schechtcr
early Karaite
in
Saadyana, No. LV.
Harkavy published an
25. 9
I,
commentary on Lev.
(in
is
26. 25,
which he assigned to Benjamin
Hahoker.
169-73).
Iût
more
likely its author
is
Daniel.
The
I.e.).
style
similar to that of Saadyafta (so also Pozn.,

part of Daniel's
Fragment C may be a
Commentary on
his
Numbers
(see above, p. 292).
Recently a portion of
published."
commentary on Psalms has been

fragments printed here
Some
of the
may
have emanated from these
prominent Karaite writers.

exegetical works
Ibn Ezra had also before him

(i.e.
by Ben Mashiah
Ibn
Abu'l Hasan
Chronicle
b.
Mashiah)
who, according to
in
al-Hiti's
of
Karaite writers,* lived

of Sa'adya.
Bagdad and was a contemporary

his
Supposing
commentaries were written
in
Hebrew, some
of our fragments could be assigned to him.

I)
However, the commentary on Hosea-Joel (Fragment

originates from the intellectual circle of
its
Karaism
that
had
seat in Jerusalem, as will be
shown
farther on.
Genesis.
fols.
Fragment E, MS. Adler 3110,

leaves, square writing,
1-4, consists of four

ink, size i^"^
brownish paper and
cm.
wide.
The bottoms
letters
are torn off; only about ten lines per
page are preserved.

only a few
Very
and
:
little
has remained of
fol. 3,
and
can be deciphered.
2,
1.
The
order of the
leaves should be 4,
Between the
lines there are
D"'DS*C'1 [yt^'in^l] t^'Din pina But C*Cin is only one book of the Torah. This division of the books of the Pentateuch into two halves each was already in use in the time of 'Anan (see Mann, Journal of Jcivish Lore and
Philosophy, 1919, vol.

3 *
I, p.
348, note
6\
Jounial Asiatique,
8. Serie,
VII, 1916, pp. 177-237.
JQ^-< IX, 434 and 441.

I
i
438

Likewise
additions in black ink, evidently by a later hand.
some faded
letters are traced
over with black ink.
The
on Gen.
in
fragment, as far as preserved, forms a

i.
commentary
from the
27
2. 4.
There
is
nothing specifically Karaitic

style as well as
it
the contents.
But from the
appearance of the manuscript

likelihood that
its
can be gathered with
author was a Karaite.
His particular
contribution to the considerable

of Gen.
six
I. I is
number of explanations
ô^
r\'y':>2,
that
n^t:'N-in
'.
'
stands for n'C'Uli
'the
days of creation
Heaven and earth

Gen.
',
'
denote the
whole universe, just as
in
2. i,
'and the heavens and

\vhole
the earth were completed
means that the
work
of creation was done.
n''li'X"il
cannot signify a point of
time, since before the Creation neither
Time nor Space

b.
existed
in his
(fol.
i,
r.
and
v.).
The Karaite Aaron

is
Joseph
Mibhar evidently
alludes to this
argument by stating
in a
that
as
n''w'X~ia,
as a point of time,
in
used
prophetic sense
something to exist
the future after the Creation.^
Other
details are discussed in the notes to the text.
On
the whole the author does not expressly mention the views
of other commentators.
He
states his
own
explanations,
formulating
of opinion.
1
them
in
such a
way
as to indicate the divergency
Mibhar 13"
D'^'ipr]
"Mlb
dn'
*
n'C>)
]rD6
D^
JT'B'XI il^D 'J yiT'l

1. 1)
]i2t
pny
>^'n
i6 dni
]i26
Di:*
^3
i:j^n cGen.
nrn
DipM nny
>d
in
ciDD
Torah
D^N^n^n
o
ff.
ijyn^ 1321
^1tDt^'.
bibin
npjna ^"3 ymj u^s prn
Ni*DJ U'Nti' "^21?

to
Cp. also the interesting discussion
Keter
Gen. 5*
MANN
439
E
(fol. 4,
recto)
-ics*
i^^x
mi
n[2j DH^
112x^1
D^n^N ons inî
cen.
n[]s*
^3x
nnwS*
oya nnî? vi n^n

ny
6N1
.
-i?:n
xh
nF
nviiwvn
b
.
[cinjj"-^
nvt>Q3i [I'lsn]
^
N^[n']L^
ny iarT
n
.
1
.
Ni
nTi
nsnan
rv::'v:2
-iDw^
^nonna
y[']"nn[^J
. .
-it:x
vni
-i?:n
....
[nxjnan
[oj-isi?
10
HD-in-
jnj
(verso)
Dy
man
n!?'3xn onâ nns*^ f?:?n
33
D^yo'ic'
nni
mxn
The Hebrew
later
equivalents of these Arabic words are written in black ink
by a
hand
just as the other additions
between the
lines.
For the Rabbinic explanation of
this verse, see
Yeb.
65"^
nili'D !;"Xn
Nin Dn^r^ bv ncix

13"\1
na
Dni? -ICS"")
:
pnv 'i nuan t6 bx nuni nns bv D^^^N DnX linM -iniS\ Against this cp. Keter
npnn
Torah 19-
x^N .ibpn ^^y3

,-,^;211
HCN
21'^,
TJ'NO HIVO im!? 1J\S 1311

21'',
HD
n3"137 Nlil; see also Mibhar, hand, cp. Yeb. 65b: ',3^
5
bottom, and
top.
On
the other
nnSD DIX
^t:3^
X^.
explains
is
Gen.
1.
26.
Here the
I.
text
is
very damaged.
is
The author probably

to
why
in
Gen.
28 ncn3, over which man
have authority
(i.
26\
omitted.
44
mm
Gen.
I.
i^ni nvj'sjn
[x^]n[i] D3^ ^nnj

^^y ^^^^
''^yn
-is*c'i
mn
nvj*23
30
li''^'^"
^*^^ '^-^ [^^]
'^"^'^
'n^*'"^
^"^ ^2^[^]
n^-is*
Dm
nm
'
'w"iy
D^''n
din
.
vim
13^2^
-iN>n3N3 ab) ix-iDnN3 D^n

IIP""
d[^d]i:)n
\T1 D'on ori
yp"!
'J^'
"i^x*kJ'
I'î
p p
^l["'"l]
idn
'j'^cn
QV
N"i[3] niB'SJ â
f[D \n]î
p
10
nx xin
T^'n IV n^^[3X3] dh^d
nns
[s']^[i
^c'Jt:*
n2p:i nar
rnxn
nx^[-i2 o^J^B'n nB>N3[i onxn]
Tirr
nam
bi?!
ri
iîp yrriu^n
[nîa ^]y Dn^bc'[n'i]

:i"^'y]
....
^^n:]
b:h)]
pxn
'
n"'[n
';"i
yir
i?"ii
nx [c:h
fjiy
N^ X'[y
5 N
n N n y]c":n b[î
D^D'^'n
fol. 2.
recto)
nsi^n x^v[id]i
y-i[r]
ynr^ ont: xin
sun im
}*y
lox
nc'N [x]in
n-j'yi
ins s^vv
a-it:
ns
[ijn
"Dânyjn
D^n*j*yn
[^]3 b^^b x-ipj n'^
i^vm
Read
Gen.
1X"lD!ifX2, l.lluil, from necessity, and not voluntarily,

I. 6, 7,
I LiJj.
^
'-'
9, 11.
tliat
till
Our commentator maintains
tliough
the animals
were created
before man, they partook of no food
alter his creation,
when God gave
him authority over the animals, and

food to enjoy.
'"
also pointed out to
him what kind of

'that are
'That become sweet',

', i.
i.e. tasty.
Read perhapg D'Diyjn,
prepared
e.
ready for use.

14.
"
Ps.
104.
In
connexion with
3Cy
J1D
in
Gen.
i.
30 our author
"i'iTI.
differentiates
between the three expressions Ntn, 3C'y. and

14",
See
also
to
Kcter Torah
Gen.
I.
II,
J'ym 2]:']}r\ V0-1L1 and Mibhar 17'' and 18'.
wSL'm.
Cp. also
Rashi

ns'D 2)D n:ni n^'y iw's*
^:3
MANN
441
Gen.
ns* D\nt'N* nt'i

nnwSi "ins ^3 ^y Nii'ni
r^
i.
31
no^ '-21D
"3
iJs
NT1
"ir:N
^
ir
:^"*J>
"inyn
-
mo
n:n[ij
sn^
ir^si 2:^
D\s"i]-i2n
n
Qnn
nDN[:"i;'
;j
[c^n 21D
''J3
n^N
NT"!
....
iD'nn [j]n i^Lni
nnn ajin^ iS'c
'
(,verso)
HM
T\rv2m Mbc' "10^^

n^'j'y
pji^n
'ya-j'n
nra
nn.'"!
Gen.
2.
Nin T\2vh)2
n!'"'X
n3N[^D]
n-'t^'y
"sh
Dv[3]
^-
"3
ti-'n
DV 'n n'rh^ iiti
^*^y^Tj'n
cva
Gen.
2.
Gen.
4, 10, 12, 18, 21, 25.
13
The reasons
for
HXO
"-^
21D hid
""^
are various.
"ID
See Pes.
njD
':i:D
54^^
nXJl
"l"X1
xn2:y^ ^320 n2'^2 ^^z'2

-irn nntj'a ^c-'u'n
"irDNJ
s!?
xiny
'm nnn
^::*
niu
-iroxj x!?u'
D"yN ity^x i"xi Dj\n:

XT'I
a.
I.
-nx i3
nXD
nxD
1*
310 njni nC'y n^rX ^3

is
nX D^^^X
'JK' 'E^'-kra
1^^31.
Our com-
mentators reason
3it3
similar.
Nahmanides
reports another explanation,

''^20
xin
'3
nT^'\n n3"'3 fi^Din

;
mxn
nbyJ3
'3 d-'^^-isc
21''.
c""!
Keter Torah
19''
gives a similar reason

is
for a third
one see Mibhar

the creation
:
Here the question

It is
discussed as to
in
when
was
actually
finished.
well summarized
Keter Torah 20*
''v3^L^' '113y3
b3*1
n\T' nxc'
m^DH
i^x B'n''i3 D^3nn niyn ip^nj
^y njryi:o n\n>
D''C"nÊ3 "ip^mi 'rn
orn nc'yo
I.,
nc^yij'
nx-i:3 'y3jj'n
nr Dvys
î^3n
D'D'yD? IXXÎ.
verse.
.vj"'-i3
Ibn Ezra, a.
"t
also mentions several explanations of this
n3x^?:n Ho^K'
-iv^
r\i:^'})'o
dv nwxn33i
n\x-i33
D''r3\n
^^'^
'3
nnoix
:^^
^3^
Dionn
î^3i
xi?
ij:\s
cmp loyDc n"^3 ?m\M nxT noh ,~)1X'l:'

^C3
^3''i
x""i
^2n
'-sn
nn
"in-awTi
nc'xin dv3 ix
n?:x i^x3 n-j-yo
in3x!:'o Dyt2i ,n3B'"'i dj
'^d
pi
r\^"!}r:>
^^M ^b
442
vnn^
nmn
pi nny n':nn qin rnrxi

n-\p:
['i]:
^n:i
^y '3D
inn Dvn
[p] H' iniri
[inn-k^'']
^^^
^fy t^'npi
[3]
^hn::np"i nn*j^n
n['']^']pr2)
or n[N
Tin]
lo
w^b
n'^1
D^:rnpnn
^l;>
....
^y[^3-^n
ibi^
DV
or]
,
n-c'D
(fol.
1,
recto)
[tj]w
"'3
|nsi
[q^d'i:^]
nxnnD
nna' n^ nnu*
nxnn p
oîyn îb xin j-isi cnc'
^b
bv
n^csna
"ti'KTI
^ro^
n-j-j*
[xinj n^'j''[Nn3] \-ncN

is
DV3
nji'y "ly'N.
Our
author's view
is
almost the same.
The
diflBculty
inherent to this verse was, as
well known, already

[^(v
felt in earlj'
ttj
times.
.
Thus
LXX
.
translates
tcdi
avviTtXeafu u 6e6s
rfj
^fiipa]
Iktti
ual
Kartnaaatv
[ttj Tjfi'Jpa ipSojiT).
See Mekilta, Bo,

obnb
c.
14 fed. Friedmann,
15^')
^DM
nn3
13
NVV3 iôn
'''^>'Cr\
i3n3K'
;
onnn p
1.
*inx
;
nn
y^D'J'n
c.
DV3
end
D"'3
.
ninC'"'1
DV3
(cp-
Meg. g*
Yer. Meg. 7I^

Gall,
I,
48
Gen. R.,
reads
10,
The Samaritan Pentateuch

^3"'1.
(ed.
1914)
also
'B't'n
'5
D\-|^wS*
Gen.
3.
17.
Our author
follows here the Rabbinic
Aggadah
that the
sin of
Adam and
Eve, and their expulsion from Paradise, took place
on
and
the very same day as their creation.

parallels.
"^
See Ab.
d.
R. Nathan,
c.
i,
Exod. 20.
II.
This
is
our commentator's reason

In Keter Torah,
I.e.,
for
the
blessing
bestowed upon the Sabbath.

well
'131
the various opinio ns are
summarized
VJ'TDt:'
'0
riEDin
'P]}
NVTO"'
nDDVC'D
HIJN^C
IT
H^JC
a.
'
IID'I
^' 3'y
na'J'
.
. .
pi;*^
N^'DÎ.
Cp. also
Rashl
I.,
1313
Tnyn
^y 3in3 Nipcni
|?:3.
MANN
o
^Nir^b
"â
443
'Dnpo n\n n^
psi
D^Dl^
Dîyn nr
[n^L"NiJn Nini
sna Nim
t:nn [Ni]n
nip
(verso
ny
[N^^]
n^-i:'N-in
''3
inb
nvj'nn ^[si]
:ny onp n^n

nvn N^
^3
N'b
"'3
nxnan na
b'-nnnjr
-i'J'ns
Dipnn ohyn N"in[3]
s*^
nya sia
xi?
[d'vs-ia]
n^
[oijpo
nsnn
mp
'2
5
nsnn^ QiD
n\i nî
:ny riM n^
nnsa mpo bi ny
^31
ny xh Dipc
ny bi DipD bi HN^ni n^'iTsnsD [nsnnn]
cna
iii
.
\?îs']ni
. . .
nx^m
n''"j*N-i2C
[vS"n]
xin -im
2.
7j/<?
Theological
Works on
Biblical Subjects.
Portions of theological writings which contained com-
ments
(Q''jnnD)
on selected Bible passages we have
in
the
of
fragments F, G, F^, and
G\
T.-S. 13. K.
F^),
consists
two joined leaves (=

size 26-9
F and
is
paper, square writing,
17-1
cm.
As
the case with the other fragments
printed
Oriental,
here,
paper and ink are brownish, and indicate
possibly
Babylonian
is
provenance.
The
leaves,
between which there

'^
an obvious gap, are damaged, and

'^
Gen.
I.
I.
Exod. 31.
17.
444

is
here and there the writing

fols.
faded.
Fragments
and G^
and 12 of AIS. Adler 3753, square writing, form brownish paper and ink, size 26-4 x 14-3 cm. The leaves
II
are damaged.
The bottom
of
fol.
11
is
torn
off,
and about
five lines are missing.
Here and there Babylonian vowel-
signs are used.

is
Indeed, the appearance of the fragment
that of an early manuscript originating from this country.
Though
the binding allows no certainty,
it
is
probable that
is
the leaves were originally joined.
But there
an obvious
gap between them.
The
first
leaves of both manuscripts

i).
deal with the subject of the Creation (Gen.

therefore
They
are
discussed
together, while afterwards the other
parts are dealt with one after the other.

{a)
In fragment
F we
have speculations about the
Creation.
as
Heaven, earth, and sea were created together

in
one structure suspended
space, heaven being like
a roof above and earth like a floor beneath.
The
luminaries
are always fixed in the second sphere, the y^t; having no
motion of their own.

'Wheel',
bib:,
It
is
this sphere, also called

it
the
that
revolves, carrying with

11.
sun,
moon,
and planets
motion,
'
(fol.
i, r.,
i ff.).
The
Wheel
'
idea of the spherical

{b:b:r] nyijn),
is
the
movement
of the
forming
a part of the Ptolemaic system of astronomy,
frequently
mentioned by the mediaeval Jewish

author identifies this sphere with the
writers.
But our
is
y'P~i.
This
a point
of dispute amongst the Jewish commentators.'

Gen.
.
Our author
]Mi:n
it
Cp. Ibn. Ezra
to
i.
6
.
Dn^T TpiH
bv
(! e.
Sa'adya
ION
nîvsn
Nin
y^pin
nn
'iu:
n:n icn^D pi vn
V''?'^ =^
i6'',
iS'c.
seems
that the
Gaon maintained,
Keter
as our writer did, that
bibi.
The author
,
of Mibhar follows Ibn Ezra; sec to Gen.
and
cp. tjDD
ni'D
note 23.
Sec also
'I'orah,
Gen.
-i::T:n
13''
n':X
-\)2]:2
r\)pbn:
O'DDnH niVT
D^-^^^
in^T Nin IN r\bnr\2
cv:-c'n
xin dn
n'^y^*
y^pi^
s'lpM

further
MANN
14
445
emphasizes that heaven and earth were created
together,
and not one before the other

is
(fol. i, r.,
ff.>.
Here evidently the Rabbinic Aggadah
disputed.
Well-
known
Hillel
is
the controversy of the schools of
as to which of the two were created

this
first.
Shammai and The later

especially
Karaites likewise contradicted

the
Aggadah,
explanation
',
of
nnM
;nsni,
'and the earth
existed
(before)
as given
by R. Hanin.-
The
very same interpre-
tation could be used to prove the pre-existence of matter.
Our author polemizes

maintain
it
against such a view.
Those that
he styles
(fol. i, r.,
'
'
they that go astray, the wicked and

27
ff.).
the erring'
He
further contradicts the
opinion of
the fools
'
who maintain
that inn and inn were

(fol. i, v.,
in existence before the creation of the world

It
ff.).
know whether these people who Our author enlarges held this view were fellow-sectaries. upon the meaning of these two words, inn denotes empty
would be of
interest to
'
'.
How
can the term be applied to a thing that was non?
existent
But the earth on
its
creation was without light,

it is
veg-etation. or living
creature,
and therefore
stated in
the Bible to have been 'empty'.

off here.
The fragment breaks The exact meaning given to ma was probably

in
expounded
Tivsn ^3^:n
-
the missing part.
bii bii
TD"!
T-i
-i2r:n y^P"i
rm"^
d*j'
on*
npi^m
^S3.
my
niynn \nw'D nns* ^ri
Nin in d^du'
c.
i
Jiin'^:'
Gen. R.,
(for parallels see
Bacher, .4g. dcr Tanit.,

in-i33
Q^f:*j'n
1-,
14-15'
"J
psn
'cix n"3i
psn
nxna: 3"nxi n^rn

p:n Y'n*
. .
'r:is
"a
y'a^ V^^DD s'-ipon'j'
mpDO
'3
Q'cu'n 3"nsi n^nn nsnaj
nnm 133 nnM pxni inUS Pp^DC n"3 DBTD. Cp. Keter Torah, Gen. 10* ni:x tj's* iio^nn ''D3n nyn "th pN mio nnM psni mxD nND no n^t^Nia ^cc r\^^ ''js^ nnm idi^3 p-'ni nv3 cnsna ^-b
invn
mip nnnn
nNn"- i\s' ^3 n:i:o
nann.
44^

Fragment
is
entirely devoted to the explanation of

inai inn.
Gen. 1.2.
In the forefront stand the expressions
There
But the
is
nothing specifically Karaitic
in
the fragment.
style
and especially the way of citing verses from
the Bible in support of the speculations about the Creation
remind
find all
at
once of an early Karaite author

in
who had
to
and everything
Scripture without enlisting the

or tradition.
left off.
support of either
Aggadah
Our
leaf almost
begins where the former piece
[At
first
the earth
was empty]
tion,
it
'
but
now
it
is
illumined, covered with vegeta'.
and living creatures move thereon

its final
Therefore before
received
aspect, the terms inai inn could

(fol.
be used
several
with reference to
parallels
it
ii,
r.,
11.
ff.).
Adducing
from the Scriptures, the writer shows that inn
means
'
empty
'
and
inn
waste
the
'.
He
also points out that
ma
occurs
is
everywhere
in
Bible alongside with inn,

11.
which
not the case vice versa (recto,

scientific
ff.).
Hereby
he reveals a
method of ascertaining the meaning

Moreover,
this explanation of
of obscure Biblical words.

inn
is
an advance on that given by Sa'adya."

"ip"'y
The author
Likewise
11.
uses the term
for
denoting the original state of the

its
D''"ip''y.
world.
Emptiness and waste were
the earth's Dnp''y were water and darkness

v.,
11.
(r.,
30-1
21-2).
About the
latter the
It
fragment contains some
interesting speculations.
after the Creation, but
did not
come
into existence
It
is
was
is
pre-existent.
aboriginal
on the earth, while
light
only a stranger thereon, coming
Cp. Ibn Ezra to Gen.
i.
2
.
x^
.
nil
Dinno Ninc pNjn

c-i'iT
-ir:N
inn
cnnon ncN nfSD
fnini
nnn d"d3
hb'
'
Dinn d'd
'2
pn'
n f'NU' innn nns pi CDC Our author's view
]Y2'i:"
is llic
mnni pi (N^:pm xnv)

enipt3'
nn:)-iN
reverse, viz.
and waste'.

and disappearing
at
MANN
ff.j.
447
fixed
intervals
(r.,
11.
21
These
and similar notions, as found
in these
two fragments, arc
of interest since they introduce us to the conceptions about
God and
thinkers.
the universe held by the early Karaites
who
undoubtedly stood under the influence of
Muhammedan
The Hebrew
which
style of
is
on the whole fluent
and occasionally picturesque.

{b)
F^,
is
is
joined to
(between the two leaves
there
an obvious gap), deals no longer with the genesis
but with an interesting theological problem. out above

(p. 261),
As
pointed
Benjamin al-Nahawendi and
his school
supposed a creative angel as the intermediary between
God and
the universe.
This view found much opposition
amongst the Karaites themselves.
The
writer of the tract
(fragment B) deprives, as we have seen, the angels of any

influence on the affairs of the world.
Now
several passages
of
the
Bible
speak of
God sending an
?
angel as
His
representative and relegating certain powers to him.
How
could these be explained
The author
of our fragment,
who
evidently held the same view as the writer of the

tract, in
above
maintains at length that by God's angel,
who
walked
front of the children of Israel in their
exodus
from Egypt and who was to lead them to the chosen land,
nobody
will also
else
is
meant but the ark of God's covenant.

Israel's
It
reappear as
guide before the advent of the

^''
?klessiah.
This view of identifying
^x^ with "
nna |ns
'AH was
was known to Ibn Ezra and to the authors of Mibhar and

Keter Torah.
of this opinion.*
*
The
latter tells us that

it
Yefet
b.
Probably
Exod.
23.
goes back to our author.

nra v^nnî'n "'ail
.
. .
See Ibn Ezra
to
20
o^s*
T\:r\
snpr^ni
minn
-d
nn
nm
n^x bi
nnnn pis
[sin] ncs*
'
448
(c)

Fragment G^ contains comments on the very obscure
This passage gave
rise to vârious
vision in Dan. 9. 24-7.
interpretations which can
be found in the commentaries
of Yefet
and of Ibn Ezra.
Some
explanations, either
adopted or rejected by our author, are not mentioned

elsewhere.
Where
to
the fragment begins

'
(r.,
11.
6-10), the
author argues against interpreting

('chy
p1!*)
eternal righteousness
mean
the righteousness of the
Law and
the
Commandments,
the
since these existed

'
from the time of
Adam
the
and not only from the
seventy weeks until the end and

is
consummation
of
'.
Moses
mentioned
first
as
recipient
the
whole
Torah.
The
patriarchs,
from
Adam
to Jacob, kept only certain laws.

'
By
'
everlasting
(^Ni:
righteousness
D"'Dîy pTi*, v.,
our author understands the Messiah

1.
4).
Yefet,
a.
is
/.,
writes,
'
Similarly
" to
bring
refer
everlasting
to
righteousness "
Priests,
supposed by some to
the High
and "to anoint the most holy" to the

Others again make
" everlasting
sanctuaries and the priests.
righteousness " the offerings,

Priest.'
and
" the
most holy " the High

in
The
'
latter expression is
explained
'
our fragment
UTt>
to denote
ci^'np, v.,
11.
the bread of the most holy

j-6},
(ti'np
mL*Wi
which may mean the

(r.,
1.
sacrifices.''
The
drift
of a long argument
10
v.,
1.
8) is
that
79'',
Dyt^n nTD D''X?0.

bottom
;
Cp. also Mibhar to Exod.

p-j>
nc'wS*
47'',
Keter Torah
"lu'a
to
Exod.
80"
p3
inDH ns^33
bti'^'c"'b
*
nrn
-icin?:)2
n^n
^rj'
insn ^y
]))i^n\if
yj
ns^ '1
^n-j*
nm^
^3
i6
inxn ^y nrx D'nnDn

I,
mnrj' no bv i^npn
^
oyDi.
part
III,
Ed. Margolioiith, Ancaiota Oxomeiisia, Semitic Scries, vol.
1889.
Cp. also Poznafiski,

'.
Msclir.,
XLIV, 400
to
fT.
'Die Bcrechnung des
ErlOsungsjahrcs bei Saadja

"
Cp.
also
the
commentary ascribed
Sa'ad\a,
a.
I.
pTV N^DHPI
'i3i
1ny^5:y N^n inxâ
\:n2'Z'7\
nc\so
1ny^'5*J'
n\-i
\>'^'in.

all
MANN
9.
449
the details mentioned in the verse of Dan.
24 were
of
not to take place simultaneously.

vision
'
The
'
sealing up
and prophecy can only

'
refer to the false prophets.

'
Whereas
at the
end of consolations
(mom
)*p),
i.
e.
the
end foretold by the oracles of comfort, the

will
spirit of
'
prophecy
descend on every body.
Yefet says that
to seal
up
vision
and prophecy
'
must mean the cutting

According
to
off of vision
and prophets from

the
Israel.
some
authorities
;
Holy
Spirit
was cut
off
from the time of Solomon
the
Singers remaining,
who
recited the Psalms.
Or
'
again, he
that the
may mean by
to seal up vision
and prophecy
Books of the Prophets were sealed and

four books, and fixed
for this purpose."
collected, twent\-institutions
is
by Massorah and other

false
But according to our fragment this

prophecy
will
to
be a favourable event because
thereby
cease.
'Seventy weeks' amount to 490 days, and, reckoning

a
day as a
first
year,
we have 490
in ruins
(v.,
years,
i.
e.
the 70 years
when
the
temple was
and 420 years since the erection

11.
of the second
temple
'
10
ff.).
'Seven weeks' are
assigned from
to
the going forth of the word to restore and
build
Jerusalem unto the anointed one, the prince'
These 49 years our author calculates from Nebuchadnezzar's fortieth year to the building of the altar
(Dan.
9. 25).
(v., 11.
14-16).
This
is
rather obscure.
Sa'adya understood
TJ3 n'C'D to refer to Cyrus.^

to
Yefet explains this expression
mean
T
the
High
Priest.
He
:
also mentions
njar^TD "3
'
others
who
Cp. also the Pseudo-Sa'adya
JT'^H
N'3J1
prn Dinn^l
See ibn Ezra
to 9. 24
n'-jo
n;
'C'~\^L)
pwn
nm
-I'j's
"Tîs*
nnyi
i^::
^rr^rDb 'n -idn n3

'rj'
N'>3:n
nano
iTni N''3m ^^r:^ w-io
sih-lT
jT'a
'o^
on
Q^y^^^)
d"'""J'
D''y"i3*L;'i
)yf2^2
'npinn
I'-nî?.
450

the
make "the anointed"
High
'.
Priest
and "the prince"

'
Zerubabel, the son of Shealtiel

of the building of the altar
'
Perhaps by the anointed
our author refers to the priest-
hood
in general (cp.
1.
21).
But the calculation from the

is
fortieth year
of Nebuchadnezzar
untenable.
The
first
temple was destroyed in the nineteenth

(2,
year of his reign

this date that the
in his
11.
Kings
25. 8
Jer. 52. 12).
It is
from
b.
490 years begin.
So
also
Salman
Yeruham
/.
com12
ff.,
mentary to
cp. 405-6).
Ps. 102. 14 (cited
by Pozn.,
c, p. 521.
Yephet begins the calculation from the twentyProbably
third year of the Babylonian king (cp. Jer. 52. 30).
instead of
D''yanN* (in
1,
15) read Dn'^'y, twenty.
Thus soon
year took
after the destruction of the
temple
in the previous
It
God
ordained the future rebuilding of Jerusalem.

till
49 years
the altar was
re-
erected
under Zerubabel.
of the
For 62 weeks
434 years
we have the period

in the last
'
second temple which was destroyed

In conclusion attention
is
week '.^
drawn
to
Ibn Daud's treat(ed.
ment
of the whole subject in his
Book of Tradition
Neubauer,I,5c-i).
In contradiction to the views expressed
in our fragment, Ibn
Daud
'
explains
all
the events enumer-
ated
in
Dan.
9.
24 as referring to the time of the rebuilding

Everlasting righteousness
'
of the second Temple.

the
means
Law
with
all
its
precepts which were kept
by
the
returned exiles, while with the demise of the last prophets
Haggai, Zechariah, and Malachi, vision and prophecy were

sealed up.'"
J
It
seems as
c.
if
Ibn
Daud had
II,
the Karaite
ny2"J'
See
also
Seder 'Olam,
28 (cd. Ncub.
D^rj'i
63-4)
"I^N
D^yi3L"
nnN
'"
yuB'i
}nN3
vj'yj' vj-y
i^s*
d^l"l*'
D-yuL'-i
iH'i
rhM'^ il*Tw"
y'ina invpoi
pxa
invpo.
;*-:3 nr ;iy narh nson Dnnh 'i'c^r\ rh-h nny sh ^m':^ ^snc' nrni" x^^ ra'^^^b^^
pnv N^3nh
Nî
fipcn nâ
dnh^n
i3'w"'n
onns
MANN
45I
work, of which our fragment forms a part, before him, and

wrote with a purpose of gainsaying the views expressed
therein.
F
(fol. I,
recto^
jnsm
'-I*-ix
rh]:':b
nnipm
::n v:d
["OB'Jn
ns*
nba
Nia irn^x
'î
bv
imuxi
b]:r2'o
n^cja n:i[nn dd]

