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PASSOVER
IN TARGUM PSEUDO-JONATHAN GENESIS
THE CONNECTION OF
EARLY BIBLICAL EVENTS WITH PASSOVER
IN TARGUM PSEUDO-JONATHAN
IN A SYNAGOGUE SETTING
By PER A BENGTSSON
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2001 Per A BengtSson och Kungl. Humanisciska Vetenskapssamfundet, Lund
LUND2001
BLOMS I LUNDTRYCKf.RI AB
ISBN 91-22-01927-8
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Contents
L Introduction
L Aim and Outline
!.Aim
2. Outline
2. Delimitations
3. The Interpretation of the Bible in the Ancient Synagogue
1. The Reading of the Bible
2. The Interpretation of the Bible
The setting of Jewish exegesis
The purpose of Jewish exegesis
1. Increased intelligibility
L Strange words
2. Texts lacking in detail
3. Contradictions in need of harmonization
2. Adjustment to tradition
1. Converse translation
2. Protecting the honour of the Ancestors
3. Relevance to contemporary use
Summary
4. Targum Pseudo-Jonathan and its Targumic Context
1. The Targumic Context
2. Targum Pseudo-Jonathan
1. Midrashic and Talmudic influences
2. The Story of Cain and Abel
1. Interpretation of Gen 4:1-16
1. Birth of Cain and Abel and Their Occupations (verses lf.)
2. Offerings (verses 3-5)
3. Warning (verses 6f.)
4. Fratricide (verse 8)
5. Judgment (verses 9-12)
6. Repentance (verses 13f.)
7. Protection (verse 15)
8. Exile (verse 16)
2. Interpretation of Gen 4:3-5
3. Conclusions
1. The Thematic Theological Explanation
2. Offerings of Firstlings
3. The Temporal Expression in the HT
5-31
5
5
6
6
7
7
10
11
12
12
13
13
16
17
17
18
19
20
21
21
25
29
32-48
32
32
34
34
35
38
39
40
41
42
44
44
44
45
r
I
PER A BENGTSS ON
47
47
49-55
49
50
54
56-64
56
56
59
60
62
62
63
5. Isaac's Blessing
I. Interpretation ofGen 27:1-13
I. Isaac's Plans for Esau (verses 1-4)
2. Rebekab's Plans for Jacob (verses 5-13)
2. Interpretation ofGen 27:1, 6, 9
I. Gen 27:1
2. Gen 27:6
3.Gen 27:9
3. Conclusions
65-73
65
65
66
68
69
71
72
73
74-76
Abbreviations
Bibliography
1. Sources
2. Literan.ue
77
79-88
79
81
#
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1. Introduction
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The aim of this study is twofold--:first, to investigate the connection of important
events in Genesis with Passover in Targum Pseudo-Jonathan (Ps-J); secondly, to
relate this interpretation to the hermeneutic activity in the ancient Synagogue.1
The phenomenon of connecting certain events taking place long before the
Exodus from Egypt with Passover in Ps-J is examined in this study. What kind
of reasons may have inspired these connections? The reinforcement of an
existing temporal expression in the HT; or an interpretation in accordance with
rabbinic literarure? Were there similar interpretational mechanisms in the ancient
Synagogue, explaining why a certain Biblical event was understood in the light of
Passover? What evidence is there that the explicit dating of certain events in
Genesis and their connection with Passover, found in Pseudo-Jonathan alone of
all the Pentateuch Targums, has its setting in the ancient Synagogue? The
question of what effect the interpretational mechanism connecting certain events
with Passover had in the ancient Synagogue is of great interest; it is, however,
beyond the scope of this study.
It should, however, be pointed out right from the outset that Targum Pseudo
Jonathan is not unique among the Palestinian Targums in connecting Biblical
events with Passover. Connecting events with Passover is attested in other
Palestinian Targums as well, such as the Targums of the Song of Songs and of
Ruth. Also, there are events in Genesis connected with Passover in the other
1The present work is part of an interdisciplinary research project at Lund University entitled
The Ancient Synagogue-Birthplace of Two World Religions, and directed by the New
Testament Professor (in Lund), Birger Olsson. The project was financed by Riksbankens
Jubileumsfond (The Bank ofSweden Tercentenary Foundation), for which I want to express
my gratirude. I am also indebted for the efforts of my two supervisors, the above-mentioned
Birger Olsson, and Bo Holmberg, Professor of Semitic Languages at Lund University. Dr.
Bengt Ellenberger has amended my English, for which I am very grateful. Thanks to the
PER A BENGTSSON
Palestinian Pentateuch Targums, but not in Ps-J, such as the "Binding of Isaac"
Biblical history, and especially its connecting such early events with Passover.2
in Gen
the explicit dating of events in Genesis and, especially, the choice of events
expressions which in their Targum.ic rendering have been reinforced into Passover
connections. In the fourth text (Gen
temporal expression present in the HT. The story is connected with Passover by
the interpretation of Rebekah's request to Jacob in verse
choice kids" as a meal for the dying Isaac.
9 to slaughter "two
phrase that one of these two animals is the Passover offering, and the other one
the supplementary animal for the Passover meal is the key to the Passover
connection of the whole story.
1.1.2. Outline
The aim of this study being twofold, one would expect both parts to be given
equal treatment, and both parts to be afforded equal interest and space. The
analysis in the hermeneutic activity of the ancient Synagogue of the mechanism
connecting events with Passover might be expected to be given equal space in
this study with that of the textual analysis. Nevertheless, the focus of this study is
on the first part, the analysis of texts presented in Chapters
I
f
numbered.
names
relevant only in events taking place before the Exodus from Egypt.
Moreover, this material does not include all the events in Genesis which were
dated to the 14th of Nisan/Passover in Ps-J, but only passages in which events
are directly connected with Passover. "A new, self-contained story ..
possessing its own internal logic"3 added to an event, like for instance the added
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included.
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setting, included in this material. Only events themselves connected with Passover
will be treated. Peculiarly enough, the compiler of PsJ does not explicitly make
this connection in his rendering of the passage itself. Nor does he connect the
'Aqedah in Gen 22 with Passover in his rendering of that passage, a connection
known from ancient sources, such as Jubilees. That event is, however, referred
to in Ps-J Gen
analysis of the units of the whole text the central verse/group of verses will be
subjected to a more comprehensive investigation.Parallels or sources in Jewish
There is ample evidence that, in the first century CE the Torah was a regularly
well as in those of the Diaspora.4 Josephus and Philo both testify to a regular
custom of reading the Torah during this period.5 In the Acts of the Apostles as
2See below, 1.3.2.1.2. Cf. Maher, Genesis, 31, n. 6.
1.2. Delimitations
This study is restricted to the interpretation peculiar to Targum Pseudo-Jonathan
of a number of events presented in texts in Genesis. The choice among the
Targums of PseudoJonathan is due to its specification of dates of events in early
::
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'Shinan, Palestinian, 77. This is a definition of what Shinan calls "Internal unity".
4See Crocket, 18-21; Heinemann, 41; Perrot, 137. The report in this section is mainly based
on Heinemann, Shlnan, Sermons, and Perrot. McKay fmds this early dating of the Syn
agogue highly questionable. See McKay, Sabbath and Synagogue: The Question of Sab
T
PER
A BENGTSSON
well this reading practice is mentioned as a custom well established since generations.6
Acts 15:21 says: "For in every city, for generations past, Moses has had those
who proclaim him, for he has been read aloud every sabbath in the synagogues."
Finally, the inscription of Theodotos, dating from before 70 CE, mentions "the
reading of the Law and the teaching of the commandments" as the essential
function of the Synagogue that Theodotos had built on the original site of the
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AC is strictly annual.13
readings were taken from the Torah-not randomly chosen by the person doing
The scientific study of the TC had its starting point at the end of the 19th
the reading but following the order of the Biblical text 8 Chosen passages from
century. The most important pioneering works in this field are the works of
some of the Prophets were also read in the Synagogue, not for their own sake,
i'-
Several scholars were convinced by her arguments, and used them in their
own research, but critical analyses of her theories would soon be published. In
sedarim was read in the morning liturgy,11 and after approximately three years
the reading of the whole Torah had been completed. It was, however, not a
Crocket in 1966.18
unifonn cycle common to all the synagogues in Palestine; rather, the choice of
In 1968 Joseph Heinemann published his article on the TC.19 Heinemann did
sedarim varied from one synagogue to another. The continuity of the readings
in the lectionary cycles was interrupted by special readings on Festivals and other
Consequently, the
triennial period cannot have corresponded to exactly three years, but rather to
1 sLike BUchler, Mano saw the TC as sttictly aligned with the calendar, but whereas BUchler had
the theory of a cycle beginning in Nisan, Mann claimed that the cycle started inTishri. See
Triennial Palestinian Cycle (TC). In this lectionary cycle the Torah was divided
The idea of a regular lectionary cycle of exactly three years, already fixed and
BUchler and Mann by various scholars. One of the most prominent advocates of
In the course of time more or less defmed lectionary cycles evolved in the
Adolf BUchler at the end of the 19th century,14 and of Jacob Mann in 1940.15
universally accepted in the first century, or even earlier, was adopted from
length as the Torah readings, but they became shorter as time passed.10
As early as Mishnaic time there was a need to concentrate the Torah reading
cycle to one year only. This divergence in custom led to the evolvement of the
Palestine as well, and eventually replaced the TCs. In contrast to the TCs, the
reading of the Torah in its entirety developed. Before that period only selected
Synagogue.
fixed date in this early period. The TC survived in Palestine until the late geonic
period (around 1000 CE), but was never standardized.12
the late Talmudic period (ca. 6th c.). It became the official lectionary cycle in
at this early period. It was probably not until the second century that a continuous
three and a half to four years. Thus the TC was initially not aligned with the
calendar, and it is impossible to ascribe the reading of any particular passage to a
There is, however, not sufficient evidence for any unifonnity in reading practices
or Aramaic
two lectionary cycles, the TC and the Annual Cycle (AC). Both cycles had their
inscription.1
16Guilding presumed the existence of a fixed triennial cycle at an early date. Not only was the
TC fully developed by the time of Jesus, it also influenced the final arrangement of the
Pentateuch. See Guilding, 44. Cf. Morris, 20; Crocket, 24. Like BUchler and Mann,
Guilding believed in an exact TC, aligned to the calendar. Many scholars after her accepted
the idea of a regularTC. However, Guilding's monograph has, not quite unexpectedly,
encountered criticism.
17The purpose of Morris' book was "primarily to inquire into the factual basis of lectionary
9See Perrot, I53f., 156-- 159; Sternberger, 242f. The first mention of readings from the
Prophets is probably 2 Maccab 15:9, according to Perrot, 153.
1s-rbe purpose of Crocket's article was to weigh the evidence for and against a fully developed
PER A BENGTSSON
10
not question the regular Sabbath reading from the Pentateuch and the Prophets
in the flrst century; what he questioned was, firstly, the uniformity of readings in
all the Palestinian synagogues; secondly, whether the cycle was completed within
a fixed period; and thirdly, whether such a period was exactly three years long,
implying that the readings were aligned with the calendar.20
The more likely view is that at some point in history, there has, at least in
some of the Palestinian synagogues, been a TC, aligned with the calendar,
completed within three years, and beginning each triennial period with Gen 1 on
the same date, probably on the 1st of Nisan. Such a regular TC, however, could
not have been universal. Nevertheless, there were probably aspirations for an
increase in regularity of the reading cycles. According to Gerald Friedlander, in
his translation of
connected with Passover in Jewish tradition was that every third year the reading
of Gen 4 (in a Nisan-oriented TC) took place during Passover week.21 This is
supported by the existence of ancient Jewish traditions dating important Biblical
events to Passover.22
11
rabbinic inteipretation of the Bible: the Talmudim, the Midrashim, and the Aramaic
Targumirn. The present work, however, concentrates on the interpretation of the
Bible in the Aramaic Targumim.25 In their interpretation of narrative texts, the
Septuagint, the Palestinian Targumim, and, to some degree, the Peshitta, form
part of this exegetical material.28
The purpose of the survey of Jewish Biblical exegesis presented below is not to
describe all kinds of processes, only the most important ones, and those relevant
for the passages studied in the present work. There will be no complete covering.
canonization process was completed. Jewish Biblical exegesis was not restricted
to the post-Biblical period only.23 In some parts of the HT there are repeated
exhortations to "meditate on, recite and rethink the Law. It was no doubt a
midrashic process such as this which was partly responsible for the formulation
of the more recent legal codes."24
In the ancient Synagogue there were three main categories of literature conveying
convinced, Heinemann went one step further: He denied the existence of a single generally
accepted TC in the fust century, and regarded weekly readings aligned to the calendar as
unfounded speculation. See Heinemann, 41.
2orleinemann pointed out that it was the Babylonian Talmud (Megillah 29b), from the third, or
fifth, century CE that contained the earliest testimonies of a TC. He indicated that the phrase
'three years' used in this text might be an abbreviation. See Heinemann, 4lf. He also
presented evidence from various sources in Jewish literature that the completion of the TC
took at least three years and a half, and further, that there was no unity on what pericopes
were read in the various districts. See Heinemann, 42-44.
31The character of Jewish exegesis is claimed not to be academic, a product of learned study;
23See Venues, Bible, 199; McNamara, Targums, 858; Shinan!Zakovitch, 257, 262. For further
detail, see Robert, A., "Les attaches litt6raires bibliques de Prov. i-ix." RB 43 (1934), 42-68,
172-204, 374-384; 44 (l935), 344-365, 502-525; "Le genre litt6raire de Cantique des
but rather a popular exegesis originating in the liturgical reading of the Torah. The Palestini
an Targums cannot be seen as independent of this liturgical reading; rather, they seem to
reflect the homilies following the lectionary readings. See Bloch, ibid.; Le Deaut,
Phenomene, 506, 510, 515, 516f.; Perez Fernandez, 100f. In the context of the popular
character of the exegesis presented in the Targwns Le Deaut also stresses the spontaneous
12
PER
A BENGTSSON
A scholar who discards the notions both of the liturgical origin and the popular
nature of Targumic exegesis is Etan Levine, who flnds that the Targums more
s, relevant
13
Philip Alexander also criticizes those who overstress the liturgical function of
the Targums. He does not, however, deny the liturgical function of the Targums.
