Greek Jewish Texts from the Cairo Genizah

Texte and Studien zum Antiken Judentum 51

Nicholas de Lange

Greek Jewish Texts from the Cairo Genizah

Texte and Studien zum Antiken Judentum herausgegeben von Martin Hengel and Peter Schafer

51

Greek Jewish Texts from the Cairo Genizah by

Nicholas de Lange

J. C. B. Mohr (Paul Siebeck) TUbingen

Die Deutsche Bibliothek - CIP-Einheitsaufnahme Greek Jewish Texts from the Cairo Genizah / by Nicholas DeLange. - Tubingen: Mohr, 1996 (Texte and Studien zum antiken Judentum; 51) ISBN 3-16-146438-9

NE: DeLange, Nicholas [Hrsg.]; GT

© 1996 Nicholas de Lange, for this edition: J. C. B. Mohr (Paul Siebeck) Tubingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde-Druck in Tubingen on non-aging paper from Papierfabrik Niefern and bound by Heinr. Koch in TUbingen.

Printed in Germany. ISSN 0721-8753

Contents

Preface ........................................ VIIX

Abbreviations ....................................

1. A Marriage Settlement ............................

2. A Private Letter (1) .............................. 3. A Private Letter (2) .............................. 4. A Business Letter (2) .............................

5. A Passover Haggadah (1) .......................... 6. A Passover Haggadah (2) .......................... 7. A Passover Haggadah (3) .......................... 8. A Passover Haggadah (4) .......................... 9. A Greek Translation of Koholet (Ecclesiastes) .............

10. A Biblical Glossary .............................. 11. Scholia on the ?Pentateuch ......................... 12. Scholia on the ?Hexateuch ......................... 13. A Commentary on 1 Kings .........................

14. Glosses on 1 Kings ............................... 15. A Commentary on Ezekiel and the Minor Prophets .......... 16. A Mishnaic Glossary .............................

Plates .........................................

Scriptural Index ................................... Index of Names ................................... Index of Greek Words ...............................

1

11 17

21 29 43 59 65 71 79 85 117 127 155 165 295

307 455 466 467

Preface The Cairo Genizah texts brought together and published, mostly for the first time, in this volume share two common characteristics: they are all written in Hebrew characters and in a mixture of Hebrew and Greek language. These two characteristics serve to define the cultural setting in which they originate: they were produced by Jews who spoke Greek. Moreover, they were produced in a milieu which valued the Hebrew language, and used it as the focus of the educational system. Beyond this it is hard to generalise. Only one of the texts (no. 1) is dated and located geographically: it was written in western Asia Minor in the year 1022. The other texts cannot be dated accurately, though we may venture to

assert on general grounds that they are unlikely to date from much before the tenth century or after the twelfth (in other words, the `classical period' of the Genizah). Their geographical origin seem to be varied: we encounter place names in Egypt (nos 2-3) and the Greek Archipelago (no. 4). The types of writing represented are also varied. I have grouped similar types

of text together: first some personal documents and letters (nos 1-4); then fragments of the Passover ritual (nos 5-8); biblical literature (translation, glosses, scholia and commentary, nos 9-15); and finally a rabbinic glossary (no. 16).

These classes are not to be taken as defining the writings or the interests of Greek-speaking Jews in the Middle Ages, but are rather the result of the criteria used for making the selection. It is only natural that a collection of bilingual texts will include a certain number of glossaries, and the use of Greek glosses is a marked feature of Byzantine biblical commentaries. As far as liturgical texts are

concerned, the presence of vernacular rubrics in the Passover Haggadah is unremarkable; so far no Greek rubrics have been found in other types of prayer book. No doubt there are other Genizah fragments from a similar background which happen to be entirely in Hebrew. Perhaps the publication of this collection will make it possible to define some criteria by which they may be identified. It has not been my aim to make an exhaustive collection of Genizah fragments containing Greek words. I have deliberately ruled out, as being outside the scope of this volume, texts written in Greek characters, and also the many texts where the Greek words may be described as `fossilised', for example copies of rabbinic texts, magical texts, and medical texts, which do not issue directly from a Greekspeaking environment and are not addressed specifically to Greek-speaking readers. Another straightforward omission concerned obviously late fragments, including those from printed books (such as the polyglot Pentateuch printed at Constantinople in 1547)'. One or two very minor fragments have also been left out. A more delicate decision related to Genizah fragments that have already been published. In general it seemed that to republish them here would serve little purpose. I made an exception in the case of three fragments (nos 9, 10, and 14) that I had previously published myself, and which I now have the opportunity

Preface

to present in a more satisfactory and definitive form. I also decided, after some hesitation, to republish the well-known Mastaura Ketubba (no. 1): its status as the only dated and localised document from a medieval Greek-speeking milieu makes it a valuable addition to the collection, and its republication has enabled me to make some minor improvements to the text and, more importantly, to the explanation of some of the Greek words. Two other fragments which might have

qualified are omitted: they are both in the library of the Jewish Theological Seminary of America in New York. One, a badly damaged paper fragment, classmark ENA NS 50.9, has been recently published by S. Pines and S. Shaked

in Studies in Islamic History and Civilization in Honour of Professor David Ayalon (Jerusalem/Leyden, 1986), 307-18. I have argued, against the editors, that it is a fragment of an anti-Christian polemical work ('A Fragment of Byzantine Anti-Christian Polemic', Journal of Jewish Studies 41 (1990), 92-100). The other, from the Schechter collection, consists of nine leaves, and contains part of a commentary on a hymn by the early Byzantine hymnographer Kalir, together with the beginning of the commentary on Ruth attributed to the Thessalonican rabbi Tobias son of Eliezer. The hymn commentary was published by Louis Ginzberg in Genizah Studies in memory of Dr Solomon Schechter I (Philadelphia, 1928), 246-297. I also decided to exclude a Cambridge fragment, T-S 8H.22.4, which appears to contain, among other items, a hymn with a Greek refrain, because too little survives to allow of a reasonable reconstruction. Turning now from the principles of selection to the editions themselves, my primary aim throughout has been to publish an accurate transcription of the text, together with an English translation. I have made very few attempts to edit the texts, although occasional obvious mistakes are indicated in the notes, and I have supplied large amounts of missing text in the case of the Passover Haggadoth, where the exercise is a straightforward one. My principal aim in the commentaries is to indicate uncertain readings and to discuss the Greek words. Very often, alas, there is little of any use that can be said about these, owing to the poor

state of preservation of the manuscripts, the difficulty of reading the words, particularly when the vowels are omitted, and the unsatisfactory state of the lexicography of medieval vernacular Greek. In the case of the biblical texts I have sometimes drawn attention to parallels with ancient translations, particularly the

so-called `kaige' versions and Aquila. This is a subject that deserves more comprehensive attention than I could give it here. Another subject that deserves fuller study is the influence of spoken Greek on the Hebrew language of these texts. I have pointed to a few examples, particularly in the long exegetical text (no. 15), but there is a good deal more that might be said. I have tried to write in a way that will make these texts accessible both to Hebraists with not much Greek and to Hellenists with not much Hebrew: this explains why I have often been led to state the obvious. I have not attempted to provide a very full palaeographical or codicological commentary, for various reasons, not least of which is my own inadequacy in

these areas. The photographs will, I trust, enable readers to find some of the answers to their own palaeographical questions, as well as making possible the identification of further fragments from the same manuscripts or the same scribes. The texts vary considerably in the matter of legibility. Some present few or no problems; others (and notably nos. 4 and 15) are very difficult indeed in places. I have done my best with the means available to me, but it may be possible

Preface

to squeeze more out of these texts with the help of more advanced technology. Where dimensions are given, the first figure refers to the height, the second to the width.

It is my hope that the publication of these texts in their present form will stimulate further research and reflection on the history and civilization of what is most conveniently called Byzantine Jewry (although it is evident from these texts

that some Greek-speaking Jews lived outside the frontiers of the Byzantine empire). The texts given here shed an interesting light not only on their linguistic habits (including an attachment to the Greek Bible, and to a tradition of translation going back to the early Roman period), but also on their religious practice, their occupations and varied aspects of daily life (ranging from architecture and metalworking to quail-hunting). At the same time the texts are of great interest for the study of the Greek language in the Middle Ages. There is a shortage of

vernacular Greek texts that endows these fragments with particular value, but even greater interest attaches to that fact that they use a non-Greek alphabet, and therefore convey the pronunciation. It is my impression that many of the words and some of the forms are otherwise unattested, at least at this date. I hope that the publication of the texts will make some contribution to the history of the Greek language. In the course of nearly twenty years' work I have naturally incurred many debts. I should like to record here with gratitude the early encouragement I received in my study of these Genizah fragments and more generally in the study

of Byzantine Judaism from the late Arnaldo Momigliano and the late Stavros Papastavrou, and also from Chimen Abramsky, John Emerton, and Evelyne Patlagean. I have also benefited from conversations and correspondence with Malachi Beit-Arie, Averil Cameron, G. Drettas, Michele Dukan, Daniel Frank, Norman Golb, Anna Muthesius, Judith Olszowy, the late Alexander Scheiber, Shaul Shaked, Colette Sirat, and Paul Speck. I am grateful to my Cambridge colleagues David Holton, William Horbury, Joyce Reynolds, and to members

and former members of the staff of the Taylor-Schechter Cairo Genizah Research Unit at the University Library (notably its director, Stefan C. Reif, Paul Fenton, Simon Hopkins, Geoffrey Khan and Amittai Spitzer). I am particu-

larly grateful to those who have brought to my notice fragments that might otherwise have escaped my attention. For permission to publish the manuscripts I must thank the Syndics of Cambridge University Library, Westminster College Library, Cambridge, The Jew-

ish National and University Library, Jerusalem, and the Bodleian Library, University of Oxford. I am grateful to Tyrwhitt's Hebrew Fund and the Hort Memorial Fund for help with defraying the cost of photography and typing. For help with the typing of the Hebrew/Greek text I am particularly grateful to Rikk Watts, of the Bible College of Victoria. His technical competence and positive outlook enabled me to overcome what might have otherwise proved to be an insuperable obstacle. I think it proper also to note here with gratitude the special contribution of a friend who has insisted on anonymity. Finally, I offer my warm thanks to Peter Schafer, for encouraging me in this work, for accepting the book for publication, and for waiting patiently for me to complete it. Nicholas de Lange

Cambridge July 1993

Abbreviations Journals BJGS BZ HUCA JNES MGWJ PAAJR REG

REJ

Bulletin of Judaeo-Greek Studies Byzantinische Zeitschrift Hebrew Union College Annual Journal of Near Eastern Studies Monatsschrift fi r die Geschichte and Wissenschaft des Judentums Proceedings of the American Academy for Jewish Research Revue des etudes grecques Revue des etudes juives

Works referred to in abbreviated form Zvi Ankori, Karaites in Byzantium: The Formative Ankori, Karaites Years, 970-1100. New York/Jerusalem, 1959. D. Barthelemy, Les Devanciers d'Aquila (Vetus TesBarthelemy, Devanciers tamentum Supplements, 10). Leyden, 1963. Steven B. Bowman, The Jews of Byzantium Bowman, Jews of Byzantium 1204-1453. University of Alabama, 1985. S.D. Goitein, A Mediterranean Society, 5 vols. BerGoitein, Mediterranean Society keley/Los Angeles, 1967-88. NeaS `EXXijvixf c FXwooqs.

°latoQLxav Aeatx6v

`IotopLxov

Krauss

Athens, 1933-. S. Krauss, Griechische and lateinische Lehnworter im Talmud, Midrasch and Targum, 2 vols. Berlin, 1898-99.

Kriaras

E. Kriaras,

Lampe

AnjµtSovc FQa[tRUteia5 1100-1669. Thessaloniki, 1968-. G. W. H. Lampe, A Patristic Greek Lexicon. Oxford,

tfj1

`EXkrlvLxfj

1961.

Mann, Jews in Egypt

J. Mann, The Jews in Egypt and in Palestine under the Fatimid Caliphs, 2 vols. London, 1920-22.

Sokoloff, Dictionary

M. Sokoloff, A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period. Ramat Gan, 1990.

Sophocles

E.A. Sophocles, Greek Lexicon of the Roman and Byzantine Periods. New York, 1900.

Starr, Jews

J. Starr, The Jews in the Byzantine Empire. Athens, 1939.

Editorial conventions []

Lacuna in manuscript

()

Text illegible or damaged Reading uncertain

0

1. A Marriage Settlement Drawn up in a mixture of Hebrew, Aramaic and Greek, this marriage deed

(ketubbah) records the marriage of Namer son of Elkanah to Evdokia daughter of Caleb and the property settled on the bride. The place is given as Mastaura (a small town in Lydia in Asia Minor), and the date corresponds to Friday the 9th of March, 1022. The standard legal formulae concerning the marriage and settlement are given in Aramaic (recto, 11. 3-13; verso, 11. 1-9). The date is given in Hebrew,

as are the particulars of the bride's dowry and gifts. The signatures of the members of the court are also in Hebrew. Greek is used only sporadically, to identify or describe objects and in a concluding legal formula.

Mordechai Akiva Friedman, Jewish Marriage in Palestine, A Cairo Geniza Study (2 vols, Tel Aviv/New York, 1980-81), I.43f., has argued that this document is drawn up essentially according to `Babylonian' practice, with very few elements of `Palestinian' type. Very few Byzantine Jewish marriage deeds are known. Jacob Mann thought that T-S 16.375 was `no doubt drawn up in Byzantium' (Jews in Egypt, 11.96 n.2), but this is disputed by Friedman, 11.364, who argues that it was probably written in Tyre, c. 1089-99. Another document, T-S 12.659, was written in [...]ni Mitrapolis, identified by N. Golb as Constantinople: see Friedman, 11.81. Friedman does not rule out this identification, even though the bride and bridegroom have Arabic names. Like our text it is written on a long, narrow strip of parchment and has an illustration of a menorah. The date, according to Friedman, is either 927/8 or 1027/8. (At the earlier of these dates the presence of Arab Jews in Constantinople is less likely.) Another deed written on a parchment

of this shape is T-S 24.30 (place and date missing; there is a dowry list, resembling that in our text but drawn up in Arabic): Friedman, 11.70ff. Finally, we should mention the marriage deed from Antinoopolis in Egypt dated in November 417 (P. Col. Inv. 5853, published by Colette Sirat et al.,

La Ketouba de Cologne, un contrat de mariage juif a Antinoopolis

(Papyrologica Coloniensia, 12), Opladen, 1968). This document also contains a dowry list in which various items are named in Greek. (The consular date is also given in Greek.) T-S 16.374

Parchment. Height 30 cm., width 10.5 cm. (max.). Scored. The parchment is of somewhat irregular shape, which has imposed some constraints on the scribe. The text continues on the verso, presumably for want of space. (This practice is envisaged in the Mishnah, Gittin 9:7; cf. Tosefta Gittin 7:10.) A scriptural motto arranged around a drawing of a seven-branched lampstand 1

(continued on p. 10)

A Marriage Settlement

1

Translation

recto 1

2 3

4 5

6 7 8

On Friday, fourth of the month Nisan in year 4782 of the Creation of the World, by the reckoning current in the city of Mastaura near the river Maiandros, Namer son of Elkanah came and declared to Evdokia

daughter of Caleb: Be my wife according to the law of Moses and Israel, and I shall serve, cherish, maintain and support you in the manner of Jewish men

who faithfully serve and cherish their wives. I shall give you your mohar as a virgin, a fully valid claim against my property, namely 200 zuz in silver,

9 10 11

12 13

14

making 8 1/3 dinars, as required by the Law.

I undertake to provide your food, clothing and upkeep and to consort with you sexually according to the way of the world. Evdokia consented to be his wife. This is the dowry that Evdokia the bride brought from the house of her father Mar Caleb to that of Namer her husband: a pair of gold earrings with a fine gold necklace, weight 6 shekels;

recto 1

2

Literally 'on the sixth day of the week of the month of Nisan on four days therein'. For the form of date where the day of the month follows the name of the month, a biblical style which is a distinctive feature of 'Palestinian'-style marriage deeds, cf. Friedman, 1.102. To marry on Friday was unusual (there is even some doubt in rabbinic law whether it is permissible): see Friedman, 1.99 n.6. The first part of Nisan (before Passover), on the other hand, was a popular time of the year to be married: ibid., I.102. D'Ctm1: Mann mistakenly reads D']m1. The Era of the Creation (calculated from 3761/60 BC) is the preferred era in 'Palestinian' marriage deeds (see Friedman,

Byzantine Jews also used the era from the destruction of the temple The formula immediately following ('by the reckoning current...') is commonly used in Babylonian documents and normally designates the Seleucid 1.104).

(ibid.).

era, which is the dating recommended by the Babylonian legal authorities.

3f.

Mastaura is accurately described as being 'near' the river Maeander, not 'on' it.

As Reinach (p.20 n.2) points out, it is actually on a tributary of it named

Chrysaoras in a Greek source. For an account of the site and a concise survey of its history see H. Barnes and M. Whittow, 'Mastaura Kalesi: A Preliminary Report', Anatolian Studies 43 (1993) 117-135 and plates. It is usual in such documents to identify a place by reference to a river or other source of water. We have no other reference to a Jewish community in Mastaura. (Mann mistakenly read the name in another Genizah document of the eleventh century, T-S 16.251, see Jews in Egypt, 11.92: Ankori, Karaites, 112, pointed out that the reading is doubtful, and Norman Golb, in BJGS 1 (Autumn 1987) 7, showed the correct reading to be Marathia). Ankori (Karaites, 112, 116) stresses that it is one of a number of inland towns of commercial or military importance that attracted Jewish immigration at this time. On patterns of Jewish settlement in medieval Anatolia see S. Vryonis, The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteenth Century (Berkeley etc., 1971), 52. 2

Text

A Marriage Settlement

1

recto

flDrI Moo in D'0' i1f41C 1D'] rn'S n:tv: 'w'on 1"c't]5 ' DS1D n'135 0-701 D'Y

1

1 What] DMOI D'&Sk 2

1i 1]'S 701=71 ti11MDt n]'1h3 i I'D Mnn tc5']1'i 3 r Ik'p11nx naTS 'InAl n115A 1] 1D] a: 'j'a D11124)n 4 rr5D'a kcal Stnv'1 non n-r 'n]k5 'S '17T ]SD nD 5 nD5'rlD 'D'n' 1]1Da1 D]1Mal 1 jp1a1 6 nnin '15 tC'i 1'1 Knoi7D 11i t'VJ] n' ''1(1h1 1'R5r1 7 lnan '111 9DD "OD] 1D 1 -ft D"71 1'rTa 'D"Sift 8 an"11a1D 'D'S 1" T11'1 an5'nl 1'1]'1 'crxn 11]'x1 9 'D"SIl SD'Oi 'SD 'D"p1vD1 'D"n10'Dl 'D" ]1Tr]1 10

1'R11i1'

ni tl a1 1-1k'f71'TDk na'D11 KD114'1 ai?111D 11

i 15D. r na'7l"I]a n517]n1 k"]IM 111 'n]'a5 12 n'D5 D±D 6 i I'Da n'?.t] 13 1511D

D'S7cv ntvty n'", on DnD 'Sr oil :rift

4

5

]1T 14

This is the earliest attestation of the name Namer (corresponding perhaps to Greek Pardoleon). The evidence for the name is collected by Bowman, Jews of Byzantium, 249, who concludes: 'Namer is clearly a common Romaniote name, and may even be restricted to that general area'. Elkanah is a relatively common name among Jews in Byzantium in the fifteenth century: its occurrence here may indicate an older tradition. Evdokia, a name well attested among Greek Christians, was also used by Jews, as we can see from no. 3 below and from a document dated 1252 (see Mann, Jews in Egypt, I.52f.; cf. Bowman, Jews of Byzantium, 223f.). The name Caleb is well attested in Byzantium from the 13th century on, but is very uncommon elsewhere. Again, this text seems to testify to a long-established local tradition.

'I shall serve...': This conforms to a Babylonian formula found in a Gaonic

responsum. See Friedman, I.177f. 7

8

'I shall give...': This is a Babylonian, not a Palestinian, formula: Friedman,

I.243f. mohar: a technical term denoting a payment made by the bridegroom. The word is used in a variety of ways; here it has its strict sense of the minimum payment laid down by law, viz 200 zuz for a virgin (for other brides the mohar is only 100 zuz). See M.A. Friedman, 'Mohar Payments in the Geniza Documents', PAAJR 43 (1976) 15-47, esp. 26. Friedman points out, ibid., 28f., that the formula is to be understood as a potential obligation, not as an actual gift. My translation follows his interpretation. 'fully valid': see Friedman, 'Mohar Payments', 29f.

Literally 'from the Torah', a reference to the Biblical origin of the mohar. The formula is a Babylonian one: see Friedman, Jewish Marriage, I.248ff. On the figure of 200 zuz fixed as the mohar of a virgin see Friedman, I.251ff. The equivalent value of 8 1/3 gold dinars is found in a number of marriage deeds of 'Palestinian' type: see Friedman, I.254f. IOf. For this formula cf. Friedman, I.178.

9

11

Marriage was not valid without the bride's consent: Friedman, I.179. 3

A Marriage Settlement

1

15

Translation

a small cauldron (KaKKdpwV) (valued) at 1 gold piece; and a cooking pot (of the type known as) XEp&TLV, at 1 gold piece; a wash-basin (XaK(MV), a small

16 17

pot of medium size and a copper spoon, at 1 gold piece; a veil with silver clasp, at 2 gold pieces; a rug and a bedspread (dvdTrXLV), at 1 gold piece;

18

two women's dresses, at 1 gold piece; a double-faced dress of red cotton (papiraKEp6v)

19

and a white dress, at 1 gold piece; a ?palm's-breadth (XctpoTrdXaµov)

woman's scarf, 20 at 2 gold pieces; two more, at 2 gold pieces; 21

a woman's dress, a bag (aaKOUX) for the bath, and small tablecloth (µcadXLV), at 1 gold piece;

15

KaKKdpLV is well attested in demotic Greek in the sense of a cooking pot or cauldron (Kriaras, 7.228: it occurs several times in this sense in the Constantinople Pentateuch of 1547). ('Cauldron', Mann, Starr; 'petit chaudron', Reinach, taking it as a diminutive.)

zahub - 'gold piece', equivalent to 'dinar' (line 9) or to the Byzantine solidus: there was little difference in value between the two coins (Reinach). qumqum occurs twice in this line, and the first time it is pointed, as though it were a non-Hebrew word. In this form it is, however, already naturalised in Hebrew. It derives from Greek KonKKOUµa or KotKOUµos, which itself comes from the Latin

cucuma. (Krauss, s.v., suggests that the Latin word may in fact be of Semitic origin.) Various forms of the word are attested in medieval demotic Greek texts:

KOtKOUtLOc, KoUK06[LLV, KOUKOUµdpL (see Kriaras), all meaning a large pot for

boiling water or cooking. Why is the word pointed? There was no necessity to resort to pointing to avoid an ambiguity. Perhaps the scribe was uncertain whether the word was a Hebrew or Greek one. Cf. saqul (line 21), which is also pointed, although like qumqum it is given without its Greek ending. It too is a Greek word

which may be ultimately of Semitic origin. It is interesting that another apocopated Greek word, sudar (line 19), is not pointed: this word is not

uncommon in the rabbinic literature, and so is treated as a Hebrew word. From ancient Xeptgc, 'cauldron'. The form XEptTLV belongs to the demotic language (see Kriaras). Interestingly it occurs in one manuscript of a prodromic poem where two other manuscripts read KaKKdpLV (see D.-C. Hesseling and H. Pemot, eds, Poemes prodromiques en grec vulgaire (Verhandelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Nieuwe Reeks 11, Amsterdam, 1910), 52, and cf. H. Eideneier(ed.), Ptochoprodromos (Cologne, 1991)).

Perhaps there was not much difference in practice between the two

objects. On all these everyday utensils see P. Koukoules, BV(avrLvuly Blos, cai 17oALn.ap6s, vol. 11/2 (Collection de l'Institut Franrais d'Athi'nes 13, Athens, 1948), 99f. XaKdvtv: The word is unpointed, either because its pronunciation is

unproblematical or because it is already accepted as a loan-word in Hebrew (Krauss, s.v. f]p5, cf. Sokoloff, Dictionary, 286f.) Mann apparently takes it as a plural Aramaic word, of Greek origin, meaning 'bottles'. Better taken as Greek

XaK6.VLV or XEKdVLV, 'bowl' or 'basin' (cf. Kriaras, S.V. XEKdVrr). The equivalent Arabic term, lqn, is found in a dowry list in T-S 24.30: Friedman, 11.77. 16 17

On Byzantine spoons cf. Koukoules, op. cit., 102. 1DInO: a rug, according to Mann, who quotes Judges 4:18. 'But "cloak" is the

post-Biblical sense, and the context, apart from metal ware, deals almost

exclusively with wearing apparel' (Staff). The immediate context, however, is 4

A Marriage Settlement

Text

1

0 1'»5 K 31rrr3 1'n55 D»011-31 K 31Ir3 1'002) 15

1Orr oil qvs n :ino nwlrrl 5ry 931 'n13 lop 16 1'5D3K1 rD'?30 n':IlrTr ]] fl0t'70 -1Wj 17 011K ii-1'D:5 5130 -131 k it rr3 0"10 o'rv1 18 K it TI

ilr37L7':) - trim TIlO K it im 'p5 1 Z1 19 '17131,1T 0'103 O'X) n'rnKi n']lrrr 0'1102 20 K Mr in 71n7 '"p rr,m?*0 5ipol o'w1 X13 21

bedspreads. In fact rugs were also used as bed-covers (cf. Koukoules, op. cit., 74). dvdTrXLV: a rarely-attested word for an everyday object. See also no. 15, fragment

i recto, line 223. Koukoules, ibid.: 'to judge by present-day usage, they were woven woollen bedspreads without fringes'. Cf. 'I QTOpLKOV AEeLK6V, II.110. 18

'double-faced': cf. line 30. The meaning is unclear. Reinach translates by double, 'lined'. Starr has 'double-coat'. The most likely explanation is a 'double-faced weave'. Dr Anna Muthesius has kindly supplied the following comments: This is a weave with either a warp or a weft in two series, one of which appears on the face, the other on the reverse of the textile. Thus, two different pattern weave effects appear on a single cloth. See Vocabulary of Technical Terms (Centre International d'Etude des Textiles Anciens, Lyon, 1964), 13, under 'double-faced' weave. As the cloth is relatively inexpensive, it is more likely that a 'double-faced weave' is intended than a heavier, costlier 'double cloth'. For 'double cloth', also called 'double weave', see Vocabulary, 14. This is defined as a 'weave which produces two textiles simultaneously one above the other'. (3aµTraKEp6v: I have written µTr to represent the sound of the Hebrew b (without

rafe). The usual spelling is pap. aKEp6v. On the use of cotton for clothes see

19

Koukoules, op. cit., 22; on red colour, ibid., 37. Mann read the seventh word as kyly, which gives rise to an adventurous footnote by Reinach (p.129). In fact the scribe began writing the next word but, after writing kyl, realised he had made a mistake, and crossed the letters out. XELpoTrdXaµov is otherwise unattested.

Mann's suggestion, XELp6TrXoup.ov (also

unattested and supposedly meaning 'hand-embroidered'), is an unlikely formation, and would have to be spelt with a w after the 1. It is accepted by 21

Reinach, with reservations: he wonders what alternative form of embroidery was available at the time. aaKOVX: seems to be a shortened form of aaK(K)ovXLOV, a small handbag. (Cf. Koukoules, op. cit., 54, who mentions it as a bag that may be attached to a belt.) See no. 15, fragment i recto, line 239. For Reinach, the semitised form (cf. sudar)

denotes an old borrowing, even though the word is not found in Talmud or Midrash. The objects needed for the bath, Ta XOUTpLKd, were so indispensable for a Byzantine woman that they are commonly specified in Greek dowry agreements (Koukoules, op. cit., 446-8; cf. P. Col. Inv. 5853 line 16, It is perhaps surprising that they are not itemised in this agreement. p.eadXLV: The forms µEVdXL and ILQdXLV are attested in Greek texts (Kriaras, s.v.

µevvdXLOV). The dot in the I indicates doubling of the consonant, which is surprising. The same phenomenon occurs in line 26, and several times in no. 16. The explanation is presumably that it reflects the current pronunciation. 5

A Marriage Settlement

1

22

Translation

two (?) (Xaytees?) and a fine woollen belt, at a gold piece; a (?) (dvaTp(XwV?)