"'^
ni:'^^
"ypyp-iî
-iid'd
^^-I
Ni D"?iu'n riN nr*y
^3
"nmi
airt
[p] n:n lann p-inai
nTHi y'Du'm
3"iyr:2
D'Dtrn [n;ni] nc'â by D^"'i^n
nns nm:K3
dnt hni
amn
nmnî
n-in:n |c Q^îyi n-^^nnî o-jjinno
cnauni
cnci n^'bn
n[v2\ nn^by
-3
nms'in pi
yiith
nnn bx
hi "iDi>ni 13-n n[3-il*L;'o
nns
cvn
nmnn
n^''!?n
nnîjy
nrx
iv^ni
^n^2
'':d
"'^sye-L:"'
p-j^n
n"iL'^'']i
i<np:n
n-^ri;'.!
ypna on nnixcn
1^2 xip:n
nr
b
i?y
bv i^:^^
nhyi
j'ry-i
;:inn'2
ypni
y'pi[n] ^:ba[a]
"b^jn
[33]
bip 53
b^; yvin
s-ipj
"inn 10
^31
tba ens
in-i
.... nnx
b3 ia c^ni: n^?2n
dî3i
nnivS*-:.-!
imusi h3 p by
nniNDn
Q^r2^'n^
psn
^y nnx mi;N3
^"i'n
ypin
bv
[^3 n]N im?:i bbjts xin nrn ypini

'^-j-n
mo^
;*-tx
sn^ ^n:n
d\t nsi 33
dm bun jnxn nnn

nn^
ix"i3J
bn
15
nbnn
d^?:l"
ab nns nyai
33 nn'
ds*
ins
"-nmn
|d
psm
mo^
'rj'i
(_n'
:i]x
D''?::^^^
n^nn ps*n ab) pnx^

nî
nninn
piip
m^c* irpnni
n:
nivr:n
jirn
by
irybn
nin3:
'j-:
'3vX^r:i .T'-irr 'jn
nn^â
sn:!
DinnS
,(nn:?D3) n3'j'3i ^.:"cn3i
'1
Read ypip31.
piDEn (;nxni
9. 6.
Cp. also Mibhar to Gen. i^^:

a"'r:L^'n
bnUn 3in3n inim

Read
"iTj'c
]y^'ii-\n
1'*
""
y'i"ni
Amos
dJu
13
.
=pxn
nxi.
.
^*
nnx
b3.
firmament
For H'^rjn read 'yjM

'^
Ps. 77. 19.
Gen.
I.
17.
18
Joshua
I.
for
nXI read tyi.
^^
im3.
VOL.
XII.
K k
452
f'm
]']'\^b
Q'U'c^
nnsD
"
n^
bii "^n
li'
b "
I'ls
L:\nbN*
^'^
-ij:s*
rba
-ij:n
bh
s'ln
-*
nrvrTpxTri" ia m\-^ jvj'b nsnpj

nrr^yî
in
Vi'ii
'3
ra
nDy nma
ii
vnî vn^ nns*
inn ^n^"l )-iNm Nn ni
cm n ^n
r;n\n
n^rNin
b'
"'^"1
^*
;mim
N^n^n
^3
ym
nsnan
^'â
nns
x^n nn\n *n
^.s
"ims Nin [nsD -'^nbnnjm
D^-^b^^
'3
'ud Nim minn dn

Qvb
'rj'n
ins Dva
''^
N-13
jnsn
iy~r
"ins*"!
i'"cr\
-i2doi
c"i::["i]
D^yinm D'y^rnn "cîvj-n
n?:^N^
cxi pi
nriM
cv
nnynn
[ha]
iin
cn-'ijws*
nan nn'n
;*-in.ti
ha
p'^* T"?::!
nn\i )-ixn [^3]
p nnsi nh
ni
rn n ^n 2
n'''C'S"in
ha nbnni [n^h]
....
;"-ixniJ
p"!
inin nn"'n "["ixmj
.... [nn'n
(verso)
--
njiib
nriN-i
na-'N
vn [p nnxi
i]\n
n^
D'':Dbo "irx
L:n3[nn]
d^jsîd 'a
njirb
rinvi
na ha nn:r -ic[n nnNi] n:n ;rv nn^n n^

"a
njD^Na D^cn' nn^n n^ ["':2]b
''cd^ nn^n njrrbsa nriM pi
iQô nriM Nb )*-isn pi
nn\T
p nnsi c^b
nriM nî
N^
'a
[p] nb in[?:an3
m]
mai inn nn^n nsnan

"a
nr,wSi
nsnan
ha
xna
li'x-ia
'^
ha nl?nna
-lu'x
sna
"a
n''w'Nia 'izh |-isni
nmn
'^ 2>
nnix
sia
nns
-"
nn^
;nvxni iha
p nnxi
Isa. 48. 13.
Lam.
a. 22.
See Ibn Ezra, Gen
i.
2,
on the forms
f.
[l^DtJ',
D'O, and cp. also Mibhar
to
Gen. I4^ Keter Torah

'
''^
to
Gen. 8^
Ps. 19. 2.
There
exists
no such verse
"'
rcail 1"iaj
;
D'Om Gen.
,
7.
fill
19.
* Gen.
2
''
1.2.
Ps. 33. 9
='
in
is
repealed to
up the
=*
line.
I.
Readnbnna.
Lam.
I.
Read
a^JVJ'n.
Isa.
21.
I.
EARLY KARAITE BIBLE COMMENTARIES MANN

Dîyn nN-ii
,nn
"".^b
453
inn
on
inni inn -d n^^-'D^n n':s'
dni
p-iDD ^D lynn i6r\

u'^
p DnoiNn
^y dn
'2
ffbôrn [^s
nm]
10
u
"
p-i
pxi
pn Sim
sinu-
nm
pn
i?^^
sh npn
^23 n?3
nn
ps
ds* ^'"dô
ps*
pn nnm
53 [hdiJnd
d-id 'd inni
r^
CN1 pni inni

Tj'X
mm nun
^3
^dj nro ^y
]nxn nrn
>d
nnN
bi
lymn^ inm
=^pn Nin
ncx: T^* ^^^^

''
piDM
-i-^'N
D^ci
nm
TJ'm inni inn nn\n r">^^ "^

31
^"^^
nsiann Ni^n icsn nsi

ns-i3n nyn
PN1
:
nnm
pnxni n^
i'y
nrn
15
^3
yn inn nn hs
noh
n^nn ^yi Dôn
nma nxnaj
nbx
bo
inn svn
t^y
n^n ^'sj
bi mxi
onu'yi nis n>^y pxi

aUu'i^ n^^y
i6 i^nnD pi
nn-î?
'=:i:^
nn-j*^
nxnn inn ab h3 n^î

lyJD^
53 cn1^n n^b
inn
^3
n*i5y
^'^n^-ir^
dx
pixn nsna: pnî imn^
|y?o^
^^
ns-iin dv3
-I'C'X
mm
pnxn nsnp:
lynin^ nnr
20
^=n oncî^
x-13
''my n'2vv
my
n^^y pxi
nnm npni
nnix
abr^^)
pxni h3 p
^y ^'^pxn
nx
ix^di 33 nm^-^vn
xnp; DUiJ'vi nn3iy db' px'^ innj:

lyo^ innai
b
=12
nn dim
n^*J3
pi [inijn nn^^
n3 noh "
pc^c'^
bb'
minai
]nx ^y 33
mm
o
25
xî ty^x nn
nny x^ lu'x pi^

31
n^y^Y) onniy d"' px
[dv]3 pnxn nnm-j^
h
.
ri
]nxni
.
^y
-'^
cc*
x n-^
nay
"b nxnnn nnx nxinn

[3^:3X1
'^
....
=P''1.
s
32
Gen. 37. 23.

Isa.
'
45
18.
See Mibhar
to
Gen. 14": nXiaV^' "inX
ab
S3 35
-imcni oi'xn
Read
mn pi
nmD:;n?3i
D^Xw-ino
nnm pixni nmn: mm mn
m^'^ n3'l^6 nxnn

nn-^'.
mn.
^*
Read
to
1]}.
The
Gen.
first
I.
two
28.
letters of the
next word
fill
out the line.
35 37
which is, of Deut. 32. id; our author takes this verse to refer to Egypt Likewise in Fi, v., 1. 14, he speaks of the angel course, quite unwarranted.
sent before the children of Israel in the wilderness in Egypt.
s*
Jar. 2, 6.
K k
454
G
^fol. ir,
recto
n-^y
-i3'i
[c'^1
n]nov:i
misi
x^^ vjoyi
hn
b:f\2
it;'
n^bnrj' ny -jyhb
n^'n *^y3
"inai
[b]
nn'i*
[inin
Q^
s*^c>
cipr^
't;*'
bi
[:
]na nrîy
inn
nosj
^"liiai
inn
bs
v^y du" nDN*[j] inn c:
inn nn^n
nr:iNi
j:;*
nr:^: inn
"j^n'
ay
inzi
:in3
i?:y
>n^ n^Ni
'ina
irv inn ip n^^y
r.f"^' nt:ji
-ifîsi
X'
MANN
455
nxna ins
"'v-i
Nnn^ jîn^'
rî:']}
mf:N
dni x^n piin np^y

':iy
Nim
...
D)bw'
ic'n
Nim
by
a
nix nvr
:Dîi>[n]
-IS
[m]o"iy
r\
.r:
nxnn
.
,
nrj*
N1
^*k^'y[:^]
xinj
25
verso)
n^DSi TJ'in pu't2 Nin nL![Db]

''^
q
.
[Dinn "js by] 1"'ni
Jtr
''cc'n oâ-j-n
'jd
vn sb
anixi
d;i
D^DU'n
^y nî T^*n Qinn

N*nn3
':3
[b]
n-w' -iiib n'bîi
vn x^'X
"i\s
ab
ts*
ny-w'
vn i6
Dinn
'32
^y "i^'m
'yc^
n^Dsi iL"n pr?o xin
13
]^rA
d:)dj
:
:inn3
nn
"i:
im
:
Dinn
':z
bv nLâbD xin 1:^1x1

x",m
:
"nxi
nn
mrx
i^by
prmo
xm
nn
nnmy
Q'nnu
:
n^sxi icni
no'-jn
nyj^'n
nn
xîvi ny-t^'n
rnxn nibx
|Dn
x^''X
DVi n^-^ T-cn na lo xai

:
-iixj
q\si3 i6 02 c'a^nrsi
-11x1
mxn
nâxi ic'in
l-'im pnnjD n!?ycD

-u:x3 13^ 13 xiiTj'
ncorDi îy cnpoa xb\x
:i:^ry
n^xiM
:
nr prnri
n'jr:^
by r,n
Hi
namiD cnbx nni noixc nn

x^n-j'
Qinn
^:)
by T^-m
nnn
:
it[i]
Dîya nvîy
x''n
:
nmn
y^'n
d^ctT^
:
15
n] XMC
ninn b^D nhnj

^*
D''nbxn nr n^n
hd*
XMK' Dx5
50
"^'"0
nnix mroitr x^TJ^ nannc

14''
:
n?::x"i
Isa. 45. 7.
See, however, Mibhar to Gen.

"ic'in
'13\S ,">"iy- Xlil
yjTII
vo IX 1C3 xin
D^JN DlCy^
51
xim
x^'c:
nxi
byisb
inv
irxi -nxn -sn
Cp. also Keter Torah to Gen.

I. 2. ^'
9'.
2.
Gen.
Dan.
22.
53
5-
Read
"T'i'n
the planet
of"
*.
plural formed
D'C, cp. Talmudic niC'O.
456
an^^y n'j-iD:i na'^'jo ^n^TJ nij:^^

V"isn ^:2
i?y
'^:fin-i'
vî:
-j-j-nni
obn
D''on
vjoy
cd-j: nnix by 20
""în
s^-'D'.ni
vnt^' nr:iy
Q'cn nnis' bye D'c by

:
on
nin3 ]2U
DH'by
;*-ixn
nyp-irj* i"j'n
a.'i
oy
D''~ip*y
13^sb ^'D-cn by
Tt;'n3 Oil
inxn ypnb mnr
D'?:^n
zin2
onn nbDn:i 'on
ibynî
Dn[a n]bbsj
(fol. 2,
recto)
;n':2b yo:
"-
nna
[|n]Ni 5d i-m:[rD n^]2 n?\xi nn n^bb "i"nn
3D ^N-iw"
nrnn
fyr^b
dc'
nnoj tj^n idipdd
n:2
.
.
[ymnjb iin
n:Di
'"^
'jsb ixbr^
p-ixi
nbr
'2:s
[bN]
NT
[Qwsnsi]
a^nba
im
:2b yoj
^'^
nna
22 nrj\s-in
'3
is^3[''i
5i]
p-ixn Dip?^ Nin nb'C'n^n
n^2
iSin-j*
b^^^
ib^M
10
'::d
MANN
457
inwvn
xm pnxn
D^'^'pitD
nnx
tj'x jnxn i^dm xnpj xin
'd
i^3m
IHN
''''
piwS r\:n fiî j-ixn ^d
;nx
nnn ns nn
-i::'x
'dd
pixn xnp:n
D^V2n Dnx
"Tj'x
nnan
ixr-ci
D't:'pao
nnx
^x^^:1
pnxn h^
niXDv
^'>
ijy
'-
pxn
r^:::
pnx 22
nnnn [pixj
xin
"-d
nnnn
icx X3
'''
nn^n nim^
pnxn nx
is'N
q-j'
mpn
nnnn nx^D nnnn pix

^:n
xnpj ncî
nâiriD
''"=>"'
nnn
.-o
cj'xi '33
bxn::'''
pm
i^n
^^
nnn
f\2)
Dn'!?y -il-x
q:j*
nJ^
nimSi
n3
"yc'
pi inxn px
nnnm "nnan mm^

t^xTC'^
'ja
^y^'
nna
bv ^'2nvc[o onxvja
Dy
''>
m::
-itrx
mna
b]})
r]'^c
\r\:
xa n:n van Qnx icx

n^n inx
nli-^'b
nnnn
ix^rî
mm^n
])-\iin
bv
n:J
2:
nna
rb'C'
""'
m^
-ajx
icx
hd
'Di
inî^x
nn:2n ix^d pxi
nw^rv
d^!?
n^:;*
"''
xin [in'i'x]
^yi "^^xuin i.Tirx
nx
[>:ijx
njn]
^3V
^Di
b?3D
riD
vinxi
"'*..Ti;x
['n^]3
nn^n
ix^r:i x'2:n
^*
Kings
8. 21.
^^
"^8
Joshua
3. ir,
13.
oc.
2 Chron. 6. 11.
"
">
Deut. 9. 15.
2 Chroii. 5. 10.
i
^''
MaL
3. 23.
Our author explains

different
is
Mai. 3.
b.
to refer entirely to the
ark of covenant.
PI^'IC
Somewhat
Jacob
Reuben's comment
"T'D''"J'
in "Iw'yH 'D. 22'':
nnan pix jnxn
n'.yin
nim!?
xin i-n nj2i in^bx xin '3xi?o

d;i
^xi'0
nît;*
ojx
n:r] '2'y
ixâ xip^ xin

This
^cp.
pnxn
^2
pnx xipjn
nn^n nim^
U
-
''3
nnzn ^X^DV They

c.
both reject the identification of

is
Elijah with the angel of the covenant.
against the
to
Aggadah found
9)
:
only in Pirke de R. Elieser,
29,
end
Yalkut
Joshua,
JXDD
-icxr^
'131
a.
I.
Elijah
nnan
II, p.
ix^'c^
"IC^X
in^
nu'iJD
n^'^'W vr-r^
Dvrjn irpnn
Xa njn O^Van Cnx

In D'^n
nnnn
IXt'DI;
i
see also Kimhl to Mai.,
niniX,
12 (ed. Berlin
we
read the following interesting
story, dating from the second half of the tenth century in
Kairowan
3021
'n
X3-ID
nnab
:D':3n*i:'
uvyy -ynyy
n'':pr
'h
n^xi
bi
px: d^d':
nnx nyr
bv
-inxn
"IJ3X1
y:^'
n^n
"'jxi
:5n2? 0:3:31"
c. C'-
R. Jacob) ^f sji^x
X3X
XD3n ^y ^:3'ti'i-'i noy Snxi (inî'xb) pit:n xd3 imx by 13 HB'yj' V3 irxi xb -3 oyu r,r3 imx ibxB' xv*r inxi ni^'D
458
icyb brv
'-vi?s
'D
v^jy \yi2U
yvj'in""
[n'3
^:^3X
i""ir:wy
lu'x insn sin "3

>'
n-ipn ba
-it:N r'byi
'^nin -^Mpn Dunbar]
^'s^
N",n
-TîyrT^ v^y no
by '^V3D
ncrn un
i:T'nrn
ib'n
22^2 331 vjD B'x^ sin v:^b [nicy?

0^32^1
bv
^]c inis-i-n
'2
5
cno
nn?23
i^NT^'"
n-j-y
^^D
-i'J'N3
?inv'i
inx
"yiri
?3 ibs" v:sh
cnn
d^-j"'
-,"'s*
c"i:L"3
ddix
^,ii'2
np:")
2U''^
Dyn
'lb
riwS'
-inL:>i
;ini' sin "3
5]D3
[-i'n[*L:Cji
':3 ^3
|y':b
bsTJ'^ ':3
ns n3 sh
^''b
'ib
':3 r.x
nnoi
bx-i[tr']
bs ;nxn nx
^"b
D\s"'3?:i
niJ3-ip
Dnnpom
\s-j'i:
"b D'':n3n en
D'ibn [io]ipD 10
-jab
Dn-ivj"Di nv:;i?:3
Nin-j'
D2n33 pisn
en
p-isn j3*jr
"b
nyic bns
t3
mi3y
ns*
"i?
Dn3iym [jnsn]
':3
vni n3
mnsi
"3
:33i
cnx ppn
:
r.s
nnm
i'3
h3
by
pis
iv^
1N?'2
^3:n
lymnb
n^
nnjD
'-b
-3-iyi
'"
nmo
^-j'^jo
pN3
-i3nr:3 ^ntj*^
"33 'isb
nbr:n
isbD sin " [nnn]

DS"'3nbi
[i33^binb]
15
nbc
'::n*
n:n h3 vbyi cn\ni3s ;-in

bs*
!?n]
n3 vbyi ir3M
dishd Ni3b Tin nii^b

":::?
-\Tr;b
n7VJ" xin dji
;nsn
j'yb
^3
i3'ynv
ens sbn nnyi

''cli'J' "vy
piwS*
im
33
n;Di '3Nbo
c'l:"."
nbic'
mi33i ni3 nci
'cy^xi
'vy: nL"y:
D-ainsn bsnc^b
D^:;'y:n
niyiu'-ni nisbs:.-!
ni-i'^33n
n[bN] niiu'b
nn3n
isb?o sini in^^N?
pv: ND3n
n;u' c':ir:npn D':prn
;?3
'nb3"'P
nnb
nC3n X:rD1 ^b in313' "ijIS nb\T Dy vby ^n3U"1. Very probably our author knew of above Aggadah, but whetlicr he had before him the Pirke
in3"l33
de R. Elieser cannot be ascertained.
The Kairowan people seem
to
have
known
"**
it.
These two words arc not

I
clear to me.
"
'*
Sam.
6. 20.
3.
'
Joshua
3. 4.
"
Exod.
23. 21.
Deut. 10.

HL-y i\si
MANN
cj^ ^y
459
DIN
n"-
r\'C']!r2'i
}'i?
xin inxni
fnsn
xipo^
20
nL"N3 insn wc' bv n-ipd3 nâin^n mx^sjni mxnrrn n^x ^d
n3D:n
d-l:'
on
''j
D^'^Tcn rha
ntj>y
p-ixn x^
''3
yi
'''^
^mx-n
xni:ni
ncy xin ;nxn anpa nrN nim^n ^y n^n

lyD^
.
D\^[!7x]n [\n^x]
n^whn
.
.
n\y bv
n^^v^^ n^x
ixnpj x^ noî mx!?s:n n^x
b
'3
Dmx cxn
^31 "nn''3''y dh-'X-idd

in^^Di?
nnnoj nim^n
25
n^xni onî^y
[Q^"j'y?:n
iîn xin [p-ixjni

^xik'^
b]
nK'iy xin
pisn p ^y pyn py pnxn

D'k^
^y DÊJ'yon
i:'3
ixipM
(fol.
12, recto
[Dvb
T3]
^D
:nD^
!?33-lT
n^
XI
nx ixm
n'3 iw'x ni^xn D'n[nn]
""bnu^
xi incLu'i m:t2pj
Tier
no icxi
lyxi
w-j'
Dî'wn [nx
ncM b3Mn] bx
':x'3'i
" "ISO
nni n'2X
niv?2i
min
pn^f nr
^'
D'o^'ki'
pnv x^3nh
mcx
2x1 xin
pnv
ix-ip: niVDi
min
ni ":5]Tin pnv
nî
pn^' :'^
n-iin
niyi
vn yM
^""i
Dm3X"i
cinxi
ntro |cr jd xp\s
:nb3 nyi pp nyi D^y3w'
n''y3'L:'
pa
xi?
nivci
10
tpDD'jc' n^by ypb xin xâ:i pr[nj oinnh
mcx
"3
ox
s^D^ lyi D^D lyji j:r c'X'3:n
ah
76
78
"
^'Î'p
ny ny n3[nnj D'oinm n^cinD

'"''
riixi
Read DiTJ^y HXIDD.

Dan.
9.
Zech.
4. 9, 10,
12.
1.
"
Ezek. 41.
i.
24
for
"C^'iT read D-D^îy; likewise

80
15.
79
81
Deut. 16. 20.
Cp. Dan.
9. 24, 26, 27.

*^
Supply p3 [p"lj X^.

5
Amos
8. 12.
Dan.
12.
460
*^
nri
ni^'nn
nn
nrtD
cmp
'r
nr
xb-'N
:
onb nnx
fr:n
yp
D"'JDîy
piv ns"2n
m*:n:
pn
;*p2
O"?'""!
D'N-i
DDNi nib
j'pn
rn ab
a^'^^np
^np
nvj'!:i
xh
D'M2 i6
oijiya
nvn
nvtrD n-'cnp
cnp
nr
ps*
'u
^Nprn^ ^-"Nai mc:: n^yc^
mnsL"
nr:n:
s'ln
^n-Iw"3 20
ain^ T^2 D>iy^
Q''P[i
n]j:iy
I'pn
d^s''3:
-isn
*"2 d;i ii"J'n [j^;
-ins
inv
piv ns'n: ^y
wxb
[n-^:]'.
prn D>n[ntrJ
':2
n^hb
2;
[niNi3j s'3jnr:i]
rn-j'T w'nî ip'J'lw'

i-j'
by pi]
np'^r]
D-N'^M bx n^ [nJnMi
D'rn xb Tyi
'"':Dpn"i
D!:;n[pn
si[c'
xv^r
onnn]
VJ
"iiy
n:cDpn
*''''^''
s'^
CDpi
jnynî
""3
r;:ir,n
xr'
p[^ x
nn
"jx
'3
]zi'^
"'::y
nx
[\-iH*m]
30
D'yar ny
n-isya
a^yn.* n\v2's xin]
(verso)
[mnn
-i]nxb nnabx
nr^-'x
by bx oy D^ya-}^p
[|D npL"n] ^'DMin

. . .
D^pojaj [n]b3 nyi
nyi [jith]
[nln!?
nD2^ nxnnî y[!:'Mo D'.nnonb px[n]

ainnbi "?;^jy pnjv i^xu onb
.
.
D'K'naro
"a
"^^
"
"^
Dan.
9.
24
for
D'ObC' rend
"obu"
likewise
1.
15.
Read
HT.
?).
N33, prophesied
Read perhaps niX133
tlic
prophesies of F.zekiel
and the other prophets.

"*
"
Joel 3.
I,
2;
tlic
3 probably indicates the word
D'D"'3
v. 2.
.
Ezek.
13. g. 23.
" Read
^flH
MANN
461
D^cîy D^ci'n ^[3]^ ni's[ni
nm]3y n>2 oînp
D''ytJ'ni
mxr: yaix xin inn:
o^ya'^'
d^''
D^y2l^'
"yii'ni
niNc yans*
:
xm
nysb nv njr^
dsi nr 10
:
niXD ymxi
ivj'xi
nâ
pnn^
:^r:'
nrj* o^ynu'
rc:^
bl^m ynni ain3 n[iy] x^\s
n^n p^n^ nn'j'yi
^^l^7^
ly
nm
x:i[rD]
jd
''
s^yn-j'
D^ya^' n^::
'ji
D^K'::î
n^yan nnio pjn
mrc
nyi nvjijsn:^
D^rj'i
^k^'^'j'i
niXD yanx inicci p-inxn n^n p:2

pivni
"-ii
j'nm mni nnJ3:i

^'n'::;'i
d^';;"C'
aim
D";u"
ynnxi
:Q\-iyn
nixr:
jo
yaix
in"i3^ i^
nnx
pxi
D^yn-j-n
nnxi
mu'D
xb'i;'
n-i2^ nrj*
yaixi
d''U'^c-'i
nvu'D -inv xî -ion
nc^ro '^M'^^ pxi nîna ''iin^'D
innr,"'
in nnxi cjri?
D^yintj'
o"'
n-rw*
ymxi
in"'nt?''i
t:: Dy
[nyi]
[c'Dyi?
n^Ti^'
'jnpn T'yni
aiai
pinx
n''[n]
....
a"i:J2i
'U
nc[nô p]p nyi xan

non^jc pp
8. 13.
25
nn]2 Tn:ni
-"niccvi:' n^'-in[:
8
'>
Isa
56. 7.
9. 25.
first letter
^'
Kings
Dan.
Read
Q^L"-*.
'93 ^^
The
Dan.
of next
word
to
fill
up the
''
line.
9. 26.
Read
'HIC'D-
Read
lb.
''
Read
that
Pi^CD.
D^'Ci^
The marks between the two words apparently denote

be inserted
;
is to
9
read thus
D^JtJ'l
U^\lf'C^
D*y3w'
i.
p.
the end of wars.
sc.
So
of
also Yefet, 'until the
end of war',
e. till
the
war
Gog and Magog.
462

x^n t:: ay
[n]nN
yiTiT
xin"t:>
n?^^D ^^nns
T'j:yt:'i
nyuc
i:i^*n
Q^m^ inna
""'îî
n'C']}'
n'an piin nns^ nntj^n 30
3.
Leviticus.
Fragment H. T.-S.
10, C. 2, consists of four joined leaves,
paper, square writing, 19 cm. wide.
The bottoms
of the
pages are torn
off,
is
and evidently several
lines are missing.
The manuscript
clearly of an early date,
and resembles
the former fragments.
The commentary,
sections no nnx,
as far as preserved, extends over the
Q^-np,
and
"ics\
Leaf
i,
recto,
deals
with the
Day
of Atonement, the
first
comment being on
fast- days
Lev. 16. 31.

sidered.
In this connexion other

is still
are
con2,
This subject
off.
under discussion where leaf
verso, breaks
With
leaf 3, recto,
D'C'lp,
we have comments
therefore evident
3.
on Lev. 20. 20, 21, the end of

that there
is
It is
a considerable gap between leaves 2 and
Probably
several pages arc missing, especially since Karaite

in
i<S
authors always found
the chapters on the forbidden
marriages (niny, chs.
and
19)
much scope
~if-S*
for
their
legalistic idios\-ncracies.
The comments on
begin on
4,
leaf 3, recto,
1.
1 1,
the last one being on Lev. 22. 12 (leaf
verso).
'"0
Dan.
9.
27
lor
HiUU' lead
is
yiTJ'.
The manuscript
is
here
in
defective.
But apparently the same
in-
terpretation
given as found
Yefet, 'the
enemy made
covenant with
them
them.
for
seven years that he would not carry them awa^' captive or harm
half the
When
'.
week had
passed, he betrayed them, and broke

I.e.
tiie
covenant
So
also
Salman b Yeruham,
MANN
463
The commentary
point.
is
on the whole concise and to the

is
Not every verse
explained.
Where
difficult
words occur in the text their Arabic equivalents are given.
The author makes

Halaka
Rabbinic
digressions
where points of Karaite

or
have
to
be
substantiated
will
defended against
in detail.
tradition.
These
be discussed here
The fragment may be

(see above, p.
a part of Daniel al-Kumisi's Leviticus
commentary, two portions of which are already published

436 f.). But the manuscript
is
certainly different.
In these portions the Divine

into
''^',
name
is
throughout abbreviated
in
the usual way, whereas in our section the Tetrais
grammaton
written
in
full.
This peculiarity
could
trace only in three other Karaite manuscripts (see above,

p. 269,
note 134).
points out that a fast-day imposes
Our commentator
in
the wearing of sackcloth and ashes, citing several verses
support of this assumption

that the
(fol. i, v., 11. i ff.).
He
thus
demands
in
Day
the same way.

festival,
of Atonement should also be kept The Rabbanites regarded the day as
notwithstanding the fasting.
No mourning
was
b.
allowed thereon.^
Well known
is
the report of R. Simon
Gamaliel that even dances and picnics were held on that
day
in
Jerusalem.^
Though
in
the
course of centuries
Atonement Day was

never lost
its
invested
with
much
solemnity,
it
character as a festival.
But the Karaites

Kippur.
opposed
this
Rabbinic aspect of
it
Yom
Already
His
'Anan regards
1
on a par with the other
fast-days.'-
Cp.
M. Katan, 19 a:
nmsiH
.
DV1
riT^^n
'ca-^ -irîx
^x'ô:
pi
1?2N
ni^D nniDrn
2
on
n:::':i -li'x-i
nntoivS Decani (nii'nvS p:y?) D'^;i2.

D'21t3 DÔ''
Ta'anit, 26 b: TJ'y iTJ'DH:)
^JNIC'''^
VH nb
y'2"J'-|
"
Sefer Hammisvot, ed. Schechter, Docttuituts oj Jewish Sectancs^
II.
29,
464

is
view of 3"v as a day of mourning
accepted by our author,

in
and
is
finally
is
emphasized
the
by Hadassi
his
Eshkol.^
Interesting
name
nnain given to Isa. 58 which forms
our
Haphtarah
(fol.
of the
i, r.,
1.
^Morning Service on the

12).
Day
of
Atonement
Owing
to
the defective state of the bottoms of the

is
pages, the whole argument of our author
not preserved.
Where
now
of the
leaf
i,
verso, begins,
we
find
him complaining that
idol-worship, which
first
was the cause of the destruction
Temple,
is
no longer practised, and yet Israel

is
remains
in exile.
This
'
due to the perversion

i.e.
of the laws
as taught
spiritual
by
the
misleading shepherds',
the Rabbanite
leaders.
is
This charge, so commonplace
among
But
Karaite writers,
fault
is
familiar to us from fragment B.

in particular
found with the Rabbanites
for their
introduction of
many
liturgical
compositions
in
the service
on fast-days and on
Yom
Kippur instead of
reciting
Psalms
and other appropriate passages from the Bible.

tions in detail Isa. 6^. 7
(9.
fif.,
He men-
25.
'
i ff.,
the prayers of Daniel
4)
and of
say,'
ICzra (9. 5
ff.).
All this they (the Rabbanites)
do not
us?'
he exclaims,
ID
ff.).
'
and how should God answer

a matter of
fact,
(fol. I, v., 11.
As
for
number
of
in
Psalms are prescribed

21
the
Atonement Day both
11.
ff.
[n]ya*j'2 pzi D'-nii^rn

]:)::2r:i
nvn pa Niiyn "piDD iricsT ^22)
(27)
(29) "Dxnsi
q-ov
pya-j'n pai
for
omDn
35).
''dv
pina pai
28) [Njm-'a
NDIifT SCO'p
ijITJ'I.
I.
Sec
complete text Journal of Jewish Lore and

11.
Philosophy, 1919, vol.

<
353 verso,
Aiph.
19,
V: n^^âi
DV2 mn'jai nu-npn

20,
:;:
pL"
cuâ
D-^ynoi D'Oi*
any nyi anyo D':i:nn3; Aiph.
my
ny aiyo
21.
-1122
or
r\-\'"<yy
CDJ
"lyyi
pr
::'u^3 inn^zL"
p*j'3i
Li'-wyy
Di:;3
-.
AUpu.
nioy^ Qy:]r\ oniu
iDDoai '3231 iQxai

also Alph. 248, T.
lb bî
'rt
ba
p^v^b)
Dn^^na;
cp.