Their primary setting was the Synagogue?' What he opposes is the unbalanced
view disregarding the originally twofold-liturgic and academic-setting of the
Targums. The Targums are learned versions, they are not popular in origin, no
folk-literature. Nor were they rendered spontaneously in the Synagogue, but
rather in accordance with tradition, and to a great extent predeterrnined?4
liturgical, popular, and spontaneous function of the Targums. The Targums did
indeed originate in the Synagogue liturgy, but they were also elaborated through
. Increased intelligibility
learned study. Their language was not a vulgar form but rather a literary form
of Aramaic. The meturgeman was not allowed to recite from a written translation
of the Bible text, he had to translate spontaneously.
Ifi
It
1:
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t;_Hebrew idioms, such as the elliptical use of the word nNtO "lifting up" in Gen
in God's warning to Cain: "If you do well, nNtO. But if you do not do well
is lurking at the door." Vermes lists three attempts at explaining the word
1. a sacrificial rite: 'If you make an of
f ering (=an uplifting) rightly'
diligent academic study of the written and oral Torah. As to Targum Pseudo
Jonathan, however, this Targum was originally not intended for ordinary uneducated
Jews in the Synagogue liturgy; it was rather a literary work addressed to intellectual
implicitly adding
however, faced with several problems, to which solutions were offered in the
exegetical literature.
in the Biblical text
"40
intelligible
adjust offensive
passages to Jewish tradition and belief; and they had to make the Word of God
and unarranged nature of this exegetic material. See Le Deaut, Phinomene, (Title), 525.
"' .
'See Alexander, 238f. Cf. Clarke, 389; Kasher, 75-S5; Shinan, Sermons, 1 04f.
34See Alexander, 248.
>ssee Alexander, 219; Maher, Genesis, 3-8, with further references. Cf. Hayward, Date, 8.
For further infonnation, see below, 1.4.1.1.
nNW:
S sin to
Jewish Biblical exegesis was finnly based on Scripture; its purpose was to transmit
(LXX);
C,l. face:
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14
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A BENGTSSON
lacking in detail. The first example we may refer to is Cain's missing words to
Abel in Gen 4:8: "Cain said to his brother Abel,[-] And when they were in the
field". In early translations and in Jewish exegesis this lacuna has been met with
various forms of supplements. Most early translations supply the exhortation
"Let us go to the field!". In Jewish exegesis lengthy theological discussions are
inserted, such as the discussion in the Targums on God's omnipotence, as
opposed to His mercy. 42
From the demand of intelligibility stems the tendency of glossing, of various
forms of explanations.43 The Targums are not plain translations; but explained
translations. This makes the translator an exegete and the paraphrase a midrash.44
These explanations are often meant to answer questions evoked by the text, such
as 'How could Cain have known that Abel's offering had been accepted?' (Gen
4:4-ll)."
There are several examples of glossing in the passages examined in the present
study. The first example to be referred to is the dubious origin of Cain according
to Ps-J Gen 4:1: Cain was not Adam's son, it was Sammael who was Cain's
father.% In Ps-J Gen 4:3 the contents of Cain's offering is specified as flaxseed,
rendering Cain's offering offensive.47 In these two examples from Gen 4 the
interpretations given in Ps-J serve to answer the question why Abel's offering
was accepted, but not Cain's.
In Gen 4:15, Ps-J identifies the mysterious 'mark' God put on Cain as a letter
of the Tetragrammaton.48 In Ps-J Gen 27:1 Isaac's visual handicap is explained
as due to the vision he had when he was tied to the altar as a boy. 49 In Gen 27:5
Ps-J explains how Rebekah could overhear the conversation between Isaac and
Esau-According to Jewish tradition, Rebekah had a prophetic gift through the
Holy Spirit. 50 In Gen 27:9 Rebekah tells Jacob to slaughter "two choice kids"
for the preparation of a meal to Isaac. Keeping in mind that Isaac was a dying
man, how could he possibly eat two well-fed kids all by himself? This question
was quite natural to the Jewish exegetes. Ps-J, with parallels in midrashic
literature, offers one possible answer to the question, explaining the slaughter of
the two kids as a twofold Passover offering." In Gen 27:l la, fmally, Ps-1 adds
an explanatory gloss to the words "But Jacob said to his mother Rebekah". Ps-J
changes the beginning of the verse into: "Because Jacob feared sin, he was afraid
that his father might curse him; and he said". 52
Vague temporal expressions are specified in Jewish exegesis, especially in the
Targums.53 As to the temporal phrase :l,n nl1 "about this season/according to
the time of life", etc. (Gen 18:10, 14; 2 Kgs 4:16f.), this expression has been
interpreted in various ways by both Jewish exegetes, and modem scholars.54
The Targumic precisions of calendar could be compared to the corresponding
activity already present in the final redaction of the HT.55 There are, particularly
in Ps-J, a number of calendrical precisions,56 among them the connection of
Biblical events with Passover which is the subject of this study.57 The importance
of the month of Nisan dates far back in Biblical times, and continued for
centuries to be regarded as the holiest and most important month. During the
centuries around the turn of the eras this month was regarded as the only fitting
time to include the memorials of the great events.58 There was a general
tendency in ancient Judaism (2nd c. BCE-2nd c. CE) to date important Biblical
events to Passover.59 The author of the Book of Jubilees (Jub) had the intention
of proving the patriarchal origin of the Jewish feasts. This interest is not peculiar
to him; certainly it represents a tradition well established in the ancient Synagogue.60
There are three examples of events with vague temporal phrases becoming
specified into datings connecting the events with Passover. The first example is
Ps-J Gen 4:3, in which the phrase "at the end of days" is rendered "at the end of
days, on the fourteenth of Nisan".61 The second example is Gen 17:26, on the
circumcision of Abraham, in which the temporal phrase "that very day" has
been expanded into a specified dating: "that very day, on the fourteenth <of
s1See below, 5.1.2., 5.2.
52See below, 5. 1.2. Cf. below, 1.3.2.2.2.
Hsee Le Deaut, Phinomene, 515. Cf. Klein, Aramaic Targumim, 327.
54For details, see below, 1.3.2.1.3. (end); 4.1.3.
5sSee Le Deaut, Phinomene, foe. cit. Cf. Goudoever, 54-61.
513!.
46See below, 2.1.1.
47See below, 2.l.2., 2.2.
48See below, 2.1.7. Cf Alexander, 232,4.
49See below, 5.1.1., 5.2.
50See below, 1.3.2.2.2., 5.1.2.
15
56Le Deaut explicitly refers to the calendrical precisions in Ps-J. See Le Deaut, Phinontene,
515; Maher, Genesis, 31, n. 6; Petermann, 55. However, the other Pal Tgs connect the
'Aqedah with Passover in the enumeration of the Four Nights in their rendering of Exod
12:42, a haggadic element abbreviated in Ps-J, eliminating the Passover cOnnection. See
below, 5.2.1.
57See above, 1.1. 1.; below, 2-5. The three examples given below are all of them Targumic
doublets. See below, 1.3.2.1.3, end.
58See Vermes, Scripture, 214f.
59See Guiiding, 34; Vermes, Scripture, 214-217; Targumic Versions, 99.
60See Vermes, Scripture, 215.
61For further details, see below, 2.1 .2., 2.2., 2.3.3.
16
PER
A BENGTSSON
time" is rendered "at the time of the feast .... at this time", the word 'feast'
called
,:.=
l:t
:t
E
One of the
examples mentioned is the mutual association between Gen 4:2 in which Cain is
:11:l1K 1::J.,l1 "a tiller of the soil", and Gen 9:20 in which Noah is
:11:l1K W' "a man of the soil". In Ps-J both passages are rendered ,::J.l
described as
in need of harmonization.
17
The
following examples of the Targumic doublet are found in the texts of the present
work: In Gen
4:3 the phrase "at the end of days" is rendered as the doublet "at
In Gen 17:26 the phrase "that
very day" is rendered as the doublet "that very day, on the fourteenth <of
Nisan>".
In Ps-J Gen
ways-in Gen 18:10 it is rendered by the doublet "in the coming year, and you
will (still) be alive", giving both the temporal aspect of the phrase, and the literal
meaning of the word il'n. In Gen
the literal sense of the word: "and you shall (still) be alive". Also, in Gen 18:14
are methods of interpreting texts that share features with other texts. Without
the phrase "at the set time" is rendered "at the time of the feast .... at this
time".n Sometimes a whole phrase is involved, such as Gen 4:4 ;, ,;,, l1TO',
'7;,-?N "And the Lord had regard for Abel", which in Ps-J reads N11 :11:11
C1i'
between the Torah and Haftarah readings. Concerning the relationship between
the Torah and Haftarah readings, the concurrence of lectures in the reading
and in Jewish faith and tradition.74 Texts which for practical or doctrinal reasons
cycles created a mutual attraction between the two texts that were read on the
same occasion. Traces of this phenomenon can be observed in translations.68
Complementary translation is a variant of associative translation.The targumic
process active in this method of translation is one of double or mutual association
between two passages. Instead of an element from one passage displacing a
71See Klein, Associative, 138f.; Alexander, 227. 3. a. Sperber, (k) 68; McNamara, Genesis,
30.
64See Vermes, Bible, 202, 209-214; Shinan/Zak.ovitch, 263-267. Cf. Sperber, (b) 42f., (c)
44f.; Levine, Characteristics, 91 a; Study, 34 a; Targums, 326b.
74For some examples of this phenomenon, see Sperber, (b) 42f. Cf. Levine, CharacteriStics,
68See Le Deaut, Phenomene, 522. Cf. Perrot, 56f. On the relationship between the Torah and
Haftarah, see above, 1.3.1.
15See Vermes, Bible, 214-220. Cf. Sperber, (a) 37-41; Levine, Characteristics, 91 c; Study,
34 c; Targums, 326 f.
76See Klein, Converse; Aramaic Targwnim, 323f.; Shinan/Zakovitch, 26lf.; Alexander, 228.
PER A BENGTSSON
18
Converse translation is the very opposite of the simple sense of the Hebrew
verse. It appears frequently in the Pentateuch Targums as a genuine Targumic
technique, not simply a deviation.78 In fact, the phenomenon has been observed
by scholars as early as the 16th century .79
One of the categories of converse translation is the addition or deletion of the
negative particle.80 In Gen 4:14, Cain complains: "Behold, you have driven me
out this day from the face of the earth, and from your face I shall be hidden."
Literally, the words 'from your face I shall be hidden' would contradict the
Therefore, none of the Pentateuch Targums
render this passage literally; they all rewrite it according to what is theologically
correct. Onq, Nf, CTg B change the affinnative into a negative: "It is impossible
for me/man to hide from you", and Ps-J turns the statement into a question: "Is
it possible (for me) to hide from you?"81
19
but in truth you did laugh'" Ps-J renders verse 13 completely literally.82
In Gen 27:5a one might have the impression that Rebekah was spying on Isaac
and Esau:
"Now Rebekah was listening when Isaac spoke to his son Esau."
Ps-J and
There is a
Anonymous
''But Sarah denied, saying, 'I did not laugh'; for she was afraid." At the end of
that verse, and in verse 13, however, it remains unchanged. In verse 15b, "He
said, 'Oh yes, you did laugh."', is rendered ''The angel said, 'Do not be afraid;
87See Venues, Bible, 221-231; Bowker, 8; Le Deaut, Phinomene, 510; Klein, Aramaic
Targumim, 326-329.
88See Le Deaut, Phinomene, 515f., 519; Sperber, (y) 102-104; Shinan!Zakovitch, 260;
Alexander, 227; Levine, Targums, 326 e; Clarke, 391.
89See Le Deaut, Phinomene, 515; Alexander, 226f.; Clarke, 383-385; Klein, Aramaic Targu
mim, 328f.
90See Klein, Aramaic Targumim, 329.
20
persons are identified.
anonymous Egyptian wife who, according to Gen 21:21, was given to him by his
mother, is in Ps-J replaced by two wives:
then divorced, and
Fatima
'Adisha
Ishmael, according to tradition the first ancestor of the Arabs, was depicted as
having taken wives with names similar to those of a wife and a daughter of
Muhammad.
are
21
PER A BENGTSSON
The prime object to ancient Jewish Bible exegesis was to make the Biblical text
intelligible and unambiguous.
modified in pure exegesis. Strange words were explained, texts lacking in detail
were supplemented, contradictions between passages were harmonized.
By
Middot,
Summary
To sum up, the setting of Jewish Biblical exegesis was in the ancient Synagogue.
It was, however, not a popular exegesis built on popular traditions; the exegetic
traditions were refined and developed in an academic setting by learned men.
This early Biblical exegesis had a threefold purpose: to make the Biblical text
91See Le Deaut, Phinomene, 515f.; Shinan!Zakovitch, 273-276.
92These references in PsJ to Muslim history, together with further anachronistic remarks, for
instance to the six sedarim of the Mishnah in PsJ Exod 26:9, serve to indicate that the final
redaction of that Targum cannot have been earlier than the 7th c. CE. See Alexander, 219; Le
texts from Qumran (1st c. CE) were the Targums of Job and Leviticus, and the
Genesis Apocryphon which, in its Aramaic paraphrases of the Bible, has much in
common with the Targums. Further, there are early haggadot, preserved in the
rabbinic Targums, which converge in their Biblical interpretation with early texts
by Josephus, Philo and the NT."
Targum originated to supply a twofold need: an increased knowledge in the
Torah, and the transnrission of this knowledge in a language known to all. When
Hebrew had ceased to be the
lingua franca
98See McNamara, Targums, 856; Alexander, 247; Le Deaut, Targumim, 573f. The report in
this section is mainly based on Alexander, and Le Deaut, Targumim. For an attempt at
defining Targum, see Karin Hedner Zetterholm's doctoral thesis, Laban the Aramean in
PER A BENGTSSON
22
known to the audience.100 The primary setting for Targum was closely connected
with the Biblical readings in the Synagogue.101 In this setting Targum was an
102
Closely related to its basic use in the Synagogue is the use of Targum in its
other settings, especially in the schooL In the school Targum was expounded not
primarily as a written but as an oral "text". The pupils learnt Targum by heart,
so that they could later function as translators (meturgemanim) in the Synagogue.
