Memar Marqah. The Teaching of Marqah

MEMAR THE MARQAH TEACHING E D I T E D AND OF MARQAH TRANSLATED BY JOHN VOLUME MACDONALD I: T H E T E X T 196...

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MEMAR THE

MARQAH

TEACHING

E D I T E D AND

OF

MARQAH

TRANSLATED

BY

JOHN

VOLUME

MACDONALD

I: T H E T E X T

1963

V E R L A G

A L F R E D

T O P E L M A N N

•

B E R L I N

B E I H E F T E ZUR Z E I T S C H R I F T Ft)R DIE ALTTESTAMENTLICHE WISSENSCHAFT H E R A U S G E G E B E N VON GEORG FOHRER 84

© 1963 by Alfred Topelmann, Berlin 30, Genthiner StraBe 13 Alle Rechte, einschl. der Herstellung von Photokopien und Mikrofilmen, von der Verlagshandlung vorbehalten Printed in Germany Satz und Druck: J . J . Augustin, Gltickstadt Archiv-Nr. 38 22 633 I

ZUR

EINFUHRUNG

Von P a u l K a h l e I m S o m m e r 1 9 0 6 , als ich deutscher Pfarrer in K a i r o w a r , habe ich mich zum erstenmal fur drei T a g e in N a b l u s aufgehalten u n d dabei die Abschriften des T a r g u m t e x t e s der T o r a F i n h a s i j e u n d des aramaischen T e x t e s v o n M e m a r M a r q a h nach einer den Priestern gehorigen H a n d schrift in A u f t r a g gegeben. W a h r e n d eines I4ta.gigen B e s u c h e s in Nablus im J u l i 1 9 0 8 habe ich die bestellten Abschriften m i t den Originalen verglichen u n d einen v o n drei T e x t e n des M e m a r M a r q a h , die derselbe Abschreiber hergestellt hatte, fur die Berliner Staatsbibliothek erworben. D e n n diese besaB z w a r eine v o n P e t e r m a n n besorgte u n d viel benutzte Abschrift des T e x t e s , die aber nicht sehr zuverlassig zu sein schien. A l s ich im Begriff w a r , N a b l u s zu verlassen, bot mir ein Samaritaner eine fragmentarische Handschrift v o n M e m a r M a r q a h zum K a u f e an, die zweifellos alter als die bisher gesehenen H a n d schriften w a r . J e d o c h konnten w i r uns iiber den Preis nicht einigen. N a c h d e m ich im Herbst 1 9 0 9 als Mitarbeiter a n dem v o n Gustaf D a l m a n geleiteten Deutschen E v a n g e l i s c h e n Institut fur A l t e r t u m s wissenschaft des Heiligen L a n d e s nach J e r u s a l e m gekommen w a r , erschienen im N o v e m b e r jenes J a h r e s v i e r samaritanische Priester aus N a b l u s mit der mir im J a h r e z u v o r angebotenen Handschrift des Memar Marqah u n d erklarten: « D u wolltest die Handschrift j a kaufen, so haben w i r sie dir mitgebracht.» Diesmal kaufte ich sie ihnen a b . S o ist die Handschrift in meinen B e s i t z gelangt. A l s dann D r . B o w m a n in L e e d s seine Studien a n samaritanischen T e x t e n begann u n d mich fragte, ob er meine Handschrift des M e m a r M a r q a h mitverwerten konne, stellte ich sie i h m zur Verfiigung. A l s er die L e i t u n g des D e p a r t m e n t of Semitic L a n g u a g e s der Melbourne U n i versity iibernahm, erklarte er mir, er habe die Handschrift D r . M a c donald iibergeben, der sie bearbeiten wolle. I c h konnte mich b a l d bei einer Besprechung in L e e d s u n d einer weiteren in Oxford d a v o n iiberzeugen, daB B o w m a n die richtige W a h l getroffen h a t t e . I c h h a b e seither die Bearbeitung dieses W e r k e s mitverfolgen konnen. D r . Macdonald charakterisiert d a s W e r k des M a r q a h g a n z zutreffend als die wichtigste samaritanische Schrift nach dem Samaritanischen Pentateuch u n d dem T a r g u m . Sie ist ein representatives W e r k aus den ersten J a h r h u n d e r t e n n. C h r . u n d die alteste literarische S c h o p f u n g der Samaritaner, die innerhalb v o n 1 - 2 J a h r h u n d e r t e n nach ihrer A b fassung datiert werden kann. W i r finden in diesem groBen W e r k e Marqah's die ersten Spuren eines hochst beachtenswerten P h a n o m e n s

VI

Einfuhrung

des S a m a r i t a n i s c h e n : der Assimilation des Christologischen u n d seine A n w e n d u n g auf Mose. W i r bemerken ungefa.hr die A n f a n g e eines erstaunlichen F a l l e s v o n S y n k r e t i s m u s ohne die sonst in der Geschichte der Religion meist festzustellende gleichzeitige Verderbnis der u r spriinglichen F o r m e n . M e m a r M a r q a h ist ferner ein auBerst wertvolles K o m p e n d i u m der E n t w i c k l u n g des A r a m a i s c h e n , einer S p r a c h e , die bisher k a u m die B e a c h t u n g gefunden h a t , die sie verdient. I m 3 . u n d 4. J a h r h u n d e r t w a r d a s A r a m a i s c h e die gesprochene u n d geschriebene S p r a c h e der S a m a r i t a n e r , u n d in d e m vorliegenden W e r k aus dieser Periode h a t sich eine F o r m jener S p r a c h e entwickelt, die viele interessante F o r m e n u n d L e h n w o r t e r der S p r a c h e u n d viele S c h a t z e der aramaischen S y n t a x aufweist. D i e K e n n t n i s des A r a m a i s c h e n v o n Z e n t r a l - u n d N o r d - P a l a s t i n a ist i m Vergleich m i t derjenigen des A r a maischen v o n B a b y l o n i e n u n d Siid-Palastina niemals groB gewesen. N u n k a n n d a s S t u d i u m des A r a m a i s c h e n der samaritanischen B e v o l k e r u n g P a l a s t i n a s weitergefiihrt werden. M a c d o n a l d h a t m i t groBer S o r g f a l t die Handschriften u n d H a n d schriftengruppen charakterisiert, d a s D a t u m der A b f a s s u n g des Memar untersucht, iiber friihere Bearbeitungen des T e x t e s berichtet u n d auch v o n den arabischen Ubersetzungen des T e x t e s gehandelt, die fur das V e r s t a n d n i s des A r a m a i s c h e n vielfach v o n besonderer B e d e u t u n g sind.

DEDICATION I t is a pleasure a n d a n honour to dedicate this v o l u m e to Professor P a u l K a h l e , a renowned a n d esteemed scholar w h o h a s l e d m a n y y o u n g scholars into the p a t h s of research, a n d h a s himself m a d e m a n y valuable contributions to knowledge in t h e b a s i c fields of t e x t a n d language. T h a n k s to his kindness a n d foresight, one of the m o s t i m p o r t a n t ancient S a m a r i t a n documents h a s a t l a s t been critically edited. I t is t o be hoped t h a t this tribute to Professor K a h l e will b e e n h a n c e d b y t h e continuation for m a n y y e a r s of t h e reproduction of s u c h a n c i e n t a n d priceless documents. I express gratitude to h i m also for m a k i n g mention in h i s F o r e w o r d of some of m y chief findings, t h u s d r a w i n g the reader's attention m o r e to the signal importance of M a r q a h ' s g r e a t w o r k , w h i c h Professor K a h l e has for m a n y y e a r s been one of v e r y f e w t o p e r c e i v e a n d a p preciate. Grateful t h a n k s are also recorded to Professor J o h n B o w m a n w h o h a d originally intended to share w i t h m e t h e t a s k of p r o d u c i n g this v o l u m e ; it w a s a m a t t e r for regret t h a t he w a s u n a b l e to p u r s u e his aim, b u t the circumstances w h i c h b r o u g h t this a b o u t w e r e h a p p y ones, in t h a t he m o v e d from L e e d s to t h e m o r e onerous a n d time-consuming t a s k of being H e a d of the D e p a r t m e n t of S e m i t i c S t u d i e s in t h e U n i v e r s i t y of Melbourne. T o m y colleague, S i m e o n L o w y , M . A . , I a m indebted for s e v e r a l helpful suggestions in the interpreting of p a r t i c u l a r w o r d s a n d passages. T h e L i b r a r i a n s of t h e B r o t h e r t o n L i b r a r y , U n i v e r s i t y of L e e d s , a n d of the L i b r a r y of the U n i v e r s i t y of T u b i n g e n , h a v e been m o s t helpful in m a k i n g available material for e x a m i n a t i o n , w i t h o u t w h i c h t h e m a n u scriptural picture w o u l d not h a v e been so clear. U n i v e r s i t y of L e e d s , D e p a r t m e n t of S e m i t i c Languages and Literatures

JOHN

MACDONALD

LIST OF

CONTENTS

Abbreviations

XI

INTRODUCTION 1 . Memar

Marqah

XVII

T h e D a t e of the M e m a r

X X

The T e x t

X X

2 . Previous research a n d publications

XXII

3 . T h e present edition The Kahle M S (K)

XXVI

T h e Danafi M S S (D)

XXIX

T h e L e v i t i c a l M S S (L)

XXXI

British M u s e u m H a r l . C o d e x . 5 5 1 4 (H) a n d B r i t i s h M u s e u m (Gaster Collection) 8 8 3 (F)

XXXII

Concluding observations on M S S relationships

XXXIII

Modus operandi of the T e x t E d i t i o n

XXXIII

4. Memar

Marqah:

use of S a m a r i t a n Pentateuch a n d T a r g u m X X X I V

5 . T h e A r a b i c translations

XXXVI

6. T h e E n g l i s h translation

XXXVII

7 . T h e importance of Memar

Marqah:

future research

XXXIX

PART I: T H E T E X T Book I Book I I Book I I I Book I V

3 29 53 81

Book V

115

Book V I

129

X

L i s t of Contents

APPENDICES A p p e n d i x I : additional a n d v a r i a n t t e x t s from K

152

A p p e n d i x I A : additional t e x t from F

159

A p p e n d i x I I : s y n o n y m s e m p l o y e d generally in M S S D , L , K .

163

A p p e n d i x I I I : orthographic v a r i a n t s a n d their standard ization

173

ABBREVIATIONS A Acc. add. Aph. Aram. out sim. A.V. Bibl. Bk. C. cf. D E Ed. Ethpa. et seq. F f. ff. fig. H Heb. ibid. i.e. imper. Ithpa. Ithpe. J Jew. Jon. K L

1. Lam. lit. LXX marg. masc.

A

A r a b i c version: e.g. D . i = A r a b i c version of D . i Accadian add, adds, adding, addition Aph'el Aramaic or similar A u t h o r i z e d Version Biblical Book C o w l e y A . E . The Samaritan Liturgy, 2 vols., Oxford, 1 9 0 9 . compare Danafi M S S E l o h i s t source (of Pentateuch) E d i t i o n , edited b y Ethpa'al a n d the following as well F r a g m e n t M S (British Museum) folio, folios followed b y , following figurative Harleian M S Hebrew the same reference t h a t is imperative Ithpa'el Ithpe'al J e h o v i s t ( Y a h w i s t ) source (of Pentateuch) J e w i s h (especially in J e w . T a r g . = J e w i s h T a r g u m s in general) Jonathan Kahle M S Levitical M S S read, reads, reading Lamedh literally Septuagint margin, m a r g i n a l masculine

XII MS, M S S M.T. n. neg. Niph. om. Onk. op. cit. O.T. P p., pp. Pa. pass. Pe. plur. p t c , ptcs. q.l. q.v. Rabb. ref. refs. rev. R.S.V. Sam. seq. Shaph. sic sing. S.P. Syr. Targ. trans. v. var. vol., vols.

Abbreviations manuscript, manuscripts Masoretic T e x t note negative Niph'al omit, omits, omitted, omitting, omission Onkelos w o r k cited Old T e s t a m e n t Priestly source (of Pentateuch) p a g e , pages Pa'el passive Pe'al plural participle, participles w h i c h read w h i c h see Rabbinic refer, refers, referring, referred, reference references reverse, reverses (American) S t a n d a r d R e v i s e d Version Samaritan following Shaph'el thus (written) singular S a m a r i t a n Pentateuch ( E d . A . F . v o n Gall, Syriac Targum, Targums translation see variant volume, volumes

B i b l i c a l B o o k s are referred to a s follows: Gen. Genesis Ex. Exodus Lev. Leviticus Num. Numbers Deut. Deuteronomy P s . , Pss. Psalm, Psalms

Abbreviations Is. Matt. Cor. Eph. Heb. Jas. Rev. ( A p o c r y p h a ) Mace.

Isaiah Matthew Corinthians Ephesians Hebrews James Revelation Maccabees

XIII

INTRODUCTION

i. M E M A R

MARQAH

Memar Marqah (The T e a c h i n g of M a r q a h ) , or as it is called in the latest manuscripts " T h e B o o k of W o n d e r s , " is p r o b a b l y the most i m portant S a m a r i t a n w o r k after the S a m a r i t a n P e n t a t e u c h a n d T a r g u m . T h e r e are several reasons for this claim. I t is the oldest literary product t h a t can be dated to w i t h i n a c e n t u r y or t w o of its composition. I t is upon M a r q a h ' s Memar t h a t m a n y S a m a r i t a n theologians, m y s t i c s and liturgists of later, m e d i a e v a l times based their w o r k . F u r t h e r m o r e , it is the only representative of S a m a r i t a n literature in the early cen turies A . D . , a p a r t from the few H y m n s b y M a r q a h a n d his son N a n a h (both names being A r a m a i z e d forms of the R o m a n n a m e s M a r c u s a n d Nonus) in the S a m a r i t a n ' B o o k of C o m m o n P r a y e r ' called the D e f t e r . W e find in M a r q a h ' s great w o r k the first traces of t h a t most r e m a r k able phenomenon of S a m a r i t a n i s m , the assimilation of Christology a n d the application of it to Moses. H e r e w e see the almost inchoate form of one of the most astounding cases of syncretism, w i t h o u t concomitant corruption of the original forms, in the history of religion. Marqah's Memar is equally v a l u a b l e as a compendium of m a n y opics in A r a m a i c , a l a n g u a g e th a t h a s h a r d l y y e t received the atten tion it deserves. I n the first few centuries A . D . A r a m a i c w a s certainly he spoken a n d literary l a n g u a g e of the S a m a r i t a n s a n d in this w o r k of h a t period there is revealed a form of t h a t language, albeit through ate M S S , possessing m a n y interesting forms a n d loan-words, a n d m a n y 1

2

3

4

5

6

1

Sefer PelPata. So also M. Gaster: Samaritan Oral Law and Ancient Traditions, Vol. I. Eschatology, 1932, p. 86. See P. Kahle: "The Abisha' Scroll of the Samaritans" in Studia Orientalia Ioanni Pedersen (Septuagenario A.D. VII id. Nov. Anno MCMLIII) 1953. For the text see von Gall: Der Hebraische Pentateuch der Samaritaner, Giessen, 1918. See J . W. Nutt: Fragments of a Samaritan Targum, London, 1874. The complete text of B. Walton in Biblia Sacra Polyglotta, London 1655-57, is unreliable. A new critical text based on older MSS is to be prepared under the patronage of Prof. P. Kahle. The best work on the Targum to date is P. Kahle's "Fragmente des samaritanischen Pentateuchtargums" in Zeitschrift fur Assyriologie, X V I I . The only serious study and publication of these Hymns is P. Kahle's "Die zwolf Marka-Hymnen aus dem 'Defter' der Samaritanischen Liturgie" in Opera Minora, 1956. See also S. Brown: A critical edition and translation of the ancient Samaritan Defter (i.e. Liturgy) and a comparison of it with early Jewish liturgy, doctoral dissertation, Uni versity of Leeds, 1956. For the text see Sir A. E . Cowley's The Samaritan Liturgy, Oxford, 1909, Vol. I, pp. 15, 410, 422. 2

3

4

8

8

A. E . Cowley, op. cit. I. pp. 1-92.

II

XVIII

Introduction

treasures of A r a m a i c s y n t a x . K n o w l e d g e of the A r a m a i c of Central and N o r t h e r n Palestine h a s never been great as compared w i t h t h a t of B a b y lonia a n d Southern Palestine. N o w the s t u d y of the A r a m a i c spoken b y the large S a m a r i t a n population in Palestine can be further a d v a n c e d . T h e r e are several problems associated directly or indirectly w i t h this work. F i r s t , there is the question of the e x a c t nature and aim. I t has often been described as a c o m m e n t a r y on the Pentateuch, a n d a m i d rashic c o m m e n t a r y a t t h a t . Y e t it is not a t y p i c a l c o m m e n t a r y as Christians, J e w s or Muslims w o u l d understand the w o r d 'commentary,' for w e do not h a v e a n y t h i n g here like a continuous verse-by-verse com m e n t a r y . I n M a r q a h ' s monumental w o r k there are certainly midrashes of great length, based on the B i b l e in the main, b u t there are also long philosophical, didactic a n d 'scientific' passages not so based. Theories are set o u t ; there are h y m n s of praise resembling in content and s t y l e the H y m n s of M a r q a h in the Defter; there are independent kabbalistic passages. I t w o u l d clearly b e more accurate to describe this work as a T h e s a u r u s of e a r l y S a m a r i t a n traditions, h y m n s , beliefs, s a w s and epithets, a n d possibly primitive liturgical phrases and expressions. 7

Different people will j u d g e differently the v a l u e of Marqah's Memar. S o m e will regard the long midrashes on the E x o d u s a n d on the D e a t h of Moses as foremost in value. Others will consider Marqah's theological teaching as of prime importance, while y e t others will see in w h a t M a r q a h s a y s a b o u t creation something t h a t fills a g a p in the history of science. T h o s e specially interested in the historical development of A r a m a i c will discover here a v a l u a b l e contribution to the language spoken a n d written for well over t w o millenia. A n o t h e r problem is the content. W h y should a w o r k like this begin a t the s t o r y of Moses a n d the B u r n i n g B u s h ? W h y not a t Genesis c h a p t e r i ? Indeed the m o s t i m p o r t a n t statements about creation are to b e found in B o o k V I ! I t h a s been suggested t h a t the original B o o k I m u s t h a v e contained the midrash on the B i r t h of Moses, b u t the present w r i t e r thinks this unlikely, chiefly on the ground t h a t the S a m a r i t a n stories of a n d h y m n s on the B i r t h of Moses include so m u c h of the story of the B i r t h of J e s u s as revealed in the Gospels of S t . M a t t h e w a n d S t . L u k e , while M a r q a h s h o w s considerably less sign of 8

9

7

So D. Rettig's title Memar Marqah: Ein samaritanischer Midrasch zum Pentateuch untersucht, Bonn, 1934. So also Heidenheim's Der Kommentar Marqas, des Samaritaners, Weimar, 1896. J . E . H. Thomson: The Samaritans: Their Testimony to the Religion of Israel, Edin burgh, 1919, p. 268. M. Gaster: The Asatir: The Samaritan Book of the Secrets of Moses, London, 1927, p. 134. See M. Gaster: "The Samaritan Legends of the Birth of Moses" in The Quest, X X I . 1, London, 1930. J . Macdonald: "The Samaritan Doctrine of Moses" in Scottish Journal of Theology, Vol. 1 3 , no. 2, June, i960, pp. 149-62. 8

8

Memar Marqah

XIX

h a v i n g been influenced b y the Gospel writers t h a n the p o s t - M a r q a n and chiefly 1 4 t h century writers w h o set out the s t o r y of the B i r t h of Moses, although it must be a d m i t t e d t h a t a n additional book b y Marqah on Moses' B i r t h m a y h a v e been lost after its use b y later writers. On this w e h a v e no i n f o r m a t i o n . 10

A t the same time, the S a m a r i t a n s of t o d a y assert t h a t the Memar once covered the whole of the T o r a h , b u t there is no w a y of v a l i d a t i n g this claim. I n 1 9 3 2 G a s t e r thought the Memar consisted of five books, and an additional one, now lost, containing the story of the D e a t h of M o s e s , a remarkable fact t h a t reveals the state of M a r q a h studies as recently as t h i r t y y e a r s ago. 11

W e must accept t h a t B o o k I begins w i t h the Commission of Moses at the B u r n i n g B u s h . W h e n M a r q a h ' s v i e w of history is taken into full account, it seems natural t h a t the starting point for the E x o d u s m i d rash should be the Commission rather t h a n the B i r t h of Moses. T o M a r q a h the plan of G o d for H i s people hinged solely on the question of deliverance from sin a n d adversity. G o d ' s dealing w i t h H i s peoples in Marqah's v i e w were basically soteriological. T h u s for M a r q a h m a n is so created t h a t his innate w i s d o m c a n bring h i m deliverance from folly and regret; thus the great deliverance of Israel from E g y p t is brought about through God's vice-regent Moses; so in the last d a y s the S a m a r i t a n Messiah, called the T a h e b , will deliver the true believer from the judgment. F o r students of c o m p a r a t i v e religion a n d those of heterodox J u d a i s m (and even those of p r i m i t i v e C h r i s t i a n i t y a n d nascent I s l a m ) M a r q a h ' s Memar provides new a n d v i t a l material. S o m e h a v e suggested t h a t the S a m a r i t a n s were dependent on J u d a i s m . Others h a v e said t h a t S a m aritanism is a hotch-potch of J u d a i s m , Christianity a n d I s l a m . T h e present writer h a s indicated e l s e w h e r e t h a t I s l a m i c doctrines a n d ideas do not enter into S a m a r i t a n i s m as e a r l y as M a r q a h ' s time, a n d he will show elsewhere h o w assimilation from Christianity does not develop fully until after M a r q a h ' s d a y . 12