Mas. Soferim, representing the Palestinian
prayer-book of
MANN
and
in
465
the
rite,
'Amram
Gaon.'^
On
the other hand, the
admission of Piyyutim into the service formed the subject

of a controversy amongst the early Karaites themselves."
Our author belonged
to the opposition school.
'Anan
also
mentions only verses from the Psalms and from Kzra to be recited on Yom Kippur. But they do not agree with
those of our commentator.
Leaf
fast-days.
2,
recto, begins with a definition of
two kinds of
is
fast lasting for
one day only
to be kept
from the evening to the next one.

days,
e. g.
But a
fast
of several
three or seven,
is
to be interrupted at a fixed
time on each evening
for the
is
purpose of partaking of food.
But not the whole night

to our author
all
allowed for eating.
According
prescribed fast-days are to be kept for
twenty-four hours like

the
Yom
Kippur.
As
is
well
in
known,
way.
Rabbanites keep only the 9th of
Ab
this
Later Karaites report disagreement on
this point."
In connexion with Atonement Da}^, the other fast-days

D"o,
19-
7nx-ip
b,
Dvyon
top
:
'-j'Dj
013 Dma^n nva

DnfD
;Ps. 103
and
130); y-ID, 47
6
has for nnntJN Pss. 17, 25, 33, 65, 51, 67, 103 and 104.
71 b,
IN")
Cp. Gan 'Eden,
ni^^nn
}':]!2
ip^nj
ohxi
D^jnns'^ D^jyiD
o^:)Vj'x-ini
d^dvd bbznnb isn

SjID.
n!?i
awâj n^no
top, after
WT^n
'2D ^!?Dnn^ iIXIK'

the
IDNDH
Aderet Eliyahii, 59b,

:
mentioning
various
views,
conchides
IDTTLJ' "]"nni
[IJjn IHH
nn
yz'r:n'^"j
ab)
nîr
D'i^'i^n
nmc
wp^Dzi nmn n^^n
^b nniDn
n^nnna
-\u]}n 'D
nnin
^
ni^'an
nn
ff.:
nbnn
'1X1
~i)n2^ Dôvsn djdn' onhra.
Aderet,
''2
46b
noN' Dni3
D^MnH ip^w
n^TJ>
b.
niDi2kn
"vs-i
n':x
Dn?:i
:my::' n"^
mvn
ny any ny anyo nvn^

Reuben
in
mya nÔXn
to Zech., 21 a.
;njD ^33 nrn^.
Cp. also Jacob
466
are

discussed
is
(fol.
2,
r.
[missing part]
and
v.).
This
arrangement
in
followed
by
the later Karaite codifiers

iti'C
who
(see
the section on ^"v have a chapter on nioivn
Gan 'Eden and Aderet

7.
Eliyahu).
The
verses of Zech.
2-6,
8.
18 have given rise to different explanations by
Rabbanites and Karaites ahke.

yT^n
D1^:
Especially the meaning of
is
much
it
disputed.
to be
tradition declares
the
The accepted Rabbinic The fast for Gedah'ah.

by
is
'
Karaites,
however,
'
maintain
that
the
fast
of
the
seventh month
the 24th of Tishri

exiles from
meant when Ezra

9. i).^
and the returned
Babylon fasted (Neh.

is
As
far as
the commentary, which
here very defective,

fifth
allows reconstruction, 'the fast

"'j'^trnn)
of the
month'
(DIV
refers
to both
the 7th and loth days of
Ab
in
order to reconcile the divergence of 2 Kings 25. 8 from

Jer. 52.
12; 'the
fast
of the seventh month'

is
is
identical
in
with Tishri 24, while the loth of Tebet

Zech.
indicated
Div).
by
'the fast of the tenth
month' ("Tryn
In
the last item our author agrees with R. 'Akiba, whereas
R. Simon
of the
b.
Yohai made
it
to
be Tebet 5 when the report
Temple
destruction reached Ezekiel and the other
exiles in Babylon/^
The
Karaites point out the fact that
the Rabbanites keep no fast-day for the destruction of the

first
Temple because
it
has been rebuilt

17
is
in
the days of the
Persian kings.
Thus Tammuz
/.c.
:
kept because thereon
Cp. Ibn Ezra to Zech.,
'Cnnr\ "D"
f])^!
"1200 aiHD pX
^3
'ya'JTI D1X1
D'yin
^STJ'"
. .
.
Dm
bv
sirya niDicn in
vS*3
i:ynnr or sin
nr:N D^phnni
tn*
yn
p-i
:
'3
nin^
n-:*
pxi
nh:n H'n -iny3 i:ynn
'2
nhn: nan
"yâîrn
-jnna
'i n\n
nr
R. Hash. 18"
'jnu nypv
.
onan
'n
pyr:i;' 'n
icn
*:n
nvti
nr
n^'j'yn
civ
nona
't:
^yann div ihidd

^j^n*
:i"^\'^
pNi
r\2i22
'''Z'^'on
nr 'TL"yn niv sks*
nrîs
>:si
nnun mry.

the Tablets of the
467
Law were
broken,
Ab
is
day of
mourning
Tishri 3
is
for the destruction of the
second Temple, while
connected with the murder of Gedaliah.
As
matter of principle, the Karaites argue, the fast-days

in
mentioned
Zechariah should be understood and kept as

for the
days of mourning
destruction of the
events in connexion with the
first
Temple.
This problem
is
discussed
at length b\- the other Karaite writers.^"
As
pointed
2
out above, there
is
considerable
gap
between leaves
and
3.
Where
20-1.
the latter begins, wê have

interpretations of the
comments on Lev.
word
viz.
'"T'ly
20.
Two
are given.
childless death.
(i.
The first seems to be the usual one, The second is 'devoid of all' good
name
come
'.
and their
e.
the sinners')
will
be obliterated from
a.
1.,
the good of the world to
Ibn Ezra to Lev.,
quotes a third explanation in the

that
name
of the Karaites
nny means
'naked' (= ony) which, however, our
author does not mention.^^

VH'
The
phrases inc
cmy
and
onny
is
(Lev. 20. 20-1) are stated to
mean
the same.
This
in
probably directed against the remark of Rabba

(cp. Sifra. a. 1.)^"i^rx,
Yeb. ^^^
Reaching the section

Lev. 21.
3,
our commentator explains

is
'his sister, the
maiden that
near to him',
to denote that she remained in the priestly family.

if
But
she married an Israelite, and not a priest, she
is
regarded
'"
Cp. the long argument in Aderet 46*
ff.,
ff.
and see also Eshkol, Alph.
243-6, TJ'yn 'D to Zech. 21*,
Gan 'Eden,
63*
Cp. also Mib'iar
to
Lev. 37*, bottom, and Keter Torah,
56''.
nny
ihn o^n VOL. XII.
)b
pN pnip
n':2.
4-68

(for
is
as 'separated'
pn"i:
read
npnij,
fol.
3,
r.,
11.
12
ff.).
The
text
here
defective.
But our author seems
to
contend that a priest

of his sister, even
also a priest.
priest
may
contract impurity at the funeral
when married, provided her husband was

the other hand, the Karaites allowed no
to
his
this,
On
to attend
wife's
burial.
The Rabbanites,
(Lev.
21.
2)
however, permitted
denote
'
taking
nS'J'7
to
his wife
'.
But they understood the word n?in3n
in its literal
sister
meaning and therefore excluded a betrothed

priest.^"
of
a
in
Hadassi seems to share the view
expressed
our fragment, but not so the authors of Mibhar
and Keter
Torah.^'*
Certain rites are expressly forbidden to a priest, though

their prohibition to the
whole of Jewry was already stated

2<S
;
before (Lev. 21.

is
5, 19.
27,
Deut.
14. i).
is
This repetition
the case with
only for the sake of emphasis just as
the laws concerning ns"im n^nj (Lev. 22. 8
Exod.
20.
30
Deut. 14. 21
discussed
latter,
see
fol. 3, v.,
11.
fif.).
Both instances are
also
by other
Karaites.
Especially as regards the
explanations are quoted

of Sa'adya, the Nasi
by Jacob
(i.
b.
b.
Reuben
in
the
name
b.
e.
David
Bo'as) and
Yefet
13
'AW
a.
I.
:
sifra,
riDnNH
ns'
also
x^
n3"i-,pn
"iriK'x
N^s*
nN"j>
px
iTJ'njn HwS
ab Vba.
Sec
Semahot
4. 8, 9.
"
Eshkoi,
hz'
Aiph. 316, n:
-iN*j'n
"lii
n2)-\pn
Hînnn imnxî
n3t:kxn
n*iinD
D'3np
^NTj-'b
'IDI
nnnpn
rt2)::^n
nînn^ ncnji
:
mn^ x'xi ^mns d:

:
n!?y3j.-i
p2r{ ninx
nhn^n nsn" ab^

iniV,
,-i3
itj'iy
o^piniD
11N:^'
N^
^<Î1
nn
Not:''
:
but see
Keter Torah, 58:
DvSt:i 3Nr:!
nml- nzv.pn
.
D's:n '2
njnn
Tki-x
37*.
nnnpn nhnnn ininxh

-il"DX
)")
ncnî
nr -|-S3 '^'"nb
;
nn\n xb
Mibhar
Dyo nvrh
D^HEDi,
nînan
njr^lXOn X*3n^ TJ'XI
sec
.-ilso
"
i:i^
"I'JTn 'D on
Lev. (cited by Pinsker, p"ij
83"):
.
n?3J
.
.
"IT^X
invin
n?:?
rnnrxn
'3
rksz
f-xTJ"'
^^33 D^:n3n
hdici
MANN
as a
469
priest
may marry
7).
neither an adulteress nor a profane

defines
njir
woman
(Lev. 21.
Our author
to
woman
father's
who was persuaded

consent and
nniDD (Exod. 22.
marry a man without her

In
without a previous betrothal.

15)
is
short,
declared a
n:'\:
and consequently
prohibited to marry a priest.

that
A
n:iT,
'
profane
woman
'
is
one
face.
frequents
the
streets
without
covering
her
Following up his definition of

tains
our commentator mainfather's
that
by consenting
to
marry without her

is
permission, the daughter of a priest
to suffer capital
is
punishment
(fol. 3, v.,
11.
fif ).
All this
consistently in
later Karaites,
contradiction to the Rabbinic tradition.
The
while mentioning
explanations.^^
''2
oiir
author's views, report also different
It
should be pointed out here that a third

bv "icNJ
T\^2''
n"ii
'i^n
m
.
Q^:n3n ibt<> ab
n2"it:i
niâ:
bz
m
. , .
!?yi
2"3y
"iids* D'':n2rt
.
bv d^jsh nvpr: bv ksT^^!? in^n ^yz' 2"yN

Cp. also Mibhar
"ISDIl
a.
I.
'CVD "IDXI
:
N-^^'Jn.
See
also Ibn Ezra,
Lev. 22. 8
XIHI (44-
sO bnpm'
NIHK'
pIDDH VCnS'
mo
^pni
/3n nP niOn^ 1X.

explanation
is
Probably the Karaites are meant here though this

''D
not found in Jacob b. Reuben's TJ'J?n

I.
:
on Ezekiel.
"
-ir:iN
Cp.
Sifra, a.
x'^ni n"':i^"X
IT
nîT
"iD\s*
miH''
^31
n:iT
n:iT
n::'x
iryks*
"m
ni;T
n^^yn
^^y3:t^'^
m-inv^'?:i m",'*;
m'j?:ir[
n^wS*
ps
mhrj'
in
ri^bn a^n
va
nbbr\)
nrj-'s D'sb abiy
bv xan
'y^zn r^x
DvlDSn SSD TnND.

our fragment.
R. El'azar's view has some similarity to that found

a.
I.
:
For Karaite explanations, cp. Mibhar,
HJIT
Hu'S
r:Di
mnn^
nâpn
n^^no
^ya
iidn
n^'-ya
n^ynrii'
also
njir
n"'i
nauw'
L
:
nm
ab
'1D1
mnX.
See
Keter
Torah,
a.
IIDwS
H^^m
HDvy ns n^^niDi D^pvi:':i n^hn N\n ^nx nni2*j' nvx nxr n"]} '^yE2n. As regards a priest's daughter all Rabbanites agree that adultery involves the particular punishment of nDIC only when either betrothed or already
married.
Cp. the dispute between R. Isma'el and R. 'Akiba
in
Sanh. 51^
But
470

nîT
'
interpretation of n??n"i
is
found
in
Josephus.
priest
was prohibited to marry
a slave, or a captive, and such as

in7is'
got their living by keeping shops and
{Ant. Ill, 12.
6,
pT,
276).
Evidently
(cp.
pTO).
nJir
was derived from the verb
to
feed
I. I,
Likewise
Rahab
njirn
2.
kept
i
an
in7i
(V,
23.
7-8).
Also Targum to Josh.

njir
and Ezek.
44 translates
by
NTT'pnJis,
a female innkeeper.
14. 10, 16. 7
;
The
saying
I,
rT'pniiM njn::
xnn n^ (Yeb.
Esther R. to
9) also reflects the in
custom, which Josephus must have
found practised
his
own
that
time,
of a
priest
refraining
from marrying a
woman
was an innkeeper.
Hence the
pointed juxtaposition of a priest's daughter and a
woman
forbidden to a priest.
The comments on
the laws concerning the high-priest
(Lev. 21. 10-15) are of particular interest.
'He
shall not
go out from the sanctuary'

of his relative.
is
in
order to attend the funeral
This
is
taken to
('li'lpo,
mean
nin''
his residence
which
is
also called 'sanctuary'
iT'D).
No
mention
made
Torah.
of this interpretation either in Mibhar or in Keter
The
Rabbis, though at variance, also give to

is
:i'^pD
the ordinary meaning, only a king

his
is
supposed not to leave

bier.^'^
palace in order to follow the

to
high-priest
marry only a maiden 'of

is
his
own
people' (VOyD).
Well known
Philo's statement that the expression refers
the Karaites maintained that the verse speaks of an unmarried daughter of a

priest (iTIJO.
See Mibhar
nm-j*
to Lev., 38"
mnDH
n"i:D3
D-Nipn Dynai
Kcicr Torah to
rhvii
"IN
.""J'ns
nos
n^npn hî hi^
inc;
HD
lb
Lev., 38".
" See
ny
'jc
Sanh. i8 (Sifra, a.L):

n^'VI
inN
;n
N'^T iriX
DO
;n
?n2
[HD
poy
no:::
Nim pb:
nvi>
rhii
'"i
sini
pdd3
nKs
-lyL"
r\)i'\ir\
mc'D {^npcn
\TJ\
;o
irs
;
ir:iN
:
c"n
nm
Tyn
n?.:
nns:
nr:
Si^ N^ tr'-ipcn
ccp.
19',
20"
nna?:;
nvv irx
(iW^^)
"i^

to the priestly tribe
MANN
471
(De Monarchia,
is
II, 11).
Geiger regards
this as the early Halaka, which
accepted by Samaritans
not
all
and Karaites
of the
alike.
But
in reality
Karaites were
the
same
opinion.^^
Our commentator agrees with
Rabbanites that vcyn denotes the whole people of
Israel.
His
argument
b.
is
that
we
find
Aaron having married
Elishebah
Putiel,
'Aminadab,
his son Plle'azar the daughter of
and Yehoyada the royal princess Jehoshabeath

6.
(Exod.
proof
23,
in
25
2 Chron. 22. 11).

in
The
fallacy of this
lies
the fact that
each instance the marriage
probably took place before the advancement of the husband

to the dignity of high-priest.
But Samuel al-Magribi

in
in his
code al-Murshid (composed

the
1434) seems to have known

that
above argument, because he says
Yehoyada
apparently opposed the law of a high-priest marrying only

a priestly
maiden
(cited
by Poznanski,
/.
c).
In deahng with
the purification from defilement, to

D''"jnp,
enable a priest to eat
our author remarks that,
whether
it
be a defilement lasting one or seven days, the

(fol. 4, v.,
11.
person concerned should wash near sunset
3~7)-
The
Karaites rejected the Rabbinic ablution of nb^20, but
instituted instead ordinary
washing with water, which they
fixed to take
18
place
before sunset.^'
The
writer of the
Levi
b.
Geiger,
ZDMC, XX = Nachgelassene
^x
13
Schriften, III, 311-14.

S..
Yefet in his mi'OH "IDD (in MS., cited by Poznanski, /î?., N.

writes: D"':n3n
\n2r\
11,447-8)
foin
vr:i,"C
'dx
nt:x D^j^rnn
nvpm
H'l/.
y^n^ ynic n^x ^ntj-ô n:rx r\^^b hn:
\r\2h
-imrDn\T xb nr
b.
(This
to
work has been composed
in
1007
c. e.).
Also Jacob
Reuben,
c,
Ezek. Il^ writes:
DN
ed.
''D
't^^
n'-jHsn ni:3
to Lev.,
^x xiH
39*. top
:
D*w':x nr:xi
VOyO
19
nbina.
Cf. further,
Mibhar
38%
Keter Torah, 59\
So already 'Anan,
Harkavy, 29, bottom

^no-io
'V
TWJib n\"n XJ2X Xpl
X331
xcx
xpi x^:2
i"iD5<
nna ny
^ya
x^n
(Deut. 23. 12
'c3
'i'
c'npci'
W^^
x'^cc' x3-iyn ny X3i rcj'n.
472

Rabbanites
for allowing the
tract ^^^ finds fault with the
washing subsequent to a defilement of one day to take place

in the
morning (npan DV
fact,
nsrsv^ nv^mi, fol. 15,
r., 1.
17).
As
a matter of
the Rabbanites permitted
to
take the
ablution only after midday.

23. 12, 2"iy mis^, to
But the Karaites took Deut.

i.e.
mean
'
before evening',
immediately
after sunset.^*'
The
last
item of our analysis of the Karaite Halaka,

in
propounded
inheritance.
our commentary, deals with the law of
widowed
or divorced daughter of a priest
may
return
to her father's house
and partake of ncnn

12. 13).
provided she has no children (Lev. 22.

indicates,
in
This law
a
the opinion
of our
if
is
author,
that
woman
to
belongs to her husband's tribe

the marriage.
there are children from
Her property
her death.
then transferred
her
progeny
after
But a husband cannot

is
inherit
what
his wife left.
This
a well-known legal difference

Karaites.
between
Rabbanites
this
and
Our commentator
wherefrom the
explains in
the
connexion the whole passage concerning
daughters of Slaphhad
(Num.
36),
Rabbanites adduce proofs
for their
opinion that a husband

off here
becomes
his wife's heir.

is
The manuscript breaks

not preserved.
and the whole argument

it
But undoubtedly
Karaite
was carried on on
lines similar to those of later
writers
who devote much space

p. 280.
to this discussion.-^
i
20
JQR., N.S., XII,

a.l.
:
Cp. Ibn Ezra,
nai^
m33^
HT
NIH piTH
:
. .
DVn HJS
O DyD3 2ny
;
TW^fh
D1^3
nON nS
:
^JQ^ 103
>:;
n?:N' ^k;"'nDr:ni
.
h'm
Kctcr Torah to
Deut. 27"
njD^'J'
nyune'
For
rh2\>r\
^^ya
nyiD n^
259,
sny^ nioD
S
.
my
Tiy
TW.ih
nyO.
fiirtlicr literature,
see Revel. /O/?.. N.
III.
342-4.
i^kcn
" Cp.
Eshkoi,
Alpi).
257
fr.
n,
"nini
X'^v>\
nw
MANX
473
H
(fol.
I,
recto
fp ^y "Di 2
-ic'N
p]2) ^n''jynD "nrzp
niyn nnjoni
nin
x-iry nr:N
a^îry
n^x bî
U)'^
D^^m^z: na
cni
p'c^
on^jyi
Lev. 16.31
vn ^NiK'^
|*-ix3
non^ nn:r2 irnas

n^yc'-n i^s^fD nt^'N^
:p:^'
:^n-is''2
r.nnai
"i!?
k^'ni^
onr:
5
mv
ny^
n^ti'n
p'C'
vja^ dhdi
:
nun
pii'i
n\n "3
^7^ric~y^~pirn
31
pT
mn"' n''n
xnn
xja*^.'
D3nn
n''3n
c'^
n'-prnn
nx^^ nuw^
invi'n
Win^n
iJDi"
NT
nscn
nxi
bv
n'j'N
nx
n*j's*
D1V DV31
n^':!Cn1
2*
:
N^3:n x 3
tr^
'jn
^x vti'3 o^crni:
Di?3
'^'ni
-^'cn'-^y
ncnxi
t'
tbi
Diva
12Dxj 33 pu^ vj'3^

iâx ni)
N1
'331
D1V1
omn^b ^n;
yj
^3nno
:
10
by
-'^
:
nXi
p'^
x d n
x ^3 nx
n^n''
yn^ ^3nnf:i
:
ni?
y^-;
X ni:y
"3
1''
innrax div
ni^n
nn3in3 n3
:
'2
cniao nv
1\si b
.
[d-jsJ^ [Di]n: n\n

nir:iv
"'3
'^"
yv^
tin
i 3 n
^[33
mix
ni]D*yb
xbn xni3i hn: dv

div nin^ nvn'
15
Dnis3
bxnK-'""
[nnij'c'nh
mvb
b
. .
d-'D"
b3D
^bixi
^bxL^
xbx
:
nbyab
n-j'xn wS'h
nn-c'x
nx
:23*^'3
c'nr c'\xn xb ;nnai3
ynjn
n-ti'in''
nnx
tintro
D^trjxb
nnabv
nm
n:x'j'n
Dxn
f\QV '22
ci'J3n
ipn^î n^:3
p^bina
also
:
:nnx
îDinni
ff.
;
cuaco
jnbnj
f.
^nn1n3 QCX n/ni1.

Keter Torah
ni)3pn
to
See
Gan 'Eden,
170'',
bottom,
Aderet 102
Num., 50"
xb K'nV nj3
'''\n\:?
HDCH nbn^ by
is:
e]Di:i
vy3 nyn3 byan n3D3.

c. e.
One
nxi
of the conditions stipulated in the
Karaite Ketuba of 1028
(above, p. 270, note 140)
Dn^3U
I'^n
13nni
b3
3i-:'^
):r:j2
ib'
xba nbiyn
(r.
nno
(read
xvn)
xvm
Dx:r
n'cnrb
n^n'
xbi
^n^^:^?:D) ^^n1^^t^r:r3
(r.
2s
n^-w bx noy
2^
nx^3nL"
noixD nmcn " Ezra 9. 5.

25
|o nr n-prn
b^ C'^'wb)
Esther
4. 3.
b]}.
jga, 20. 2.
2''
Kings
2^
19. i; 2.
Neh.
9. r.
jga. ^s.
474

(verso)
mbi nn\n [D^h^: njiayn

D''j
. .
....
irni^:
....
.
.
rha
ns*
n^b'h:
may
px [nvni]
N^
m.-!''
D-'Pim irT'n TJ'x

'3
niv
îi^'-n
;d
nxr N^n
"it^'s*
i^yi^'r
D''nin
'':n
iii
b]:^
:D"'ynun n^yn i^nob
neb
nin^
nnn
u\s*
npy> ^:2 cnxi
^ nninN
:
xbi p'-pxa
ppnn
DJ '3
nbx
bn
nc'pi yii
n:"j'
^':Qm?2C' i6)
"pn'o
10
nmn nnn
"ncn
Dn^sa
]T2
n''"ns3
Dvm
j*i:n
nu:ivn bs^:^"
xh
nibnn
mioTo
xbi in
pN tj's ovz
Dbiyn nyi obiyn
[rhti
''
n lana n'r:n3m
^^
^'
ni
'"
.i
f\
in n:s
:
bs*^:i
nbsn
l"
"i
n^N ba ncN'' sb
ro-rDc^n
n*
y x ih
n x
hi 3 i y ^1 3
15
irjy "pxi mn' nx
vpn
fol.
2, recto)
U))ib
....
i-jETO
DV 112 TiD:n niv

p:i
b
fo
>3
y^1
==
n:yn
DjTac' i)^'b
onisa niv
nyi
"iic'b
any
nyi
myts
nicivm :21V
myo
cc^
-iddo ^3 cc^ ba
invi
r\2
c'X3
ny bx
nyj:
brxb dv
nnx
nv nn3inr:n
2" Mai. 3 6.
"*
The meaning
is
of
tlie
fust
two words of the Arabic rendering of

1 can be read as 1
.
this
verse
vice
not clear to me.
In ")Z31iy the
j,j.
the
3 as 3, and
from
-I
versa.
P'pXll from
to
remain, to survive;
Dm3X
'
to hurt.
=
Mai.
3. 7. 9.
"'
'''
Isa. 63. 7
(T..
25.
ff.
Dan. 9
.,.
'*
Nch.
5-6.
Lev. 23. 29.
MANN
:ijb3Nn
n^r?:i>'
475
nnc'D nTi:;'D3 dôi n5 pi

!53
:nnx oycn
x'-ni
ab",
nnN ny
N\-n
n3 ny ba ^':ny ^n nyo pnn
ny
!rs'
ny x\m naino
^jb'i
1-1210
mn
xini
li?
my
pxi 10
Dixna n^y[n]
ny N\in
mv yr dn nyn p oyn
[div] Dsra
pi
i?y
div^
''j"'^^^
;sin
ix invy ^y u'^x nfri

n)n'
'':2^
nvn
^3Ni -inx hxB' "ION
m:)
nvni N^m nnyn

='\'n-iyn
....
mix Nip
[ijtt
ab)
ny cn^
nnp^ n^^b v^y p^n

niDNi
:
nnj^
n-i^'x
15
nno
nyi
^^[fj^DI
(^verso)
M
ncx p
. .
^'Ê'nn^ nrk^y21
'c'nn^
nya::'^ ['w-'onn
cnnni]
]
''[&i 2
>
2] ba: jnn[b nyanxij Dn*j'y
Dim n^
jia
[^y^n-j-n]
cnn
[xj] c'nn^ nisi'yn n'-^-yn [-j'njna
n^[K']yn K'nn ^yi
n2 in
[byi '"'D^J:^1n^ ^y i^>n 5[i]
bni b
nvnan:
nin''
nn[y3]
"yn
ivi
u'.n
ivi
nn
ii
^ymn mv
vn jyo?
r\2
ncx
n^-x
[niooji::'
nnx
nô\n nbx3 d>oiv

!rxi
novn
i^yi
}'nxn ny
D^:n::n
^x ncx
^3
rnpc.n
oy b2 onsiDi Dôiv vn
[i:x]
3'
:
]v^b
:
"tEr?a~6inov~^
nban onrn ;nxn
Ezgk.
?
9.
i.
,-,?n
ovn
nyi u^ni^x n:>o

lo. 12.
37
10
1
I
Sam.
31. 13;
14. 24.
Chron.
35
4.
10, 11.
36
38
Sam.
Is i,gre Isa. 2S. 7

12.
:
bv nr:[:]
nm mcivn nba
[b]2 n'^v;
[D]ipo njTi
n[ijn^
n:n"kr
ny mv^ niDivn
n'
vi
rin
n^s*
[b^
pmb]
1CN nj 33
[v^npo]
vi
riDn^ nâ!? n\T' [yn vi
-î'n
^n div nisnv]
^1
^1
-j'b]
i-
[D'nJM
naci'
^yi
:Tny
....
recto)
[o^nvj
(fol. 3,
Lev.
20. 20, 21
[vn^J
Dnny
. .
[rnJN
nr\b
ps*
''3
n-j'N*
nx
[np^ tj'N
-j-vs*]
^3
s'n
.
.
ny
^s-i'j"3
... an?
?:n
31D b?D ViT
cnny
^riT
i[nn]3i
[nnnjy n3 p
^y
20. 23
j'ipNi
ins wSM
lyupJN*
;
vn'
'.nio''
njyoi [iJ\t
|*P
onny
^3
:
....
20. 25
21.
. .
injyoi
^-
njy nnvpi
;
[in^yjro
on
NDîj
|'ib3]xn
|3
nniN n^yD
~i[o]s*
^'
:
67 x
"'n?n[3]n -irs*
-3
:Q''jn3n
^n
rD'scD d^3 ab
^3]
sct^n^
21.2,3
[N^]n
nnnpn hinN[n
cs*
p~i
. .
yn
.
npn
.
.
nbinnn ininxb 66 n 3
n-'Hsr:?
n^yn;
no
npm: n^
[-i]rN
DSJD
:pn-i: Q^:n3^ Nbi ::'6
s^
^y '*:N h
i?
n
.
NM
DJ D':n3n
*'
Dent. 25. 12
iyup:N', VII,
^^,
to
be severed, separated.
" Our
^'
text reads
D2p.
clear to mc.
These abbreviations arc not

(verso)
477
D^jnan bv
a:^ ^Ni
r\^^
tdth pn
''"'i'^<
:::'2:^ ot^'i ^nt^j''!
iox
21.5
ibn'^^'b iid5<
p"*
J^smni n^nin
pnnn^ jyob
21.7
rii
nîT
nu\s
ipinrh ]V^b D^:n2^ Tsrn njn
n-iiDN N\ni miT nsnp: N^n 1^ nnni? jxd^ n^nx
nrs
ina^
xbi
nnin-i3i pi"o
xnh
nxv^ nyni:n
n^<r ^yt
^<^^
n^^m
n^nn
'"nnn
c\sD
ns ^^nn ba n3
xb
n^:2
Tnon
n^'-is
XM
tb
^nn
^3
o pa
nai
:nî?n
fia
21.9
n^ px
n^-i>
^xn-j'^
nn nx
"Trnii^^ mc^
nx nnix
ir^'b ncxi? .Tnn pi :niD oap-n
10
x^^ n''nx
nx
:?i-iw'n
cxn
x\n jna
n2 dxi
n:)]
nnx
:
^3xh
nn'i?
jnD n-j'x
nvn^ TJ'an x^ [rbbm]
o
:
yn
no
^bx^ fna nn^ i^^n n^^n