It was this oral "text" that was presented by the rneturgeman in the Synagogue,
not his own free and spontaneous translation.100 Since the Targumic renderings
were oral in origin, Targum traditions could exhibit minor diversities from place
23
official Targums to the first two parts of Scripture only, there is no official
In addition, it has been provided with its own complementary masorah, 115 and
supplemented by the Targumic Tosafot. The language used in Onq is Standard
Literary Aramaic.116
Onq for the Pentateuch, is called Targum Jonathan, also written in Standard
Literary Aramaic. In Jewish tradition it is ascribed to Jonathan ben Uzziel.
ancient Synagogue; rather, there was a fairly stable oral tradition of interpretation,
haggadah, the Palestinian Targums are expanded translations of the HT, containing
was much later. Except for the Qumran findings, the earliest extant Targums
is that the Babylonian Targums are the result of a thorough revision and standard
to place. The result was that the eventually codified Targums to some extent
There was no fixed "primitive Palestinian Targum" in written form in the
06
The Targums relate to the Biblical texts, not as translations in a narrow sense
but rather as
of
Targum covers not only this transfer between two languages but also the
a comparatively great amount of haggadic additions. One reason for this difference
the Prophets) that had been taken to Babylonia sometime before the Bar Kokhba
war. The expanded text was shortened to give closer conformity to the Hebrew
text, and the halakhah was revised in accordance to the halakhah of the Babylonian
schools. 1 17 The Old Palestinian Targums, once written in Standard Literary
118
Jewish traditions so that, for instance, the Patriarchs and the Jewish people are
of the other two divisions of the Canon. Of the complete Pentateuch Targums
depicted more favourably than in the Bible, whereas other persons are presented
There are two main groups of extant Targums: the Babylonian official Targums
of the Pentateuch and the Prophets, and the unofficial Palestinian Targums.
Official Targums are those accepted by Rabbinic Judaism. Whereas there are
100See Le Daut, Targumim, 564-.
10 1See Alexander, 238; Le Deaut, Targumim, 566; McNamara, Genesis, 6. Cf. above, 1.3.2.
"The setting of Jewish exegesis".
102See Le Deaut, Targumim, 566. See also above, 1.3.1.
10;See Alexander, 240f. As to the setting of the Targums, cf. York, Targum. Cf. above, 1.3.2,
"Setting".
104See Alexander, 249; Le Deaut, Targumim, 515.
105See McNamara, Targums, 860.
1 06See McNamara, Targums, 856.
107See Alexander, 239; Le Deaut, Targumim, 563, 585; Klein, Aramaic Targumim, 3l7f.
108For further information on this subject, and further references, see above, 1.3.2. 1 .
109See further above, 1.3.2.2.2.
1 1 2See
24
PER A BENGTSSON
As to the dating of the extant Targums, there have been various suggestions. no
In the early 20th century scholarly interests focused on Rabbinic literature. The
25
Babylonian Targums were regarded as the most ancient Targums, while the
Palestinian Targums were rejected as late recensions of little importance. 131 From
1930 opinions changed, following the works of Salomo Rappaport132 and Paul
Kahle. 133 Kahle held that the Palestinian Targum represented a Targumic tradition
older than Targum Onqelos,134 and that the traditions preserved in the Palestinian
Targums were mainly of pre-Christian origin, in a language similar to the vernacular
of the first Christians.135 This view was central to the Targumic studies in the
beginning of the 1960s. By the end of that decade, however, Kahle's theory of
the early date of origin and language of the Palestinian Targums was subjected to
critical evaluations by several scholars. 1.16
Dating the Targums is a difficult task; exact results are not to be expected.
There are, however, a few methods of dating them which could give some
hints-analysis of haggadah; analysis of halakhah; and analysis of geographic
equivalents. 137
analysed in my doctoral dissertation will be to examine the Targum ofRuth in the perspective
>apor a survey of scholars in the period from Zunz, Geiger, Bacher, and Strack in the mid 19th
c., through Kahle in the mid 20th c., see Vennes, Scripture, 1-4. For a critical evaluation of
26
PER A BENG1'SSON
It differs not only from Onqelos (Onq), but also from Neofiti
Targums (Frg Tgs), and the Fragments of the Cairo Genizah (CTg), the true
representatives of the Palestinian Targum (Pal Tgs) tradition.142 Nevertheless.
Ps-J shows a great affinity to both Onq and the Pal Tgs of the Pentateuch: Ps-J
has its roots in a text of the mainstream of the Pal Tgs,143 but it also has a close
relationship to Targum Onqelos, and the great correspondence between Ps-J and
Onq has been variously interpreted among Targum scholars. Several scholars of
today (e.g_ Dfez Macho, Le Deaut, and Maher), hold that Ps-J has been modified
under the influence of Onq; others (e.g_ Kahle, Grelot, and Splansky) held that
Ps-J is simply Onq, with elements added from the Pal Tg tradition; others still
(e.g. Vermes and Kuiper) maintained that Onq depends on Ps-J, either directly, or
indirectly, from a common source. 144
Ps-J is rather a paraphrase than a translation in the narrow sense of the word.
It is more paraphrastic than any of the other Palestinian Pentateuch Targums. 145
In Jewish exegetic works there are two ways of presenting the Biblical text and
the interpretative material-external and internal. In the external method the
it.
narrative midrash into Ps-J makes this work rather a rewritten Biblical narrative
than a Targum. 146 The expression "rewritten Bible" was first used by Geza
27
fully expanded as Jubilees and other reworked Biblical narratives. 148 To be sure,
also the other Palestinian Pentateuch Targums expand their texts with haggadic
It should not be forgotten, however, that the most common mode of translation
in the Targums, as Well as in Ps-J, is the literal translation.151 Moreover, there are
other Pal Tgs. 152 In some cases Ps-J has an abbreviated variant of a paraphrase
present in other Pal Tgs. 153
Ps-J is composed in two strata. Its basic stratum is a Targumic text of the
Palestinian Targumic version. Its secod stratum is the work of a relatively late
editor or compilator drawing his additions from various sources be they midrashic
compositions, oral traditions from Bet ha-Midrash or from meturgemanim, or
recorded from popular traditions. All these disparate elements in Ps-J were fused
into one literary composition.154
The Synagogue setting of the Palestinian Targums does not seem to apply to
Ps-J, at least not in its extant shape. -In contrast to the other Palestinian Pentateuch
Targums, Ps-J has imported large quantities of haggadic material into the Targumic
text, resulting in contradictions, allusions, vulgarisms and coarse language, etc.
Ps-J does not give the impression of having been rendered orally in the Synagogue.
The text in its present form is far too complicated to have been presented by a
meturgeman. 155 The main purpose of Jewish Bible exegesis was-to make the
Biblical text intelligible, and the task of the meturgeman to efuninate contradictions
in the text.
148See Levine, Characteristics, 102.3; Study, 38, 47; Shinan, Pseudo-Jonathan, 115;
Maher,
n. 48; Deuteronomy, 289f.
149See Shinan, Palestinian, 72-75, 86; Aggadah, 204-212; Maher, Genesis, 5, top.
1 50See Levine, Characteristics, 102.4; Study, 30 c, d (top), b (bottom); Shinan, Palestinian, 73,
75, 86; Targumic Additions, 1 43-145; Maher, Genesis, ibid. ; Levine, Ancient Synagogue,
Genesis, 8,
5471.
1 55See McNamara, Targum and Testament, 178f.; Syren, Blessings, 1 59; Shinan, Dating, 59,
n. 8; Echoes, 363f.; Palestinian, 84; Pseudo-Jonathan, I IOf.; Targwnic Additions, 148-150,
1 53f.; Alexander, 219; Maher, Genesis, 3-8 ; Deuteronomy, 290; Levine, Ancient Synagogue,
548.
111;
29
PER A BENGTSSON
very late. 157 Some of the haggadic traditions of Ps-J are, however, unique to this
McNamara, who explains the presence of late haggadic elements in Ps-J as later
28
PRE.
Both
Ps-J and PRE, most certainly have common traditions dating back into ancient
times.159 In this perspective, it is most probable that the connection of events in
Genesis with Passover in Ps-J is a phenomenon representing the ancient strata
preserved in this Targum.160
As to the language of Ps-J, there are not only many readings in this Targum in
common with Onq, there is a noticeable influence also in its language. It is a
interpolations in its text.165 Kuiper regards Ps-J as a true Pal Tg of early date
with few late additions to its text. 156
material in Ps-J as dating to the 2nd century CE.167 Hayward claims that Ps-J is
8
prior to PRE, but does not suggest a precise date. 16
Many Targumists, however, date the final redaction of Ps-J to a period after
the Islamic conquest.169 Rieder dates it to the age of the Crusaders.170 Le Deaut
confirms that the final redaction of Ps-J could not be dated earlier than the eight
century CE.171 From the great affinity of Ps-J to PRE (7th-9th c.), Shinan dates
the Targum to the 7th or 8th centuries.112
There is only a single extant MS to Ps.-J, the MS 27031, preserved at the
British Museum in London. The only material of comparison for this MS are a
couple of early printed editions, most importantly the editio princeps, printed in
mixrure of Palestinian Aramaic and elements from the language of Onq, resulting
1903, which should be praised particularly for its informative footnotes. The
On the dating of Ps-J opinions differ widely. Some scholars date it to the time
2
of Ezra, or somewhat later, while others date it to the time of the Crusades. 16
As stated above, Ps-J has quite a long redactional history. Parts of this Targum
reveal an agreement with very ancient traditions. 163
recent revisions, as for instance the application of names from the family of the
Prophet Muhammad to persons not mentioned by name in the HT. 164
Among Targumists proposing an early date for Ps-J should be mentioned
Le Deaut,Nuit Pascale, 53, n. 110; Targwnim, 578f.; McNamara, New Testament, 61f.;
Targum and Testament, 178f.; Bowker, 26f.; Levine, Characteristics, 91 -95, 98f., 101-103;
Study, 34, 36f., 48; Targums, 328f.; Kuiper, 103f.; Alexander, 219; Sbinan, Pseudo
Jonathan, l l4f.; Maher, Genesis, 4.
158See Alexander, 219; Shinan, Aggadah, 215-217; Pseudo-Jonathan, 1 13f.; Maher, Genesis,
1nSee
S.
Hayward, Date, 29; Maher, Genesis, 4. Cf. Shinan, Pseudo-Jonathan, 114. Paul
Flesher, in his contribution to the !36th annual meeting of the Society of Biblical Literature,
November 17-21, 2000, suggests that "Pseudo-Jonathan's version may not only be the
earliest of the two (versions of the Proto-PT source) but also may form the foundation for the
version found in the ocher targums."
1 60See Vermes, Scripture, 214; Targumic Versions, 99. Cf. above, 1.3.2.1.2.
ee
1 6 1S Le Deaut, Nuit Pascale, 48f.; Targumim, 578; McNamara, Targum and Testament, 178;
Maher, Genesis, 1f., 8-10.
162See Maher, Genesis, 11.
161See Le Deaut, Nuit Pascale, 49-52; Targumim, 579; McNamara, New Testament, 61,
112-117; Targum and Testament, 1 79; Bowker, 26; Levine, Characteristics, 92-96, 98f.,
101; Study, 32f., 37; Kuiper, 103f.; Alexander, 219; Maher, Genesis, 4.
164See Le Deaut, Nuit Pascale, 49; Targumim, 578f.; McNamara, New Testament, 61; Targum
and Testament, 178; Bowker, 26, n. 1; Levine, Characteristics, 93; Targums, 327; Kuiper,
104-106.; AleXander, 219; Maher, Genesis, 11. See above, 1.3.2.3.
In 1984 E.G. Clarke and others published an edition of Ps-J together with a
19See
1 7 1S
172See S
31
PER A BENGTSSON
30
the four examples of connection of events with Passover in Ps-J (Gen 4:3-5;
17:26; 18:14; 27: 1, 6, 9), only two are supported by PRE (Gen 4:3-5; 27:1, 6, 9).
The other two examples have no support in that midrash: Ps-J Gen 17:26 is
Instead,
he suggests that the similarities between the two writings reveal a common
ancient source, and that the deviations in detail between Ps-J and PRE suffice as
evidence against such a dependence.179 To some extent, also
and other Midrashim have been used as sources for Ps-J. 180
Genesis Rabbah
In Ps-J there are also parallels with the Talmudim. According to Levine, Ps-J
relies on the Jerusalem Talmud rather than the Babylonian. Shinan, too, mentions
i
!
the dependence on the Jerusalem Talmud, adding that the author of Ps-J shows
no sign of being acquainted with the Babylonian Talmud as a settled composition.1 8 1
According to Hayward, however, Ps-J used
parallelled in various sources of ancient Jewish exegesis, however not in PR. 185
There is strong support of the connection of Abraham's circumcision with
6
Passover in Exodus Rabbah, 18 and it is also, to some extent, supported in the
Tosafot to
PRE,
Pas over was known already to Philo.191 There are also parallels in Ex
R.192
Thus, there is evidence that the connection of events in Genesis with Passover
in Ps-J is not a phenomenon isolated to this Targum and PRE.
On the contrary,
the connection was known also in other sources, a fact which supports the
assumption that this phenomenon can be traced back to the traditions of Biblical
interpretation in the ancient Synagogue.
Summary
To sum up the parallels to Ps-J in Jewish exegetic literature, as demonstrated in
the present investigation, Ps-J has used various sources, not exclusively the
PRE. I&3
There are several renderings of the HT in Ps-J that agree with interpretations
in
Genesis Rabbah
Tanuma,
Exodus Rabbah
Ps-J two examples of coiUlecting early Biblical events with Passover have parallels
in the
Talmud (b
Isaac's birth.
The connection of Biblical events in Genesis with Passover in Ps-J that is the
178See
1840ne exception is the connection of the 'Aqedah with Passover in the other Pal Tgs ofExod
1 2:42. See below, 5.2.1.
1 8.lSee Speier, 70-73. Cf. below, 3.2.
186ExR
15, 1 2 and, especially, 1 7,3.
1 81Tosafot to b Rosh Hash lla, s. v. N7N. See Speier, 70. Cf. below, 3.2.
188See below, 4.2.
1 89b Rosh Hash 10b--11a.
1 90See below, 2.2.
1 9 1See Hayward, Date, 1 1 .
1 92See below, 5.2. 1 .
33
Abel was
Cain was not Adam's son, but Eve had conceived him from Sammael, the
"angel of death"193 The notion of Cain as the son of Sanunael was derived from
Gen 5:3 and 4: 1 . In 5:3 it is expressly stated that Seth was a son of Adam: "he
became the father of a son in his likeness, according to his image, and named him
Seth."