I n the Memar the religious atmosphere is similar to t h a t found in Palestine a n d surrounding regions from the period of Persian rule, through the Hellenistic era, u p to the e a r l y decline of the R o m a n E m p i r e . A comparison of the S a m a r i t a n Asatir, a book of ancient legends w h i c h m a y belong to the Hellenistic period or possibly the R o m a n , w i t h the m a n y a p o c r y p h a l w o r k s from the 3 r d c e n t u r y B . C . on, will reveal the same or closely similar ideological climate. 1 0

Ghazal ad-Duwaik's Moled Moshe (13th or 14th century) is almost a liturgy in itself for the commemoration of Moses' Birth, but used on other festive occasions ever since. M. Gaster: Samaritan Oral Law, p. 86. "Islamic Doctrines in Samaritan Theology" in Muslim World, Vol. L, no. 4, pp. 279 to 290, October i960. 1 1

1 2

II*

T H E DATE OF T H E MEMAR M a r q a h w a s the son of A m r a m b. Sered according to the S a m a r i t a n c h r o n i c l e s . I t is not k n o w n for certain w h e t h e r he w a s a High Priest as the 1 3 t h or 1 4 t h c e n t u r y V a t i c a n M S a n d later liturgical M S S s t a t e ; it is more likely t h a t the ascription of t h a t M S and others really refers to the 1 3 t h c e n t u r y A m r a m , H i g h Priest. H o w e v e r , there is no doubt t h a t the S a m a r i t a n s themselves for centuries h a v e regarded M a r q a h as a m a n of the greatest possible distinction, w h o m t h e y re v e r e d as t h e y revered no other outside of their Bible. F r o m the 1 4 t h c e n t u r y on liturgical compositions w e r e often modelled on M a r qah's style. 13

1 4

1 5

H i s son N a n a h appears in the Defter as the composer of a h y m n . I t h a s been observed b y C o w l e y t h a t M a r q a h ( = Marcus) w a s also called nwo ( = T i t u s ) a n d his son's n a m e m a y = Nonus, so that the f a m i l y of A m r a m b . Sered "must h a v e lived in the time of the R o m a n government of S y r i a " ( S y r i a = Palestine, L e b a n o n , S y r i a of t o d a y ) . A s far as dating the M e m a r is concerned therefore, w e h a v e several factors t h a t indicate the 2 n d ~ 4 t h centuries A . D . — T h e use of Greek w o r d s , the A r a m a i z e d R o m a n names of Marqah's family, the ideolo gical outlook, the midrashic material, the philosophical and scientific passages, the language a n d style, and, as w e shall see below, the long t e x t u a l tradition. A l l this is in addition to the inescapable fact that M a r q a h does not b e t r a y a n y definite signs of the I s l a m i c influences so prominent in later S a m a r i t a n i s m . T h e S a m a r i t a n chronicles them s e l v e s , especially from the n t h century, place M a r q a h and N a n a h a t about t h a t time. I n addition there is the fact t h a t of all the hundreds of S a m a r i t a n f a m i l y names k n o w n to us, only M a r q a h , N a n a h and T o t a are R o m a n . P e r h a p s in the future it will b e possible to trace the history of Chris t i a n i t y in S a m a r i a more e x a c t l y , so t h a t w e m a y discover w h y M a r q a h shows some knowledge of S t . J o h n ' s Gospel, w h i l e later writers use it in such a w a y as to p r o v e actual dependence, a t times verbatim, on it. 1 6

17

THE

TEXT

W e n o w turn to the history of the t e x t in general terms before ex amining the available M S S in chapter 3 of this Introduction. T h e oldest t e x t announced belongs to the late 1 4 t h century, the n e x t oldest to over a c e n t u r y later, followed b y t w o of nearly t w o centuries later still, a n d a few modern M S S . 1 3

e.g. Abu '1-Fath: at-Taulida, p. 133, Neubauer's edition in Journal Asiatique, De cember 1869. Vatican Sam. MS. 3; Cowley, op. cit. I. 31. op. cit. I. xxi. n. 1. See Cowley, op. cit. I. xx & xxiv.

1 1

16

1 7

1 5

XXI

Memar Marqah

W h e n one compares Memar M S S w i t h , e.g., those of a n y one F e s t i v a l L i t u r g y , it is transparent t h a t the Memar h a s not been copied so often and t h a t it has a longer history. L i t u r g i c a l M S S a b o u n d in v a r i a n t s of e v e r y kind, b u t the basic t e x t is not c h a n g e d v e r y m u c h in the course of time. S u c h changes as there are b y w a y of additions a n d omissions are only those to be expected during the development of a liturgical text. A s a result of the y e a r s of research into liturgical M S S in the U n i v e r s i t y of L e e d s under the leadership of Professor J . B o w m a n (now of the U n i v e r s i t y of Melbourne), it is possible to see h o w the L i t u r g y developed and h o w the available M S S interrelate. W h i l e investigating some nine M S S (from the 1 4 t h c e n t u r y on) for Y o m h a - K i p p u r as p a r t of the w o r k for a doctoral d i s s e r t a t i o n , the present writer discovered t h a t manuscriptural v a r i a n t s are to b e r e lated to scribal families. T h u s scribes of the L e v i t i c a l f a m i l y will agree on choice of words, forms, orthography a n d s y n o n y m s as against those of the Danafi or Marhibi families. T h i s p r o v e d to be the case b e y o n d all doubt. 18

T h e same discovery applies in the investigation of the M S S used for the t e x t of Memar Marqah. I t is a b u n d a n t l y clear from the content and the v a r i a n t s t h a t there are t w o m a i n t y p e s of fixed text, a n d these belong respectively to the Danafi a n d L e v i t i c a l families. T h i s will be illustrated in detail below. T h e r e is, however, the special problem of the oldest ( 1 4 t h c e n t u r y ) M S , called herein K . T h i s M S differs considerably in content a n d e x a c t wording from the Danafi a n d L e v i t i c a l t e x t - t y p e s . A s will b e shown, this is a t e x t possibly dictated from someone's m e m o r y a n d not copied from an earlier text. T h a t such a process should h a v e been necessary in t h a t century illustrates the t r u t h t h a t it w a s in the 1 4 t h c e n t u r y t h a t the greatest r e v i v a l in M S reproduction took p l a c e . I t a p p e a r s to be true t h a t in the 1 4 t h c e n t u r y the S a m a r i t a n literary resources were in desperate straits. T h i s m a y h a v e been due to the d e v a s t a t i n g inroads of the s a v a g e conqueror T i m u r L a n e ( 1 3 3 6 - 1 4 0 5 ) a n d other u n h a p p y events such as perhaps the B u b o n i c P l a g u e s of 1 3 4 8 a n d 1 3 6 0 w h i c h were rife in S y r i a . B u t the process of devastation m a y h a v e been a t its w o r s t during the R o m a n period; certainly under J u s t i n i a n the S a m a r i t a n s (particularly in 5 2 9 ) suffered g r e a t l y . 19

20

I t seems t h a t it w a s only after the migration of some D a m a s c e n e S a m a r i t a n s to Palestine in the 1 4 t h century t h a t M S S c o p y i n g as well as literary production r e v i v e d . W e do not k n o w y e t if the S y r i a n a n d 18

A critical edition of the text of the Samaritan Yom ha-Kippur liturgy, with translation thereof and comparison with the corresponding Jewish liturgies, University of Leeds, 1958. Cowley, op. cit. p. xxxiv. See Cowley's remarks in Jewish Quarterly Review, VIII, p. 568. 1 9

8 0

Introduction

XXII

Palestinian S a m a r i t a n s experienced a period of internal conflict in literary, liturgical a n d theological matters, b u t it is possible t h a t sec tarian controversy w a s a c t i v e a t t h a t time. W h a t w e can be sure about is t h a t from t h a t time (a) M S S h a v e a 'family' flavour: (b) M S S were copied in great q u a n t i t y : (c) S y r i a n liturgical orders are contained in some c o p i e s : (d) E a s t e r n A r a m a i c forms find a place in M S S copied in N a b l u s . 21

T h u s the problems arising from the M S S consulted for the present w o r k m u s t be related to the question of to w h i c h family a particular scribe belonged. I n addition, it must be noted t h a t the M S S consulted h a v e been allowed to speak for themselves, and t h a t it has nowhere been taken for granted t h a t all M S S b y , e.g., a L e v i t i c a l scribe must agree in o r t h o g r a p h y , s y n o n y m s or content.

2. P R E V I O U S R E S E A R C H and P U B L I C A T I O N S T h e honour of being the first to publish compositions b y Marqah falls to F . H . G e s e n i u s w h o reproduced some of his H y m n s under the title Carmina Samaritana in 1 8 2 4 . T h e first publication of a n y p a r t of M a r q a h ' s Memar w a s produced b y S . K o h n in 1 8 7 6 from a single fragment. H e received this M S from F r a n z Delitzsch, b u t neither Delitzsch nor K o h n recognized the M S to be a fragment of the Memar. T h e fragment he edited contained the P a s s o v e r H a g g a d a , b u t in fact it w a s a c o m p a r a t i v e l y small fragment based on one inferior text. K o h n realized t h a t the w o r k represented b y his fragment w a s probably part of a huge S a m a r i t a n midrash, b u t he h a d no w a y of recognizing the uniqueness of M a r q a h ' s great w o r k . 22

2 3

I n 1 8 6 8 H . P e t e r m a n n w a s able to m a k e a c o p y of a complete M S of the Memar in N a b l u s . T h i s w a s finally deposited in the Prussian S t a t e L i b r a r y in Berlin a n d catalogued as M S or qu. 5 2 2 (now in T u b i n g e n , b u t see further the description in c h a p t e r 3 under D . 2 ) . I t w a s not till 1 8 8 8 t h a t the first edition of a p a r t of the Berlin (now Tubingen) C o d e x w a s m a d e . P a r t of B o o k V I of the Memar w a s edited b y H . B a neth under the title Des Samaritaners Marqah an die 22 Buchstaben.™ T w o y e a r s later in 1 8 9 0 another p a r t of the w o r k w a s edited, this time the w h o l e of B o o k V , b y E . M u n k under the title Des Samaritaners Marqah: Erzahlung iiber den Tod Moses in Berlin. T h e first substantial a t t e m p t to publish the Memar in extenso w a s b y Heidenheim in 1 8 9 6 2 1

e.g. British Museum Harl. Cod. 5514. Leipzig, 1824. "From a Passover Haggada of the Samaritans" in Zur Sprache, Literatur und Dogmatik der Samaritaner, Leipzig, 1876. (den Grundstock der hebraischen Sprache) ankniipfende Abhandlung, Berlin, 1888. 2 2

2 3

2 1

P r e v i o u s research a n d publications

XXIII 5

under the title Der Kommentar Marqas, des Samaritaners? A year later in 1 8 9 7 L . E m m r i c h produced a t e x t of a small p a r t of B o o k I I under the title Das Siegeslied {Exodus cap. 15): eine Schrifterkldrung des Samaritaners Marqah in B e r l i n . I n the following y e a r , M . Hildesheimer edited p a r t of B o o k I under the title Des Samaritaners Marqah Buch der Wunder in Berlin. F i n a l l y in 1 9 3 4 in B o n n D . R e t t i g edited p a r t of B o o k I V under the title Memar Marqah: ein Samaritanischer Midrasch zum Pentateuch in t h e Bonner Orientalische Studien Series. Some of M a r q a h ' s H y m n s from the Defter w e r e also reproduced or edited after the time of Gesenius, e.g. b y R . K i r c h h e i m in Carme Shomron, F r a n k f u r t a / M . in 1 8 5 1 , b u t the only critical edition of v a l u e has been t h a t of Professor P . K a h l e , "Die zwolf M a r k a - H y m n e n aus dem "Defter" der samaritanischen L i t u r g i e . " 26

K o h n ' s w o r k w a s of little v a l u e a p a r t from the fact t h a t it did repre sent p a r t of the Memar, because it w a s based on a single fragment whose t e x t is inferior a n d unreceived. T h e w o r k of P e t e r m a n n h a d value because it w a s the first complete t e x t , b u t again only one (in ferior) M S underlay it, a n d the w h o l e production w a s uncritical. Similarly, the w o r k of B a n e t h , M u n k a n d E m m r i c h relied on a single complete text. H o w e v e r , B a n e t h , M u n k a n d E m m r i c h contributed for the first time useful critical a n d c o m p a r a t i v e observations, especially on linguistic matters, and attention w a s d r a w n to possible comparison of S a m a r i t a n traditions w i t h J e w i s h sources. Heidenheim u n h a p p i l y reproduced his t e x t inaccurately a n d errors exist b y the score. H e attempted to g i v e the B i b l i c a l references (as footnotes to the t e x t ) , b u t this w a s an incomplete a n d a r b i t r a r y a t tempt. Furthermore he m a d e use of a fragment of the Memar dis covered in the British Museum (see c h a p t e r 3 below under H ) , b u t this fragment w a s too small to be of real v a l u e a t t h a t time. Most of his footnotes, apart from the B i b l i c a l references, consist of his o w n emen dations and readings, almost all of w h i c h h a v e since p r o v e d to be wrong. Y e t Heidenheim performed a useful service. H e recognized t h a t K o h n ' s fragment represented p a r t of the Memar a n d t h a t the B r i t i s h Museum fragment and the fragment published b y K o h n d e v i a t e d from the Berlin Codex. T h u s a beginning w a s m a d e to the critical, c o m p a r a tive work n o w possible in this complete edition. I t h a s rarely been pointed out, if ever, t h a t B o o k I I I is missing from Heidenheim's t e x t . U p to the beginning of the 2 0 t h c e n t u r y , therefore, the t e x t of Memar Marqah w a s k n o w n only from one poor complete M S a n d t w o fragments. 2 5

Bibliotheca Samaritana III, Weimar. In Baumstark-Festschrift, Oriens Christianus III, 7, 1932, pp. 77-106, and later in Opera Minora (P. Kahle), 1956. 2 6

Introduction

XXIV

A further stage w a s reached in Memar studies in 1 9 0 6 w h e n P r o fessor P . K a h l e found a M S in N a b l u s during his s t a y there, w h i c h is dated 9 3 8 A . H . ( 1 5 3 2 A . D . ) , n e a r l y t w o centuries older than the T u bingen M S . Besides this, he observed other Memar M S S of a different t e x t - t y p e , one of w h i c h w a s copied in 1 1 5 5 A . H . ( 1 7 4 2 A . D . ) . H e ordered from the priest I s a a c (Ishaq) a c o p y of the M S dated 9 3 8 A . H . T h i s w a s m a d e and t w o y e a r s later in 1 9 0 8 Professor K a h l e compared the c o p y w i t h the original a n d m a d e m a n y pencilled corrections to the copy. F o r Professor K a h l e ' s o w n description of the acquisition of Memar M S S , see his F o r e w o r d . T h i s w a s a great step forward in the s t u d y of the t e x t and m u c h t h a t h a s been done in the preparation of the present edition h a s been due to Professor K a h l e ' s discovery a n d the action he took. H e further a c quired one c o p y of the other t e x t - t y p e . T h e M S dated 9 3 8 A . H . and copied a n d checked b y h i m in 1 9 0 8 w a s deposited in the Prussian S t a t e L i b r a r y , Berlin, later transferred to T u b i n g e n (see n e x t chapter under L . 2 ) ; likewise the later M S w e n t to the same library (see next chapter under B . 2 ) . R e t t i g n o t e d t h a t another M S of the later t e x t - t y p e w a s deposited in the B r i t i s h M u s e u m (see n e x t c h a p t e r under D . 1 ) . R e t t i g w r o n g l y described it as M S or. 7 2 9 3 (for 7 9 2 3 ) and he d i d not realize its value, for it h a s p r o v e d on examination to b e the best and most accurate c o p y of all. I n 1 9 0 9 Professor K a h l e obtained the oldest k n o w n M S of the Memar, a c o p y w h i c h did not come from the possession of the priestly family. T h e r e is no normal colophon a n d indeed the existence of this M S creates peculiar problems w h i c h will be discussed in the n e x t chapter under K . T h e M S contains a large section of the Memar, w i t h several brief and lengthy lacunae. R e t t i g h a s s t a t e d t h a t it is close to the t e x t published b y K o h n , b u t this not a fair assessment. T h i s M S is different from all other k n o w n M S S except for B o o k V I w h e r e it agrees w i t h the later copies fairly closely, even verbatim in m a n y passages; as the Colophon suggests, it is not, as the other M S S , a c o p y m a d e in the usual w a y from an older M S , b u t it proves to be an a p p r o x i m a t e t e x t probably dictated from m e m o r y , a s will be demonstrated below. Before turning finally to the latest w o r k on the Memar, the present edition, a w o r d m u s t b e written about the contribution m a d e b y R e t t i g in 1 9 3 4 , for his critical w o r k not only took into account the labours of his predecessors, b u t it w a s the first t r u l y c o m p a r a t i v e work, albeit on a limited scale. U n l i k e his predecessors, R e t t i g h a d access to Professor K a h l e ' s M S , a n d one M S of the later t y p e in addition to the (then) Berlin Codex and » op. cit. p. II. 27

28

P r e v i o u s research a n d publications

XXV

fragments used b y the earlier editors. H e w a s thus enabled to m a k e a comparative s t u d y , within limits, of the M S S a t his disposal. F r o m this study he rightly concluded t h a t the v a r i a n t s w e r e chiefly of a linguistic and orthographic order. H e s a w t h a t the B r i t i s h M u s e u m H a r l . Cod. belonged w i t h the M S copied in 9 3 8 A . H . , t h a t the latter provided more consistent a n d correct readings t h a n the later M S S available to him. T h e M S of 9 3 8 A . H . he called B , while the t w o - v o l u m e M S used b y B a n e t h , Hildesheimer, E m m r i c h , M u n k a n d Heidenheim he called C. T h e c o p y m a d e b y P e t e r m a n n is given the code D . T h e K a h l e M S (the oldest of all) is R e t t i g ' s A . T h u s R e t t i g used four M S S a n d h a d only one representative of each of his four t e x t - t y p e s . H i s B , C , D he found to be closely connected as a t e x t - t y p e against his A , b u t h e thought his B represented better readings than C , except in the first part of B o o k I w h e r e he regarded his B t e x t as secondary. D he regarded as the least correct of all Memar M S S , but he d i d not recognize t h a t m a n y of the v a r i a n t s m a y h a v e been due to P e t e r m a n n in the process of reproduction a n d editing. R e t t i g presented a useful a n d accurate classification of v a r i a n t s ; here are his six classes: 1 . orthographic v a r i a n t s 2. exchange of consonants 3 . inversion of consonants 4. variants originating as a result of the use of s y n o n y m o u s A r a m a i c expressions 5 . variants resulting from a v a r i e t y of uses of the designation of d e i t y 6. variants in the use of A l e p h a s a mater lectionis. H e gives examples of these, using A as against B , C , D . T h u s the i m pression is gained t h a t B , C , D n o r m a l l y use particular v a r i a n t s as against A . T h i s is, in fact, an unjustified procedure. O n l y b y a close scrutiny of the t e x t s for the whole six books of M a r q a h c a n fully c o m parative w o r k be done. F o r e x a m p l e , R e t t i g gives in for A a n d sin for B , C , D , and -?» for A as against n» for B , C , D . T h e overall picture derived from an examination of the whole t e x t reveals t h a t A uses sin nearly as often as in, a n d t h a t all R e t t i g ' s B , C , D v a r y considerably in the use of T& and n» (and their derivative forms). H e states t o o t h a t the later M S S use ntWQ nai 7PM for A ' s nva, b u t again this is not the whole truth, for Rettig's A in fact uses a n u m b e r of times 29

in B o o k V I . I t w o u l d be more accurate to s a y t h a t R e t t i g ' s B , C , D are fairly (not a l w a y s ) consistent in using nw» nai ffM. while his A is not. Nevertheless R e t t i g performed a v a l u a b l e service in the field of Marqah studies w h e n he critically e x a m i n e d his four M S S . Since his time the subject h a s been allowed to lapse, e x c e p t for the continued,

XXVI

Introduction

keen interest of Professor K a h l e . T h a t interest finds its fullest e x pression in t h e present edition. Professor K a h l e w i t h t y p i c a l kindness h a s m a d e his M S a v a i l a b l e to t h e present editor on a long loan. F o r t h e present w o r k other M S S h a v e been brought into service, transforming t h e t e x t u a l situation. T h e s e will b e described a n d related in t h e n e x t chapter. T w o of these belong to t h e J o h n R y l a n d s L i b r a r y , a n d t h e third (the most correct of all t h e M S S ) to t h e British Museum (mentioned in passing b y R e t t i g ) . A further fragment in t h e British M u s e u m h a s been consulted in addition. T h u s t h e present edition is a result of t h e s t u d y of nine M S S — t h e K a h l e M S , three M S S from Danafi scribes, three from L e v i t i c a l scribes, the British M u s e u m H a r l . Cod. (same t e x t - t y p e a s t h e Levitical) a n d another B r i t i s h M u s e u m fragment. I t will b e seen below t h a t the Danafi M S S represent t h e best t e x t for a number of reasons a n d t h a t t h e y are nearer t h a n t h e L e v i t i c a l t o t h e older t e x t possibly reflected in t h e K a h l e M S . T h e s t u d y of t h e Memar of M a r q a h thus reaches the most advanced stage so far, a n d i t m a y not b e possible t o proceed further unless older, reliable M S S unexpectedly become available. 3 0

3. T H E P R E S E N T E D I T I O N T H E K A H L E M S (K) T h i s M S , in t h e possession of Professor K a h l e , is, a s w e h a v e seen, the oldest M S a v a i l a b l e for consultation b y nearly a century a n d a half. I t m u s t h a v e been written before t h e y e a r 7 9 3 A . H . , as will b e seen below in connection w i t h its Colophon. S e t o u t in parallel columns of A r a m a i c a n d A r a b i c , both in S a m a r i t a n script, i t contains 1 4 3 folios. T h e r e a r e several lacunae, some of great length, b u t each of t h e s i x books is represented, from a brief portion of B o o k I I t o a n almost com plete B o o k V I . ( N . B . H e b r e w names for t h e S a m a r i t a n characters h a v e been used below for convenience of readers). K occupies a unique place a m o n g M S S for several reasons: 1 . T h e Colophon is entirely different from t h a t of a n y other M S . H e r e is t h e complete Colophon:

-is-tt Va T3»i mnaai nsvm rxr^\ nat? nsai ao nana p s anan "larva p p n s p nannt j?wna pan nbnpt nai p onre -â a"?a r o n 1

I B - V n^nin o'lnan its ?** p Vraw p I W V K p onrs p TO -OK p p n s p

•ps p s mb a^naT *?a "©Vw nâu trsa lun-n rVs "paa nvr 30

op. cit. p. 1 1 .