23 and three handkerchiefs, at half a gold piece. As a wedding gift 24 Namer the bridegroom gave Evdokia the bride a gilded bracelet 25 of 10 1/2 shekels; another of silver, 26 at 2 gold pieces; two armbands (dyKwvoppdXtcXa), at 2 gold pieces, making 27 18 (eighteen) shekels; a woollen belt, at half a gold piece; 28 a pair of gold earrings with triple pendants (Tpt(ioXaTa) and a gold ring, making 29 three shekels. The bride's mother gave to Evdokia 30 her daughter a double-faced red dress of silk (icouicouXd.ptKOV), at one and a half gold pieces. 31

The sum total, including her own possessions, her wedding gifts, the mohar,

32

and the addition to her ketubba, makes thirty-five and one-third gold

33

pieces. The bride's mother also gave

34 35 36 37 38

her daughter the lower storey, and its exit and entrance are to the east, close to the river; but half of the well shall belong to her brother Caleb and he, Caleb, shall have the right to enter by the eastern gate to do whatever he may need to do at the well.

Mercy and truth have met together; righteousness and peace have kissed each other.

22

I am at a loss to explain XayLtes'. Mann, Reinach and Starr all agree in reading dads-, deriving the word from pdic, a palm. They explain it as 'fans'. Palmshaped fans are represented pictorially, but the linguistic usage is not otherwise recorded, and the first letter appears to be a k, not a b. dva'rpEXty: or possibly &TpEXLV (the word is unpointed). Neither word is attested, and the meaning can only be surmised. Mann mistakenly writes IVTPLXOV (which has at least the merit of being attested elsewhere, albeit very rarely, in the

meaning 'wig'). Reinach understands it as a diminutive of this ('postiche'). He wonders whether it was a matter of fashion or religious observance. Perhaps the

word means either a hairbrush or some kind of head-covering. 23f. The bridegroom's gift is a voluntary addition to the basic mohar, known formally as tosefet. Unlike the mohar, it is an actual gift to the bride. 26 dyKmvOppdXtcXa: I have ignored the doubling of the I (cf. line 21 above), as the word, although not itself otherwise attested, is clearly derived from PpaXLW. 28 TpL OXaTa: 'with triple pendants' (Stan;), based on Reinach's explanation: Greek Tp(poXoc, any three-pointed object, passes into Latin as tribulus, with the adjective

tribulatus or tribolatus. This adjective then comes back into Greek as

TPtpovXdTOc. The word is not attested elsewhere.

6

A Marriage Settlement

Text

1

1'D'-101141 Dint nD' 102 ilttkl ' V'A' 22 01'71 ii iT '1n: n'-i' rIVIOW nth n 23 :nn n 1-mm n5rn ntc p1l:t tT5 iMI -IM nT 24 goo5rn -mrcl 57th 's'rn n'w n'5ptz 5D: 25

'SD: inn ] ]

irn :: 26

int 'YfD 135 11TI41 10D -71W R' 'S7w 27 '5DD ]nn 5cv fD]b1 w*io'1tp :nn 'Sa'D )It 28 -il I 77050 n'S"1ry 29 nre'prnm n5D5v nnrc 'Y'nl MiMM il7'n5171n D11K 51DD t] nn: 30

n'1711t]1 n'017'71 n'o-] OD n51t lto -5D1 31 tn'Stvi nwt]nl 10'077w o'-11M nn]1no ntoin DDl 32 n5ttD -inK -OM 11D1 3i jL1 163 1'5.P 5± j71 33

Ilho n1T= n'n' 10101 IRS= 11nnnn n':n nnZS 34 15 n'n'1 :5D n'nK5 n'n' 1rco 5w n'sn1 176 35 nivD5 n'rininn 1Dmn in o]rw :5±5 n101 36

112 SD 1KI-1 37 1pm1 015v1 ID15 iw

30

KouKOUXdpLKOV:

rM ton 38

unpointed, but the word does not seem to be in doubt. The

scribe originally wrote an I instead of the second k.

Mann (followed by Reinach

and Starr) takes it as being KOUKOUXXdipLKOV, which Sophocles, s.v., explains as 'a garment furnished with a KoUKO6AAtoV' (Latin cucullus, a hood). Sophocles refers

to Constantine Porphyrogenitus, de Caerimoniis Aulae Byzantinae, 11.45, where the

edition he cites (J.J. Reiskius, Bonn, 1829; also available in Migne, Patrologia Graeca, 112.1252) actually reads lµdTla KouKOVXdpLKa (with one l). A few lines later in this text, however, we have To6pta KOVKOVXdptKa for a type of leggings,

33 34 35 38

which very reasonably puzzled the editor. Koukoules (op. cit., p.25 n.l) explains the term as meaning 'made from second-grade silk', which seems to suit all the contexts excellently. (There were no less than twelve grades of silk on the Eastern Mediterranean market: see Goitein, Mediterranean Society, 1.222, 454f.) The scribe began to write the sentence that begins the verso: the dots indicate a deletion. 'storey': or 'house'. 'Close to the river': on the significance of this information see Barnes and Whittow, 'Mastaura Kalesi' (see above on 3f.), 131. 'half of the well': the same expression 'half a well' is found in a marriage deed from Ramla, probably written in 1064: Friedman, II.150. Psalm 85:11. The seven-branched lampstand (menorah) was well established by this time as a Jewish emblem or symbol; on the other hand pictorial decorations are rare in marriage deeds at this early date (Friedman, 1.96). 7

A Marriage Settlement

1

Translation

verso 1

2 3

4 5

6 7 8 9

10 11

12 13

Namer the bridegroom accepted responsibility for this marriage settlement for himself and his heirs after him, to be secured by the choicest of his possessions under heaven, indoors or out, whether landed or movable property, even down to the coat on his shoulders; it is not to have the effect of an asmakhta or a legal formality, but is subject to the full rigour of all the enactments

of the rabbis.

We have received from the bridegroom Namer

?assurances concerning every detail and matter of what is written and itemised on the other side of this document in due and appropriate form (?). Valid and effective. AQOLUTOS. [signed] Judah son of the late Nabon; Moses son of the late Leon; Shelahia son of the late Joseph; Moses son of the late Rabbi Shabbetai.

verso

10

AQOLUTOS: Both the transcription of the Greek word and the translation are problematical. Although clearly a Greek term, it has has so far only been found in Hebrew or Aramaic documents. Mann transcribes it dtKWV)TW$, dKdXuTos, and translates it `unhindered'. He is followed by Reinach and Starr. Earlier, David Kaufmann had suggested a derivation from dKOaolO@, meaning 'in good order' (MGWJ 41 (1897) 220); this interpretation is accepted by E.S. Rosenthal, Peraqim 1 (1967/8) 198L Moshe Gil, JNES 32 (1973) 318-20, surveys the various

explanations that have been offered, and brings together a number of medieval examples. With the exception of our text, it is always written with a th, not a t, which would tend to support the transcription dKOXouO@c. How should it be understood? For Gil, a particularly telling instance is a Tyrian ketubbah datable to the early 11th century with the formula aqolithos ha-niyyaroth, which may mean '[certified as] in accordance with the [attached] papers'. Gil relates this to the earlier custom of accompanying a copy of a deed by a statement attesting to its accuracy and authenticity. Later the attestation forms part of the copy, as is the case in our text. The formula aqolithos would then be a fossilised remainder of a fuller expression specifying (as in the example from Tyre) with what the copy is in conformity. Friedman, I.479f., is critical of Gil's argument: he expresses a preference for Kaufmann's view, while not ruling out Mann's explanation. 8

Text

A Marriage Settlement

1

verso

K I Nn]1ro rn'nnR lnnn nt2 1'Sy 50 » 1 nDm In 7y'nE5 n'nro 'mnn' 5171 ri5D 2 ttr= rfi"nm nlrin rn5 n'111'0» anrt 3 In 15'ttt1 'SthtDnn1 'Dpnpn In nn:1:1 4

re5n1 xronotc t&T ritno 5i n Kn'Sa 5 mim 5D -imm) K5rt 'ntDV'-r R0010--) 6

'nm'0 5oo ICn inns -IM In K']71 pri 7 'nlnrcn i'mnDni i':ron 15'R 'rri i 8 n'] it" ]pn5 no-n-1 mm 1C1 ntDm 9 n' x'71 n'nm 10

yi

11

71:11 In

nnln' 11

y] ror In n'R5m ny'm' 'ntm '2n'2 mmn

12

J IA' 12 mmn

rrt

13

The name Judah is accompanied by two abbreviations: (above) swm, (below) swt.

Mann suggests they may attest to his qualification as a scribe of (respectively) mezuzot and tefillin. Other abbreviations indicate that the fathers of the signatories

are deceased. For the name Leon cf. Elia ben Caleb ben Leon, writer of a letter from Benhe in Egypt in the 1140s (T-S 10J.9.14; translation in Starr, Jews, 220). He writes in Hebrew and is probably a Byzantine. Cf. Bowman, Jews of Byzantium, 62n., 80, 133. 13

G31V': Mann explains this as short for »h 5y TTV' d15V tC', 'may he come (to) peace (and) rest upon his resting-place'.

9

1

A Marriage Settlement

Introduction

and ornamented with curlicues has been inserted in the blank space at the bottom of the recto. Brown ink. The writing is somewhat irregular and the lines are of uneven length. There is very little punctuation. Pointing is applied to Greek words, but not consistently. Dots are placed over letters used as numerals; in recto line 33 they are used to indicate a deletion. Elsewhere letters to be deleted are ruled through. First published by Mann, Jews in Egypt, 11.94-6. French translation and

commentary by Theodore Reinach, `Un Contrat de mariage du temps de Basile le Bulgaroctone', in Melanges offerts d M. Gustave Schlumberger I (Paris, 1924), 118-32. English translation with short commentary in Starr, Jews, 187-190. Illustrated in Solomon A. Birnbaum, The Hebrew Scripts, Pt II (London, 1954-57), no. 288.

10

2. A Private Letter (1) A woman named Archondou writes from Alexandria to her son, Fudhail, who is in Fustat (Old Cairo). Her main purpose in writing emerges at the end: she wants her son to come and fetch her, as she wants to go to Fustat. The tone of her letter to her son is a touching mixture of wheedling, admonition and bribery. The woman's name, the use of a Greek word (recto lines 12, 19), and the spelling of the proper names `Archondou' and `Alexandria' all indicate a

Greek-speaking milieu. The handwriting and the orthography of the son's name would support a date in the early tenth century or earlier. Or. 1080 J.1 Paper. Height 20.2 cm., width 12.3 cm. (max.). Traces of folds. Brown ink. Line length variable. Large, square, somewhat ornamental oriental hand. Unpointed with the exception of proper names, foreign words, and one verb (recto 15). Ligature: `'R (in the name of God, '7&Ci, only). Abbreviations are indicated by dots over the letters: h (for mar, male title); n]7I1 (divine name: recto 16). Numerals are also indicated by a dot above the letter. The Hebrew style is formal and educated. The imperfect is used for the present tense (e.g. recto 22-3). The spelling is generally good. The second

person masculine suffix of the verb is written nn-. There are some plene spellings (e.g. recto 13, 16), and a few careless slips (e.g. recto 7, m for n'n; recto 24, ninp5 for rTnrr75).

11

A Private Letter (1)

2

Translation

recto 1

[Blessings etc. ?] from Him who dwells

2

8

in the heavenly expanse. To [my son?] my beloved only son Mar Fudhail, from me, your mother Archondou, and from my husband Mar Elia. Receive many greetings. You know, son, we are alive and we trust by God's mercy that you are also well (?). As you know, son, ... has gone to her eternal home (may there be life and peace to you and your household and to all Israel). I have

9 10

heard, son, that you have hurt your eyes, and by the faith of Heaven from the day I heard that my eye has flowed

3

4 5

6

7

11

12 13

14 15

16

and I have wept night and day and without cease. You wrote to me that you have bought a ?mattress (TUXdptv): now if you listen to my advice, son, sell it and keep the money. Take care of yourself, son: if God helps you and has mercy on you, concern yourself with the success of your ?business

and may the Holy One, Blessed be He, have mercy on you and ...,

because God knows the things they are saying about you, that no ear should hear. And why should you, son, want to buy a... or a ?mattress (TuXd.pty) or anything else? And everyone 20 curses you and says, Cursed be he, Cursed be his name 21 if he meets from this day on with that wife of his. Know, 22 son, that every day Ma'foudh the son of 23 Mar ?Idias comes and nags me about the quarter 24 dinar that you borrowed from him 17 18 19

recto 1

Very little is visible of the opening words, which appear to be a rhymed invocation of God.

4

'Fudhail': From the time of Saadya (d. 942) the normal spelling of this name is 5'n. Dr Geoffrey Khan has suggested to me that the spelling here may be an indication of an early date. Alternatively, it merely indicates a scribe who is not familiar with the conventions of Judaeo-Arabic orthography. The writer of this letter is clearly a Greek-speaker who writes non-Hebrew names as they sound. Since the Arabic emphatic consonants do not exist in Greek or in Hebrew, a close equivalent is sought, in this case dh. Cf. the spelling Ma'foudh in line 22. 'Archondou': The name is spelt, as it was no doubt pronounced, Archodou (with no n). Cf. the spelling of Alexa(n)dria in the address, verso 17. It is interesting that, while the mother has a Greek name, her son has an Arab name. 'My husband' implies that he was not the father of Fudhail. The name Elia, or Ilia, is ambivalent, being both Greek and Hebrew: it is a

5

common name among Greek-speaking Jews, perhaps for this very reason. For the conventional opening formula cf. no. 4.

3

12

Text

2

A Private Letter (1)

recto

p1vJM rnD1( )[

]r{

]r

r i[ ]

1

2 '5D5n1 1715114 16It [ In 51K11f) 3

'12 J5 err' -m»[n] 51 5:p rn51k 6 4

*-1 [']nm: 0'11 0 lilt pi 11M n"n5 5 ] In'j 65 6 ;in [D] y11'1 - oi5mri [ 7 -[51 nt51y no5 rr± r rtt[ 'n.un n ni5wi o"ri 5t rw' 5±i rr'SMD51 8 nnnr!toi 'x'3'9 nn nnorton 'o 'n 9

'ry rrin nlr nwaDCV nrn n't2V 10 rna1DI r 1rt'n1 onri rrS'5 nonni 11 nn']7 'o 'S nnon.Dl 12 onl rn'1 1nItA 11= 'nYVS 'n ynU'n 13 111y' nit 'n -15 -MOM IT] n'Mnn 14

[ ]52) tin oleo 1"yn I'Mml Snn J5 15 D]11' Snn 'D '1T': nn'M1 ,Mrr1 7'67n1 16 ] n5 i5'oMM n'15Mn nnrv o'lonn 17 [ n1:55 '12 -MIT 1M1 ' [ ]yn'v* 1rii 18 Son1 .-Inn non 114 1'15'C1 in n'( ) 19 imb 111K nln 1118 11Mf411 X1557' 20 D1 1naM nrtr CD 01"M 7?D* CM 21

P `flaDO K1]' Dl'l Dl' SDn 'n 'n 22 9'r1 11DD ']1'YE)'1 Wfl'T14 6 23 rrn'n5nM too nn75rv 1r-r,-1 24

Ti'SDD derives from Latin familia. It is naturalised in Hebrew, and is not treated as a foreign word. 10-11 Cf. Lamentations 3:49. 12 TUXdpw: Cf. line 19. The word is found occasionally in Byzantine marriage contracts, apparently in the sense of 'mattress'. Cf. P. Cair. Masp. 1.67006, lines

8

16 18 19 21

22 23

60, 87 (8uXdpLov); F. Trinchera, Syllabus Graecarum Membranarum (Naples, 1865), 519 (TriXdpL). Also in a late third-century letter, P. Oxy. 1159, line 24 (TUXdpLov). It is unclear why the mother should object to her son buying a mattress: perhaps it is a particularly luxurious type of mattress? The meaning of the phrase `j'T'] f tn'h is not clear to me in this context. nln : presumably a mistake for ritp5. The first noun is illegible apart from its masculine plural ending. The domestic situation envisaged here is obscure. 'Ma'foudh': In standard Judaeo-Arabic orthography this name is written mahfouz. As with Fudhail (see on line 3 above), the spelling here may indicate an early date, or a writer who is not familiar with Judaeo-Arabic practice. The reading of the unusual name Idias is not seriously in doubt. 13

A Private Letter (1)

2

Translation

verso

14 15

And if [God?] helps you ... buy me 3 ... of good ... and I will repay you the money. And know, son, that I have bought you ... and half a rote! of almonds, but I could not find a reliable person to send them to you. Many greetings to you, my son, from me, your mother, ... and from ?my sister D... [And I desired?], son, to go up to Fustat, but when I got as far as Buhaira there was such a strong wind that I could not find a boat prepared (to sail). And ... and my eyes hurt very badly and I give 3 zuz every week to the doctor, and I cannot move from this place. If God is good to you do me a favour and come quickly to fetch me out of here so that I do not die, and may your prosperity increase and not decrease. Amen.

16 17

Ask for my son Mar Fudhail in Fustat. From me your mother Archondou in Alexandria.

1

2 3

4 5

6 7 8

9 10 11

12 13

verso 1

4

7

The missing divine name may be f #ri, as in recto line 16. The second and third words are pointed, and should therefore perhaps be read as Greek. They could be transcribed as tcaTaXa icarnTrapaCv. The latter word may be from icdTrTrapLc, a caper. A rotel (or retel) is a little under 3 kg. The first word, as transcribed, should mean 'wealthy', but this does not give very good sense. 14

A Private Letter (1)

Text

2 verso

]n j5 -iiw' ix 010 (

n'ttl

1

)5 a 'S p 2 n'n-r 3

)1(

-?M p +3 ;j n]tna'Kt 501 'xni * 1'-10p R5 I D5 4 n1am5 inti9 n1K 'flKSt3 kl 5

¶n'n t5t[ ]n() = 5n nn n1[5]v 6 ]( ....) ( )r lri &n1 r1'vhy 7

tb 'n a'1 n'1Xn2 r5rnw 'n '5 8 't'1tat3 n51 pin m1 rrrl '1m0 9 )1 1Vnlin i i]'mo 10 " PD ttpo111 pn-l( 50D P' 113 1D 11 Dill a D1 0'K1 nipnr r in Tits 5:)1K &21 RIOT* 12

r1rin tt101 ton 'n'D i 0J *-11:110' 13 jn1501 nlnrt tt2tD -111n 14'Y1.-5 14

: intt'T1''rt1'71I? 15 ']nn n'11C'n3 5'es11t 6 'n5 0175 16 in 71-ri:5-114 In-PA 17

My sister: or 'your sister'. 9 11

Some traces remain of the sister's name, but not

sufficient to identify it with any certainty. It looks like Drefeni. Buhaira (written 'Buhari') is a large lake to the south of Alexandria, connected to the Nile by a system of canals.

'zuz': silver dirhams (so S.D. Goitein, HUCA 34 (1963) 191; cf. Mediterranean Society, 11.256).

16-17 'Archondou' and 'Alexandria' have a final n added: this is an indication that the writer was a Greek-speaker. 15

3. A Private Letter (2) The beginning of this letter is missing, and it is impossible to reconstruct the circumstances of the writer. He is writing apparently to his wife in Fustat. He may be on a journey with a group of other people, and they seem to have undergone some misfortune. It is not clear where he is - perhaps in Saite (1.4); at any rate it seems to be beyond Alexandria for someone writing from Fustat (1.15). A number of features indicate that the writer is a Greek-speaker, of which the most concrete is the epithet `the enameller' (1.18), which is given in Greek. That this is not merely a nickname or a calqued expression is clear

from the fact that it is given with the Greek definite article, and in the accusative case to suit the context. The spelling of `Alexandria' is also typically Greek. The writer's Hebrew reveals various signs of the influence of

spoken Greek (see the notes). The addressee is presumably also a Greekspeaker, otherwise she would not understand the Greek phrase in line 18.

T-S 8J 19.33

Paper, the top part torn off. Height 17.2 cm., width 16.2 cm. Brown ink. Large, rather crude square letters. Pointing is applied to foreign words and

proper names, and also fairly freely to Hebrew words that might otherwise be ambiguous.

17

A Private Letter (2)

3

Translation

recto some lines missing ...

1

3

4 5 6 7 8

9 10 11

I am not well because

... found us at a bad time ... five and then God rescued us ... the east to Saite and everything that ... the Ishmaelites, and I (?) was left without

2

... to the God of Israel, who saved her ... here, and he gives pain and binds up wounds, he smites

and his hands heal, for his mercies and lovingkindnesses do not fail. And you, wife, say, Let not my mind be anxious about the belt and the two dinars. God knows if I find someone who is coming I shall send

both the belt and the money, the dinars, because now I have nothing

left. 12 13

14 15

But do not be sad about this: God is great. The woman, the wife of Mar Joseph, whose name was Evdokia, has died, but the rest are well. Write a letter and send it to Alexandria, in case

anyone comes here from there, so we can hear your news. Greetings from

16

my mother and from my uncle Mar Elia and from your brothers and from everyone. And all the trouble 17 is great for you. Give my regards to Mar Solomon my friend and to 18 Mar Jacob the enameller (TOV XuµcUT6v) and his mother and his brothers. And may God permit me to see 19 joy. Amen and amen.

verso 1

2

Ask for Mar Daul and Mosko in Fustat

recto

2

4 5

The first word after the tear is pointed, and may be a Greek word. It looks like misathin, although the s is not certain. 'Saite': presumably the name of a place. `and I': or perhaps someone else, whose name has been lost at the beginning of

the following line. 7f.

See Job 5:18. MT has I tW'Elt1. 18

A Private Letter (2)

Text

3

recto some lines missing

' D1t D rnnre le5 ( )n[

1

nynnyvnlleltYn1'clrb'h[

2

Srcn nn5n ID nnlel monri n'[ t61% 5Di ltn'm 5K rnrnn nl(I 'T] 1C 1151 o'SKynty lf [

4

it*n -1cvrt 5K ltD' 'rISKS (X

]() 6

3

5

rnn' rUrr'i rice' rt1n1 nDn( )[ ]M 7 ntvltn nK1 rnom rnrln *n[-)] th 'D Mltnnn 1'n'1 8 o'nrn o']tym MM-1 ty' Sle 'nnt 9

tn

1) K 1e1M'ty ty'K KYnK CIA MIi' leln o'flSK 10

nrnltn 'S nltm le5 nny 'o n'v' 11nnm rttnm 11 MA ntylem m' Sri) SKrT 'OYyn 5K 'Sire

nr 53)1 12

o'naecyrn ri 'fprt;ii nno nolt nnn 901' nn 13 SR 1ri5VVi ocv 1nno1 rn' oft: 14

In 01S0 1Spp1 ootiSty DUO n17 ty'le MOn IC' 15 Son tY1 DSOnl j"nlt inl n'Sle nn '"11`1 IM 'nK 16 SKi 'Dn nnSrv nn 5R 'inn o15ty 1Y1 nonvn non 17

MniS '13f' *-n rrKi lnK Srt1

npy' 18 inrcl 1D14 nrnn= 19

verso

iOt,inpl S n nny 070 1 t]'lYOD 2

'MM: presumably for 5420:1. 10f. Curiously awkward Hebrew, perhaps influenced by Greek? Note particularly 71hhn1 rrrhi 11, perhaps reflecting Greek Kat ... Kal... This use of m' for 'is', calqued from Greek, is fairly commmon in these texts. 12 'Write': plural. 1k''1tbDm751! (alexantrian) is to be considered as a Greek word here, 14 both because of its orthography (with nt for nd), and because of the final n (cf. no. 2 verso 17). It is not pointed, presumably because it is such a familiar name.

9

19

4. A Business Letter The letter is poorly preserved, but enough remains to show that it is concerned with the trade in hides. There are many Greek terms, some of them current expressions and some of them technical terms of the trade. Few of these appear to be attested in other medieval Greek documents. The irregular

writing and poor state of preservation make this text very difficult to reconstruct in places. T-S 16.289

A long strip of parchment, badly damaged, now measuring 28 cm. (height) x 13.5 cm. (max. width). Brown ink. Square characters. Pointing is used for Greek words. Abbreviations: 6 for 1t]; ]'1 for 11'1. Ligature: 5R.

21

A Business Letter

4

Translation

recto 1

Greetings to my brother Mar Shabbetai ?Ravilon from me, your brother,

2

Mar Jacob. Know that 1 am well, and I trust in the Lord that you too and all the members of

9

your household are well. Know, Mar Shabbetai, that by the faith of God the hides that you had (that were) untreated (6µd) (are in) good (condition?) ... they would bring, if you ?collected them together; and you used to say that in your opinion ... I should tan them (va Ta yvdt,w) ... (leak tpTlµuSvavTa) from the working (Epyaata). If ... (d..ogtta) to those workers they will not be clever enough to do the working (Epyaa(a). And by God if my hides are untreated (6µd), endeavour to make them XEt4oda[3EQTa. And even though I wrote to you about the hides (asking) that you send them to Crete, [do not] send them but select (8LdXEtE) the defective ones (Ta

10

aTropa), and send them and instruct... them reliably (TrLUTd). As for the others, send them to me

11

...

3

4 5 6 7 8

12 13

14 15

16 17

send two or 3. And the hides of ... them KaTdapEa-ra, because if you offer (them) to them at 10 dinars the hide they will not want them, because (when) they saw your hides the first time they offered me 33 dinars; and again the second time [they offered] 30 dinars. I have struggled (ETroXt xgaa) repeatedly to sell them ... them because they were KaTdcPEOTa. They did not take ... of the hides that you sent with the (Christian) priest, the

son of the

apostate (woman). 18

I sold the two best ones and they brought me 12 dinars because they were cut (KOµµtva)

? (samilato). I do not know if they were cut (KOµµtva) from there or if the priest cut them, 20 or (if they were damaged) originally when you bought them untreated 19

(mod).

21

22 23

24

The other 4 fetched 22 dinars with difficulty (ptaa-rd). And if he hears that... truly expensive, he will ... to this place ... these hides (some?) are big; and of the hides ... you will not be able to wash it akribgast...

recto

3

6[Ld, 'untreated' (cf. lines 7, 20, 42): i.e. raw hides.

5

va Ta yvdtw: yvtTrTw or yvd4w means to work or process hides (or other raw materials).

Kal tpTiµhvavra: transcription uncertain. It could mean 'ruined'. dpyacLa: work or labour (cf. line 6). 6

d..otpLa: unclear. 22

A Business Letter

Text

4

recto

'D Jul ]spy' b l'nit 'ate ii5's1 'mm b 'M14 51k ]1 oi' th

1

nnre oa ntDLk !'V1 'm ri'ri3 2 o'n5 j'n'o mom nin LCi1 15 rfm m-ban 5wn rvinic 'z -Pmt b in 3 'D IM-1:1 1131tt T rnm nrnK nnoaD'n ON n'rt'== 1-1- 1 of

)4

nk'mnkn

imeaanl nom ' ( )5 tim5 Inii rr' ti5 15rt7 n'1s1y5 nkq'jl( )r_e ore 6

MIN -1myi 51707 Kobe 'SO o'15an rrn oft SKI 1bli 7 OMK 110 'Z o'15an 1y] j'mmm 'D 5DEti1 1%t?tb5mli2)c'S 8 on1K 1X01 KhiDkt_b nt75k'i KSK onrK lama [ ] 'tfl7 9 ) K45 msl 10 'S on1K lam o'lnKm nnm't oniK of a'-r5anl a 114 13'aO lam i( )tt [ ] ( ) [ ]515rtl 11 )5[ ]5th 12 1rnn 014 'o rtncn5mt?p on1K ( a'no X55 07'5 13 5m 7'15X7 1K1 "D OnIR 1S1' K5

non oym: 'S 11o k 110 r1 i5 'S 11nltl 110'1 o[v : 14

onlti 71D6 iim'nSitk cw no1n1 a'1 5[ 1np5 KS iimmnow7 r7 'o onl:z (

X

15

16

17 07100 ion 1131D1 MD nma'Oo o'n5an ini( )[ o'olnn on 'mo[n 18 refit i i'7 'o r1 0' 'S 11e'onl D114

7714E -inn 1K Mnip MOn] 1'n 014 'o K51 in5'nrg 19 K?]iK onlti

ttn']jX 110117 In V 1ov7 20

Dt3m' oltl iZnmk' j-)-i Z5

-IM 0ipn5 5ott ti'n' nntt lars o[

ti 01-MM-11 21 ],-1 mP 'P5 22

o'15an 1131 o'Slt m' 15Kn o'155[

( k?mar'-i7k 1nlti o'rnO 541' 145[

Dr David Holton has suggested to me that the word means 'deficient in lime'. Cf. on line 12.