Cain's father, and as a consequence Cain is held to be someone else's son. This
is reflected in Ps-J Gen 5:3 where it is stated that Eve bore Cain, "who was not
from him and who did not resemble him." It is worth noting that Cain's name is
silence on Cain's parentage in Gen 4:1, in comparison to the full report in Gen
him
power over his evil inclination Cain still let evil rule his deeds. In his jealousy and
anger he tricked his brother into following him out into the open country, to get
an opportunity to kill him. Although Cain, in the talk between the brothers, did
not deny Divine mercy in creation he denied Divine justice, because he felt that
his offering had been unjustly rejected. After their dispute Cain murdered his
brother by driving a stone into his forehead.
But the overall negative impression of Cain in Jewish tradition is somewhat
mitigated in Ps-J. In this Targum Cain recognizes God's mercy, both in his
discussion with Abel in verse
judgment. After God had chastised Cain and made him realize the evil of his
deed, Cain regretted his "rebellion" and repented. After all, he did believe in
God's forgiveness.
Parts of the Cain and Abel story are found in some of the Fragment Targums,
Irenaeus.
caused Eve's first conception, Ps-J is the first text explicitly identifying Sammael
as Cain's father. 197
name is mentioned in the text of Ps-J, but not Cain's, is the notion of Cain's evil
descent, also present in the NT. In 1 John 3:12 Cain is described as E !< ToU
1TOVllpoU "of the evil one": "We must not be like Cain
and also in some of the Genizah Fragments. Of the Fragment Targums, MSS
PVNL are relevant, and contain the following parts of Gen 4: P: verses 7-10, 16;
V: verses
7f., 10, 13, 16; N: verses 7f., 10, 13, 16; L: verses 7, 13, 16. Among
the Genizah Fragments the following contain parts of Gen 4: CTg B: verses
4-16; CTg
the Lord.
After the birth of Cain, Adam and Eve together had two children. First they
had Cain's twin sister; then they had Abel.
19;Ps-J Gen 3:6. Cf. PRE 13 (95). For a discussion on the similarities between Ps-J and PRE
l' P1 NW '1 7J" m"1 7J" n'1 "'m1'n n' C1N "7YJ 1 17'7 n '01N1 2
N1NJ n7 1Jl "1"
1. Adam knew his wife Eve
farmer. The notion of a 'twin sister' was quite widespread in Jewish tradition to
8
explain how Cain could have a wife. 19
194See Bowker, 125f.; Maher, Genesis, 26, n. 8; 31, n. 2; Shinan, Pseudo-Jonathan, 112.
195Bowker, 125.
1 96See Hayward, Pirqe, 223.
197See Levine, Aggadah, 546f.; Maher, Genesis, 31, n. 2. Cf. Gen R 19,5; PRE 21 (150);
Irenaeus, Adversus Haereses, 1.30: 1, 7, 9. For further details, see Hayward, Pirqe, 223f.
PER A BENGTSSON
34
':JT'?.l? pJ c'J U''?lll 'en mR1 c'1n?.l '1"' 1n11?1 11/'J il'1 c'n1111i
ln':l l7i1?.l i1 J'?.l l'P 'n'1 10'JJ iOJi:J '?.l1' 10?.l ;,1;,1
'Un'?.l'? 1'J
3
1' iJ01 "' 01p 1l7i ;,,;, 11c?.l'U?.l1 Rll7 'i':J:J?.l 1;, R 'n''R '?J;, 4
c'JJi1pJ1 '?JcJ
1'l1P' 1111'J:J11'N1 N1n'? pp? 'pm l'N iJON R'? c'l:Ji1p'?1 pp'?1 5
';"J1l!rr\1
Tltu :J.'U'TI-c ''If you do well, s'f', is given the meaning "to lift
up/forgive sins".200 The second option "But if you do not do well, sin is lurking
at the gate" is interpreted as valid only for the individual, not for all mankind.
In the Hebrew Bible nothing is said about either the date or the contents of
Cain's offering, except that it took place "at the end of days", and consisted of
In Ps-J, however, the date of Cain's offering was
the day of great judgment. Sin crouches at the gates ofyour heart, but in
your hand I hd.Ve placed power ovei-"lhe evil inclination. Its desire will
be towards you, but you will have dominion over it, whether to be
innocent or to sin."
Cain,
5. but to Cain and his offering he did not turn a friendly face. This grieved
Cain very much, and the expression ojhis face was downcast.
7. If you perfoml your deeds well your guilt will be forgiven you. But if you
do not perform your deeds well in this world your sin will be retainedfor
strange use of the Hebrew word Tltu "to lift up" in the first option given to
within him, God warned him of the potential of his evil inclination. In verse 7 the
It was pleasing before the Lord, and he turned a friendly face towards
6. The Lord said to Cain, "Why are you angry, and why is the expression of
Having seen the downcast expression on Cain's face, and detected the anger
4. Abel, on his part, brought of the firstlings of the flock and of their fat parts.
35
specified in Ps-J, but also its contents. The offering was defmed as an offering of
The word nn!l7 "at the gate" is interpreted, not as "at the gate of the world",
implying the concept of original sin, but, rather, as an example of the anti-Christian
polemics in Ps-J as "at the gates of your heart".201 Further, the Targums render
the word "desire" in "its desire is for you, but you must master it" as 1:!!'
Ntu':J. "evil inclination". Cain is told to master this inclination?02 God gave Cain
an opportunity to make a choice. He had given him the power over this. . evil
firstfruits, and these first fruits were specified to have consisted of the seed of
flax and not, as would have been expected, of barley. This is an example of
inclination and the free will to be strong or give in to sin. If Cain mastered this
evil inclination his sins would abide until the Day of Great Judgment.
turned a friendly
the Lord. Cain was filled with grief and anger because of this unequal treatment.
He felt unjustly treated, and the "'yqwnyn<Ei.K6vwv "picture, image" of his face
fell. He could no longer act as a better person than he was.
N'? '?JN ?.l'?l7 'iJnN ]'?.lniJ1 Nl '?JnO?.l '?Jc'? i?.l1 1'P 'll7 RiJ'?
'?Jpn c?.l .,.,lJ l?.l Nl'1J n' l'N JO?.l1 iJ1'?.l R1c ]'JU 1'1J1l7 'i':l
1'?.lniJ pp'? i?.lN1 '?Jc 'll7 N1l7iJ '?Jpn'N N'? 'l?.l 'lJip1 N1l7iJ 1JJip
inclination and act well, his sin would be forgiven, but if he acted according to his
'?l71 Nl'1J n''? l'R JO?.l1 iJ1'?.l 1;, ]'JU 1'1J1l7 'i':J1 R?.l'?l7 'iJn'N
200
See above, 1.3.2. 1.1. For a commentary on the remission of sin mentioned in Ps-J Gen 4:7,
see McNamara, Targum and Testament, l29f. See also Alexander, 232f.
32, n. 16.
l'P 'lY NWiJ 'lJip '?JpnN 11'17 1'1.l1P1 11'11.l ]'J "1J1Y 'i' 11T11
J ilN ]nn'l.l'? n'71 nnN c'?Y n'71 1"1 n'71 1'1 n'7 '?J;,'? il.lN1
1"1 n'N1 1'1 n'N pp'? il.lN1 '?JTl 'lY N'Y'iVi Jl.l NYinl.l'? n'71 N'P'17
N'Y'iVi Jl.l NYin'l.l'? n'N1 N'P'17 J ilN ]n'l.l'? n'N1 ]inN C'?Y n'N1
'?JTl '?Y l'P cp1 NiJ 'lN '?Y l"lnl.l m 1"7'NT1 N'l.lln' PO'Y 7Y1
Tl''?tlp1 Tl'n'l.lJ NlJN YJtl1 'T11nN
8. Cain said to his brother Abel, "Come, let us both go outside. " When the
two of them had gone outside Cain spoke up and said to Abel, "I see
that the world was created with mercy, but it is not governed according
to the fruit of good deeds, and there is partiality injudgment. Therefore
your offering was accepted withfavoul-, but my offering was not accepted
from me with favour. " Abel answered and said to Cain, "The world was
created with mercy, it is governed according to the fruit ofgood deeds,
and there is no partiality in judgment. Because the fruit of my deeds was
better than yours and more prompt than yours my offering was accepted
with favour. " Cain answered and said to Abel, "There is no judgment,
there is no judge, there is no other world, there is no gift of good reward
for the righteous, and no punishment for the wicked. " Abel answered
and said to Cain, "There is judgment, there is a judge, there is another
world, there is the gift of good rewardfor the righteous, and there is
punishmentfor the wicked " Concerning these matters they were quarrelling
in the open country. And Cain rose up against Abel his brother and
drove a stone into his forehead and killed ltim.
This verse is very short and incomplete in the Hebrew Bible; part of it appears to
have been lost.203 The verb 1 "to say" is normally followed by an utterance
or an indirect request, but in this passage there is no sequel whatsoever. Most of
the versions supply the utterance "Let us go to the field !" In Jewish exegesis
many topics for the discussion have been suggested, such as that of dividing the
land between the two brothers, according to
Gen R. 204
this verse, which suggests a theological discussion about Divine justice and
mercy, is probably an ancient tradition represented in various redactions by
almost all the Palestinian Targums. The common midrashic source used in the
20,For this and other examples of texts lacking in detail, see above, 1.3.2.1.2. The verse in the
MT is as follows: lill1il'l l'nN 7:;,-7N l'P C1?'l ilitO:J Cnl'ii:J 'il'l {-] l'nN 7:ii-7N l'P 1N'l
"Cain said to hls brother Abel, [-]. And when they were in the field, Cain rose up against
his brother Abel, and killed him." For conunents to v. 8, see Levine, Aggadah, 541. The
204Gen R 22,7.
37
PER A BENGTSSON
36
Targums seems to have been lost.205 The Rabbinic support for this theological
dispute between Cain and Abel is found in the opinions of R. Yohanan (d. 279
CE), whom Ps-J often follows in halakhic and haggadic matters.206
There is one difference between the renderings of Cain's utterance about
Divine mercy and justice in Nf and Ps-J. According to Nf he said: "I perceive
that the world was
not
not
being conducted
according to the fruits of good words, and that there is favouritism in judgment."
In Ps-J Cain denies justice but not mercy: "I see that the world was created with
mercy, but it is
and there is
partiality in judgment." This view violates the balance between Divine mercy
and justice described in
Gen R
He: 'If I create the world on the basis of mercy alone, its sins will be great; on the
basis of judgment alone, the world cannot exist. Hence I will create it on the
basis of judgment and of mercy, and may it then stand! " '207
respectively. The Fragment Targums P and V have the same variant as is found
in Nf, but Nfmg and CTgB have a reading similar to Ps-J. PV share the reading
"And the world was not created in mercy nor is it governed by (or: in) mercy."
CTgB has the reading "I see that the world has been created by (or: in) mercy
and it is guided (;::governed) by (or: in) mercy."
advocate of the balance between Divine mercy and justice. He said that God's
preference for his offering was due to his, Abel's, better moral standards. Thereupon
Cain denied the Divine Judgment, the Other World, and the ultimate reward and
punishment.
According to
Levine,
on the other hand, sees in this Cain-Abel controversy in Ps-J polemics directed
against the Marcionite doctrine about God's sins and injustice. In this Levine
fmds support for dating the bulk ofhaggadah in Ps-J to the 2nd century CE.210
Finally, Cain killed Abel by driving a stone into his forehead. Ps-J is the only
Targum adding this description of the killing to the story.
another tradition, according to which Cain saw two birds fighting, one of them
striking the other one in the mouth, so that he bled to death. Cain then did the
205SeeLevine, Characteristics, 99.
6
20 See Levine, Characteristics, lOOf.
mcf. Bowker, l38f.
208See Alexander, 231f.
209See McNamara, Genesis, 66, n. 12. For a different opinion, see Alexander, 232, top.
210See Levine, Characteristics, 95f.
38
PER A BENGTSSON
same to Abel . The description of the killing found in Ps-J has no Targumic
In verse 10 the phrase 1'" 'b1 -,,p "the voice of your brother's blood" in Ps-J
Gen R. zll
39
In the other
''because you have killed him'' ? 12 In that verse Ps-J, like Onqelos, translates the
words "cursed are you" without paraphrasing, in contrast to the other Targums.213
In verse 12 the word :-rn:J "its strength" is paraphrased into ;"11' ''" "the
11l "lliv rm1x mzr., 1Y?n; 11nN n?v 'lli ?v mY ;]?l i1lN1 10
Yi
strength of its fruif'. Presumably by introducing the notion of the fruit of the
of the
murder of your brother which has been swallowed up by the clay, cries
out before me from the earth.
1 1 . And now,
because you have killed him, cursed are you from the earth
which has opened its mouth to receive your brother's blood from your
hand.
1 2 . When you till the earth it shall not continue to yield the strength
of its
committed. Cain had thought that his deed was performed in secret, but God
was well aware of what was happening. God curses Cain for his shedding of
innocent blood. The earth having received this blood was poisoned for him, and
would no longer give him what he once got from it. He would never again be
able to reap enough of its fruit. There would be no longer fixed abode for him.
In verse 9 the Hebrew interrogative particle :1 is reinforced into ''1 "perhaps".
2 1 1PRE 21 (154); Gen R 22,8; Jub 4:31. See Alexander, 232, 3; Maher, Genesis, 33, n. 23.
1'N1 i?lU'i iiZID';J 11liv 1m YiN 'Dl ':>Yil 1'1 1l1' 'n' niiO Ne 14
'll''10v' 'Jl'n'IZI'i "'! ?J NYi '11 ?o?Uil 'e
13. Cain said before the Lord, "My
Is it
possible (for me) to hide from you? And if I am a wanderer and an exile
upon the earth any righteous person who fmds me will kill me."
The dialogue between God and Cain continues with Cain's repentance, demonstrated
in his twofold confession of his unbearable sin and of God's forgiveness. He
acknowledges God's omniscience; from Him nothing can be kept secret. He also
acknowledges the right of every righteous person to avenge his murdering his
own righteous brother.
In the Hebrew Bible, Cain's repentance is not explicitly mentioned; Cain
simply complains that his sin (or the punishment of it) is too great to bear: 711'
tUlb 'l1 "My guilt (or punishment) is greater than I can bear!" The word 11Y
can mean two things: either "iniquity, guilt", or "punishment of iniquity".