T h e present edition

XXVII

T h e names mentioned are all k n o w n from S a m a r i t a n chronicles (see also Cowley's genealogical t a b l e ) . T h e r e is the unusual problem, h o w ever, of the form of the Colophon. N o r m a l l y the date (day, month a n d year) of writing is given in S a m a r i t a n colopha. T h e expression uv •?» does not occur elsewhere in S a m a r i t a n colopha a s far as the present writer can discover. N o mention is m a d e of the scribe a n d indeed the first w o r d is not the usual w a y to affirm t h a t the M S is a c o p y from a n older text. T h e r e are t w o problems in particular concerning the inter pretation of the Colophon, (i) T h e w o r d s off V» m u s t m e a n 'on t h e authority o f or 'under the patronage o f , b u t t h e y are not used in the same sense in J e w i s h t e x t s w h e r e DBW w o u l d h a v e these meanings. I t seems necessary to understand ntf bv to m e a n 'on the a u t h o r i t y of,' in w h i c h case the implication is t h a t this is not a c o p y , b u t a t e x t c o m missioned a n d set out according to a particular priest or copyist, pos sibly a t the commissioner's choice, b u t it is possible, of course, t h a t the commissioner (or authority if w e r e a d 'on the a u t h o r i t y o f ) m a y h a v e possessed an unreceived t e x t . I t is possible to read the w o r d s as re flecting the situation of the 1 4 t h century, w h e n there w a s a serious dearth of M S S a n d hence n» w o u l d represent a n e w start in pre paring a t e x t according to the best living authority. T h e problem is difficult because of lack of information. I t m a y be best to t a k e this line of interpretation a n d see in the Danafi a n d L e v i t i c a l t e x t s de scendants of a t e x t either not available to or authenticated b y P h i n e h a s . (2) 'VaaVa, an expression w h i c h h a s t w o possible interpretations: (a) Since aVa occurs in m a n y S a m a r i t a n compositions as = uVa (or •ma), w e m a y render it 'from (the w o r d s o f ) , (b) B o t h w o r d s m a y de pend on Ton d 'pious from a full heart,' w h i c h w o u l d suit well the immediately preceding context. 31

a

n

s

o

On the whole, j u d g m e n t has been m a d e on the K t e x t itself a n d on its relationship to the Danafi a n d L e v i t i c a l M S S . One w o u l d h a v e thought t h a t a M S w i t h such a colophon w o u l d belong to the priestly family as the L e v i t i c a l M S S d o ; y e t Professor K a h l e did not find it in the possession of t h a t family. H e n c e w e m u s t assume t h a t the e x a c t history of K is lost to us. T h e Danafi a n d L e v i t i c a l M S S h a v e a f a m i l y history going b a c k to within one a n d a half centuries of K (in the case of one L e v i t i c a l M S certainly), a n d w e m u s t remember t h a t if Memar M S S were copied so infrequently b y a n y one f a m i l y (as there is e v e r y reason to believe) the earliest Danafi a n d L e v i t i c a l M S S m u s t reflect a textual tradition a t least as old as K . (It is interesting to observe t h a t C o w l e y ' s footnote 1 in the p a g e last cited is now rectified, as all the names he gives from the chronicle atTaulidah as descendants of 'Uzzi b. Phinehas are found above.)

XXVIII

Introduction 3 2

P h i n e h a s became H i g h Priest in 7 9 3 A . H . Since his father I t h a m a r only is entitled H i g h Priest in the Colophon, K m u s t h a v e been written for P h i n e h a s before 7 9 3 a n d thus K m a y be dated about 7 9 0 A . H . 2 . K e v e r y w h e r e throughout B o o k s I to V reveals an approximation of the Danafi a n d L e v i t i c a l versions—with the exception to a degree of the early p a r t of B o o k I , a n d it is precisely here t h a t one m i g h t e x p e c t a priest's or scribe's m e m o r y to be fairly a c c u r a t e ! T h e further one reads the more K deviates from w h a t m a y be regarded as the established t e x t . T h i s is not to s a y t h a t K is of little value, however, for there is no ground for asserting t h a t P h i n e h a s did not recollect e x a c t forms a n d phrases. T h e r e are places, even t o w a r d s the end of B o o k I , w h e r e K clearly offers a better form, b u t on the whole this is rare. T h i s M S is inconsistent in its H e b r a i s m s , in its use of matres lectionis, and sometimes a verse is given t w i c e w h e r e each is a v a r i a n t form of the other. R e t t i g h a s perhaps failed to realize the extent of K ' s in consistent orthography. If h e h a d felt obliged to present a standard ization of the o r t h o g r a p h y (within permissible limits, of course), he w o u l d h a v e observed t h a t K is one of the least consistent of the M S S in o r t h o g r a p h y , in Hebraizing forms a n d in its use of s y n o n y m s . See further A p p e n d i x I I for e x a m p l e s of K ' s inaccurate a n d inconsistent orthography. 3 . K is not only a n a p p r o x i m a t e t e x t ; it is an a p p r o x i m a t e Danafit y p e t e x t . T h e only M S consulted t h a t agrees closely w i t h K , where K diverges w i d e l y from the Danafi a n d L e v i t i c a l M S S is a Danafi M S (see under D . 3 below). T h i s close relationship is seen most clearly in K , f. I 3 - I 3 a , a n d D . 3 , f. 5 5 - 5 6 . K throughout is undoubtedly closer to the Danafi t e x t t h a n to the L e v i t i c a l . 4. K presents a smooth, easily readable t e x t . " M e m o r y smooths a w a y difficulties." A s a general rule in dealing w i t h old M S S , the per sistence of difficulties of s y n t a x a n d mutilation of unusual words in dicates t h a t such a t e x t h a s p r o b a b l y a long history. K is singularly free of s y n t a c t i c a l difficulties, a f a c t w h i c h , a t least as a part of cumu l a t i v e evidence, suggests an a p p r o x i m a t e t e x t dictated from m e m o r y a n d not copied. 5 . I t seems almost certain t h a t K w a s s o m e w h a t longer than the Danafi a n d L e v i t i c a l t e x t s , b u t it p r o b a b l y covered the same ground b y a n d large. T h e r e are fewer Danafi a n d L e v i t i c a l pieces missing in K t h a n there are K additions missing in the other t w o . T h e difference in length between the t e x t of K a n d t h a t of the other M S S m a y well suggest a p a r a p h r a s t i c or pleonastic t e x t not derived directly from an anterior t e x t . 8 2

See also Jewish Quarterly Review, xv. p. 636, quoted by Cowley, op. cit., II. p. xxix.

XXIX


6. F i n a l l y , w h y does K agree almost verbatim w i t h t h e other t e x t s in B o o k V I ? W i t h t h e exception of K ' s exceedingly careless ortho g r a p h y , there are no real differences between K a n d t h e other t e x t s . I n v i e w of the w i d e l y diverging t e x t presented b y K for B o o k s I t o V , i t seems possible t h a t B o o k V I h a d a separate t e x t u a l h i s t o r y a s f a r a s K is concerned. A d m i t t e d l y , B o o k V I is t h e only book of t h e s i x n o t intimately bound u p w i t h t h e general t h e m e of t h e Memar,

and it m a y

h a v e h a d an independent existence (whether originally or only in m u c h later times w e do not k n o w ) , or alternatively B o o k V I d i d exist in Phinehas' time in a received t e x t . If this is so, then w e h a v e further evidence for the a n t i q u i t y of the Danafi t e x t , a n d t o a lesser e x t e n t of the L e v i t i c a l . T h e o r t h o g r a p h y of K T h e chief orthographic characteristics of K a r e a s follows: 1 . Use of Hebrew forms.

H o p h ' a l forms are more c o m m o n in K t h a n

in a n y other M S . I t is n o t e w o r t h y t h a t t h e r e v i v a l of H e b r e w a m o n g the S a m a r i t a n s took place only a little before t h e time w h e n K ( h a v i n g no textual tradition behind it) w a s w r i t t e n . A l m o s t a l l t h e liturgical compositions from t h e 1 4 t h c e n t u r y are in H e b r e w (or H e b r e w m i x e d w i t h A r a m a i c ) , a n d m a n y K - t y p e H e b r e w forms a r e found in t h e 1 4 t h century liturgical writings, for w h i c h w e possess m a n y M S S d a t e d only a century or t w o after t h e composition. T h i s does n o t hold true for the Danafi t e x t , a n d only to a small extent for t h e L e v i t i c a l . T h e r e is also more confusion of A r a m a i c spellings in K t h a n in t h e other M S S . T h u s w e h a v e further indication t h a t K. w a s not copied from a n earlier Aramaic M S . 2 . Addition

of long 'a'. A l i f T a w i l a is frequently a d d e d in K : e.g.

n*CTO» for nn»a (f. 1 8 ) ; IVNSHZ? for l^S?© (f. 1 9 ) . L i k e w i s e K tends t o e m ploy Prosthetic A l e p h more t h a n t h e other M S S : e.g. ninx for j n (f. 1 8 ) ; nVDOK for nVSD (f. 2 2 ) . W e m a y h a v e here further evidence t h a t K w a s not copied, b u t written d o w n w i t h forms reflecting t h e 1 4 t h cen t u r y pronunciation of A r a m a i c , for the e x a m p l e s quoted a n d m a n y others reveal t h e modern-type pronunciation w i t h initial vowel-sound added. 3 . H e in p r r — i s frequent in K , b u t t h e more usual spelling ]Y>—oc curs f a i r l y often. T o s u m u p , K is a n a p p r o x i m a t e Danafi t y p e t e x t w r i t t e n from m e m o r y a t a time w h e n A r a m a i c w a s n o longer in use a n d H e b r e w h a d become t h e l i t e r a r y language. T H E D A N A F I M S S (D) T h e r e are three M S S of D : D. 1 (British M u s e u m 7 9 2 3 ) copied in 1 1 5 1 - 4 A . H . ( 1 7 3 8 - 4 1 A . D . ) b y J a c o b b. M u r j a n b . A b r a h a m b . I s h m a e l (son of scribe of D . 2 A . )

XXX

Introduction 3 3

D. 2 A. (Universitatsbibliothek T u b i n g e n M S . or. qu. 1 0 8 6 I) copied in 1 1 5 4 A . H . ( 1 7 4 1 A . D . ) b y M u r j a n b. A b r a h a m b. Ishmael (father of scribe of D . 1 a n d brother of scribe of D . 2 B . ) . O n l y for Books I - I I . D. 2 B. (Universitatsbibliothek T u b i n g e n M S . or. qu. 1 0 8 6 I I ) , the continuation of D . 2 A . , copied in 1 1 5 6 A . H . ( 1 7 4 3 A . D . ) b y A b S a k h w a h b . A b r a h a m b. I s h m a e l (brother of scribe of D . 2 A . ) . O n l y for B o o k s I I I - V I . D. 3 ( J o h n R y l a n d s L i b r a r y , Manchester, G a s t e r Collection 825) copied in 1 3 0 8 A . H . ( 1 8 9 1 A . D . ) b y A b S a k h w a h b. A s ' a d b. Ishmael. I t h a s a l r e a d y been pointed out t h a t the D M S S are somewhat closer to K t h a n the L . D . 1 , 2 are from the pens of close relatives, b u t fortunately D . 3 (not available to R e t t i g a n d his predecessors) is written t w o a n d a half centuries later. B y t h a t time the influence of the L M S S h a d become felt a n d indeed D . 3 agrees a t times w i t h L against the other D M S S , b u t only in the first p a r t of B o o k I a n d also in B o o k V I , w h e r e D is v e r y close to K . Description of D M S S D. 1 (Rettig's T y p e C ) , folios 2 8 7 , used only in microfilm, has far less irregularities t h a n a n y other M S , although like a n y other scribe, the D . 1 scribe sometimes missed a w o r d , especially a t the end of a section. L i k e K , D . 1 e m p l o y s H e for the initial letter of the A p h . more than do the other M S S . T h e only frequent error in D . 1 is the omission of Y o d in masculine plural nouns a n d in Pe'il-type adjectives, as well as (less frequently) the I m p e r f e c t preformative Y o d . D.2A. (Rettig's T y p e C ) , folios 8 8 , is written in a close, thin cursive h a n d . T h e scribe frequently e m p l o y s A r a b i c script a t the ends of lines. W a t e r s t a i n s exist along the top m a r g i n s , b u t the t e x t is only slightly affected. M a n y additions are inserted between the A r a b i c a n d A r a m a i c columns. T h e title of the w o r k in the Colophon is correctly given as "Memar Marqah." D.2 B. (Rettig's T y p e C ) , folios 1 8 6 , written in several similar hands, t h e characters being thin a n d n e a t l y formed; folios 9 0 - 9 6 are out of order. S o m e A r a b i c annotations are found in a later h a n d in the m a r gins. S e v e r a l lines are scored through here a n d there. T h e early folios are b a d l y waterstained along the top a n d side m a r g i n s ; some loss of t e x t results from d a m a g e to a few folios a t the end. D . 2 is less consistently accurate t h a n D . 1 , b u t generally more accurate t h a n the L M S S . S e v e r a l orthographic weaknesses character istic of D . 2 are K» for n», K ? for -p, WID for runs. I n one case the scribe 1

8 8

Depot der ehemaligen PreuBischen Staatsbibliothek.


XXXI

added T V to the t e x t where D . i omits it (but D . I ' S A r a b i c h a s t h e equivalent). D.3 (Rettig's T y p e C ) , folios 3 0 7 , used only in microfilm, is guilty of m a n y inaccuracies w h i c h m a y h a v e come from one or other of t h e L M S S w h i c h possess v e r y similar inaccuracies. T h e chief character istics a r e : considerable use of Alif T a w i l a , writing of mm for aim, an for ns ( = l>.), use of t h e H e b . A r t i c l e w i t h t h e A r a m . E m p h a t i c noun (e.g. nawpn). confusion of the P e . p t c . w h e n it is not a substantive (e.g. S I T - for » T ) , V J S for rus (aut sim.) w i t h sing, v e r b , a n d several cases of confusion a n d inversion of radicals (e.g. -osn for -ona: for ]ns:iKDj? for i»Bj?) a n d a few examples of insertion of S h i n (e.g. n"WX for rHSX: •D-ITOK for -pans (a triple fault)).

T H E L E V I T I C A L M S S (L) T h e r e are three M S S of L : L. 1 (Universitatsbibliothek T u b i n g e n M S or. qu. 1 0 8 7 ) , copied for Professor K a h l e in 1 9 0 6 a n d checked b y h i m in 1 9 0 8 , b y Solomon b . A m r a m b . Solomon a n d A b r a h a m b . Phinehas b . I s a a c b . Solomon from t h e original c o p y dated 9 3 8 A . H . L. 2, obtained b y Professor J . B o w m a n in photostat m a d e in N a b l u s . Copied in 1 2 2 7 A . H . ( 1 8 1 2 A . D . ) b y Solomon b . S a r u r b . J o s e p h b . Sarur b . I s a a c from a c o p y b y Muslim b . Qabazi (thus L . 2 h a s t h e value of a 1 6 t h century M S ) . L. 3 ( J o h n R y l a n d s L i b r a r y , Manchester, G a s t e r Collection 1 8 7 3 ) , copied in 1 2 8 3 A . H . ( 1 8 7 0 A . D . ) b y A b H i s d a h b . J a c o b b . A a r o n b . Solomon. L M S S are characterized b y a multitude of v a r i a n t spellings a n d inconsistencies of orthography, a n d b y a substantial n u m b e r of u n important additions (e.g. w o r d s like naVa ' J U T »nVpn)- T h e y Hebraize forms m u c h more than t h e D M S S a n d usually agree together in s y n o n y m s against D .

Description of L M S S L. 1 (Rettig's T y p e B ) , folios 2 2 1 , written in clear, cursive S a m a r i t a n w i t h m a n y corrections in t h e margins. Professor K a h l e ' s corrections and notes are in pencil in the margins. T h i s M S contains numerous mis spellings and inconsistent orthography; e.g.: confusion and inversion of

radicals:

11

paosrv for poasn : pnanx forpnnax.

misspellings: Heb. feminine

nmj?\ etc.

1

mro* for nirto : rvVw

f

o

r

t v ^ K : nniasp for nnaisv

plur. in n for m; sin for nin:nV for K ^ n n y for

Introduction

XXXII

orthographic irregularities: ns^B for n ^ D ^ S for " ^ n a for •>» and ] » ; there are m a n y examples of addition a n d omission of Y o d . insertion of Shin: •"IHVW for -"is ?: addition of Alif T a w i l a is frequent. L. 2 (Rettig's T y p e B ) folios 3 0 8 , written in v e r y clear squarish char acters; p a r a g r a p h s are excellently arranged throughout. A r a b i c script is used a t ends of lines in the A r a b i c columns. Contains numerous errors of t h e t y p e mentioned in connection w i t h L . 1 , as well as other idiosyncracies; e.g. careless writing of consonants: T - 3 for trrainm for TDTTWnD for »n :*iniK for *inta. I n fairness it must be observed that most of such errors occur through incompletion of a character and t h e y m o s t l y occur in one group of folios in B o o k I . 1

,

inaccurate

separation

of words:

mn f » for an nrs^TH oavwi for

maa a r m confusion of letters: T W for m » : m a i n s for nmans. Heb. plur. ending in ">n frequently for yp. U s e of s in tni. use of nnn—instead of nn—for feminine singular emphatic. use of wrong radical: *na for tnB:mn for nw:*l!ma for Tvna. L. 3 (Rettig's T y p e B ) folios 2 5 9 , used only in microfilm. W r i t t e n in neat, close s c r i p t ; agrees often w i t h D . 2 w h e n D . 3 agrees w i t h D . 2 . L i k e L a n d D . 3 it Hebraizes often. Despite its manifold errors L . 3 often gives a correct or corrected g r a m m a t i c a l form. T e n d s to use full matres lectionis, the e m p h a t i c ending; prefers s to n for the feminine plur., and nn—for n—for the 2 n d person m a s c . sing.; it also uses fem inine substantives in m—for the concrete substantive. L . 3 often agrees w i t h D . 3 in orthographic details; it frequently paraphrases. Here are its most t y p i c a l errors: omission of Yod: especially i n P e . pass. p t c . and construct plur. of substantive. confusion of long vowel and guttural: n w a for nTK3inversion of radicals: nntr?33T for nn33»T: pra^N for pnâx. conjunctive Waw frequently a d d e d or omitted. B R I T I S H M U S E U M H A R L . C O D E X 5 5 1 4 (H) Folios 2 2 0 (only ji-jfa are for t h e Memar), contains chiefly litur gical compositions. Consulted b y C o w l e y in preparing his Samaritan Liturgy (his H . 3 ) . Inferior a n d corrupt t e x t ; only a fragment of B o o k I . I t agrees more w i t h L than w i t h D . I t is probably to b e dated early in t h e 1 6 t h century. 34

C o w l e y o b s e r v e s (in effect) t h a t H c a m e from D a m a s c u s , b u t this fact is not likely to account for the m a n y variants, for these are clearly the w o r k of a poor scribe. T h e chief v a r i a n t s w h i c h affect the meaning h a v e been g i v e n in t h e footnotes t o t h e t e x t of B o o k I . ** op. cit. I. p. xii.

XXXIII

T h e present edition B R I T I S H M U S E U M ( G a s t e r Collection) 8 8 3 ( F )

F is a fragment of fourteen folios consisting of three portions of the text. W r i t t e n in large, closely-packed c h a r a c t e r s ; u n t i d y a n d careless in parts. T h e t e x t (parts of B o o k s I I I a n d V I only) is quite different from K , D or L for B o o k I I I a n d is closer to R e t t i g ' s T y p e D . F o r B o o k V I it is, like K , identical w i t h D a n d L . N o scribe's n a m e or date is given, b u t the fragment m a y belong to the 1 7 t h century.