8

Xet*odQGieaTa:

10 12 16 19 21

uLcTd: cf. verso line 2.

24

23 24

KaTdu erTa: Dr Holton suggests 'over-limed' (cf. lines 16, 35). it, 'I did not sell'. The first words are perhaps I samilato: meaning uncertain. pLaUTd : apparently 'with difficulty', but apparently not otherwise attested. akribgast... : meaning uncertain. 23

A Business Letter

4

25 26 27 28 29

Translation

... ]sadio and they brought him 12 dinars the hide and ...

... you think I shall ?pay for your goods ... for your goods. If I do not ?see them ... the other people I shall not sell them But if you want to know how the hides may be sold here, Mar

30 Moses the ?dyer had 20 hides here and they fetched him 105 dinars, 31 but he put them in pastarea. And the hide that I left at 32 my house untreated (6µ6), if there is a way (bS6s) ... of the hides of Mar 33 34 35

... and send it to me here as an untreated (6µ6) hide for. TpdXLVo ... if he sends it he will want it to fetch 10 dinars here. ... ... the hides KaTdQ orTa. Write to me

36 how many hides reached you with Mar Haggai, and how many you 37 38 39 40

chose as good ones ... because they were small and defective (Kal dTropa). See here, those ... sell them there. And if you find ... ?hides 10 dinars, take them and send

untreated ((bµd), and if ... untreated (wµd) and he gives them to you ... 42 them untreated (6µd), and if he sends them 43 and I gave Mar Shabbetai the ?black 2 44 and I let him give them 45 [?vT]uzzcL and bring them to you 46 2 dinars to buy ?sinari 47 and the 2 dinars to ... the ?mortar (Tb µoupTdpt) 48 6 dinars, and I gave him the missing 4 49 missing make 5 dinars 50 ... me 6 dinars 41

... ... ... ... ... ... ... ... ... ...

verso 1

to Ephraim an executor. But he wants to give you

2

4

7 dinars reliably (TrLQTd) only. Divide it into 6 shares ... take (for) yourself and your wife and... take ... and he will write the deed ... so they will bring

5

it to you whether it is cheap or dear. But this Ephraim did not make me

3

25

]sadio: impossible to restore.

31

pastarea: meaning uncertain.

33 37 45

TpdXLVO = TpdXUVQIc, 'making rough'?

46 47

diropa: cf. line 9. '(steeping in) alum'. sinari: unknown word. Dr Holton comments: LVdpL = small axe or something to do with b ,c = acid/vinegar, or vLVdTrL = mustard. Td µoupTdpL : cf. verso lines 22, 23. Of various possible meanings the most likely aT]64ieL: aT154JLc,

24

Text

A Business Letter

4

n

]t]ttt]1 n51n rn ]' 15 wan 1tt'im[ ]Srv a'o»n '1tt -a'Stbm 'o Irw-ro [

25

26 ) 27 ) 28

a'ttntt AS n 1 I'm a'oan .-r( 6rntt n1ot3 t ttS a'nrrtrcn a'mltt io1i (

65 a'lSan nil lnva' Ilk ynnm MS-In OR 5:n 29 r"r -115 15 1tt11n1 O"5) nil 1'n 'S7nr1 hD 30 5tt 'nnrnm n5rn ' ntt'n0m0] arm o'nn Sort 31 th'7VJ v* r 11o am5 j1tDn Oiliti V)' 6K iOiR 'n'5 32 ) 33 n5an lairs n1n '5 lrntt 1101 1M(

-ryol -1'n 4 n1n n']'0 rrrr IMA nam' art () 34 ) 35 'S oirci w?mnom7 a'-San ( ) Sts ( a':t nmrn 11=1 'art b ay -jS , 94n a'T5i M65 36 ) 37 15tt nrr ttl1:D] a'n7 r in 'o ( tt in"n attl *amS 'am -110r2( 1101 ants r17 r-i 17 a'( )5( ()5 m' affil ttnltt (

[

iS anlrt in'1 t i*[ onlat nam' attl mix 6rn[ 'nmmm 'nom 65 'nrul ( units in'm 15 'nnn (

)[

I

]5 (

) 38 ) 39

](

40 ]( ]( ]( ](

) 41

) 42 ) 43

) 44

15 6rntt tt'a'1 'tvp'(1

45

16 n]7'm rn 6[

46

;1r?T1nin ?11m5 Ti thn1 1[ a'nori 't 15 '[1C17i ]'n 1( )[

47 48 49 50

1my' a'n66

rn i ''7 [

verso

t nlor'S nY1' ttlnl

. o101nr om a'ntRS

1

( )n a jpSrr in lrntt 75rn - i:5 nnm'D - 111 i 2

oin'1 (pine n7' Q*'i Ir15o1 nntt r77 1tt11o' p ai(

'5 nmv tO a'nttt nfi

3

) n007 4

ipr p 51r p i5 in 5

is 'mortar', presumably used in the preparation of substances used in treating the hides. verso 1

'executor': tir(TpoTTO$'. Best taken as a loan-word rather than a foreign word. Cf. Sokoloff, Dictionary, s.v.

25

A Business Letter

4

6 7 8

9 10

a deed but said to me orally (unb X6-you) ... Jacob the son of ?Kalomiti 60 dinars ... to Mytilene, and then he said ... ...

13

... ?to take it out without you, but he will transfer it to there and if he goes there ... And do not imagine (that) I could not sell because he gave them to Jacob (in) good (condition) ...

14

...

15 16

... ...

17 18 19

... and I did not have any money, and if I had had m[oney? ... ... dinars I should have given him the big lock ... with another. ?Take (406pa) ...

11

12

Translation

20 it to Mar Moses ?Spatha for him to give 21 to fix it (vd Tb diOetdaet) because her wood was in the ... 22 I forgot and I did not write ?about the ?mortar (TO soupTdpL), and because I did not write 23 ?about the ?mortar (T6 µouprdpt) he did not bring him ... lock, 24 and now he has taken ... 25 and send it to me because by the faith he will not take it here 26 for half. And ?by God from the day I came in here 27 1 dinar has not ?sufficed for the deeds because I made you ?documents 28 but no boat left here for me to send you ... 29 ... and now there have come ... 30 write how it will help... 31 that I may see spiritual tranquillity how it will help you ... 32 they want to receive ... 33 ... money from me, but I shall send...

of the rest of the letter only a few disjointed phrases can be made out

7 8

'Kalomiti': reading uncertain. 'Mytilene': reading uncertain. 26

A Business Letter

Text

4

) 1ai5iS14 '5 -inK KSK item 6 1n 7 )m5 a'm( ) a'l b

1py4 ( (

-inK 15 irini

15

X

(

8

)`i5 9

] iMiK ltD' thn ji5: iLiK tiny' (

) 10 ) nm5 An' OK1 nm5 11

](

KS (

) 16XIM itt 5Ki 12

:1b :pD'S nn1K IM 'S 13 14

)15 )16 In 'S rnn OKl - Jinn '5 n' r n5i o f )S 17 ]-ran

()15'nt 'n'n i'l 18 ](

]( )K

)Sm Knit - mnKO 19 ]A Jn'm ' Knnm '10n 65 - nrnK 20 21 pn iSm r i r'i 1 'D

'mm KSrnni 'in -nn5 'mrv KSi 'nrtom 22

aon (

23 ) Mk - npS T rrw1 24

)t515 A1615,71 KS

(

mn 6n1K rip' K5 rd" An ' 'S rim iaml 25 K5 * r ra; r 'not tb nrin In rim 'Ki 'rT

26

ni:tt jS MONK 'o n'1tt03 ' a'l K 'S 1p'on' 27 )6d J6amK ft r ra'no nriS - Ka' KS128 ( 1K: nnyl n'( ) 29 £ify' -j'K nr o 30 mi My n nninv 31 ) °nlfy' -I-Pit

(

)1S;7'tb IYT' 32 ] 1amK KSK 'mn jinn ( ) 33 ) r nn K]1 34

5yi W 35 ) 36 n24iK C* 37 38 )i '6'

)5m Jnid 39

) 40 ) 41

) 42 ) 43 ) 44 20

'Spatha': presumably a surname or nickname. The word vndOa means both a sword and also a kind of blade used in weaving. 27

5. A Passover Haggadah (1) The haggadah, the ritual for the celebration of the Passover meal, was one of the books most commonly found in Jewish homes in the Middle Ages, as it is today. Hundreds of fragments of haggadoth are preserved in the Genizah,

representing several different liturgical traditions. The four haggadoth of which fragments are published here (nos 5-8) all belong to the same rite, although there are many differences of detail between them. The reader who is familiar with the text of the haggadah that is in use today will be surprised to notice that it lacks several sections which have won a firm place in the affections of Jewish families, such as the midrash of the four children and the Dayyenu, as well as the long midrashic elaborations on the Exodus

and on the calculation of the number of plagues. On the other hand it

includes some midrashic passages that have fallen out of use. In this and the following texts, I have reconstructed the missing portions

of text by comparing the fragments with each other and with a medieval Greek prayer book in the Cambridge University Library (MS Add.542: the text of the haggadah is on fols 218v-251v). My purpose has not been to

edit the text of the haggadah, but simply to provide a context for the surviving fragments. In cases of uncertainty I have not attempted a reconstruction. Words in italics in the translation are in Greek in the original: the Greek words are supplied in the notes.

T-S K1.33 At this classmark are kept fragments of eleven leaves (some conjoined) from a

single codex. The leaves have been numbered in order. All the leaves are mutilated: some (the best preserved) have simply been cut in half vertically;

others are hardly more than scraps.

The codex was apparently a

compendium of some sort. Folios 1 to 5 recto are from a book of divination.

Folios 5 verso to 10 verso contain the text of the haggadah with Greek rubrics. On fol. 11 only a few letters survive, probably from a liturgical hymn.

Black ink on paper. Oriental hand. Pointed throughout, the pointing perhaps added after the text was written, and perhaps by another hand. Dimensions overall: height 19.8 cm., original width 15-16 cm. Written space: height 15.5-16.5 cm., original width 12-12.5 cm. 19-22 lines per page.

29

A Passover Haggadah (1)

5

Translation

5 verso 1

2 3

4 5

6 7

...With] the authority of Heaven: Blessed are you, Lord our God, King of the Universe, Cr]eator of the fruit of the vine. Blessed are you, Lord our God, King of the Universe, W]ho has chosen us out of every nation

and exalted us above every tongue, and] sanctified us by his

commands. You have given us, Lord our God, with love holly days for gladness, festivals and seasons for rejoicing, special days for sa]lvation, even this day of the festival of unleavened bread,

the season of our liberation, with l]ove, as a sacred convocation, a commemoration

8

9 10

of the exodus from Egypt. Because it is well whom you have chosen, we whom you have sanctified out of all nations, and] your sacred holidays with gladness and rejoicing you have made our heritage. Blessed] are you, Lord, Sanctifier of Israel

11

and of the seasons. Blessed are you, Lord our G]od, King of the Universe, Who has kept us alive, preserved us,

12

and enabled us to reach this season, A]men. And they drink in a

13

reclining position. Then he washes his hands and says: Blessed are you,] Lord our God, King of the Universe, Who has sanctified us

14

by means of your commands and commanded us concerning the

15

washing of the hands. And he takes some lettuce and distributes it to all the company, and they say: Blessed] are you, Lord our God, King of the Universe, Creator

16

of the fruit of the earth. And he takes some] unleavened bread and

17 18 19

cuts it into two and places one ha]lf between the (other) two, and the other half he places at the ?side of the] table. And they lift the ...] dish and he begins the ha lahma:

5 verso 1

8

12

14

The haggadah begins rather abruptly, without any of the usual instructions, and liturgical variants if the festival begins on a Friday or Saturday (cf. nos 7 and 8). There was perhaps a short heading of three words or so, in Greek or Hebrew. 71 has been added at the end of the line. Kai TrIVOUMv dKOUµmcTd. Some texts add `leaning to the left': it was perhaps present here in line 13, instead of `he washes his hands'. Kal TraLpveLV µapoUXLv. Marouli, lettuce, is found regularly in these fragments

of Greek haggadoth from the Genizah, for the karpas, the spring salad of the Passover ritual. Cf. no. 7 2 verso 3; no. 8 1 recto 11.

The reconstruction follows Add.542; cf. no. 8 1 recto 11. An alternative version, found in some other texts, is `and dips it in vinegar and says'. 16-19 ... TTLTTdpL Kal K6TTTEL TO EIT ...0'EL pLaa T(V 860 KILL TO ... TPaTTECLoU Kal oTpKd)VOUV Td ... (Tr)LVdKLV Kal dpXL(ELV. For TrLTT6pI = `unleavened 15

30

Text

A Passover Haggadah (1)

5

5 verso an3

i nn

1

nit -i[: a. r n8 n' i[s i-I a

1

r5rc 14'4? nn: 2

ny 5z t] ; nnn -10[K M a t' r5r

; rr*

3

1]5 in 2r]] 1$ X7[1 11tJ5 5:n tbt2 n1 4 o'mta i rnnrv'? r: tc t'ri' K 5 NS?]-7

]n o1' nK nvltlJ['5 o'21C1 o'13' IltDW5 6

'1 ! J ip Kr7n n.- r[K: lrnln'n

nrn 7

nm nnit% cnrr; ['n ': 20 nn'r' 8 '1rvir2[1 o't2yn 5ot 9

nnufn

0-) 1k [] 1]n5n]n prpo:i 10

pi

a]',n rn . r n

K

:

11

MVIZ17K 1' 1W'?7 :1o[K nrn 1nr5 vV'171 12

it v'n5K

[!t

13

j'Snn Kn12nM TI-ft"; !t[

5y 11121 Yr]] 14

1]tU17 -lum

15

tv'Iq in'nsipp 'in 'k [1'rtp : nnnKn I'M 16 in7 iK'titD WQ1 'tq[ in 1vip'm7 1K'rE3in [

Knrb Kn 1'r'»rc

I

"N.1

17 18 19

bread' cf. no. 6 3 verso 1. For these instructions cf. no. 8 1 verso 1-11, and Add.542, fol. 221v: nt''5min 'nm T'n r rsn smnl U'Z'2 r:rnm

milrnn in nrm rsn PDtT 5tbt

nni

K'2t Drlrn n= 5y on5nmo 'Tins mrim w 5y 11n'7'DK u5 nm-r nnn r'ym nn nmre p r :-rion 5'nrt1 mows 5y -,in* {4n'mnr

19

'And then the officiant takes one of the three pieces of unleavened bread and cuts it in two, and puts half of it between the two whole ones and half of it under the cloth to serve as afikimon, with reference to (the verse) "their kneading troughs wrapped in their clothes over their shoulders" (Exodus 12:34). And then he takes out the basin containing the foods and they place it on their heads and he begins the service.' The word restored as rnvdKLV presumably stands for a sort of metal tray which normally rested on a wooden stand, like the small tables that are a common sight in Middle Eastern countries today. On the custom of lifting the table see the remarks of L.J. Weinberger in BJGS 3 (Winter 1988) 20. ha lahma: the Aramaic prayer that follows, so named from its opening words. 31

A Passover Haggadah (1)

5

Translation

6 recto 1

2 3

4 5

6 7 8

9 10 11

12 13

14 15

16 17 18 19

20

This is the bread of poverty as eaten by [our ancestors in the land of Let whoever is hungry come and eat; let whoever is nee[dy come and join the Passover feast. This year we are slaves here; next yea[r may we be in the land of Israel. This year we are slaves here; next [year may we be in the land of Israel as freemen. Why is this night [different from all other nights? On all other nights we do not [dip even once: tonight (we dip) t[wice. On all other nights

we eat both leavened and unleavened [bread: tonight there is only

unleavened bread. On all other nights we ea[t any herbs: tonight and bitter herbs. On all other [nights we eat either sitting or reclining: [tonight reclining (alone). According to the understanding of the son his [father instructs him. He begins with disgrace and concludes with glory. He says: ['Joshua said to all the people: so says the Lord G[od of Israel: Beyond the river your ancestors lived from ancient times, Terah [the father of Abraham and Nahor, and they worshipped other gods. [I took your ancestor Abraham from beyond the river [and led him all over the land of Canaan. I made his descendants ma[ny. I gave him Isaac, and I gave Isaac Jacob and [Esau. I gave Esau Mount Seir as his herita[ge, while Jacob and his children went down into Egypt.'

6 verso 1

Blessed be he who keeps his promise to I]srael. Blessed be he. For the

2

Holy One, blessed be he, calculates the end, to d]o what he said to Abraham

3

our ancestor between the parts,] as it is said: `He said to Abraham, Know

4

for certain that your offspring will be a stra]nger in a land that is not theirs,

5.

6 7

and be their slaves. They will maltreat them] for four hundred years. Also the nation whose] slaves they become shall I judge, and afterwards they shall go forth with great substance.' And] it is this (promise) that has held firm for our ancestors

6 recto

The redundant 'and' is a scribal error. After `tonight' most texts have t5D, 'all of us'. I do not believe there was enough room for it here. 12f. Cf. Mishnah Pesahim 10:4. 13-20 Joshua 24:2-4.

10 11

32

Text

A Passover Haggadah (1)

5

6 recto

tt

1 2m twnic:i tcmn:f] *:5m '-i rc;'iP tcnm Nil nDD'1 'n' -j'n]Y-r in 51t'i 'ti 14,15-1 In 2

tw- c rc];'n*i WV i; 3 5tcncv'n fvntCC tc"Hall] '1-v n tcnrv 4 nm'In rc. r

r

n5'S1]

:T'nin

n15'Sn 5Zr2 rim DDD 15'Dtc 1'S'stbn] 134 1't

'12 5

ni5'5n 55 rv

rn5'Sn 5 - lnun ']nrv mm r

nrnrc

6 7

Mn tiD i rrn -5'S,77 n]Snl rnn 1'SSin M 8 n5'5n n' nacm 1'5] itc iwrc ni5'S 55?m 9 1ttc n5'5brj 55:lm , ninm rT

10

nrn n5'Sn] 1'oion j'z 1' zi' 1' 'n5

11

nmZ 5'nnn 1nn5t3 r=]ts it `o

12

13 nnitci rtimn l tD' nn]n 1Dvn 5acnrp 'n5]f fvt' .16rit n505'ni5tt Own 5I 14 _7 T 15 o5ivn "11M 'Mc1 01-1-1:1K

Sac vrvin'

nac nc':tc nac rrpKi] o'-:it n'r5rc ii5yfi 16 rntt In IA i51tc1] 1n11 n5yr 0,15rc 17 1ntc1 prey' me 15 1ntc1 1]D-IT ntc IMItti 1y» 18

me iw Irm1 1mv] nsi 5py' nK pns't 19 :nn'nYn I'll" i' 1 Dpv'1 1]nitt t t n'ym 'IM 20 6 verso

innmmn tt -ant

o p rm tcin

1

nn n[10v5 rMn M :10nn n : 2 nnsn 1'M i']tc 3 >tb -1) 'D inn 4 n5 tc5 r?! ? J [nr nom nltcn n- [Dniii 17)v1 n1-1]v1 5

si=t; ol:rc5

'ogre 11 n '[' nmtc 'tan nfl oat 6 1]'n11]tt

6 verso, 3-7 Genesis 15:13-14.

33

tt',fl[1

:51M V1Dn2 1tfiS'

7

A Passover Haggadah (1)

5

8

9

10 11

12 13

14 15 16 17 18

Translation

and us: it was not one man alo]ne who rose up against us, but in every generation people rise up a]gainst us to destroy us, and the Holy One, blessed be he, rescues us from their power. Come and] learn what Laban the Aramean tried to do to Jaco]b our ancestor: Pharaoh only decreed (death) fo]r the males, whereas Laban tried to uproot all, as it is said: `An Aramean tried to destroy my father; he went down

into Egypt...' - compelled in accordance with the divine Word. Observe the love shown to our ancestor Jacob, and ho]w dear he was to the Place, as it is said:

`I shall go down with you to Egypt,] and I shall surely bring you up again.' `... He sojourned there, few in number,] but there he became a great nation.' Observe the love shown to Israel, and how d]ear (they are) to the Place, for it is said

7 recto 1

that when they went down into Egypt they were onl[y a few in

2

number, as it is said: `With seventy souls your ancestors went down to Eg[ypt, but now the Lord your God has made you as numerous as the stars in the sky.'

3

4 5

6 7

`The Lord brought us out of Egypt...' not [by means of an angel, not by means of a seraph, not by means of an envoy, but [the Holy One, blessed be he, (saved us) by himself, as it is said: `I shall pass through the land of Egypt on th[at night, and I shall strike down all the first-born

in the land of Egypt, both man and b[east, and against all the gods of Egypt I shall execute justice. I am the L[ord.' `...with a mighty hand' (makes) two,

8

...and with an outstretched arm' (makes) two, ['...and with great tenor' (makes) two,

9

...two: these are the ten plague[s that the Holy One, blessed be he, brought upon

10

the Egyptians in Egypt, and these [are they: blood, frogs, lice, beasts, pestilence, boils, [hail, locust, darkness, slaying of the first-born.

11

13f. Deuteronomy 26:5. 14 `The divine Word': cf. Genesis 15:13. `The Place': the literal translation of this Hebrew divine title seems rather awkward 15 in English; it is hard to know what image it conjured up to the medieval mind. 16

Genesis 46:4.

17

Resuming the quotation of Deuteronomy 26:5.

34

A Passover Haggadah (1)

Text

5

5:5n x p t ir5y my ,[ntn lute it5tZ

1151

8

v'n55

11'S[.U D'-low 1111 111 9 1p'? h7'3 rip -705[1 142 :D-r'n 115'Yn 10 WISm 17'51e 5[py'5 nlvuy 1#13-1140-1 11

jp5i o'-i5trt 5[s7 16% in tO 12 I"I'.] ']tt =mite M-1 It 1tb t i n1k MID.* 13

in;'ri rit 1V"lii '[M 51, =M -n'1M 14 3'sn

ID D 1»1nIl '1155 in -I[nn ;;.p' lrnletm 15 5y ca t." It M [MVP-120 JOD -nn '»re 16 .

rre DD 'rn1 [nyn 'nnn Dm i711 17 rnn 5WIV'Sro 18

orb Din- 16. 1'

7 recto

DITMOM 50 nyn 'nns tt]% 20: a°r i" ii5tn. I jnm 1inDl rn'1]Y b 'ntl_t 11-I' OM 2 11te'Yi'1 3 '1' 5i 1e21 110n '1' SD ]tt 2 'X-t36

101nsyn n#r i ]ti5rc r' c 't 5y tee Ilm 4 11nn 5n 'n'nnl urn t5'bm 2n fl [n] 'r. n 5 2n t5it 5»1 1 inni]n Ini Drlttn 20fl; 6 D'nrn .

i'z

'Mk 1710 60 t1

7

D'nm Srn n110n1] D'nm r,t v_ i-Ir5 8 51 rope tea-TD n1bMI-I t *14 Ono 9 011D D'y1102 D1 ' D1] i'7ltl Yns 01111Y01 i 10

:n11vn MM jWR 1"7311e 11]] i'rT ti oily 11

7 recto

j

1-2 Deuteronomy 10:22. As there is not room in the missing part of line 2 for the 3

whole of the quotation, it must have been abbreviated. Deuteronomy 26:8.

5-7 Exodus 12:12.

7-8 Resuming the quotation of Deuteronomy 26:8. Each of the phrases cited consists of two words in Hebrew. Some text has apparently been omitted at the end of line 8: '... and with signs' (makes) two, '... and with wonders' (makes). 35

A Passover Haggadah (1)

5

12

Translation

And he brought us out of there, as it is said: ['And us he brought out from there'. It was not

13

for our own merit that the Lord brought us out [of Egypt but for the

14

merit of Abraham, Isaac and Jacob, as it is said: `Go[d heard their groaning and God remembered his coven[ant with Abraham, with Isaac

15 16 17 18

19

20

and with Jacob, and God saw [the children of Israel and God knew.' Rabban Gamaliel used [to say: Whoever does not say

these three words at Passover has not [discharged his obligation: Passover offering, unleavened bread and bitter herb. The Passover offering for what [reason? Because the Place passed over the homes of our ancestors in [Egypt, as it is said: `It is a Passover sacrifice

7 verso 1

2 3

for the Lord, who passed over the h]omes of the children of Israel in Egypt when he struck Egypt and] saved our h[o]mes. The people bowed and prostrated themselves.' This unleavened bread that we] eat (is) because there was no

4

time for the dough of our ances]tors to be leavened before the

5

revelation of the King of the kings of k]ings [when] he redeemed [them], as it is said: `The people

6

picked up their dough before it] was leavened, (carrying) their

7

kneading troughs wrapped in their clothes over their shoulders.' And] it says: `They baked the dough

8

9

that they had taken out of Egypt into un]leavened cakes, because it had not been leavened because they had been banished from Egypt and were not ab]le to linger, nor had they

10 11

made themselves any provisions.' This bitter he]rb that we eat (is) because the Egyptians embittered the lives of] our ancestors in Egypt, as it is said:

12

`They embittered their lives with har]d labour with mortar

13

and with brick and with every kind of labour] in the field; all their

14 15

labour they forced them to do oppressive]ly.' In every generation a person is bound to consider h]imself as though he (personally) came out

Deuteronomy 6:23. 14-16 Exodus 2:24-5. 20 Exodus 12:27. 12

36

Text

A Passover Haggadah (1)

5

145 omb 14'Y1n 11n1141]5rn MOM aW'Yim Im 12

r mt mm rt5l 20 ]"' ttt'Yin orp714] n14

13

.1514 vn]t°1 ]p ij )'1 7r3Y' 14

pns' nt on1o14 nt in]'-;-rig mhre 1trl 15 :0'f rSR 32-in '7 1V' 'm flt o]'lr514 K1'1 * VW r $1 16

rcv5cv -InK re5m 50 tit ] rr'n *)t Inn 17 fen non 1m'n '-r' tY']145 nom 15rr o'1t-9 18 nipn; r nono iv 5y nn] NO 5v rice 'i-im 19 iIon not onIn141 10 2n]3 aO'n15re 'n 5y 20 7 verso

2Q] 5rt,mp 'm -or(= Si' non ,it "'5 141n 1 os)1 'T7'1 5'Yi i[']r [s n141 20 nt 14 m cam 5y n'5 1n [ tie it nun 11nnw'1 3 5 ntv 1y 'nn75 ai'n[1n:; 5m iMY> >'W,-1 4 14r1)'1' It [o 7t [1] o'p5n[n 'otn 15n DntD 5 n11a1Y oninttmn rnn[' ma ips n14 Cs)- I 6 pY r nlt'Dt31 16114[1 onom-5y on'zn 7

rnp it 'z nish ni [1s) inn 114'Yln 10n 8 niY oat -Imnnrn5 15[o' 1451 2nn lrnla '0 9 1m 5y o'55iae ati:m n[t 111n on5 lrvy 145 10 010, It 2nn 11"Fli514[ "n nt 0"12nn1 111no 11

nwrin nop n[ltv3 on"n n14 111n'1 12 nnj5D n-run [n11]s) 5o=1 o'n±n1 13 1it1 iii 5.5] of r

7 verso 5-6 Exodus 12:34.

7-10

Exodus 12:39. 12-14 Exodus 1:14.

37

*'>:t? immu fix n11415 0114 n"n 15

A Passover Haggadah (1)

5

16 17 18

Translation

of Egypt, as it is said: `You shall tell y]our son at that time: it is because of what] the Lord did for me when I came out of Egypt.' Accordingly w]e are bound to thank, praise,

19

laud, glorify, exalt,] ma[g]nify, immortalise in song Him who lives

20

forever, Awesome in Praises, Might]y Saviour, Worker of Wonders,

8 recto-11 verso: see notes.

16-18 Exodus 13:8. 18ff.

These Byzantine liturgical formulae do not readily lend themselves to

translation.

38

A Passover Haggadah (1)

Text

5

t n'? ttw; r r oi' -,d[5 rrtrn 5v 2m 16 'c»Y ''7 ';' ; rmy 20 [,-It m i': 17

555

O'Q'?iyf r 'n5 Ti 'p

nitQ* nbiy5 niwm'?