. :
xi
D^:n2n onb
n':iyn
. .
o
CTi
iy,c^
[n^J^x
'5
xa b n n^^x [nxj
nx
xôi
p!**')''
D^jnsn [vnxro /'n;n jnam]

[j3n X ibb n^J
^_
^^
(fol. 4,
recto)
[njK'X
y3-j"in>
[inx^nnn]
tcx
'cavb
n5 T^'xa psn
b^
xvc^
yT'in"
21. 12
'^d'j::'
[c'tr
xJ2nnD
pad' n-n
nnx
^-''^
ia
pan
":?x*ie" n^32
n'-ai
"-^-yy
x^
vbn
"o'cm inxivn ?:v x!?ni

p'^'f^
p-i
::npD xnpî cnpo[3] T^r^ hi: inn
-n-i-j'D
n^:n3^ xin
|nxn
=--
cnp ^xprn^^ hi pi
^
r\)r\'
"
^^
Lev. 19. 28.
"
Tw'X.
Lev. 19. 29.

to his
Exod.
22. 15.
Perhaps the author refers here

**
'
own work on
God
'.
Exodus.
After writing
2 Kings 11. 3.
Israel' the scribe corrected
on the top
'
478

Dpo
DH^ iTm
mn"'
nx m^'^ [n^njipn
n>r\^
îprzn
n:r>biin
pn
nisei's*
^3 crh miDS* n^^nDn

.tc'-n
-in''i
n:i?2^N
10
njDbNni 33 |n3 njcpx nn^ni ni ;n3
^n^^
n\-in
tj's*
DN
21. 14
'3
n3 piDD
p'
tj'Nnni
''
:
inp>
in3o hjc^n
:
"luw
nînn
ds* ^[3]
ab ^nj
fn3i
"3
:
^ntj"' nâ
d-itjo
nînn
:i?D
nx pHN [n]p^ o
'i:nvo
bs-i*^''
b
:
an voyo
^3^3
nnN
np'
î
^-
-jôn
:ib
nn
yacnn-i?
n^s*
is*
N'iji
nniDxn
IN
21- 18
21. 21
:v'\'\'^
nnn
[n^
ij
iJN
ij
D10 nin^
'lya.
ns*
anpn^ cr] xb 33
^^verso)
n3i
21.
ibx>
-ic'N3
'>i*npn~nrTpD bsi?
[1]^
Tl:'3''
23
22. 2
p
22. 3, 4
nxt3 ^3^ D^NDD onvnn n'^npn jd

:nNr:iD ^31 nync'
^pa^nn
or ns^ru
.s
IP- N^
n-::"ip3
nscD
nyi
33 ibx^
:;'x
xh
p'*
-irx -c-x ^3 33 n^'^npn ba

-inoi
r-r^-j'n
22. 7 22. 12
3-ip
nyn
mya
;
)*nT'
X3i
bx"
wS^
^x h 3
;n3
nm
bs-i
nnD"" c'oci'n
xn3i xn^
y-in
i:'::'n
nt3?30 x\n yii
rh nvna
''
ni?
px
n3 n^ x
ii
ji
'"
*^
Ezck. 45.
3. 6. 23,
Ezck. 44. 22.
Cp. Exod.
25
2 Cliron. 22. 11. to turn aside from, to avoid.
"
P33n3"'1, VIII,
^_^::^.,
MANN
nn
:
479
?]}
ii
N 5o fnbm
ny-ijji
jiin ^3
ynn
hnd
n^3s*
ba
10
"je'n^^ Nin
CO
xv^
ncN 33
lyir^
mx
n^nj
nt^'X
riu'n''
px dô
ntj'xn
lyob xpi
^D
mn^ -ixn
'2
15
"^212 nori
n-j'O
ncm
no
4.
Hose a and
Joel.
Fragment
(T.-S. 10, G. 3) consists of ten
parchment
leaves, square writing, brownish ink, size
about 19 x 18.3 cm.,

It is
stained, with right-hand
top corners missing.

all
evi-
dently a part of a valuable commentary on

Prophets.
the Minor
The portion preserved gives us continuous comments on Hosea 9. % Joel 2. 7. Our commentary has several points of contact with the
tract
It
by the early Karaite settler
in
Jerusalem (Fragment B).i
probably emanates from the intellectual centre which

in
Karaism established
the
Holy
City.
Some
time after
sectaries
Benjamin al-Nahawcndi, we are

left
told, a
number of
the countries of the Diaspora and preferred the hardlife in
ships of
'
Jerusalem
Zion
'.
in
order to spend their lives as

styled
15. 4.
mourners
=^
1
for
They were
55
ft-.
the
'
Lilies
'.^
Num.
36. 3.
Gen.
JOR., N. S.,XII, pp. 257 '* Salman b. Yeruham (in Pinsker, p"b,
lot^'i
22)
HITDrD D^::':x
HOy
3"nX1
T\y^b DiTJD nrojo
nosna
.n"'pi:'ni
mn
nprnnn id^dihi 2iy?:oi
480
There the most stringent legalism as regards the Sabbath, the laws of impurity, the refraining from eating meat, and
other items was developed and practised.
A
in
propaganda
was carried on
for leaving the

in
impure countries of the

Life
exile
Diaspora and settling

pictured as unholy and
(B,
fol.
Palestine.
was
sinful.
We
have read
in the tract
15, v.,
'
ff.)
a long tirade against the 'merchants of
the exile
(m^:
nnn) and the
stirring appeal to give
up
everything and emigrate to the Holy Land.
Likewise our
(fol.
commentator polemizes against the
CTilPJ
6,
r.,
1.
9)
who amass wealth

verso,
tract.
silver,
is
in exile.
The whole passage

in
'
in fol, 5,
very similar to the views expressed
the above
In the Diaspora the people
go astray through
therefore steal, rob,
lie,
gold and merchandise.

false
They
also
and use
measures.
They
to
perjure,
pay no
heed to their prayers and desecrate Sabbath and Festival
by allowing non-Jews
II.
carry
(p,
their
loads'
(fol.
7,
r.,
ff.).
We
have seen above
268) that
some Karaites
also allowed themselves the last leniency in their observance
of the Sabbath.
Our author
also reiterates
that meat in exile

is
is
pro-
hibited as food because there
no
sacrifice
offered up.
Noah was
the
first
to build an altar
and only since then
was the partaking of meat permitted. With the destruction

Q^^t^'nâ
nyn dvx^'d^h dhi T"niyn

ab
ha-^z'' nnN'j-*
iDNr:i on-ni
on:::;'
b.
d'^')2'\
nryi
Q'i't^'1T3
nSy
icy^
idnj
nnx"L:'n
dsid3 n^jnnc' ny
fragment referring
in
D^JB'1J^'^
Dn nbxi. The Gaon Solomon

sec
Yehuda,
in a
to a commim.'il dispute his time

i
between the Karaites and Rabbanites
Jerusalem
in
Mann,
T/ir
Jews
in
Egypt and
in Palestine
under the Fatiniid
Caliphs, vol.
I, p.
141, note i, end) writes: Dni'JI
DOU'VJ'^N
DHDDiN
"hv^^
h''2^'ob^
Dn30 ^N ppsnio
n^j
nm
d^^^^co
i^ya^ n^vip^x.
^Cp. further
Sahl
b.
Masliah's letter, p'v^ D*nDDJ, 31, top).
'

of the temple the prohibition
is
MANN
r.,
481
16
again
12
in force (fol. i,
ff.).
ff.,
see further
fols. 2, v.,
12-13
6, r.,
In
common
with
the author of the tract (B) and Salman

p. 273,
b.
Yeruham
(above,
note 150) our commentator

'
is
against the secular
knowledge and the Kalam.

His prophets and not
fol. 2,
r.,
1.
Believe ye in the words of

(^JwS'ia,
in the
words of the outsider'
22).
'In exile the people forsook the true
Torah, the fountain of living water, to learn the command-
ment of men, learned by

(':n-i3
rote,
11.
and the
''
extraneous
Kalam
"
'
DNbi,
is
fol.
3,
v,
i7-i8).2
(fol. 3, v.,
The
1.
taklid (above,
p.
265)
similarly rejected
15).
The
baneful
influences of the 'exile' cause the imitation of non-Jewish
practices (DMin nipna n3^, fols.
5,
r.,
1.
8,
r.,
11.
1-12).
of
Finally the
same disparagement of the importance

fif.)
angels (above, pp. 261

righteous are
(fol. 5, r.,
1.
is
expressed
in
our fragment.
'
The
more esteemed by God than the angels

interpretation, our
all
15).
As to his method of Bible

lays
commentator
down
a rule that in Hosea
the countries of the
Diaspora are meant by Assyria and Egypt, while Ephraim

includes the whole of Israel
rule
is
(fol.
5,
r.,
11.
9-1 o.^
This
applied consistently.
As
a result Hosea, instead of

time, prophesied about
dealing with conditions of his
own
Also Daniel al-Kumisi
in his Ps.
commentary
7. c,
205, top' writes
'n^ ahn
ncxn dx 'iji &^2 d-j' nnini 2pv'2 nny cp>i '22 ^mtttE; ynn^ px yn in^c-x ba^:! >:n cnon^ cynni? irnnx nx mv tj'x ynnb n^y x^ >2 'nj x^ yn n^ lov'^rh '33 mino ex '2
^^
"
mno
3
Dx
"2 issn^
nt^x
b.
/.
So
also Daniel al-Ktmisi,

c-j'n
c.
^22^
XP
(Ps. 78. 9) '2
'p'J'J
DHSX
*J3
cnsx
ixnp: 'r^
^2
'/z'>
b2b ex
-icx:
ona^ nnsx.
482

Diaspora as looked upon by the author from
sectarian
affairs in the
his
specific
angle.
Only occasionally are the
prophetic words considered in their historical setting, to be

at
11.
once applied to the Exile

14-15).
(see fols.
i. v., 11.
18
ff.
3, v.,
In this manner any biblical verse

to bolster
is
quoted
for
at
his
random
up the contentions of the writer

is
own
time.
This tendency
evident also from Daniel
al-Kumisi's
commentary on
the Psalms as well as from the
above
tract.
Bearing this method
indeed
glaringly futile
in
mind,
our commentary
is
on the whole concise and
interesting.
Where
given.
difficult
words occur their Arabic equivalents are

like
book
Hosea abounds
in
etymological and
grammatical
ledge of the
difficulties.
Our
author's philological
is
know-
Hebrew language
at
very primitive.
He
seems to have had no idea
all
of the nature of the
Hebrew
verb.
He
uses no technical terms except once,
the Arabic DN^3^N
KS'JC,
metaphor of speech
(fol. 4, r,,
1.
14).
To
ascertain the
meaning of an obscure word he quotes

]^, )?
rirz)!.
parallels,
using the expressions ncn
How
he
groped
in this
way can
be gathered from such examples as
D^si^n (Hos. II. 7) being similar to ns^nn, trouble (\/ns^);

b^31S (11. 4) is
connected with
b'y, to contain (V'hD)

11.
nbn
(11. 6)
with n^nn, beginning
(fol. 4, r,
11
ff.).
Several
interpretations
by
earlier
commentators are quoted anonydetails are discussed

in
mously.
These as well as other
The name
is
of the writer can only be
surmised.
Perhaps he
identical with Daniel al-Kumisi.
Wc
early
must await the

as
well
as
discovery of further parts of this
interesting
commentary on
the
Minor
Prophets.

I
(fol.
I,
MANN
483
recto)
ijyi
:c'
^
pT
r["ix]
}3
^y
Hos.
9. 2
t'ns'
oniD
bi
j*-iN*
[nyi^ n^ 3Pm]
oirT'^D D'i:[nJ
ns-ipj
t^'
[D2j
mb
^3
:n3
n^-^'m
""[o^J^yn
bo
ivapi]
-ivj'n]
îDD -nsv3i
^3
'
[^^:^'JN
:
;ns
[nn^foi
:
in:yDi
;'-ix
[rb]
3i:*i
hD
by
9-3
:nrn
onib:
b^n Nin
:wN'
sdd
'rwxni
Dvn nn
Dn^nar
by
b:3
ni'i^
ah)
my^
xb
:
â
'^'b
120^
xb v[-i]nN 'n2
:
p^
9-
iKDD^
D'^yaab
vbiN
\n^
-itrx D^/"iy p"ipi
nnr
muy
xin
pnp
x-n :ix nrb)

""^
cnb
nob)
xb[ij
ii?
onb
Dunpn
v.t t^'x
c'^
imp
D"k:'D:b
Dcnb
fycb xin
non pip
px
xin onbn n? q^:ix cnb

^
:
c.Tmn-ipm oni "
Dxr2 "3 ^ nâ
xu^
:^ya on ciix
po xin i^nbx onb nx hî nbx

D':ix nbnini 5d nipn
Pi?
x pn xb
"12:
tci
15
b^xn b2 Tj'XD
p *mnx
3. p.
nnb px
ii. ii.
''
"I'J'X
pnn
mnyc
Deut. 30.
'
See Hos.
''
See above,
Prov. II.
7.
274, note 154.
Lev. 22. 25, 21.8.
Our
author takes D^JIX

is
to
be the plural of
'
pX
'sin'.
'.
But the general opinion
that the
word means here

'':ixa
trouble,
ir:3
sorrow
See Ibn Ezra:

D'JIX
n"'a"l.
JVJ'bl
131
0'^ Xini
TlbrX xb
i3'':iX
QH^D
So
also Rashi
and Kimhi, Q'blH Dnb^.
Rashi has also an
alternative explanation, D'JIXI
word
the
same meaning
to
as in
HD ^^ by X3n nb^J Dnbs, giving to the Prov. 11. 7. The Karaite Jacob b. Reuben in
:
icyn iD
px
rr'^XI
Prov.
(2o)
writes
nDi'
"ji^Dn cn
The
said')
first
D'3ix
nbriim
is
non^ nOXI
'
CJIX Dnb^.
'
e.xplanation
the
same
as that of our author.

(for "IJDXI read
Heretics
(D^JIDS) are evidently sinners.
The
second one
'
HOXI,
49. 3
i.e.
'some
is
that the
word means
strength
',
just as in
Gen.
VOL. XII.
M m
484
nnxi
n:
nnpnc iy
mx
*?:'?o
nîc
x!?n
nmo
^v
'
:
-il"!
îx n^n xb
''3
xu"'
" f\)b:i -iTdx

9.
^y
TJ-n
iîDx!'
n^bn iidx
::'n-tD
p
j^x
^n xin
ncx
c*c-i i^^ lii
p
20
5 D3^^ry]
fi^vpx ^2
^'^
jn
Dvh pnpi
n::'x
'[3]
nyio
:
d':^
iryn
nn
:n [dvî] n}:p:)
m^pD cv^
n[yiJrD
dv^ icyn [nc]
bx^ ny:n
^n^sni
(,
verso)
''[^DX^ a^J^jn "Tisani [5J5 [^''by

g,
]i'px
'1
"::
[nt^'JD
"la^n
njn]
nv^
[D"i3pn ni^ Dv^pn
DjnvD
cnnn
[ncnoj
|:Dr,''^nx3
9- 7
mn
n^n''
^"\r2'p\
nt>D:h 5
[ô^ 1X3]
^W
jxvi
c'ic[v]
/. c.
pi
mi^n
Jacob
b.
Reuben quotes
p'DDH nr x"n
.
this
. .
view anonymously
to
Hos. 13*):
xîH
^j'jx
^y
nvj"'
ni/n
ipn icn
ibx''L"
x"-i
'înn :n:?:3 a-t^nvj'"
en
d;i ni:3-ipn i^t^n
tj^x mi?3n.
Gen.
9.
3.
It
is
of interest to find our
commentator following the

min'" 31
1?:^X
well-known view of Rab.
See Sanh.
59''
DIX 21 inx
1'j'n 1^
n-n
3C'y
'131
b/1
.i^3X^
HM" DD> 3M31 H^-^xb

ro
''-a
inin ab frj-xin
PT3 icxjc crh i-nn

73 riX DDP Tin^.
D''J2bt^'
ix3-^3i
D3^ j*ixn n^n
xh
r"ixn
Against this
we
have the opinion that already
Abel sacrificed
and accordingly ate meat.

'^:3
See Zebahim 116*:
mp
x^ i?:x 111 n:
xin
cv^^c
^3ni
to
imp
i?:x
n:
in
iiy:n ~^2 ^dv

n'î^b^
'n x"i
o"id
niii33D
x^3n
n-nsi
>:2
mp
i"Dn
in''3?niD1 13XV.
Adding
Hab's statement, our author maintains that

offer a sacrifice, the
because Noah was the

prohibited
hibition
till
first to
consumption of meat was
his time.
Thereby he furnishes
is
a proof for the
same proand
now
in exile,
since there
no
allar.
Later Karaite commentators
reject this
view as regards Noah's predecessors.

/.
;
=
See Mibhar, Gen.

.
.
21''.
e]D3
It^^l Dl^ ITIH nnyL" HilSI fXI 33 DTU . Gen. 38": X^L" DIMhl^ ^3 .1^^3X1 1"'3rni nun iriD.
3'J'y
.
pT3 PT3
2'C'V
m'3 D'bix
1'
"iM
x^
;3^
Di-.p?:::'
x^ vj'D33 Iw-3 i!-3x\

'2
To be
deleted.
Amos
8. 10.

.
MANN
l^rz'
48
m^'j'n
ixn]
mipan
[n]nn ^'a
. . . .
y[:t^D
N^njn] ^["in]
:'mm
:
['Js
-in
N
'2
yjvc'o
v Dy ^2
:s^3; v^sji?
-iip^
T
^'\s*
nna
nan
10
onn
-inyn
^3
nyn N^n
n x y:vc'o
smpn
sin
n^jh
ncN
'2
d;i '':-ipw'^ >="ii:
Vsj^
Nin in ^ns' nan
^b
oani'D
-i3T
iVD^ ncy^
iJiy
si?!
:ni^J n-iTJ3
'riD
p
^y
^y
-ipsj'
n^:
nan
*> iâpK*
:Vd 'm
D32
in ^y v-inx
^'y
p
''
n^-'i'y
na^nuiy nop:
nm
"a
i^triD
:nhs innni
'.va:
nx not^c^M
criNJc
t^n
^L'-io
n-nvoi cip^ -:: x^nj

N3*j'b
"3
nniN rt^n tj'n

nij'y
mvi
''-"iiiy
ino
.-vn^N nâa pnv Tin
niiu-c-D
I'ca o^yin v^-vn b^ by

^^ '2
^n22
''7320
cni^bcm Dvnsa onvnz
^"za
'^^n
l^^23
"':n3D
n?o-ir:i
j'nDi
yvj'2 'nD
nibm
''^:Nin
ab
'dx"'1
vj-ns
55
: xd: xb
^.;n-i
h3 tj'xd xin -n
'':y?o
:bx oy
jo
my
''I'x
min""i
^'''.^"2
20
^^:n''
oyi d^d
iti :n'n
nnn nil non
mn
my xu;
xb
"
See
also Jacob b.
Reuben,
/. c.
(13. 2)
:
D^DD iTH IK'X X'3:n

on-'by
lo''
b'lX
nnyn
ixnp''
cib'c^n ^C' ixn
133
^n
by
ny-i
xun
xb
.
.
bxi't^'^
.
ab
vn TJ'x
':>"'
iym*j'
nr
mxî
r\ipti7\
ixn x"n
"joiy
yn
to
yjtyci
^*
b"'ix pnv xujb. Our commentator combats here
the view that the exile
was due were
Israel's
acceptance of false prophecy.
The
to
false
prophets
the
retribution for Israel's sin.

of things in exile
false laws.
According
him the verse refers

(i.e.
to the state
where unauthorized persons

'.
Rabbanites} promulgate
"a =
'^
piy
'
sin
It is
not clear
why
the
comments on
this verse crept in here.
Farther
on
(fol. 5,
16
^*
recto) the verse is again dealt with in its proper place.
Jer. 5. 12.
"
;
Isa. 59. 13.
Jer.
2.
I.
31
X133 X?
is
repeated
in
the manuscript.
of 1'\ from -v/m"\ 'to
"
rule
',
Gen.
is
28; Ps.
72. 8.
The above explanation
also given
by Rashi and Kimhi.
M m
486

(fol. 2,
recto)
WNT'
iib N7 '3
'JD^ nx-i^
9.
....
[n^ntrn!?]
5
imn
2cj>3^^2
inn^t' [ip'oyn]
nuy
9.
10
'nrry
n-ip"-
s^ni
jii[y3
[nn'''C'N-i2
njxjnn miDna
....
mys
byn
â] ly^'D
oni ^:3^ inny[i]
nnp' vn
minrDi
ly nD"im n
nVkj'y^
9. ir
nnx
tj'xs D[3nxj3
fiDiy[n]''
ni2T3i
d.t'
ic
aii33
'jyo
muD
''3
[i"iy]"'
"i::'x
îiya
DnD[x
--.n]n3''i
"TIN
iDJî
nJD ny3 "'n "i3njD3
^3
t2"iyj2N
DJt:3
na
^^Dn>j3 3i Nin
-=D"'Dy2
-I'^ry
onnn n.Tn TnDyn xbn -i3nm

ani^n nnyi rnnix
rD3Di mbro 1311
9. 12
-''
:
nn''i:n^ \ny3'L:':i
''n3-in
"3
nrj* Q"'y3-iN3 inî
^ba niNo
cc
15
3n
ns
nrs*
onai onus
"2
fisiyn^
ny d:d3
ns
^^ps
îS nvrh
y^jno
cn^scn i^nn Mb'

:
n:
-.^biy -iu\x3
-'
na
^3
:|innoi
"in
"3
mc3
-i^Q2 i3nn2i
:
pc^3 nvvi'3
nno "nno
dh^ "uni
^'3C'd
14, 13
iv^ "riwi
-ii"N3 '-1DN
n"d' d^pdiv
yni
nvn ^3
^d3 ^"S!2
nm on!? in
^^
ny33n
19.
''0"'3
is
evidently taken
Rashi,
N'"'1
to
refer
to
the event described in

HT N""
Judges
N"3:n
^'
Seê also
l^'ibtl
^"33 ny3J
ny33
ny33n "D'D
n3n3
nnrî iô cn^ i^Nirc'
biN*J'
nr.
s'j'c 'precious', 'rare'.
"2
'-'
Not so Rashi. 3N1D m:3 HN D3nN3.

So also Kimhi and Jacob
b.
See
also Kimhi.
Reuben,
^^
/. c.
'^*
To
be deleted.
See Num.
14.
22
IV.
^''
Sec Rashi:
lOD pnpi
pt'
P3n31
miDO
9. 13.
|0
Nim
pr:; >-11D3
103.
So
also the other commentators.

*''
Hos.
?
9.
14
is
commented upon before
Did our author's text
read so
MANN
^x
487
n)b:i
nns
ni^îyD idi'd^:^ ly
n^mn Ta cms nnb

nin
ni^j
cn^:3i cnix jo
ny^î '-'tv2
-'hj^jya nx-i:
Dvm cnpcn
^'
mcoi::*
did h3
"imn
^''j'ln
minn
n:ir:xi'
^s-ic'"'
[']JN13
nana
s*h in^^vm vsâ:
nma iros'n Ljyo nNC'j

(verso)
[]]vKib ^n*2D
2-nb'' nb[3] bj^jni iD Dyt^'D
[QnDN
n:!]:]
^y
:n^x n^j
"'':nn'\hi2
5
g 16
D[n]i^n "n^x ddh^'
9.17
[Dm:
[PPU
rn"]
;2:]
p
.
^y
.
='
:
nnM
.
D['n^]yj
nhi
î^^
D^noNc
xi?
ii nnst:'
n:i
[:i^ nvc^'
ns
Pjpn
;d3
:d"''32
yj
10. i
n^n[n]n n'<^'\u
']^r\'-
irx pj ^hn
"njK^npa
na
pNi ^s^:^
ssiixDjp
nvj*
nns p
bv
-*
See
Isa. 24. 13.

is
^^
tiyvl
probably the infinitive of TP^, to speak a foreign tongue or

Ty?,.
to
is
speak against .by

the
:
see Dictionaries of
(1.
Levy and Jastrow)

Torah.
pPI
Hebrew
equivalent of ''3NT3
22), cp.
D"'31i*''n
DHSD. The meaning

Our author
is
in exile
:
the
Jews adopted views extraneous

'
to the
continues
30
"^
This has been written before the destruction of the Temple, &c.
^T:'>]}2
Read
with our eyes.'

S.,
See above, JQR., N.

Likewise Jacob
Lev. 24. 16.
b.
XII,
p.
273, note 150.

(13''),
^'
Amos
5. 5.
33
'*
Reuben,
/. c.
m^Jâ NIH
DHDN nan,
:
35
'^ for XIH.
"^
(jLli 'equal
. . .
to'.
Likewise Rashi, Ibn Ezra, and Kimhi

\q:i
pp13 |QJ
p-i
nvc^ d"m
P\>yi
pj
xim
ns
"li?
D^ti'^
l\xi
mc^ n2 ...
p:y.
na
c-na"*
-k:^!-!^;!!
idnc' i"y
'b nptt*^
nan
loiâ
-ip-Lîloir
The
latter
view
is
Abulwalid's ^see Bacher, Die Sclirifkrkldniitg des Abtdicalid,
70-1).
37
'
In
its
clod,' see 'Aruk, s. v.

^J"':^np.
J^Hp where NH^^na
'yZ''^^,
Sabb. 81
is
read NrT^'âa
488

. .
.
onD
^^'?3
nyn
*3
|yob v-12^
d:'-is'
ma
r:'^
:n-ir
ons p
r\-\M]ib
^yi oni^jb
10
mny
2^dm^
naiDî
ninnro
mn
oni
mjp
p^n
mn
Dr,m dt-t
^î'N
ann
nni^:a dji
:nnvD nôvn
:nox
n^^ nna:
mnyi
wxv>^
o-nat: ninnro
=*^:c^D
lo.
D^-j'JN
nivD^
m^n
c;i
muy^
12.t
^yi
'^
^'^
p muyo
"m'a
d3^
n"iD NVj'
m^Ni
^''''
"ipc'
nan
nm
'':fiTiy^
^sp;
finy nny n
CN"i3
^-
n"i2i
nNc
dl:2C'di
Dn?:p:
niv?D i^^rh
niîy"?
nna
niyij-i
10.5
mj""
"irry
Ci-iNai znr ^^jy Qipoa an^p: Nin

iâN â
:
nsn
v!?y
câîs -\n')
n'vr\J2n
"^
nnr:ND on piDic' pC'
i^Jm"")
'*:i^'bn' ':yD
-I'^s:
"i^";'
vbv
onjîra
'^ncj-i
on vicai romi'jn
''i*'""j'
'b"
d;i
^y
rb'brA 'pv^ in:ytD
piDsb ni:n Nim 20
10.
mis
d:
'^
:
'^J3i
'nin^
nv
on
"a i^r
'c"'
^y
p-i?:vj'
nca
on
vimi
3*
'^ <f
This abbreviation
is
not clear to me.
See above, Xaj.

18.
17.
p. 265.
He
(God^ will turn His neck (to them

:
Cp. Joshua
7.
8 and
Pjiy^
S'lH
jer
But Kim
b.
H^DHya
/.
T^^'H
:
pi
''JD^
r\-\'2^)
HDnn
îny^
pjy
n^lNH
See also Jacob
Reuben,
c.
{13'^)
DFlIN
Dninarc.
*'
Verse 9
1.
is
not
commented upon.
Perhaps
it
was
dealt with above,
foi. 2, r.,
*^
1, i:nt ab O. This word is taken to mean
'
dwell
'.
Rashi, &c., translate
'
to fear
'.
"
"
sloU* 'Samaritans'.
J.3
to
pretend to be cheerful and familiar
witli somebody-.
Our author
means here the Christians who attempt

'''
to traduce Israel.
Lam.
4. 21.
^''
See Ezra
4. i.
According
to this
explanation the Samaritan priests

In general our author refers
theory-.
actually rejoice over the overthrow of Israel.
these verses to the exile
in
accordance with his general

(fol. 3,
MANN
489
recto)
,-,.
47yj.,-|-,-,
nc[n:J
[incv.:']
10.7
nâri 22 xrn
ninaiD by
D''\r\rt
n^y^
n-im
i!:^d^
.
j'lp
lo.
Dn'i?y
d^
invnb n^ny sim ''vn n

'^'
d:i
sun
[^ rxun
nyajn
^r:^D]
lo.
niiyn |o^n ^n
nn^^^yD
mby
:
^J33
nns mby
''i:'dj
"â
:Dn\-nN::n by
\-iin*3
nonbo
oyttTi
ni:?y
xbn
^nixa ':yDi
didni
nisn didsi
^':v.;'y
"':n
en
'3
^m
xin
10.
lo
nx
-ncxb
lyr^b
duîx qh n^ny n'^by iddxi ^*:'" c^c"
nan
:
m:iy
='':'::*n^
^nu.*
am
^'
:
bx2no inxD
'ci n^rj*
iTtyo" ib
r\^M
Dni:iy
nibjj
15
xbn 'm.T
nim
:;n?:vj'
xbn apy^ ycD -d nnx

nr.x nniiiy ^nc
nT\'z'
Dn-Ti-co pDJ
nox inrsi :Qmb:2 nnxi Dvnxa

d: ^3 '^';v:y
vo
"
-npD
is
ncx nnin nry onibn

mean become
ncy niyi
riDlJ
taken to
silent
6,
'.
Likewise Raslii and Jacob
b.
Reuben.
translate
*^
'
But Ibn Ezra

cut off'.
to
Hos.
4.
followed by Kimhi and moderns,
Isa. 29. 4.
^'
50
This seems lo be the end of a verse which
could not
identifj'.
See Rashi and Jacob
b.
Reuben,
/. c.
XIHI
nXDH nyaM
fOiD X"l
HD'O bD2.
51
Cp. Hos.
7.
13.
5i
So
also all commentators.
5 55
See Gen.
36. 40.
^4
Dgut. 28. 63.
'^2, "to use magic';

fiy
J\j
to take
an omen".
is
Our author
a sinner.
derives
piyO from
bottom.
Mic.
'sin'; thus one that uses witchcraft
Already R.
'Akiba and his school discussed the meaning of this

65'',
56
difficult
word.
See Sanh.
Ibn Ezra to Lev. 19. 26 connects the

57
\/py with
cloud'. fjy *a
I. 5.
jer. 2. 13.
49

nnn-c: nniaa n'^cojn ^jxin cx^3i
'bK)
mpi
d^^^jn
nivo
ni?:^b Q""'n
Dnana
^^
onN-'Nnnî'N -nn-cn Dii

nt'yj
c:"!!?
"n-ay
^J^51
f^-n^
nnnj^n '?:^ n^jys 20

D'C'y:'!
'crji
v^:^
"'''''
ny
cna
'2
nn^DD
""b
vnn ddni
0-3-1
"nuyj
nx
i6
hdn
yc'in" "c-ni
(verso)
C^
"3
"SID
min3i
.
min''
inan
[pni] in NH inn
,
I'^y
"1x2-
-3
n-'m
f'^[m i'D tz'b rha]

^-
" îpa
:
yr:;-jTi
0D":'r:i
pnv ncy 53 ny
"3
7:12
[injyo
nc-î
ns*
u'njni' nyi
'3
n'2j
nmni
^y nan
ynn nxni
^":i^
n^vn
55] niv nyn

:
n^î
":riy ^d3 10
X3- ny ni^j
In
all
N3''
ny nnn^ yzn px irnnx
'J^-m
cî'
pnv
nnn
^8
Our commentator mentions

it
tliree
'
explanations for DHIJiy.
of
them
is
taken to mean 'sins'
Dni3iy).
This
is
also the translation of
Gk., Syr., and Vulgate.
connect
Bacher,
it
with ploughing
On the other hand, =njyD (see 14. 14

'
Rashi, Ibn Ezra, and Kimhi

;
Ps. 129. 3).