CONCLUDING OBSERVATIONS ON M S S R E L A T I O N S H I P S I t has been shown t h a t there are t w o m a i n t y p e s of established t e x t , D and L , a n d in addition three fragments h a v e been used, K (a large series of fragments providing an a p p r o x i m a t e t e x t nearer to D t h a n to L ) , H (close to L ) , a n d F (representing an unreceived t e x t like K o h n ' s fragment, about w h i c h w e h a v e p r a c t i c a l l y no information). 35

R e t t i g has shown t h a t his A (our K ) stands a p a r t from his B , C (our L , D ) , a n d t h a t his B (our L ) deviates substantially from his C (our D ) . H e bases his j u d g m e n t largely on language a n d s t y l e , stating (hardly correctly): "Die A b w e i c h u n g e n sind v o r allem sprachlicher N a t u r , " b u t (correctly): " B und C gehen gewohnlich zusammen u n d weisen gegemiber D viele V a r i a n t e n auf, bieten jedoch meist gegeniiber D den korrekteren T e x t . " H e agrees w i t h the present editor t h a t L is secondary to D . T h e findings of the research underlying this complete edition, b a s e d on nine M S S , are similar to Rettig's. H i s w o r k h a s been checked through a n d in a d dition there is the discovery t h a t the M S S c a n be distinguished a c cording to the f a m i l y of the scribe. F r o m e v e r y point of v i e w , therefore, the Danafi t e x t , its best repre sentative being D . 1 (the oldest), m u s t be regarded as the basis of a n y reliable edition of Memar Marqah.

MODUS OPERANDI

OF T H E T E X T

EDITION

1 . T h e t e x t is t h a t of D . 1 , corrected in small particulars from D . 2 , 3 and occasionally from K a n d L , as indicated in the footnotes to the text. 2. T h e orthography, inconsistent to some e x t a n t in e v e r y M S con sulted, has been standardized throughout. T o this statement a quali fication must b e m a d e ; w h e r e the scribe uses E a s t e r n forms, as he often does, these h a v e been left untouched. F u r t h e r , w h e r e there is a genuine v a r i a n t such as the 2 n d person masc. plur. of v e r b s F i n a l 35

Ill

op. cit. pp. 14 et seq.

XXXIV

Introduction

W e a k (e.g. pDTiK a n d prvnK, pS'nn and prnn), no attempt has been m a d e to standardize. Standardization has only been effected w h e r e the M S S allow. 3 . Footnotes t o the t e x t consist in the main of v a r i a n t s , omissions and additions w h i c h affect the meaning of the text, a s well as some e x p l a n a t o r y annotations. S y n o n y m s , of w h i c h there are hundreds, h a v e n o t been reproduced, b u t A p p e n d i x I I contains a substantial list of those t h a t occur, arranged according t o their use in the v a r ious t e x t - t y p e s . 4. A d d i t i o n s from K w h i c h cannot b e identified w i t h a n y D or L t e x t h a v e been placed in A p p e n d i x I . S m a l l additions are given, as usual, in t h e footnotes. 5 . I n the A p h . Perfect a n d Imper. of the v e r b , A l e p h has been preferred to H e , b u t several forms are regarded as H e b r e w Hoph'als, in w h i c h case initial H e h a s been retained. T h e Hoph'als (and the infrequent Niph'als) h a v e been noted in t h e footnotes. S o m e of these are not obviously H o p h ' a l s in the M S S a n d standardization to the Hoph'al form has been m a d e only w h e n the A r a b i c translation is equivalent. 6. H e b r a i s m s a r e n o t retained w h e r e t h e y are peculiar to D . 1 . S e e further A p p e n d i x I I I for details of t h e process of standardization. 7. Punctuation and Paragraph Division T h e format of the M S S h a s been reproduced w h e r e possible, except t h a t columns of t e x t are replaced b y continuous lines. Poems are set out in series of verses. Full-stops h a v e not been inserted after every sentence, a s this is n o t usually necessary t o t h e sense, nor do the M S S d i v i d e sentences in a n y w a y .

4. M E M A R

MARQAH:

U S E O FS A M A R I T A N P E N T A T E U C H A N D T A R G U M T h a t there existed several v a r i a n t t e x t s of t h e T a r g u m m a y be in dicated b y t w o factors: 1 . E v e n as long ago a s the first edition in the W e s t of the S a m a r i t a n T a r g u m w h e n source material w a s s c a n t y , a multitude of v a r i a n t readings w e r e gathered from t h e a v a i l a b l e sources. 3 6

2 . M a r q a h in h i s Memar does n o t quote verbatim from a n y T a r g u m t e x t ever published (in w h o l e or part). I t m a y n o w b e possible to relate M a r q a h ' s citations in a n y future edition of t h e T a r g u m t o t h e t e x t s consulted for t h a t purpose; there are several M S S of the T a r g u m in existence w h i c h h a v e not until now been e m p l o y e d for the preparing of a critical t e x t . 8 6

See n. 3 above.

Memar M a r q a h : use of S a m a r i t a n P e n t a t e u c h a n d T a r g u m

XXXV

37

R e t t i g pointed o u t "Die S p r a c h e M a r q a h s w i r d fur die Beurteilung des samaritanischen T a r g u m s iiberhaupt v o n W i c h t i g k e i t sein," a n d this m a y well be true, for the T a r g u m , if a n y authoritative t e x t w a s ever agreed upon, could h a r d l y antedate M a r q a h b y more t h a n a cen t u r y or perhaps t w o centuries. T h u s c o m p a r a t i v e w o r k in the field of M a r q a h a n d T a r g u m studies m i g h t well p r o v e rewarding. H o w e v e r , not all Marqah's B i b l i c a l quotations are from the T a r g u m . M a n y references are to the S a m a r i t a n H e b r e w P e n t a t e u c h , a n d there are m a n y v a r i a n t s here too. I n this connection it m a y be of v a l u e to compare Marqah's H e b r e w quotations w i t h those of the received t e x t . I t is perhaps a mistake to assume too readily t h a t the t e x t of the S a m aritan Pentateuch possessed no v a r i a n t readings. M a r q a h ' s citations, if reasonably accurately transmitted through the centuries, m a y well be from a t e x t which antedates b y centuries the well-known A b i s h a ' Scroll revered b y the S a m a r i t a n s themselves a n d h i g h l y regarded b y some western scholars of the past. I t is interesting t h a t M a r q a h quotes on occasion first the T a r g u m to a particular verse a n d then, a few lines later, the H e b r e w t e x t of a n other part of the verse, or another verse from the same B i b l i c a l passage. I t is still more interesting a n d intriguing to observe h o w M a r q a h will sometimes quote the first p a r t of a verse in H e b r e w , immediately followed b y the T a r g u m for the second p a r t . H e n e v e r quotes the first part in T a r g u m a n d then the second p a r t from the H e b r e w . I n v i e w of these n e w sources for pentateuchal H e b r e w a n d A r a m a i c textual c o m p a r a t i v e s t u d y , such examples h a v e been d r a w n attention to in the footnotes. N o special reference to ordinary quotations from the S a m a r i t a n Pentateuch, w h e r e t h e y equate w i t h the received t e x t , has been thought necessary. T o h a v e referred to e v e r y quotation w o u l d h a v e enormously increased the footnotes. I n a n y case, most of t h e quotations are well-known to a n y student of the S a m a r i t a n H e b r e w Bible. A l l verses quoted, w h e t h e r from the S a m a r i t a n P e n t a t e u c h or the T a r g u m , (or p a r t l y from one a n d p a r t l y from the other) h a v e been listed in A p p e n d i c e s I—III ( P a r t I I ) . T h e T a r g u m quotations in M a r q a h ' s great w o r k m a y thus p r o v i d e the oldest k n o w n source for a t e x t (or t e x t s ?) of the T a r g u m , even if the quotations are merely dated to the oldest M S ( 1 4 t h century) herein consulted. I n v i e w of the large number of eastern forms found in the A r a m a i c texts of the Memar, the possibility t h a t there m a y h a v e existed a western (Palestinian) a n d an eastern (Syrian) S a m a r i t a n T a r g u m t e x t , adds doubly to the potential v a l u e of this t e x t as a source for n e w light on the history a n d transmission of A r a m a i c versions of the H e b r e w

in*

Introduction

XXXVI

B i b l e . O n l y future research into w h a t I n o w propose, i.e. the existence of a n independent eastern t e x t (and dialect of S a m a r i t a n A r a m a i c ) , will u n c o v e r t h e true nature of m a n y S a m a r i t a n A r a m a i c forms, as well, it m a y b e , a s of t h e several v a r i a n t T a r g u m texts.

5. T H E A R A B I C T R A N S L A T I O N S A l l t h e M S S consulted, w i t h t h e exception of the c o p y ( L . 2) made for Professor K a h l e in 1 9 0 6 , h a v e parallel columns, both in S a m a r i t a n characters, on t h e left t h e A r a b i c translation of the A r a m a i c column on t h e right. T h e s e translations are completely literal renderings of the A r a m a i c and do not themselves constitute good A r a b i c compositions. T h e r e is considerable variation a m o n g them as f a r as choice of w o r d is con cerned, b u t on t h e whole these translations run close to the A r a m a i c original in meaning. T h e r e never h a s been an authoritative A r a b i c version of either D or L , b u t it is obvious t h a t a later D or L scribe h a s been influenced b y a n earlier translation b y one of his o w n family. T h e r e are passages w h i c h are difficult t o translate in the A r a m a i c t e x t , a n d it is here t h a t the A r a b i c versions become extremely valuable. S o m e words, w h i c h are not k n o w n in t h e usual A r a m a i c sources a n d whose derivation escapes immediate discovery, are a t least translated, although w e c a n never b e quite sure t h a t t h e S a m a r i t a n s themselves understood some w o r d s of t h e A r a m a i c text. A f t e r all, a thousand y e a r s h a d elapsed between Marqah's d a y and the earliest M S ( K ) . T h a t the S a m a r i t a n s did not a l w a y s k n o w the meaning of words is evidenced b y t h e fact t h a t m a n y A r a m a i c words are muddled a n d mutilated b y the scribes. I n general, t h e careful, accurate scribe gives a careful, accurate A r a b i c translation. I t is t o b e noted t h a t such scribes often translate, rather t h a n transliterate, A r a m a i c a n d H e b r e w proper n a m e s ; e.g. the translations render nvrnn either b y a transliteration or b y SJ~*.I, a n d there m a y b e scope for future examination of such A r a b i c equivalents of place-names w i t h a v i e w to t h e identification of t h e localities in question according to t h e S a m a r i t a n tradition. F u r t h e r , t h e A r a b i c versions v a r y considerably in their rendering of the divine names. T h e y usually d o not transliterate rPHN "IWK nVlK, b u t render it b y such e x pressions a s is-*.VI JjVi:|j . i sJjijjVi: j .^ji J j V i ; ^ ûai. S o (a-OnVsOi) is rendered occasionally b y ^..uui, a n d «»i is t h e normal rendering of the Tetragrammaton. J

(

l

lS

u

T h e r e are m a n y s y n o n y m s used for a particular w o r d and these fre quently help in t h e determining of t h e meaning of the w o r d in the A r a m a i c . T h e s e A r a b i c s y n o n y m s will b e used in t h e editor's prepa ration of a D i c t i o n a r y of S a m a r i t a n A r a m a i c .

XXXVII 6. T H E E N G L I S H

TRANSLATION

A s this is the first translation of the complete Memar Marqah, it is fitting to m a k e some observations on the methods used a n d the p r o b lems of translation encountered. T h e translation presented below is based p r i m a r i l y on the A r a m a i c text. I t w a s immediately obvious to the translator t h a t some principle of translating w o u l d h a v e to be decided on in v i e w of the v a r i o u s diffi culties peculiar to this text. T h e r e are v e r y m a n y w o r d s t h a t do not occur in other A r a m a i c literature, w o r d s w h i c h on the whole a p p e a r to be Semitic in structure. T h e first help t o w a r d s deducing their meaning w a s the A r a b i c versions, b u t since in m a n y cases even t h a t aid did not explain the root meaning of the w o r d s , it b e c a m e necessary to look for similar forms in the J e w i s h T a r g u m s , in S y r i a c , a n d in other Semitic languages. I n a number of cases no help w a s derived from these sources, a n d it w a s found t h a t such w o r d s w e r e Greek in origin, in an A r a m a i c guise. I n a v e r y few cases the original Greek form h a d become mutilated, no doubt in the course of manuscriptural transmission. A f t e r h a v i n g translated the whole of the six books of the w o r k , it w a s found t h a t almost a l w a y s the meaning deduced from one source or another w a s consistent throughout the whole. M a n y idioms presented difficulty; here the A r a b i c versions normally provided the explanations. F a r more problematical w e r e the m a n y cases of s y n t a c t i c difficulty. I n this connection the A r a b i c translations invariably p r o v e d to be as obscure as the A r a m a i c , a n d in some cases even more so! T h e r e can be no doubt t h a t the translators themselves, at least from the 1 4 t h century on (the only evidence w e possess), s i m p l y did not understand the material in question. H e n c e I w a s forced on occasion to conjecture a n d it is to be hoped not too unsuccessfully. Despite the difficulties of v o c a b u l a r y , idiom a n d s y n t a x it m u s t be stated t h a t the transmission of the t e x t has been r e m a r k a b l y consistent, no doubt for the reason stated a b o v e t h a t Memar Marqah h a d not been copied v e r y often as compared w i t h other w o r k s of the S a maritans. A s far as the style of the translation is concerned, a certain a m o u n t of freedom has been permitted. If it h a d not, the E n g l i s h rendering would h a v e been even more stilted, repetitious a n d prosaic t h a n it is. One m a j o r snag in the rendering of the A r a m a i c into E n g l i s h h a s been the c o m p a r a t i v e p a u c i t y of the former's v o c a b u l a r y . One case in point m a y be noted here: the a b u n d a n t use of the root R B Y a n d its m a n y derivatives presented more difficulty t h a n a n y other root. I n a g r e a t number of cases the e x a c t meaning of the root could not be ascertained, and so I found it necessary to overdo the use of the E n g l i s h term 'magnify.' Unsatisfactory though this m a y be, a t least it h a s the merit

XXXVIII

Introduction

of keeping to the S a m a r i t a n idiom a n d thus avoiding the pitfall of losing the meaning altogether in guesswork. I t w a s decided early in the w o r k of translating t h a t the m a n y G n o s t i c - t y p e expressions w o u l d h a v e to be freely rendered, because it is clear t h a t the S a m a r i t a n s incorporated or assimilated m a n y such terms w i t h o u t a t the same time taking over their full connotation. S u c h terms as P o w e r , Greatness, Good, T r u t h , D i v i n i t y are often found as substantives w i t h personal attributes, b u t evidently the author did not m e a n t h e m to b e regarded as Gnostic emanations. T h e r e is no place a t all in S a m a r i t a n theology for such emanations from the Godhead, and it w o u l d be foolish to render such terms in t h a t w a y , despite the fact t h a t the A r a b i c versions more often than not reproduce the substantive form. T h u s Q U S T A , b y far the most common of these substantives, is rendered b y the A r a b i c al-haqq regularly, b u t is translated herein b y 'the T r u e One,' a n d not ' T r u t h . ' A s far as h a s been possible those sections of the w o r k t h a t are set out in the manuscripts as poetry h a v e been set out in the translation in similar format, b u t no a t t e m p t h a s been m a d e to render them into E n g l i s h poetry, chiefly because the repetitious style and idiomatic irregularity o b v i a t e such an a t t e m p t . T h e translation has been divided b y the translator into sections for each book, according to content. T h e M S S themselves show no evi dence of such sectionalization. L i k e w i s e the t e x t has been so divided, t h a t the reader m a y q u i c k l y find the t e x t for the particular material he is studying. E a c h section h a s been given a suitable title at the heading; such titles do not exist in the M S S , a n d no a t t e m p t has been m a d e to use titles for the a c t u a l text. T h u s in the list of books and sections preceding the translation, the general theme of Marqah's great w o r k is transparent. If it h a d not been for this dividing u p of the m a terial, the continuous theme contained in the first five books would not b e evident. W o r d s in b r a c k e t s in the translation are supplied b y the translator for the sake of clarity a n d smoothness. One c h a r t has been provided, also b y the translator, again for the purpose of clarity. T h e A n n o t a t i o n s to the Translation T h e annotations to the t e x t h a v e been restricted to manuscriptural m a t t e r s and others pertaining to the language a n d its forms, w i t h some e x p l a n a t o r y notes, especially on the frequent H o p h ' a l form. I n the case of the annotations to the translations, the purpose has in the m a i n been explanatory. I t is not claimed t h a t e v e r y m a t t e r arising in the material h a s been explained or otherwise expounded; only where the explanation seemed reasonably sure w a s it given. I n a few cases pos sible explanations h a v e been offered followed b y an interrogation mark.

T h e importance of M e m a r M a r q a h : future research

XXXIX

A p a r t from explanations of forms a n d idioms a n d some interpre tation of the meaning w h e n it is in doubt, a fair number of c o m p a r a t i v e notes h a v e been provided. I t will be obvious to the reader t h a t most of these h a v e to do w i t h the N e w T e s t a m e n t , rather t h a n w i t h J e w i s h literature belonging to orthodox a n d heterodox J u d a i s m . Originally it w a s planned to offer m a n y c o m p a r a t i v e notes to s h o w possible p a r a l lelism w i t h J u d a i s m , b u t for t w o reasons this w a s not carried out: (i) there are no certain, indisputable parallels outside of the realms of normal coincidence of ideas a n d sources; (2) the n u m b e r of the anno tations w o u l d h a v e become enormous a n d the cost of the production of the volume greatly increased. I t is therefore left to the discretion of the reader w h e t h e r some S a m a r i t a n statements of legend or belief m a y be compared w i t h J e w i s h statements of a similar character. On the other hand, parallels to Christianity are clearly present. I n v i e w of the m a r k e d l y close parallelism to Christianity in later, litur gical material, it w a s decided t h a t the affinities between S a m a r i t a n belief in Moses a n d Christian belief in Christ should be pointed out in the form of brief c o m p a r a t i v e notes. R e a d e r s specially interested in the fascinating problem of S a m a r i t a n assimilation or deliberate in corporation of Christian tenets m a y find it w o r t h w h i l e to s t u d y the few articles already written in this field: e.g. J . B o w m a n : art. on " S t . J o h n ' s Gospel a n d the S a m a r i t a n s , " in Samaritan Studies, reprinted from the Bulletin of the John Rylands Library, V o l . 40, no. 2 , M a r c h 1 9 5 8 . J . Macdonald: art. on " T h e S a m a r i t a n Doctrine of Moses," in Scottish Journal of Theology, V o l . 1 3 , no. 2 , J u n e , i 9 6 0 . R . J . F . T r o t t e r : Did the Samaritans of the Fourth Century know the Epistle to the Hebrews? L e e d s U n i v e r s i t y Oriental S o c i e t y , Monograph Series no. 1 , October, 1 9 6 1 . I t must be pointed out t h a t this w o r k is not intended to a n s w e r the m a n y problems in the field of Old T e s t a m e n t studies w h i c h arise out of Marqah's work. S o m e obvious m a t t e r s h a v e been briefly alluded to, such as the attitude of M a r q a h to source tradition. I t is hoped t h a t those w h o m a k e use of this t e x t a n d translation will find m u c h t h a t is helpful in their Old T e s t a m e n t studies. If the m a n y points of interest for this field are taken u p b y readers, the translator's w o r k will h a v e been m a d e worthwhile. 7. T H E I M P O R T A N C E FUTURE

OF MEMAR

MARQAH:

RESEARCH

The S i x Books Book I deals w i t h the Commission of Moses a t the B u r n i n g B u s h , Moses' dealings w i t h P h a r a o h , the E x o d u s a n d v i c t o r y of the Israelites a t the R e d Sea.

XL Book ance of to gain t a r y on

Introduction II is concerned w i t h the explanation of the miraculous deliver Israel a n d defeat of E g y p t , God's manipulation of the elements H i s ends, a n d an exegetical, midrashic and poetical commen E x . xv.