Consequently there are two ways of interpreting the utterance. Cain is either
confessing his crime, seeking forgiveness_; or he is complaining about the severe
PER A BENGTSSON
40
interpreting the passage is chosen. Thus, the notion of Cain's repentance and
God's forgiveness of his sin is added in midrashic literature, as well as in the
Targums.215
41
(1 56)
and Ps-J, but not in other Targums or rabbinic sources. Ps-J often mentions the
Divine Name, quite frequently with magical powers assigned to it.221
be hidden from your face" is recast in all the Targums. None of them accept the
idea that it woUld be possible to hide from God.
utterance into a question, the other Targums turn it into the antithesis of the
original phrase, meaning that it is impossible to hide from God.217 Ps-J is also the
only Targum adding the epithet "righteous" to the person finding him.21s
' :"11'1'Y 1'JY m;11 'n1'1l '110'10 Y1J :l'n'1 "' 01p W l'P pl1 16
11Y1 n'l1l'lJ r1p?
16. Cain went out from.the presence of the Lord and settled in the land of the
wandering of his exile which had been made on his account from the
beginning in the Garden of Eden.
Cain went into exile, and left the presence of the Lord. He settled in a foreign
land far away. He never found rest anywhere, neither in the place he had left,
nor in his new land. The meaning of Ps-J' s rendering of the verse is unclear.
There seems to be a contradiction between Cain's exile and the land created in
the Garden of Eden especially for him.
The Hebrew name of Cain's new land was
were translating this word they were influenced by their translation of 1J1
fugitive and a wanderer" in verses 12 and 14.
The Lord did not leave Cain quite defenceless, left to the mercy of whoever he
Hebrew
YJ "a
T11:!1i' "east of' was
taken to mean "from the beginning" by both Onq and Ps-J. This interpretation
led these Targums to add this haggadic element. However, the land of Cain's
wandering is not found in any of the lists mentioning the things created on the
descendants of the man who dared to kill him. To make the protection of Cain
even more complete, he was inscribed with a letter of the Tetragrammaton, and
Cain's exile, that the land was one of the special things created at the beginning
was thus protected against all evil. Therefore, it was no longer possible to kill
of the world. It is highly improbable that the land of Cain's wandering would be
him.
something like the Garden of Eden. Rather, God's curse on the earth had been
It was
withheld before the fratricide, but was put into effect after that deed. The curse
translated into "not so" in the Peshitta, and the Septuagint, as well as in the
was renewed, and the earth ceased "to yield the strength of its fruit" (verse 12)
this reading in the text they used. Onq follows HT, and so does Ps-J in which
fuller tradition.m
215Gen R 22,11.13.
sis, 34, n. 32.
See Bowker, 139f.; Levine, Aggadah, 547; Alexander, 233; Maher, Gene-
you and you reap its harvest, you shall bring the sheaf of the first fruits of your harvest to
the priest. He shall raise che sheaf before theLORD, that you may find acceptance; on the
day after the Sabbath the priest shall raise it.
:1'il 1ntv "However, the rabbis maintained that [Cain] brought flaxseed".228
224See Aptowitzer, 37, 39f., 142, n. 147-151; Guilding, 34f.; Le Deaut, Nuit Pascale, 220, n. 19;
Bowker, 137; Levine,Aggadah, 547; Alexander, 232, 1; Maher, Genesis, 31, n. 6.
225See Guilding, 34. Cf. Vermes, Targumic Versions, 99.
6l:J'i :1 ono!l nu:Jip :J'1V:1., ?!<tiiZT' l'T'nl1 ;n .,,,:J l'JJ? 01N 1? 11:)K no!l ?tu Jltl 01 77 ll'l;,
22
j:'
.c:nrn:J 'l!l., cnK Cl ''The evening of the festival of Passover arrived. Adam called his sons
and said to them: 'In this night in the future Israel will bring Paschal offerings, bring you
also offerings before your Creator'." (PRE 21 [153]) Cf. Gen R 22,4: "'And at the end of
days' (IV, 3)
Eliezer and R. Joshua disagree. R. Eliezer said: The world was created in
R.
Tishri; R. Joshua said: In Nisan. He who says in Tishri holds that Abel lived from the
Festival (Tabernacles) until l:lanukk:ah. He who says in Nisan holds that Abel lived from
Passover until Pentecost In either case, all agree that Abel was not in the world more than
fifty days."
43
PER A BENGTSSON
42
Anyway, the crops offered by Cain were not good enough for a proper offering.
He offered "Flachssamen, der nur zur Not als menschliche Nahrung dient".229
Also in Gen R 22, 5 what Cain brought was regarded as "of the inferior crops".
Not only was Cain's offering of inferior quality; above all, it was made in
violation of the Law, which prohibited the mixing of materials in clothing,
especially wool and linen, as stated in Lev 19:19 and Deut 22:1 L In the offerings
brought by the brothers, wool and linen were combined, since the sheep Abel
offered were unshorn. Therefore, in order to increase the image of Cain as
wicked, it was considered appropriate to depict him as perfonning a flax offering.230
The harvest times of barley and flax occur around the spring equinox. According
to Aptowitzer, flax and barley are both harvested in mid-Nisan. Both crops ripen
at that time, according to Exod 9::31 on the thunder and hail sent over Egypt:
"Now the flax and the barley were ruined, for the barley was in the ear and the
flax was in bod."2.11 According to the Gezer Calendar, flax is hoed in Nisan, and
barley is harvested in Iyar. After enumerating six months beginning with the
two months in which olives are harvested (in the autumn) the harvest of flax and
of barley is mentioned: "His month is hoeing up of flax, His month is harvest of
barley". Then follows the listing of the four summer months.232 Also, according
to Richardson, flax is harvested a month before barley (in March-April, i.e.,
Nisan).233 But neither in Exod 9:31, Lev 23: 10f., nor in our text anything is said
about the event studied in this work, that it occurred in the harvest time. What is
spoken of is the offering offirstfruits, and that takes place in Nisan. Another
fact worth noting in this context is the Canaanite name of the month: J':a.
which is always mentioned in connection with Passover. The word J'JN means
"ears", more specifically barley ears. This clearly demonstrates that in this
mAptowitzer,
230See Bowker, 137; Maher, Genesis, 31, n. 7. See the parallel in PRE (loc.cit.): "Abel brought
of the fustlings of his sheep, and of their fat, he-lambs which had not yet been shorn of their
wool. The offering of Cain was precluded, and the offering of Abel was acceptable . . . Rabbi
Joshua ben Korchah said: The Holy One, blessed be He, said: Heaven forbid! Never let the
offerings of Cain and Abel be mixed up (with one another), even in the weaving of a garment,
as it is said, 'You shall not wear clothes made of wool and linen woven together' (Deut.
22: 11). And even if it be combined, do not let it come upon you, as it is said, 'Nor shall you
put on a garment made of two different materials' (Lev. 19:19)". Cf. Tanr. (loc.cit.):
"However, the rabbis maintained that [Cain] brought flaxseed, while Abel brought . . .
. That
is why it is ordained that wool and flax must not be mixed, as it is said: 'You shall not wear
clothes made of wool and linen woven together' (Deut. 22: 11). The Holy One, blessed be
He, declared: It is not fitting that a sinner's offering and the sacrifice of a virtuous man
should be coupled. Hence it is forbidden to combine them in a garment."
u 1See Aptowitzer,
39f.
44
PER A BENGTSSON
45
'Orner sacrifice.234
temporal expressions but also e.g. places and actions, such as the offerings of the
According to Lev 23:14, it is strictly forbidden to eat anything from the first
fruits, until it has been brought to God in this sacrifice. This was, however, what
Ps-J, their offerings are compared. The similarity between them is that
both
of the first-born in the events taking place at the Exodus from Egypt, when
every first-born Egyptian was slain, and every first-born of Israel, human or
6
animal, was consecrated to God (Exod 1 3 : 1-16).23 But while Abel's offerings
2.3. Conclusions
were the best parts of his firstlings, Cain offered seeds of flax, unfit as food. Abel
is in the whole pericope depicted as a martyr, a righteous one.237 1his is achieved
Why is Cain's offering connected with Passover? Is there anything else in this
through contrast.
passage in Ps-J that supports this dating? There are five possible explanations of
picture of Abel.
the connection of this passage with Passover: 1 . The thematic theological expla
nation; 2. Both offerings are seen as offerings of firstlings;
expression in the HT; 4. The cycle of Torah readings;
3. The temporal
5. Abel offered as a
In HT Abel is explicitly said to make an offering of firstlings: "Abel for his part
brought of the firstlings of his flock, their fat portions", but what is said about
Cain's offering is quite vague: "Cain brought to the Lord an offering of the fruit
of the ground. "238 To make this offering parallel to Abel's offering, Ps-J also
firstling.
makes Cain offer first-fruits, translating: "Cain brought of the produce of the
land, of the seed of flax, as an offering offirstfruits before the Lord." Moreover,
Ps-J is the only Targum calling Cain's offering an "offering of ftrst fruits".239 So
According to this explanation there is something else in the pericope of this text,
Ps-J Gen 4:1-16, which motivates the connection of the passage with Passover.
far I have not found any explanation in the literature. Anyway, Ps-J parallelized
By
A central theological theme in the text is the concept of God's mercy, which is
wave-offering of the
not questioned by Cain, but in which he expresses his belief at two occasions: in
priest who waves it before the Lord on the fifteenth of Nisan (Lev 23: IOf.). Thus
verse 8, in his discussion with Abel, saying: "I see that the world was created
with mercy"; and in his repentance after God had chastised him (verse 13): "My
rebellion is much too great to bear, but you are able to forgive it."
'Orner,
This
confession of Divine mercy ascribed to Cain in Ps-J is a possible link between this
The Hebrew temporal expression O'i'j' fj?1:) literally "at the end of days" ,with
0'' in indefinite form, without any quantifier accompanying it, is found only in
two passages in the HT: here in Gen 4:3, and in 1 Kgs 17:7 about the brook
Cherith by which Elijah had his dwelling, and which "fmally" dried up."'
The word fi' "extremity, end" occurs in all 67 occurrences in the HT. It is a
noun derived from the root fP "to cut off, chop". The basic meaning of YV is
msee Aptowitzer, 37.
m
47
PER A BENGTSSON
Nisan. The setting of the story is the time of firstlings and first-fruits. This period
occUrs in ,. the month of spring, Nisan, when "the barley was in the ear and
temporal sense of fi' is "portion of time". 243 To denote the course of a given
46
space of time the expression rv)'j is used followed by stating either: a) a definite
number of time units; or b) an indefinite span of time units, as for instance C,,.
This is the category to which the temporal expression in Gen 4:3 and 1 Kgs 17:7
belongs.244
and also to some rabbinic commentators, ascribes to the indefinite time unit 0'?;)'
the meaning "a year", and to the whole phrase "after a year''.245 He finds it
natural to suppose that at the end of the agricultural year sacrifices would have been
brought. As soon as their labors had borne fruit they brought appropriate offerings.
Aptowitzer as well sees the connection between the expression under discussion
and the agricultural year?46 He also sees the strong connection between the
agricultural year and the great pilgrim festivals (Passover, Weeks, and Booths), all
three of them coinciding with important agricultural events. Consequently he
sees the possibility to interpret the word 0'1.l, in two ways, as "Wallfahrtsfest" or
as "landwirtschaftlich wichtige Zeit". 247 Aptowitzer demonstrates the differing
opinions in Jewish tradition as on which one of the festivals is referred to by the
word 0,1.l, ?48 Except for the three pilgrim festivals, Chanukkah as well is often
taken to be the festival referred to by that word.249 This interpretation is,
however, rejected by Aptowitzer on linguistic grounds.250 The pilgrim festival
referred to is the first one of the year-according to R. Joshua (1st c. CE):
Passover; according to R. Eliezer (1st c. CE): Booths.z.11 Ps-J and
Abel was
Year Festival in Nisan. The original purpose of the ritual, in which an animal was
sacrificed, was agricultural. After fulfilling the sacrifice, the priest had to escape
into the desert because he had been defiled by the sacrifice. The slayer enjoyed
ritual protection by a tattoo mark indicating that he belonged to a sacred order.
48
PER A BENGTSSON
code. The Passover was the sacrifice of the first-born, animals or humans. She
demonstrated that not all the regulations of offerings of first-born contain pre
Tentative as they may be, the three hypotheses presented in this subsection,
have one thing in common-they all explain the Passover setting of Ps-J Gen 4
against the background of a ritual slaying of a human as a Passover sacrifice.
Of the explanations given above, numbers 1, 2, 5 are general explanations, and
Circumcision of Abraham
;,Do: 'l':li 7: n,, ;,'n" 'l,,,];) 7: n,, ;,,, 7N:l11J'Zr n, o;,1N: ,,, 23
K1' 11''' 11;m1W1 K11L"' n' 1m C;J1,K1 Kn'' Kllll'K' K11'1 '
'J'J ;"'11:)'31 ???J1 N:?J:I ,,;"'1
The tradition of dating the Cain and Abel story to Passover is ancient. It has its
roots in the ancient Synagogue.257
brought
up in his house and all those bought with his money, every male among
the members of Abraham's household, and he circumcised the flesh of
their foreskin that same day, as
24. Abraham was ninety-nine years old when he circumcised the flesh of his
foreskin.
25. And his son Ishmael was thirteen years old when he circumcised the flesh
of his foreskin.
26. That very day,
and those bought with his money from a gentile, were circumcised with
him.
25sSee Hooke, 40-42.
The circumcision of Abraham in Gen 17:26, like Cain's offering, is dated to the
fourteenth of Nisan in Ps-J. God had established a covenant with Abraham that
PER A BENGTSSON
50
51
offspring were to be circumcised at the age of eight days for all generations to
come.
Therefore, Abraham devoted one day to this ritual, and gathered all his
literature, as well as in the Tosafot to the Babylonian Talmud, the event is seen in
a Passover setting.263
household to fulfil the covenant with God. It was a massive ceremony, involving
all the male members of Abraham's household: Abraham himself, his son Ishmael,
event described in Gen 1 8 , the visit of the angels proclaiming Isaac's birth to
and all his slaves, home-born as well as purchased. Abraham's household was
Abraham, the subject of the following chapter in the present work The circumcision
and the visit of the angels form a close unit in Jewish exegesis. Both events took
were 318. Counting also purchased slaves escalates the number ofmen considerably.
place on one and the same day, according to Ps-J and several other sources: on
elaborate on the fact that the event took place in the daytime?58 Abraham was
The word 10'l:J "of Nisan" is missing in the London MS; nor is it found in Ed
already ninety-nine years old when he received this commandment and was
pr which, instead, has the reading l'l'D "years". That reading, however, does
circumcised, and Ishmael was a boy of thirteen. Abraham had almost reached
the
end of his life when God made this covenant with him. It was God's
intention that henceforth every boy should be circumcised at the beginning of his
life, at the age of eight days.