', i.
Abulvvalid (see
/.
c, 63) translates
the
two (female) plowers
e.
the sinful states
Ephraim and Menasse.

sinning, as found in v. 10.
''*
V.
11''
continues the metaphor of ploughing as
\_o,
IV,
'
to improve',
bring
in
order'.
'
*"
'^
Exod.
19. 6, 8, 24. 7.
I.
Joshua
24. 21.
10.
. . .
Deut. 30.
*'
Deut. 30.
0*
Ps. 106. 3.
Sec also Kimhi

it^'nnn nyi
''d
Xin irînHD "IC'ITD
u'lin^ fiyi
]ji]n
mn^
n'C'n
y"3
onnax
'n Oinni 'oi p-y bî
ciP^D xn"
TX.
2 Chron. 15. 4.
MANN
491
ICN
"J'nin
ns:
nioô n'2
mbn
nn!?3s*
:nîin
pn cm-ip p
^y
jobc'
''3
nr:N
DJ1
:nn3 ^â
Diîi'n
oâi^'vn
niro
D'"inv:'n
mvj'"
nn^
jao
nc'p
ncnô dv2 htc'
^mx
p
n"'a
n:i
duîn itiw'
^*'
"i-'n
Dipo Nin
ybii^'nby
033 inopj D\i!5xn nK'y ^n n^3 d3^
n-j-y ,133
D'n ^y nx ^^n
nn^'j'y
nniyn^ tj'n ny3 incrn ny3
^y
bx n^na
^3
nu-x d3*j*q:
nyn
.-o
nypn ny3 Dn3x^r:
nitrybi
nmî
Dip^
D''r'ir\n
(fol. 4,
recto)
'^m33
'n
cms
"nxip
Nipi nn3j nnr mi3y3

33X1
:Dmi3y3 nuyn
DiTju
^n^-in
nna
d:i
[vnynr ^y cnp '2x> -nbnnj
*^
Our commentator
b.
takes
mVI
'
till
he will come to teach righteousness',
Ibn Ezra's translation
we
have just seen.
Rashi has both explanations.
Jacob
Reuben
(/.
c, 14*
evidently had in mind the above

'''J'jX^
comment by
stating to the contrary, X-ain "IH

*''
121
Cmi?
nyi.
See above,
p. 265.
^8
Two
explanations of the obscure |D7t^* TC' are given.
The
first is
found
also in
Rashi:
3-|XD
Jonathan, followed
place of ambush'.
bv QIXHS D)b^2 3t^V Dy ^y D'Xan C''n33. by Menahem b. Saruk, take ^X3"1X as = 3"1X0 0^3 a
1''
'
But Dunash
b.
Labrat declares
b.
it
to
be a geographical
name.
So
also our author.
Samuel
p.
Hofni took |DSt^ = "IDNJDX*.
See
Berliner,
Osar Tob, 1879,

J
56
^'-1
^X3"1X
n"'3
pb'^^^
^^'3 "nf:X31
-iDx:r::^c'
b"'\ 'Jer. 4.
6
r\6
pmD
}*-ixD
D'x3 Dnv: nr:x3i "idx inDn3
OmVpn
^
|D
to
nrDn31 n313:
a.
I.
|nDn3 DnVJn313J.
See
also Ibn
Ezra
and Kimhi
Exod.
Hos. and Jer.
4. 22.
492
nnp
3

'2
nan Nâ:n
5
^3
i)5
rhnD
bo
dtinq-i
[lyT-
ab)]
""ijann
[vnynT
^'
bv]
^jn]
II. 4
ma
ns
dti^'J'd
D^^nna n[3nN ninnyn] ny^r2i< din

îh |r3i
[:
di
'''
bai
lyipjz)
pcci
v^JN UNI
iDn^rh bv d'k
:
minn
hyi
[S'?D]n
hy
n
â
d
nnis*
nrn nann n\Tn
Minn
Ti^rj' d;i
tincj
''JN
D3in2
i?'2is
^:n tj'N3
â
misan
^y
nna
^nsnn Dnis innns anro dîni

^^3in -idn
:nop
^3n
II. 5 'c"
i?y
^n: sin
31:^^
br sh bn
ns*
"hinai b'y nuaa xim

^'^
^y
''yjT ah
13XD
^n
n^ "':D^^^^< yavx
Ti^ncn " nxi'n^N
in'3d ^^y in
ams
^âw
15
D^n!?!:)
on^b
ViT
Dî:
^3^?;i
iv^wXi
^33 nib ^x ds^^cn
>3
ononN ^n
^'>
II-
6 ^^^p1m
via m^?x'ni nnâi

:ns'Tn
vnyn
mn njnn
^y
"nnî
n^nn
;vj6 ni?ni
ba
mr^
"7
"^
nynn
Dr;^n
:QZ'z:b ivy> tj-n n.TmvyicD ''ininj
pyo
7^'
Rashi and Kimhi refer

.
this
to
Moses who was

72
their
leader
(see
Num. II. 12 " Exod. 15

"^
26. in the manuscript.

'
Cp.
Kings
8. 27.
Repeated
^'1SJ\
''*
jlÛ
19. 20,
metaphor of speech
8.
'.
''^
Exod.
15.
According
b.
to
our commentator î^lX

/. c.
:
is
from
1C3).
Vbl3
'to contain'.
(So also Jacob
Reuben,
^'3''
n3 Q-sbs
it
God can comprise

the Hiphil of
everything, but cannot be comprised.

a
Rashi, Ibn Ezra,

to
and Kimhi take b'lIN as
noun = 73N
'
food
'.
But Abulwalid thinks

:
be
V^3N
^DiX = ^pNX.
See Ibn Ezra

,5id33
.
nÔl HON 103 DN1

ir:3
ncx Di:n?D 'm ^3in vI^'n hud ^n^vn ON !?'3vxr3 ^n^n-kT iyo::'03 dni m^si
(i, e.
'"'
^3n
"i3n
DL^'
^31^
b^3NN invn^ îsn ^'31n
fed gently).
i''
I_vj
'
to return
'.
''''
'
to
begin
'.
Of course
Rashi's (&c
explanation,
'
to fail
',
is
more
correct (cp. 2
'*
"'"
Sam.
3. 29;.
Read perhaps il3im.
ii)aj
'an instrument for breaking anything',
So
also Rashi and Jacob b. Reuljcn.
493
(verso)
L:n'y[n]
Dnyi?:i ni^'D
N^t:*
eii^^n
nmnn
;o "2
D-nL^'in
imsip-' by bn)
cnix
:
11^*"
[n^
;3
^y]
[c"'
onvn
i:jr:xj i^ni i2wS ]:nx
nyi
on^yn
tn '':D'nbN ons Don'

"3
n.
n-j-ys ^'Nl
DnsN
dhd^ n^yin
r"L>'ym
îni nb
i::c^
-I'^â'
n^
\-i-nn
ijnn 55
dhd
t:"j'C3
*^
:
^*'cd 12
DnD3
"in
nvc'y^
ybv "nns icx nyn
qîni
6 'one "oy nn py
10
55 DDn^nrs Nbi
jTn-j'N
^cm
"irrsi
DD^nias r,x ti-id tj*x \-inn -nDrx

nc'ys*
sh
nm
18. 8,
jc
'ex N/1 'a 'in
xb
:'n: '22
'-''
u!? 'by isnj
*^'s '^x
jnn
.TC'yx
xh "'inb
D^Xvn
is
'-^^-yx
xb insi
\-nm
'
;
*r
'"j"
x^n
cnsx
'^-9
*''
Exod.
'.
7. 18. is
taken from
V^X^
m}- people are
troubled
translate
This
of course untenable.
are
in suspense',
Rashi.
Ibn Ezra, and
Kimhi
b.
'my people
from -v/HTTI.
See also Jacob
Reuben.
*'
Isa. 57. 17.
8, "to
be led back, to be converted'.
*2
"jL^r 'and afflicted', because the3' are for retrogression and not for
repentance. Rashi follows Jonathan that here nmU^'O

."Hiib
= nnVJTI. Cp. Kimhi
Dx
"3 n31:^c i;x:>d
xh
nnvj*n pjy \-i3V_'rb '" ^'r
'"ni
nzrcn pjy '"n pi. 3 Our author refers

0^1"!'
Dt3"lT to God.
Rashi, Kimhi, and Jacob
b.
Reuben
translate '(the people) do not exalt
Him
(God)'.
But Joseph Kimhi took

See Kimhi;
'aX
= Dion" -none
of
them
shall be exalted'.
xi?
"311X1
'"s
a'kTincr
nnnr^b dhjo nnx rhv

two
t:x
rnsa vrn nv; cît

word.
b":
n^bx nibyb.
'^*
The
first
letters of the following
There
is
a stitch in the
vellum of the manuscript on which the scribe could not write.
Lam.
4. 6.
Jer. 46. 28.
"^
To
fill
out the line.
494
n^^N"-
,2
csDN
"iic-ki'^
t^TTpn
n"i3n
^NH
sb
^3JN -jaipn
**
:
Dn:Ni "^pâ
^3
onx
mp
"D'^D
D3Din3 pc'^ n^yn
Dijisi
^î'^c^'n"
nVx
'ny dm:
nsnx
15
onmx
^x
i3rj"'i
Dni^3 ^:!C -iiava nnn''
;;fol.
5, recto)
;nmypi<i n'rirc'im
^ji32D
tyob Dnib: Tisixn d;i
[d*^
ri-'a
nDiDai nsx irnan
^:i33d]
^pn^ 'nnin
nns
nc-ioai
[tynan]
-a
DC'sn D^^cnoi
u'npn
'^
:
Dnn
en tj'x^
.on
...
'3
':sbi
^3
npn c^bm bx oy
55 Tn^ p':6
wSin
xin
'mp
-iL"x
D^^bx
:
D''C'"n[p]
nr\
mc^D
Qy
D-'C'Jx
niVD qôv
cmi^jn on
nn
D'^yn
d''-id[x]
-ivj'x
nnm
lonp n^mii imy nn3

m^:
Dn'nipn[i]
nn-nyio
nij'NS
:^'J2i
-nt'x nz'2
ix
'^:'i:n
nipna nab in in:yD ima'

:'2X
12.
3 4
nn-'sxaM
't:'"'
yo pc^xy^x an^
'-"
n?:;iv3i
'"b
nm
cca
'ij*^
^3 xip 10
.-2.
nsr
xî
:3py joan
DvS*:^^
n^pi D^^bx nnin
"13-in
Dn:x^ nn^xys
;d33
8
rnx ny
23. 19.
b'y^'ri
in:y?2
opy xin tj-x Dn^3x 3py

"''
nnn
033^3
Cp.
Num.
~l^y3
To be
deleted.
all
"
By
Jerusalem
is
meant.
city,
i.
Jonathan, Sa'adya, Rashi, &c..

e.
take
"l^y3 to refer to
any other
God promises
"'
to dwell in no other city
but Jerusalem.
''1
Sec Hos.
5.
'
15'.
'
Amos
2.
''S
j^,
IV,
to place
to scat
'.
'"
Joshua
24. 19.
So
also Kimlii
and Jacob
b.
Reuben.
6 '*
= D'-wn
Israel,
Here the whole comment is given in Arabic God has a trial with and He will requite to them their works because they forsook God's
:
Torah and imitated man.
MANN
fiy>!?
495
IN^c ba
-i-j'M
":nnipni
i:iNai
dm^s* ^xn^ on hd
jni:
'^'
'd
nix^
15
'2.5
'\*Q'3Xô ;d n>n^N
îsi?
D^^33: on dv'HV
^3
n\s'^
nvn^ ^3vi
vinx
X\*
'dd
'3
i?y
iy-i6 tj'X
nn^ny
Dt:'i
nx-i
ks*
^:s)^
lyif
iTn 'nan
^nynn
njoy nan>
x^n
i^nix xvr:^ 'vc^

'-j-i
^x nâ
'l*"
nijiy bv 1X33
tcx 'xn nan

'r>
'y 'n^
i:x:c^
n^ye^ 'ns
:
i^yi
mxun
-inî
Dya-i^ ^^:y ^yi

'^'^^
'rn I'n^xa rnxi V:i n^cî
'nin^
oy
3m
(verso)
ipi3 Nin
yn^w p
ion n^nnni
[nx]
"" ':iy
[mm]
....
n'?:n
'
[D]s:roi
;ni^'^' ddc'di
^'n
.t^*
la. 7
i^^x] bx mpn
also
rx niv[D]n
in*:-.:'
nnxi
"
^^ 8^
5.9
power".
So
Rashi &c.
See above,
According
it
p. 481. to
our author Jacob wept.
But the other commentators

the plural;
refer
10''
to the angei.
12. 7.
Hos.
UDy
is
taken
literall3-
in
the prophets say

Ixi'DH::'
-iy*ky
that.
Similarly Ibn Ezra:
n:n
'jx
Q''Dy)
^X -^33 HXi:
j3
"iny31
^x n'32 Dym^ ^y
im37Ci
Di!:yi
mxziin
So
also
^y
n'::^^
oipcn
mpo
Xmi". But Dunash
b.
Labrat (y'DI ^y ni2V^n, ed. SchrOter,
p. 150, no.
150V takes IJOy = Icy.

Ibn Ezra in
Abuwalid
in
Kitab
al
Mustalhik
(ed.
Dernbourg, Opuscules
et Traites
d'AbouU Walid,
p. 216),
followed by
Jacob b Reuben.
in''
T\t\y, p. 35, no. 109,
polemizes against
Dunash.
fi'DVJ'
3'j*i
pn^
ha.
x^?!
iDy
1C2
rn
c'jnx
nyai'
-ij:x
'"I
ncx
i:oy lan^
xi'x
Dw-i
v^y wV2;nm
i^vj-a
bii.
n^na c-xv
bv
xa^nn-Lr
x'a:n
yL"in
n"23 apy^ xvrr ixrcn
nn^rj.*
nnyai nx3
1Jj:y "lan^ t^'l

is different
D1pD> na
nX-J*: niyi
mix lian fine.
This explanation
from the one given in his commentary, as cited above.

cites Sa'adya's
See also
Kimhi,
1"^
who
view that ir?y IX l^m^ya
1D3
13Dy.
=niJiy ?D navj'n.
496

mpn abn
niro
mm
ba
'2
avj*
'b^^
,n''a
lyjDJ
>2
nin
[^.,nvp]D
imn
inn nib ^y
ynn
nxn
lyva^
:i'''s*
55 iminoa nns ^3 lyn nt^x

n"'ain
>3
D''jyo"i
nn-iro ''JTNO
nns
nn
"^
n-nn2 -npnh
12.
[n^b]c'[^] ni^"in[2
d]ddd tj'n
n-i^-
nyi
mips nv xt
nnnxm
:2s
-iroxî
:nns py
n?:pj
d;i
Yjb
''b
'''îia^'-
ab ixvc^ xb
b'V^'
rnnn
?id3
mn^b
^!?
\-iy:^
tcn
n^j'yi
10
o nns
yrj
"":m3y cvn pn
2)12
n^ 33 .ioind
DTJ'yn
nvz^'
i6
abn
DnmnDî
cnunn nib nno nos

mtry^
1^02^21
irn"-
y^ra irovy
i^":r\
p mv
b^) ny-i yjnj jy^s^ -i-'iy
d:i
"^:'-in '3
'pm
ab onnixn 55
mv
nna ijnvd^ sb ny
'"*^3Nn
"3
T'23 yj^ 33 n-iino nvj^y^ ir^y
nib
""j'lx
ncx"
15
""'n i?:n
's'
bv
''
ni^-D nvi^'y Nin
-p23~yv pnns
"'"
^3
iyi^
sb
myi
'ti':x^
xin nin
^^
-imn
rx'o
ynba
ojxi
n!? 3idi int^'x
nib
im p
"*:"i^ njx bvsp^x bp^

"na-j'in
nb
nnnni nyxin
'jx
"3
-imr:3 'ni3x
tj-wX 'vjd
;"ixo tj'x D^^bx^

D3-i*j'y
nxi3;n
n^n TnHri
D\-i^x?
lannn iDuni
|yc!?
iiryn
b]}
20
nvn^
niTny
T';n^ cxâ^n
"02 103
Isa. 56. II.
^'
<
to
be a match for
'':iy
',
'
to
be equal to
12
'.
So
also Rashi
X7 'JIOO 73
Reuben,
/.
TiXOr,
(i4):
-TJ'X
b' "I23^
n?:x
'xi
^y^;'
P"I3D
Xnv
Cp. also Jacob b.
mncynj
^^
:ny33ni in"':
'x
py
ir:3
ixvr:^
ab
bb
'3
pi-iy
im p
b]!
nr
onDX
^b
nnx'i x"i
xin
byv no cbxi
."nx'jn-j*
x^
n^n^
in bxi
17. 16
.
D^-j'Jxn
bx 2v^" pu'xnn pinan b'l
XXO'' (Joshua
'"^ 'OT 108
Prov.
II. 4.
''"
Amos
9. lo.
'"*'
Ps. 128. 2.
To
<
fill
out the line.
An
ctenial
warning and threat do

infin.
I,
the speaker,
iÂ.l.i.
.
tell tiiec.'
"lyXin
infin.6of^'; innn,
5 of j,i
nb3,

fol.
MANN
497
6, recto)
Q':^
nc
xvj'^
N^
'::
ny
nans pn
"nina nvt
""[iiir\ rj-o bat^
nm
s^
:n'n
.
.
^ny^J
.
nm
>x
tiTiO
...
xin
nons [\sn:n
n^ni
xin Tj'x D^cyo
mm
nov
'"T3s~n5irii
'c^^ ""-lk^^x |x>i?a rn^D^ni
onmn
H'l
'3
D'Tiib:
fx^'i
noN^
"ipn
dsi
px ny^j qn
nib:n
'"c"
m^'y^ xân
n"'3
la. 12
i^'bâb
xvj")
inzn
onns
Q'nba oniiyn
ds*
a-'iv^'sni?'
im
n^sn
lo
psn vn nybn ncN

NJ-I1J
D'-iiu'^nn
:vn"2: n^ ^y
a^-j-n
"='p3
Nspbx
ni^:3 D^naa mnniro c: -a d-S^j^ '3T Dnvj' ^^5:21

Nii:nb
:'!:''n*
b:2i6
'''b
'q
iv^m Dnvj- .-pip
siâ
irn h:s
''
aî?33i
a^:3N3
m^
niba
ivxr:;^
imn
mn
^y
15
12. 13
3py^ n"i3*i
n*j'
"c^n ^y
"lU'x
anDnn nsr
J**^
sî
Amos
3. 2.
is
^*''
^1
ijjLJb 'its explanation

is
the vanishing of wickedness'.
What
Biblical
^'1
word
translated here
is
unknown.
Just here no reference
is like
Amos
7. 7.
' ;
112
..y2 'tin
see Kelim 30.
3.
is
made by our
See
author to the Arabic equivalent, which
the
Hebrew 'j^ \).

b.
Rashi and the other commentators, and
cp. the
views of Menahem
Saruk,
Dunash, and Menahem's disciples
(in
is
Stern,
DnJD n'oSl 'we have
ni^VJ'D, 99).
Why
this verse is introduced
here
not clear.
U.aJl lijji
(I
" For
XnU
'
read N:n3,
^L'
distinctly
per-
mitted the law to eat meat without a sacrifice.

for assistance in elucidating the
am
obliged to Dr. Hirschfeld
meaning of these Arabic words.)

14. 14.
"*
Isa. 66. 3,
and
cp.
Sam.
498

(verso)
[sjpy nn33
pî?
'<2
Dnnx
dx
oyi
Dy
TT'B'y ntrs
iîa^
n^y
n'-n''
o
55
hc^n*
nnp^
i6)
[vt^yo]
"in^'i'^1
:ni;no 'yyz
ihtb'-'i
"^[vnx npy
''Jdd
px
^n]
ibî
mnx px
d'-jc'
^x
wsd
iiij'
"^[c*23]
12. 14
D''y3'j'^
nab
xin n\n
trcm
[nbvn xn:m]
o^cy "^ pa5 5ni
numb
.
.
vn n>:^ nyo
dji
12.
15
p?:n SN
D'^y^nJ
niy-i
"3
ban nccj
[Nu:jm nnvca
D21
omx
xbi
p
'^^
:
by vx^n^b M'î^n
Dni-n:n3 "^'xb
iD'-yin
"''
nnx nar
'o*
bnnn
lb
ba*'!
nbic: nvp onb abw*

:
byi
inn nx ncn
v?^n
:
d 'fid
nib:3
13- I
t:^^
''"
insim
Dn^j^n ^3
^3
^-'
:
^-'
nxivn
u
:
d't:"-
vby
vom
10
r^xbm
D-a^yboi
'xun irybn
';ru xin
xi:-:
nni
'2x nana
'--'3'ki'b
nsin ijm 55
Dnub
124
ix'kj'j
jnbx nn-i
n''JOp
nnb^
py
nai
-i3i3
'cy
:
p
:
nxnxi V'-n anr

byna
npi
d'j^xî
''b:y
x'j^:
'-'Dyni":) '^^-a
y-kj'si
n?:î
55 byan onix nynn

riD-'i
^-'
Nvy
icx
'jyo
-ins: "3 t:'3'' ^nyn?;i

^'5
Gen. 36.
6.
is
"^ Here probably the number of years

his parents'
given from the time Jacob

at the
left
house for fear of Esau to his arrival in Egypt

Cp. the chronology in Seder '01am,
c.
head of a
familj' of seventy.
'131
2: n\"I 3py^
UUX
D''yy
io
Tianrj' nyUâ.
when
he came
to
Egypt he was 130

See
years old (Gen. 47. 9). 1" These dotted letters arc doubtful.
For \^22 read probably p3.
Exod. I. 6. "8 -D^nbxb.

12'
'
"" Ps. 106. 33.

killed
120
Ps. 78. 33-
For he (the people)
them (the prophets).'

011
'" Ps. 79.
4.
"-
Read perhaps jnbx.
"i^^ 'striking the foot
the ground', i.e.
disparaging the words of the prophets.

'2<
So
=
also Ibn Jikitila (see Poznariski,

:
Mosc
b.
Sainiir/
Hnkkohcn
Ibii
Oiiqmtiia, 102, bottom

124 a
onsxr::
.TiTj*
Dyni^ by
T\\
.nni nn-ix 1312.

So
also
noy.
Kimlii
:
UB \^^ 'to strike one with a stick or a sword'.
|V31
no
-ibx::
v3îs 'jcb
J]::
-ir:ib3
nr:
by33 di-xc

(fol.
MANN
499
7,
recto)
i6) ''mi:
d:
Nin^
vinxi ^n^ba n^cn luâ

'"
:
lb]}2r]
'i<>3:J
'n^ i3'Dv nnyi

''^nn
Dâ^x
yn::^
[pi ^ya!? lyns n^ ic'n
ir-n
nxu'^]
13.
w^)]} on
^''''
imin
n^n d
n'-ii[n]
lynn niyi
'"
mv n^
:
-ic'n
nn^pya djutd
D^D''i
nnn^ nyno onn [D]n tj'n
'c:*^!?
D^m
'nî
'-*
'na
dm^x
i?
qc'
omayi
':)D
fji^^nn
TC'N nnyinn
^3
""i3i y
[vhb] c\s
'^^'[x
^x x^^]
Nin niinn id
:
'ti"
dn nyncn
"'d
ms*
:
^nan[3]i wbibi^ Nin n-i[i]nn

\)p'c">
nninoi nnn eionn ni^:a lyn myi

D^yncoi D^trnaD dji
D''by
-I'Li'Nai
cix
'mm
p
^yi
10
hoid
nai
'jtxd OTiiyDi
o^p^^'iyi
d^jij
np'j'
DnTiiN'tt'D
nyiDi ni'^
ii?^n^
:Dn^Dn nx
y-i
n''2nyi
Dnanoi
Dv^LriJ
^nnir
DDy Q2b
N^'^
pNi i^ân- oai D"'2^y jd

'^'
n^s*
inp'-
i?D
n^jh
"ij
'3
n'-n
ppi
i'-'^n
ni^''3-ii
D.T'y-i
^dsj
-i-j'N'
p^nyn
onx
'b
'n
îj'JN
"-:iy-i
^3
^y ncyn ab 55
"*
;
D>m ms-aca
:
nayin^ niî nc-yo

'^^ps3 nrn nanni
b
n
^y"'^"l^^
'in-'
Don!? oni "^

^yi
m
b]}
la-j*
'^^'^N D>n^N
j^x
i?N*
n^jis
Dm idn p
'nx d'h^x
bD3i -iDD nipn
nu'x npa py3 vn^

pnx:3 'o'j'n
p^
nnr
d^3
:nih
im
-i:rx
13- 3
pun
|D ."nyD3
nT pori
mu
"li?'
b
126
nnnx
n>nn
q3>xi
cimij
yn^
nmxD
pToi
See
Kings
19. 18.
129
127
i?'^
'
underblanding
'.
128
Jer. 16. 13.
2 Chron. 15. 3.
ISO
I'l 132 135
Ezek. 20. 31
1J1
"iDlil.
'.
(^Ji
Hos.
'
a loan or debt on interest

16.
133
Lev. 19
Ezek. 22.
9.
is*
Prov.
i.
18
3. I.
136
Can
also be read J'X3
Probably read JXJ here.
VOL.
XII.
Nn

(verso)
nnyi '^"nan 'n'n'n n^x

yni:
3.
p nnxi
N^'i
2'Z"\'o
ivpa
[i6n
pw]
c'
D''o
Nî
any n^
ro.
6 [nni?j
nrn
imn
:Dn^y-ic2 ^^^:nN.Di .Tn

'c'^^
^'^
n |D
nan
p inyjD
nb'b i:b u'Ni
n^v
nao!? pyi
bxD
[b
[l*]iN
cyi
"^
^'^
n'2
anpn ^n]nc nbx
'""^
":]
ny:^b cnpnn
"-
[^]?:ri-n
o^rirn "" 'xdji
n^mn
i"xi
nm:cn
ks*
nrnx ^nxan tjw nnxi
''^
Dy nn^n onJOD nxr
''^
:
in-j'y
"i;cu'
'n-i
pivj*^
jc^'-i
xin
in?^
nnyi by
t^'x ty
is''Dî
en cn^ynci d31d
13.
-ivj'x
im
bv "^
ejbx
nixo
z?z'2
ijn*^
^^2 nnb Nnxi
iry
d: -imr:3 dj bir^^
13. 8
nns cnix
n'^rxi
:;':i3
^T'M
'ivch
D'j';dx
:
'"nnvj-x
cj'
ib
nt:n
"in^nrn
imyo
'w'^
nnn^-j*
injyo
b'^rc
'b
dîxi
ovixa
137
'
TJie sect
is
'
(?),
i.
e.
the Rabbanites.
^J for
''*
This
evidently the rendering of ni3ixbn }*1N.
^j means
x^Ljj
in
Persian
'
empty, void
'
icp. IHirij.
Thus HTl, an emptiness;
an
extensive desert without water or herbage.
"^ Ps. 78. 25.
Evidently reference
is
made here
to the
Manna which
the
children of Israel had in the wilderness.

140
42 '**
i^'"'
=-X'33i,
Deut.
i.e.
Moses.
"> Deut. 23. 15.
9. 7, 31. 27.
1" Cp. Deut. 1" Deut. 32. 15

:
12. 9.
Jer. 16. 13.
Jer. 5. 28.
i.e
nmon
-in.
1"
Num.
24. 17.
So
also Rashi
IJ'X'C'
^Dl HTI
::':"!
NipDî:' IVJ'X >2
anp xS miK'x
But Abulwalid
a
ir:D
^1p:^x1
I.e.,
anxx xbx
n?vD X?
D*i*y
(Assyria)
cipo
way',
dl".
i.e.
see Bacher,
loil translates, 'a trodden

"J"*"!-
way
crossed by man3'. opposite to

"IVJ'X
I^^J^'J*
Likewise Ibn Ezra

liy'X.
OnX
(D1}:y
read)
103
"INin
See
also
Kimhi.