Book III has to do w i t h the priests, elders, princes, judges, teachers and other Israelite leaders, as well as the behaviour of the people them selves ; moral responsibility of various classes of people is discussed a n d the duties of the people of G o d in the Promised L a n d . Book IV is particularly important for the higher, spiritual teaching of the S a m a r i t a n s of the R o m a n period, dealing w i t h God, m a n and sin, God's dealings w i t h men, men's d u t y t o w a r d G o d . T h e r e is a com m e n t a r y (exegetical) on Deut. x x x i i a n d an important section on the D a y of V e n g e a n c e . Book V covers the legend of the death of Moses, his ascension, as sumption and glorification. Book VI contains sections of considerable interest on Creation, w i s dom, the W o r d of G o d , a n d the kabbalistic s t u d y of those letters of the alphabet t h a t were omitted from the opening p a r t of main sections of the T o r a h . T h e r e can be no doubt t h a t Memar Marqah is more than just a com m e n t a r y ; it contains midrashic (haggadic a n d halakhic), philosophical, religious (doctrinal) and scientific material of firstrate importance for the knowledge of the early post-Christian ideologies of the N e a r E a s t a n d of Palestine in particular. F o r the specialist in S a m a r i t a n studies a g a t e w a y to the 'Golden A g e ' of S a m a r i t a n i s m is created. A t t h a t period the religion of the S a m a r i t a n s w a s entirely free of the later I s l a m i c concepts t h a t g r a d u a l l y entered i n , and it is possible now to define S a m a r i t a n i s m m u c h more e x a c t l y . W h e n one reads such a w o r k as The Samaritans: Their Testimony to the Religion of Israel one realizes h o w little w a s k n o w n even 4 0 y e a r s or so ago of this, the only s u r v i v i n g Old T e s t a m e n t sect w i t h an unbroken history of occupation a n d tradition a n d a living priesthood. T h e misstatements of Thomson seem unforgivable rather t h a n regrettable a t first sight, b u t the amount of literature k n o w n then w a s v e r y little. Y e t the Memar studies of K o h n ( 1 8 7 6 ) , B a n e t h ( 1 8 8 8 ) , M u n k ( 1 8 9 0 ) , Heidenheim ( 1 8 9 6 ) , E m m rich ( 1 8 9 7 ) a n d R e t t i g ( 1 9 3 4 ) should not h a v e passed unnoticed for so long. 38

39

4 0

T h e monumental publication of S i r A . E . C o w l e y has provided considerable scope for the investigation of post-Marqan Samaritanism. 8 8

On this subject see J . Macdonald, "Islamic Doctrines in Samaritanism," in Muslim World, Vol. L, no. 4, pp. 279-290, October, i960. By J . E . H. Thomson, Edinburgh, 1919 (The Alex Robertson Lectures, University of Glasgow, 1916).

3 8


XLI

N o w t h a t Marqah's comprehensive Memar is published, it should b e possible to reach further b a c k in time, so t h a t scholars m a y v e n t u r e closer than ever before into the d i m l y illumined period of S a m a r i t a n i s m in the pre-Islamic era. T h e Memar contains t w o great Midrashes, one on the E x o d u s (Books I—II) a n d one on the D e a t h of Moses (Book V ) . T h e s e s h o w no direct dependence on J e w i s h Midrashic sources a n d indeed the D e a t h of Moses in S a m a r i t a n tradition differs g r e a t l y from the various J e w i s h midrashes. I t m a y prove of inestimable value for the s t u d y a n d history of Palestinian traditions to examine a n d correlate these. Hildesheimer's r e m a r k s on the comparison of S a m a r i t a n traditions w i t h J e w i s h are based on too tiny a portion of the midrashes, a n d m u c h more c o m p a r a tive w o r k on a larger scale should n o w be possible. 41

T h a t c o m p a r a t i v e studies of the Memar a n d various pseud-epigraphical writings w o u l d p r o v e of a d v a n t a g e is b e y o n d doubt, witness the w o r k of this nature already done b y M . Gaster w h e n he c o m p a r e d the Asatir w i t h the pseudepigraphical writings a n d found m u c h in common in terms of environmental ideologies. T h e problem of the S a m a r i t a n integration of Christian teaching within the widespread field of Gnosticism—without a n y Gnostic prin ciples being integrated a t the same time—is well w o r t h y of e x a m ination. I t is possible t h a t the traditions underlying M a r q a h ' s teaching reflect genuine Northern Israelite traditions. A f t e r all, the early S a m a r i t a n tradition cannot be paralleled closely in J e w i s h sources! T h e r e is a similarity of ideology in M a r q a h a n d in the E source of the Pentateuch, although too m u c h m u s t not be m a d e of this parallelism alone. I t w o u l d be more accurate to s a y t h a t there m a y be a continuity of the ideolo gical outlook of the Northern K i n g d o m of Israel into R o m a n era Samaritanism. W e see in the Memar (Book I) h o w J a n d P passages are in certain instances either entirely passed over or are briefly noted, while the E material is fully e m p l o y e d ; all this despite the evident value of the J and P material for the continuity a n d sequence of the narrative. I t is difficult to s a y w h e t h e r this is due to the traditional account of the Deliverance, only part of w h i c h s u r v i v e d in the E D o c u ment, being preserved to a degree u p to the R o m a n period. O u r k n o w ledge of S a m a r i t a n affairs of the R o m a n a n d p r e - R o m a n periods is too limited for us to ascertain w h e t h e r there m a y be truth in the a b o v e suggestion. B u t , on the other hand, it w o u l d be uncritical of us to assert that there is no possibility of the s u r v i v a l of E material into the Chris tian era. T h i s w o u l d be u n w a r r a n t e d supposition too! T h e S a m a r i t a n s seem almost certainly to h a v e occupied their ancestral territory around

4 1

op. cit., passim, pp. 14-16.

XLII

Introduction

S h e c h e m w i t h o u t a break from the d a y s of the Northern K i n g d o m u p till the present. T h e i r dealings w i t h outsiders h a v e a l w a y s been re stricted b y their strict interpretations of the l a w s of cleanness and uncleanness. T h e y do not seem to h a v e married into other clans and h a v e indeed kept v e r y m u c h to themselves. T h e i r oral tradition, only p a r t i a l l y preserved in written documents, m a y well h a v e s u r v i v e d c e n t u r y b y c e n t u r y j u s t as t h e y did themselves. F u r t h e r and fuller examination of these matters only will decide. I t h a s n e v e r been pointed out t h a t M a r q a h not only knew but wel comed scientific ideas, or a t least some of those in vogue during the Hellenistic a n d R o m a n periods. W e find m a n y references of a scientific k i n d scattered throughout the six books, b u t perhaps the most striking of all is t h a t in B o o k V I , w h i c h states: S o m e men s a y t h a t the earth w a s formed from the energy of the m a s s of the sun. I t is clearly of first importance to the student of the history a n d philosophy of science that such statements be collected a n d a n a l y z e d , a n d for the student of religion t h a t M a r q a h ' s scientific v i e w s on creation be related to the B i b l i c a l account so sacred to the S a m a r i t a n s themselves, for Marqah himself a p p a r e n t l y did not experience a n y insurmountable difficulty in integrating his scientific a n d religious outlooks. A t this point w e h a v e the unique fact of an ancient Palestinian philosopher faced w i t h science a n d religion, a t first sight conflicting a n d contradictory, and y e t successfully setting out an integrated, closely-reasoned a n d accept able merger of the t w o , a n d even encouraging the religious enquirer to s t u d y the findings of secular philosophy a n d metaphysics. Marqah's attitude in this reminds one of the format of some of the sections of his Memar; it is fairly certain in the m i n d of the present writer t h a t M a r q a h a c t u a l l y t a u g h t pupils in the Bit Sifra during the R o m a n period, a n d t h a t his manner a n d m e t h o d of teaching are directly set out in the Memar. I t is not only possible, b u t likely t h a t a pupil of M a r q a h set out the larger format as w e possess it. T h e interest in the affairs of the Bit Sifra (often referred to throughout), the functions a n d responsibilities of the teacher a n d the reactions of the pupil, a n d m a n y related m a t t e r s a p p e a r in the w o r k . T h u s w e m a y h a v e in this w o r k material for the s t u d y of early educational method in Palestine. I t is clear from the picture of this presented t h a t w e h a v e something of the Greek philosopher a n d his pupils, the same or similar didactic, dialectic a n d analogous methods, in the g a r b of the H e b r e w hakhdmim or the later I s l a m i c ulama . l

>

F o r the student of C o m p a r a t i v e Religion, a n d of early Christianity in particular, the S a m a r i t a n assimilation, incorporation or syncretistic borrowing of Christology is a phenomenon t h a t will do more than raise eyebrows. I t will m a k e m a n y of us think again a n d reshape our ideas on the influence of the S a m a r i t a n s in the first few centuries A . D . I t


XLIII

would not be an irresponsible exaggeration to claim t h a t in the long run the proper assessment of e a r l y S a m a r i t a n i s m will h a v e greater i m portance than even the renowned scrolls from Q u m r a n a n d neigh bouring regions (as far as Palestinian ideologies are concerned), the content of whose non-Biblical w o r k s is after all more restricted in scope, purpose a n d outlook a n d more stylized t h a n the Memar, c o m posed as it w a s in the larger a n d freer w o r l d of the S a m a r i t a n s . T h e latter lived in territory t h a t included b u s y trade routes; a m u c h greater v a r i e t y of ideas and ideologies circulated in Central a n d N o r t h P a l e s tine than in the less accessible S o u t h . T h e S a m a r i t a n s never m a d e a n y attempt to build a hedge around the T o r a h as m a n y J e w i s h sects did, and t h e y were able to develop their s y s t e m of belief w i t h o u t the a i d or stimulus of the J e w s . T h e first real success of J e s u s Christ a n d his disciples in Palestine w a s in S a m a r i a ( J o h n iv. 3 5 , 3 9 ) . W e h a v e n o w to re-examine thor oughly the history of Christian missionary a c t i v i t y in S a m a r i a , so t h a t w e m a y explain w h y so m u c h of the J o h a n n i n e (and other) writings of the N e w T e s t a m e n t has been acceptable to the S a m a r i t a n s a n d incorporable into their christological a n d soteriological systems. I t is further necessary to discover w h y the E p i s t l e to the H e b r e w s w a s so acceptable and w h y the S a m a r i t a n s found it expedient to quote large passages (in places almost verbatim). A beginning h a s been m a d e to such studies, in the case of the assimilation of J o h a n n i n e concepts, b y Professor J . B o w m a n , of H e b r e w s b y R . J . F . T r o t t e r , as a b o v e indi cated. I t is hoped t h a t scholars will realize the profound importance of these connections and comparisons. T h e field of N e w T e s t a m e n t studies too m a y benefit to some degree from the examination of the S a m a r i t a n use of the N e w T e s t a m e n t : w h a t means the B i r t h of Moses 'not b y h u m a n will, b u t b y the will of G o d , ' the B a p t i s m of Moses 'in w h o m G o d delighted,' the Ascension of Moses and his a s s u m p t i o n ? T r o t t e r has set out a fairly strong case for thinking t h a t the E p i s t l e to the H e b r e w s w a s in fact either written to the S a m a r i t a n s (who prefer the title 'Hebrews' to 'Israelites'), or w a s composed for S a m a r i t a n Chris tians. S u c h then are some aspects of the w o r k w h i c h seem to b e of great importance to various branches of scholarly studies. A great debt of gratitude is o w e d to Professor P a u l K a h l e , w h o for so long h a s hoped t h a t Memar Marqah m i g h t a p p e a r in t e x t a n d translation in toto, a n d has done so m u c h to m a k e its appearance possible. I t is hoped t h a t m a n y others will be a t t r a c t e d to this field of studies, thus v i n d i c a t i n g Professor K a h l e ' s oft-quoted belief in the signal importance of the Samaritans for the earliest forms of H e b r e w language, writing, g r a m m a r and pronunciation, of N o r t h e r n H e b r e w beliefs, etc.

THE T E X T

MEMAR MARQAH THE

TEXT

BOOK I

A P P E N D I X II SYNONYMS EMPLOYED GENERALLY MSS D , L , K

IN

T h e root (or quasi-root) is

first where applicable.

am

a*ns

Vaw

mix

T>n •nVa npias ]»n

OT

TV ma np nV?BB

13

•?m

na« «?x mx «f?x ma'a n nax

iW^s *iax

(x)in rux (rare) pJK W K

mna rnt

px tmsx •nax IB-IK

a

an

p Via

SIT

wn

pa

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'•as

-ina nrvnw ••to •"31

'JO

The Text

166

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-ah

p f a i a i pa'o

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(J^D TW-B

pnn

(*ps) oan

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'Vi

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mm/ms/D -3/T -prmn "7T8 02B

ns/pt p-ns

pr nt

irnt/rriT

rnt ntn

pa/pa

SIT

i6

Appendix I I

7

3n nn»n j?Dl (variant

p3n

rrp»/np«n

mn

m»

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n»!7

ntn

nmas

nitn

mesa T S

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Appendix I I aup/axs/a-a vn

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79

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nna p-IB

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The Text

i?D2X

p1B(8)

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pnsa nx "HDXK

HX

rwit pintMt

npix aVasx

p-x/pix aVx

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tap

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tap Dip

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Appendix I I nn

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•rows)

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The Text

«lpn

«lpn

A P P E N D I X III ORTHOGRAPHIC VARIANTS AND THEIR

STANDARDIZATION

The

Verb

T h e following a r e the standardized forms used in this edition, where the scribes confuse (inconsistently) t h e spellings. (S) = standardized form. v a r i a n t forms Aph'el

V»Bn: V»SBK

Ithpa'el (Heb.) H o p h ' a l (Heb.) Niph-J=) T P 1

Truer ? In*?? xina wna T,xia "sa psa (snroa 5? 221

nainp/nxanj? a-bp rpsra") ••aw -*~»/«jji>=) mw

1

rrw ? ina ••na pa ••na pna 138

nxi ip» nns nanp B13j?

nsra-i •w •nnw

MEMAR THE

MARQAH

T E A C H I N G OF

E D I T E D AND

MARQAH

TRANSLATED

BY

J O H N

V O L U M E

I I :

M A C D O N A L D

T H E

T R A N S L A T I O N

1963

V E R L A G

A L F R E D

T O P E L M A N N

•

B E R L I N

B E I H E F T E ZUR ZEITSCHRIFT FUR DIE ALTTESTAMENTLICHE WISSENSCHAFT H E R A U S G E G E B E N VON GEORG FOHRER 84

© 1963 by Alfred Topelmann, Berlin 30, Genthiner StraBe 13 Alle Rechte, einschl. der Herstellung von Photokopien und Mikrofilmen, von der Verlagshandlung vorbehalten Printed in Germany Satz und Druck: J . J . Augustin, Gliickstadt Archiv-Nr. 3822633 II

LIST OF CONTENTS

Book I § i § 2 § 3 §4 §5 § 6 § 7 § 8 § 9 § 10 § 11

Book I I § § § § § § § § § § § §

1 2 3 4 5 6 7 8 9 10 11 12

i 3 4 13 15 20 23 25 25 30 37 4 1

Moses the S a v i o u r of Israel

45

T h e wonderful creation of M a n T h e wonderful Deliverance T h e part p l a y e d b y the E l e m e n t s Moses and P h a r a o h Moses and the Sea V i c t o r y of Moses in the S e a T h e Song of Moses T h e Downfall of Pharaoh's A r m y A song of Moses T h e H o l y Mountain of G o d God's Dealings with Israel T h e W o n d e r of Moses

47 47 48 5 53 55 56 58 66 73 78 80

Book I I I § 1 § 2 §3 §4

F r o m the Call of Moses to the E x o d u s

Introduction to the Revelation God's F i r s t A d d r e s s to Moses. T h e Commission Moses begins his Mission. Union w i t h A a r o n Moses a n d A a r o n enter E g y p t T h e First Judgement T h e Second J u d g e m e n t The Third Judgement The Fourth-Tenth Judgements T h e Eleventh Judgement T h e Beginning of the E x o d u s T h e Pursuit and Defeat of the E g y p t i a n s

The The The The

T h e N e w S t a t u s of Israel L e v i t i c a l Prerogatives S t a t u s of a H o l y People S t a t u s of the E l d e r s Blessing

2

85 87 89 94 97

VI § 5 §6 § 7 § 8 §9 § 10

L i s t of Contents T h e Curse Social E t h i c s On S e x u a l Offences J u d g e m e n t s on E v i l Motives T h e Curse on Disobedience Instructions to the L e a d e r s of Israel

Book I V

G o d , M a n and Sin

105 "4 i*9 122 124 126

131

§ 1

T e a c h i n g preparatory to the Song of Moses

132

§ § § § § § § § § § §

On Creation God's J u s t Dealings T h e Unchanging God T h e Sinfulness of M a n R e p e n t a n c e a n d Forgiveness Praise to the Creator T h e Compassion of G o d God's Dealings w i t h the E v i l and the Good R e w a r d s for Obedience to the L a w Recompenses for Disobedience to the L a w T h e D a y of Vengeance

*39 14 *45 149 154 I5 161 167 173 178 181

2 3 4 5 6 7 8 9 10 11 12

Book V § § § §

1 2 3 4

T h e D e a t h of Moses

Introductory P o e m T h e L a s t C o m m a n d s of Moses T h e A s c e n t a n d Glorification of Moses Commemoration of the Righteous

Book V I

Miscellaneous T e a c h i n g

§ 1 T h e N a t u r e of Creation § 2 T h e U s e of W i s d o m § 3 T h e W r i t i n g of the W o r d of G o d § 4 T I T a n d Moses §5 N U N a n d Moses § 6 S I M K A T a n d Moses § 7 P H I a n d Moses § 8 S A D I a n d Moses § 9 Q O P H a n d Moses § 1 0 T A V a n d Moses § 1 1 A L A F — H E a n d Moses

2

8

191 193 195 201 207

211 213 215 220 225 228 229 233 236 238 240 242

BOOK I From the Call of Moses to the Exodus

IN T H E NAME OF GOD T H E BOOK OF W O N D E R S b y M a r q a h (the L o r d ' s F a v o u r be upon him) § i. I N T R O D U C T I O N T O T H E R E V E L A T I O N

§.i

G r e a t is the m i g h t y P o w e r w h o endures for e v e r ! L e t us p u t on the fear of H i m before w e begin the teaching. N o secret is hidden from H i m , for e v e r y t h i n g is under H i s d o minion. H e k n o w s w h a t h a s been, w h a t is n o w , a n d w h a t is y e t to be. Self-subsisting is H e w h o has no need of a n y t h i n g . H e k n o w s all secrets w i t h o u t h a v i n g recourse to knowledge. H e is unseen a n d H e does w h a t he wills. T h e r e is no sovereign or ruler w h o c a n w i t h s t a n d H i m . T h e L o r d is G o d a n d there is none besides H i m . H e is great, b u t not in s i z e , a n d all grandeur belongs t o H i m . 1

H e taught Moses secrets in the b u s h ( E x . iii. 2 ) , w h i c h manifest H i s m a j e s t y and H i s glory. A n angel c a m e u p to h i m a n d stood before h i m ; h e discoursed w i t h him about w h a t h a d been and w h a t w a s y e t to b e . T h e prophet stood submitting himself before w h a t he s a w , his limbs trembling w h e n he s a w him w h o w a s sent b y his L o r d .

2

3

4

T h e r e w a s never a prophet like h i m r e a d y to listen and to teach the people!

Good is revealed to a m a n only if he is like Moses, t h a t is good a c cording to his good points a n d b a d according as he is b a d . N o w the angels w h o appeared to the Righteous c a m e for only about an hour, and t h a t w a s enough. T h r e e such angels appeared to A b r a h a m and announced tidings to him (Gen. xviii. 2 ) ; t h e y w a l k e d during the d a y . T w o such angels appeared to L o t round about evening time (Gen. x i x . 1 ) ; t h e y did w h a t t h e y h a d to a n d w e r e gone in the night. One appeared to J o s e p h , w h o w a s in the fields a t the time (cf. 1

A

2

So . One of the essential characteristics of Moses, that he had supernormal or mys tical or pre-existent knowledge of past and future. «_>jiu, wrongly rendering -non from its other root meaning 'equal'. L. add. 'to speak and to listen'. 3

4

A

Book I

4

F r o m the Call of Moses to the E x o d u s

I. §§.1,2

Gen. x x x v i i . 1 5 ) , a n d s h o w e d h i m t h e w a y , appearing to him no more. L i k e w i s e there w a s a n angel w h o appeared in the bush, sent b y God w i t h a message for t h e prophet. G r e a t w a s the miracle seen there, containing three quite distinct features: shooting flames; the bush standing u p prominently in it; the angel proclaiming, while Moses listened fearfully. H e said Moses, Moses, a n d he replied Here am I ( E x . iii. 4, et seq.). Wonderful mysteries a n d all revelations were sent down. H e said Moses, Moses, telling him t h a t he w o u l d bring about H i s will a n d H i s recompense. H e said Moses, Moses, revealing to him t h a t he w o u l d be vested w i t h prophethood a n d t h e divine N a m e . H e said Moses, Moses, m a k i n g k n o w n to him t h a t he w o u l d be the deliverer of the H e b r e w s a n d the s l a y e r of the E g y p t i a n s . W h e n H e said Abraham, Abraham (Gen. x x i i . 1 1 ) , H e announced to h i m t h a t he w o u l d be remembered during the time of F a v o u r and Disfavour. W h e n H e said Jacob, Jacob (Gen. x l v i . 2 ) , H e informed him t h a t he w o u l d overcome the earthly a n d h e a v e n l y p o w e r s . W h e n H e said Moses, Moses in the bush, H e referred in one case to w h a t h a d been, a n d in the other to w h a t w a s y e t to be. W h e n H e said Moses, Moses, it w a s a s though H e were s a y i n g to h i m , " Y o u are a prophet the like of w h o m has not arisen in the world before." 5

6

W h e n H e said, Moses, Moses, it w a s as though H e were s a y i n g to h i m , " Y o u are the harbinger in the w o r l d of glorious life." " I t is y o u r greatness, Moses, a b o v e all men, t h a t y o u are entrusted w i t h secret things ancient a n d n e w , " preserved b y the Proclaimer of Good, a n d laid out before h i m on the top of Mount Sinai.