200 18

[Chit nttt5 mm5 19 rn5rrn rt-115 20

8 recto

8 verso

()

'r2'plth

1

tt'(

]

2 3

x'15]57

. r(1

4

lire[

5 6 7

ty]i5

0]' . r

On5[

rln[

o'S'rcU

9 10

nmrt

]

8

9 verso

9 recto

][

]()

1

2 3

4 5

]O

i5[5

6

7

o[n'n5r

]?

kt

01-1 4)

Tin[.)

]? ]n

w[nm' o,, r'S[T1

]rni

Inn ]0z

8

9 10 11 12

-1645[D

13

01-M[1

14

Of the remaining fragments too little is preserved to justify reconstruction and translation. For the continuation of the text of the Greek haggadah see no. 8. The contents of the various fragments are as follows:

8 recto 8 verso 9 recto 9 verso

Psalms 113-114. Blessings before the meal. ?

Psalm 115. 39

5

10 recto 10 verso 11 recto and verso

A Passover Haggadah (1)

Psalm 116. Psalm 118. Hymns? 40

Text

A Passover Haggadah (1)

5

Kay Di['af]1

10 recto

15 16

10 verso

]( )

:[

1

2

(X

3

]O

()[

4

]( )

(X

5

]1

()[

6

,rn] b

O[

7 8 9 10

'prmb "Umb

(X (X

'Milt]

11

12 13

i5y[-r

]''?v D5b]t_t "-)S

14 15

16 17

11 recto

11 verso

](

1

]O 3

]

ON

In

4

'tT

All

5

]std

i=ris[

6

%

11[

7 8

5ht1m[,

]i

9 10

]T

11

In

12

]()n ]0

13

14 15

41

6. A Passover Haggadah (2) Part of another haggadah, presenting some overlap with no. 5. Once again, I have supplied some missing text from that text and from Cambridge UL MS Add.542. T-S NS 122.126

Six consecutive leaves, giving a substantial continuous text. Parchment, mutilated (severely in places). Overall dimensions: height 12.6 cm., width 12.5 cm. (max.). Written space: height 10 cm., width 10.5 cm.

Line length variable. Pointed throughout, apart from a few places. Abbreviations generally marked with a dot above the last letter. Divine name: two yods with a horizontal stroke above.

43

A Passover Haggadah (2)

6

Translation

(Words in italics are in Greek in the original.) 1 recto

for four hundred years. Also the nation [whose slaves they become

1

shall I judge,

and afterwards they shall go forth with great substance.'

2

[And flt is

this (promise) that has [held firm 3

for our ancestors and us: it was not one man alone who ros[e up]

4

against us to de[stroy us, but in every generation people rise up against us to destroy us, and the Holy One, blessed be he, [res]cues us from their power.

5

Come and learn what Laban the Aramean tried to do [to Ja]cob our ances[tor:

6

Pharaoh only decreed (death) for the males, whereas Laban t[ri]ed to uproot

7

all, as it is said: `An Aramean tried to dest[roy] my father; he went down into Egypt...' - compelled

8

in accordance with the divine Word. Observe the love shown to our

9

de]ar he was to the Place, as it is said: `I shall go down with you to

10

Egypt, and I [shall] s[ur]ely bring you up again.' `...He sojourned there, few in number, but he became [there

ancestor Jacob, (and) how

11

a nation, gr[eat, mighty and numerous.' Observe the love shown to Israel, and how [dear (they are)

12

to the Place, for when they went down into Egypt they were only a few in number, as it is said:

13

`With seventy souls your ancestors went down to Egypt, but now the Lord your God has made you

1 verso 1

2 3

4

as numer]ous [as the star]s in [the s]ky,' (meaning that) they were blessed (by becoming) as numerous as the stars in the sky. `The Lord brought us out [of E]gypt ...' not by means of an angel, not by means of a seraph, not by means of an envoy, but the Holy One, blessed be he, (saved us) by himself. `With a mighty

hand ...' (makes) two, `...with an outstretched arm ...' (makes) two, ,...and with great tenor' (makes) two,

1 recto

1-2 Genesis 15:13-14.'

Deuteronomy 26:5. 'The divine Word': cf. Genesis 15:13. 'The Place': see note on 5 6 verso 15. 9 9-10 Genesis 46:4. 10-11 Resuming the quotation of Deuteronomy 26:5.

7

8

44

A Passover Haggadah (2)

Text

6

1 recto

11 11m9' 10tt ] 'lay i nlt 05i 1-]ti nilm D ,IR 111

1

rinI 6 M I 5111 0151: 1ltY' p'1ntt1 '=M 2 rt5tt 1rni5]35 1r5y [1]bb 1M5: lntt 100 1:51 1rrn:Wt5 3 otrtt 1f''[Yt1] -]II7n1 1rn15o'7 1x59 o'-t]1!7 1111 4 lr]]t't tlitUy7 't]1ltn 1n'7 07': Mn 1t i to 5 1179'7 ty[7'] 1351 o'lorn 59 tt5tt in it n91D0 6 6ttt nt'1Yt2 11'1 'o!t [1]ot 'b-11A ]0 Son nrt 7 tiln n= ;79' lr:nt50 16YA MR -1 -IlY 'D '79 8

1 in'1Yn 71' -71R 'n4 ]0 o17hn 'Z5 6'[nn 9 00] ;n9i tMyt2 'nt : 00 11'i 151, 101 15[9]A [-=]Ai 10 l'o'an] nno ttr50 jnsn nttl - o1i 6i[Y9 51]11 '1t 11

acv w n] ] ;mn ti5tt o'1Ynz iW A56 0*i16, t 't 12 J'n5tt " -UV] Tn91 nt3'1Yt] j'nlott 1114 ttb5 O'f0M 13 1 verso ]`15

I ';5i»

1

tt5 tt5n '"t' Sy tt5

t; '1t]Y9o

1]tr'Y[1'1

2

n''70'1[' 5]9 tt'7 ¶)[W 3 o'ncv 5ii tr in;1 o'nrn nmitq 9i-i p [n']t W njtn 4

13

K'P

Deuteronomy 10:22.

1 verso 2 3

Deuteronomy 26:8. The quotation of Exodus 12:12, found in some other texts (cf. 5 7 recto 5-7) is

lacking. 3-5 Resuming the quotation of Deuteronomy 26:8. 45

A Passover Haggadah (2)

6

5

Translation

...and with signs...' (makes) two, ...and with wonders' (makes) two: these are the ten plagues

6

that the Place brought upon the Egyptians in Egypt, and these [are

7

they: blood, frogs, lice, beasts, pestilence, boils, hail, [lo]cust, darkness, and the slaying of the first-born.

8

And he brought us out of there, as it is said: `And us he brought out from there'. It was not for our own merit

9

that the Lord brought us out of Egypt but for the merit of Abraham, Is[aac

10 11

and] Jacob that the Lord brought us out of Egypt, as it is said: `Go[d

heard their groaning and] God remembered his covenant with Abraham, [with] Isaac

12 13

and with] Jacob, and God saw the children of Israel and God knew.' Rabban Gamalie]l used[to say: Whoever does not say these three words at Passover

2 recto 1

2

has not discharged his obligation: Passover offering, unleavened bread and bitter herb. The Passover offering because the Pla[ce passed over the homes of our ancestors in [Egypt, as it is said: `You shall say: it is a Passover sacrifi[ce

3

4 5

for the Lord, who passed over the homes of the children of Israel in Egypt when he struck Egypt and saved our h[o]mes. The people bowed and prostrated themselves.' Bitter herb because the Egyptians embittered the lives of our ancestors in Egypt, as it is said:

`They embittered their lives with hard labour with mortar and with brick and with every kind of 7 labour in the field; all their labour they forced them to do oppressively.' 8 Unleavened bread because our ancestors were redeemed from Egypt, as it is said: `The people picked u[p 9 their dough before it was leavened, (carrying) their kneading troughs wrapped in their clothes 10 over their shoulders.' `They baked the dough that they had taken out of Egyp[t 11 into unleavened cakes, because it had not been leavened because they had been banished from Egypt and were not ab[le 6

Deuteronomy 6:23. 10-12 Exodus 2:24-5. 13 MM was omitted and added subsequently. 8

46

V zanossed gEpEggEH (Z)

Ixas

9 LLGLGL].Q Q!]U.C L;M14[U

9

FGLLLIf.Q CC Lit L?i;L LQF. CQSL..Q 6C, [L'G]CLQ QUC.ii CCLL.CI 4L U4 [M]LCL' CL.L CALI4.1 LCL 6LLC CC.CI

9

LQCLU

ddlL

M1C,L

U-tQ.

M:

L

CI

*IAM CKJFLLQ

*ILl.1CL

f6.

L'LLM

ULNA L];QCC NU M]Q.a L.mq[a (ZC QQN MLUCL HU M4.CI Cl cMCI [MU] RCLUQ CL.UL *4U L];.1CLL .FUC

LCl ?14L

Oi

II

L?IU]

IZ

MC,QL' MOL Q4M CC, MILL LAL' CGC,.ii]C,

£I

*1C4.Cl L.LCr .f1! CC.

LCL.Q

.

6

3iy MQ.C ULM .QCL

CGOU

Z OJddJ

9[U q CC) Cr; GOU LQLLL QFL' GOU ULCUL .L. FM 4M 1 GO[U ICU L*1QLU MC COS MCLU.CL CU. QC, LQCLCI Z ULW £ [u N. GL CI C CQTL.Q 46M M. CU. QC, GOU %IQJL L.RUULL L'QQ L.CL LF.C, CU.CL LMU VEL.Q GLEE QC CGF MCLU.CL U.. MU L'QFL..Cl MQLLL d4 S CQCLL' U..L'CI NU I.QLLL 9 LCC[C, LC4CC.Q CULL CGLL CU 6CLL CCQ1L QCULC CC, NU COLL' dCLL' L Lls[Q L.Q11i qM GGF MCLU.CL Q1CCM4L QU Cr; QEL 8 CQCJ4LU9 SLLLLU QQIZ,LLUD .UQJ OLD cxdL MU 6 EL;[c Q L'LLML ?1CL Lcsc MU L L.M QCQQ. Cr; Oi

;

ttl

&.

.C[4L LQA GQFL.Q

Z osaaa

q-Z snpoxg .LZ:ZI L-9 snpoxg '171:I 0I-g snpoxg 'b£:Zt ZI-01 snpoxg '6£:ZI Lt,

L

CLL

c;

UQA

cal

C.

QFLU QICLU

ii

A Passover Haggadah (2)

6

12

Translation

to linger, nor had they made themselves any provisions.' In every generation a person

13

is bound to consider himself as though he (personally) came out of Egypt, [as it is said:

14

`You shall tell y]our son at that time: it is because of what] the Lord

15

when I came out of Egypt.' Accordingly w]e are bound to thank,

16

praise, laud, glorify, exalt, magnify, immortalise in song Him who lives fore[ver,

[did for me

2 verso 1

Migh]ty Saviour, the Worker of Wonders, Him who did for us

2

all] these signs and wonders and miracles, and brought us out from

3

oppression to fr]eedom, from affliction to ease, from constraint to latitude and from slavery

4

to liberty; who made the mighty waters into a path and a wall of sea

5

into dry land for us, who made the de]pths of the sea into a roadway and took us across the divided Reed Sea on foot. We say

6

before him, Hallelujah. Praise the Lord. Praise, you servants of the Lord, praise

7 8

9

the name of the Lord. May the Lord's name be blessed from now and for evermore. From the rising of the sun. to its setting praised be God's name. High above all nations is the Lord; above the heavens is his glory. Who is like the Lord our God who is seated on high but lowers himself

10

to] see (what is) in heaven and earth? He lifts the poor from the dust,

11

he rai]ses the needy, to set him with princes, with the princes of his

from the dunghill

people. 12

He gives the barren woman a home, happy as a mother of sons. Hallelujah.

13

When] Israel came out of Egypt, the house of Jacob out of a foreign

people, Ju]dah became his sanctuary, Israel his dominion. The sea saw and fled, the Jordan 15 turned b]ack; the mountains danced like rams, the hills like lambs. 16 What was it, sea, that made] you flee, that made you turn back, Jordan, mountains,

14

14-15 Exodus 13:8. 16 There is room for 5-6 more letters, but not enough for r115,7n Add.542). 48

K-11)5 (as in

A Passover Haggadah (2)

Text

6

0"r7] tit i1, 500 ' Drs ltvi, n5 r r-IY Dal ; rnnnrn5 12 7 v] O''13nn tts' Kin 15'tc 1nsi nn niw* D1tt 13 1070b r1 1117] ' ntt ttlnn D1'] -pS MI-11 14 5Srr5 n]i-11n5 D'0"n 1]rt j5'n5 'snn 'fltf0 15 rt:th 16 5-ra5 D'n]51y1 'rl5

2 verso

'n5 n1n'pti rrmw5 nwt''9tn5 1

ntt 1t5 rltz

I1nn tX's1i r1 15th :'o'111 D'ncin-11 nlrnttn [50 2 i jn mmb rrr5n ms1[n5 3 nfl w3l 5n'n5 nrv0'S D' nplm 15'n] n'w D'n 115 v.ui n11'r15 4

lnrtn Sa1n rpo D' 'lrn 1n]Drn 5150th v 'PD5 5 ntt 155 r '; '15y 15'M m 155; r 'r'1SSrr TIn5 6 06 7 rrlrnn 'DSlD 1321 I1nvn'1i5n " D{D'rr 5y '-f D't 50 Si, D1 'I MD 551 rn 1fi5n 1y rvnth 8

'S'ntvn ntty' 'i r'o]nn t'SR "o 'n' 111]7 DttDi r

9

nltVttn 5: 1fyn 'n'pn -r-w1 D'ntnz nnttl5 10 1O1 'o't DD 0']1111 Du .0wol, S ' 11':tt G'[1' 11

1,1551 iRnm Dn]n nit n']rI rnpD 'S'tn[ln 12 l1n'I r ' ry15 D.Un ;0y' n'n D'1snn 0' nn[ss 13 o11 r rtt1 D'7 -1'nl5mnn m' 10115 n-1[1rn 14 D'1l rf r ' n1 [nS n1o' 15 1tcs 'n0 n1Dia &'R0 D'1. r. r -11Mt oon 1T11-1 '01:n '5 [0'1 ¶5 1n 16

2 verso 6ff.

Psalm 113. 49

A Passover Haggadah (2)

6

Translation

3 recto 1

2 3

4 5

that made you dance like rams, hills like l[ambs? At the presence of your lord quake, earth, at the presence of the God of Jacob, who turns rock into a pool of water, granite into a spring of water. Blessed are you, Lord our God, King of the Universe, Who has redeemed us and redeemed our ancestors

from Egypt, and has allowed us to reach this night, on which to eat

unleavened bread and bitter herbs. So may the Lord our God and God of our ancestors allow us to reach (other) festivals that are coming towards us safely, happy at the rebuilding of your city 7 8 and joyful at your worship and at the renewal of your temple. There may we partake of the paschal offerings and (other) sacrifices 9 whose 10 blood will land on the sides of your altar as a token of your goodwill, and we will thank you 11 with a new song for our redemption and our spiritual rescue, 12 selah! Blessed are you, Lord, Redeemer of Israel. Then they drink, 13 and they wash their hands and say: Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his commands 14 and commanded us concerning the washing of the hands. And then 6

3 verso 1

2 3

4

he takes the half-piece of unleavened bread and recites hamotsi: ...] Blessed are you, Lord our God, King of the Universe, who brings the bread of poverty out of the earth. He gives (some) to everybody and again they say:

Blessed are you, Lord our God, King of the Universe, who has sanctified us

5

by his commands and commanded us concerning the eating of unleavened bread. And they eat it.

6

And again he takes bitter herb and gives (some) to everybody and they say:

7

Blessed are you, Lord our God, King of the Universe, who has sanctified us

3 recto

12 The blessing on wine is omitted. 12-13 Kat TrhVOVU[LV] Kat VLl],WVTaV Ta XtPLd. TWV KaL At'yOw.

50

A Passover Haggadah (2)

Text

6

3 recto 'sin jitA 960 1142 -= nina 05'tt3 Y17-1n 1 6;6 oate 12n -=7V' ii51t ']DSt r-1l 2 ';] 1-114 }1t M'b 1126 w'tahn 3 11'rno14 M Sttal 1Stta -1014 0h1. %-7 -]'b 1'514 4

n12b 13 51Dtt'7 M.-I *'Sot W'1-11 0'-12M 5 O'2a-1S 1D'r 1'n13tt '5141 1'714 '; p 0'-11-1b1 6

J1'y 1.a.33 o'nb0 01505 lrlitt-175 'tt3 7 j0-176 rn3 mii,rti ' `jnimm G'001 8 1tlt 0'-131`1 ib1 'moon In 'tic or 9 61S 11'11-1 112-15 Inntm -1'p L7D 0i'1 D'a' 10

1'0D] n1-1D 221 1rn51w 51 0-1n -1'0 11 1;vv4t - m' Sw '; nrn j1-1s 11'70 12 11ntt'-1on 1-n0D'ap 13 17ru4 ] 1'rnSt3 10'17 -10N -1'712-1 1'70 1'7R 14 ]( ) 15

3 verso R'21bfl 1107 11rt'Rht 1'-1m'Dlb '-1DR

1

n'21br 1 thw i i'b 1''7x ''' -IrM i1-13 '[ 2 11x'7 '5 p 0151t4 '-r'-17 'r r In 'ns 3 10-17 -10tt hlyn 5b 1'S1e '; MK 91-1Z 4 rT26 n5'ont 5y tin rrnsb3 5 1157 015iit 'i'i7 1'i'-17'p '-1htt '5M13 6 10-17 -10lt iyri 6 1'514 ' nrut 11-13 7

1-iltti-1n7

3 verso 1

dlra[pEL Td TILTTdpLV Td liinabV Kai TrEL dµOTV(.

Hamotsi ('Who brings

out') is the Hebrew name of the blessing that follows. There is room for a word at the beginning of the line, but nothing is visible. 3

5

6

Kal S(SEL 8XOUS Kal TrdXL XtyOUV. Kai Tp601JV TO. Kai TrdXL d.Tra(pEL TILKp(SLV Kai S(SEL

'bitter herb', cf. line 9. 51

SRoug Kai Xtyovv. For pikridhi,

A Passover Haggadah (2)

6

Translation

8

by his commands and commanded us concerning the eating of bitter

9

And again he takes bitter herb and unleavened bread and he gives

herb. And they eat it. (some)

to everybody and they eat it without a blessing. And then they eat whatever they have. 12 Then they wash their hands and say: 10 11

4 recto 1

Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his com[mands

and commanded us concerning the washing of the hands. And then

2

they fill

the glasses and he says: Let us bless Him of whose (food) we have

3

4 5

partaken and by whose goodness we live. Blessed be He and blessed be his name. Blessed are you, Lord our God, King of the Universe, God praised with the Passover offering,

by the eating of the bread of poverty, for by it you rescued us and (so) we bless you, our Rock, as it is written, `You open (your hand, and satisfy all living creatures 7 with goodwill).' With bitter green herbs your people from the land of the cursed you redeemed, by the merit of the paschal 8 blood, statute, law and covenant, as it is written, `You shall eat (and be satisfied and 9 bless the Lord your God).' Hasten redemption 10 for those who keep the commands, in memory of Zion, the sacrificial 6

11

12 13

worship, as it is written, `The Lord rebuilds Jerusalem'. And he recites

the thanksgiving and then they drink. And again they fill the glasses and they say: Not to us, Lord, not to u[s

4 verso 1

2 8

9-12

but] to your name ascribe glory, for your love and faithfulness. Why do the nations say, Where is their God? Our God is in heaven, Kal TpdiOUV TO. Kal TRW dTTatpEL TULKp(8LV Kal 1rLTTdpL Kal SLSEL SXOUS Kai TpLUOUV TO dVEU EUXapL(TT1as' Kal a1rEKEt Tpd OUV 8TL IXOUV Kal a.TTEKEI v14)m VTaV

Tmv Kai Xeyouv. For the term EbXapLVT(a cf. 4 recto 12 and, for the corresponding verb, 7 2 verso lff. In older Greek it means `thanksgiving' (in Aquila it corresponds to the Hebrew -Mltt1). Here it is the equivalent of the Hebrew 7013, a blessing. There is room for a letter at the beginning of the line. Td

10

52

FJ JOAOSSEd gRpP59EH (z)

1xa,L

9

CQLL*ILLL. QLIL 3iCf.;u

a;

*tCi4LL L LL

c6LI.*

lCLI. ILQ QLL*tI CC,CLI

QC,LmQLt

CM?QLLI

8

CGC,,. KLC,Lc

6 01

L. AU'

CLAL,, CmG7L4 G4CL4L4I

z

CQF

LFLCL

ii Zi

dad.

C]1iGC.

t o1.ddJ M[:5

CLQICL MmL L1QLC,Q

mICLI Ca1GC4 QQ1L,L QIAIC4CI

tLm.

4o6

1iuu1 CLLL CQ4,;U Cr; LFICL

J1C,tCL

QcL

tLL d;44

I Z

OUL&L431L' E

CLLL IAQL. LCLLL UL1i CLLL U«CL LCQLCL V « ?iUL s LGQU 4C, QL9 %14 UCCL4C Qc,L w,ZI FLLCL. ICCLCL GL4LICk CL C46 RCA, iiC,.L,U C4UG 9 GLUU. CCULC

GiQL LQA1 CQLLL

L

CML) 8 uU,.m C1iLAL L$94U. CC LCL4U. LU 6 CLCI dciCU 4S,Lt 1.CL QFLU C,QILQL4 01

ULd GOU LC]

qC[L

C*iiL,u i1LLLJC]

tLICZ 1 Itv CG;4 (IA614,1 c*tdd. «

4,1

CLCL1

iZ

f4nl i £

L.11LOaLOo

4CL C44

11

CC

7 osdarl

imuL a; UQLL cr; C(Q4. L?IC,46CL i1C,ULC7.

C,QL1

CCLL

C%1

&L'

ul C,coL L1CLAC]

c,.]

QLL

1

i Z

b oJoa2

£-Z 9

IDN 13N311ip naonm113L Aq, :,1I io uo, s.41 CEp

L

UJIESd

6 11

Cwouoaolna(l 01:8 u11ESd 'Z:Lbi

£I-1I ZI '33£I

IDN

l

Dp

D1d4oll juN 13L7(

13

9I:5vI

ALLX9 Acts iD)1DidDXn3 u.ou Didl 'jDN nnoA.?( :DI1.D1dDX43 ;a `Eldns E ouaA '0I

13A.?x

nnonm113A. D1.

nfESd '511

£S

IDN

13N311p

AwDfnoajis

IDN

1XDll

A Passover Haggadah (2)

6

3

4 5

6 7

Translation

everything] that he pleases he does. Their idols are silver and gold, the work of human hands. They have a mouth but cannot speak; eyes but they cannot see; ears but they cannot hear; a nose but they cannot smell; with their hands they cannot feel, with their legs

they cannot walk, they cannot make a sound through their throats.

Like them are their makers, whoever puts faith in them. Israel trust in the Lord, he is their help and shield. House of Aaron trust in the Lord, 9 10 he is their help and shield. Godfearers trust in the Lord, he is their help and shield. The Lord remembers us, he will bless, he will 11 bless 12 the house of Israel, he will bless the house of Aaron, he will bless 13 the God]fearers, both small and great. May the Lord add 8

5 recto 1

2 3

4 5

6

to you, to you and to your children. Blessed are you to the Lord, the maker of heaven and earth. The heaven, heaven is for the Lord, but the earth he has given to humankind. It is not the dead who praise God, nor those who descend into silence, but we shall praise God from now and for evermore. Hallelujah. I love the Lord because he hears my voice, my entreaties. Because he strains his ears towards me, all my life

7

I shall call out. Deadly cords had entangled me, the grip of the

underworld had caught me,

Anguish and torment (were all) I found. I invoked the name of the Lord: 0 Lord, rescue my soul. The Lord is generous and fair; our God is merciful. Guardian 9 10 of the simple is the Lord: I was worn out but he saved me. Return, my 8

sou[l, 11

12 13

14

o your rest, because the Lord has been bountiful to you. You have rescued my sou[l from death, my eye from weeping, my feet from stumbling. I shall walk before the Lord in the lands of life. I had fa[ith when I spoke, I was laid very low. I sai[d

5 verso 1

2

in my panic, Everybody lies. How can I repay the Lord for all his gifts to me? I shall raise the cup of salvation

3

and invoke the Lord's name. My vows to the Lord I shall pay in full

4

view of his whole people. Precious in the Lord's sight is the death of his devotees. 0 Lord, I am your slave, I am your slave

5

6

the son of your slave-girl: you have released my shackles. To you I shall offer 54

Text

A Passover Haggadah (2)

6

0rf1 90D nMMSD ' "my rOn -101t 5D 3 n']'D 1107) 051 nr5 r iM 0-114 ''1' fl Db 4

hrt WOO') 1451 nt n'Trn IM-' tttt n,-5 5 nmi'5r 11m-al t01 01'7) 110'1' 1451 M, -b 6 T'im' 01100 mIn tar I' 1451 v5rn 1451 7 ';0 non tU' nrl0 nb10 lmn 50 nrnmty 8

';0 Iran prix n'0

'n41n n]'.Ml 131TV 9

4"n ron ," '141' rtlr =,,=I n1W 10 110' 111' 1]107) 0

141st 0141=1 n1TD 11

410' 1l1-lrt n'o r* X10' tB' n': nrt 12 n'S11ami MD n']apr ''' 10' 13

''' X101'

5 recto

onn n'Si : 05'00 5Dl t 5'5D n5'5D

1

2 n'3W nTtDiD DIM n'r20i i mi' 1551' n't`uri tti7 '0114 ']05 IN r-jLt; rm 3 rnyQ ;]00th min-1-11" SD K'71 4 DOW' '7 't1]r to

T 1551 i DS

'T D1 5

" O']9 'S 1144 ran ,0 ' n]rin '517 t'1rt 6 ']1t4Yt] 5ittm '1YO1 t'1t] 'S5n ' i Ef)L4 Kul kk 7

ra5n

r-IS 8 tt'17lt ''' mmn1 non loin -nn-in 1]'5ni p'1Y1 " iim 9 141

']rtm 'earn ']tvm nYSn '0

D'm17) "2i '015-1 ''' n'Rf%E 10

'S"5D 5o ''' '0 '0"nl]o5 11 'n1o "7 nn fDn11n nn nlon 12 'nDnrtr :0"1111 nin n nf35 5UFA 13 :=ti4n 'n14 ']r! -1:1114 'S 14

5 verso s'Wn no ' 0110 nlntmi 50 'TDn: 1 t4ON n1Dim' 010 '5D '775loan 50 2

r n nhvn "5 "IM 'nips '; ov:i 3 minion '; ']'D0 17 1oD 5.* W 4 110D ']n 110D ']n 'D ''' twit 1'7)005 5 rinnt 15 ' "1oin5 nrnD snort 10 6

5 recto

5ff. Psalm 116. 55

A Passover Haggadah (2)

6

7

Translation

a thank-offering and I shall invoke the Lord's name. My vows to the Lord I shall pay

8

9 10 11

12 13

in full view of his whole people, in the courts of the Lord's house, within your midst, Jerusalem. Hallelujah. Praise God. Praise the Lord all nations, laud him all peoples: mighty is his love for us, and the Lord's truth is everlasting. Hallelujah. Give thanks to the Lord for it is good: his love is everlasting. Let] Israel say: his love is everlasting. Let the

6 recto house of Aaron say: his love is everlasting. Let the Godfea[rers say: his love is everlasting. Constrained, I called out: God. God answered me with latitude. The Lord is on my side, I am not afraid: 3 what can mere mortals do to me? The Lord is on my side, among my helpers: 4 I shall see (the defeat) of my foes. Better to shelter with the Lord than to 5 put trust in mortals; better to shelter with the Lord than to put trust 6 in princes. All nations encircle me: in the Lord's name 7 I crush them. They surround and encircle me: in the Lord's name 8 I crush them. They surround me like bees, they die away 9 10 like brush-fire: in the Lord's name I crush them. You pressed me very hard to make me fall, but the Lord helped me. 11 12 God is my strength and song: he is my 13 salvation. 1

2

6 verso 1

2 3

4

A sound of singing and salvation in the tents of the just: The Lord's right arm is valiant. The Lord's right arm is uplifted. The Lord's right arm is valiant. I shall not die, but live, and tell of God's exploits. God may have punished me severely, but he has not put me

to death. Open up the gates of justice: I shall pass through and praise God. Here is the gate of the Lord: the just (alone) pass through it. I praise you because you answered me, and became my salvation. The stone rejected by the builders 8 became the main corner-stone. The Lord's doing was 9 10 this: it was wonderful for us to behold. This is the day made by the Lord: we should be glad and joyful on it. 11

5 6 7

56

V JOAOSSed

ixa,L

9

(Z)

44 CULCC. 4

MQ;Q

iL46

CCL

CLL.. MCLM. C.U CUFLIU

L'441 .L' L'44L

C.