^n^^"l
MANN
5O1
nnv ny
bn o
-jwn-j'n nu'X
dh i? ^nn:
nn^ D:;iyi
nc^-s
maim
^3
Tî^yn '^' ''"^n
i.s
innai ^"':m3iDn
i^
n-j-'y
inn
ncin n^M nnsi inny
"I^':3
nnnn
n.'si
i^ô
ms
nnnx nny^
^n
nsro ddhn*
i^^c^n '3 nnyi
13.
rfol. 8,
recto)
DDy'J'ID
"'^XlOt:'
'D''3
["l]^D
DSTiiJiyn
nv
:b
b
2''
si^Dini?
Dnx
''^'nn
m^v
nhiii:
-^^
^s. 13
HM-
"ioy^ b^vi
n-JD
onas* îsc'
"D
n
ntDC""
:
13.
nny
:^-l1V)o
[nbwN
. . .
.
nvr^:]
D^Dmi ~Dm
D^^ti'Djn
'2
nv
pn
c*^
pi
n
'3
IS*
nvj'^
....
ndji irisn
cy^'-i pn
cnx
:nibn Nin
on-ix s*h "ryo [nno^] 10
mpn
n?:)^^
'yen pn ni^:2
'^:
p>
i?
laxa
^"^n1
imy
-i::'^
onp nn
[1
Ê^ tj'n inxn

^JD-'D
onnnx
:
D.-T'^'ycD
^^
icyi
''i:n
V^3
^'y
iirx
N-in
'j^D
^N-i'^""
'o rin 'po
u'aî
dicd vtj*
nn
14.
i
2-j'xn
:DN
Dnna
^JC'ai
:'n 'n 'y
pina ^"inx nnrc^ ny

^3 ^j'nn
''^:i*nni
'^^'Dirn
15
n^t^snn
i^s'-
mna p
^y
^'-n
nm?o
in^yoi
]i-\m\:^
n
50
jf
Job
'
oh
'.
1" So a]so Jacob

'='
i
b.
Reuben.
8. sff.
/.
c.
i4''\
Read imi.
8. 12.
Sam.
*2
So
also Rashi
'
and Ibn Ezra take
DnX
as plur. of inN.
But Kimhi
'^'
translates
""j "ir
brother'.
'
.1
'.
poisonous east wind

^^5
'.
"'^'Cp. Isa. lo. 23.
=DnnX,
cp. Isa. 30. 17, 17. 6.
"^
.;>.
5,
'
to
destroy ',' extirpate'.
.Similarly Ibn
Ezra (n^nn
DU'SH
nODEJ') and Kimhi.
N n
502
*

''^
14.
14.
'ly^ 'J^3
n^N*
"iti>N
''
"ly
'^
naviT "^
ri
3 6^
ainn
n)b:
nnnxai
'-'^
:
niâ
'-'JN
^y nw
xini
'"^
nnin
nm
on onan d^dv inp

riwS*
nD3 iDva
ni^j
mnm
55 nuiy
nmnn
^rj'i
n^^-j*
mm
uci
d''d\i
nann
:D:iy
^'^
n5 55 ni^: nvr^^ isdd

[n]i)v>:"i
'^"i'ty
:i3yc"ii iriyi
'n
'):xDn 'noi
nx
-i':n
nn-ho
^'i'^b^
^^'
:
pnnn^
^''''
:niJJipr:^ ixnpi "iJiunn
20
[|i]y
NKTi
Jiai
yc'in n?DNi
ijyî'in
ncsi 55
(verso)
53
^^
^nv>^n
^hn^\2^
[l?:y i?y]
'''
HDin
ni2N''i
^3
55
[m:: npij
[D''"iD
nDi?::':i]
"'ni^j nân
3il:
m^n
pyn ijdo bnpi

ij^nsw'
14.
[nvj'Nj
^3
nm3
n^
-ia
injyn
[ipc']
ijytt'v
ijyîr'v
D-Dsbtt
!?3
xh
mx
....
14.
[i:n^ nti'yc^
n!?N] niy "idn3 nî ^^-nyv^rn^
didh
Dn3vj'?2 N2-IN
Qin^
Dnn' vomai
[npt^n]
14.
nb
:
:3?
nmjn
nans*
i^ba nnvja DmniJiyi' n^Dx 10

'jin*
ÛD
n\-iN
^min ^s
vc'-i*^*
onvj'n i:dd
:
tj' "3
nn'î
^'^
;
DJiN
ninab
-nx3
'4
7
rk^"lk^'
v.t
y^
njcvj-^
nn
ri-iF^
rnriN Tini?
CD
'"
'**'
DTnK'n Y'cn'^ on vmp:v
13^^ ':'::'^
ivjibi
nN3
55 p32^
Amos
9. 10.
The meaning
113):,
of these
words are not clear

113,
to
me.
"(DVD can also be
read "nj^D.
î^
;
'avaricious';
..^^'Re'.
But what
is
the
meaning?
f'
^^
2 Chron. 6. 34
;
Lev. 26. 40
7.
2 Chron. 6. 37
""o
Kings
2. 17.
8.
47
Jer. 9. 16
Ps. 106. 47
Jer. 31.
Joel
"' About prayer in exile as a substitute for sacrifices, see
JQR., N.
S.
IX. 144-5.
1*2
Ps. 33. 17.
'"^
Cp. Dcut.
10.
15.
''*
Ps. 92. 13.
503
vn
-ic'N*
^3
^'^
E'npo bslaiF^
^2
"":^''
i^nn nc'X
:
mc
^'^n
âu'y
nns
15
14.8
,Tnm pn3 vn on
vn on
^3
jn vn>
'''
:
'''
ib^-n âc'V
D^mn m^:3
vn
in vn>
i^vn âcv on
'n^ 'c* 'vn |V^y -inoa
mx
pna
"ic^n
fsj3 in-iDî
pnx D"i^^ ""rvca: "no n^no vn

^3
p ons
1:^^*^
n>nt:n
""nND 210 inn

:
pâ^ r^n nnr
n>Doyi n^:n::'
pmnrD^
'b
minn
îsi
:
îi^nn ic'n
muyî
"b
no
^^
t:-^
nana
:
my
no onsx
^x
niK^'i
>^'
20 14.
Dônnn
vi?s niJi'Ni injys*
^jx tn
nox
:
in
onm
(fol. 9,
13
c'^
pyn
^^^nnn
'o:
ins
^300
recto)
bio:i
ncipi
nsr
h-
10
mnn
"-
ix
DnB>^
n3^''i ^t^3^ yiyni i^^"
a my 'vi
/K
'-ii
'T 'ab
's..'
^3
fl^îiN
i6 |nT3
^3
nijvrtr
'5
. .
. .
S3J nc'N
nnnnn n^x
:
^3
nrn
joei
i.
166
See also Kimhi
pjvn 103 D^3nn
n''D13n
Dn Dlp^Vni-
So
also
Ibn Ezra to Ps. 80. la.

166 167
See Gen.
27. 26.
:
Similarly also Kimhi

''D^l
'n^
bun ^^3 D^C^V VnM Di'lN^

Rashi) jljn^n ^V3
'nC'V
131C'\
"ION*
Ibn
13VJ"'
Ezra writes:
Dn'o-i3i
168
(see
vnî:^'
also
DS^
Dnn3x
I.
onnyn Dm
in
biii^'
b^2
'ncv -nyn.
Ps- 91.
169
There
is
some confusion
the text.
Probably read
D.'nD
TVTi
p
See
nvj'D:
i"o
mno.
also
So
Abuhvalid (see Baclier,
/.
c, 71), Ibn Ezra, and Kimhi.

"IDS*
Ibn Ezra:
pjnS J"3
pimO^
D3D3
"13?
713^1
nm3rN 1^3 imi.
Jacob
'^2
b.
Reuben quotes one explanation
similar to that of Yefet.
"1 See also Rashi and Kimhi.
This seems to be the ending of a verse which
could not
however
trace.
504

nn\i3 ab d:?:n
^3
mv
I-
:nNr [nn\nn
^d
[^nv]
'n^
n\i
N^
nnn
313
!?2n
nns nnb nn^m

^d
[p
^yi]
idntd]
isiDî ^^^
dv
:
non^D
p
i^n
n^
-irn"nJT 'ns n:m
:
Nin nnI.
"jyrî
i^d ^n iô
dhd
10
ini: Tiyi "y^mn ^x
inu my
:
''^biyn
pi
tiân xbi
"^biyn
nDN:?2 nj^ni
hs
^cô .th nrn -imni Tj'N D''3^r:n
D?:n nn^
ncs p
âi^JD
byi
annnvX
bi
nv:nDU3'i ivj'n
-irr-i
-iDX3ok*'i
15
jvva D'JiN'j'n
:
'in
cn^^y 'n^n Nin nani
nnir^ irpn "''nnnN

nn'-i^y
p^n ni?N d:i on^^y 'n2 nu'x
cm
p"
"pircn D\n-j'n
'nrni
I.
"3
55
nns
"u anc^'ai
i::n:)i3J
Nin
'nD
''
'i*-is
'y
n^y
D'-an
'1:
"3
DDiyi^n
TJ'S 'ns n^yroh
cin
Nin
:
b
1^
nx
\-ivap'i
Ji:
^yi
'i:
"i'y
[dn:]
3^c'n
2c
nns
173
^''*
ni?y
'3
'3
nns
'.
xâb niy^nci
'cnî 'mn^
nn-i:'
nx
<
Remnant Our commentator combats

This will
last
the view that Joel refers to the

c.
war
of
Gog
and Magog.
only one day (Ezek.,
38}.
to
Here the prophet

Nebuchadnezzar.
speaks of the various invasions by the Assyrian kings up
Seealso Jacob
b.
Reuben, /.c:
2n
niDN"!
yt^'in
"'^'3
Nîn: N^3:n HI
v^b:
bv innna
anvpc nnixn
n\"''^D
nin
iDbnn:
nr:.-!
nn^
isVl"
D"'Dysn 'T !?X n-C^ Nini
imjn3 nnVprOI
,D''P''1.t^ 2. 11.
0- e. in the literal sense)

i-j'n.
nmnn
''5 '"6
n-j-rî
6. I,
,in*pnv^ .p3Mn^^
d^^înh isn
Amos
Isa. 28. 7
Mic.
1Dy{?,
cp. Joel 4. 11;
Mai. 3.21.
So
also Ibn Ezra:
mHO
D'Oy
^na
'''''
innin"" *2 D^yjn Dnioyi. and Kimhi.
The author maintains that in i. 6 Gog and Mic. 4. 11; Joel 4. 2, I. Magog cannot be meant because they will combine all the nations (Joel 4. 2, i\
whereas here only one people
the Chaldeans.
is
meant, viz. Nebuchadnezzar at the head of
Accordingly Joel 3-4 refer to Gog.
This
:
is
also the
view
of Kimhi and others.
Sec also Ibn Ezra

D.
to Joel 4.
D^31 13t^n nt "113y2

4.
ton
î^lX
ITiVb r\iiM:n
The verse
is
of Mic.
h, which our author

bi'
quotes, speaks of
many
nations,
and
indeed conncited
Kimlii and others
MANN
:
5O5
nam
f|Vkrn
^"''
:
Pixvpjx in nz'^pb \"i3Nni nr^c^ 'J2j

(verso)
d'J'
'juj sin
''-
aoc
i.
[;-^]
'
'
XI..
p^cf
1.8
[nmy: bv2 n)^ bv

[1DJ1
nijn]n
\-i
tj's*
:"i:
nhnn:
r^nx
'''
nmo mrnj
[''
cvi
1.9
"TiT^rD]
Q^:n3n iâx
[m]3^n ny njn^ nnni"
nun ^y
'cm
. . .
D^s'-nî
i.
n
12
n:xnni
n-i^^nin
'^"
:
jsjn
i.
D''ri2[n]
n2Di njn
^b
^^^x
1.
13
bv TTiy n\n
3iy
ncx
nvn
^y
jc
10
xin
[^]t^>lT pjn nyi xinn
[^mpnn
[i>^'']ni
D^L'nn^ i^riDin ^y]

lijip
I'-'ia'sD
55 nmc:i'xn n^^h ddv t-dd pnnnî nUw'i?
nna
xin
^'':'u'n^
nx
D'""'
ny po' ny 'n^ vinxi
cvj*
dvIj
1.
15
n^yc^ nan
ifj'X
:'n3J b^x
ij'-yy
n:j
x^n
:
.]2'^?
nn-j-
n-j'x
i.
16
17
Dmyc'i D^nn on '-nxTiDnc^x iD3y

iDJ3^ ncj'X
nnna
pxi
i^y
:
vj'ay
pi mvj*
nn-iD:n
]'\:r\
t.
DrrrnDT^ :pnn ^1na bix

":]
pnn
15
nnjcD
with Gog.
(_cp.
on npn
Ezra
:
pnn nnvx
it^c'j
nxiann nx
See
also Ibn
nû'^H "O-a "ITiy^ HT

17 cj.
O
is
D'ai Q-tTI^D nVT

also the opinion of
also Jacob b.
Reuben,
I.e..
No
doubt this
our commentator.
Hence
flD
J13
?yi should precede his quotation.

^^D''3"l
As
it
stands the verse really proves the opposite

viz.
Um)
of
what
it is
cited for,
nnx
Jer
'"'ij
Dn::'3i
în3U^
'"''
,
'''
4. 7.
7.
I.
sLlij
'being broken
Isa. 62. 6, 7.
to pieces".
'80
181 a
Cp. Mic.
181
=nD.
'
'^"
^Jl>c
to
become dry
'
nXTlSnO
Pt.
pass.
V
nn
'/'^
'
to
"1^
separate
oneself. Cp. also Ibn Ezra: (Abulwalid) DI^HO
''ai ~I*:X "I^Pi
PX
VJ'Jiy
nn^nianJD
nnn
nn-c^
D'-ynrn nniyj-m
nonn
b.
nn:
nnna
iti'Dynn
"layn Dycni.
See also Kimhi and Jacob
Reuben,
/. c.
5o6
nî'D 55
'l^"'JD
n2->r
nr^N
'e'î?
min inns
D'-a-i
'3
'aij'i
mn-rii pn
px
nzN'n ab
'nî
'ex 'ba
'^^'^
xi?^
^^*
d^dm 'nai
min
'x 'jn nnc'i

:
;xv n-iy2
m^n
^y
:
'd^ 'v 'h oni?^ nyn x^ 'nai
'an
mm
npni
20
rhi< '22)
mvn ncxi
'h'bn)
nsD p
recto)
^y
n]i'\^2
x^3i
nyn xba
(fol. 10,
1.
18
'^'
pDJm
^^^
:
'"'
[dJ^juj
lb
n
.
nx ixi
[Dn^ni]
mio
1.
19
^"nnn nmrD
finn''
"iii'x
[non^ nanîj
xo
ni^j
^'^
nbv^b -im tj'x

.
1 188
nxn
d:i
cna Dn^3
'*''
:
[-i3]t b2)
QH":!
n1t^^
yn[v ^dJ
:ij
[tjnnx 'na x^n xin

D1''
x
:
xn
^
"izb
'xni 'c'n Ein "nnji
nî'n
^3 bv mi"i
nx
.
. .
[iisc'x
p nnx
n\-ii]
'nan xini
:)nx
:
"yf-i
n[o]pji di[^B']
^'^
b
:
yn
^'"[hi in m"-]
''^
10
[y3 x]a Dvn n;n

[xinn] Dva
-3 'nai
':^'r:n
xnv
nn:**!
'nai
^''"'
ni
nx: â ^y [xnv
"jsi?
nv]
nxT
xin
'3
ji:
dv xin 'jm
:
':n
dv xn
'3
in^^x x[n]'i
ni3n5
''
[pn p] xî
'*^
-î:
^'-
-jisvn nxi
oncix
c"-
ym
'"
:
'nn 'an Dn^:i
xv^
(Xs>^ 'heap',
;
'
pile'.
Haggai
;
2. 19.
'"^
185
Lam. 2 9 2 Chron. 15. 3 Jer. 18. 18 Amos 8. 11. Can also be read pDDni. The meaning of this word is not
;
clear to me.
"" Is this a quotation from 2 Kings 17. 25?

"*^
""'
Deut, 32. 22.
This chapter, as
to refer to
we have seen
Gog.
above,
has
been
taken by some
commentators
189
Joel
2. 14.
2. 12, 5.
'^ Joel
3. I, 3. 4.
"' Isa.
'"'
16; Mai. 3. 19, 23; Zech. 14. 3.

In accordance with his
Joel
2. 20.
view thai only Joel 3-4 speak of

that
Gog, our commentator combats here the opinion
by the 'Northern'

[:it'3
MANN
507
bv]
^nn nx
lis'^x
'^ns
n*ni
vinx
im
''C^b
'2
n^y?:^ ^n^nj t.-'nj
[1
jnns'i
.^3i2vn
^'^
im3N'
^3
i^
y ni ^vp ly n2i
nv im^^t:ni
i'n
ib
m^3K nns
aia
mv
313
ny ^n^^^
:'jn 'c-n
^xd^c ncy^ 'nn nyai 'n^

nai
nyvj'^
HMn
nuni
xim
nv3
:
xin
x^ 'vn 'o 'bv "lyncn

')ir2
''avn ^3 lynin^
ik"3^
'nsi
:
'2^ 'n 'b

'b'^
]nxi 'nD v^yi dô^ I^pî mp^ 's^n n ^?:-!
înx
:
ona^
^y ox
^3
:
o xt
x^
31:1
"''
:
'''
:
'101
'ix
n^D
id^d^ n^xi 20
'3'3
nnOT
:i:
xin n:i3n 3213

'3
--ns nnc'3
npan
'n\-i
nnnxa
nix
bn
2.
x^
ynn nxr3
d;i
TrnvyTrTny :rnD p
ny
li'nD
r^^r^^
inx^'3
nnx
'3
TrirTT^
nm mm in
(verso)
ini:3
'y^'
iy Tî' ^^
^'"^^'^^
^^^
....
[nm nn]
[vjd^]
îw*
[py
J3]
[n3n^
:n!?n
pinxi rx]
nbx
mn
d:i
2.
[v:d^] )'-ixn
''h]
nn^n
[d":::']
"'^
xi?
[nD>^D
31:
hmd
nc'x
^'^
did
ni^;
nnx pix
'"''[tj'23
^31 D333b ^31 ny
uvj*
DX3 nny D3
"isvn
psvn
i^jd
x!?i
w\n
'":Dîyi5
run
'C""i
Gog
is
is
meant.
313
Cp. also Jacob
b.
Reuben,
/.
c,
14'^
llTX^w'
QnmsnO
to Joel 3.
pirn Xini
?y nT O.
As
to Joel3,
which our author
refers to
Gog, he
i
:
followed therein by Abfi'l Faraj Furkan.

'-ii
See Ibn Ezra

'3n
n-ki'D
n^ny^
n^ni
r.nnx3
xn nxi33n nxi b nvsiy pi p nnx "i?3x nob p dx

. . .
ncx p nnx n*m

ibn
jikitiia)
-i?^x
fnsn
Q'tz'-n
vn
. ,
D\^"'33n "331 D"'X"'33ni

D"3"l.
DDC'in^ v:^2
I.e.,
r\'r]
x'3;n nr "îx
(See also Poznanski,

II. 40, 45, 12.
I.
152.'
'-'^
''^
195 '9^
Dan.
Dan.
11. 42, 41.
For '0\n read

Joel
2. 12.
D^S::'."!,
Ezek. 38.
8.
''"
Cp.
2. 27.
5o8

n: 'hsi
nnsn pnx
lo
...
mbn p
'n
'"
"^J^
...
)b
^^'^
tJn-1^1
iin"-
nn:?3
nisi
'"^^
naiyi
'c^
"i^
''1
ns
61
[j]D3]
i^yi
i:nn3 '^^jnxn
-1V2 n-^î
p
ba
^bv^
:nn^
'ni
'nin^
^J2 iV2p[3i]
l-n^f^
bv
55
'''"'
ni:^"'
p nnsi
D:>L"n
^^
:
tc\s
Dn!?
[^3?:i]
mp'i nnrcn
:
nn-'i
nnan pnx
nn^^y ns-i;i
^^jix
d-'i
'paî
'ux
15
njn nnn ^:iavn xin nrn -ivn

-"'
Tiyn?:'!
nv
CT-^-y X3""! p-ip
xini
2.
a-un ^3 nx
^nvnp'i
:
'nn vinxi
nîx
:n:
T,n nx
iiau-x 'na ".nnxi

:
5p Q^JD ^31 Ti^m
'nnxn
x'n Tiynroi
'iiDvn
v-^.nxi
2.
Dnbno n:nn^ xî pony^

^"xb piT-y
fn''
xh -"-:nn23
c^wj n
.
.
D^"2 min*:' ivnp
nnxs
20
"ic'x
ro
n-12''
x^
"injyo
^"'onpnoi
uayn non pony xh

.
,
no
.
OiTrj-
i:?2d Ti2[n]''[i]
iy Dr:vy3
on
'3
nnnîn
nnh pv3pn x^ '"'r^DôyrT
i"'
Mai.
3. 23, 3, 4.
2. 2.
Hos.
Likewise Kimhi,
D-t^'lDD
a.
/.
OV
.
'
n'^w'^n
i^^'y
^Jj''!
pTpn
)'ixd
H^H'
HT"!
x'3:n in^^x
niijin
inx cxi
'^"'i
D^'nx^
b.
onib
jnxn
jo
;d
CniX n^yC.
Seealso Jacob
Reuben,
/.c, 12":
yc'2 1V3p:i
x"n
2\-\p
''
ô''
^'r in-'^x xin "-îx 'x '^'xi
r,i^jn?2
ivnpn^ ik'x n"'D3*;rn

^"
papa
nn
This
b.
in p
I.
n-i^TD
xin.
2Chron. 15.4.
Joel 4.
is
Read
"iJliiTI
nnX
XIH"!, as
explained above,
the translation of Targ. Jonathan, Yefet, Rashi, Kimhi, and
Jacob
Reuben.
But Ibn Ezra writes
IXS
The
mUO
latter
^1^X2
inXD
iîs^
r\bl2'\
liDX 1C3 DU'sn^ i2n îcxn^

',Di:
(/. f.,
;'3pn"'-j'
oyDni -in:D vr3

view
is
rn.T
eii'Xm nnn*J' Pu'5 "IDX

p.
nSM
is
Cnj:.
also
Dunash's
,
35), while the formtr
Abulwalid's {Opuscules, &c., 102

,
inXS
13')
is
a Pa'lul form with the reduplication of Î'n

.
just as in
ninyK'
2.
(Jer. 8.
is
from the root "iVf (see Jer 29. 17

to that of 2. 10.
The meaning of Joel
similar
Dn33 IIDX CQIIDI.

2.
He
'
rejects the
connexion of "ÎIX^
with "ins (i Sam.

203
14
',
'
'
'
J^'">*
to
pledge
18.
pawn
' ;
J^J^
way
' ;
sâj^
'
road
',
'
path
'.
Deut. 15.
Ibn Ezra gives another explanation, pniV^ 1D3
,Xy?r*J"
v3
nr21.
Kimhi quotes the view given by our author: D'CnSD
pD3y CI
i:0'3yn \:)2V^ p3 iniX.
Sce also Jacob
b.
Reuben.

5.
MANN
509
Ecclcsiastcs.
i)
Fragment J
It
(T.-S. 13, G.
ink,
consists of
two joined
leaves,
brownish paper and
square writing, size 26-1 x 16-2 cm.
forms a part of a long-winded commentary on Ecclesiastes.

containing nothing specifically Karaitic, the appear-
Though
ance of the manuscript, as well as the language and the

treatment of the subject-matter,
make
it
probable that
its
author was an early Karaite.
There
is
a gap between the leaves.

first leaf,
Eccles.
3.
6-7 are
commented upon on the

prets 4. 4-7,
size several
while the second interin
The whole commentary must have been

it
times larger than the Biblical book
expounded,
as our author
was not sparing

for
in
words.
Sometimes whole
sentences are in Arabic
no cogent reason whatever.
The
in
in
writer
was quite able to express
what he had
to say
Hebrew.
The
details of his
comments
is
are dealt with

D''bc'D
Attention
only drawn to the

(fol.
2, r
,
name
1.
n?:3n given to the
Book
of Proverbs
9,
see notes).
J1
fol.
I,
recto)
....
-wcr^^
-i::'y
[']3
ijiy
-ivj*
....
Eccies.3.
DDn
my;
yc'j"'
nî
t^2:
msi
tin*!?
iîcd fn
ib
Nt?
dn::'
mu
^'^L'^^b
13. 8.
nyi aio "icl*6 ny
icn
'
Prov.
5IO
nyi nny
nib::'
r\v^ nj22n2
iD^^K'*
ixi"'
^3 -.th^
m:b oann
^?? nyi
D^^<^31
lo
DJim DDD3
^^^K
3nn fiM
'3
'^'^^ ^31
nNT3 nyn
nV^^î'a"!
meni nvjya Tixb
^nn
D\b3p2'i D^n'kJ'n:^ ^-ipx>
pNn
on-j' ^y 12N* n-in^ nîwsm D^bu c^N-in nn^c'y vnî
nsE'; I'lsn
:n\T> D3iy
iJDB'^
n^m onrnn^
vjd
d'c^î
nn-ic^y")
15
hc'JD
nxn nyn nnn

^'''x
ôa
^3
iDnn^
nyn pi
n?onô "luji ^^n
^3
di^:;^
pcN nonô
n3''2n nyni
nnonbo
'bai
uin
-ib'n
"3
Di:''
Dnyi
n^jni 3-in ybu^''
njncs
n'''j'p3
Dm33
nKT3 ny3
'3
nxyi
no3n
im
20
ny
-icN
bv 2b nrb
i^'i^'
ab n-cnm n.nS
ncn^D ny3 nyi

ny3i nT
b]3
yb'C'rh nyi -icc^^
nr in^jn^
, .
.
Dn3
3-ip "^3
noc''
D^pu'-B'
M3C
n[innô]rDi a
dd
Dîy
nM^sn
PND nnoTD^ n-ni3'':m

b]j
n''n\s^
cnnnn
a\-in3o 25
n^fDi
3nn
.
.
.-iDp::'
fixm
3-ip î?33 ttix
[D\i^xn] n[']nyi
i^îcn^ nyi I'oub
ny nes
(verso)
[nr^nbj:)
yp
"i]yi
icn
n[3]i niDnbro jd [)*iNn]

-ll^^s
u^p-c'^'k:'
3-ip
^
DV^
19.
mv
nyS
^n^-j'n
is
3in3i
\mDDVJ'
n\-in:
Ezek.
7.
This verse
also introduced in a
commentary ascribed
(translated from the
b'"^
10 Sa'adya.
Sec pX3
nnyO
V33
1^31 fll^D Oy fl^np

a.l.
Arabic, ed. Frankel, Husiatyii, 1903

i5rnî
10 b,
'C^>
SIH IIOU'^ nyi
NJ1B' lb K'^B'
mN
-iir:c'i?
o^ynv nrsi n^nnb o^ynvK' n":3
nisin3
DvCV
'
DDD3 'jt' Dni:iy ^vj'dd n\t "3 "n> bvh pxi i3dc npî i:od As Bacher {Z/HB., IX, 50-56) has shown, this commentary is
letters are to
fill
really not Sa'adya's.
These
out the
line.
Dan.
9. 26.

oral
MANN
''.ncn^ci
5:'n''C
5II
DnasD 331 ^mani

ny
nin^ diû'
nym
iTH^ Qii'C'
i?:îy
p nnxi
"nron^D
rr^'p
nnnDî
nnD^ ncn^D ny ncy D'n^xm

ny x3' nonijD ny nnxi
Q')}b n)b'c^
î^Ji
lani
ic
D^^'ipcn
nycn
n53
non^D ny fo3 'm^ ^b ny

n>[-iD]iK
u'''
m^'^'
am
ny
:
D^b:^
-iian^ nyi ynpi?

t:'"i3bn
di^-j'
nyi
Eccies.
3.
njNTi 3^*y nyn
nnâni Dn:3
nynp
Q^y-iip
10
ni^Di D^jnn nno'î' nyni
nn^ja
HTDni
ns*^r:n^3
r\D''-\p
Dnann:^
lynp
:>'î
^1133^
Dn''"i:'i3^
onDin
nvj^ni?
*3
xh
iN^vr
n^\x-ii
''nam
nroNM
)'yn
>i:n^^noi n3iD
nnynp
yc'i^î' ^^p2i^
n:n d: nbi:n "ja^

ny3"i
D^Dnon
nnx N:n-in
n::.'y
nynp nsn
'-:'roui "'anno^
i^^v'")
jj^n
t^n* 15
i^niD^ 'np^
D'3iD
nn3n
3112
yen
n3n mn
^^-l:^
i^n ^j:nNn
3xn rvx^
^^^^n[x]i
n3n3
ihn
20
jnan n^D^nx ^y n3i x^vid n>n ab) ipc'

"iPJ^
x'^'101
TiSi^ nxrkT
noao
^3
'nai ^"3-1
ip-j'
n3n
TC'x
nm
niny
^3
^M^^D3 xin nai
men
JD m:^^3
i^^^'^
D^^^noi D'n3co on
jvti^^
nrn
innsn
10.
^^ya
oncixi tnynn pi
Job 38.
23.
'121
Zech.
9.
Ps- 72- 7-
Likewise Targum,
/.
XnO'J' ^y X-'U^
Sa'adya,
n'jnn^
9
c.
m-rnb nyi vmb^-y apr ynpî
'3-'
yUD^ mn3 ITy, and Pseudonon ^y Dnj3 ympb ny
onja.
"131^1
text here
('
^''
Read
Cp. Job 20. 22.
" The
is
not clear.
')
for annihilating
tearing up
the
The meaning probably is, There is a time wicked by words, in order to frustrate their
'^
design, just as
Harbona did
Oh,
to
Haman.
Cp. Prov. 24.
'^
" Esther
" Cp.
6. 9.
11.
10. 18.
Pb. 119. 5,
that.
Prov.
512

TJ'X3
n:nn
d^'^'P
nm
nun
bv
nnoix m^sn
ic'
nn^ nan
n^Tk:' N3vn
axv ncy
nn:n
nsv
î:'
innann
ib^r^ [iijn b^Ji

^^liî
nxv nvy
.nn^ nan pi
bp
nj:^3i
nni 2nv nan
bai^'
msT dv
^nik'^^ [tn n^]n
(fol. 2,
recto)
n^"l^^
02t:>''
yt^^nni
pn^'nc 2\yrh nyn
jnj
ab)
biii
D'^ynv Dnc' 'Sijis
abn nbnp ncs*
o^ni'sn
4-4
n'c':;i2:\
'-^'3
'3
nxi ^cy
'3
ns
i
^:n "n'sni
ncx p
nN:p nni
^y
':]
cite*
^?ni
nn mym
inyiD
c"s*
i'N?:^x ^jy Dîy n-j'yjo inc'3
nNitr jyo^
D2h^
naipy
nd:'''i
nn":
-i^y
sn^
pn^x
313-11
ysmn^N
DNjbx
D^'u-'i
pj:i?y^s*
nn ncs "bn ^pyn
mvi
ncn ninDN
O'-^co nrrnn nn?:^ pi '"Qnn^ s'h

'y-
'2n ^Ni Di:n c"Nn 'jpn ^n 'nzi '':':p '2>
^ci
~n
^d^'^
'3
to
-"pc^Nvi-x
10
n>b^x
'N
noN
nu's n^np
nmi '^'m
word
in the
^ prQ doubt
'
'.
Also David al-Kumisi uses
this
same
meaning (see Harkavy, CEuvres completes de R. Sa'adia, IX,

''
173, note 24).
By
'
successful
work' of the world
is
meant wealth,
buildings,
that
eminent
clothes, nice carriages,
which a man sees the other possess so
he forgets
the punishment (for sins), and does guile with his understanding (for ''mS"'1
read
nTliS
(Jj3), leaves the
command
of
God
(V3''1, 2 \}>.),
and does
violence to people without mercy.

1"
Prov. 27. 4.
Sa'adya called the Book of Proverbs riO^n^N
3P0 3N*nD
,n)DDnn
p. vii).
nt^m
nao, see Derenbourg,

d.
1.
Oliivits completes dc R. Sa'adia. VI,

64, IC'iiy
Cp. already Yer. Makk., 31
IHD NDin
HMn^
I^Sw'
(Prov. 13. 21)

!*
nyn fjinn
CNon
nrh nnox.
Prov.
3. 31.
(s.'IIj)
20
The misfortune
of the sinners is jealousy.