§ 2. GOD'S F I R S T A D D R E S S T O M O S E S THE

COMMISSION

T h e angel of the L o r d w a s in the bush proclaiming, while Moses listened to him like a child p a y i n g attention to the w o r d s of his teacher. " O great prophet Moses, illuminer of the whole family of mankind, turn from y o u r present affairs. Y o u are no longer a s y o u were. R e m o v e y o u r shoes from y o u r feet ( E x . iii. 5 ) , for y o u are required to tread this d a y on a holy p a t h . R e t u r n the sheep w h i c h are in y o u r charge to their owner, for y o u are about to govern the stars of A b r a h a m . " 6

According to Sam. theology, God's favour was lifted from the time of the defection at Eli's sanctuary. 'inner and outer'. Gen. xlvi. 2 & xxxii. 28 have been com bined for the present purpose. 6

A

I. §.2

God's F i r s t A d d r e s s to Moses. T h e Commission.

5

W e n o w set forth a n important a n d reverent section dealing w i t h d i v i n i t y a n d prophethood. 7

Then He said, I am the God of your fathers ( E x . iii. 6). T a k e from m e d i v i n i t y a n d w i t h it m a k e y o u r prophethood strong. I a m H e w h o g a v e (new) life to A d a m after his death a n d t r e a t e d h i m w i t h p i t y — w h e n he said / heard the sound of Thee in the garden, and I was afraid . . . and I hid myself (Gen. iii. 1 0 ; T a r g . ) — f o r t h e second time, because it w a s necessary. 8

I delivered E n o s h a n d m a d e h i m a n object of commemoration w h o will never be forgotten a s long as t h e w o r l d lasts. I s a v e d N o a h a n d formed of h i m a root, a n d I m a d e h i m the inheritor of the world. I f o u n d h i m t o b e w o r t h y of it. I rescued A b r a h a m a n d m a d e of h i m a root, revealing t o h i m a faith to t e a c h his descendants after h i m . I delivered I s a a c through a r a m a n d g a v e h i m three momentous blessings. I s a v e d J a c o b from his brother a n d c h a n g e d their e n m i t y into love. I rescued J o s e p h a n d dealt w i t h h i m l o v i n g l y ; I m a d e all the people to submit t o h i m . 9

10

I kept y o u too in the river of E g y p t , bringing y o u u p safely in y o u r enemies' house. Y o u are the last of t h e world's Righteous. I w i s h t o reveal through y o u their favoured status. B y m y goodness I established a covenant w i t h their fathers, w h i c h I shall not forget as long a s the w o r l d exists. T h e i r descendants h a v e been living in E g y p t so long, b y reason of a c o m m a n d w h i c h A b r a h a m disregarded in U r of C h a l d a e a . I c o v e nanted w i t h him t h a t he should go u p a s far as a certain b o u n d a r y , b u t n o w the time h a s come for deliverance from distress. B e r e a d y for m e n o w ! B e resolute to deliver, for the J u b i l e e approaches. T h e y (Israel) h a v e been in prolonged a n d severe affliction ever since the d a y t h e y were pledged, and their crying-out h a s been reaching m e along w i t h their sighing. T h e y h a v e three great covenants, c o m m u n i c a t e d through y o u r g o o d predecessors. 11

1 2

S u r e l y I k n o w about the anguish. E x a c t revenge on P h a r a o h a n d all his people! S u r e l y I k n o w about the distress. M y viceregent is going d o w n t o E g y p t with a wonder. Surely I k n o w about the distress. G o a n d destroy the a s s e m b l y of the rebellious! 13

7

8

A

9

So S.P.: M.T. -pan. 'power'. npos, common Sam.Aph., mixture of Heb. npw and Syr. >• 'a = mrr ma: transliterates. The passage is obscure and clearly not understood in the Arabic versions. The ref. seems to be to the deliverance of Moses in his infancy (Ex. ii). Play on xmw = booths. 'praise'. I.e. Eleazar, Phinehas & Ithamar. 1 2 6

1 2 7

1 2 8

A

1 2 8

A

1 8 1

1 8 0

1 3 2 A

1 8 3

I. §.io

T h e Beginning of the E x o d u s

39

134

Cloud, fire a n d holy s p i r i t — o n e leading, one illumining, one protecting— A n excellent crop w h i c h h a s no bound t o its greatness, S o w n in Palestine a n d reaped in the l a n d of E g y p t ; A n d it remained cultivated after h a v i n g been s o w n four h u n d r e d and t h i r t y y e a r s before (cf. E x . xii. 40). T h e y e a r s are weighed in accurate scales, half of t h e m in the l a n d of E g y p t a n d half of t h e m in the l a n d of C a n a a n . A t the end of these y e a r s t h e y were gathered together ( E x . xii. 4 1 ) and became a grain store in the plain of S u c c o t h . r» E x c e l l e n t were these favoured servants, w h o s e greatness glorious among the creatures of the w o r l d .

was

T h e R e d S e a w a s calling t h e m silently, " P a s s through in safety. I will not be a barrier." T h e w a t e r of M a r a h w a s calling t h e m silently, " C o m e q u i c k l y , for I a m sweetened." I t w a s as though the M a n n a w a s addressing t h e m silently, " M a k e haste, for I will descend t o sustain y o u . " T h e rocks were calling t h e m silently, " C o m e o v e r m e in strength. I shall not be in the w a y . " 1 3 5

T h e valley w a s calling them silently, " C o m e forth. D o not fear, for great v i c t o r y will b e w o n on m e . " Mount Sinai w a s calling t h e m silently, " Y o u h a v e come rejoicing, O favoured children." T h e J o r d a n w a s calling t h e m silently, "Cross over gladly. I shall be dried u p . " T h e Goodly Mount w a s calling t h e m silently, " C o m e u p in s a f e t y , y o u w h o proclaim the Blessing." T h e hills were calling them silently, " A p p r o a c h now, O f a v o u r e d ranks." T h e plain of b e a u t y w a s calling t h e m silently, " C o m e across w i t h rejoicing, O pure lights." A l l these were seeking to see them a n d desiring to mingle w i t h them. 1 3 6

T H E PILLAR OF CLOUD A N D F I R E

STOPS

I n Rameses t h e y m a d e sacrifice a n d t h e y j o u r n e y e d to S u c c o t h . T h e y sought to leave it, but were unable. T h e pillar of cloud a n d of fire h a d stopped in front of them, so t h a t t h e y could not get a w a y from the outskirts of Succoth. Moses a n d A a r o n were w a t c h i n g afraid, a n d all 1 3 4

'Holy' rare in this connection.

1 3 5

1

= P S I S O ? , but

A

^,<s,i\.

1 3 6

A

So .

40

Book I

F r o m the Call of Moses to t h e E x o d u s

I. §.io

the congregation w e r e in consternation, wondering w h a t w a s the mean ing of this strange m a t t e r . Moses said to A a r o n , " I believe some vile deed h a s been done in the congregation." " L e t us call the E l d e r s , " t h e y said to one another, " T h a t w e m a y enquire into this happening." T h e E l d e r s c a m e to Moses a n d A a r o n , their minds full of alarm. (Moses said to t h e m ) " G o in peace, O E l d e r s of the congregation, a n d enquire of e v e r y tribe w h a t is the meaning of this strange event. I do not believe t h a t sorcerers are able w i t h their sorcery t o spellbind the sons of the O a t h . T h i s is but some thing w e do not y e t understand. Nonetheless the t r u t h is n e a r ; it will b e revealed in good t i m e . " 1 3 7

1 3 8

T h e E l d e r s w e n t off separately among the congregation and began to question e v e r y single tribe. W h e n t h e y shouted t o the tribe of A s h e r , Serah c a m e out t o t h e m a t once (and said), " Y o u h a v e (done) nothing wrong. I shall explain to y o u w h a t the meaning of this strange event is." 1 3 9

T h e y p u t their trust in her then a n d brought her t o the great prophet Moses. S h e stood before h i m — a n d he w a s like the moon in its ful ness—and she said, "Greetings to y o u , Moses. O most glorious of men, hear from m e about this m a t t e r about w h i c h y o u enquire." 140

1 4 1

Praise to t h o s e w h o illumine the b l i n d ! " Y o u w o u l d h a v e forgotten h i m , h a d not the pillar of cloud and the pillar of fire stopped still. Y o u w o u l d h a v e gone forth a n d he w o u l d h a v e been left behind in E g y p t . I remember the d a y on w h i c h he died, w h e n he bound all the people b y oath to go u p w i t h their leaders from here." 1 4 2

T h e great prophet Moses said to her, "Blessed are y o u , Serah, most enlightened of w o m e n . F r o m t o d a y o n w a r d s y o u r greatness will be recounted!" Declaration w a s m a d e among the congregation and they were told, " J o s e p h is going t o l e a v e here w i t h u s . " Serah w e n t a w a y , the whole tribe of E p h r a i n round about her. Moses a n d A a r o n followed them, till t h e y reached the place where he w a s buried. S h e stopped there a n d t h e y uncovered the a r k a n d lifted it u p there a n d then. S e r a h left Moses a n d A a r o n . T h e great prophet Moses opened the a r k w i t h his right h a n d . Prostrating himself on it, he kissed it. H e w e p t a n d b e g a n at t h a t v e r y m o m e n t to e u l o g i z e him. H e said, " Y o u r spirit is pleasing, O most honoured of the household of his father." 143

A l l the congregation stood eulogizing h i m and saying, " Y o u r spirit is pleasing, O J o s e p h , patron of freedom." T h e great prophet Moses So K add. I.e. Children of Jacob. Gen. xlvi. 17. 1. r-n^K as pVnx (ui* — K's m n ) . So A; root a a s 'be darkened". Joseph. **» So . The Pa. (as Arabic Form II) specially used for intensified and extended purposes. 1 8 7

1 8 8

1 8 9

i

a

1 1 0 A

1 1 2

A

I. §§.io,n

T h e Pursuit and Defeat of the E g y p t i a n s

41

raised his voice a n d said to him, " O J o s e p h , y o u r spirit k n o w s t h a t y o u will be borne b y the h a n d s of m e a n d six hundred thousand w h o extol you. T h e cloud and the fire will lead the w a y in front of y o u , a n d y o u r descendants are become y o u r bearers. A f t e r the passing of a hundred and forty y e a r s buried in the land of E g y p t — n o w after all these y e a r s y o u are going to ascend to the l a n d w h i c h w a s apportioned to y o u . Y o u r spirit is pleasing, 0 F r u i t f u l B o u g h , O J o s e p h the king w h o w a s vested w i t h freedom, for w h o m w a s w r o u g h t m i g h t y a n d magnifi cent greatness, as well as glory a n d praise both during y o u r life a n d after y o u r death. I n y o u r lifetime y o u w e r e praised w i t h salutations, and the sons of t w o w i v e s m a d e obeisance to y o u . A f t e r y o u r death y o u are praised even more t h a n then." 1 4 4

W h e n the great prophet Moses stopped eulogizing h i m , h e said to the house of E p h r a i m , " Y o u will c a r r y h i m . " J o s h u a w e n t in front a n d carried him. H e called out a n d said, " Y o u r spirit is pleasing, O father, most honoured of his father's house." A s soon as he w a s lifted u p b y his children the cloud a n d the fire w e n t before them.

§ 11. PURSUIT A N D D E F E A T OF T H E E G Y P T I A N S And they moved on from Succoth, and encamped at Etham, on the edge of the wilderness ( E x . xiii. 2 0 ; T a r g . ) . On t h a t d a y G o d called to Moses, "Prepare the people before P i h a h i r o t h , between Migdol a n d the sea, in front of B a a l - Z e p h o n . 1 will fight for t h e m there w i t h great m e r c y , for I desire to turn the heart of P h a r a o h against them, so t h a t he will pursue after them a n d his shame will be brought about. I k n o w t h a t h e has been told in E g y p t , ' They are entangled in the land; the wilderness has shut them in ( E x . x i v . 3 ; T a r g . ) . Come, pursue after them, t h a t w e m a y bring them b a c k to serve u s . ' " 146

1 4 6

W h e n the E g y p t i a n s h a d finished b u r y i n g their children, t h e y roused themselves from the c o m a of their grief. T h e y w e n t to P h a r a o h the king a n d said to him, "What is this we have done, that we have let Israel go? ( E x . x i v . 5; T a r g . ) . Come, prepare y o u r chariots a n d let u s all pursue w i t h y o u , t h a t w e m a y restore t h e m to our service. T h e y are our servants, as t h e y w e r e our fathers' before us. W h y d i d w e allow them to leave E g y p t ? L e t us also get b a c k the goods t h e y h a v e w i t h them, w h i c h t h e y plundered from us. T h e y h a v e left u s e m p t y handed!" T h e y w e n t forth m a k i n g proclamation throughout the l a n d of E g y p t . T h o s e entering into battle gathered together. P h a r a o h ^ m a d e r e a d y his chariots; he took his people w i t h h i m ( E x . x i v . 6 ) , his heart 1 M

Gen. xlix. 22.

1 4 5

A'Fam al-Giza*.

1 4 0

A 'idol of Z.\

4

2

Book I

I. § "

F r o m the Call of Moses to the E x o d u s 1 4 7

bold n o w t h a t it h a d returned to its former s t a t e . Six hundred picked chariots ( E x . x i v . 7; T a r g . ) , supplied for h i m for w a r — a l l the chariots of the E g y p t i a n s a n d o f f i c e r s o v e r t h e m all. T h e y pursued after Israel a n d c a u g h t u p w i t h t h e m w h e n t h e y w e r e encamped a t the R e d S e a ( E x . x i v . 9). P h a r a o h the king stopped opposite B a a l - Z e p h o n and offered there a sacrifice to i t , for B a a l - Z e p h o n w a s one of the gods in w h i c h he trusted. 148

1 4 9

G r e a t w a s the terror in w h i c h the Israelites w e r e , terror lest t h e y m i g h t h a v e to return to E g y p t . T h e y said to Moses in great fear, " K n o w t h a t y o u are the murderer of Israel. H o w are w e to act ? W h a t c a n w e possibly plan to do ? T h e e n e m y are behind us a n d the sea is in front of us. Is not this what we said to you in Egypt, 'Let us alone and let us serve the Egyptians!' ( E x . x i v . 1 2 ; T a r g . ) . What have you done to us, in bringing us out of Egypt? ( E x . x i v . 1 1 ; T a r g . ) W e shall all be killed in a flash." 150

And Moses said to the people, "Fear not. Stand firm. You shall never see the Egyptians! And see the salvation of the Lord. The Lord will fight for you, and you have only to be still ( E x . x i v . 1 3 - 1 4 ; T a r g . ) . 1 5 1

DIVIDING OF T H E R E D S E A A f t e r t h a t Moses received c o m m a n d from the L o r d of the world, and h e struck the sea w i t h his rod. W h e n the R e d S e a opened before them, t h e y crossed over, w i t h the cloud a n d the glory leading them ( E x . x i v . 21-22). E x a l t e d these f a v o u r e d y o u n g men before w h o m the sea w a s dried u p ! T h e y w a l k e d in it a n d the E g y p t i a n s entered in after them, b u t they w e r e engulfed a n d did n o t escape from the sea. Observe the difference between the t w o w h o entered! T h e great prophet Moses entered a n d P h a r a o h king of E g y p t entered. Moses entered a n d the g l o r y w a s in front of him magnifying him. P h a r a o h entered a n d the D e s t r o y e r w a s before h i m to destroy him. Moses entered a n d the D i v i n e One w a s glorifying him. P h a r a o h entered a n d the D i v i n e One w a s w r e a k i n g vengeance on him. Moses entered a n d the angels ministered to h i m . P h a r a o h entered a n d the angels punished him. N o n e has arisen like Moses a n d none will ever arise! 1 5 2

1 4 7

1 4 8

A

mnnsa lit. 'on its return'. prVn, cf. Ex. xiv. 7. j|^5, generals, leaders. Not 'drew near to it' as E x . xiv. 10 is usually translated. Root 001 = root ODp (cf. Don) = Heb. root yxp, and so K's yp. Var. order, probably due to Marqah's arrangement. Cf. Matt. iv. 1 1 . 1 4 9

1 6 0

1 5 1

1 5 2

I.

T h e P u r s u i t a n d D e f e a t of the E g y p t i a n s

§.II

43

T E N T I M E S the E g y p t i a n s w e r e slain in the sea, because t h e y did not believe in the ten miracles. 163

Pharaoh's chariots and his host he cast into the sea ( E x . x v . 4; T a r g . ) . T h e i r blood w a s shed in it, j u s t a s in t h e r i v e r of E g y p t . 16

The depths *

cover them, j u s t as t h e frogs c o v e r e d them.

They went down into the depths like a stone ( E x . x v . 5; T a r g . ) , j u s t a s the g n a t s sank into their flesh. Thou sendest forth thy fury, it consumes them like stubble ( E x . x v . 7; T a r g . ) , j u s t as the flies a t e their bodies. At the blast of thy nostrils the waters piled up ( E x . x v . 8; T a r g . ) , j u s t as the p o w e r of the L o r d p l a g u e d their cattle. The floods stood up in a heap (ibid.), j u s t as t h e y stood u p during t h e plague of boils. The depths congealed froze them in the field.

166

in the heart of the sea (ibid.),

Thou didst blow with thy wind, the sea covered T a r g . ) , j u s t as the cloud of locusts covered them. They sank as lead in the mighty waters t h e y sank into t h e g l o o m y darkness.

j u s t as t h e hail

them ( E x . x v . 1 0 ;

( E x . x v . 1 0 ; Targ.), just as

Thou didst stretch out thy right hand; the earth swallowed them ( E x . x v . 1 2 ; T a r g . ) , j u s t as the D e s t r o y e r s w a l l o w e d u p t h e spirits of their firstborn. T E N T I M E S t h e y disbelieved in E g y p t a n d ten times t h e y w e r e slain in the sea, w h i l e Israel w e n t forth victoriously, passing through it on d r y land. 156

T h e great prophet Moses a n d all Israel w i t h h i m p r a i s e d t h e G o d of gods, the L o r d of all g r e a t ones ( E x . x v . 1 ) , " T h o u a r t to b e glorified a n d magnified, O doer of wonders, w h o dost endure a n d last for e v e r . " Blessed is our G o d for ever. T h e r e is o n l y one G o d ! Blessed is H i s n a m e for e v e r ! 1 5 8

'JIIT, unknown. May be connected with Syr. ^ , ^ J t , or Jew Targ. Vno, but neither meaning suits. j>-. Jew. Targ. x ^ n o (Greek a&pyahx;, place in a chariot where the whip is kept: Lat. sarraculum) may be related to the form here, but perhaps coincidentally. Lit. 'heap' of water; cf. Bibl. Heb. root nax as in Gen. xii. 36. root ^ 'conceal'. For lxop (Ex. xv. 8); 'froze'. All MSS TB?K: cf. Sanhedrin a i A

1 6 4

A

1 6 5

b

A

1 6 4

BOOK n MOSES T H E SAVIOUR OF I S R A E L

Also by Marqah,

the Favour

of the Lord be upon

him!

§ i. T H E W O N D E R F U L C R E A T I O N O F M A N T h e life of the w o r l d is in the deep w a t e r s of a pleasant w a t e r - s p r i n g . L e t us stand with perception to drink of its w a t e r s . W e are thirsty for the w a t e r s of life ; m i g h t y rivers t h e y are before us.

1

2

Blessed be the G o d w h o brought into existence the different kinds of creatures for the sake of m a n . Glorious is the F o r m in the likeness of the A n g e l s ! T h e F o r m of the mind is not the F o r m of the material b o d y . H e divided the various kinds of living creatures into four sorts, the first t h r e e for the sake of the fourth. H e m a d e the b o d y of the last w i t h its wisdom implanted, so t h a t the b o d y should b e c a p a b l e of being illu mined b y the mind. T h u s not one (of the other three) c a n w i t h s t a n d a man. H e g a v e a perfect l a w t o H i s servants to provide life a n d length of d a y s , for b y the observing of it is the soul disposed, a n d according to the state of the soul is the b o d y disposed. A s the stature of a m a n lies with the soul, so the stature of the soul lies w i t h the l a w , For that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the Lord (Deut. viii. 3 ) . 3

4

5

6

§ 2. T H E W O N D E R F U L D E L I V E R A N C E E v e r commemorate well the great prophet Moses, w h o opened for us the Garden of E d e n of the l a w , w h e n for its sake he freed the tribes of J a c o b , the sun of I s a a c , the stars of A b r a h a m , w h o underwent misery during the third part—one hundred a n d forty y e a r s — o f four hundred years, for four hundred y e a r s is their calculation. B u t a t the end of the period t h e y were to go forth a s kings! W h e n t h e y realized t h a t the y e a r s were over, t h e y sighed a n d cried out, seeking relief ( E x . ii. 2 3 ) , and God remembered his covenant with 1

Or 'everlasting life is at the borders (reading •>mnn with K) of Eden's waterspring.' Cf. John iv. 14; Rev. xxi. 6, xxii. I, 17. So . For nviVx = D'asVa, v. Pss.viii.6 (LXX), lxxxii. 1, cxxxviii. 1; Heb. i. 6, ii. 7, 9. For the connection between the ideology of Hebrews with that of Marqah, v. R. J . F. Trotter, Did the Samaritans of the Fourth Century know the Epistle to the Hebrews? Leed University Oriental Society, Monograph Series no. 1, 1961. J J , the body in the quantitative and extensive sense. I.e. beasts, birds, fish; man is the fourth species. D seems to represent a different textual tradition; it 1. 'the divisions of the four' instead of 'the fourth'. Quoted in Matt.iv.4. 2

8

1

A

A

5

A

8

4

8

Book I I

n. §§.2,


3

Abraham, with Isaac, and with Jacob ( E x . ii. 2 4 ) . Similarly the son of L a m e c h cried out after the passing of one hundred a n d fifty d a y s , and G o d remembered h i m , the eighty y e a r o l d , in H i s perfect intellect and H i s perfect knowledge. T h e r e are three u l t i m a t e s in his prophethood w h i c h were revealed: the glorious n a m e of the L o r d ; the m i r a c l e ; the role of priest. T H R E E T I M E S t h e y believed in the L o r d a n d in M o s e s , but they w e r e u n w o r t h y in their belief. T h e F I R S T : w h e n he performed three wonders in E g y p t in the sight of t h e m all, t h e y believed, b u t did not remain steadfast. N o , t h e y apostasized a n d said (to Moses a n d A a r o n ) , "The Lord look upon you and judge." ( E x . v . 2 1 ) . 7

8

9

10

1 1

T h e S E C O N D : w h e n t h e y beheld the wonders w h i c h he did in E g y p t , t h e y did not believe, b u t apostasized whole-heartedly and said, "You have taken us away to die in the wilderness" ( E x . x i v . 1 1 ) . T h e T H I R D : t h e y s a w more wonders in the R e d S e a than t h e y h a d e v e r seen, the like of w h i c h h a d never been produced. G r e a t a r e the holy congregation w h o w e n t forth from the iron fur nace, guided b y the righteous prophet w i t h m i g h t y wonders to keep the perfect l a w , w h i c h descended from the holy habitation.