L'NLCLU.

o lc

UQLL.

MULL

LCOO ULLL' ICU

JL.

WU

C4

U4L46L: L4U 4C

CM

.46

4C4

C

L44L4,L.

8

6 01

L?KIU UQLL Cr4.CL 11

C. QLC C.

4C

ALUM

QCULL'L CUD C]L,

k46

L

IN CCLL'

44

UQLL. L;U 4C C. 60

IZ El

L''LLL

CM

9 oyaaA UQLL. 4CT. C. ML'LI C.U I UQLL. L;C 4C C. Z Cat CLMU..L' 4. QL' M.LZI 4* 4. .L'. CGLUC QCC. £

.LUI.

CM

.MULL

L'CIFL

LAIC.

C11LIL..

4.

?ILO. 44, L' .CT COMA.. 11LML'

CICgLU C4. 4UQLU QLC

44

GCQLU Cl.

6,4,

4.4.

CL.U

COO CCCLC,.

C13

C4

CCL.C.U. L

QCU.

*ICl.4Q. 8

MQ.4D. C. 6

LLQCL CLCLL.D CCU.

NO.4p. C.

C*ILU. 9

4UCLU QLC

COO QCCLC.

S

COO &NIZI CW2 01 QILC. 44, 4CGL4 LU.UC. LUL' 11 4.4,

44.

L.L. .L' UCILU

MA,

4.QLCCL'

IZ l£

9 os.Jan

4

FL.C.C..CI.I

4

4*1 L4CJLU

.QLC..L'

FLC QCL 446 SL.C.C] 44. L'R1QL IL' LUL'. QC.UC. C. ?ILL UCLC4.0 CI?IQL

U40

4

GA1U

33Zi

IESd

Lii

8JJIESd

LS

C1OL'

Z

CTCAL'

£ CJWZ..L V

S .L'. ?ILLL' 9

GUUL CUCC.

CL. .CLIIL

L

.

LCYL' 446Q 4. 8 ?ICI G.CL. 4L*1Q1 U.UL' 6

IL' CILLCL. CG4MU

CL. LCMQUL' CC.4L'

ii-6

U.L

U.4. .

LOLL

CC] ?IC*1

L'.UL

I

CL'

.

.CI.I LLCJCJL' Mil LNQGL %IU.L' C. ?KJLU 4kl

l;

Cl

C?IL'44. L,MLCrU'

4

44

L'.S*I

I?IU

CrOU

01 II

7. A Passover Haggadah (3) These two small fragments present just the opening blessings of a third haggadah. This introductory section, which is very similar to that found in modem haggadoth, consists of a short sequence of benedictions, making plain the liturgical variations that are prescribed if the festival commences not

on a weekday but on the eve of the Sabbath (Friday evening) or at the conclusion of the Sabbath. In the former case it is necessary to inaugurate the Sabbath at the same time as the festival; in the latter it is necessary to pronounce the `differentiation' (havdalah) between Sabbath and festival. As in the previous fragments, I have made use of the Greek prayer book Cambridge UL MS Add.542 in restoring the missing text.

T-S AS 107.246 + T-S AS 100.174

These two fragments present a number of superficial dissimilarities, which make it possible that they come from two different codices. The material is different (one is parchment, the other paper), there is a striking discrepancy in size (so far as can be gauged from the missing text, the paper leaf was about twice the height of the parchment), and the appearance of the ink, the size of the writing and the spacing between the lines are also different. However, the two texts are very similar (note particularly the wording of the Greek rubrics), and are almost continuous but with no overlap. For our present purposes, therefore, it seems sensible to treat them together, leaving the final judgment on the technical question to those who are better qualified than I to pronounce on it. The factors I have just mentioned are by no means decisive. It was not unusual in Byzantium to combine sheets of parchment

and paper in the same quire (typically the outer sheet is of parchment; sometimes a second parchment sheet makes up the middle of the quire): see

Malachi Beit-Arie, Hebrew Codicology (Paris, 1976), 37-40. Nor is it unusual for a parchment leaf to be of irregular size or shape (cf. no. 13). If

this were the case here, the smaller writing and tighter spacing on the parchment leaf would seem to be a reasonable consequence of the more limited writing surface available. The ink naturally tends to have a different appearance on a different material. The length of the lines is similar in both fragments. 1. AS 107.246: Part of a thin parchment leaf, very badly damaged. Brown ink. Pointed throughout. Overall dimensions of the surviving fragment:

height 7.8 cm., width 5.7 cm. The lines, of unequal length, average about 8 cm. Originally there were probably 13 or 14 lines to the page (c. 9 cm. for the column of writing). 59

(continued on p. 64)

A Passover Haggadah (3)

7

Translation

(Words in italics are in Greek in the original.)

1 recto

1-2 illegible 3

... you have sanctified out of all nations, [and your sabbaths and sacred

4

festivals with glad[ness] and rejoicing [you have made our heritage.

5

6

Blessed are you, Lord, Sanctifier of [the Sabbath, of Israel and of the seasons. And they drink. And if the [Passover comes in at the conclusion of the

7

Sabbath they say: Blessed are you, Lord [our God, King of the Universe,

Creator of the fruit of the vine. Blessed are you, Lord our G[od, King of the Universe ... 9-11 illegible 8

1 verso 1

2 3

4

your sacred (festivals) with gladness and rejoi]cing you have made our h[eritage. Blessed are you, Lord, Sanctifier of] Israel and of the season[s. Blessed are you, Lord our G]od, King of the Universe, Creator of the lights of fire, A]men. Blessed are you, Lord our God, King of the Universe,

6 7

Who differentiates between] sanctity and sanctity, between light and darkness, between Isra]el and the nations, between the seventh day and the si]x days of activity; between

8

the sanctity of the Sabbath and the s]anctity of the festival you have

5

9 10 11

differentiated and the Sabbath, the] great and ho[ly day], from the six

days of activity have] you differentiated, and have s[anctifi]ed your people Israel by your sanctity.] Blessed [are you, Lord, Who differentiates ...

2 recto 1

2 3

and enabled us to r]each this season. And they drink. If the Passover comes in on a weekday they say: Blessed are you, Lord our God, King of the Universe,

1 recto

About 18 lines of benedictions are missing before the beginning of the fragment, plus an indeterminate space for rubrics and a title. It is not clear whether the surviving text begins at the top of a page: there seems to be a little too much space. This may have a bearing on the question of whether our text is from a mahzor (compendious prayer book) or from an independent copy of the haggadah. 6-7 ,cal 1rlvouaty. El 81 I[X011 ...1

XaXoOu.

60

Text

A Passover Haggadah (3)

7 1 recto

1-2 illegible 576 -Ifit! fl 3 4 1t or1 [n rrt]nfD:1 nnL 5 ] Opt h 'n5]rc 6

'nymi nin:oi]

in

ill

1'cv'

i b '2t

nn

nai -[ins

]5

155

7

101-1

8

9-11

illegible

1 verso

w]' T 1io[om o']mtn 5trtr

1

nna -[ins 2 1r [5ai ''' nnae 1n 3

nnr_e 11n

i

1P[M mrcn

'iitc 4

nine 1'3 viip'p tjt [1':

5

1'

oi' 1'

6

nom-i 'n' n[oo 'D'20n 7 nn5-pn :its or noel- 5 nxo noinp 8 nrbmh 5t d r [noon or naci 9 wny5 k[non]5i nn'pfh[m noyhn 'h' 10 nnaa] -[nn [-jnoinp: 5acno' 11

2 recto 1

1'n rtonin 'nti 'I'm

jn

are r5ae

nnrr -[ink 1i55

2 recto 1-3 Kal TTLVOUQLV. EL SE

Xffil Tb TTeOQX TT V KaOTIpEPLvt XaXoOv.

61

2 3

A Passover Haggadah (3)

7

4 5

6 7 8

9

Translation

Creator of the fruit of the vine. Blessed are you, Lord our God, King of the Universe, Who has chosen us out of every nation and exalted us above every tongue, and sanctified us by his commands. [You have given us, Lord our God, with love fes[tivals for gladness, holid[ay]s and seasons for [rejoicing ...

2 verso 1

2

And they give thanks: Blessed are you,] Lord our G[od,

King of the Universe, Who has sanctified us by means of your commands and commanded us

3

4

concerning the washing of the hands. And he takes some lettuce and distributes it to all the company, and they give thanks: Blessed are you, Lord our God,

6 7

King of the Universe, Creator of the fruit of the earth. And there should be upon the basket fish and eggs and salt ... and roast meat

8

...

9

... and they say...

5

2 verso 1

K 'ebXaPLUTOOV.

3-4 Kal TratPVEL µapOUXLV Kal MEL 8Xou5

K 'Ei,XaPLQTOOV.

5ff. Kd vd EIQLV El$ Ta KaV(UKLV. b$pLa Kal abyd Kal dXa$... Kal Kptac 60T6v... (...i paps...otheos...) ... Kat XaXoOv. 62

Text

7

A Passover Haggadah (3)

' 1M7 '19 Wit 4 1 -ink 'n?i=7 5M 1]'7btt 5 Itsr; 5SF 1:00111 ny 5;n 1; 6 i iM

113

1]5 i n ] . 1'C1119M 1:0.1 1p1 7

rnnm5 n'i]Din tits 1:' 5K 8 7 1 0 0 1 5 ]5 Mnfi 6[']9*7

9

2 verso 1 int In 11C1VJ'i5c7 1 111'$1 1'nl$n] 10017 `ltnit i E 2

1r1-1]5A

n55y 3

1rn'-%A

t'it

nc

"Inn pup'1-5p7 t1»5itt 4 77n-7R,7 "111 R -IM 17 n 5

ri 'lmnirt tt ? nrkp 11b51tt nrt'1a ]()1'`T[ 7 " 7

1rt'Cll( )S

ie 6

1

115511( 1

6

8

7 8

9

Kav(UKLV: this word, which signifies a wide, shallow basket, here denotes presumably a wicker tray which can stand on a base and serve as a table. The word also has another meaning: a gift or offering. (E.g. in the Constantinople Pentateuch it is used for the gifts of Cain and Abel, Genesis 4:4-5.) It is thus singularly appropriate in this context. The Greek words are all but illegible. The last word looks like b 66s, 'God'. 63

7

A Passover Haggadah (3)

Introduction

2. AS 100.174: Paper, badly rubbed and mutilated (the bottom half is lost). Overall dimensions of the surviving fragment: height 9.2 cm., width 11 cm. Lines of unequal length, average about 8 cm. Originally there were probably 18 lines, or 15 cm. of text (overall height c. 18 cm.).

Both fragments share the following scribal features: Abbreviations are marked by a dot above. Ligature: 514 (occasionally). Divine name: triangular arrangement of yods, pointed.

64

8. A Passover Haggadah (4) Two small fragments of a fourth haggadah, presenting some overlap with the preceding texts. Unlike them, it gives the rubrics containing the instructions in Hebrew, not Greek, and the verbs are in the imperative. It is clear both from the occasional use of Greek words and from the wording of the prayers that we are dealing with another Greek haggadah. T-S AS 100.320 + T-S AS 100.336 There is no doubt that these two fragments come from the same codex. 1. AS 100.320: Small scrap of parchment. Brown ink. Small square hand, unpointed. Overall dimensions of the surviving fragment: height 9 cm., width 7.4 cm. The lines are of uneven length, 13-14 to the page, max. length 6 cm. Height of column 6.8 cm. 2. AS 100.336: Small scrap of parchment. Brown ink. Small square hand,

unpointed. Overall dimensions of the surviving fragment: height 5.7 cm., width 7 cm. The lines are of uneven length, max. length 6.3 cm.

65

Translation

A Passover Haggadah (4)

8

1 recto

4

...the seventh day and the six days of activ[ity; between the sanctity of the Sabbath and the sanctity of the festival you have differentiated and the seventh day from the six days of activity have you sanctified, and have s[anctifi[ed

5

your people Israel by your sanctity.

1

2 3

Blessed are you, Lord, Who

differentiates 6 7 8

9 10 11

12 13

between one sanctity and another. Blessed are you, Lord our God, King of the Universe, Who has kept us alive, preserved us, and enabled us to reach this season, A]men. And drink your cup. Then] wash your hands and bless over the washing of hands. Then] take some salad which is called parsley (atXtvov) or ...] lettuce (sapoi.'Xty) and distribute it to all the company, and you dip it] in vinegar and bless: Blessed are you, Lord our God, King of the Universe, Cre]ator of the fruit of the earth.

1 verso 1

Then take

the]

three

`protoplast'

unleavened breads (Td

TrptUTbTrXau [m)

2 3

4 5

6 7 8

9 10 11

12 13

14

and] set them before yourself; and take one of them and cut it into two pieces. Place one

piece between these two unleavened breads, and place one piece at the side of the table and cover it with a cloth. Then wash your hands and bless: Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his commands and commanded us concerning the washing of the hands. And take a cup of wine in your hand, and say [to one of the young men that they should raise the table and begin: This is the bread of poverty ... And if the Passover comes in [ on a Thursday, when you go out of [ the table, and if it ... [

1 recto 1

The fragment begins with the ritual of differentiation (havdalah) between the

11

p.apoiXty: cf. 5 5 verso 14; 7 2 verso 3.

Sabbath and the festival; cf. 7 1 recto-verso. 1 verso 1

Ta TrpuT6TrXaa [Ta: This is a rather surprising term, but I do not see what other ending to supply. In Christian usage, which can be traced back to the Wisdom of 66

A Passover Haggadah (4)

Text

8 1 recto

t 'b' ntvth '9'X 1 01'

1

f1b of nm1175 MO nrv11p 1'3

2

nmtDb '!7'btDn of fRl rTnt'DY t][ cz rpi nntzri'f7 nVDbn 'b' 5'1]bn '"' tr 2 "[nm107IDb tD' `[ 3± t] 1ri t'7il '"' ti - tv"t175 w-717 1'b

3

1:D11111 1Y3' Cpl 1t"nn 1VR

7 8 9 10

r rw]rn

I

71b f intDl *Inx urn ibis 0'1' nx'n1 5J7 i1b1 1'1' rln7[1 1R jir5'w trpi t on1b n7[ Trn:1 .Un 5o51n11'S11rh [ ,P 4)

4 5

6

11

it n '[1b1 rblm [

12 rbnttc t '1b tt1[1m I t 6 1r1- l5tt 13

1 verso

lc]65bln11bb nlxbn tXflS U [

1

nib 'tntt n71 - "[-M5 nfK 16[l ,*d'nnn - nio'nn n05 mitt JIM[l nixo1 'rw 1'0 lrntt o'ro nn[ttrr im wo nrntf nd'nrn -15'ttM nfDt oo 1f too11n51rv t ix: t3 lrn5tt ' K s 11b1 11T r1n11

2

65'C1] Si, 1]11'x1 1xo: b't PI7 -10M Stt 1" olz n71 -0'1'

8

3

4 5

6 7 9

it151rn; t 1n'ba'l n'1yJ1 In lnx 10 - Snnrn 11 tt" !7 Kbn5 ttr r 12 ] TDDf i trio' nttl ] In 'nttxo -'w'ont 13 ]( )b Ki i ott11n51ran 14

10

Solomon (7:1, 10:1), the term refers to Adam, the 'first created', or in the plural to Adam and Eve. Here it refers apparently to special unleavened bread reserved for the ceremonial part of the Passover meal. It was perhaps the first bread to have been baked, but this would not entirely explain the unusual word, which seems heavy with theological significance. The lifting of the table before the recitation of the haggadah is a characteristic of the Greek rite: see the remarks of L.J. Weinberger in BJGS 3 (Winter 1988) 20. We are not to imagine a large, heavy table with legs, but rather a light tray that can

be easily lifted from its base. Cf. 5 5 verso 16-19 and 7 2 recto 6 and notes thereon. 67

A Passover Haggadah (4)

8

Translation

2 recto ...] my covenant.' `The Lord brought us out of Egypt ...' not by means of an angel, not by means of a seraph, not by means of an envoy, bu[t 3 the Holy One, blessed be he, (saved us) by himself, as it is said: `I shall 4 pass through the land of Egypt on that night, and I shall strike down all the first-born in the land 5 of Egypt, both man and beast, and against all the gods of Egypt 6 I shall execute justice. I am the Lord.' `I shall pass through the land of 7 Egypt on tha]t night' - I (myself) and not the angel - `and I shall strike 8 down all the first-born in the land of] Egypt' - I (myself) and not the seraph 9 10 and against all the gods of Egypt I shall execute justice' - [I ... 1

2

three lines lost 2 verso 1

... upon the as]ses, upon the camels, upon the oxen, and upon the

2

sh[eep, a very severe pes]tilence.' `... and with an outstretched arm': this (refers to) the swo[rd,

3

as it is said, `with a drawn sword in his han[d, stretched out over Jerusalem.'

4

`... and with great tenor': this (refers to) the revelation of the divine Presence, as it is said,

5

`or has God attempted to come and take [for himself a nation from] the midst

6

of a(nother) nation with acts of defiance and with signs and wit

7

wonders and with wa[r and with a mighty hand and an outstretched arm and with great terror, like everything which was done for you by the L[ord your God in Egypt before your eyes?T '... and with sign[s' ...

8

9

three lines lost

2 recto 1

Cf. Exodus 6:5.

1-2 Deuteronomy 26:8.

4-10 Exodus 12:12.

68

yxa,Z

FT

z2AOSSEd gEp02EH

(t)

8

Z olodd

.L.

L.LF.*1.CL

q

CL.U.

]%3u

ci4ML .L. Q; SM CQ] .444NC fAC,.U .L. C14 4k1 mL!a .L.] CMLI UrCLU. C; CCFQl CU c U CCLL C4 LUC.U. L'1L' [U] CIE CML.I [c]L,[.]; [cr4

Z

£

c 9

QF ?l4U. LCCC, CUQL' LQL CML13 CIE.

CML.I LCrCLU. MC.... MaQ.0 kICfCL' LULU. Ua44IL LC,M MC. L'1U C4.4]' ON

L'mLL L4M

[*c.

C.M

Q1GQ;C]

gr

CML.I] CC'L

CC,

wa]QU CIS 1ZC,U. LCCC, aa.1111

L

8 6 01

sau!j 1soj Z osJaA

LCL LCF[?II CCCL CCa4.0 CUQL]L;.a I UU[Lc IL CQL.L' LCILL6 Q]ZIL. CCL Z .L[LC 1T; C.L[L CC,LCyL' CL L]1i CC £ CC CC.CL' C.C,L. IL CLLC, LCQLL?I L CL. C,CL*1 *14U.0 UC.QL' *1L S [c,l CC!UU Q]CLC LcQ;UQ[L LCQCyU.13 C*ILULU CQQLU CL. 9 LCCL0140 CQL.L' LCJLLIT UaCL' LC.L

L

CCC4 CLLC,.a

8

*14U4,CC .L.

4C3 ffcU

Ln1LUL[u c,cr.C.L.

aadgl sautl isot

Z osJaA

Z-I snpoxg '£:6 617`Z

£

6-9

Auiouozalno -8:9Z sapruozgj 91:1Z &mouozalnOU V£:y T

69

cc]F 6

9. A Greek Translation of Kohelet (Ecclesiastes) This fragment has the distinction of being the only continuous text in Greek written in Hebrew characters to have been so far discovered in the Genizah. It contains part of the text of the biblical book of Kohelet (Ecclesiastes), each verse of the translation being preceded by the opening word of the verse in Hebrew. It was intended therefore either as an aid to study or for liturgical purposes. (According to ancient Jewish custom, this book is read publicly at the Sabbath service during the festival of Tabernacles.) The text does not correspond precisely to any previously known version of Kohelet, but lh,i.; some similarities to the version found in the Christian Greek Bible. Like that version, it is a very precise, word-for-word rendering of the Hebrew, and displays some features which are associated with the work of Aquila. The partial survival of the particle ubv for Hebrew ntk is particularly noteworthy (see verso col. 1 line 1 and note). On the other hand the distinctive ancient rendering of na by KaiyE has been abandoned in favour of yap (see recto col. 1 line 5 and note). T-S Misc.28.74

A single leaf of parchment, substantially intact but damaged along two edges; a little of the text has been lost. Overall dimensions: height 11.5 cm., width 22 cm. There is no indication that the leaf was bound in a codex: some sort of loose leaf arrangement should be envisaged. There is a small hole in

the middle: Mme Colette Sirat has suggested to me that the leaves were perhaps assembled on a spike or a string. There are traces of a central vertical fold.

Firmly written, rather rounded characters. The written space measures 7.5 cm. in height, and the lines are of very variable length, 8-9 cm. There are 10 lines per column, 2 columns each side. The date is 11th century or earlier, perhaps much earlier (verbal opinion of Mme Sirat, 20.xii.89). A transcription of this text into Greek characters was published by D.-S. Blondheim in REJ 78 (1924) 14, reprinted in his Les Parlers judeo-romans et la Vetus Latina (Paris, 1925), 170. The fragment was published in Hebrew and Greek characters with a description and discussion by the present editor in Interpreting the Hebrew Bible: essays in honour of E.I.J. Rosenthal, ed. J.A. Emerton and S.C. Reif (Cambridge, 1982), 64-75. I have re-examined the manuscript for the present publication.

71

A Greek Translation of Kohelet (Ecclesiastes)

9

Translation

(I have deliberately translated in a rather mechanical, word-for-word fashion, in keeping with the spirit of the Greek translation. Some of the choices are explained in the notes. The Hebrew lemmata are given in CAPITALS; words in brackets are added for clarity.) recto col. 1 1

2 3

4 5

6 7 8

9 10

over ignorance as (?) the superiority of light over darkness. (2:14) THE WISE MAN... The wise man his eyes (are) in his head and the ignorant man walks in the dark. And I knew, I too, that one (single) happening happens to all of them. (2:15) AND I SAID... And I said in my heart that like the happening of the ignorant I] too it happens to me, and why was I clever t]hen more? And I said in

recto col. 1

XWPLK(a: XmpLK6g (see line 4), from an adjective meaning `rustic', is a peasant,

and so closely analogous to the Hebrew 'am ha'arets, which, while literally

signifying `people of the land', comes to mean 'ignoramus'. I have consequently

translated it by 'ignorant', and the abstract noun XmptK[a by 'ignorance' (a sense which is attested in a Christian writer of the early 9th century, Theodore of Studios: see Lampe s.v.). The term 'am ha'arets is commonly used in Rabbinic

Hebrew to mean 'layman' as opposed to the hakam, the rabbi or sage, who in Greek is ao+6g. There is thus a significant resonance, for the reader versed in rabbinic Judaism, in the contrast between vo4(a and XmpLK(a; the Hebrew equivalents originally meant simply 'wisdom' and 'folly'. maev: on the basis of the Hebrew, this word should mean simply 'like'. The form is, however, puzzling. Perhaps it should be read c tv, 'as in', or 6s- 9v (m), 'as is', i.e. 'as light is superior to darkness'. Against this last reading, it should be noted that the translator seems to be opposed to inserting 'is' when it is not 2

explicit in the Hebrew. The insertion of the first word of each verse in Hebrew is a feature of other Jewish

translations, notably the Greek Pentateuch printed in Constantinople in 1547. (This important text was republished in Greek transcription by D.-C. Hesseling, 3 5

Les cinq livres de la Loi (Le Pentateuque) (Leiden and Leipzig, 1897); see also the remarks of N. Ferndndez Marcos in BJGS 2 (Summer 1988) 15.) The Greek retains the syntax of the Hebrew, and I have attempted to do the same in English.

Tropeuybµevog: the Greek participle renders a Hebrew participle, although the

resulting construction is awkward: cf. v1 2. 72

For the -y- cf. 10

1v 3,

Text

A Greek Translation of Kohelet (Ecclesiastes)

9

recto col. 1 141'3 1 1iinio'-c l #it 714 :o?n :minipmin )fl Ciibin 2 1'S2 1 1ei» 'ntI 1 MMOilt 3

tDTIrc 4

01

in-4 i5 ova iv'nasT

5

1i-Ts It '1rc'-iP'm 11 COK' -.71410 6 1k ith 11SIC. :'tf 1:11tD1r 7 jP'Uji5an

Kn Dtk'ttDlt mavi1p 8

tit 'nK'ip an'M"9'cv 15A -15 9 .11 tc'55t c 1iifli'i91vto i [ 10

SoXLEuy6µevoc, and see Karl Krumbacher, 'Ein irrationaler Spirant im

Griechischen', Sitzungsberichte der philos.-philol. and historischen Classe der k. b. Akademie der Wissenschaften zu Munchen, 1886, 359-444. The ancient version of Kohelet (hereafter 'LXX') has TropnUETat. This is the Greek verb normally used for the root "j' T1 in 'the Three' (Aquila, Symmachus and Theodotion).

yap renders Hebrew 0a, 'also'. What lies behind this device is hard to guess: perhaps an attempt to represent the Hebrew particle by a Greek one with a similar sound. yap does not normally have this meaning: in vernacular texts from the Middle Ages it occasionally serves as a mere filler (for examples see Kriaras, s.v.). 'LXX' uses Kaiyc for 1:1, equally mechanically. 1 is sometimes rendered Kai

yap in the ancient versions (Symmachus Kohelet 7:14, cf. Isaiah 47:3; LXX Genesis 16:3, 20:12, 35:17). According to Barthdlemy, Devanciers, 45, this is not a systematic rendering but is required in each case by the context.

thS here, as elsewhere, stands for 'm ('LXX' STL); sometimes it represents ('LXX' 6g). on renders 'D. With some hesitation I have distinguished in my transcription between 6T and 8T (see on r2 8), although both are written with the 6

same Hebrew characters and both represent the same Hebrew particle. avvaVTlaaµa 9vav cUVaVTLG.(EL: 'LXX' auvdvTTjµa V auvavT?jaETaL. This

is the regular way of dealing with the root T17 in 'the Three' (see Barthdlemy, Devanciers, 78ff. 7

9

EZTrov: there is a dot under the p, which ought to give ipin. However, as the following letter resembles a w rather than a y, I have opted for the more plausible form ipon. vl 5 and note. 'LXX' tao$radµTjv. t4p6vcaa 73

A Greek Translation of Kohelet (Ecclesiastes)

9

Translation

recto col. 2 1

2 3

4 5

6 7 8

9 10

my heart that this too is vain. (2:16) FOR THERE IS NO... For there is no memorial of the wise man with the ignorant for ever in fullness of the coming days everything is forgotten, and how does the wise man die along with the ignorant? (2:17) AND I HATED... And I hated life because (it was) a bad thing for me the doing that was done underneath the sun, everything (is) vain and evilness of spirit. (2:18) AND I HATED...

verso col. 1 1

2 3

4 5

And I hated with all my affliction that I am afflicted with underneath the sun that I should leave it to the man who will be after me. (2:19) AND WHO KNOWS... And who knows whether he will be clever or

recto col. 2 1

'Vain' in the sense of 'pointless'; 'LXX' p.aTat61-Tis. for drµ6s.

Aquila apparently opted

2

o6K &UTLV (in the present) for T'k is not particularly strange here in view of the large number of present tense forms. It is noted as a feature of the Ka(yE group, including Aquila, by Barthelemy, Devanciers, 65-8. p.vTlµ6auvov is one of two renderings attributed to Symmachus. 'LXX' µvl' JT1.

3

Ets Tdv at6)vav: surprising, not so much because of the Christian liturgical connotations (after all, it is a good Biblical phrase), as because it is the only instance of Ets = 'to'. ('LXX' Etc Tdv atc3va.) A possible explanation is that it is a fossilised expression hallowed through Jewish liturgical usage. It is identified by Barthdlemy, Devanciers, 85, as a characteristic of the Ka(yE group not followed by Aquila, who omits the article. Cf. Blondheim, Les Parlers, 163.

4

& TrXfvOov is a curious form, and a rather odd translation of Hebrew '1=0:1 ('LXX' Ka66TL 1j8Ti). The root '17r can mean 'great', and this is occasionally

reflected in the ancient versions.