21 /
MANN
i^^ke'
dj-injp
s^-ii'
513
''C'J22
'n
'^'<
''CUD 2)D
ra.
\-i\N-n
nrrx tj-n xin nsjp
nvB>p
N^h
D'XjpD vn ah) Dj^^na Q'n^^ rn
^nn D:)nn -h:n pi

.Tno
t^1p31
nnnn
yjo
1pL^y
n!?
ny^r
p mx
^j'p^n
lanb nosn
-1D^{':^'
15
-n ncN
j^^vs
Tno
^n nsn
n^^^nc'
nn^vn n^ ^vy
m^vyn-j- n-j*a 'n 'ni
'n^ 'x
|?:u
'33
iny^ro
nnn
i?i-y
n^nn
d:
20
4-
pain b'D2r\ 'nî ^'k'^ 'b 'd
^jn
nia3
^3
n^n*j" ix nc^-i
' n ms* n:cb n^
nyin
Tito^
-c'^
c-i-j>n
rhz''
n- npâni
in bt:b n^ja
':t:^
n^ t^'^v np^
î-ynn icN't:' id:d
nuanci
ij;\xi
ni^jy
"Ti:'J3
D^2J3 1^ nr-y vj'y ^3

d^d::'
-j^ry
?iiy^
Nin nb ^yi
nn
'3
nr^y nn ^'onrj-n
"jyni
xh
f's*
n^x^DJD n-13
ni^vyo ics
cnn^
ntj'y^
==
25
'2
cnst: ^^DD N^p^ xin
nv^nn
in3 ^33
nnnji n^ nûn 'jx iiy nrix^c' n\x-ii
j*;p
(verso)
DIND
'^P2b )T TJ'CÎ
^
-j'
n^'J'>
p,xi
n3
cî >^j[i]
amyi?
vsin
i:xv
jx
js
ynn
yn^ 'nî
mxjo >)h sin

li^;;
nx Dn3
fND:x!?x yjp^ ^''pnn

-i"j'x
onx pni
x!?
u"N s-iNV
nnxi ":ixi5Da
:^'\s^
pa^
d^cj
n{<jp 5
ni^hni ninr:c' ^ya

-1
ân nixn
mi
Ezek.
Tile
3. 22.
--
first letter
of the next word, to
fill
out the
line.
^
-5
'^^
Prov. 19 24.
2*
Prov.
2. 35.
Cp. Job
18. 2.
Prov. 27. 23. 12. 27. are convinced that he

is
" People
not lazy.
worthy when he
is
energetic and
5T4
'Dn Tiin Tines*

Eccies. 4.6
^nn xini nc'3 nx ^3xi

î^
ni:x
-*
nn
^y-ii
'oy 'dh n^jdo 'hj

jo
'ô 310
fjD
nynn pnân nbD
n^N s'vn
^roy
mna
Ni?D ^yni
ms* nyn
jwS
pid
im
nn
n^N
Nim
n[i]-i'7s
-^
nb 10
brDym n^ vcyc* 'yc ^3n

="'c'o::'n
"':x
t-'jdi
'33
^nn n^^
'nn
'in''
pxi
'ni 'n 'sn
njni
'li'yi?
'^^^
nbvâ
3'
2bi2)
nnxny
10 ds:n*
b^v by^' jns

an'- ^'ds^ni
^t:i
nnias'siD *d
im npnan n^sD^n
-nnjji t;'niN jai '33 "^p^y

t:>n Dse^^r
'2
nyncn
na^j
15
D3n^
nn-i^'
^y
^'^vn^N
d-j*
wc'sni
nsnan
fjs
wS^:ni?x
nn-j-i
^NDi:'x n2i-\
dndî npa
p'îd
nm
N^D '*pn
on!?
'jsnon
^^
'jnddi^wS*
Nin nin 'yni 'cy n':^n

2^^''
x^m
pn on^
ai^Li
Nin
"-n^N
i6 n^x
VT
'n 'n b'-Dsm ync"

jro
x^
20
n-isn^N y:n dni^n
jn^dî
:pn onb
2^
Not so Ibn Ezra, who puts
this into the
mouth
''hd
of the fool:
b^DZn
H^n
nn mym
DV
I
b^vi
yn^
n^'^^n
x^n
jn
nmn
nn^
abj^ 'b
n
nÔ
noixn
3v^^^^c.
xn
n^"
29
no
n^ snm nno
readnin^,
^3N''
no n^ny nan^ onx

God
For
mna
man
e^J>4
'right direction'; for
read N^D.
long for a handful by the guidance and consent of

spirit.
than two handfuls
with trouble and care of the

trouble of
30
^'
That
is
what he
said above, that the
is all
vanit.v.
Eccies.
2. XI.
Indeed, business diverts

the fool
is
men from
piety and the seeking of knowledge.
And
32 '^
put to shame in his
affliction,
becomes a beggar, and remains
in his
apostasy.
Prov. 30.
9.
Therefore he praises the wise
who
rejects the violence
of poverty
(i.e.
which
Prov
is
the result of poverty), and also the reverence for wealth

this world, but
and the wickedness of

'<
chooses the middle way.
30. 8.
MANN
515
nm
^:D^bn
aô^ xî 3ty p^ ^nn fiDjn 25
bn
pis xnni np-^:
nn^
P^SJ^
k^ ^nn
6.
Daniel.
2,
Fragment K,
parchment
manuscript
writing
pieces.
T.-S. 10, G.
consists of
two connected
i6-i cm.
leaves, square writing, size 11-9

is
The
clearly of an early date, parchment and

is
are brownish, as
the case with the preceding

11.
We
is
have here a commentary on Dan.

fols. i
24^40-
There
a gap between
it
and
2,
which
is
the more
regrettable since
breaks off an interesting account of the
settlement of the Jews in Jerusalem after the advent of the
Arabs
in
640
c. E.
is
Considering the fact that our commentator

concise in his explanations,
very
and that
leaf i breaks off at

0^^,
Dan.
II. 32, while the
next leaf begins only with verse
the missing part must have contained information of interest
about the early

Karaites.
settlers in
Jerusalem, especially about the
Where
little
leaf 2
begins
our author
n^ÔtJ'D.
makes
is
dis-
paraging remarks about the early

in
'Anan
^'ati'D,
held
very
esteem.
Either he was a
then he
belonged to
them that went

^'3*C'0,
astray in their views.

his
Or
he was no
35
hence we need not take

is
words
men
The
slothful
among men becomes wise when he

on account of his reverence for
convinced by
that
he did not adopt the middle way.
36
A man who,
silver
and gold, remains
does not spend for a bachelor, and does not desire matrimony so that he JIVH pJT' TPIS w" maintenance what is his income. Cp. also Ibn Ezra
:
pD3
nnv Nim n::3 VOL. XII.
iry sine' nc-s in m::*?^
is*
inn
^x*.
O O
5l6
seriously.
II.

The
later scholars will find the truth (fol. 2,
r.,
1-3).
It
is
evident, from the specific use of the term
P''3B'D,
that our writer was
himself a
Karaite.
Moreover, he
remarks that
near
Muhammed
viz.
'
forbade the marriages of some

sister,
relatives,
a
s
mother, a daughter, or a
daughter, in
1.
a brothers' or sister
accordance with
is
the
Jewish law'
marriage
with
(fol.
2,
v.,
3).
As
well
known, the
permit,
a niece,
which the
Karaites
as
Rabbanites
well
as
was prohibited
sectaries.
by the
by other
Our commentator belonged

*Anan and
his section,
to the school, suclittle
ceeding Benjamin al-Nahawendi,

ciation for
who showed
appre-
but maintained that the

truth.
later scholars
were more likely to reach the
Kirkisani
first
reports of Daniel b.
Moses al-Kumisi that he
styled
'Anan as 'the head of the wise'

wards denounced him
as
'
(D^^^3irm K'xn), but after-
the head
of the
fools
'
(Ci'N")
Who
Daniel
Biblical
It
the author of our
commentary was cannot yet

mentions at the end of his
be ascertained.
Yefet
b. 'Ali
Commentary interpretations of visions in this book by Benjamin and by Joseph ibn Bakhtawi.
that
seems
both
latter
scholars
composed
commentaries.
Supposing the
wrote
in
Hebrew, he may perhaps
be the author of our fragment.

to ascribe
it
Or
it
may
be ventured
to
such
an
early
writer
as
Benjamin
al-Nahawendi.
But
all this
would be mere surmise.

its
A
b.
close examination of the fragment shows that

differ essentially
comments
from those of Yefet and Jacob

of
difference as
Reuben.
Some
1
details
well
as
of
Kililb
alauwar,
cd.
Harkavy,
p. a8o,
1.
17.

agreement are pointed out
in
MANN
517
Their
common
Arabs
feature consists of construing Daniel, ch. 11, as
portraying the conquest of Palestine and Egypt by the

at the
beginning of the
Muhammedan
era.^
Our
commentary no doubt extended over the whole book.
From
the part before us
it
can be seen that the author
knew how
manner.
lents.
to write concisely
difficult
and also
in
an interesting
For
words he gives
in
their
Arabic equivaN"n, following

in
He
also spells
.
and
^^
for Nin
and
the Arabic example.
All this
we have observed
It is
the
former portions of Karaite commentaries.
to be
much
regretted that so far only a small part of this valuable
commentary has been preserved.
K.
(foL
I,
recto)
Dnv[]
"1^0 b>v
nnî inD
nyî
'nmvn nonci niTon
on nnvao
byi
Dâ^DH
Dn^JK'i
D"'^bn 1^2:1
Wdk'^ bo iSm
dh^jlj'
^^n3;^"
i?D
en vx3v D[n]
b^
5
" 27
imi?
d:i
nr
bv nr ynr:^ D33^
d^^dh
3:;n b^) bav^'C"
nn
nc'-in
min
*3
nsni
m^' min may idis
33:n i?r2
ina
nr
'pn in
'in^'k:'
Tnin nxni
Dn^:B'
hb^d niin n-îv âx
\n pin n*j'D
^t
min
idis
|n^c:'i
onan nm"*
nan
am
b* on^
nii^-i^
ini^tr
nirc
mm
mynn nnx
noix
nr
n'B'D N[in -a]
idix nn
^jx â invy nin'^*k:'a
mm
bv
10
2 *
Cp. also Steinschneider, Polemisclie u. apologetische

.o.>
'
Litcrattir,
348-9.
religion
'.
002
5l8
11.29
Dys iwa Nil

7\i2\:f
niB'^
nyia^
'np*
nI?
niyi
ivin^
2^-\
na'yi
nwn
i^jd n"'D
;i:'i^n2
nji-inxa N*h n:vt:'n3 ab dnth
cyan
aj^n
xh
n^:''^
i?'n
n'^'b'Cf NMs:'
mnnsn oysm Q^m

(verso)
D'-^^n i^dji
i^d
15
n^K'î't^n
ays bv 33 ^NyB'* ma^ro n" bv ajjn i^nc b'n^ nnp^j

^3
inin
nnx
Nî
np^
^m
ah
^nynni
''npcn
^m ncy^
i:nD D^ynn
na
11.30
'p
ncy^ ijdd n^ynn 33 c'npD

nwS3:"i
inpî ijdd d^x3vi D'^ynr icp

bv)
on
D^n3 n^-v 13
3'j'i
in*3"i
n3 n'^^n nys
ab
^3
'5]>y:in
itovyn nnyi
nn3
^y oyn
3i:rnî
'Dni? ^3V
nN'33i
;nnsi Q^n
^3
D^^nyn ^y
11.31
iî?ni
^PDSM
fH^^THtrTrury
nnnp^ b3V n^
bnT-
i?y
icy
"n lynr
''Cox idip''
vnnx 'cy bn cynn

trn''
b'n''at:'
Tion nônn
II.
n^Dm cnpcn n^nc
nno
iiyo nyjsn
D''!'-iy
pen
bt^
32
*
"y^-jnoi DDitt'o '"n^^j^N nD^J3i
Dipxii 2\b): y^p^^^n i:n:i
Cp.
Hadassi
in
Eshkol,
Alph. 99 (ed. Bacher, JOR., VIII, 435)

jn^'ii'
1:^ tr* ^3 ITJâ"
nosn^ nnT"
313 nnvS*
^yi
b.
nn^ o^ncc'i oôin d''ddit

-\\^*]in
nVJnn nnini
D^HI^K'.
:
Jacob
Reuben, in
;
^D,
fol.
19.
explains the verse differently
Dn^riT
fy^
^Nlt^''
^N
31C'''
HT inbc:' ^yi
ma^ nnx
^
inb'C'
D'3!^'1.
'
!?wX-id"'1
nxi:it:
^
^3 D^bix.
ii. 31.
'
'
Read
,
Dan.
.
Muhammed.
For nD''J3
"
5x-^
(_>-Jl^
to be wealc, feeble
'
l^j
'to understand'.
'"
cross
'
the meaning of D1pX3
is
not clear to me.
n^-J^X read ri'''3X3V^X nD''33, the Greek (Byzantine) church, very likely
referring to the famous church of the
Holy Sepulchre.
'The Muslims, from

the Church
the earliest times, have called the church Kanisah

of the
al-Kumamah "
Sweepings"
or
"of the Dunghill"
Kumamah
being a designed
corruption of
Kayamah, the name given

the
to
the church by the Eastern
Christians, this being the Arabic equivalent of Anastasis, the Resurrection'
(Lc Strange, Palestine under

this
Moslems, 202).
Our commentator
it
takes
verse to refer to Jerusalem.

b.
But some Karaites referred

"3
to Mekk.i.
See Jacob
Reuben,
.13
I.e..
ni^HD V^'C"
3:3n
IÔ
131:^0
D'ynn
niDp:
"D-Iti'D
VJ'yM
X330
I'lX
XM1
DHM^X
H"!
^X
OnDJI

nn
c: b^ô
MANN
519
10
1^33
nt^'x
n^c nmn nn n
Tyn^
^s'^no
'pnyjn en -nna
dji
Dnobo TDn>i
b'n>
^N-
omny
nip^ni onix ^Jn^ D'?:n

iprm
^'
xa^
1^3'
N^ ixn did
ic'yi
nn -vn^x
^yn^
oyi
nnyi ci'npDn nisn^ nry ^ni
nnao bx
d^n3 vn
i^nî
pxn
niD:3 ynnsDi
nnsi
trô n'3-i
nn
ijac'M
oipo on^
im' ^s ox^nn ixnn
(fol. 2,
recto)
^sj:
ni:-o3 i^c'DJ
D^3:rnn m^: "b^yc'^

D"'^^3U'r:n
^3
^x^n^ 1xi?on n^ ^y "

xbn o^ôc'cn
ynij nrn
13131
nnyi
1^'^'"'
in ^3 D^^c'3:n
in
p
^3
n^n
py
o icxn nx
ncx
i33^ni
ix^'?2>
D^nnxni in3nD i\^b b i^ r^

ypb'c^
"^'"^
^'^'^'^
^^ "^^^^ ^^^
iî
nn3n>
nyiron
mu o
'iro^
my
j*p
i?
î
cnn
einvV 33
5
n. 35
11.36
jni Dcnnî irsx

D^^3-iin 3^t3 bvi
-iD^P ^31
byi D^3^cn
bo
''
^nsn
ync^^
^d
in
'cn u ivis nyyi
D'011 ^^c ^yi
IXD13
D^D-iD ni3^ ^y
ba b2 bv
n^jjin^
loitr^
to
anix
o'jnnn >-i3s n-L:* i^dt rnvTrTDm oô^vn 'yo pp:^^^ ijn:i -i::'x X33C3
.
i^^:r>
'3
i^^ni
uin^
n:-^
bn.
Ibn Ezra
Dan.
ii.
30 polemizes against this Karaitic interpretation:
xin
i:n3i
c'lpcn
o ncNi
p-i
^"ip?^
n^ny^ nr
iri'C'
D^nv
^r23no
ni^sn ccnn
n^rsnn
nôni
D^^xyD::'\i
n^^y
mcn^ c'l wrr^ x''3ô
m3^
'131
D^^tMT
xip^c'
cnp
" See
x"3^r3
xin
n^xi
[oipcbx]
pn^ px D^yinn 1^x1 D"i3y y^p^-cn nn ^xycc^ 'b nDD- n33i.

u. apologeiische Literatur der Jttdeu, 313.
See also Steinschneider, Po/ewiscAe

"33^ nn3in, edited by
11.
letter also the interesting passage in Sahl b. Masliah's circular
(-1111
Harkavy, n^nl3 flDXO, No.

nXC'J
(i.e.
13, in
1879, 640,
26
ff.)
t:'OnrD
-in''
Jerusalem^ DlpO^ D3!y
pPOn, nnXI
vni
^x-iB'îD nnx n^-I xî D^Jn pyc n^b:^ n:r' nixo [nnsn] nîyo nine ^x n^x3 miD3 ib'x nninM ^x n^X3 vn 3::n }ns3 -i-c'xi nry n^no ba. d^X3 vn 3-iyc3 iw'xi nns nTyr pp ôni lyv n:n?D n^y ^x Dxm rcnn nyc' loy^ o^nn) nioipo uti ni nc'î icnp (v. i'13:) xiip^J nninn (v. ninaî
xi3^
^3^
nty
ij^snn^
^'^
'
i.
i.
Th-h^
nnOC'D
;
n^r:yn^1
ny
^3
bb^nrb^.
see further, Mann, The
Jews in Egypt and

12
Khurasan
the
under the Fatiniid Caliphs, vol. I, p. 43 ^ about this and the following provinces, see Le Strange,
in Palestine
s. v.
Lands of
Eastern Caliphate, Index,
520
n:Nn3i

b'nsj'i
njpnoDi nnai^ jsD-nD nvpD inpb ^-nn
m:nD
r~02 'j
-i3^''
ncN nijnon
b''
^3
â
fyo^ ba
^y H:n''i -ion
ijyi
nn^jroo
nâ
in
"3
ms'^s: im''
m^n
in
n'bii
ba
^yi
kx b^ bv na
rx'-n:
^y
D'h'hii 'nniy
inn^Dn
n^b^ni niriD n^ ik'n
nnan lan
bi dm^n
ni^-^:'
^23x ^3
ncx
oyr nba ny 1^ iioyn iniD^'ci

t
n^n noio n-i^vm n^y^
^2''^k^3
vimai
in
nb
ny 33 n^K'o
xn
ny vinx mîr^
maô nioyn i6
nv-in:i
"3
ni^:
"oNJsn
inni'rsn câ^n
^3n
cj'''
by
''
tj's*
nr3
"3
'by:
c'yj
nvnm o
ninn:
'3
h3i
ir-37
-i^N D-^'i'N DH
VDDN
\n^N ^yi
ji
xo^D
pnômi
ri3i
33
15
'
(verso)
[Tnn]
le'wS in nr
^lyna pn^ x^
k':
nncn
byi
^3
nnx Q\n^xn
^3 pa^
xi?
vm3x nny
n:pn ^3
ir:x d;i
nnx
nc'x
pn
k'w^ inic px
ncx
v^sh^' cij-iyn
îb^j
^3
fiD3
b* n[ivjr:3 ^'^mnx n3i

II,
nx nai ninx[i] n3i dx3

'nnxn isdî
-ij:x^
mny
inm
'3ij>"'
nvp -idx
'3
'3
t':
men
i'y
38 in
i-n:x
'Dnyo ni^xî
^3
pa^
x^ nibx
^yi
^"my^xi nxij^x
DMiyo nibx^ nnaiy nsp mn''3D nijncm
'3
^3
rn ixu
3
dtl: "3
onyo ni^x
n?rx
in
;3
'3
D'j'
nry ^3
n33"' ij3
bv
'
nirnon on oniyo
x!?::'
nijnon m^x
unna
^x
'nx
x^ nc'x nii^xS
ij3
^y
airy!? in-j'^
nnnn
v!?x 1x3 ni3^3Dn â'jx
Ilolwan,
^*
''
" Klnvarizm, Samarkand, Shash (Tashkand), Farghanah. Hinduwan, Kerman (see Sprenger, Post- it. Rciserontcii des Orients, I, 77-79).
îTy 'termination'. r -
Dan.
2. 44.
"'
See Kuran, Sura IV,
v.
27.
'"
al-Lat and al-'Uzza, the daughters of Allah, cp. Wellhausen, Rcslc aia-
bisclicH
in
Hcidentums, pp. 29-45,
Our commentator quotes

in
this explanation
the
'
name
of others.
Likewise Yefet,
is
his Daniel
commentary, states
idol,
that
the god of fortresses
either the
name of
a particular
Alat or
deitj'
'.
al-'Uzza, as
some have thought

I.e.,
both
are familiar
or
some other
Jacob
b.
Reuben,
also mentions this explanation:

'2 '3
XIH D'lyO HvX/l

:
u'^b'i nir:n
'ly^xi
X3303 d*33x
D'j'i.
onniDn nvpo
'r:x 'j'X3
ni^x
wc
nx^x
MANN
n-k^^j)!
521
X3v>
D,TC'3S
npM n37C nijnnn on ^nyn^ oniyo nvac?
dvocjti
mpx
u. 39
'u'JN
d:i
fnD-i3Di rs*DN-ii3
nn3
VJ31
pxpî ncy Qyi
nipy^ D*y
nn^m
n^^:cn-i2
ni:p^ D'D^D^ D^:y:iJ

'''n''JX3n^
lirT-
ncs* nijriDi
do3 -n^non
?^
,
p^n^ nonxi d^js
b^
D"'ai3
n;:n^
"'jy?:i
Dm
fi^'yn^
^3br:D in ^'c
in 'jn
?o
iJ2y jn''
.
)*p
nyni nirncn
I,
. ,
"10
=
niyci
naiD
nn3 ^"mby
[_
vby
^yn:^''
dpini
vni:^^^
-iny^ :n '?
"'3
n^ sbi
nivp b2^ ixin^ 231 33-12
^3
yn
nun
n31
u'imi nain
nniy iitj^d nnc^'î
nn-n^
Translation.
[The verses are indicated by inverted commas.]
'And
and
'
against the strongholds', these are the castles Dan. n.
24
fortified
towns.
shall stir
And
'
he
up
his
power and
'
his
courage against n.
25
the king
a
of Egypt, Alexandria,
host.
'
with a great
army
',
and
numerous
'
And
the king of the south shall war

'
in battle
against the king (kingdom) of Ishma'el

'
with
a great army, but
the king
'
shall not stand for
they shall
plan devices against him.'
'And
hosts,
'
those that eat of his delicacies', these are his n.'ae

will
they
break (destroy) him, and his army
',
(viz.)
the king of Ishma'el (and his army), 'and
many
will fall
down
'^
slain.'
c,
About Daylam, see Le Strange,

Harkavy, Index,
s. v.
/.
172
ff.
Cp. also Besponsen der

are
Geonint, ed.
D''3KD?''n.
in
The Brahmans
known.
But the natives reported as residing

Tabaristan are
1'-'
the mountains of Khurasan and
unknown
vi.
to
me.
'to dash together
'.
'.
Read nDNJn\
I
ji
'
itAC.
'
to
blow
violently
522
11.27

'As
for
both the kings', the king of Isma'el and the

(set)
'
king of the South, kings aHke, both of them
their
hearts to do evil' against each other and also to
make
',
statements against each other.
'
And
at
one table
i.
e.
about one (fundamental) principle, 'they shall speak
lies'.
The meaning
of
'
table
'
is
religion.
The one (comes
with)
his religion, the king of the
South says, The Old Torah

has come, and the
says,
has passed away and a
New Torah
it
other (the king of Ishma'el,

of
Muhammed)
The Law
Torah has
'
Moses
for
is
a statute, but
has passed and
my
come
in
He
(God) has sent me.
And
'
one table
is,
my
opinion, the
food.
(this)
Law
of Moses, the table of Israel's

(these kings)
(spiritual)
Both of them
ments about
his
make stateLaw. The one (Muhammed) says about

is
own mission
that he
an apostle (prophet), and the

is
it
other (the king of the South) says that he (Jesus)
(the)
Messiah that
not prosper
'
is
mentioned
'
in
'
God's Torah.
'
But
shall
for there
still
'
remained (many) days and

of (the) Messiah.
years
11.28
till
'
the appointed end
'And
stance',
then he will return to his land with great sub(i.e.)
the king of Ishma'el.

',
'And
his heart will
be against the holy covenant

it
against Jerusalem to capture
from the hand of the king of the South.
'And he
come
will
(it).
act (fight)
II.
and return to
his land
',
and
will
yet not take
29
'At the appointed time he

the South
first
'
will
return and
will
'
into
a second time.
last
'
This time
on the
not be like the
and the
(times), for
first
occasion the
26)
army
fell
of the king of the South overflowed
(v.
and many
down
slain
and on the
last occasion, the third one,
Jerusalem
was captured from the king of the South by the king of

Ishma'el, as
is
written about the third time, 'and

will
arms
In
will
stand on his part and
profane the sanctuary'.
my

opinion not he
his death
MANN
523
(Muhammed) took
written,
'
(Jerusalem) but after
arms and hosts arose from him and took the

it is
sanctuary, as
and arms
will
stand from him
',
but
it is
not written,
And
he stood by himself.
it
But about the second time

Kittim
will
is
written, 'and ships of 11.30

',
come
against him, and he will be grieved

(Byzantines).
',
these are the

nsaji is
'
Romans
will
The
explanation of
will
and he
be weak
for
'
he (Muhammed)
will return
',
not have the better over them.
Then he
and
have indignation against the holy covenant salem because he could not capture
return,
it.
against Jeru'
He
will
do,
understand
',
and plan about the uncircumcised
(Christians) in Jerusalem.
'And arms
will stand
by him',
after
him the men ofii.31

'
his arm, the children of his people, will arise
and profane
the sanctuary, the fortress',

the town of the sanctuary.
continual
(viz.)
the fortress of Jerusalem,

will
'And they
of
(the)
remove the
'and
will
burnt
offering'
Christians,
render the abomination', the Cross, Nakum(?)
and the
Greek Church
'desolate'.
',
'And
these
are
those that act wickedly against the covenant

the
n- 32
Nazarenes (Christians) who changed the

(and)
covenant of Moses' Torah
separated from
Israel,
them
as well as the
Romans
',
(Byzantines), 'he will
make
their
profane by divisions
for
he will abhor their worship and

'
diminish their kingdom'.
But the people that know

be strong and succeed'.
God', these are

before his
(i.
Israel, 'will
For
e.
the Muslim's) coming they (Israel) could
not enter Jerusalem.

corners of the earth to
(of seeing)
They had
to
come from
the four
Tiberias and Gazah
for the desire
the sanctuary.
But now,
after his arrival,
he
brought them to Jerusalem, assigned to them a quarter
524
and many Jews settled there.
And
.
. .
afterwards Jews are

to
coming from the four ends of the earth

study and pray.
II.
Jerusalem to
Some
of
them
is
35
...
By
this
statement
became known
to Daniel
by
the angel from the
mouth
of
God
that the early wise
men
(of
of the Exile stumbled as regards the
commandments
the Torah).
wise,
Now
if
you say that 'Anan was one of the

you hold that he was no wise man,
was he not then of the wise that stumbled because

But
if
he was early ?
then you should not learn from his statements.

(wise
The
later
men)
find (the) truth, as
it is
written,
'
to refine them,
and to
purify,
and make them white, even to the time of

is
the end for there
yet (time) for the appointed time'.

will
For before the appointed time of the end they

purified
II.
be
and made white.

the king will do according to his will', this
is
36
'
And
the
king of Ishma'el,
it is
who
is
greater than
all
kings.
Therefore
written,
'
and he
',
will exalt
himself and magnify himself
above every God
above the kingdom of Persia, the whole
of Khurasan, and above the kings of the

tines)
Romans (Byzan-
and every emperor, and above the kings of the

for
Turks,
many Turkish
provinces they took at the side
of Khurasan,
Khwarizm, Samarkand, Shash (Tashkand),

;
Farghanah, and others
and also from the province of
Hindu wan
recite all
(India)
to
Khalwan and Kerman.

?
Who
can
the provinces of their dominion

'
Therefore (the
verse) said,
and he
will
magnify himself above every

will
God
'
because
all
the provinces which he
capture are
(of)
idol-worshippers.
Therefore
it
'.
is
written
'above every
of
(The latter) is the God God and above the God of gods Israel. About Him he (Muhammed) will speak
*
marvellous things.
For he
said that he
was God's messenger

(prophet)
;
MANN
525
and about His prophets he spoke things that

'
are not in Scripture.
And
he
will
prosper'
in his
dominion
deceit
'
and
will
his statements, as
he has said above.

his
this
Thus
prosper
in his
is
hand and
',
kingdom
is
will
remain
till
indignation
Exile, for
till
accomplished
after
the termination of the

will
nobody
him
(the
Muslim)
hold dominion
indignation
the coming of Messiah, as

'.
it is
written,
'
'till
be accomplished
It
is
also written,
'
for that
which
is
determined shall
tion that
is
be done
because the decisive consumma-
for Israel will

it is
be accomplished during
'
his (the
Muslim's) reign, as
shall be done',
written,
for that
which
is
determined
and
2.
it is
(also) written, 'in the
days of the
kings', &c. (Dan.
44).
'The gods
fathers served,
'
of his fathers', these are the idols which his n. 37

'
he
will not regard
',
for
will
God
(Allah)
is
',
One.
Also the desire of

it
women
... he
not regard
in
my
said
opinion
course)
means that he (Muhammed) permitted

allowed one
(inter-
with slaves.
For the Christians before him
that a
man was
some
woman
only.
(The verse)
also said 'the desire of
women' because he (Muhammed)

daughter, in accordance with
prohibited
sister,
cases of incest, viz. a mother's daughter,

sister's
'
a brother's or a
the Jewish
for all his
commandment.
Allah).
And no God
(in
will
he regard
',
words he says and states
the
name
of) the
One (God,
this
'But the god of
fortresses',
they (commentators) said

fortresses, for
11.38
meant al-Lat and al-'Uzza, the god of
before his
(Muhammed's) coming
all
the inhabitants of the

'
places around
tresses
',
Makkah
used to worship
the god of for'
i.
e.
the
god of the towns (because

fortresses)
'
fortresses
mean
towns),
(The god of
because he
left
he
will
honour
for
in his place',
(him) there
(in
Makkah),
526
thus said they that the people of the surrounding places
entered with him
(Muhammed) upon an agreement

[this
that
he should not break (him

place.
*
god] but) leave him on his
But the God
his fathers
knew not
',
this
is
the
One
God,
in
my
opinion, 'he will
show honour with

',
gold, silver,
precious stones, and pleasant things
these are fine gar-
ments, the work of an

all this in
ir.
artist, for
they (the Muslims) made
the
name of the God of heaven.

will deal
39
'And he
with the strongest of fortresses',
in
my
opinion these are the provinces he captured and whose
men he
took into the
army
they were idol-worshippers
and (brought) with them
their idols
whom
they worshipped.
(viz.
These are the host of the kings of Ishma'el,

of)
the people
Khurasan, Brahmans, and others, the people of Ya'akub

his
and 'Amr, Khakarn and
sons in the mountains of

also the people of
Khurasan and Tabaristan, and

(are) idol-worshippers.
Daylam
for the
These are the armies of the kings

will
of Ishma'el.
'And he
make
in
rule over
many',
'
war-army
rules over
many
every direction.
',
And
he
will divide the
land for a price
(viz.) for
('
the tribute and

')
donations which the tax-farmers

to the kings to
II.
the task-masters
give
buy
(the revenue of) the province.
40
'And
at the
time of the end the king of the South will

',
strive with
him
this
is
the king of
Egypt
of
nj:n"'
or one of the
is
kings of the South.