The only one of the verses of this pericope that has been substantially expanded
or altered in the Targumic rendering of Ps-f is verse 26, in which the temporal
expression has been specified the event connected with Passover.
For this
not make sense. Ishmael being thirteen years old, as stated in verse 25, cannot
be fourteen "that very day", as read in verse 26. Ishmael is consistently held to
be thirteen years old at the time of his circumcision in Ps-J. 1bis is demonstrated
in Ps-J Gen 22:1 .265
Apart from the potent, but nevertheless rather vague, temporal phrase pointing
in any direction, there is nothing in the text supporting its connection with
Passover, except the main subject itself, i.e., the circumcision of Abraham. In the
reason, it is only the Ps-1 rendering of verse 26 that will be interpreted in this
chapter.
with Passover.266
In rabbinic literature the temporal expression :1!;1 01,:1 OXli:l "that very day"
shall eat of it, but any slave who has been purchased may eat of it after he has been
circumcised;
The meaning of this verse, and its continuation in the following verse in HT, is
If an alien who resides with you wants to celebrate the passover to the Lord, all his males
that all these people were circumcised on one and the same day.
shall be circumcised; then he may draw near to celebrate it; he shall be regarded as a native
of the land. But no uncircumcised person shall eat of it; there shall be one law for the
262
See below.
wExR 17,3; Tosafot to b Rosh Hash l la, s.v. N?N. For references to several midrashic
26
265
Speier gives sufficient evidence for the necessity of emending the conupt reading ]'310, and
instead to read lO'l::l, which fits the context better. See Speier, 69-71; Le Deaut, Targum du
Pentatet.ique, 184f., n. l l . Cf. Maher, Genesis (loc.cit.). Ginsburger, in n. 5, and Rieder, in
n. 14, to this word in their respective editions, suggest the same emendation.
266See Segal, 3, 135; Goudoever, 42-44; Le Deaut, Nuit Pascale, 209-212.
261
So PRE 29 (205, top). See Segal, 135. Cf. Bokser, 96-99.
268Segal, loc. cit.
PER A BENGTSSON
52
Ps-J dates the circumcision of Abraham, as well as the visit of the angels, to
In
53
however, the two events are not combined; the circumcision is not explicitly
one and the same day: the 14th of Nisan. As demonstrated above, with the
exception of Jubilees, which states that half a lunation elapsed between the
circumcision and the visit of the angels, there are two main opinions concerning
the relation in time between the two events among the relevant sources. According
to the first opinion both events occurred on one and the same day; but according
to the other the angels visited Abraham on the third day after he had been
circumcised.
According to the
medieval sources referred to above, both events occurred the same day.277
According to R. J:Iama b. R J:Ianina (3rd c. CE) in the Babylonian Talmud,
however, the angels visited Abraham on the third day after his circumcision,
dated.271 In two medieval Jewish sources mentioned by Speier, the two events
when his pain was at its peak.278 Also according to Rabban Gamliel b. R. Yehuda
Tosafot to b
Rosh Hash l l a s. v. NN,273 both events are dated to one and the same day at
ha-Nasi (2nd c. CE), mentioned in PRE, the visit of the angels took place on the
third day of Abraham's circumcision.279
There are two other ways of dating the events: the Day of Atonement, or the
the same day. There seems to be a contradiction between this dating in Ps-J Gen
are dated to one and the same day: Passover Eve.m Also in the
Passover.274
1st of Tamuz.
According to
Atonement, and the visit of the angels took place on the third day of circumcision.275
In the Book of Jubilees, the date of Abraham's circumcision is set to the 15th of
Sivan (Feast of Weeks), and the visit of the angels is dated the 1st of Tamuz?76
Speier gives evidence that Ps-J is consistent in its dating of the two events to
17:26 and 18:14 on the one hand, and on the other the mention in Ps-J Gen 18: 1
of the pain that Abraham suffered from his circumcision: ''The Glory of the Lord
was revealed to him in the Vision of Mamre, when he was suffering (11J) from
the pain of circumcision." This pain could easily be interpreted as the pain and
fever that afflicts the circumcised person on the third day after the operation.
However, in this passage, Abraham suffers the pain one suffers the day of the
211>J'ranslation suggested by Mirkin in his commentary to the passage in Gen R. The exact
meaning of the Hebrew date expression no;--t 011101 has been subject to discussion. For
a survey of the discussion and conclusions, see Speier, 70, n. 8-10, 72f.
operation. It should also be noted that in Ps-J Gen 18:1, the phrase "on the third
271In Gen R 47,7-9, no date is mentioned for the circumcision. However, Beer and Ginzberg
find support in Gen R, chs. 48 and 50, for dating Abraham's circumcision to Passover. See
Beer, 36, and n. 361 (incl. a reference to Rapoport); Ginzberg 5, n. 126.
2710ne is the Supercommentary to Rashi, written by R. Elijah Mizral)i, published in Venice
1527. (For a biography, see EJ 12, 182f.) The other is a Yemenite MS. According to both
sources, Abraham was circumcised on the day that the angels came to him, i.e., the 14th of
Nisan. See Speier, 70f. The first source is mentioned in Beer, n. 361.
273oJN71) 1N:J 01':1 1:11 0;'11:JN 711:lJ 01':1 1:11 11:liU lQ'J:J 1"0:11 "That it is said 'on the 15th of
Nisan' means that on that day he was circumcised, and on thesame day the angels came".
See Speier, 70.
214Another source dating the visit of the angels-but not the circumcision-to Passover Eve is
the Pentateuch commentary MinJ:!ah Belulah (Verona 1594), compiled by A.M. Rapoport.
This is the case in its commentary to Gen 18:6. (Cf., however, its commentary to Gen 17:26
referred to below.) See Speier, 70, n. 10. See also Beer, n. 361, 368. For a biography of
Rapoport, see EJ 13. 913f, l552f.
216In Jub 15: l, the date of the event is set ("in the third month, in the middle of the month"); in
v. 23f., the performance of circumcision is described. In 16:1---4, the visit of the angels is
described. In v. 1, the date is given: "On the first of the fourth month we appeared to
day" is not added. Another passage in Ps-J supporting this interpretation, is Ps-J
Deut 34:6: "Blessed be the Name of the Lord of the world, who teaches us His
straight paths . . . . who teaches us to visit the sick from that He revealed Himself
to Abraham in the Vision of Mamre, when he was suffering (311?J) from his
circumcision." Also this passage supports the interpretation that both events
occurred the same day. There is etymological support for this interpretation.
When these two passages are compared with another passage in Ps-J describing
the pain on the third day of circumcision, it is quite clear that the above
mentioned passages describe the pain suffered on the very day of the circumcision.
Abraham at the oak of Mamre." Another source dating both the circumcision and the visit of
the angels to the first ofTanunuz is the above-mentioned Min}:lah Belulah, in its commentary
to Gen 17:26. This dating is motivated by the heat of the day when the angels visited
Abraham, mentioned in Gen 1 8: 1 : 01';'1 onJ "at the heat of the day". (See Speier, 70f., n.
1 1 .) For both sources, see Beer, n. 363; Speier, 72.
211Tosafot to b Rosh Hash l la (See above.) As demonstrated above, also according to MinJ.iah
Belulah, on Gen l7:26 both events took place on one day.
278b B Me?. 86b: ;,;, tm1JN 7w N7: 7w w?w 01' om 1ri1N ''That day was the third day of
Abraham's circumcision." See Beer, n. 370; Speier, 71.
279PRE29 (205). See Speier, 71.
54
In Ps-J Gen 34:25, however, on the massive circumcision of the men of Shekhem,
In this passage it
is explicitly stated that those who had been circumcised had on the third day
reached the peak of the after-effects of circumcision. Different verbs are used to
describe the different degrees of pain: The pain suffered on the day of circumcision
itself is expressed by the verb
third day is
j:'?Jjnm?J.uo
Gen R
Gen R
R,
1"
(15) as a
(16). If this was what happened in the transmission of the text of Gen
R,
T"
then it
is not impossible that this mistake has also affected other Jewish exegetic works,
as for instance the above-mentioned
Tosafot to
Gen R
50:12 into
"on the 15th of Nisan" as the date of the overturning of Sodom, then the phrase
no Oi, the date of the visit of the angels, has to be interpreted as "on
3
Passover eve". This is also the meaning of the phrase in the Palestinian Talmud.28
3.3. Conclusions
In Ps-J, Abraham's circumcision in Gen 17:26, and the visit of the angels in
Ginzberg 5, n. 126: "In the older sources the thirteenth or fifteenth of Nisan is the day
on which Abraham's circumcision took place;"
282M' ll710:1' ::l'n:l1 Nlil M1il ,l1'P1J 0'1ml1 illJI;ol ilnil!O :1l110J ,TO'JJ 11l7ll iliOIOJ 0:1 Opl Nl;oN
}'1Kil l;oy "Therefore, He avenged them on the sixteenth of Nisan, when both the sun and the
moon are visible in the sky. Hence it is written: 'The sun has risen over the earth"'.
55
PER A-BENGTSSON
day-the 14th ofNisan. In the Bible itself, there is a strong connection between
circumcision and Passover. No one is allowed to attend a Passover celebration
without first being circumcised. Thus, circumcision is a prerequisite for admittance
to the Passover meal, a matter frequently emphasised in
Ex R.
Ps-J has a
convincing parallel in Gen R, at least in the dating of the visit of the angels. But
there is no indication in
Gen R
Abraham's circumcision. There are other sources supporting the dating of both
events to the 14th of Nisan, in accordance with Ps-J. Even though these sources
are of quite recent date, they still comprise material from ancient traditions. As
stated above, the dating of important events in Biblical history to Passover is a
tendency manifest in ancient Judaism.
Finally, it should be emphasised that the parallels of Ps-J with
PRE,
so
frequently attested elsewhere in the Pentateuch, are not applicable to its interpretation
of the two events treated in this chapter and the next of the present work.
n"I1 ;J'1nJ 'KP ?KI.lll/'1 Klllll.l Y1nJ Kl.llll n11;J ;,11111 1nnl'K ;,1111?
KK?I.l 11.lK1 ;,
9. They said to him, "Where is Sarah your wife?." And he said, "Behold, she
is in the tent."
10. One of them said, "I will surely return to you in the coming year, and
you will (still) be alive, and behold, Sarah your wife shall have a son."
Sarah was listening at the door of the tent, and Ishmael was standing
behind her [L<;tening to what the angel said.
As stated above, there is in Ps-J a strong connection between the two events
described in Gen 17 and the first half of Gen 18-the circumcision of Abraham
and the visit of the three angels to the tent of Abraham.
Gen 18 consists of two sections of equal length, dividing the chapter into two
halves. In the first half of the chapter, Abraham is visited by three men who
bring him the message that he and Sarah, in spite of their advanced age, will
have a son. The second half of the chapter consists of Abraham' s intercession
for the doomed city of Sodom. In verses 1-8 Abraham receives his three
honourable guests in the heat of the day, and arranges a substantial meal for
them, consisting of water, bread baked by Sarah, and a calf together with milk.
In verses 9-15 the three visitors transmit to Abraham and Sarah God's promise
of a son. In verses 16-33 Abraham intercedes with God on behalf of the people
of Sodom.
Abraham and Sarah had reached a very ripe age-Abraham was ninety-nine
years old, Sarah ninety. All their lives they had longed for a son, but they had to
remain without an offspring. They had their camp by the oaks of Mamre. In the
heat of the day Abraham was sitting in the shade at the entrance of the tent.
Then the Lord appeared to him. What Abraham saw was three men standing in
front of him. He greeted them and received them with hospitality. There is a
tension between singular and plural in respect of Abraham's visitors in the HT: In
verse 3, Abraham says: "My Lord ('1-not :n:-1'), if I find favour with you, do
not pass by Your servant." In verses 4-9, however, the plural is used. Then
again, in verses 10-15, the singular is used.
4.1.1. The Promise of a Son (verses 9f.)
KlliiJ K';J K;J 1K1 111nl'K ;J111/ 1K;J ;J'')
"
'111.lK1 9
1J K;11 l'l.l"P 11nK1 K'nK1 Knill? 1n11? J1n'N Jn'l.l 11;JJI.l 1n 11.lK1 10
In Jewish exegesis the three men were understood as three angels on different
missions. One of them was sent to bring the good tidings to Sarah, one to heal
Abraham from the pain of circumcision, and the third to overturn Sodom?85
Received with hospitability in Abraham's camp, the three angels presented their
mission to Abraham. They opened by asking for Sarah, and were informed that
she was inside the tent. In HT verse 10 is inaugurated by the singular verb fonn
i?J'1 "and (he) said". This is specified in the Targum: 11:-JJ?J 1n 11;)1 "One of
them said". This angel was Michael, according to the Babylonian Talmud?86
The vague temporal expression iPn nl7:J "about this season/according to the time
of life", etc., discussed below, is rendered l'?J,,p 11n1 N,nN1 Nnw'? "in the
coming year, and you will (still) be alive".287
In the HT, Ishmael is not mentioned at all in Gen 18. In the Targums,
however, he is mentioned as eavesdropping. Ishmael appears in the Targumic
rendering of the passage the following way: In HT there is an ambiguous spatial
expression following the words about Sarah listening at the entrance of the tent:
,,,n N1:11 "and he/it was behind it/him". This expression can mean either that
'it' (the entrance) was behind him (the angel?), "or that 'he (unspecified) was
behind'. If it was 'he' it could only, of the family, be Ishmael."2u Ps-J chooses
the latter alternative and lets the first 'he' be specified into IshmaeL The second
'he' is changed into 'her': ;'1'1n:J "behind her" .289 But Ishmael was not just
standing there; he was listening to what the angel said to his father about a
coming half-brother.
As to the Hebrew temporal phrase ;,,n nl7:J "about this season/according to
the time of life", etc., this temporal expression has been subject to various
interpretations.2\X' This phrase occurs in no more than two passages in the HT,
wso, for instance, b B Me?. 86b {500).
6
28 b B Me?. 86b (500).
284Emendation made by both Ginsburger and Rieder, and postulated in Maher, Genesis. The
London MS reads 11JN:1.