The inserted it may be explained as a

hypercorrection based on the loss of the nasal in words like dOptTrou (vl 3). T41v tXXaµ&(,)v: the -X- is presumably due to hypercorrection, on the analogy of 5

i pOa3K i'niSiPmitt 101isip 7 :'n5oi :7irt0r3 inn 415 W514 8

iN

I'm

iisi»in i9'Dre

9

b 1 1i'r, 10 verso col. 2

:

inpmn i'niaiPrc It 1

2 tOiat miainnM i'nmre tim :m' i'mit5? I? m!!'Qim ia'K aniire m1B17 3 4 a9i-InIieanD an»re

in11140'$ 'nioipPIROiKK 5

iimno roan -15 aniirc iiP'n1n 6 7 115]11Nlt It "2 iK'b'nilt :110 'Z n'ni»>rv 10)111 i'V'mb':; lip ire 8 Wj?

6irn'5 Vnlla* aniitt 5t'ii

9

is 'een :5-5 'o att'S'ttn anjiErt 10

verso col. 2 3

$Tr6 ao+las: Hebrew T7=11:1. The preposition is surprising: it may have some subtle theological point behind it. ('LXX' has tv ao$lq.) The Byzantine exegete Jacob ben Reuben comments specifically: 'it is not correct to render it µl Tr v

ao$iav but into ao$iav'. 4

tv e69et6TrlTav: 'LXX' tv dvSpe(4, Hebrew 11"ItM. Perhaps the root 11DD is associated (in the 'biradical' theory of Hebrew roots that operates in all these texts) with the root "101, 'straight'.

5 6

7

elaaauT6: probably another case of defective pointing (see on vl 9). µepTUC6v: this word is not found before the 6th century. 'LXX' pcplSa. LS4eXei: a surprising translation, or rather interpretation, of the Hebrew f1Wi. 'LXX' y(VETat. 77

A Greek Translation of Kohelet (Ecclesiastes)

9

recto col. 2

5

Kap&Lavµou wayap TOUTO µaTalov. OTL OUKEUTLV RVnµOUVVOV TOUQO+OU FLETaTOV XWPLKOV ELQTOVaLwvav Ev TrXTIVOOV TWVnFLEpw TWVEXxaiscvwv TaTraiTa EXTIUFLovdCTaL KaLTrwS airoOVnUKEL

6

OUO

7 8

ETrLEFLEV TO TrOLRa(V) OUETTOLW0r1

9

aTrouKaTW TOUnXLOU OTL TOTTav FLaTatOV

1

2

3 4

10

FIETaTOV XWPLKOV. KALE sUoTIUa TnV CWTIV OTL KaKov

KaLKQKOTTITUV TTVEOµaTOU.

verso col. 1 1

KaLEFILUnUa Eyw oUV Trav XELµaotavµou

2

OUEyW XELFLaCOFLEvog aTrOVKaTw TOUgXLOU

3

wavaa4TIaw auTO Toua8pwirou oa

4 5 6

EoTaL oTrLXOEvRov. KaLTLg yLVWUKEL LTITLcpEVIµOS EUTLV TI XWPLKOS KaLEeLULaUEL Ev Trav

7

KOTFOVFI.OU OUEKO1TWOTIV aTroVKaTW TOU

8 9

ilXtou yap TOUTO µaTalov.

10

TTIV KapSLaVFIOU ETTL1TaV TOVKOTTOV

KaLEyUpLUa Eyw TOaT1EUILEPLFIVEL U'W

verso col. 2 1

TOVEKOTrwOTIv aTrOUKQTW TOUTIXLOU.

2 3

OTL EUTLV avepwTioS oS KOTroT auTou UTro U4La$ KaLEVyVWULV

4

Ka.LEVEUGUOTgTaV KaLTOVaV9pWTrOU oUOUKEKOTrWO11 ELUaaUTO MEL aUTOU JEpTLKOV auTou yap Touro J.aTaLOV KaLKa.KLa

5 6

7 8

TrOXXTI.

9

Kap&as at ou oaai.ros XELµaCoµ[EVOs

10

aTTOUKa.TOU TOUnXLOU.

OTLTLW4EXEL TOV avOpw [Trov

Ev Trav XELµaaLav allTOU Kaicv a OTTITav OTL

78

Transcripton

10. A Biblical Glossary Two small fragments of a biblical glossary, setting out in parallel columns difficult Hebrew words, in approximately the order of their occurrence, and their Greek equivalents. The Greek glosses are clearly derived from a Greek Bible, closely related to the ancient version attributed to Aquila. In some cases two glosses of the same word are offered, pointing presumably to a plurality of versions. One of the fragments comes from the Minor Prophets, the other from Job. As these books have nothing particular in common and come from different sections of the Bible, it is possible that the glossary originally extended to the whole Bible. T-S NS 309.9

Two leaves of parchment conjoined; badly mutilated and rubbed. The outer side (fols 1 recto and 2 verso) is particularly poorly preserved, and relatively little of the text here is legible. Traces of pricking and scored lines. Overall dimensions: height 8.2 cm., width 16.8 cm. Written space: height 6.2-7 cm., width (on each page, to the colon at the left) 6.5 cm. Square Hebrew characters, partially pointed (both Hebrew and Greek words). First published by the present editor in Vetus Testamentum 30 (1980) 291-4. The text has been re-examined and several corrections have been

made both to the transcription and to the interpretation. See also the comments by J. Ziegler in the introduction to his edition of the Greek Job (Gottingen, 1982), 160.

There is no point in offering a translation of this fragment. The Greek words are translated, where this is possible, in the notes. Lines on which there is no comment are too badly damaged to be read.

79

A Biblical Glossary

10

Text 1 recto

)

1

2

'j(

3

4 5

) )

( ( (

)b(

6 7 8

( )

9 10

IOrD]1

11

(

I recto

8

Zechariah 13:3, 171711: KE4oVEV...? The lemma is not certain, and it may be

11

objected that 1'1p'7 occurs earlier at 12:10. Zechariah 14:2, 10031: the gloss is lost.

1 verso 1

Unusually, there is a Greek gloss in the Hebrew column. The Hebrew lemma is rather indistinct, but seems to be 11111 (Malachi 1:10). The first letter of the gloss is missing; in my 1980 publication I assumed it was an it, giving either t4d4JETE or d¢diPETE. LXX dvd4ETE. The gloss in the left-hand column, tpTlµmvd*CTaL, presumably responds to a different lemma, now lost: perhaps 1001 (Malachi 1:4), LXX KaTtcTpaTrTaL.

2

Malachi 1:13, ilti'2flb: drovrlµtvrl, 'wearied'. This Greek verb, meaning to be exhausted or faint, is found several times in Aquila, Symmachus etc., although not for the Hebrew root TTtt5.

3

Malachi 1:14,'701]: SoXteuy6µevog, 'fraudulent'. The same Greek verb translates the same Hebrew verb in Aquila and Symmachus at Genesis 37:18: t8OXte6aavro for *MM. It is not found in the LXX. For the intrusive -y- cf. Tropevy6µevoc in

9 rl 5. There are two closely similar Hebrew words, of which the second is seriously damaged. Cf. 2 verso line 11, where the biblical lemma is glossed first with a Hebrew word. 4

Malachi 1:12, 100]1: Kai yevvfp.aTtvµds a&rot7, 'and its ?begetting'. The pronoun is written in smaller letters, and may have been added as an afterthought. Note the phonetic spelling yennimatizmos. For the translation cf. Aquila Psalm 91(92):15, ycvvrlµaT([OVTec for JIM)'. The same verb is used by Aquila at Isaiah 55:10. It is not attested anywhere else in Greek, and the noun is also unattested. 80

A Biblical Glossary

Text

10

1 verso 1

th [

()fl2rn55( itb5!

p

)55il

2 3

4

(

nnn13, 1 7n'rcnn c)t

5 6

7 [:

f]'Q1

8

n']tii51

9 10 11 12 13

] 7p'T1

] j7

5

Malachi 1:13, nnu11: Kai PaOvµdTE, AaOuR6aaTE, 'you neglect', on the assumption that OaOup.dw and AaOuµ6w are equivalent to AaOvµdm. (Cf. Kriaras

s.v. dpaOu.u .) Why are there two glosses, with different tenses? Perhaps in deference to two traditions of translation. The second seems to have been added in. The order of the glosses defies understanding: in the Hebrew this word follows directly on that given in line 2. Unusually, there appears to be a dagesh in the Ti

of nnt11. 6

Malachi 2:2, -ii-W11 rno: T,}v taTrdvrty or tcTrdvLV. In my 1980 publication I

7

failed to take account of the letters added above the line to rectify an omission. Aquila aurdVLV. For the prothetic i cf. 2 recto line 9. The absence of the particle avv for nk is worthy of note. Malachi 2:2,'17111tt1: Kal Tpuyt1cno, 'and I shall map'. In LXX TpuydV occurs at

Psalm 79(80):13 and Song 5:1 for 11K, 'gather'. It is interesting that the

11

interpretation 'curse' is avoided both here and in the preceding gloss. Malachi 3:1, -MM: Kat EbKaLpdcEL, apparently meaning 'and he will enjoy leisure'. Aquila cXoXd(EL. This interpretation of the Hebrew, while appropriate for 1]1] in the qal, does not suit the transitive pi'el very well. Malachi 3:2, n'1DY1: Kat W$ aalrobvw, 'and like soap'. Aquila is credited, perhaps unreliably, with the transcription pwpLO. EaTrovvLOV, in any case, is not found before the Byzantine period. Malachi 3:3, 77T1: Kai aaKEX(cEL, 'and he will strain'. Malachi 3:8, 9:1PM: ...UTilp(CEL, Tro(cEL, meaning uncertain. Aquila,

12 13

Symmachus, Theodotion (drro)cTEptjUEL. Malachi 3:20, WOM: Kat &TrX[...]TE: perhaps dTrEXEUaETE, 'you shall depart'. The Hebrew word 7TT1, 'strong', marks the end of the biblical book, or in this case

8

9

10

perhaps the twelve Minor Prophets seen as a single book. Immediately before it some traces remain of the beginning and end of a Greek gloss, which was perhaps an alternative to the previous one. 81

A Biblical Glossary

10

Text

Written vertically Itp"UnT'Y'N

'nvp5 ni7

1't 13

OfIUM

2*

1

2

'Sa:* 'rn7'`T 1'rnlm'[

]()

'V1'1j7

( )'t]5 t1J'tfi'OnM4 1'010113' 1 F

'TD'T'h151p flfl

1*

2*

5[ 71L]v'

3

) fl'tfi

5

4

nl-li h 6 V J Z P IT

7

fl510tl

8

Malachi 3:10, ')171:11: Kal SOKLµdCET [?µE], 'and you shall try (me)'. Aquila SoKLp.daaT se. Malachi 3:21, t]111by1 (written Ofl1WS71): Kal p.axdeaTE, 'and you softened', or

perhaps imperative, 'and soften'. 11lib: tTrELORdTLaav. Both lemma and gloss are obscure. The Greek could mean 'they were stubborn, persisted'; the Hebrew could mean 'to refuse'. 2 recto 1

2

3

Job 26:13, i i'lVD: tKaWTTLUEV, 'beautified'. The lemma is all but illegible, but

is not in any serious doubt. The Greek verb is found several times in LXX, but not for this Hebrew verb. Job 27:6, ¶ T' K5: EKµ8v? 6VEL81CETaL, 'is ?not reproached'. The Hebrew negative particle is missing owing to a lacuna in the text, but its original presence seems assured by the first word in the Greek gloss, enigmatic though it is. It should possibly be read as &ic p i&(v), a strong negation meaning something like 'by no means'. Cf. Constantinople Pentateuch, Genesis 3:13: vd µ718t +dTE, described `by L. Bell6li, REG 3 (1890) 306, as 'une expression curieuse'. Job 27:8, 2W': SE(i;EL or SLKdUEL, 'will show' or 'judge'; tpyaXE, 'removed' or

'produced'. 4 5

6

Job 27:23, 7MW': KpoucEL, -Tiaouaty. Theodotion KpoTTjcEL. The second, damaged gloss seems to have been, surprisingly, a plural verb. There is evidence for such an ancient interpretation in the Syro-Hexapla. Job 28:7, 1'R: tKTtvas- or tXTtvas, XaµL-. After the lemma there are traces of a second word. tKTtvES is used by 'the Three' for f1''T at Isaiah 34:15. Job 28:10, f11123: dppoXEec, 'droughts'. Cf. Jeremiah 14:1 1111Y]: LXX Trjs df3poXEas, Aquila mw dI3poXLuv.

7

Job 28:11, 0]R: ig6TWXEV, 'dressed (a wound)'. This rendering of the Hebrew verb is used regularly by Aquila. 82

10

A Biblical Glossary

Text

in*' DVJ'tt]'tt

alv:

.

p'1tC'tt 1'1

01-MOs

9 10

W':a1

12

rr=n 11

ap

tt]11'0'1

Written vertically 1*

11x0

i1L1751]

2 verso ](

X

]

]() ]( ](

l

](

]( (

8

)1

) ts(

1

)

2

.r ]() :

)

)

3

]()

)[ )[

( (

rn5t (

4

)

5

n'thm

E

111'(

)

7

8 9

Job 28:16, n50n: dTroaKoXoTr((ETaL. The verb dnroaKOXoTr(Cw, 'remove stumbling blocks', seems to have been coined by Aquila. He uses it regularly for the root 550, and once for 7 150 (Psalm 118(119):118).

9

10

11

12 1*

Job 28:16, Dr=0: tv tan(Xwµav. The noun aTr(Xwp.a (meaning literally 'stain') is used by Aquila at Isaiah 13:12 for Dr1O in the sense of refined gold. It occurs in no other Greek writer. Job 28:16, t7-M:1: & $vuXav, 'in onyx'. Theodotion tv 6VUXL; the reading of Aquila is not preserved. The noun 6vue, which is frequent in Aquila, Symmachus and Theodotion, is singled out as a typical usage of Aquila and his successors by D.-S. Blondheim, Les Parlersjudeo-romans et la Vetus Latina (Paris, 1925). Job 28:17, r1'010t1: Kal ydX.v. To be understood as Kai yvaX(v, 'and glass'? Theodotion iiaXos; the reading of Aquila is not preserved. Job 28:18, WW1: Kal ¢Epo&ya (or Trepouya): unidentified Greek word. The likeliest meaning, on the basis of the Hebrew, is 'and crystal'. Job 28:15, 71)0: µaXaKTbv, 'malleable'. dTr6KXELaTOV is attested as the rendering of Aquila.

2 verso 2

The barely-legible lemma may be rrtn5, Job 30:1.

3

Job 30:3, t]'7(1yi1: oL ... Job 30:4, nll (G'Dt7pr1): ol? ... Job 30:4, VMMI:

5 6 7

Job 30:11, fltl' (gere'1r'):'ap... Cf. LXX Odperpav. The illegible Hebrew

8

lemma may be the kethib form. (Job 30:11,']W'1?): Kal vd ELa.... The lemma is totally lost. If my identification

9

is correct, the Greek verb may have been ELaaKO6ar1. Job 30:9, t r.fl : e.g. XoLS(opta (airralv). 83

Text

A Biblical Glossary

10

ti]rr

10

iYnt IOcu

11

j1pmmn

12

f n5cbr

Written vertically 9''1R i ]: InInD'U71lt

10 11

12

(

1*

Job 29:6, 1h113: by crow. The Greek word is hard to identify. Tkhrt, 'butter', is usually rendered Rofrupov. Job 30:13, IOM: tKaTtXuaav, 'they destroyed'. The Hebrew lemma is glossed first by a closely similar Hebrew verb, which in turn is glossed in Greek. The equivalence rM = KaraXbw is found in Aquila, e.g. 4 Reigns 23:7. Job 30:16, IM M: X6vcTaL, 'is poured'. There is an additional gloss on the next line: &K....

1*

.

?: 6tuTnvµ6, further explained as 'like "sharp"'. 84

11. Scholia on the ?Pentateuch A sequence of mainly unconnected philological and exegetical notes on the first two books of the Torah, grouped according to the liturgical readings

(sidrot). The main purpose is to make the text intelligible, and there is a

strong grammatical interest; occasionally theological or halakhic lessons are pointed up, and there is a small amount of midrashic material. The influence

of the ancient Greek versions is apparent at times, and there are close

parallels with known Byzantine commentators, both Karaite and Rabbanite, such as Jacob ben Reuben, Meyuhas ben Elia, and Tobias ben Eliezer. Much

of the material can also be found in the classical rabbinical texts and in western commentators such as Rashi and Abraham Ibn Ezra.

T-S C6.117 + Westminster College, Talmudica 1.110 Eight leaves of parchment, together constituting an almost complete quire: T-S C6.117 (leaves 1 and 8): Two leaves of parchment, conjoined. Badly mutilated and stained. Large parts of the text are missing. Dimensions overall: height 11.8 cm., width of sheet 26.4 cm. Written space approximately 8 cm. x 9 cm. Pricked and scored. Westminster College, Talmudica 1.110 (leaves 2 to 7): Six leaves of

parchment, conjoined in pairs. Badly stained and mutilated in places, but very little text is lost. Dimensions overall: 11.3-12.9 cm. x 24.3-26.3 cm. Written space: 7.8-8.8 cm. x 8.8-9.9 cm. Pricked and scored. The leaves have been numbered twice in Arabic numerals, from 12 to 17 (in bottom right-hand corner) and from 7 to 12 (at the top, generally at the left). Probably a single further sheet completed the quire on the outside, the text

commencing at the beginning of Genesis and ending either at the end of Exodus or soon after the beginning of Leviticus. It is just possible that two outer sheets have been lost, particularly if we imagine that the beginning of Genesis will have attracted a large amount of comment. Against this we should point out that the interests of the scholiast are not particularly theological: for example his notes on the Exodus story, Exodus 1-15, occupy 1 leaf, while Exodus 15-26 takes up 2 leaves. The amount of biblical text lacking at the beginning of Genesis is exactly equivalent to the amount of

text covered on the first leaf. So one leaf would suffice for Genesis 1-9. Moreover, a six-sheet quire would be remarkable on codicological grounds. According to the careful study of M. Beit-Arie (see his Hebrew Codicology

(Paris 1976), 41-9), parchment quires in Byzantine Hebrew manuscripts normally consist of four sheets. Five is the usual number of sheets per quire in `Oriental' manuscripts. Six-sheet quires are much rarer. (This factor may 85

(continued on p. 116)

Scholia on the ?Pentateuch

11

Translation

(Lemmata are given in SMALL CAPITALS; other biblical quotations in italics.

Glosses added above the line are in angular brackets < >. Glosses in small Greek capitals are in Greek characters in the original.) 1 recto

1-4 missing

5-6 illegible 7

.....

... RAVEN (Genesis 8:7): ?to eat ...

8

9

... FOR THERE WAS WATER OVER ALL THE SURFACE OF THE EARTH

(8:9): but s[urely (it has already been said that) the tops of the

mountains were visible (8:5)? Observe that there are no chronological distinctions 10

11

12

in the Torah.] HE REMAINED FOR ANOTHER SEVEN DAYS (8:10): after (sending the ra)ven; because from the sending of the raven to the sending of the dove there were seven day]s. They left the ark IN THEIR FAMILIES (8:19): indicating that up to this time humans mated with beasts and made the beasts mate with them. (YOU SHALL NOT EAT MEAT) WITH ITS SOUL, ITS BLOOD (9:4):. this is (the prohibition on eating) a

limb from the living. (I shall investigate) EACH MAN BY HIS BROTHER'S HAND (9:5): sh(owing)

13

that relations (should) testify about each other. HE WHO SHEDS

14

HUMAN BLOOD BY MAN (9:6): this (refers) to one who shames his fellow in public. Also one who discharges his semen wastefully, as it is written (immediately) afterwards: Be fruitful and multiply (9:7). MY BOW (9:13): and not something else:

15

that is to say, (an) inverted (bow), to proclaim that there is peace between me and the world. NOAH BEGAN to be A TILLER OF THE SOIL (9:20).

1 verso

1-4 missing

5-6 illegible 7

... GET YOU OUT OF YOUR LAND (12:1): (the land of your family) and friends. (We have) already [explained that J5

8

is like 15K1, `I go'. He said GO FROM YOUR BIRTHPLA[CE (ibid.) ...] take ... intimates ... AND FROM YOUR FATHER'S HOUSE TO THE LAND I SHALL SHOW YOU (ibid.). AND I SHALL MAKE YOU (ibid.): you alone. [...

9

1 recto

7

Very little is legible on this line: there seem to be traces of some Greek words, e.g. hTrl ... 86

Scholia on the ?Pentateuch

Text

11

1 recto

text missing

]( ) '0'

(

slight traces oftwo lines Al w[ ] t( )? n'nrtrt ( )[

-2119( ]5w[ ] -['oD' nee n[ ] t( )[ )[ TTKt31 D1i13 pt WT n'[1rr]rt 'owl ire[ ]( )rt1 :ft 5 6 59 n'6 [']5 [ (

)

1-4

5-6 7 8

9

ni5'w -w n119 rt15'w 1n 'D :i( )'1Rt -n'lrrt G'tr' 1 1T9 5rr1 [ - 71M 10 ninrta1 59 c'ttC n`1K ']D rn rtnD bm 1rr5n mmnlrtDmt5 :rrt n'[n' r rttr 11 (

)n' rrtrt m'f it

:'rtn 1b MR MT :1131 IOM] :nm5D n1n1Mrt D1 ']r31 12

11'Gn m jn nn nt -nlet] nmrtn n1 '1D1m 7t5 nit n'-T'2 0'G11pn (

)c$ 13

lrtn 1'71 mop net :1]11 110 mint t0-1 rf5C1n5 911 K'Y1t3r1 IT '1191 :t7411G 14 :rtt]1et 1n1D 0'9 n1715 m 5rt'l :19n 1'n1 '= 01500 D'`175 "I1Dn :hi' 15

1 verso

text missing slight traces of two lines

]t :'['9'11 .2( ,

1-4 5-6

)let?] 15 15 TS6(1 7 )yet ( ] 'G11p rte( )[ 1n]-51m -[5 SSZ :1581 1r3[ 8 ]'n[ ]m[ ]5 71=t '[5 gtUbAl :9etltt nv t 1'letr1 Set 14Mrt n':rr1 9

9-10

'no chronological distinctions': for this common rabbinic exegetical principle see also below, 6 recto 7.

12

'a limb from the living': derived from this text in Babylonian Talmud Sanhedrin 57a. 87

Scholia on the ?Pentateuch

11

10

11

12 13

14

15

Translation

THEY REBELLED, AND in the year (that made) FOURTEEN YEARS CAME CHEDORLAOMER (14:4-5). NEPTHERA THREAD (14:23): Tcrayy6Xoupo, NOR A SHOELACE (ibid.): Xhatµa. BEN-MESHEQ (15:2): a butler. AND ABRAM SAID, YOU HAVE NOT GIVEN ME ANY OFFSPRING (15:3) ... the verse that precedes it. And HOW DO I KNOW THAT I SHALL INHERIT TT (15:8) for ever? If my children sin they will go into exile. He said to him, TAKE ME A THREE-YEAR HEIFER, etc. (15:9): a type of the sacrifices. BUT THE FOURTH GENERATION SHALL RETURN

HERE (15:16): Isaac, Jacob and his children; and from his grandchildren they entered (the land). (Sarah) BORE HIM NO CHILD (16:1): hence she bore [ STANDING FOR HIM (18:2): for the Holy One, blessed be he. AFTER YOU PASS ON (18:5): before you pass on. And similarly it

2 recto 1

says, After (sc. before) you are gathered into your people (Numbers 31:2). THAT IS WHY I say to you, REFRESH YOUR HEARTS, because YOU HAVE PASSED

2

BEFORE YOUR SERVANT (18:5). (They replied,) DO SO (ibid.): and not

`We shall do so', because we do not eat. KNEAD FINE MEAL made from THREE MEASURES OF 3

FLOUR (18:6). AND IT WAS BEHIND HIM (18:10): the entrance. (Abraham and Sarah were) OLD, COMING IN THE DAYS (18:11): there

4

was nobody older than they in those days. AND IF I do NOT go down (18:21), it will become known. BUT HE LINGERED (19:16): he said, What shall I do, what shall I do? And it is

5

a little one (cf. 19:20), so do not overthrow it. AND THE LORD (19:24):

and the angel. OUR FATHER IS OLD (19:31): and he cannot have 6

intercourse with us, AND THERE IS NO other MAN IN THE WORLD TO HAVE INTERCOURSE WITH US ... LET US

GIVE OUR FATHER WINE TO DRINK (19:31-2): perhaps he will summon up the strength, AND WE SHALL PRODUCE OFFSPRING FROM OUR FATHER (19:32). 7

(... under) MY THIGH (24:2): my testicle (6pX(8tot5 p.ov). THE VEIL (24:65): Tv(Tra. AND HE WAS GATHERED TO HIS PEOPLES (25:8): a dead person has two

I verso 10

11 15

Tvayybl`oupo: I have not encountered this word elsewhere, but it is presumably the thong or strap (see Kriaras, s.v. Xwp(ov) that secures a TCayy(ov, which is a kneeboot attached to the leg at the top. XdOLµa: or KdvLµa. I have been unable to trace this word. Similarly Meyuhas ben Elia explains that 'after' means 'afterwards'. (See A.W. Greenup and C.H. Titterton, The Commentary of Rabbi Meyuhas ben Elijah on the Pentateuch, London, 1909.) 88

Text

Scholia on the ?Pentateuch

11

11m 1D1 11151as tD1nn on :111 :to mm 1' t1 WD1 1110 10

j D1T r1r13 KS '510 o1]tt

11

Pmt2

']D immrr Ott ' o51DS mm1'tt 'o ylm nnni n 7 f5tTnSm PloDS 12 '5 -IMP 15 6t0 - n15z 105' 13 im' 'y'» 1111 :n1»11P51040 bi - tn5lmn

015[ 1 irc5 tcn 15 h15' KS :io»5 1n0 4]on1 'r=o1 :IPD'1 PRY' :mn 14 15 itln p1 -111oynm o11P -111>Dn 1rTR jij5n SD 1'SD =is']

2 recto

ninny '0 11ny - D± 11yo m5 b ix nit p SD 'o --'ny Stc gow lnK t]1R

1

n'no miSmhm nSlo -1'5:111 JA 1A 'o I MUM p tc51 ' nmyn P -MD-T= 5D 2 onln= MM 1I), rrn KS 'o'n'e 0'NZ oIPT :nnDn 1'lntc 11101 :'01S -RIP 3 K'm - T DK Mn nmyn nn 1210 ' nnntTl'1 ' DOW, nm 111t 14S MR) ' o'n'n 4 nrnt m'K1 lrSD Kits 510' 1]'101 IPT vote ' IttSnnl 44"1 - n5Drrn Stc1 ' mnp 5 r1tcc 1'10 6 / D1T 1':110 n'm110m' 'S114 1" lroa npmi '1rSD

m' 14nny = rnu Sn'1:11'1 :K 'Y 94.Sn 10110',»iK'71'

7

2 recto

2-3 Cf. Tobias ben Eliezer (Leqah Tob, ed. S. Buber) ad loc.: 'if it was flour why (is it called) fine meal? From three seahs of flour she extracted one seah of fine meal.' derived from 113 1h, 'what? what?' 4 'lingered' (.ltd bpXLS(ou [Lou: LXX .n P6v µou (cf. Constantinople Pentateuch T6 µepl µou). 7 This gloss is perhaps influenced by the similar sounds of the Hebrew and Greek words. Cf. the different gloss on ln»', 4 verso 14. 89

Scholia on the ?Pentateuch

11

8

Translation

peoples: his soul is with the souls and his body with the bodies. YOU (ARE) NOW BLESSED OF THE LORD (26:29):

You are now blessed of the Lord, but you will no longer be blessed of the Lord if you do not make a covenant with us. 10 HE TOOK AS HIS WIFE JUDITH (26:34): but elsewhere it is written Oholibamah (cf. 36:2). Judith (means) `I thank God', and Oholibamah 11 (means) `tent, great altar'. What is a `great altar'? The Tent of Meeting erected as usual, with the ark not placed 12 in it. To sacrifice at the altar and to thank God is the same thing, as it is

9

said, We shall give (instead of) bullocks (the offerings of) our lips (Hosea 14:3). BASEMATH (26:34) and Adah (Genesis 36:2) 13

are the same woman: after all, a woman's fragrance (bosem) is her ornament ('adi). BEERI (26:34) <meaning `well' (rrtlyd&&)> and Anah