§.3

§ 3. T H E P A R T P L A Y E D B Y T H E E L E M E N T S T h e elements of the w o r l d n u m b e r four. T h e y served the congre gation of the L o r d from the d a y t h a t Moses, upon him be peace, came t o the M o u n t of G o d , Mount H o r e b , w h e n the L o r d sent him with spectacular w o n d e r s — v e n g e a n c e on the E g y p t i a n s a n d deliverance for t h e hosts of the L o r d . T h r e e occasions clearly manifested the issue of the m i g h t y F I R E from the L o r d out of heaven, to serve the children of H i s servants from H o r e b as far as the Desert of S h u r . W I N D ten times served the fa v o u r e d tribes a n d t h w a r t e d their enemies, until t h e y h a d gone f o r t h into the R e d S e a . W A T E R fourteen times served t h e m as far as the Desert of S h u r . E A R T H also served t h e m — s i x times. 12

' Ref. to Noah; cf. Gen. viii. i, 3. The tradition of Noah crying out after 150 days is not biblical. Perhaps the comparison here is based on (or merely similar to) Luke xvii. 26, where 'Son of Man' (of Christ) becomes in Sam. belief 'The man of God' (of Moses). K, L add. 'who prophesied, (Moses—so L) the son of Amram.' ouly: K mniKa perhaps synonymous with ninths for the original m^S as here. Belief in God and in Moses represents the first two tenets of the Sam. Creed. Part S.P., part Targ. It is not known why Marqah sometimes quotes partly from the Heb. and partly from the Targ. It is probable that the Heb. words (which seem always to precede the Aram.) were that part of a verse that one would cite in short. So K. 8

9

A

1 0

1 1

1 2

II. §.

T h e p a r t p l a y e d b y the E l e m e n t s

3

49

A l l these elements recognized t h e m w i t h understanding, differen tiating between friends a n d foes. A l l the s e r v a n t s of the L o r d rejoice a t the w o r k s of G o d , F o r the L o r d is greater t h a n all the gods. T h e elements t h i r t y t h r e e times helped friends a n d t h w a r t e d foes. T H E F I R E of the G l o r y w h i c h appeared t o Moses in the bush in order to deliver the tribes, a n d the F I R E of the hail w h i c h flashed continually t h e r e — m e r c y for the H e b r e w s a n d vengeance for the E g y p t i a n s . T h e F I R E w h i c h appeared a m o n g the w a v e s of the R e d Sea and consumed the enemies of G o d a n d of Israel. 13

14

These are the three occasions w h e n the F I R E of the L o r d s e r v e d the servants of the L o r d G o d . A s for the W I N D w h i c h served ten times, let those w i t h under standing hearken to the explanation of it. The first bore m a n y w i n g e d creatures to crush the enemies of G o d b y means of the infliction of the flies ( E x . viii. 2 4 ) . The second, the destructive w i n d t h a t brought a serious p l a g u e on the cattle of the E g y p t i a n s ( E x . i x . 6). The third spread the boils from Moses' h a n d throughout the l a n d of E g y p t ( E x . ix. 1 0 ) . The fourth bore the locusts a n d deposited t h e m in all E g y p t ' s borders, so t h a t t h e y ate w h a t the hail h a d left ( E x . x . 1 5 ) . The fifth w a s a v e r y strong w e s t w i n d t h a t bore the locusts a n d shook t h e m off into the R e d S e a ( E x . x . 1 9 ) . 15

The sixth brought darkness to the sight of the E g y p t i a n s , so t h a t for three d a y s no one could stand in his place ( E x . x . 2 3 ) . The seventh; the L o r d d r o v e the sea f o r w a r d w i t h an east w i n d all night and m a d e the sea into d r y land ( E x . x i v . 2 1 ) . The eighth; b y the blast of H i s nostrils the w a t e r s piled u p ( E x . x v . 8) a n d the w i n d became like columns for them. The ninth restored the sea to its normal state ( E x . x i v . 2 7 ) , a n d m a d e it c o m p a c t a n d loosed i t both for death a n d safety. The tenth; H e blew w i t h H i s glorious w i n d ; the sea covered t h e m ( E x . x v . 1 0 ) after the deliverance of H i s servants. Greatness is Thine, O L o r d w h o worketh wonders. W h o can do the like of T h y deeds and like T h y m i g h t y a c t s ? 1 6

There were S I X O C C A S I O N S for the earth, w h i c h w e shall re count to increase wisdom for all w h o seek. The

first:

Moses' rod became a serpent before him. T h i s contains a

secret t h a t teaches us t h a t P h a r a o h w a s in his power. 1 3

1 4

1 5

I.e. as above, 3 + 1 0 + 14 + 6 = 33. Cf. R.S.V. Ex. ix. 24. Or 'drove them'. " The play on the roots nox & nox understood by to' mean lit. 'bonded and unbound'. A

50

Book I I


II. §.3

The second: there w a s a serpent before P h a r a o h t h a t swallowed the other rods a n d y e t it did not increase or decrease in size. The third: all the dust of the earth b e c a m e gnats—vengeance on the E g y p t i a n s a n d relief t o all the H e b r e w s from h a v i n g to manufacture bricks. The fourth: all the beasts of the l a n d c a m e from the forest to the c i t y to s a v a g e the w i c k e d . The fifth: Moses scattered the ashes of the brick-kiln as boils breaking out in sores ( E x . ix. 9). The sixth: T h e l a n d of t h e R e d S e a engulfed the w i c k e d . Thou didst stretch out thy right hand, the earth swallowed them ( E x . x v . 1 2 ) . Greatness is T h i n e , O L o r d the doer of wonders. 17

C o m m e m o r a t e well Moses the M a n of G o d , w h o delivered the con gregation of the H e b r e w s a t the c o m m a n d of the L o r d and H i s m a jestic m i g h t . T h e r e has never arisen, nor will arise, the like of h i m ! F O U R T E E N T I M E S W A T E R through him served all the hosts of the L o r d . The first: H e took some of the w a t e r of the Nile and shed it on the d r y land in the sight of the people, so t h a t t h e y might believe and k n o w t h a t in the same w a y the blood of P h a r a o h and his people w o u l d be shed. Greatness belongs t o T h e e , O L o r d w h o keepeth the covenant and favour! F o r the L o r d is greater t h a n all the gods. The second: H e turned the w a t e r of the Nile into blood as vengeance on all the E g y p t i a n s . I n this one miracle are contained t e n great miracles, providing relief for the servants of the L o r d , t h a t their enemies should k n o w t h a t 18

the L o r d is greater t h a n all the gods. The third: the w a t e r w h i c h b e c a m e red blood throughout the whole of E g y p t w a s for a period of seven d a y s undrinkable for men, but to the H e b r e w s it w a s w a t e r of l i f e , on the one h a n d punishment to the E g y p t i a n s , a n d on the other life for the children of the H e b r e w s . 19

F o r the L o r d is greater than all the gods. The fourth: T h e blood turned b a c k into w a t e r after seven d a y s , a n d then it s w a r m e d w i t h frogs, n e w l y created. T h e n t h e y s w a r m e d and c a m e forth squadron b y squadron into the places of the E g y p t i a n s — v e r y w e a k creatures, b u t it w a s as though t h e y possessed intelligence, enabling t h e m to differentiate a c c u r a t e l y between friends a n d foes. K i n g s submitted a n d m i g h t y men yielded to them F o r the L o r d is greater t h a n all the gods. The fifth: H e rained hail a n d along w i t h it H e brought exceedingly loud thunder. F i r e travelled the land, a n d it w a s said, "There is fire in 1 7

Use of root n m because they were not real bricks (having no straw) ? So Vj*So K. I.e. 'sweet' (so ) , or as n. 2 above. 1 8

u

A

A

root

II.

T h e p a r t p l a y e d b y the E l e m e n t s

§-3

5i

the midst of the hail, y e t the w a t e r in the hail surrounds i t ! " I t w a s also said, " I n the midst of the hail it w a s , burning flames on the l a n d of E g y p t . " (cf. E x . ix. 2 3 - 2 4 . ) Greatness belongs t o H i m w h o d i d all this. F o r the L o r d is greater t h a n all the gods. The sixth: T h e R e d S e a w a s split w h e n it s a w the sea of prophethood a t the Lord's c o m m a n d . T h e r e w a s a w a y prepared in the midst of it for the hosts of the L o r d — s u c h a wonder as never w a s a n d never will be. F o r the L o r d is greater t h a n all the gods. The seventh: A w a l l w a s set u p before the m o v i n g w a t e r s , so t h a t t h e y were thrown u p like a m o u n t a i n ; t h e y w e r e heaped u p high to protect Israel's p a t h , so t h a t t h e y should w a l k on it safely. F o r the L o r d is greater t h a n all the gods. The eighth: T h e sea w a s changed into a d r y state. H e m a d e the sea into d r y land, as though there h a d not been a n y w a t e r flowing over it since the d a y it w a s created, so t h a t Israel w o u l d not be smitten while passing through it. W e ascribe greatness to G o d . F o r the L o r d is greater t h a n all the gods. The ninth: T h e w o n t e d f l o w of all the w a t e r in the R e d S e a w a s changed. I t rose u p a n d u p from the b o t t o m to the top. y e t the w a t e r ' s wonted flow is to m o v e from the t o p to the bottom, for w a t e r (nor mally) descends! T h e w a t e r stood u p as w a l l s to protect the tribes. Blessed is the L o r d of m i g h t , F o r the L o r d is greater t h a n all the gods. The tenth: T h e w a t e r a t t h a t time w a s set u p as a righteous j u d g e . I t j u d g e d between righteous and evil, a n d cast the evil before the right eous and killed him w i t h m a n y strokes. I t delivered the righteous from the evil, differentiating between the t w o of them a t the c o m m a n d of the great L o r d . F o r the L o r d is greater t h a n all the gods. The eleventh: W h e n the servants of the L o r d c a m e out (of the sea) a n d the E g y p t i a n s set out to encounter them, H e c l o g g e d the w h e e l of h i s chariots and overturned w a l l s (of w a t e r ) before them, so t h a t their heads v a n i s h e d into a prison. T h e y sought for r o o m , b u t could find none there. A l l of them realized then t h a t T h e L o r d is greater t h a n all the gods. The twelfth: T h e sea returned t o its normal state before P h a r a o h a n d all his servants, while t h e y were all still alive. T h e y looked, b u t there w a s no room for them to escape. T h e L o r d lifted t h e m u p w i t h a w i n d , 20

2 1

22

2 3

24

2 0

A

26

2 1

iraon ( Jji*), root aiB. Cf. Syr. R.S.V. Ex. xiv. 25. I.e. Pharaoh's. SOA^. 2 8

2 2

2 4

and cf. Bibl. Heb. Deut. xii. 5. So As Jew. Targ. 'entered'. Root m i ; A

2 6

52

Book I I


n. §§.3,4

so t h a t t h e y s a w the Israelites safe on the shore of the sea. After that t h e E g y p t i a n s sank like a stone. F o r the L o r d is greater t h a n all the gods. The thirteenth: H i s voice w a s heard from all directions a t the time w h e n the Israelites w a l k e d in the w a t e r , so t h a t even the nations heard it. B y this the great prophet Moses w a s recognized in his prophethood in the section ' T h e n sang' ( E x . x v . 1 ) , w h i c h m a k e s k n o w n to those w h o hear t h a t T h e L o r d is greater t h a n all the gods. The fourteenth: T h e w a t e r closed in over P h a r a o h a n d all his people. N o t even one of t h e m s u r v i v e d , while all Israel w e n t forth like kings after h a v i n g been slaves, exulting in their deliverance, giving thanks t o the L o r d of the world, the G o d of A b r a h a m , of I s a a c a n d of J a c o b , w h o remembered for t h e m the c o v e n a n t m a d e w i t h them. A n d they believed in the L o r d a n d in Moses H i s s e r v a n t . T h e s e are the T H I R T Y - T H R E E occasions w h e n the elements served Israel a n d brought death to all the E g y p t i a n s .

§ 4. M O S E S A N D P H A R A O H H o w excellent it w a s to see the great prophet Moses standing b y the sea speaking w i t h P h a r a o h , while P h a r a o h hardened his attitude—to his o w n h u r t ! Moses said to h i m , " O P h a r a o h , g i v e u p y o u r evildoing and be a t rest. A b a n d o n y o u r wickedness a n d drive it from y o u r mind. L o o k a t all the retributions brought about as a result of y o u r rebel liousness. Consider the evildoers w h o preceded y o u . Cain a n d the penalties he experienced; his son a n d w h a t happened to h i m ; likewise the generation of the F l o o d a n d of the T o w e r Builders and w h a t w a s loosed upon t h e m ; then N i m r o d w h o multiplied op pression ; the people of S o d o m a n d the burning of t h e m ! If it w a s y o u r intention to m a k e encounter, m a k e e n c o u n t e r w i t h t h e v a r i o u s judgements t h a t bring y o u increasing destruction. H e w h o m y o u seek is coming out to meet y o u ! G o d is more righteous than y o u in w h a t H e does to y o u . Y o u s l a y yourself—you are y o u r o w n enemy. Y o u r o w n w o r d s h a v e become y o u r destroyer. Y o u r o w n deeds punish y o u . Y o u yourself h a v e a m a s s e d evil deeds. R e c e i v e recom pense for t h e m all. I n truth from the sowing of evils comes a harvest of thorns!" 26

27

P h a r a o h ' s attitude w a s stiffened, a n d it w a s as though destruction were s a y i n g to him, " C o m e a n d b e recompensed! W o e to y o u , P h a r a o h , O evildoer, for w h a t y o u h a v e done w i t h yourself u p till now. Y o u r w e a k m i n d has gone as a result of doing evil deeds." 2

» MSS y>?n for y>?K.

2 7

Lit. 'brought together'.

Moses a n d the S e a

H . §§4-5

53

A s for his estate, h o w can it exist in the w o r l d ? W o e to P h a r a o h the evildoer, for w h a t is to be done to h i m b y the great prophet Moses! Moses the M a n of G o d said to him, " W h e r e are the a s t r o l o g e r s ? L e t t h e m come a n d see me now—see h o w I a m going to destroy y o u a t m y L o r d ' s command. W h a t did t h e y s a y to y o u ? T h a t I w o u l d be d e s t r o y e d b y t h e m in the sea b y reason of their superiority ? T o d a y t h e y shall see w h o will do the destroying in the sea. T h e y shall ascer tain t h a t it is our L o r d w h o is superior! G o , sinner, a n d prepare y o u r self, for w e shall see the r e w a r d of all y o u r doings. O u r L o r d w i l l destroy y o u w i t h manifold punishments. If the astrologers s a y to y o u that I a m the one w h o will be destroyed in the sea, m y L o r d h a s in structed m e that y o u are the one w h o will perish in it, a n d y o u will find out w h i c h statement is true, t h a t of the astrologers or t h a t of our L o r d . " 28

§ 5. M O S E S A N D T H E S E A

§.5

L e t us consider the sea a n d listen to it a s it speaks. " F a r be it from m e to do a n y t h i n g to provoke the T r u e One! I w a s not created to be rebellious or contentious, b u t to be subservient to the c o m m a n d of the T r u e One." T h e great prophet Moses said to the sea, " B e s t i l l , for y o u will b e come a judge, to judge rightly." I t w a s a s though the sea w a s s a y i n g to him with deference, " W h a t y o u c o m m a n d m e I cannot disobey, for y o u h a v e instruction from the T r u e One. Since the beginning, w h e n I c r e a t e d y o u , y o u r L o r d h a s magnified a n d strengthened y o u a b o v e all. Y o u were cast into m e while y e t a child, a n d the T r u e One a b a t e d me, so t h a t y o u were lifted out of m e . " I t w a s as though Moses w a s s a y i n g to it, " B y the will of the m i g h t y T r u e One w h o w a s revealed there, be the same again. If there w a s one m a r v e l once manifested in y o u on m y account, v e r i l y through m e (many) marvels will y e t be done in y o u . If y o u bore m e w h e n I w a s a child, verily y o u shall bear me w h e n all the h o l y m y r i a d s a c c o m p a n y me. If E g y p t w a s dried u p w h e n I w a s cast into y o u , so y o u will be dried u p w h e n I pass through y o u . If E g y p t w a s a t peace through astrologers, then it will be in a state of w a r through righteous men. If Pharaoh rejoiced a t the w o r d s of liars, then he will perish a t the words of truthful men. 2 9

30

31

3 2

33

2 8

Presumably the Egyptian sorcerers already ref. to, but in view of Marqah's consist ency of vocabulary it may be that another tradition is involved, that the astrologers made predictions about the condition of the sea, stating that at the time of the exodus it would be unfavourable to the Israelites. I.e. •'bos for 'Von. Cf. Mark iv. 39. Presumably in the sense that the water saved Moses for life. So . So ; or 'diviners'. 2 9

3 1

3 0

3 2

A

3 8

A

Book I I

54


II-

§5

B e still, O sea, for w e are coming into y o u , a n d our L o r d has a p pointed y o u to be a righteous j u d g e . " I t w a s a s though the sea w a s s a y i n g , " H o w blessed a m I thus, for I h a v e been found w o r t h y of w h a t H e c o m m a n d s for m e ! I a m only c o m m a n d e d w h a t the T r u e One desires, a n d those w h o m H e rules will therefore rejoice a t e v e r y t h i n g . " I t w a s as though Moses said to it, " B e still, for y o u will be exalted through w h a t will be w r o u g h t in y o u b y deliverer a n d destroyer. W h a t wonderful glory to be exalted b y the t w o a m o n g all creatures, for all the peoples of the world h a v e not seen this, nor h a v e t h e y heard t h a t this h a s taken place, t h a t P h a r a o h h a s magnified himself w i t h in creasing evildoing a n d h a s become exalted in it even more than in past evildoings. Therefore his recompense h a s exceeded all bounds." L e t us hearken to the sea a n d listen as it conversed w i t h the great prophet Moses about P h a r a o h w h o heaped u p abomination after abomination. " I will not b e defiled b y h i m a n d his people. M y right eousness will not be a n eternal g r a v e y a r d for t h e m ! " 3 4

36

T h e great prophet Moses replied to it, " B u t y o u bring about good things, because y o u s l a y evil." I t w a s as though the sea w a s s a y i n g , " H e w h o heaps u p shameful things, w h y should his burial place be m a d e in m e ? " I t w a s as though Moses said to it, " I f y o u are upset b y them, y o u will rejoice a t the s a f e t y of the children of the m e r i t o r i o u s . " I t seemed as though the sea w a s s a y i n g , " A l a s ! I a m to be a burial ground for those unclean through manifold defilements. W h a t purpose is there in the good passing t h r o u g h ? " I t w a s as though Moses said to it, " T h e i r e n t r y is like e n t r y into w a t e r t h a t purifies, sanctifying a n d cleansing from all i m p u r i t y . " T h e r e u p o n the sea fell silent a t these words and recognized t h a t he w a s an apostle. S o then the T r u e One (said) to Israel, " Y o u will be safely borne for me, a n d I will e x a l t y o u . " 36

I t w a s as though m e r c y said to them, " I will not shun y o u , b u t I will glorify y o u w h i t h e r y o u go. T h e pillar of cloud will magnify y o u r c a m p s , so t h a t no blemish will be seen in y o u . T h e pillar of fire will shine on them, t h a t e v e r y s p y m a y b e discovered among t h e m . T h e angels too will go w i t h them, destroying the evil ones w h o would oppose them. T h e great glory will fight for t h e m and manifest their greatness a m o n g all the nations." 3 6 a

3 6 b

374

T H E S E A began to address Israel w i t h w o r d s t h a t b e n e f i t those w h o seek to learn. " C o m e safely, O holy people. Cross over m e in safety, for before y o u are m i g h t y a n d exalted h e r a l d s . Come safely, y o u 3713

3 4

3 5

3 8

Lit. 'brought together'. Or 'purity'; " r m for Usually the meritorious are the chain of pure men, from Noah onwards. Cf. Rabb. Heb. nanim, Syr. JLfcOJL^^. b A 'discharged from them'. ' » So . 37B i, , the various natural features of the landscape ahead ref. to in Book I, § io. 3611

88

8

A

e

II. §§. ,6

V i c t o r y of Moses in the S e a

5

55

w h o are like y o u r fathers. G o d revealed Himself to a n d delivered them with H i s power. T h e r e are excellent signposts l e a d i n g the w a y before y o u , that y o u m a y cross over safely a n d be guided aright. Come safely and do not be h e s i t a n t , for I a m now going to let y o u cross m e . " T h e great prophet Moses repeated the conversation w i t h P h a r a o h a n d the E g y p t i a n s . " W h a t is the point of y o u r coming n o w ? R e compense is m a d e r e a d y for y o u . N o one shall endure it except y o u and those w h o follow y o u . " 38

39

Behold the great prophet Moses w h o w a s all-powerful in w h a t he did. H e raised his hand over the sea w i t h great might. B e h o l d his hand, which w a s m a d e a storehouse of wonder, uplifted o v e r the R e d S e a with great might. B e h o l d his mouth, h o l y from the d a y it w a s created! Magnificent its holiness since the d a y he w a s called. H e praised his L o r d when he raised his h a n d over the sea a n d divided it. W h a t great terror the sea put on w h e n Moses raised his h a n d o v e r it a n d addressed it aloud, " B e still for those w h o are to pass through y o u . " I t responded with great fear a n d submissiveness, " I cannot g a i n s a y the command of m y L o r d , because of the ten things w h i c h were wrought in me from evening till morning:—the w o r d t h a t brought m y waters together; the light t h a t shone on m e ; the w i n d t h a t blew on m e , the fire that dried m e u p ; the miracles t h a t divided m e ; the wonders that m a d e m e e b b ; the m a r v e l s t h a t weakened m e ; the east w i n d t h a t dried m e u p ; the f u r y t h a t w a s unleashed in m e ; the e x p e d i t i o n that became the starting-point of all t h a t happened. 4 0

4 1

42

43

I t w a s as though Moses w a s s a y i n g to it, " D o not be alarmed a t this. If y o u h a d not been chosen for this, it would not h a v e been appointed for y o u . " Moses stretched out his h a n d over the sea a n d it w a s as though the T r u e One said to him, " Y o u r greatness will be recounted throughout the generations of the w o r l d ! " W h e n Moses stretched out his h a n d over the sea, things invisible a n d visible trembled a n d the world w a s then in unparalleled fear.