57
2x'"Thus also other Pal Tgs. See Maher, Genesis, 67, n. 17.
2nsee Ewald, 337. 3a; Lambert, 284f.; Ehrlich. 72, 10; Gesenius!Kautsch, * l l 8u: Skinner,
58
twice in each passage: in Gen
In both passages a
The phrase ;pn nl1j has been a challenge to translators and interpreters
through the ages. Oswald Loretz presents a historical survey of the interpretation
The Septuagint could not offer any precise translation, but
T0v
of the phrase?91
59
PER A BENGTSSON
Jotion.
As shown above, Ps-J renders the phrase ;'l'n nY:J as a Targumic doublet in
verse
10: "in the coming year, and you will (still) be alive", thus translating both
according to Rashi; and literally, according to Onq. None of the other Targums
have any of these translations.
In verse
14
most natural solution. This was the case in the Peshitta and the Vulgate?93 This
rendering is also given in Onq and, likewise, in Ps-1,294 but not in the other Pal
Tgs.
A number of solutions have been suggested to the etymological problem of
;pn in this phrase. Among the literal renderings of the word we should first
mention a series of OT scholars, starting with Heinrich Ewald in
1863.295
After a survey of the various interpretations of the phrase ;pn nY::J among OT
scholars up to
evidence from the other Semitic languages in the interpretations offered by these
scholars.
taking place in
1 957
providing the missing evidence for the etymology of jl'n nY:J. A passage on a
ba-la-a{.2%
year" is derived from balti{u- "to live", and has its exact counterpart in Hebrew.
In the phrase :-t'n IU1:J, the word ;pn is not to be translated "life", but rather
"next year".
c;,;JN 'J1J''l1 1"1iY ,., '1" llJ'O 'i '1/lJ '11l'7l7 ;,JJ''?J ;,;w mllm 12
J'O
I I . Now Abraham and Sarah were old; they had advanced in age, and Sarah
had ceased having the periods of impurity of women.
In excavations
N'l!ll N/1J10 n'l1N ;,;w'? '1;,7l71l J?O 1'7l1'J 17Y 1'JO ;,;w1 c;,'lJN1 I I
nY:J
must be
12.
Sarah
wondered
in her
heart,
"after the
of
Xn:J.1XC
impurity of women".
is derived from the root :J.XO "to be filthy, unclean, repulsive". In verse
12, the
Loretz,-; Yaron, 500f.; Speiser, 130; von Soden l , 99a, 5; Gunkel, 179; KBV', 852; Ringgren,
ThWAT2, 897f.: Ringgren, TDOT4, 343f.: Kilmpel, 162; Joilon/Muraoka 2, 127c.
291See Loretz, 75-77.
msee Loretz, 75; Bowker, 2 1 1 .
2Thus, here and i n v . 14, Pesh.: r:::....., ,cp :u
(""'\d!al t:W!lmr<
+ :v. 14)
r<.Jm
ra..:, U "at
this time (+ I sha!J return to you) when she is alive"; Vulg.: tempore isto (v. 14 instead: hoc
eodem tempore) vita comite "at this time (v. 14: this same time) with life in keeping".
three things:
with wonder.298 2. She did not laugh :1::11j(I:J. "in her bowels/belly" which she
ji:J.:J.'7:J.
3. It was considered unworthy of Sarah to use a phrase that
could have sexual overtones, such as :-Tl1l7 '';m;, "shall I have pleasure?"
did according to the literal translation of Onq; but instead she wondered
"in her heart".299
to elucidate, Ps-J completes the word 'J1X1 "and my husband": 0;'11:J.X ,l,:J.'1l
" and my master Abraham" .
294Ps-J, however, render:-; the phrase as a Targumic doublet in v. 10, with a literal translation as
its second part, but in a way similar to Rashi's interpretation in its first part In v. 14, in
295Ewald was the first one of the OT scholars to interpret the word literally a<; "um die zeit
wiederauflebend d.i. wann das jahr sich wieder erneuet haben wird, im nachsten jahre oder
MSee von Soden 1 , 99a, 5. In the Hittite text this phrase was rendered MU.!M.MA-an-ni.
Since this phrase is to be translated "next year" the meaning of a-na ba-lt1-a,t is secured.
msee Yaron, 501. Cf. Loretz, 78; Ringgren, Th WAT2, 898; TDOT4, 344.
2980nq: "laugh"; but the Pal Tgs avoid a literal translation. See Maher, Genesis, 67, n. 18.
299SeeMaher, Genesis, 61, n. 19.
300See Maher, Genesis, 67, n. 20.
60
PER A BENGTSSON
appointed time,
61
Prophets. In the Latter Prophets, however, there are but few examples. In the
Writings, again, it is quite frequent.305
Apart from the phrase tent ofmeeting, which is preponderant in the distribution
of the word
temporal aspect of the Hebrew noun 1ll'l1::1 that is fundamental, not the spatial. In
the earliest parts of the HT the word has its temporal meaning. He begins his
argumentation with the example of Gen 18:14-the passage studied in the
to Koch, this is one of the earliest instances of the word in this meaning.306 He
continues by proving that the meaning of appointed time/place of liturgical feasts
is also found in early passages.
In these two verses the Lord Himself directly addresses Abraham. There is no
longer an angelic mouthpiece transmitting the Lord's message. The promise
given in verse 10 is renewed and confinned in this part of the text. In verse 13
regarded as the most important ill'11::1 during the year. In most passages in the
HT, however, it is the three pilgrim feasts that are referred to when the word is
used. He argues, further, that the word
In verse 1 4
year in nature, the agricultural calendar with its two equinoxes, which coincide
referring to God's
1:J1 :11:1' 7'il, the question i f anything is too wondrous for God t o do it,
omnipotence, in Ps-J is exchanged for the question whether
anything could be concealed from God. This reference to God's onmiscience is
agricultural calendar are combined with the liturgical, cultic, periods which God
intended to "remove even the slightest hint that God might be unable to do
implies that also the tent of meeting has its meaning from the regular liturgical
with the most important feasts. In the conception of ill'1r.J, the periods of the
as the Creator has appointed to meet His people at an appointed place. This
il111::1 is derived from the root ill'' "(pa 'al): to appoint, set;
dung.
Aramaic
mowgaJ,
however, means
time,
or an
the festival calendar the Targumist had specified the interpretation of the word
1l1l?J, and chosen the meaning offeast. The feast most probably referred to in
this passage is Passover?09
As to the Hebrew temporal expression
to the time of life", etc., also found in verse 10 it is specifically treated above.
(See above, 4 . l . l . )
Pentateuch it occurs no more than eight times. In the Former Prophets it does
not occur at alL
meaning. Also in the Writings it has quite a strong position. As to ill',1::1 meaning
In order to
connect this important event concerning the birth of one of the patriarchs with
PER A BENGTSSON
62
pn:!l' 1?U MOO:J. "at Passover Isaac was born".312 According to R. Joshua (2nd
c. CE), all the patriarchs were born in Nisan: 11?1J lO'JJIV l'l :1mN Yl!l1;1' '1
? n1 :J. "R. Joshua said: Whence do we know that the patriarchs were born in
63
is drawn that they also died in that month: 1n1;) 10'J:l '11?1J 10'J:J.' 1"1;) "He
who holds that they were born in Nisan holds that they died in Nisan"? 14 In the
last occurrence of the fonnula on Isaac's birth the dating to Passover is given
justification: '1'?N J11VN 1Y1? :J'nJD ?J?l vn3' 1?u noJ"Whence do
Nisan?"m From the premise that the patriarchs were born in Nisan the conclusion
The remark
explicitly dates the birth of Isaac to Passover, but not the visit of the angels to
Abraham.
Gen R,
R to Gen 18:6, the event
is regarded in a Passover setting: 'i:11;) 11;)X1 :1110 ?x ;,?;,;, 0:11::J.X 1;"17J'1
01 :mN ;,;, - n1lY 'IVY1 '1!11? . . . n1lY 'IVY1 '1!11? n?o np O'NO 1!1?1!1
;,;, nco;, "And Abraham hastened into the tent to Sarah, and said, 'Make
ready quickly three measures of choice flour, knead it, and make cakes
( 'ugoth ') . . . . Knead it, and make cakes ('ugoth).-That is, it was the eve of
However, according to another tradition, represented among others by
Passover".318
visit of the three angels to the tent of Abraham took place on Passover Eve.
After giving more emphasis to the concept of God's omnipotence, and referring
in the beginning of the verse to His omniscience, Ps-J continues by giving a more
specified interpretation of the temporal expression, 13111J? "at the set time" ,
dating the event to "the feast". Ps-J gives the word 13111J? a doublet rendering:
::m ltJf? "at the time of the feast" and 1'1:1 J1'l7:::l "at this time". The feast
referred to for the birth of Isaac is undoubtedly Passover?11
According to tradition the birth of Isaac took place at Passover. This is, for
instance, stated three times in the Babylonian Talmud,
4.3. Conclusions
As demonstrated above, Ps-J sees the events described in Gen 17, Abraham's
circumcision, and Gen 18, the visit of the angels, as taking place on the same day,
Passover Eve. Furthermore, as was the case in the dating of Abraham's circum312b Rosh Hash lOb (39), l la (39, 41).
3 1 'b Rosh Hash l la (40).
1Cf.
Gen R. 48,20: ''The Holy One, blessed be He, never condescended to converse with a
woman save with that righteous woman [Sarah], and that too was through a particular cause.
R. Abba b. Kahana said in R. Biryi's name: And what a roundabout way He sought in order
to speak with her, as it is written, 'and he said: no, but you did laugh."'
3 1 1See Bowker, 212; Maher, Genesis, 67, n. 21. For a number of midrashic sources supporting
a Passover setting of Isaac's birth, see Le Deaut, Nuit Pascale, 258f.
64
PER A BENGTSSON
cision, Ps-J has nothing in common with PRE in dating the visit of the angels.
The connection with Passover of the visit of the three angels to Abraham and the
birth of Isaac is not a late invention of Ps-J. There is a strong tradition in Jewish
exegesis in favour of this dating. These two important events are both connected
with Passover, but in different traditions:
The visit of the angels at Passover is supported by Gen R, and the Tosafot to
b Rosh Hash. Isaac's birth at Passover is supported in Gen/Ex R, and in b Rosh
Hash. Ps-J is supported by Gen R in its dating of the visit of the angels, as well
as the birth of Isaac to Passover.
5. Isaac's Blessing
In verses 1-4 the aged and almost blind Isaac sends his beloved son Esau to
hunt and serve him of his game, and then receive his blessing. In verses 5-13
Rebekah introduces her deceptive plans to Jacob, instructing him how to prepare
a tasty meal to take his brothers place winning the blessing Esau was supposed to
have as Isaac's first-born son. (Isaac, however, did not know that Esau already
had sold his right as the first-born son to Jacob.)
1 . When Isaac had grown old, his eyes were too dim to see. For when his
father tied him, he looked upon the Throne of Glory, and from that time
on his eyes began to grow dim. He called Esau, his older son, on the
fourteenth ofNisan and said to him, ''My son, behold, tonight the heavenly
beings praise the Lord of the world, and the storehouses of (the) dews
are opened." And he said to him, "Here I am."
PER A BENGTSSON
66
3. So now, take your weapons, your quiver, and your bow, and go out to the
field and hunt game for me.
his son. And Esau went out to the field to hunt game to bring (back).
67
l'l'37 1'i1:lfl1 "and his eyes were too dim to see", the preposition
lb in 11X1b "to see" is interpreted not only as a comparative particle but also as
marking the cause of the fading eyesight; his eyes were damaged by seeing
something. What was it Isaac had seen? He had seen the Glory of the Lord
when he was bound on the altar (Pal Tgs Gen 22:10).
Ps-J connects this event with Passover, mentioning the angelic praise and the
storehouses of the dews. The Passover setting having been added in the narrative
of Ps-J, the story continues quite literally in verses 2-4: Isaac is aware of the
short time he has left, and therefore summons his son Esau to make the right
preparations for acquiring his father's last blessing.
saying,
7. 'Bring me game and prepare a dish for me to eat, so that I may bless you
before the Lord before I die.'
9.
Go now to the sheep shed, and bring me from there two fat kids,
one for
10. Then bring (them) to your father to eat, so that he may bless you before
his death."
12. What if my father touches me and I appear in his eyes as one who laughs
at
X7pn7 11//Y 7TX1 ;J'iJ 1l!'Y CY pn' 77 D Xl!'11p nnJ nYl!' ;JpJil 5
i'T'n'? ,, 1'1J?
'i'i l'nJl!' 'X'i'Y 1'1;) X"'i''i x;, i''i ;JiJ JPY''i niX ;,pJi1 6
llnX 1l!'Y CY 77 llJX n' nYl!'l ;J'J J'nnn 1'7 'i1X1 X';y
i''
n11J'1 C1p "' C1p 1l':l1:11 ?1:l'1 1'?'tv:l11 '' 1::l'Y1 1' '' ?'YN 7
ln' mp XlX1 ;,'; 'l' 7Jp 'iJ 11D1 8
xnc c1w'i 1n l'l'l!' 1'TY "1l 'in 1m 7 JOT Xl'Y nJ7 111 7Px 9
cni '1 ;,:m l1J7 1'7'l!'Jn 11;,n' 1'JYX1 Xln pip cw7 1m
;,nm 01p ll'iJ'1 l'lJ 71'1 lTJ7 7Ym 10
1l!'Y ;, iX1 '1JX ;J'l'''i' X7'1 'i'm ;JXU'n 'im JPY' ;J1;J1 7Y1 I I
Y'Yl!' iJl XJX1 ]iYl!' iJl n
him,
blessings?"
42.
?1 1TJ11? ''Y 'n"1 i'T'J 1nm:l 'iT 'U'll':l '1;)1 'iT', :J 'JJ'Wtv:\' C'i;) 12
P'iJ
explanation to the fact that for the meal which Rebekah offered to prepare for
1U117 1'X1 llJ 7Y1 l7Y 11n" ll'iJ" Pi'J l'X "''X "'' niX1 13
7 JC 7T'X1 'l' 7Jp CiJ 'l!'l 7l11 ';y 11n'' ll'UU'i'
msee Levine,Aggadah, 558; Hayward, Date, 12; Maher, Genesis, 94, n. 3. Restoring the
honour of Rebekah: see above, 1.3.2.2.2.