14 15

(Genesis 36:2) are the same man. AND I HAVE EATEN OF ALL BEFORE YOU CAME, AND BLESSED HIM (27:33), and I know he will indeed be blessed. ASCENDING AND DESCENDING (28:12):

ascending - two angels of God who conduct man between good and evil. AND I RETURN SAFELY TO MY FATHER'S HOUSE (28:21):

2 verso 1

this condition do I make, that the Lord should be my God. AND THE STONE was GREAT, (the one) that was upon THE WELL MOUTH (29:2). AND (JACOB) TOLD

2 3

4 5

RACHEL THAT HE WAS HER (FATHER'S) BROTHER (29:12): d&)4lov.. FULFIL THE WEEK OF THIS ONE (29:27), TofTfg, of Leah, (and not `this week',) because `week' is masculine, so it would have required zeh (not zot). I HAVE BEEN TWISTED WITH TWISTINGS OF GOD (30:8): (what are twistings of God?) It is like and with the perverse man you act deviously (Psalm 18:27). Alternatively twistings of God (from ptl) is like the thread (ptil). Thus I HAVE BEEN TWISTED because my sister has borne four sons and I have borne two sons, but I have almost BESTED MY SISTER (30:8). CAMP OF ELOHIM (32:3): of great men. AND HE HANDED THEM OVER

TO HIS SONS (30:35): i.e. Laban's sons. EXPOSURE (30:37): there was a great deal of WHITE ON 6

THE STICKS. (JACOB SEPARATED THE LAMBS) (30:40): Jacob mastered the art of (dealing with) the ewes, in that he set the faces of the ewes when they rutted

Ta1Tra is normally a thin skin or membrane covering something. It comes to mean `shame', perhaps as an extension of this usage in the sense of 'veil'. 10-13 The same identifications between Judith-Oholibamah, Basemath-Adah and Beeri-Anah are made by Jacob ben Reuben, Meyuhas ben Elia, Tobias ben Eliezer, etc. 13

'Beeri' and 'Anah': Tobias ben Eliezer (on 36:2) explains that the two names are related etymologically, !!1l -inti "11)D1 T'9 '7. 90

Scholia on the ?Pentateuch

Text

'/'''

my rnrt

n'nn lens) rmyn &7 art

11

/:n'ttal nD 1n1n 'rnnoin tw 1nnm) -nn5 8

111a r'rn rt5 n1y1 /''''n2 rrrn my - rnn 9

rtn'Srre1 'rr' mitt n'llm-rna'SrR nz -Ins nlpnnl i'nn' ns -,ION np'1 10 '1n) -win Srrt 'r5na rnn rt'Ti11N 'r51-Ta ran 5rtt 11 11n] 11-1rtr 7'K1 ntmnl my :v'ntm n'1D rn5mn im Rim nnae r' rn-nr51 nnnn na15 -nm 12

:'lrh :'itOt SDS1 :1411-1 nnK r]y1 :'nrta 'r14 1D min 'nn rms5m n 'rt'r nitre 13 n'nn1'1 0'S1.u /r'T -jnn M ynr ']m1 1nnlnmi mian nnna 5Y 14 ::t

rt 0150a 'naml :.Pt atn 1'a MIA, "t art n770nn 04S5 'tR5M '1m n'S1y 15 2 verso

1]11 ' nrear 'nhs7m r'r 1-Sri] 1artr1 ' n'StiS /''' 45 sr'm' rmis) 'irt " )n-I1 ri 1 relr rat 71m5 Dinon 'D - rre55m 5-vin - nrtt ram mt n -1re'n51rt -'arc 'D 5m5 2 . n15

'Sine) Al :Satan mp'i) nD1 lt» -'n5nt) n'SK 'S1nS :mYf m'r rn 3

5'nnn m

'nlnrt ns ns)nnl ' n']n th 'm5' 'Al 01a °t n15' 'nark 'n 'n5nt) p 4 1rcni-r.V

5y nmre 1a5r -I'm rain 91mnn :1t55m inn '14n 1n'1 :n'S17i n'm)R n'5R mat] 5

nrrrnt n4 nva n'Snnr 'fit

npsr' m'ntr n'Snnr rnznlrti :rnSpnr 6

2 verso 2

d8&X4(ou: d8eX¢iov, like Hebrew ti$, normally means 'brother'. Jacob ben Reuben has the gloss dve4t6c, 'nephew', which our author is implicitly rejecting. Tof l-qc: t1 for t7 is not unknown elsewhere: cf. S. Sznol, Erytheia 10 (1989) 283.

5

Meyuhas ben Elia explains that g0t7b is a noun meaning 'revelation'. 91

Scholia on the ?Pentateuch

11

Translation

7

towards streaked and dark sticks. IT HAPPENED WHENEVER THE FLOCK RUTTED (30:41): whenever the flock

8

conceived (ATTACHED): with an attachment of white or black or red, which is the meaning of streaked, speckled and grizzled (31:10); why? because Jacob would put THE STICKS IN

9

THE TROUGHS (30:41). BUT WHEN THE FLOCK WERE CLOAKED HE DID NOT 10

PUT (30:42): but when the flock had lambs that were all black or all

11

white, just as a prayer shawl makes a man all white (when he is cloaked in it): because the black hegoats were in Laban's share, since the black

12

ewes were Jacob's. Because Jacob did not put (30:42) the sticks (in

13

the troughs). IF HE SAID THIS: the streaked or SPECKLED ONES SHALL BE YOUR WAGES (31:8): but

surely the streaked and speckled ones belonged to Jacob (already)? But he designated (them) 14 15

when he talked. I DID NOT BRING YOU A TORN CARCASE (31:39) and tell you that a wolf ate it: no, I made it up to you, I MYSELF accepted the liability, YOU SOUGHT TO RECOVER IT FROM ME, whatever was stolen by DAY or by NIGHT (ibid.). IF I WAS IN THE DAYTIME I WAS CONSUMED

3 recto 1

BY DROUGHT AND FROST (31:40): both together in the daytime, and

AT NIGHT both of them also, drought and frost, and in addition MY SLEEP FORSOOK MY EYES (ibid.).

2

(32:5): I was an WITH LABAN (I HAVE SOJOURNED, alien ('t1"i 11a), not like his son-in-law. AND I WAITED UNTIL NOW (ibid.): twenty years. AND I SENT

3

TO TELL (32:6): my offence: perhaps you will have pity on me? HE

4 5

SAID, IF ESAU COMES TO THE ONE CAMP (fem.) AND ASSAILS IT (masc.) (32:9): i.e. the people in the camp; THEN IT, i.e. the people in THE REMAINING CAMP, WILL ESCAPE (ibid.). And from what passage

do we learn that the word `camp' is feminine? From If a camp encamps (fem.) against me (Psalm 27:3). But you should have no problem about the remaining

6

camp having a masculine verb: it is to be interpreted as we have

7

explained above. I am too little FOR ALL THE FAVOURS AND ALL THE LOYALTY (32:11) for WHAT YOU DID TO YOUR SERVANT. And what did you do? THAT WITH MY STICK I CROSSED THIS

15

`accepted the liability': cf. Tobias ben Eliezer, 1yyvwµnv.

92

Scholia on the ?Pentateuch

Text

11

1reYn 1'nmD ns) 5D: ' Its-.7 Dm 5D: mn1 :D'rnR01 D''rlpy rnS3D SK 7

:D'np] D'npD 1nt ' Drrn n10'pi 11r7t nim'pi ' ph -nt'p ' ni-n M 8 Kh JAS.1 94nyn:1 ' D'nn1: rnSpr2n nK npD' 1010M mnm ' Td7 ' D'nn:1 9 n5nnm 1DD ' D']:5 to ' D'nlnm D51D D'-5r 1KSn rnm l ' D'm' 10

D'Smn 'D ' D'nlrtmn D'ryn ' p5 p5n: rnt ' p5 to D1trr ra -now 11 nntt' nD S :rn5pmri ntt >py' D'mn rnn KF50 'rn :pD'Sm 04-MO-it 12 D'1p]1 D'lp.U KSnl ' ftw n'T D'np]1 D'npD 13

,7r4Drn KSK ' 1'n :py'5

rnn] no 0070 -*DA 3trn 'D I5 'Intel I'5tt 'ntcun m5 iDt

14

']SDre D1'D 'n"n :*'S:1 Drn :]]]t nD . n]mpnn '` t :"n n'ntt 'DIN 15 3 recto

:"]'IN] 'n]m 17'n1 'D nni'1 ' nnpl Dnlrr Dm]m1 *'5D1 -or: nrTSmttl --mm D'1m9 ' nnu 1!) rv hl 'M= m51

D']tn -rips :-1R 1] p5 Dy

1

2

innn1 nntri mnrrn 5K m u n1:' nit nr]te'1 ' "Si, Dr nn 'Six ''n:5D l'r1S 3 D1pm nr 'on) :-1t '5D5 nttm]n mrr= no" ur n'1-11 ' mrrr: ltK Dyn 4 n]nnn 17'171 ' 15 tt'mp 'tt1 ' mrID 'Si.' mnn DR [1Di ' n7p 11t5: n]rrr]nm 11D5] 5

D'lonn 5Dt 'n'n lop :nSD 7 unntcD ltit ID -KIM nDr 1105 'D ' ltw rT 6 111'iT nre 'n-ml) 'Spry: 'D n'ml) MM 'In:y net MOD -100011aa5 ' tnn SYYt 7

3 recto

3-4 Le. the word 70M is feminine. This contrasts with the views both of Meyuhas ben Elia, who claims that it is both masculine and feminine in this verse, and of Tobias ben Eliezer, who insists that it is always masculine, and specifically rebuts the argument that it is feminine in Psalm 27:3. 93

Scholia on the ?Pentateuch

11

8

JORDAN AND NOW I HAVE BECOME TWO CAMPS (ibid.).

Translation

WHOSE

ARE YOU, WHERE ARE YOU GOING, AND WHOSE ARE THESE BEFORE YOU? (32:18): when he says to you, 9

Whose are you? YOU SHALL SAY, YOUR SERVANT JACOB'S (32:19);

(when he says,) Where are you going? YOU SHALL SAY, IT IS A PRESENT SENT (ibid.); (when he says,) And whose are these before you? 10 YOU SHALL SAY, MY LORD ESAU'S (ibid.). BECAUSE YOU HAVE STRUGGLED WITH GOD (32:29), i.e. with me, AND WITH MEN AND PREVAILED (ibid.), i.e. with Laban. 11

12 13

Why is (the word) AND HE KISSED HIM (33:4) dotted? Some say that Ezra found a scroll in which (the word) was written and another in which it was not written, and so he dotted it; and if you remove it the plain meaning of the verse is not impeded.

It is the same with all the dotted words (in scripture). YOU WILL ACCEPT MY GIFT, FOR THIS IS WHY (33:10) I am saying `Take my gift ',

14 15

because I HAVE SEEN YOUR FACE AS ONE SEES THE FACE OF ELOHIM AND YOU FAVOURED ME (ibid.). AND THE FLOCKS AND HERDS COME UPON ME (33:13): are my responsibility. AND TIMNA (36:12): here it makes him a woman but in (the parallel text in) Chronicles (I Chronicles 1:36) it makes him a man, as it is written: The

sons of Eliphaz: Teiman and Omar, and it says 3 verso 1

2 3

4

Zepho and Gatam, Kenaz, Timna and Amalek. But its explanation is as follows: The sons of Eliphaz were ... up to Zepho and Gatam and Kenaz (36:11)), and Timna was a concubine of Eliphaz AND HE WAS NA `AR (37:2): (36:12), but it did not mention her. µdrv); cf. `shake off (hitna`ari) the inciting to battle dust' (Isaiah 52:2). A STRIPED ROBE (37:3): which was hidden with a stripe. THE PIT WAS EMPTY: THERE WAS NO WATER IN IT (37:24): there was no water in it, so there

were snakes and scorpions in it. NOW AT THAT TIME JUDAH DESCENDED (38:1):

5

6

he descended from his greatness, because of what he had said: What is the profit if we kill our brother and conceal his blood? Let us sell him to the Ishmaelites (37:26-7). BECAUSE SHE COVERED HER FACE (38:15): because she used to cover her face in her father-in-law's house. AND THEY DREAMED A DREAM,

11

13

Cf. Aboth de R. Nathan A 51a, B 49b. 'are my responsibility': or 'are weak/sick to me'.

3 verso I

'Zepho': MT reads Zephi in Chronicles. 94

Scholia on the ?Pentateuch

Text

11

-15 1h1e'm i on - 65 7Sn 'h51 -95n 7ne1 ante 'n5 /nvrrn m5 'min v1 ri1TT

8

65 nSR 'h51 - nrSw Air nuth t2$1 '5n nm1 :=py'S 1nov5 mmmi - nntt 'hS 9 .1:5 mD SD1n1 o'm]re UI1 ''h'1) ' U'5tt CD n'1m 'o :1m* ']nt45 L11U*1 10 nitre teYh1 '12 S1ro 11'1"l1 to KSh tenrym hlre m' - lnpm'15j -lip) nh5 11 1C11mD 'Th ' DDD pioDn 1]-1A 71Le'S1n otel :11p') 1051 'in do n'n 1451 12

.'nnnh rip 15 1h1te ')1e 1P 59 'o ''Tb 'nRh nnp5) /:o'11p]n 5D 101 13 :0471l] aim

''5, n15ri ''51) n15!) nprn1 1n171 /:'Wnn1 1015M '10 MR-0 14M MWI ID 14 1h'n TD'Stt 'M ti01 - mire V TOW o'h'n 'nonol 70t4 lnmiD rT 7 - Dflhl 15 nnlrel

3 verso 1DS -7.u :51D 1D'514 ']n l'T1 :1man'D], 'p t6A - pSh91 mmn1 up M!)]1 1DS 1 :nom 1'DTn 1451 TD'StO mb'D nn'n ..U)MI T)p1 oni)a1 2 1D 9711 p1 11]n1 :0Dh 7Yr3 nn'nm n'oD CU1r o :10yh 'lymn )MD *1450 1' fl'N 3 nnlrT' 71'1 tz'nn nun 'r n * in m' 0'o1py1 o'mrD ten -1S 1-114 D'h - min 101'14 4 1]1ohn 105 :'T tt 601 t'nm me 117t 'D MM Mn U1em M1n 1Dh5 )nS1n]h 11' 5 o1SrT 1hSn'l :r7'hrT n']h n']D noDh nn'- 'h - n']D nnoo 'h - o'Sr4vhm'S 6

2

4

Le. the author of Chronicles omitted to specify that she was a concubine. na'ar: normally translated 'a boy', although it is followed by a direct object, 'the sons of Bilhah and Zilpah'. The Greek gloss derives it from the verb 1y], to shake or stir. no water': cf. Midrash Rabba ad loc., Babylonian Talmud Shabbat 22a. 95

Scholia on the ?Pentateuch

11

7

Translation

BOTH OF THEM ... (40:5): it would have been better to say `the butler and the baker': why did it say ... EACH MAN HIS DREAM IN A SINGLE

NIGHT? It 8

9

means this: EACH MAN HIS fellow's DREAM, EACH MAN ACCORDING TO THE INTERPRETATION OF HIS fellow's DREAM. WHEN PHARAOH WOKE, IT TURNED OUT TO BE A DREAM (41:7): one (dream): that is

what it means further down, Joseph said to Pharaoh, Pharaoh's dream 10

is one (41:25), (i.e.) the cows and the ears of corn are one (and the same). Alternatively, IT TURNED OUT TO BE A DREAM: he had said that

11

it was no dream, but when Pharaoh woke up from his sleep, it turned out to be a dream. AND THE SEVEN EMPTY EARS BLASTED BY THE EAST WIND

12

ARE SEVEN YEARS OF FAMINE (41:27): here it says they are seven years of famine, but earlier it did not say they will be seven

13

years of plenty, but it does say it further down: See, seven years are coming of great plenty throughout the land of Egypt (41:29).

14

And then it repeats, But there shall arrive seven years of famine

(41:30): this is a problem. AND HIS SPIRIT BEAT (41:8): it struck like a bell (Kal tIcoUSouv(o-MV). 15

ABRECH (41:43): father (ab) in wisdom, but tender (rach) in years. AND HE SAID TO THEM, YOU ARE SPIES (42:9): why (did he say this)?

They could have

4 recto 1

2 3

4

said, No my lord, every day a hundred thousand people come here and (to) them you do not say, You are spies. So in our case, why did you say, You are spies? But he would have said to them, You speak Hebrew, and the Hebrews are in Transjordan, but the famine is only

in the land of Canaan and the land of Egypt: so what are you doing here? No, you are spies. AND TAKE DOUBLE

5

6 7 8

MONEY IN YOUR HAND (43:12): why? because earlier it says, The famine was heavy in the land (43:1): so that they should not take the equivalent, gold (pieces) for gold pieces. AND HE WILL RELEASE TO YOU YOUR BROTHER (43:14), i.e. Joseph, ANOTHER, i.e. Simeon, AND BENJAMIN. AND THE MEN TOOK THAT PRESENT, AND THEY TOOK DOUBLE MONEY IN THEIR HAND (43:15): so the money that was returned

in the mouth of their sacks (cf. 43:12) they did not take. Then why is it written AND DOUBLE MONEY, and it is also written THEY TOOK

9

IN THEIR HAND: that is the money that was returned.

14

Kai i icouSouv1crrTIv: for 1cou8ouvtaOrly.

(THE TOTAL OF HIS SONS AND DAUGHTERS WAS) 33 (46:15): including Jacob;

96

Scholia on the ?Pentateuch

Text

11

7 k5n ht 5n 1tt15rt m't bm rrmh - ntttrn npmhr i 1t'315 :t Tr - Dn' /:11'mrt D15rt 111n't]D m'ti -11':rt5t in rn m'k kin ID 8 Yp'1

D 511 rwim 5m goil nk'l nun nn* nY11 Io 'D -'rrtk oft nom nytio 9 1'k 'D big n'n KTn :n15rt mn1 K 1 :k1n 111k u'Smmn1 n1-mm -Aim Ink 10

'N' rnt1m n»-in n'hamn mm -o15rt mm imon n.wt r'pn :o15rr 11 yom ilm bit k5 nhynl - fl '10 yet I'm hit nM7 'MD-1 ']m DMt 1'n' 12 Yn 1',k 500 11 yom tic Ono yom mn -urn l,nk k5k ' yomn 13D 13

1r71 ijkl :1'Lt']1"71p'Ifi'p :11111 D9nn1 :k"mp ni ' W1 ']t 1 D'S1v iln ' nn5 mm D'haln DESK t]tt'l :Dnmm j11 :nt fl Dk

lit 14 15

4 recto

flit 'k Dill =mm D't5k nkh n1n n'K Dill nil 5:: - nrrm 'k 1m15

1

unit unh big mil k'k :Dnk n'5 In 'D Mot t7 a0=1 -unit )t 'D nik 2 k5k t'k ZD1n1 .1-1-14m 1nl7n pm' D'1mvn1 ' D'lIP 11th n't t] 3 MOM 90D1 ' nnk hale k5k -7,E) nth nn Dnk1 -k 1'1kn1 1y= 1'1k:1 4 mom 5i irtp' knm :1'1kn 1r nD1n1 rr5Dh W ID 'n :nnh DnTD 1rtp 5 :1'04]D nk1 ' 111)m ni 111k .Soil ni DD'nk nit DDh 11501 :0'n1nrD MM 6

um)nn Boom :TO irrp5 90D mmm skin nmrrn nit n'mkn i11p'1 7 11175 Zr D1 :10o room ]nD'nh m -n-mm k5k -mph k5 un'mrnnk to 8

know 10 T '1n t7l'

7Pi1' Di) a5

97

9

Scholia on the ?Pentateuch

11

10 11

12 13

14

Translation

leave out Jacob, now calculate the sons: 32 + 16 = 48. THE SONS OF RACHEL ... 14 (46:22): including Ephraim and Manasseh; leave out Ephraim and Manasseh: 48 + 12 = 60; add 7 makes 67. But the text says 66 (46:26). But

it is written besides the wives of Jacob's sons: we may deduce that

Serah married one of them, (that makes) 67, and Leah and Bilhah and Zilphah makes 70, as it is said, All the souls of the house of Jacob that went to Egypt were seventy (46:27), including the sons of Joseph and Serah. AND HE SAID SWEAR TO ME AND HE SWORE TO HIM, AND ISRAEL BOWED DOWN UPON

15

THE HEAD OF THE BED (47:31): here is the realization of Joseph's dream: The sun and moon and eleven stars were bowing down to me (37:9). HE TRANSPOSED (2±)

4 verso 1

2 3 4

HIS HANDS (48:14): made his hands wise, like'7tO, because Manasseh was the elder (ibid.), and so it was on him that he should have placed his right hand, but very wisely he placed his right hand on the head of Ephraim. ABUNDANCE (49:3): a double (portion) (cf. Deuteronomy 21:17) as firstborn; EXALTATION (49:3): priesthood, (cf.) Aaron raised his arms (Leviticus 9:22). And you ought to have received these three, but because you were

turbulent AS WATER DO NOT HAVE ABUNDANCE (49:4). 5

Alternatively, TURBULENT LIKE WATER, cf. empty, turbulent men (Judges 9:4), tpoi aiccuµav. DO NOT HAVE ABUNDANCE:

6

OVER YOUR BROTHERS. WHEN (ibid.), &Tav, YOU DEFILED, HE CLIMBED ONTO MY COUCH. SIMEON AND LEVI ARE WOES, it says (49:5), like

7

8

9

... and stamp your foot and say `woe!' (Ezekiel 6:11). (INSTRUMENTS OF CRUELTY ARE) their habitations (49:5). I SHALL DIVIDE THEM UP (49:7): in the case of Simeon, AMONG JACOB, for his lot fell in the midst of Judah (cf. Joshua 19:1), as it is said, AND I SHALL SCATTER THEM

IN ISRAEL (49:7); in the case of Levi, in that he has no share in Israel. THERE SHALL NOT DEPART A SCEPTRE (49:10), a judge, NOR A LEGISLATOR (ibid.),

4 recto

15

dxxaecv: cf. LXX dvaJUd e or tvaJAdeag. Most commentators prefer the interpretation given in the text here, associating the Hebrew word with wisdom: Aquila bTrtaTrjs6vmg (?); Constantinople Pentateuch &opovtµeuvev. 98

Scholia on the ?Pentateuch

Text

C'1Dtt D

11

1' '7m '1: rb 'nn inl t5 =-L, =mn nrw :psr nre r rr 10

it5t4 -10 bit p10D111 10 '1n h -6 '1n ail - rib '1n :t01131 =fit r%1 ' nm1h1 11 nrbni ntt51 10 :Cril] into non nio in Dram ' =p 'w I= 10= -it`7 Lt 12 901.1 '= CD /:r1 D'Dom SC 114011 i" n']5 o mn 5t ]m -b '7n r1D5n 13 5D tn' 1rTnm'1 15 D='1 'S u non 713fl'l /:rT7m CD1 14 aAwcaEV

5Dm '5 mmn biz b tit 'i71 moms n1n1 flor'7m 1O1'7n C"pn1 ; n7 br 1 !t1 15 4 verso

i rn 1'5D1 Moo 1'1 nom 'D nt5 1'1' nit '70o i

C'or11 -1'1' nit 1n' -w-at ml1 5D 11'C' 1N n110n n11C1 -11'C' n15m5 T1Y

1

) -,701 1'T nn prim ttm'1 nnno ' nttm m= D']m 'D

3

Sit D'CD nn5n=m '1DC it5f -1"1141 1-77 15 710150r1 15'11

4

IC11n 5n 1nipC16 - n11mD1 C'p'l o'mtt 1M -== trim R -T W bit n'rlit '151 1wno :n5.u 'D1Y' n55'r1 1b1K - im -1'11n 5D

5

1117Dm nit 'Cj'rnt :Cl'n1111D '071'n11'0l] :r1K 1Cttl 15T1C Dpt CY'Dit1 5m rtrnrr JIM 15111 5D1m CpD'C

7

ppC1 - tDmlm t= 110' 145 :51410'] p5rt ttr l' tt tv '15 nit m'C

9

(

2

6 8

4 verso 5

oUaKwµav: +ouaKwvw is to swell or give oneself airs.

7

'habitations': Tobias ben Eliezer offers the same explanation, remarking that D and) can be interchangeable. 'judge' (tD310): this is found as an equivalent of pprih in Meyuhas ben Elia and Samuel of Rossia. For a full study of exegesis of this verse see Adolf Posnanski, Schiloh. Ein Beitrag zur Geschichte der Messiaslehre. Erster Teil: Die Auslegung

9

von Genesis 49,10 im Altertume bis zu Ende des Mittelalters (Leipzig, 1904).

99

Translation

Scholia on the ?Pentateuch

11

a ruler, UNTIL THERE COMES A BREAKING OFF (ibid.), like your olives

10

shall break off (Deuteronomy 28:40), i.e. until there comes the Pljyp.av of Israel. Alternatively, it means THERE SHALL ARISE NO RULER FROM THE TRIBE OF JUDAH UNTIL THE SHRINE DEPARTS FROM SHILOH, until Saul.

11

12

Another alternative explanation: 1D (49:10) (does not mean `until' but `prey') as in in the morning he devours his prey (49:27), TrpatSa, if he

13

you shall pluck out for her (Ruth 2:16). NUMBNESS (49:10):

arrives at Pljy saTo,, like

µou&aoµ6,. HIS FOAL (49:11): TrouXdpty.

AND TO THE CHOICE

VINE (ibid.): 14

KaXMKapTroc.

AND HIS `FLANK' AS FAR AS SIDON (49:13): Kai

TrEptaKEX.aJ.av airroo,

i.e. his walking. GAD, A TROOP of nations SHALL TROOP UP TO HIM

15

(49:19): cf. Hew down the tree (Daniel 4:11, 20). AND HE SHALL `TROOP' THE HEEL (49:19): 5 recto

2

FROM THE FAT land of ASHER SHALL BE THE KING'S BREAD AND DELICACIES (cf. 49:20). [END OF BOOK] AND HE MADE HOUSES FOR

dragging the heel (otpvwv Tr4pvav bTr(Qwv).

1

.

THEM (Exodus 1:21): for Israel. HE SAID, THAT I SHALL BE WITH YOU, 3

AND THIS SHALL BE YOUR SIGN (3:12): that I shall be with you. Alternatively, AND THIS SHALL BE YOUR SIGN: WHEN YOU HAVE TAKEN THE PEOPLE OUT, YOU SHALL WORSHIP

4

GOD ON THIS MOUNTAIN (ibid.): this shall be your sign. SEND BY THE HAND YOU SHALL SEND (4:13): by the hand of Messiah. AND I SAID TO YOU (4:23):

5

Moses, to you: SEND MY SON OUT TO WORSHIP ME, BUT IF YOU REFUSE TO SEND HIM I SHALL SLAY YOUR SON, YOUR OWN FIRSTBORN (ibid.).

10

'ruler' (121): cf. Jacob ben Reuben, 51'717 10n Kill ppno1. This is the only parallel to our scholion cited by Posnanski.

'breaking off' (pijyµav): Cf. pIiyµaTOS, line 12. Posnanski's work offers no 11

direct parallel to this, and no citation of Deuteronomy 28:40. Again, there is no direct parallel to this interpretation in Posnanski's work, apart

from a reference to Buber's edition of Midrash Tanhuma, fol. 70. In place of

Saul, Samuel of Rossia identifies 'Shiloh' as David and Meyuhas ben Elia identifies him as Solomon. 12

Trpai8a: this word, of Latin origin, is attested in medieval Greek. The closest

13

parallel to this interpretation in Posnanski's book is from the Zohar. Ruth 2:16 is cited in connection with this verse'by the llth-12th century Karaites

Ali ben Suleiman and Jacob ben Reuben, and by the late 13th-century author Aaron ben Joseph of Constantinople. 100

Scholia on the ?Pentateuch

Text

11

:m'SW 1na'n its' 'D nD n15D s9 -1'n'? Sm' 1 t - n5'm ltd' 'D nD - nm :Slam nD - n5'mn pmnn fS'm nD - nnlrr nDmn no 01r' KS tti 1nt ' oinna'n its' MA AIM --TD 5Dtt' -1p00 It nD -WT nPnm5i -14tan . nn'D ointtt'- r nna' 75 1510n 510

pn'Y -w irin'i

I mm it1n1

-

r)) 1n* is ID' n'iaSW -n-T) na :irt'Sf b *D

l0 11

12 13 14 15

;-)D n1a'

5 recto

it

11]n'C 1 :0,1rDnn1'Snn mnS 1 i'n' nrr wr nmt% y-i tr] :110wll tO p'So 2 7nD n'nK '0 ?K'1 :0'n0 m'5 On5 WD'1 'D - rnttn t7 -*Iri 3 nit 11nnDn ODn nit 7misinn - r Kr j5 nn fli - r:D

74Sie nnitl :rrmn n'n-nSmn n'= K rTSm :nllan 75 fit

ntn nnn 5D n% 4

:ltn 7n nit ann ID A rmn 1rt5m5 ' ntrl 'rn:D'1 -M nit rrSw 7S stn 5

µou8iaaµ6s: cf. Jacob ben Reuben, T6 ROUSLaaaL. He compares M1,315 in Proverbs 30:17. TrouXdpLv: cf. LXX Trmkov.