Arabic), he will fight.
The meaning
It
is
nuxan"'
(in
not written that the king of
the South will pass through his dominions.
But 'he
will
come
against him as a whirlwind

like a
',
he will blow violently

spoil
',
upon him
tempest and hurricane to destroy and

'
like a raider that passes by.
With chariots and horsemen

horsemen they
will
know thou
from
all
that with chariots and

. . .
come
the end of
RECENT WORKS ON THE HISTORY OF

RELIGIONS^
The
expectations aroused in the readers of the
first
volume
of Professor Moore's History of Religions, with regard to his wide knowledge combined with a penetrating and sympathetic imagina-
keen judgment and breadth of view, his skill in setting religious phenomena in the historical milieu, and abstracting large characterizations from concrete details,- will not be disappointed.
tion, his
The hand
of the master has not lost
its
cunning.
Thus
in stating
the appropriateness of treating the three religions of this volume The three religions with together, he says in the preface
'
:
which
'
it
deals are so intimately related to one another that in a
History of Religious. By George Foot Moore, D.D., LL.D., Litt.D., Professor of the History of Religions in Harvard University, ii. Judaism, New (International Theological Library. Cnristianity, Mohammedanism.
York
Charles Scribner's Sons, 1919. pp. xvi + 552. and Revelation. A Study in Comparative Religion. By the Longmans, The Layman's Library.) Rev. H. F. Hamilton, D.D. New York, Bombay. Calcutta, and Madras, 1915. Green & Co., London,
:
Discovery
pp.
XX +
T/ie
196.
Rise of Modern Religious Ideas.

:
By Arthur Cushman McGiffert.

1915.
in
New York
Evolution.
1919.
The Macmillax Company,
pp.
x + 315.
Sons, Ltd.,
The Manuscripts of God.
Study
Religion from the Standpoint of
By
A.
J.
Tillyard.
Cambridge.
W. Heffer &
pp. xiv + 220.
Problem der Religionspsychologic.
Von
Dr.
Theodor Reik.
Teil.
Mit
einer Vorrede von Prof. Dr. Sigm. Feud.

Bibliothek, Nr. 5.)
..Internationale Psychoanalytische
Leipzig und Wien. 1919.
Intern.\tionaler Psycho-
analytischer Verlag.
The Religious
Ges. M. B. H.
pp. xxiv
+ 311.
Study.
Consciousness.
Psychological
in
By Jamfs
Bissett Pratt, Ph.D., Professor of Philosophy
Williams College.
New
York
2
The Macmillan Company,

JQR., N.
XII.
S.,
1920.
,
pp.
viii
f.
+ 488.
Cf.
VI July, 1915
pp. 190
VOL.
527
528

they
morphological classification
might be regarded as
in
three
. .
branches of monotheistic religion
Western Asia and Europe.

. .
Fundamental
Scriptures of
to all three
all
is
the idea of revealed religion.
The
three have the
same doctrine of creation by
divine
fiat,
they have the same doctrine of the catastrophic

. .
.
end of the world.

souls at death
All three are soteric religions, proposing
themselves as ways of salvation from the
doom
as
of
all
unsaved
it
and the judgment, and each asserting

of them,
that
is
the
only way.
Each
."
conceiving
itself
the
one true
religion, attributes to itself finality,
and believes
itself
destined to
universality,
Turning
to
the body of the book, Judaism (pp.
T-106)
is
treated in four chapters.
The
first
chapter,
'
The
Religion of
Ancient Israel
',
gives a rapid sketch of the tribal
movements and
and
their Baal
migrations and the final settlement of the Israelitish tribes in

Palestine, their relations with the native peoples
cults
down
to the division of the
kingdom.
'
The
',
author follows
it
in general the
much-trodden path of
if
criticism
but, as
seems,
somewhat
face
hesitatingly, as
he were not
fully sure of his steps in
of the
fluctuating
and unstable pronouncements

this
first
of
the
critical
schools.
In
fact,
chapter
is
rather
sketchy
and vague.
Professor
Moore
is
on surer ground when he reaches 'The
Age
skill
'
of the Prophets' in chapter II.

in
Here again
is
shown
his
characterizing
is
phase with a few long
lineaments
in
Prophecy
one of the most remarkable phenomena
the
religion of Israel.
Among some
it
peoples, as in Egypt
and
India,
the priesthood was most influential in the progress of religious
thought
in
Greece
(p.
was the poets and philosophers
in Israel
the prophets'
15).
Here
is
how he compresses
is
into a few
:
words the
specific
messages of several of the great prophets
'In
Amos
in
the dominant Idea of

it is
God
his inexorable righteousness
Hosea
his inextinguishable love; Isaiah brings out

lofty
God's
immeasurable might and

that Professor
majesty'.
It
is
rather surprising
writers
Moore
repeals with
many modern
on the
Prophets that the
latter
inveighed against cult and worship as
HISTORY OF RELIGIONS
such
'
:
CASANOWICZ
and above
529
What God
(p.
requires
16).
is
not worship, but justice, uprightness

of Israel we're certainly not
before
all
and kindness'
mere
ethical-culturists.
The Prophets They were
all
zealous for the honour of the one true God, and exhorted the
people to serve and worship
Him
(Sec.)
alone.
But
this
presupposes
some
(Isa.
I.
cult
and
ff.
:
ceremonial.
5.
The
is
protest
of
the
Prophets
II
Amos
21
ff,,
directed against the sub-
stituting
of sacrifices
for
righteousness
in
and
mercy,
or
rather
against sacrifices going

sion.
It is
hand
hand with
injustice
and oppres-
ignoring the genius of the
Hebrew language which

'
expresses
itself in
a sharp, absolute, and positive manner where

I
we would
use a comparative expression.

6.
i.
desire mercy,
and
not sacrifice' (Hosea

to sacrifice,
cf.
6)
2
means
:
to say
would prefer mercy
Mai.
f.
Matt.
will
'
6. 24,
where Jesus says that
one who serves two masters

the other
;
either hate the one,
and love
',
or else he will hold to the one,

literally
and despise the other

as one
which
is,
taken,
certainly
not true,
need not
is
necessarily hate or despise one of the two masters he

it
serving
merely means to say he

to the other.
will
be more devoted and
faithful to
one than
The
distinctive character of Jewish
monotheism
is
that
it
'
is
not the outcome of attempts to discover an ultimate principle or

a supreme power in the physical universe, nor of metaphysical
speculations on the nature of being, but results from a conception
of history as a moral order

teleological
'....' Even more
distinctive
is
its
character
it
finds in the history of the world not
merely a judgement of the world, but the working out through
judgement of the divine

of
all
will for
'
a good world which

f.).
is
the
end
God's ways with
man
it
(p.
29
The common
modern
it
charges against Judaism

set
met with
in
many
writers are, that
God
outside of the world, and that
hardened into a
in
.
.
cold, emotionless legalism
and formalism.
author remarks
chapter
.
HI
'School and Synagogue',
Our 'God is
the
supramundane.
his
But he
is
is
not extramundane, excluded from

exalted
world because he
is
infinitely
above
it.
On
it
contrary, he
everywhere present
in the world, filling
as the
P p a
53
soul
fills

the
body
this
.'
(p.
69
Jewish piety in
father
age
is
the
The characteristic note of thought of God as father not the

f.).
of the
people only, as
in
the
Old Testament, but of

the great temptation to
in
individuals ....
(p.
Expressive of love, confidence and intimacy'

resist
74).
But the reviewer must

e. g.
quote further,
what our author says

;
defence of
the
Pharisees and Scribes
his
sympathetic appreciation of the stand

;
taken by the returned exiles against the mixed marriages

has
as he
perhaps
already
last
overpassed the limits
intended for this

^Mediaeval
review.
The
'
chapter
(IV):
'
'Judaism
Zionism
is
'.
and
Modern
carries
down
the history to
The sympathetic
discussion of Hasidism and the Kabbalah
especially noteworthy.
It
To
Christianity are given pp. 107-385.
may be
only noted
here that the author would seek the antecedents and premises of
Paul's teaching not
in the Messianic
Judaism of the Apostolic

of,
Church
author,
in
Jerusalem but in the composite, or fusion
Jewish
Hellenistic
as
and Gentile
is
Christianity,
and adds
its
'
:
He
'.
was not the
often assumed,
its
but
ablest
and most zealous

very
exponent and
most original and fecund thinker

of
it
The
treatment
;
Mohammedanism
amounts
to
fact,
(pp.
386-521)
'
is
sympathetic
in fact,
an apologia.
The Moslem
marked by
conquests were not, in
inspired by fanaticism, nor

'
sanguinary excesses, as wars go

to have another story to
is
tell.
'
(p.
409
f.).
But history seems
The moral
teaching of the Koran
high
it
may be
fairly
compared with Deuteronomy, or such

as Leviticus
compends of Jewish morals

whence comes
conditions of
19
'
(p.
400
f.).
But
social
the great difference between the moral
and
Mohammedans and
those of the Jews
The volume
index,
'
closes with a select bibliography
and a generous
constructed for the purpose of facilitating the comparison
of corresponding
phenomena
'.
in different religions as well as of

rite,
following the development of an idea, an institution, or a
in
any single religion
Discovery and Revelation
is,
as
the
author
in
states
in
the
introduction, a resume' oi a larger

entitled T/ie People of God.
work by him
two volumes,
In the present work Doctor Hamilton
traces in thirteen short chapters the
CASANOWICZ
development of
tlic
531
Jewish
rehgion
from
polytheism
to
the ethical
monotheism of the
national religion of
Prophets, which after the Exile

the Jewish
people,
became the
and
linally
was reorganized
religion.
by Jesus
of
Nazareth into a potentially universal

the raison
d'etre
After pointing out
of polytheism,
namely,
unacquaintance with
all
natural causation
and hence the ascribing of

the
phenomena and
institutes
happenings to supermundane agents,
author
comparison between the monotheism developed by the Greeks,

beginning with Thales and culminating in Socrates, Plato, and
Aristotle,
and
'
that of the
'
Hebrew
Prophets.
The former was

and the
',
'
based on
discovery
from studying the

;
facts of existence
phenomena
of nature
the latter was the result of
revelation
of knowledge given
directly
by God.
It
was based on the
experiences of a long line of prophets that Yahveh was the only

true
is
God, creator and sovereign
ruler of the world,
and and
that
he
absolutely righteous.
And
as these experiences differed proin the ancient world,
foundly from anything
we know
as there
was nothing
in the polytheistic surroundings of the
Prophets to
'
suggest the truth of monotheism, these experiences were

of sovereign divine choice
'.
an act
Dr.
Hamilton stands
he
is
in
the
main
by the old
orthodox
liberal
landmarks, though
theological learning
wefl acquainted with

its
modern
and accepts many of

spirit,
conclusions.
in
The
book
style,
is
written in a kindly, liberal

will
it is
and
an easy pleasant
and
no doubt be welcomed by many Christian laymen

primarily intended.
is
for
whom
President McGiffert's volume
based upon the Earl Lectures,
given by him before the Pacific Theological Seminary, at Berkeley,

California, in 191
2.
It is part
of the series of
Works on Modern
James M.
forces
Theology, published under the general editorship of
Whipon.
It
has
for
its
object
to
delineate
the
and
influences which led to the breaking
down
rise
of the old orthodoxy
which was embodied
in the Protestant
Confessions of the sixteenth

to
and seventeenth
thought,
centuries,
and gave
into
modern
religious
and
is
divided
two
unequal parts:
Book
I.
532
chapters

I-IV,
pp.
1-60,
Disintegration
V-XIV,
pp. 61-310, Reconstruction.
Book The author

;
II,
chapters
obviously has
Christianity in view,
but
many
of the factors which served to
undermine or modify traditional
religious conceptions had, jnutatis
mutandis, also an influence on Judaism.
which arose
The movements which made for disintegration were (r) Pietism, in Germany in the seventeenth century. It was a
:
protest of individualism against institutionalism,
and emphasized
of greater
personal religious experience and personal piety as
importance than assent to a system of theology.

in
It
has a parallel
the Jews of
Hasidism, which started half a century
later
its
among
Eastern Europe.
assigning
to
it
(2) Enlightenment, with
appeal to reason,
investigation
a
It
normative
has
its
function
in
the
of
religious truths.
counterpart in the Jewish Haskalah,

(3) Natural
both cradled in Germany
in the eighteenth century.
Science, which overthrew the belief in the Bible as an infallible
authority in
the sphere of science and

(4)
the traditional cosmic-
theological system of the universe.
The
critical
philosophy
with
its
attacks
upon the
traditional theistic
proofs, denying the
possibility of
demonstrating the existence of God.
The
that
is,
reconstructive factors are: (i) Emancipation of religion,
making
its
it
independent from dogma and conduct, and
finding
essence in man's relatiohship to something greater and

(2)
larger than himself
Rebirth of speculation, which outlines

its
the idealistic philosophy of Fichte, Schelling, and Hegel and

relation to
and influence upon the Christian system. and making and finding God
is
(3) Rehabiliit
tation of faith, rooting faith in feeling

direct perception,
a faculty of
is,
in the
realm of values, that

is
the postulate of
God
a value judgement (because he

(4)
needed),
its
not an
existential
judgement.
Agnosticism.
By
'un-
willingness to dogmatize about matters lying
beyond the confines
of personal experience
'
it
made
new
a positive contribution to religion,
inasmuch as 'those matters which come within the range of

experience have received
practical
(5
recognition,
and
particularly,
the
'.
side
of religion
has attained a
greater
prominence
and
6)
Evolution and Divine Immanence.
Both arc
inter-
HISTORY OF RELIGIONS CASANOWICZ

related
533
and are inspiring
'
confidence in the possibility of indefinite

hfe itself.
life as well as of betterment of the conditions of the immanence of Ethical theism, which harmonizes
(7)
(8, distinction from the world. with His personality and for that of the spirit of democracy character of God, substitution
God Ihe
emphasis of God. (9) The social of feudalism in the conception salvation of the individual the primary concern for the
Against
soul
stress
is
laid
better human on the reconstruction of a

authority.
'
society
spirit,'
(10)
Religious
It
is
matter
of
the
not of the
letter, its seat is
external to be ultimately not in

'.
but in man's experience rules'or formulas or codes, factors enumerated and The 'reconstructive'
discussed
by
of
Dr
McGiffert
can
be
summed up
i.e.
in
the
two
words
romanticism and pragmatism,

irrâginings, feelings,
and emotions, and
own the confidence in one's according truth and reahty
to that
ca'ê
which
is
workable and serves the purpose,
the present
moral that which satisfies our
demands and
spiritual needs.
and our wayward and capricious But can our fluctuating emotions perdunng foundation of a stable and loncînc^s and desires form a how can Experience varies with the individual, reli-ious life? Without an objective certainty what the standard of truth ?
i. b"e
right
universe is have we to assume that the longings of our postulates and comfort and inspire us? Many praiseworthy and and even which we consider to be legitimate,
noble, remain unfulfilled.
constructed so as to
Dr
of the
McGiffert's
book
is
exposition an able historico-genetic
and theological development of modern philosophical
literature valuable contribution to the thought, and as such a very nuce ot compendium it is a on the history of religion ; in fact, recent times. the philosophy of religion in sensational title ot book, with the somewhat Mr Tillyard's of the specified in the division The Manuscripts of God, which is and the manuscript of nature, book as the manuscript of man, the out, an the reviewer can make history, is, as far as
manuscript of
endeavour
to derive the beliefs
and tenets of
its
religion
from the
constitution of man's nature
and
of the needs, from the order
534
universe,
1"HE

facts of history.
is
and the
'
Says the author in the Intro-
duction
Our
object
nothing
less
than to discover the souls of
man and God and

we propose
where
tions
:
then bring the two into relation.
In our quest
let
it
to take experience as our guide
and
lead us
it
will.
In so doing we obviously make two

is
initial
assump-
The
first
that
is
experience
is
trustworthy
....
The
in
second assumption
that our
own powers
are trustworthy' (p. 5).
He
discusses then in a
somewhat desultory manner, but

man's inward
frank, liberal,
and
tolerant spirit,
;
self; the claims
of ideals on his nature
the love of the beautiful, good, and true

;
the power and dominance of conscience versus logic and reason

;
the function of intuition

life
the need of faith in science and
in
general
the rationality and goodness of the universe, and so on.

is
The book
posed
not marked by originality and depth of thought and
argument, but
may be
by
helpful to those already believing or dis-
to believe
clarifying their religious thinking.
Dr.
Reik's book undertakes to
show by some examples of
representative
to the
importance what psycho-analysis can contribute

of
solution
some
difficult
first
problems of
state
religion.
is
It
will
perhaps not be amiss to

psycho-analysis.
briefly
what
meant by
The
theory
or hypothesis
of psycho-analysis,
the originator of which was the Viennese doctor, Sigmund Freud,
assumes that back of every human being's conscious existence

is
a reservoir of unconscious processes, emotions, feelings, desires

libido)
and impulses mostly of a sexual nature (the

and
our conscious
which from
the dark recesses of the soul operate and react on the conscious
ideas
actions, influencing
lives in
is,
ways that we
it
do not
recognize.
In
life.
fact,
the unconscious
conflict
as
were, the
basis of our soul

structible,
The
of the hidden, but inde-
motives and desires, with the repressive and inhibiting

in indirect
conscious ideals results

libido.
and veiled expressions of the
Psycho-analysis believes that by exploring the unconscious

it
realm
that
can bring facts to
light
which connect and explain much
Freud employed it in the treatment of various psychic and neurotic disorders, through the unearthing of some buried psychic complexes, and in the intcrpre-
was before unconnected.
tation of dreams.
CASANOWICZ
535
On
the other hand, from the manifestation of

is
the unconscious processes in their later veiled phases there a way of comprehending psychologically the formation
of the
psychic processes in former, primitive times.

Still
another thesis of Freud's, which forms the basis of the

enthusiastic
is
explanations of our author, his
follower,
must be
mentioned here.
It is that
there
a state of war between father
and
their
son, beginning in the infancy of the latter,
on account of
primitive horde
mutual
libido
towards the mother.
The
(urhorde) disposed of the paternal rival by the simple stratagem

of killing and eating him.
affective relationship
Hence sprang up a
on the one hand a
conflicting double
:
between the father and the children

is
On
the
part of the children there
feeling of remorse
and of longing
revenge,
for the killed father-god

libido
coupled with the fear of
on the other hand, the

and influence
and jealousy of and con-
sequent hostility against the father remained indestructible and

incorrigible,
is
their lives.
:
On
the part of the father
the
same emotional
conflict
jealousy of the children, lust of
revenge, fear of a repetition of the nefarious deed, coupled with

the natural tenderness towards his offspring.
Driven by longing
and repentance the sons
transferred their devotion

it
and love
to the
Totem
to
it
animal, adopting
as their father-god.
But with regard
too the conflicting affective attitude (the Ambivalenz, as our

it)
author terms
comes
to light
On
the one
hand they cherish and

kill
reverence the Totem, on the other, they every once in a while
and consume
killing
it
as they
did the ur-father-god.

father-god,
This crime of
and devouring the

mankind,
which may be termed the

like
original sin of
lies
hidden
its
an octopus
in the
dark
cavern of the soul, sending out

It is i\\&fo?is et origo
tentacles in every direction.

art, in
of religion, ethics,
fear
short of civilization,
inasmuch as the remorse,

engendered by
it
of punishment,
and tenderness
lawless
far-
constituted
restraint
upon man's
passions and wild impulses.
The
data and proofs for this
reaching theory of Freud our author does not give.
The
four examples of religious ceremonies chosen by Dr. Reik
to illustrate the
modus operandi of the unconscious
factors
and
536

their significance for the
mechanisms of the emotional Hfe and

genesis
and development
rites
of religious rites, are the
Couvade, the
puberty
of primitive peoples, Kol
Nidre and the Shofar.

for
this
The
explanation
rites
which the author gives

peoples
with
coupling of
the
religious
of primitive
those
from
it
Old
Testament
circle
of culture, and in connexion with
his very
interesting psychological
characterization of the Jews,
their via
dolorosa through history^
and
their influence
first
on the world, must

delivered by
be passed
lectures,
over.
The
four essays were

for the
him
as
which may account
many
repetitions from
one to
diction,
the other, but not for the heavy, massive
and involved
the absence of an
give the
his
analytical table of contents,
and the neglect
to
number
of the page where the author refers to parts of
book.
prevalent
in
The Couvade is, as is among all or most

regions,
in
well
known, the custom, formerly
primitive peoples
at
and
still
met with
of
some
which the father
or after the birth
a child takes to bed and

to
receives the attentions generally
shown
that
women
at
their confinement.
This
is
called the maternity
Couvade.
Another phase, termed the
dietetic
Couvade,
is
the father for
some time before and

on
his
after the
birth of the child
has to abstain from certain foods and occupations and undergo
some
painful operations
body.
Various explanations have

this rite.^
been advanced by anthropologists of
The author
rejects
them
as not to the point or insufficient.
He
explains
the
origin
of the
Couvade from a compromise

:
{Ambivaknz) between two

one, conscious of love
efforts to mitigate the
conflicting streams of emotions
the
and tenderness, comes

sufferings of the w
to the surface in the

;
oman
the other, un-
conscious, in the latent hostility against the

social
same woman.
:
The
aim of the Couvade

against the latent
is
thus a double one
to protect the
woman
hostile
and sexual aggression by the

to
husband; and secondarily, and
fictively,
mitigate her pains.
In the dietetic phase of the Couvade, in which the father imposes

'
The
I
interested reader
may compare
the article s.v. in

is
tlic
Eitcyclop.
Ihii.
I, vii,
337
f.,
where
the literature on the subject
given.
on himself the
self-denials
CASANOWICZ
is
537
and
life
tortures for the sake of the pro-
tection of the health
and
of the baby,
a psychic reaction of
the suppressed hostile impulses against the child. the
Thus out
of
:
Couvade important
social
institutions
have been evolved
protection of the mother and care of the suckling.
In the period of puberty the

parent
are,
is
libido
tendency towards the

terrors
intensified,
and the various torments and

initiation rites, inflicted
which
on the occasion of the
are intended as a punishment
on the novices, and prevention of the incestuous
tendencies towards the
mother.
The
author branches
its
off
to
a discussion of the Greek drama, which had
origin in the
rebellion of the son (Dionysus) against his father (Zeus).
Jesus
was a successful rebel-son inasmuch as he succeeded,

overthrowing the father-god,
at least in
if
not in
being enthroned by his side.
We
must pass over the engaging description of the overeffect
powering emotional
which the hearing of
Max
Bruch's
famous composition on Kol Nidre had on the author, and the feelings of contrition and awe which the chanting of Kol Nidre in
the Synagogue evoked in himself and in the rest of the worshippers.
Whence came it
melody?
this effect of a prosaic, juridical
formula? he asks.
solemn,
How
crass
to
be combined with a most
awe-inspiring
for the
And above
all,
how
is
one
to
account
&:c.,
contrast of this formula annulling vows, oaths,
with the high,

Biblical
overscrupulous estimation of oaths and pledges
in
and
Rabbinical Judaism
Dr. Reik
is
well acquainted with various
theories as to the origin of
of
it
in ancient
and modern
Kol Nidre and apologetic explanations literature, but finds them all inadeberit,
quate.
alah,
He
then discusses learnedly the relation between
and shebuah.
The
bent originally referred to the murder of
the father-god.
When
this
connexion was gradually
lost to later
generations the oath was extended to other relations, and the

fences for the protection of oaths were increased.
there
is
In Kol Nidre
a declaration to
a breaking through these fences.
It is
break oath and renounce obligations.

all
But
this
wish to violate
life,
pledges does not refer to the petty concerns of everyday

in the
but back
mind
presses to the front the
re-
and suppressed
538

The Kol Nidre formula
is,
desire to repeat the old crime.

ever,
howfor
not a wish but the confession of a wish and prayer
forgiveness of this sinful wish.
Hence the emotional convulsion

the crime
against the
father-god.
and
contrition
it
produces
they are expressions of the dread of
disaster
and punishment
is
for
Kol Nidre thus

in
not a contrast to the high valuation of the oath

it
Judaism
on the contrary
of
confirms and proves
it.
But
this
original
significance
its
Kol Nidre was gradually
lost,
and
in
consequence
In his
form was mutilated and disfigured.
last treatise
on the Shofar Dr. Reik discusses
at great
length and with
much
learning the uses of the Shofar as enu-
merated
in
the Old Testament

its
and
in
the
Talmud; and the

and the
explanations of
functions in the Rabbinical literature
Kabbalah.
For lack of space we must confine ourselves to a bare
statement of his conclusions.
The
is
voice of the Shofar, which

the voice of God, obviously
resembles the bellowing of a bull,
not of Yahveh, but of the totem-god of the pre-Prophetic folkreligion of Israel.
This totem-god was
first
a bull, later a ram.
Now
the totem-god was, as mentioned before, a surrogate for the
slain father-god.
As
in the
totem-meal there
is
a conjunction
of the consciousness of guilt

(to
and defiance, of hatred and longing

in the
be united with the father by incorporating him), so

is
blowing of the Shofar, which
an
effort at identification with
the
totem-god by imitating his voice, defiance and longing, hatred and

love, find expression.
overawe and to
recalls
terrify.
the bellowing
The primary object of the Shofar ritual is to The sounding of the Shofar, which of a bull when slain, reminds every one
(unconsciously, of course) of the deicidal crime, wakens feelings

of remorse and exhorts to repentance, to refrain from a repetition of the crime and to renounce the unconscious desires. In an appendix the author discusses the 'horns 'of
Moses
(Exod. 34.
29), in
connexion with Michael Angelo's celebrated
statue of Moses, the golden calf, the calves of Bethel, the stone
tablets of the Decalogue, the altar of
unhewn
stones, fitting all
of
them
into his
main
thesis.
W'e must content ourselves with
barely mentioning these items.
Dr.
fertile
CASANOWICZ
acute
agility
',
539
a
Reik's
book
exhibits great learning,

skill
thinking,
imagination, an almost uncanny

'
and
with which
he moves
say,
vom Hundertsten
in
it
ins
Tausendste
as the
Germans
and draws
But
reality
and
links apparently disparate subjects with
his theory.
puts a great strain on one's will to believe.

in psycho-analysis,
'
Whatever
it
and importance there may be

to
seems here stretched
more than
it
can cover.
Die Botschaft
hor' ich wohl, allein mir fehlt der Glaube.'
A
who
few corrigenda.
P. 138.
It is
not the Talmud, which was

(?
closed in the fifth century, that

lived in
quotes Jehundni
but
Alfasi
;
Jehudai)
Gaon
;
the eighth
century,
on the Talmud
p. 142, for Friedrich Delitzsch read
Franz D.
p.
p.
ijiÊzek. 45. r8
i,
does not refer to the Atonement Day;
226, n.
for
;
pns read
296
for
nJK;
,
p. 290,
"I
n.
3, for
Chron.
11. 10, read
11. 15
p.
copul. put
copul.
Prof. Pratt's
book has
for its
aim
to describe
by the inductive
it
and empirical method the

thesis, or laying
religious consciousness as
expresses
itself in various forms, eschewing the defence of any fundamental
down
and
or tracing out any law.
Religion he defines
as
'
the serious
social attitude of individuals or
communities
as
toward the power or powers
which they conceive
having
ultimate control over their interests

involves belief in such powers.
'
and
destinies
'.
This attitude
itself seriously
;
Religion takes
and
is
not satisfied with being simply comforting and useful

also to
it
means
be
true'.
Against the theory that religion

asserts that
'
is
social product
(Durkheim and King) he

is
very often
a man's religion
the most individual thing about him'.

is
The
task of the psychology of religion
to describe the workings of

its
the
human mind
so far as these are influenced by
attitude
toward the Determiner of Destiny.

chapters
of Religion
The book
treats in successive
;
and the Subconscious

of Childhood;
Society and the
Individual;
The
Religion
;
Adolescence;
;
Two
Crowd
Types of Conversion
Immortality
its
The
;
Factors at work in Conversion
Psychology and Revivals

;
The
its
Belief in
;
God
The
Belief in
The
;
Cult and
Causes
How
the Cult performs

;
Functions
Objective and Subjective Worship
Prayer and
540

and the
last
Private Worship,
five
chapters
are
devoted
to
Mysticism in
its
is
various forms
and phases.
and concrete
and
style,
The book
written in an easy
avoiding
technical terms
and
scholastic formulae,
illustrating theories
and opinions by
in
citing concrete experience.
Thus,
for instance,
lets
studying the effects and influence of prayer the author
those
who have
the habit of prayer
tell
their experiences
life
the
phenomena
of the
and experiences of the mystic

consciousness.
he invites some of
the other functions
the great mystics to describe, and so for

religious
all
That
the
author
fully
and
liberally gives the

fact,
word
to
opponents need not be affirmed; in

spirit
is
a gentle and
tolerant
one
of
the
will
outstanding
characteristics of Professor Pratt's
book, which
be studied
with pleasure and
profit.
I.
M. Casanowicz.
United States National Museum.
DS 101
J5
The Jewish quarterly review.
New ser.
V.12
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FROM
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Recent Works on the History of

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the economic history of the Jews has

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concerning economic activities

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various diaries, memoirs, and the correspondence of business

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The day when

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afford the basis for

Jews' College Library.

a Jewish wine merchant, social worker and well-educated

man, Ber Bolechower, or Ber Birkenthal, who lived from

towns and villages of the

area to-day called Eastern Galicia, mostly in Bolechovv

Marmorstein was the

91 3 in the Zeitschrift fiir Hebrdische Biblio-

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the inquiry into the social, economic,

and cultural and from

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he quoted several extracts.

the memoirs bearing upon

Poland were also published

by Dr. Lewin, who

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Another work by Ber

Bolechower, entitled Bihre Biiiah has been published by

XXXIII and XXXVIII).

Jews' College Library

historical account with numerous autobiographical illustraIt

covers every side of Jewish internal

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shows very clearly the relations between the Jews and

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