Isaac on behalf of Jacob he had to select two kids, not just one. The two kids of
68
PER A BENGTSSON
this verse are interpreted as the Passover lamb and the supplementary animal
prescribed in the Mishnah. This is the most important link between this event
3
and Passover. 20
In verse
1 1 , the Targumist describes Jacob as a pious man who feared sin, and
that was the reason why he dreaded that his father would curse him.
reference to a curse in this verse is made in anticipation of verse 12.321
The
In that
mention in verse
69
2. The second element in Gen 27 which gives the author of Ps-J associations to
Passover is the election of "two choice kids" mentioned in verse
9, giving
3.
The third element in Gen 27 which makes the author of Ps-J associate to
Passover is the mention of "dew" in Isaac's blessing of Jacob in verse 28: "May
God give you of the dew of heaven".
curses
blessings
words,
blessings
and
curses,
both the
PRE.323
Ps-J renders this verse almost literally, except for the addition of three haggadic
lamb and the supplementary animal. The mention of Isaac's "dim eyes" in verse
Gen 22, according to which Isaac, bound to the altar, could see the splendour of
Heaven, and thus became blind. In verses
elements:325
1. The first addition is found in the beginning of the verse in which Ps-J
explains Isaac's blindness as the result of his experience at the
'Aqedah
in Gen
Gen
'Aqedah
with
Passover is ancient; after the fall of the Temple and the ending of the Passover
sacrifice in 70 CE it was replaced by its connection with
There is evidence of the connection of the
mpR 32 (236): "R. Simeon said: In the hour when Isaac was bound, he lifted up his eyes to
Targum Pseudo-Jonathan interprets certain elements in the HT of Genesis 27 as
indications of a Passover setting for the event described in the particular pericope
analysed here:324
heaven and saw the Shekhinah, as it is written, 'For man shall not see me and live' (Exod
33:20). But instead of death his eyes grew dim in his old age, as it is said, 'And when Isaac
was old, his eyes were too dim to see' (Gen 27:1). From this you may learn that a blind man
is as though be were dead." In Gen R. 65,10 there are three different interpretations given of
the phrase 'his eyes were too dim to see'. The third one is the interpretation adopted in Ps-J
and PRE: "Another interpretation of nin is: through that vision. For when our father
Abraham bound Isaac on the altar he lifted up his eyes to heaven and gazed at the Shekhinah . . . Thus, when our father Abraham bound his son on the altar he looked up and gazed at
the Shekhinah. The Holy One, blessed be He, said: 'If I slay him now, I will make Abraham,
My friend, suffer; therefore I rather decree that his eyes should be dimmed'." See also
Maher, Genesis, 94, n. l.
70
PER A BENGTSSON
possibly known already to Philo and Josephus.335 This dating of the event is also
In Gen 27:1, Ps-J is alone among the Targums in associating the mention of
Isaac's blindness with the
'Aqedah.
with Passover.
presented in the Pal Tgs as connected with Passover. Ps-J is, however, very brief
in his rendering of that passage, especially in respect of the "Second Night", in
God give you of the dew of heaven, and of the fatness of the earth, and plenty of
grain and wine."
12:42.331
In contrast to Ps-J's reluctance elsewhere, however, in his rendering of Gen
27:1, the author overtly alludes to the
'Aqedah in
impetus in the mention of "dew" in Isaac's blessing of Jacob in verse 28: "May
Passover liturgy:
Ex R,
tioning any details, he simply states: "the Second (Night), when He was revealed
71
\
!
liturgy in the Synagogue. The prayer for dew is one of the constituents of the
Synagogue liturgy at Passover.338
the storehouses of dews are opened." The celestial Passover liturgy touches on a
favourite theme for Ps-J, that of the angelic song.341
'Aqedah
PRE is the one
2. The second haggadic addition to verse 1 is the date Ps-J established for the
event 10'l:l 10':11l(:l "on the fourteenth ofNisan", explicitly stating the cmmection
the Targumist makes between the blessing of Jacob and Passover, a connection
of the Holy Spirit. This explains why she was able to repeat exactly the words
Philo in his Antiquitates Biblicae 32, l-4, offers an interpretation of the 'Aqedah as an
she had heard Isaac say to Esau about the angelic song and the dew in Ps-J's
expiatory sacrifice in which Isaac as the lamb, however, without explicitly connecting the
rendition of verse l. The same phrase occurs unchanged in Ps-J Gen 27:6.342
min tannaitic as well as homiletic Midrashim. See Le Deaut, Nuit Pascale, 131 f.
''l<or a note which, however, does not explain the reasons for the abridgment of the paraphrase
common to the other Pal Tgs in Ps-J, see Vermes, Scripture, 217, n. 2; Le Deaut, Nuit
Pascale, 136. As on divergent opinions on anti-Christian polemic in Ps-J, see above, 1.4. 1 . 1 .
.n 1"The
Second Night: when the Lord was revealed to Abram . . . . And Isaac was thirty-seven
years when he was offered upon the altar. The heavens were bowed down and descended,
and Isaac saw their perfections, and his eyes were dimmed because of their perfections." The
Frg Tgs, in addition to their reference to the 'Aqedah at theend of the exposition, also refer
to God's revelation to Abraham "between the pieces" in Gen 15, giving both events a
Passover setting. See Le Deaut, Nuit Pascale, 133-138. Ps-J does make a reference to Gen
15 in a Passover setting in its rendering ofExod 12:40: "since the Lord had spoken to
Abraham, from the time he had spoken to him on the fifteenth of Nisan between the pieces"
n4PRE 3 2 (236), like Ps-J, relates Isaac's blindness to his heavenly vision at the 'Aqedah, but
concentrates on explaining the reason for this blindness, stating that after seeing God Isaac
should have been dead, but that his life was spared, and instead he became blind. Ps-J, in
n. 14.
PER A BENGTSSON
72
5.3. Conclusions
o:!o
tPi31
,,,,.
'JtO,
P1P t:mv? 1m mO' 01W7 1n l'l'IO rnr "1). '111 "two fat kids, one
for the Passover and one for the festival offerings" .143
as Nln
The two "choice kids" selected for the meal which Jacob was to serve his
dying father were interpreted as referring to Passover offerings. According to
the Rabbinic regulations for the Passover meal, the slaughter of two animals was
necessary---Qne for the Passover sacrifice, the Passover lamb, while the other
animal was slaughtered to provide supplementary meat for the Passover meal,
according to the Mishnaic prescription of the :"Tl'ln, the festival offering.344
The sumptuous meal that was to be served before Isaac, according to the HT,
was a problem to the Jewish exegetes. To eliminate the impression that the
Patriarch was a glutton, various reinterpretations of the passage were offered in
the exegetic literature, to restore Isaac's honour. Philo, for instance, offers an
apology for Isaac's large appetite, describing him as large man of enormous
stature who could easily consume large quantities without being conceived of as
a glutton.345 Also PRE expressly refers to the suspicion of gluttony that has to
be eliminated: "Did Isaac's meal then consist of two goat-kids? Was he not
satisfied with one?" The author of Ps-J, however, does not even mention the
There are three elements in Genesis 27 which the author of Targum Pseudo-Jonathan
interpreted as indicating a Passover setting for the event described in the pericope:
'Aqedah
in Gen 22.
2. The second element providing a link to Passover is the mention of two kids
in Gen 27:9, giving the event its sacrificial character. For the Passover meal, the
Passover la!nb had to be slaughtered together with an extra lamb, according to
tradition codified in the Mishnah.
3.
Isaac's blessing of Jacob in Gen 27:28. Ps-J associates from this mention of dew
to the prayer for dew in the Passover liturgy of the Synagogue.
There are striking similarities between the rendering of the elements of Gen 27
in a Passover setting in Ps-J and in PR.348 According to many scholars, Ps-J
has derived much haggadic material from PRE, and has remodelled it according
to ancient traditions which have not been incorporated in the mainstream of
Palestinian Targwn. 349 It is, however, not impossible that in his translation of Gen
27 the author of Ps-J has, independently, derived his interpretation from the same
traditions as those codified in PRE. 350
about the magnitude of Isaac's meal; the meal served to him was interpreted as a
complete Passover meal, nothing more. The interpretation of the event in Ps-J
uses the "two choice kids" to promote the Passover setting of this event, and as
a consequence to this interpretation, Isaac is exonerated from charges of gluttony.346
Targum Pseudo-Jonathan in Gen 27:9 saw Jacob's slaughter of the two animals
as an indication of the priestly and sacrificial character of his activities. The two
animals were offered as a proper Passover sacrifice.347
song.
343See Hayward, Date, 12-14; Maher, Genesis, 95, n. 5 (with further references). PRE 32
(237) has a rendering similar to that in Ps-J.
344See Hayward, Date, 12f. The regulations are codified in m Pesal;. 6:3.
345Philo, Quaestiones in Genesim 4:200. See Hayward, Dare, 13f.
346See Levine, Aggadah, 559; Hayward, Date, 13. Cf. above, 1.3.2.2.2.
In early
73
75
at a time when the wound following his circumcision caused him great pain.
According to several Jewish sources, the pain suffer:,ed by Abraham when the
angels visited him was at its peak, which occurs on the third day after circumcision,
implying that the two events did not occur on the same .day. Others, however,
maintain that the pain that Abraham suffered was the pain that is felt on the day
of circumcision itself. The tradition that both events occurred on the same day,
Passover Eve, is attested in a few late sources, but could also have support in
Genesis Rabbah.
In the present study I have investigated the connection with Passover in Targum
As to the fourth event (Gen 27: 1, 6, 9), there is no explicit time marker
present in the Hebrew Bible. There are, however, three elements present in the
HT of Gen 27 which have been interpreted as coiUlecting the event with Passover
Synagogue.
Of the four texts studied in this work three contain vague indications of time in
the Hebrew Bible. These three texts have been specified in Targum Pseudo-Jonathan,
two animals for a meal gave associations to the two animals of the Passover
and the events described have been connected with Passover by means of the
meal; in verse 28, the mention of "dew" in Isaac's blessing of Jacob gave
targumic doublet, rendering the temporal marker literally, and adding an explan
associations to the prayer for dew in the Passover liturgy. Most important of
atory, specifying element. The fourth text (Gen 27: 1 , 6, 9), however, contains no
temporal expression in the Hebrew Bible, but instead there are other elements in
substantial meal for the dying Isaac. For a dying man such a meal would be
In the first text Cain presented his vegetable offering "at the end of days"
according to Gen 4:3. In Ps-J this vague expression was specified into "at the
Given the choice of two kids the association to the election of the Passover lamb
end of days, on the fourteenth of Nisan". The offerings of Cain and Abel were
and to the "festival offering", the supplementary animal prescribed in the Mishnah,
parallelized. It was not only Abel's offering that was an offering of firstlings,
is not far-fetched.
Cain, too, was made to offer firstlings, an activity suggesting a spring setting.
Passover offering. The Passover setting of Gen 27: 1-13 is well attested in Jewish
Not only the time was specified, but also the content of Cain's offering: flax seed
literature.
"as an offering of first fruits". This interpretation is not peculiar to Pseudo -Jonathan
The early Jewish Bible exegesis had a twofold setting in the framework of the
Genesis Rabbah,
alone.
TanJ:t.Uma,
and
of the text
Bible its purpose was, however, threefold-to make the Biblical text intelligible,
adjusted to tradition,
and
It was in the ancient Synagogue that the early Jewish Biblical exegesis had its
"that very day" into "that very day, on the fourteenth <of Nisan>", giving
primary function in cormection with the readings from the Bible-to make the
Bible accessible to the Jewish people. Jewish Biblical interpretation was, however,
18: 4,
not a popular exegesis; it was refined and elaborated in the Jewish academies,
constantly adjusted to tradition, before it was presented in public.
To increase the intelligibility of the Bible in Jewish exegesis, obscure words and
conveying the promise of a son to be born to him "at the appointed time" the
Bible is Gen
following year. This time report in Pseudo-Jonathan is specified into "at the time
of the feast . . . . at this time", 'feast' most probably meaning Passover. The
There are several examples of all three main categories of Biblical exegesis in the
material used in the present study, and presented above in the survey of the
literature. There is evidence in the literature for the dating of both Abraham's
circumcision and the visit of the angels to Passover. The angels visited Abraham
studied in this work is the specification of vague Biblical reports of time and the
76
PER A BENGTSSON
important events with Passover belongs to the traditions derived from ancient
sources. Targum Pseudo-Jonathan is, however, not quite unique among the
Palestinian Targums in connecting events with Passover. In the Targums of Ruth
and the Song of Songs, there are events connected with Passover.
In their
interpretation of Exod 12:42 the other Palestinian Pentateuch Targums all mention,
in the context of God's revelation to Abraham, the
Abbreviations
b
B Me;
CTg (A,B,E, etc.)
Edpr
Ex R
Frg Tg(s)
Gen R
Babylonian Talmud
Bava Me?.ica
Cairo Genizah (Pal) Tg Manuscript
liT
Genesis Rabbah
Hebrew Text: Including the MT, as well as pre-MT read
Jub
Book of Jubilees
L
Lond
m
MT
N
Nf
Nfmg
Onq
p
Pal Tg(s)
Pent
Pesaf:i.
PRE
Ps-J
Targum Pseudo-Jonathan
Rosh Hash
Tan
Tan B
Midrash Tanl;mma
Tg
v
Rosh Ha-Shanah
Midrash Tanl_mma, ed. S. Buber
Targum
Vatican Library Frg Tg MS
ALUOS
Aramaic Bible
ASTI
Aug.
Bib.
78
BK
CHB
DBS
EJ
Erls
HAT
HThR
ICC
IDB
IEJ
Immanuel
JBL
JJS
JQR
JSJ
JSOT
JSSt
KBL'
Mikra
PER A BENGTSSON
MUSJ
NJ
PAAJR
REJ
ScrHie
Sef
Sem.
TDOT
Textus
ThWAT
VT
VT.S
WCJS
ZNW
ZThK
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2. Aster Akalu: Beyond Morals? Experiences of Living the Life of the Ethiopian Nuer.
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1. Birgitta HJ.rdh: Ceramic Decoration and Social Organization. Regional Variations seen in
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1. Gunnar jarring: The Moen Collection of Eastern Turki (New Uighur) Popular Poetry. Edited
with Translation, Notes and Glossary.
1. Karin Blomqvist: The Tyrant in Ariscode's Politics. Theoretical Assumptions and Historical
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Translation, Notes and Glossary.