14

The reading appears to be ancient, as Jerome cites it as one translation of 7'1fn in Isaiah 5:2 (ad loc.: denique sorec a quibusdam KaXA(Kap1ros' interpretatur, quod nos in pulcherrimos fructus convertere possumus). TrEpLaKtXLaµav: the normal meaning of the word is 'underpants' (etymologically, 'that which surrounds the leg'); here it seems to mean something different. The icaXAticapTroc: as an adjective the word means 'rich in fruit'.

meaning of the Hebrew word is obscure; it is related to IT, meaning 'hip' or 'thigh' (cf. on 2 recto 7).

101

Scholia on the ?Pentateuch

11

6

Translation

AND I APPEARED TO ABRAHAM, ISAAC AND JACOB AS GOD ALMIGHTY, BUT BY MY NAME ADONAI (I DID NOT MAKE MYSELF

KNOWN TO THEM) (6:3): this (can be seen) in the case of Jacob, as it is 7

said, Jacob said to Joseph, God Almighty appeared to me at Luz, etc. (Genesis 48:3). BUT BY MY NAME ADONAI: this (can be seen) in the case of Jacob, as it is said, There was the Lord standing over him,

8

and he said, I am Adonai, the God of your father Abraham, etc.

(Genesis 28:13), BUT I DID NOT MAKE MYSELF KNOWN TO THEM

(6:3) in aflame of fire (cf. 3:2) as I have to you. THEN YOU SHALL SAY (7:9): 9

(i.e.) Moses TO AARON, TAKE (ibid.): Moses said to him, What should he take? The Holy One, blessed be he, said to him, YOUR ROD (ibid.), Moses. THEN AARON

10 THREW HIS - Moses' - ROD (7:10), AND AARON'S ROD SWALLOWED (7:12): there is no problem in that

the text says Aaron's rod: from the moment the rod turned into a snake it was called 12 Aaron's rod. THE LORD SAID TO MOSES, SAY TO AARON, TAKE (7:19): Moses said to him, What should he take? 13 The Holy One, blessed be he, said to him, YOUR ROD (ibid.), Moses. 11

THEN THE LORD SAID TO MOSES, SAY TO AARON, STRETCH OUT 14

(8:1): Moses said to him, With what? The Holy One, blessed be he, said to him, With YOUR ROD (ibid.). THE LAND WAS RUINED BECAUSE OF THE FLIES (8:20). FOR NOW

15

I SENT FORTH MY HAND AND ALSO YOU (9:15): a problem. ENTREAT THE LORD, AND GREAT (9:28): and siyav. AND I KNOW THAT

5 verso 1

YOU AND YOUR SERVANTS WILL NOT YET FEAR (9:30): so long as

the plague has not passed. AND THE FLAX AND BARLEY WAS SMITTEN (9:30): 2

3

4

like were smitten (in verse 31). (Cf.) (daughters) strode (singular for plural, in Genesis 49:22), and likewise strip yourself naked and gird your waists (Isaiah 32:11). AND IT SHALL COVER THE EYE OF THE WORLD, the sun, AND IT, the sun, WILL NOT BE ABLE TO SEE THE WORI D (10:5). AND IT COVERED THE EYE OF THE WHOLE WORLD (10:15): the sun. AND NOW PRAY FORGIVE, Lord, MY SIN JUST THIS ONCE (10:17).

5 recto

14

8&a$6dpOrly: cf. Symmachus E46dprl; Constantinople Pentateuch 8La09e1pveTaL.

(LXX t wXeOpeftl.) Meyuhas ben Elia remarks that the verb is to be understood in the past although it appears to be future. 102

Scholia on the ?Pentateuch

Text

11

6 »tr nt4'1 'tcao npD'0 '1m St4c /'", Si m Sic y' tti k, Sn ]n k t41t41 1'537 :s /''' mm 5o - npra nn AS tooi ' 5v1 5s n 1a '1m Sn4 r101' Sn4 7 ntttl - -jrvt 014 m5: orb 'ny11a 14S 5:114 ' 51D1 it k 'Sn /'"P k kI 8 . 6.

o

I on - mon Inn 1tpm 1S 6ta - mp' no non 15 bit -rip 11rn4 5n -non 9 S'im= t4"op U'n4 11mn4 nC1n USwl - nmcSw -1men r* 71n14 10

1nmt4 flip rn on) rmw nmyam n37mn ' 11mlt nnn pioDn d c 11 m7' no mmn 15 dit -rip 11314 Sit -not iron 514 /''' t]tt'1 :11mt4 ntnn 12

15 S - ntn 11314 Sit lci non 514 /''' 1]11'1 :mmo V - iron 15 t31t 13 OHa4a6apOHN

Mn MD Mn 14 mn.u 'o :9n M 1'1143 nmmn inn D57 *iVm 15 rinni :15'pl =n /''' St4 11'num - t4'mp - Inmt4 Iit1 '1' nit 'nrTSm 15

5 verso

nri

1 m13)on1 nnwDnl 11k1'n norm 11]yn nSm 131 'o '3371' D'Y'2 S3) n11arn n11y1 mn1mD p 1ty1 ' 11DS 1no m1DS 'I01) idD 2

1'1143 nit 31415 mnmm 5Dr atSi - mmm, 7 r"t4' 1'37 nt4

3

:D37Dn ilt ''ntltr /''' lta tom 3113)1 :man r-mn SD 1'y nut 00'1 4

15

as opposed to the more usual interpretation, `cease': LXX icai [ yav: lrauadaOu, Constantinople Pentateuch ical v4 nd4M.

103

Scholia on the ?Pentateuch

11

5

Translation

THE LIKE OF WHICH, se. the night, THERE HAS BEEN NO CRY (11:6).

AND ARMED (13:18): with five types of weapon: sword,

6

spear, 8

bow, shield and cudgel. Alternatively, one in five remained there, and they all died in the days of darkness. AND CAPTAINS (14:7): one over three. WILL

9

FIGHT (14:14): : will fight for you. AND THE ANGEL OF GOD WHO WAS GOING BEFORE THE CAMP OF

10

ISRAEL REMOVED AND WENT BEHIND THEM (14:19): i.e. behind Israel. This is the column of fire, because it was night. And afterwards again, AND THE COLUMN

7

OF CLOUD REMOVED 11

FROM BEFORE THEM AND STOOD BEHIND THEM, i.e. behind Israel

and the fire. And there was light for Israel because the column of fire was behind them, 12

but there was darkness for the Egyptians because the column of cloud was before them; and it was in addition: and the darkness (14:20). AND IT

13

(the cloud) CAME BETWEEN THE CAMP OF EGYPT AND THAT OF ISRAEL, AND THERE WAS THE CLOUD AND THE DARKNESS (ibid.), as

we have explained above, 14 AND IT (the fire) LIT UP THE NIGHT AND THEY DID NOT COME NEAR EACH OTHER ALL THE NIGHT (ibid.). AND THE LORD MADE THE SEA GO (14:21): the line made 15

the water go to and fro in it: hence And he made it go. THE WHEEL (14:25). THEN HE WILL SING (15:1): (cf.) Then he will build (Joshua 8:30, 1 Kings 11:7).

6 recto 1

There are many instances (where the reference is) to the past, and some

2

(where it is) to the future. FOR HE (the Lord) HAS TRIUMPHED GLORIOUSLY, HORSE AND HIS (Pharaoh's) RIDER HE HAS CAST INTO THE SEA (15:1).

3

4

vacat

AND ON THE SIXTH DAY WHEN THEY PREPARE WHAT THEY BRING

IN each day, you will have this miracle: 5

6

IT WILL BE TWICE WHAT THEY GATHER DAILY (16:5). AND MOSES SAID, WHEN GOD GAVE YOU MEAT IN THE EVENING TO EAT (16:8): problem:

where did the Lord say this except here: THE LORD said TO MOSES, I HAVE HEARD THE COMPLAINTS OF THE CHILDREN OF ISRAEL:

7

SPEAK TO THEM, SAYING: AT DUSK YOU SHALL EAT MEAT... (16:11-12)? But there are no chronological distinctions in the Torah.

5 verso 8

TroXµ1 ocL : so LXX; Constantinople Pentateuch ical vn. TroXgL1 c 11. 104

Text

Scholia on the ?Pentateuch

11

:T'1 DS 1n"1] KS 15'51 nV 3D 1tK 5

rtn1 Z11n -1"r 'rt 10131: ' D'mt3m 6 inn DStDi 'Dm5 11C noon] 111K K 1 :n5m fSK1 Ini nmp1 7 IIOAEMHGI

/:DD]yt35 Drb,# - DrlS1 -1mhm 5y -irrn

' D'm'Sm1:15tn t': 8

11h1 1l :tn'5w 131'TTW3 15'1 6' 1113 65 151-11-1 D'SK1 JItSD 1,0'l 9 tin mri m 13 pi, 11131) D0'l 111) ID Trial :1'1 1545 D' tvm5m 10 D1'11KD 1'1 - mm5m 01) 'D 11K m'D Till :mK5m1 6'50 DT11ltt3 11

ttC'l 1mttfl 11D T11 '0,71M5 741 IM -1 'D -D"1YDD mr l -0111 12 ' r 15ut5 1notc 'mmn1 pyn 'T1 m' 1113 1'D1 Y13 nnnh 1'D pD; t 13 1m!) 11 an :D'1 nti /'"P 15141 :11 T k T 51 15'51 nrt OW I 11@41 14 10T lK :1'0' lK :1n1t t1$ :'i51'1 '1n t n1]51 J15n5 D't3i t na 15

6 recto

UD11 010 -/04 1!t] 1tt] 'D -'t'ny5 Inn m'1 -1:3705 11n 1:11 to, 1 :D'] 1D1 ni)1t]5m 2 vacat 3 DD1'D Tm 0]1 1l1 01' SD0 -1!1'0' 1mlt nrt V'Dm 'mart 01'0 Tm 4 :n'ma DK5 6s !)0 DD5 /''' nn0 rlmt3 r:tt'1 '01' i' 6p5' Sat 5!) MOM mm 5 6' 13 t15n nit 'FWOm 13!15 1mt3 514 /''' 1311'1 :1]1 fSK :/''' 1113! K1D1t1 6 :n11n0 'inno1 D1t?1h 1'111 :1]1 :-ion 61y1 I'0 695 nmSK 1Z1 7

14

'the line': the word is clearly written but the meaning is not clear to me.

105

Scholia on the ?Pentateuch

11

Translation

9

MHSPS (16:14): because it was malleable (MH) in the palm (PS) of the hand. Alternatively, (the letters of) MHSPS in numerology (make) 248, corresponding to the organs (of the body). ALL THE PRINCES OF THE

10

CONGREGATION CAME AND TOLD MOSES (16:22): (saying,) We took the same as every (other) day, and it turned out twice as much. AND MOSES SAID

8

TO THEM, THIS IS WHAT THE LORD SPOKE: A REST-DAY, 11

A HOLY SABBATH, etc. (16:23). AND ENCAMPED AT REPHIDIM (17:1): they slackened their hands. MOSES BUILT AN ALTAR AND CALLED ITS (the altar's)

12 NAME (saying,) THE LORD is MY MIRACLE (17:15). HE SAID, THE 13

HAND of Israel shall be UPON THE THRO(ne) OF GOD: WAR FOR THE LORD AGAINST AMALEK FROM ONE GENERATION TO THE AFTER HER SENDINGS (18:2): her dowry (TrpoLKLov NEXT (17:16). airrrj%),

14

cf. Therefore you shall give sendings (Micah 1:14). Alternatively, AFTER HER SENDINGS: after Moses sent

15

to his father-in-law (saying,) Fetch me my wife and sons. FOR THE VERY THING THAT THEY HAD BEEN CONCOCTING (18:11): cf. (Jacob) was stewing (Genesis 25:29),

6 verso 1

2 3

happened TO THEM (18:11): they had planned to kill them with water (cf. 1:22), therefore they sank like lead in the mighty water (15:10). NOW LISTEN TO MY VOICE, I SHALL ADVISE YOU (18:19): that you should not judge on your own, but LET THE LORD BE WITH YOU in judging. How? YOU BE FOR THE PEOPLE a representative BEFORE GOD, AND YOU SHALL TAKE THE CASES

4 5

TO GOD (ibid.). Whenever a case comes to you for judgment you consult God and whatever he says to you, judge (accordingly). ON THAT DAY, the new moon of Sivan, THEY REACHED THE SINAI DESERT (19:1). AND I BORE YOU ON

6

EAGLES' WINGS (19:4): in a place where eagles' wings pass. AND THEY SAID: EVERYTHING THAT THE LORD HAS SPOKEN

7

WE WILL DO (19:8): but not what you speak. AND MOSES REPORTED THE PEOPLE'S WORDS TO THE LORD (ibid.):

8

(saying,) They said to me: EVERYTHING THAT THE LORD HAS SPOKEN we would hear from him. AND MOSES REPORTED THE PEOPLE'S WORDS TO THE LORD (ibid.):

9

This is what they said to me: we wish to hear how the Holy One, blessed be he, speaks with you. At once he said to the Holy One, blessed be he:

6 recto 13

Trpouc(ov: an article forming part of the dowry. Cf. the interpretation cited, among

several others, by Jacob ben Reuben: 'the gifts that Moses sent to her, or that Jethro sent to Moses.' 106

Scholia on the ?Pentateuch

Text

11

m 6i 'i tt"no= , oDOnn its : rol OD= nn'] 13'13 '-) ' ODOn13 8 ino tnpS 'o :r mnh ln'ri rrwn 're'm SD im=i :a'ns're I MD 9 :nmmn n'rn - or '»0 10 inm On morn mmn p'1 :mm' 1Dn o'rtnt vm1 An ip nom 11

li]m /''' n?.-r nmre rein non Mrr rm 6'1n rwvr

13OmISO m 1300 Ss) mm rn'Sm n' '0 6a'1 :'on fir /''' ire rrnroSw 12 :mnm pwpNnn ' n'ri15'm in /n1n 1311313 SD: /'''S 13 mmra rt'7mm ink 'rn5'm 13141m std :G'n1'7'm ']13141 p5 jm tD 14

1r]O :1nt nom 1OZO 'O mD fill 'nmre fiK 'SR rein 'D - vfin SR 15 :If 41

6 verso

`W o'nf niD1DD 1555 p5 -D'O] on'nn5 mire 1]mrr on -13'13 DrrS3) 1 113' 'Ste 'T'1 R59 .102DO 113 re nn re5m - pIPR 'S1p: DOm nny 2

ire n" Mn fire fine ran-in n'Sren 5113 m50 WS fine rr'n 1K'n 1'-14: 3 1()15 S'm 13m t'Sren nre mfire Sre1m n' 1413 1451e R10'mD :n'Sren 4 Ss) DnA Now :'rO -m-r131n 1140 m1m mren13 * ntn 01,0 :tan 5 non nom S0 1nOre'1 :om G't1D 0'1313] 'D1Om ij)O :m] 6>O 6 :/''' SR nrn 'non fire mm 0m'1:nnh nsnfim TO A51 :nmy] 7 513 yn n fire to non ' i oo too /''' 13:''1413 1313 50 '5 1nOK 'D 8

5n5 Ere TO --any ntnn -,]an

INN.-[ y113m5 n'Y1n Vg 'D '5 Ore 10 9

6 verso 9

'he said': sc. the Holy One, blessed be he, said to him.

107

Scholia on the ?Pentateuch

11

10

Translation

This is what I shall do: I SHALL COME TO YOU etc. (19:9); (SO THAT THE PEOPLE MAY HEAR WHEN I SPEAK WITH YOU) AND SO THAT THEY MAY HAVE FAITH IN YOU TOO FOR EVER (ibid.). Then again MOSES TOLD

11

12

GOD THE PEOPLE'S WORDS (ibid.), while he was still standing before him: They said to me, we will do everything that the Lord has spoken. At once THE LORD SAID TO MOSES (19:10): Since the people have undertaken to do everything I speak, GO TO

13

THE PEOPLE AND SANCTIFY THEM (ibid.). AN ALTAR OF EARTH etc.

14

(20:21): this is the altar of brass that was hollow with planks (27:8): AND THESE it stood on the earth, and the fire burned on the earth. ARE THE LAWS (21:1):

15

Why does it say And these, and not just these? Because earlier it says the Ten Commandments, and because of them it (now) says And these.

7 recto 1

2

WHICH YOU SHALL SET (ibid.): sword, stone, scarf and tin (sc. wick?). IF YOU BUY A HEBREW SLAVE (21:2): Why does it not just say If you buy

a slave? Is there such a thing as a Hebrew slave? Surely it has already said, FOR THE CHILDREN OF ISRAEL ARE MY (SLAVES) etc. (Leviticus

25:55), not slaves of slaves. 3

4 5

But it says he shall be sold for his theft (22:2). Was he a slave before (his owner) bought him? (No,) but since he stole and has not (the means) to repay, he becomes a slave. (So far) I only (know about) a man: what about a woman? Scripture says: If your brother the Hebrew, or the Hebrew woman, is sold to you (Deuteronomy 15:12). Why does it begin with the (law

of) the slave? Because of Israel, who were slaves in Egypt. And because it has mentioned

6

the slave it (goes on to) mention the maidservant (21:7). And if you have a slave to not beat him to death, because WHOEVER BEATS A MAN TO DEATH SHALL SURELY

7

BE PUT TO DEATH (21:12). And because it has mentioned beating to death it (goes on to) say, WHOEVER BEATS HIS FATHER(21:15): even if (the father) does not die, at once

8

the son dies. And because I have told you about selling your daughter, you shall not kidnap her and sell her, because anyone who steals

a person and sells him, OR IF HE IS FOUND IN HIS POSSESSION, HE SHALL SURELY BE PUT TO DEATH (21:16). And if he comes to sell him and he curses him, HE SHALL SURELY BE PUT TO DEATH (21:17). 10 Why does it say, AND HIS MASTER SHALL BORE HIS EAR (21:6) and not anything else? so that the ear, which heard,

9

7 recto 1

`tin': this does not make sense in the context, which enumerates the four forms of

capital punishment listed in Mishnah Sanhedrin 7:1, viz stoning, burning, 108

Scholia on the ?Pentateuch

Text

mmn -1141 'rny1

11

' iit5 vow In Ml in 1'514 CR: 'gate m1 ' lmytt P 10

1:'10 113 SD nom 'S 111314 'n 5te ny1 ''1:Z 1311 ra135 `tml u -o-1y 11 514 iS 13-rn 'atom nn SD rnmy5 OW T 15rpmn 710M Stt /''' 6re'1 it 12 ' n1115 :111 Trm nmlmn rt:r13 -in ' in nnitt rim :Dfl i 1 MAT 13 :nhil41 5y p51-r mrtrr 13'131 rnittn SD 113171 14 bnowr nStel :15m1 tbtt 135':m:l ' rnnrrn n-imy nre i Dh t6l4 -141511 614 t451 -135111 6K 13135 15

7 recto

7n ': bit tt5 13135 1l D napn ':11101 phl 9440

' G'mn 1btt

1

'1:y "= 1451 ' la1 m' `a: 'S 'o 61ea nD !4511 iy: W ]y m' '01 :3 2 1414 11110 T1'o 14514

' rnn 'toy 11'ap'm 1311p '01 In== "IoW 8A teOn 3

y1 nt< JS IOW 'fD 5 ti 1'213 1m14 ' m'tt 14511 '5114 -1471 11)( )4o( )'S 4

'orlm Slit :Yn: n'-my l'1m ' 6' S':m: :y: S'Rnn 1135

114 5

rnn 13131 m't4113n1 'o ' 13113'l iron Sn '1111 -jS m' Cal 1MEO 1'13141 'tw 6 1413 - n131451S1n i' tt 700 14:2% ' nrn13 Sm rnt131 1'D70 Sy1 :11131' 7 :13213 Som 1a7D13n1 113111 :1a1 145 'fin: 110135 JS 'nl00 511 :111 1113 8 9 :11131' 13113 11557'1 1101135 C' 0141 ' 11' in 11' 1321 ' ra1:n'l o ' yt oo 1m',71: t4Ste 1rnt 7:1 1451 ' lame nn ra114 us-1 61k 1135 10

beheading and strangling. The following verse of the Mishnah explains that 'burning' actually involved making the prisoner swallow a burning 'wick' Perhaps 44-0 is a mistake for Sit? 109

Scholia on the ?Pentateuch

11

11

Translation

For the children of Israel are my slaves (Leviticus 25:55), not slaves of slaves, is bored.

12

AND WHOEVER STEALS A MAN AND SELLS HIM, OR IF HE IS FOUND IN HIS POSSESSION, HE SHALL SURELY BE PUT TO DEATH (21:16):

what is the meaning of his selling him? That if his master 13

beats him AND HE SURVIVES FOR A DAY OR TWO HE SHALL NOT BE PUNISHED, BECAUSE HE IS HIS MONEY (21:21). AND THEY HURT A PREGNANT WOMAN ... AS

14

HE IMPOSES UPON HIM (21:22): and the woman's husband catches

15

them. THE OX SHALL BE STONED AND ITS OWNER TOO SHALL BE PUT TO DEATH (21:29): certainly. But the passage says: IF A RANSOM IS SET FOR HIM, THEN HE SHALL GIVE WHATEVER IS SET FOR HIM FOR THE REDEMPTION OF HIS LIFE (21:30), and not die.

7 verso 1

Alternatively, THE OX SHALL BE STONED AND SHALL ALSO BE PUT TO DEATH like ITS OWNER (21:29): by (a court of) 23 (judges). And it says, IF A RANSOM IS SET FOR HIM (21:30), for the ox:

2

if the owner of the goring ox says, Do not put it, the ox, to death, grant me its ransom, then the redemption of its life shall be given. Why does the text introduce WHOEVER STEALS A MAN AND SELLS HIM (21:16) between striking of a father (21:15) and the cursing of a father (21:17)? It begins by saying WHOEVER BEATS A MAN TO DEATH SHALL SURELY BE PUT TO DEATH (21:12). Hence he who beats a stranger, if he dies the murderer is put to death; but he who beats his father is put to death for beating alone, even if he does not die. So it teaches about beating; but it also teaches about cursing. It says, WHOEVER STEALS A MAN AND SELLS HIM etc. (21:16); hence (it refers to) the cursing of a stranger because he has made him a slave; but (in the case of) his father (he is liable) from cursing alone: if he calls him wicked he dies at once. And the Place has likened his (own) honour to that of one's father and

3

4 5

6 7

8

mother, (as it says,) Honour the Lord (Proverbs 3:9), Honour your father (and mother) (Exodus 20:12, Deuteronomy 5:16). 9

And it is written, Whoever blasphemes the name of the Lord shall surely be put to death (Leviticus 24:16).

YOU SHALL CAST FOUR GOLD RINGS FOR IT (25:12) 10 AND TWO of these RINGS place ON ONE SIDE OF IT, AND TWO RINGS ON (THE OTHER) SIDE OF IT (ibid.). 11 (Alternatively,) YOU SHALL CAST FOUR GOLD RINGS FOR IT AND

PUT THEM ON ITS FOUR FEET: that makes 4; AND TWO RINGS ON ONE SIDE OF IT, AND TWO 12

RINGS ON THE OTHER SIDE OF IT: that makes 4; 4 + 4 = 8; he put 8 there because it was heavy: the tablets were 110

aqi gonajelua&

BROWS uo

ixaj

=L.13. MLA.

CLEW MLUI

.CU MNQ QCLI

CMmL CULL. MQL'

LL44. .ICU.

L'LAI

L4AI ITCL.Q. .m CC.

.

Ca;

LCQ

.OC4 LmLL dUQ. L1imU CG GL IC (14 lm Ca

.QLU L4M Q4.L: .lm NO CC

Ma;

(141.. .m.U

190 UGOLd IMQL

L

Gr44 .ImU CLGL NQ IL' M; CGmL GL41 Wl CELL 19c,19

LMQ C:

4

LC.

4d44U

.LQU CU AIQ

UCI

C C

4mlL. UQ.=L'l M5

wcl:

Alu

) )

IS

C

Z

C.l

M.m L'QCL

L'L. CU. m4M 4;L M . Ud44L LL,. LCl. LQCLI 1442 LCLCC AIQ CG44L' Qu: Q.L Lmfi 4l CJ 1 190 C4CL UdAL4 Q1 AIC.L

ICCL .,../

UCCU

i i£

OS.Wan

LmtL 1i L ML C(14 NQ

i..IQU: CCI4 LM .Od;

Ii IZ

LCL. LQCLL M.m 4CLCC L'CU UCC.O ;CL' £ UL. 40. QLU ULC Wm QCL' IAIQ UUU.4 .IQU C4CL L'CML CA WC.I UQCL NC; LLLFU. S

LAIC. L'C1i!

IL.

C.

cL. QII QL' .ICJ QLU C.L LCQ lQC 14.m ICCC MLCC C. GHQ SN .LQ.Q All AIM L.6QL LCL

'II:

LCCGI

;ML

IT

Alu CCL )

( 1iLC

(

IAIQ WC

4l L.FdU .

QIU wcC

.

IGSIL

CL69U U.LL' 9

QCL. filmll C.

4C.CLL C.CLLI L'QG,LQ .LQU:

au

LUL

L

LL.mLL'

8

013 LCdC LCU

6

5461. C14 ul QCfllu mil lmu. l o CT4 QCau LOU. L. LL,. MTV 19L Cr; LCU W QC AIL 41. I.Fdu I I LOU UN UN F4 C4 QC ZI L'4WLU L'.l CCL: L.L' C. mQU: PC L U: LL. LL L L) .

sql

( F4C1I

a4

QCg ImU.

L'AlU

is.

iii

Scholia on the ?Pentateuch

11

13

Translation

there, and the shattered tablets, and a Torah scroll. AND THE SRH (26:12): cf. saru'. THE HALF CURTAIN THAT REMAINS

14

SHALL HANG OVER THE BACK OF THE SHRINE (ibid.): and he made

half of it double, cf. above: and you shall double the sixth curtain 15

(26:9). AND THE CUBIT ON EITHER SIDE etc. (26:13): because the curtains of silk measured 28 cubits (26:2) and the curtains of goats' hair

8 recto 1

measured] 30 cubits (26:8). And it overhung by a cubit at either side

2

(cf. 26:13). AND YOU SHALL MAKE ITS POTS AND ITS SHOVELS AND ITS B]ASINS AND ITS FORKS AND ITS FIRE-PANS (27:3) ... THE LENGTH OF THE COURT WAS A HUNDRED CUBITS (27:18)

FIFT]Y (ibid.) by a measuring line of fifty etc. Alternatively, FIFTY

3

BY FIFTY ...

4 5 6 7

... court behind the holy of holies ..., and the holy of holies ... fifty cubits ... upon them ... all the dimensions [by a measuring line of fifty cubits. TWO SHOULDER-PIECES (28:7):] both ... to both its edges, and it shall fall ...

8

... THAT IT MAY BE JOINED (ibid.). AND TWO CH[AINS OF PURE GOLD, OF TWISTED THREAD (28:14)... each one like ... SQUARE IT SHALL BE, DOUBLE (28:16), so that its length shall be a

9

span and its breadth a span. 10

AND YOU SHALL MAKE ON ITS HEM POMEGRANATES ... AND BELLS (28:33) so that HIS SOUND SHALL BE HEARD WHENEVER HE COMES INTO THE HOLY PLACE etc. (28:35). Alternatively, AND YOU SHALL MAKE ON ITS HEM POMEGRANATES ... (28:33) pom[egranates ... ] AND BELLS (ibid.); AND HIS SOUND 1

11

SHALL BE HEARD

12 WHENEVER HE COMES (28:35). ... AND THE LOBE (29:13): from the .... Alternatively, THE LOBE (t11n'rT): the remainder of THE LIVER (29:13). 13

...