§ 6. V I C T O R Y O F M O S E S I N T H E S E A Moses entered, the glory before him magnifying his passing through the R e d - S e a . See the difference between t w o w h o entered:— Moses entered and P h a r a o h entered. Moses entered, the D i v i n e One magnifying him. P h a r a o h entered, the D i v i n e One destroying him. Moses entered, the glory gladdening his heart. 3 8

3 9

A

4 0

a

1. Aph. as Jew. Targ. Or 'humble' ( Ui^s). For •otbjt ( J u a l ^JJt), which emptied me). So . Lit. 'new things'. So : nm^'sx = event, hap pening. 4 1

A

4 2

4 3

A

56

Book I I

n. §§.6


l7

P h a r a o h entered, the glory oppressing his heart. Moses entered, the righteous rejoicing a t him. P h a r a o h entered, the righteous destroying him. Moses entered, the angels m a g n i f y i n g him. P h a r a o h entered, the angels oppressing him. T h e status of Moses exceeded t h a t of a n y m a n , a n d thus his L o r d h a s p r o v e d it. W h e n Moses a n d Israel entered into the sea, the w i n d gathered force t o meet them. W h e n P h a r a o h a n d the E g y p t i a n s entered into the sea, judgement gathered force to meet them. 4 4

Observe the prophetic status of Moses, h o w he began to proclaim in t h e w o r d s of E n o s h , b y w h i c h he magnified the T r u e O n e ; at that time men began to call upon the name of the Lord (Gen. iv. 2 6 ; T a r g . ) .

§.7

§ 7. T H E S O N G

OF MOSES 4 6

4 6

A t the beginning of the S o n g ( E x . x v . ) is T H E N , for T I T was m a d e an extensive garden. T h e T r u e One c o m m a n d e d it and A b r a h a m m a d e i t — A n d the Lord God planted (Gen. ii. 8 ) , the T r u e One spoke; And Abraham planted a tamarisk tree" (Gen. x x i . 3 3 ) , the T r u e One wrote. T h e n Moses b e g a n a n d said in the sea; h e composed his S o n g a garden of praises. H e said T H E N t o rear a fine garden w i t h living trees, a n d also w h e n h e began t o proclaim the w o r d T H E N Creation w a s renewed a t t h a t . T H E N included Creation a n d S a b b a t h , S a b b a t h being a n excellent pillar, all of it good, for G o d established it on the foundation of C r e a t i o n ; t h u s Moses b e g a n w i t h m i g h t y proclamation. T H E N is the Beginning, the opening—wholly excellent! S a b b a t h is a c i t y — w h o l l y blessed! B e g i n n i n g is a n origin, w h o l l y spiritual! S a b b a t h is a place, w h o l l y s a c r e d ! 48

H e r e the knowledge of Moses w a s revealed to the world and it pro v i d e d knowledge for the living a n d the dead. H e then said S A N G ( Y A S l R ) — a momentous, unalterable w o r d . T h e s e are eminent words, like shining light. T H E N S A N G ( ' A Z Y A S l R ) he began it a n d pro claimed it. ' A Z , w h o s e inner meaning is of significance, is a foundation t h a t cannot b e destroyed. 4 9

B e g i n n i n g w a s created a n d S a b b a t h brought into being. T h e cove n a n t w i t h A b r a h a m w a s manifested in the n u m b e r Z A I N ( = 7 ) . 4 4

4 5

TP, as often in Sam. Aram., used emphatically in the copula. (noo) SDO = x6xe; it is remarkable that it is the Aram, form that is used for the bibl. n». So Petermann spells, Brevis Linguae Samaritanae, 1873, p. 1. Or 'grove' ( 'garden'—as often for this passage). The Sam. translators from the 14th cent, did not un derstand this obscure passage, and the Arabic versions are muddled and confused. V. n. 67 of text. 4 6

4 7

4 8

4 8

A

I I . §.

T h e S o n g of Moses

7

57

See the w o r l d Y A § I R w i t h w h i c h t h e great p r o p h e t Moses b e g a n . H e m a d e it a shield in t h e face of all s h a m e , five hundred a n d t e n

6 0

comprising three sections—the y e a r s of the sojourning of t h e ancestors, the y e a r s of s l a v e r y for their children, the y e a r s of the prophethood b y w h i c h Moses reached this high status. A n d also \ A Z — t h e g r e a t prophet Moses S A N G , a n d all t h e Israelites w i t h h i m . T h e r e is a problem i n v o l v e d here, a b o u t w h i c h w e a s k the E l d e r s of the people w h o w e r e g a t h e r e d together t o receive k n o w l e d g e of t h e wonders w h i c h G o d did in E g y p t through Moses H i s s e r v a n t . T h e s e were prior to the w o n d e r s done in the R e d S e a in E g y p t in t h e presence of Israel. W h y should t h e w o n d e r s done in t h e R e d S e a precede t h e wonders done in E g y p t in this S o n g ? And before

Israel saw the Egyptians 53

The

great work

5 1

dead upon the seashore ( E x . x i v . 3 0 b )

which

the Lord

did

against

the

5 2

Egyptians

(Ex. xiv. 3 1 a ; Targ.)? T h e explanation of this problem is t h a t t h e y d i d not continue to b e lieve in G o d a n d in H i s s e r v a n t Moses. W h e n t h e y s a w t h e wonderful deeds done b y the L o r d in the sea, a n d the death of all the E g y p t i a n s , t h e y believed in the L o r d a n d in Moses H i s s e r v a n t . A f t e r t h e d e a t h of the E g y p t i a n s through w r a t h a n d anger, H e lifted t h e m u p onto t h e surface of the sea. T h e w o n d e r is t h a t H e m a d e their faces u p t u r n e d , t h a t Israel m i g h t see them. A f t e r t h e y h a d seen t h e m , t h e y s a n k d o w n a n d t h e y s a w them no more. T H E A R R A N G E M E N T OF T H E SONG OF MOSES Then Moses

and the people

of Israel

sang this song to the Lord

(Ex.

x v . 1 ) . E a c h of them remembered the w o r d Y A S l R out of all the w o r d s of the praise, because it comprised all t h e w o r d s of the praises—an e x t r e m e l y fine arrangement w a s the arrangement b y Moses a n d t h e Israelites in this S o n g b y the sea! Moses w a s standing b y t h e sea, his face turned t o w a r d s M o u n t Gerizim, Bethel. A l l the E l d e r s of Israel w e r e standing b e h i n d h i m , a n d behind the E l d e r s w e r e all the Israelites. T h e prophet Moses s a n g the S o n g in sections. W h e n he finished each section, he w o u l d fall silent a n d all the E l d e r s would respond w i t h the verse I will sing to the for He has triumphed

gloriously:

into the sea (verse i ) .

6 5

5i

the horse and his rider

He has

T h e n all Israel w o u l d s a y (The Lord

strength and my song, and He has become my salvation

Lord, thrown

is)

my

(verse 2) u p t o

The Lord is a man of war; the Lord is his name (verse 3 ) . 8 0

The numerical value of In D. I marg. the fi. j+e. v JUt-l J-S -)i ^JAJ\ SJS-J fa A» J^-j)l . . ^ (now 430) r\« _ &* J (i.e. total215) gbu .y** J-S ^ U > _ H • yyf>. J J Ex. xii. 40 is then quoted for the figure 430. (total 510 now). I.e. why E x . xv. 1-7 before 8-10. As S.P., but last word in Aram. Lit. 'from'. cf. R.S.V. n. As S.P. with var. tvibx for n s s and Aram, na'a for D'3. r

v

6 1

5 2

6 6

6 8

6 4

A

58

Book I I


I I . §§.7.8

T h e y w o u l d then fall silent a n d the prophet Moses would begin to sing. I n the same w a y Miriam w o u l d sing a n d s a y Sing to the Lord (verse 2 1 ) , along w i t h the E l d e r s , a n d the w o m e n w o u l d s a y w i t h the Israelites. My strength and my song (verse 2) to the end of i t . (She) For He has triumphed gloriously (verse 1 , 2 n d p a r t ) , t h e y Pharaoh and his chariots (as verse 4) w h o s e p o w e r w a s great against the Israelites, The horse and his rider He has thrown into the sea (verse 1 , 3 r d p a r t ) . 5 6

57

58

§ 8. T H E D O W N F A L L O F P H A R A O H & H I S A R M Y W h e n the E g y p t i a n s encamped b y the sea, t h e y w e r e arranged in four divisions: the c h a r i o t r y , P h a r a o h ' s y o u n g warriors a n d also his c a v a l r y captains, preceded b y the infantry a n d the specially selected v o l u n t e e r s . W h e n t h e y were assembled for this evil purpose—which displeased G o d — f i r m l y believing t h a t their division represented an unchangeable kingdom, t h e y stood on four sides facing B a a l - Z e p h o n . 59

N M I •A-'-IJ

P h a r a o h w a s standing before it b y himself, the y o u n g warriors on his right h a n d a n d the captains on his left; all the footsoldiers in front of h i m a n d the volunteers opposite them. B a a l - Z e p h o n w a s in the middle a n d all these m e n w e r e round about it. 6 6

5 7

I.e. to end of verse 3. Presumably the response (non-bibl.) to verse 1, 2nd part. As S.P. with var. m a i l for iasm and Aram, ending as n. 55. C£**-JI jLi5fl ois&»t = volunteer spies ? 6 8

5 9

A

II. §.8

T h e D o w n f a l l of Pharaoh's A r m y

59

60

Pharaoh went close to it a n d m a d e offerings to it, while all the E g y p t i a n s b o w e d d o w n before it. T h u s G o d spoke in His Scripture, "In front of Baal-Zephon. When Pharaoh made offering" ( E x . x i v . 9 - 1 0 ; T a r g . ) . I t w a s as though the T r u e One said to him, " T h i s arrangement does not please m y greatness, a n d I cannot leave it a s it is, for it is a n evil offering meriting destruction. I t will destroy those w h o m a k e offering to it. I shall not let this a r r a y remain a s it is. B y m y p o w e r revenge will be taken on them. T h e E g y p t i a n s are divided into sections; so t h e y show a s p l i t to the children of m y beloved people. A l l this is hostility towards me a n d e v e r y one h a s begun to do w h a t is to his o w n hurt. L o , I will manifest the destruction of each one of them j u s t as he is, and I will bring about ten judgements as well, t h a t t h e y m a y k n o w m y greatness and m i g h t . " 6 1

62

63

T h e cloud caused illumining a n d darkening all t h a t n i g h t , so t h a t t h e y were trembling a t t h a t wonder w h i c h w a s done first. If there is no terror, r u l e r s h i p is not m a d e k n o w n ! N e x t it is said, without one coming near the other ( E x . x i v . 2 0 ; T a r g . ) — a great, m i g h t y m a r v e l w a s revealed there. I t w a s the cloud! I t w a s the first of the wonders a n d it w a s a start to all the g l o r y , for after the wonders which Moses h a d done in the land of E g y p t in the presence of Pharaoh, the first destroying boils a n d the last deep d a r k n e s s , thus it w a s brought b a c k w i t h might a t the sea, a n d evil P h a r a o h w a s in terror w h e n he s a w i t ; he realized t h a t our L o r d h a d appeared to de stroy h i m . 64

65

66

67

A t the time of the boils all Israel rested a n d all the E g y p t i a n s were burned with them. S o a t the time of the darkness, all of them were in confusion a n d knew t h a t it w a s a m i g h t y power. W h e n he appeared a t the sea in the cloud, t h e y said, " F l e e from before Israel." W h e n the T r u e One heard this statement, H e m a n i fested a second wonder. H e looked d o w n in a pillar of fire a n d cloud from H i s high habitation, so t h a t their terror w a s heightened a n d their a r m y in dread. W o e to the m a n w h o m the T r u e One terrifies! Hence the evil k n e w t h a t this w a s their recompense. 68

8 0

V. n. 149, Book I (trans.); so the sequel, implying the making of oblations by Pharaoh, and not as A.V., R.S.V. etc. V. n. 60. R.S.V. *.. drew near . . *. j. 3 4

3 5

A

IV. §.2

O n Creation

a n d again he said, "And

141

let the earth hear" (ibid.).

T w o other elements

36

he began to call; t h e y are s t o r e s — w i n d a n d fire. I t is good to endure to do as he did. good to enter into t h e service of his L o r d . F i r e is p a r t a n d parcel of all created things, since a t t h e Creation it w a s an element for e v e r y t h i n g . T h e whole w a s formed from four elements, each one increased in its g e n u s process—water of

37

during the c r e a t i v e

four sorts, dust of four sorts, w i n d of four sorts

a n d fire of four sorts. See h o w the elements of w a t e r are d i v i d e d into four t y p e s : go to the G a r d e n a n d see w h a t t h e divisions are—one m a d e s w e e t

3 8

a n d its c h a n g

ed state, a n d one m a d e bitter a n d its later state. S o fire is in this condition; in the S a n c t u a r y it w a s m a d e so, a s on the candlestick. A a r o n produced it well from the fire on the a l t a r , w h i c h is perpetual, never extinguished ( L e v . v i . 9). S o the fire w h i c h is for the B u r n i n g , of w h i c h it is said, "Fire from the Lord"

3 9

( L e v . i x . 2 4 ; T a r g . ) . Therefore

no other k i n d of fire enters into t h e S a n c t u a r y . W h e n it is b r o u g h t into being it causes a great reflection (of light). T h e fire w h i c h t h e sons of A a r o n m a d e on the a l t a r w a s p u t out w h e n t h e great prophet Moses p r a y e d to H i m ( N u m . x i . 2 ) . D u s t too is of four categories: the dust of the earth, t h e d u s t of the Garden, the dust from the s k y , a n d the d u s t w h i c h is in t h e p a v e d court of the S a n c t u a r y . W i n d likewise is of four categories: the w i n d from before the L o r d , the E a s t w i n d , the W e s t w i n d , a n d the w i n d t h a t b l o w s .

4 0

L e t us m a g n i f y our L o r d a n d b e h u m b l e before H i s greatness and believe in H i m a n d Moses H i s prophet, W h o used t h e phrase The

Rock

a n d conjoined it w i t h the w o r d Perfect (in D e u t . x x x i i . 4 ) . F r o m the F o r m

4 1

a n d the m i n d w a s the b o d y perfected a n d set u p

(in a manner) quite a p a r t from a n y other created thing. Therefore T . (cf T A M I M ) here becomes an element. T . magnifies all perfection. H e p u t Y . in the middle (of the M I M ' s ) ; as for the t w o M . ' s , the first M.

4 2

represents the elements of Creation a n d the T e n W o r d s a n d t h e

w o r d s of the covenant a n d of mercies. T h e second M . is the n u m b e r of 3 8

Lit. 'heaps'. The raw materials for creation were held to be heaped up before their use during the great Silence (MaStoq). y£vo?. I.e. living, running water. The contrast here is between running (sweet) and standing (stagnant and sour) water, as further exemplified in Jer. ii. 13. non ( 'bitter, stagnant') appears to be Ti<poop. As S.P., with var. *?WIB; cf. also n. 107. 1 1 9

1 2 1

1 2 2

1 2 8

1 2 0

IV. §.(

R e p e n t a n c e a n d Forgiveness

155

knowledge and so t h e y h a v e not learned. T h e y c r y to H i m , b u t H e does not answer. T h e y hold the T r u e One in little e s t e e m a n d do actions t h a t v e x H i m . A c c o r d i n g l y t h e y are punished, for H e recom penses e v e r y doer according to his deed. 124

L e t us return to the T r u e One, for so w e h a v e been told, " A n d return to the L o r d " (Deut. x x x . 2 ; T a r g . ) , for H e is merciful a n d pitiful a n d forgives e v e r y penitent one. O people, a w a k e from y o u r sleep a n d do w h a t the great prophet Moses has t a u g h t y o u , t h a t y o u m a y find rest in the D a y of Vengeance, w h e n G o d calls. And there is none that can deliver out of my hand (Deut. x x x i i . 39). W o e to the sinner when the T r u e One asks him about w h a t he has done. W o e to the sinner w h e n the T r u e One s a y s to him, " H o w is it t h a t y o u h a v e deviated in y o u r life ? H o w is it y o u h a v e destroyed w h a t y o u h a d ? Y o u h a v e no hearing, obedience, reading, p r a y e r , supplication, pleasing action." F o r the L o r d will j u d g e e v e r y doer whether h e has done good or b a d . H e w h o has m a d e himself a god to help him, let it come on that d a y ! H e w h o has m a d e a g o d w i t h his o w n h a n d a n d worships it, let it come a n d deliver h i m ! And there is none that can deliver out of my hand (ibid.)—he w h o has set u p a god for himself in the desire of his h e a r t — A n d there is none that can deliver out of my handl—he w h o makes a n i m a g e according t o the likeness of H i s light, woe to him then! H e has none to deliver out of m y hand. H e w h o has set his pleasure on a n y besides me, w o e to h i m then! H e has none to deliver out of m y hand. W h e r e is there the like of Moses a n d w h o c a n c o m p a r e w i t h Moses the servant of G o d , the faithful one of H i s House, w h o dwelt a m o n g the a n g e l s in the S a n c t u a r y of the Unseen ? T h e y all honoured him w h e n he abode w i t h them. H e w a s supplied from their provisions, satisfied from them. H e w a s brought right in a m o n g them. H e w a s a h o l y priest in t w o sanctuaries. B e c a u s e of him t h e y assembled a n d the w o r l d trembled before him when he m a d e proclamation, w h e n it h e a r d t h e voice of his L o r d a n d the voice of the great prophet Moses too. T h e unseen powers were a s t o n i s h e d and all the revealed things w e r e troubled. T h e great prophet Moses fasted; the l i v i n g rejoiced for h i m ; the dead were afraid of him. W h e n he received the first tablets the angels w e r e in a t t e n d a n c e a n d he carried the tablets in his hands. W h e n he got the new ones after the deed of great g u i l t the lightning flashed a t it a n d he wore the brightness of light. I n t h a t fast he w a s 125

126

1 2 7

128

1 2 9

1 2 4

1 2 8

Aph. root "J^T. Living ones, common fig. for 'angels', but cf. the next usage of the word. Or 'dismayed'. Not 'angels' in view of the contrast here; cf. n. 125. Dubious; 1^1) seems to have no connection with ian other than a phonetic one. The tradition, however, of attendant angels at the giving of the Tablets is a Sam. one (Liturgy, passim). I.e. the calf making. 1 2 6

1 2 8

1 2 7

A

1 2 9

Book I V

156

IV. §.6

God, Man and Sin

crowned sevenfold; his heart rejoiced in these (seven). H e received w h a t he desired. T h e congregation remained and repentance w a s accepted. T h e T r u e One appeared to him a n d proclaimed ten mercies; he informed A a r o n t h a t his status w a s perpetual. Therefore he fasted the second d a y a n d m a d e all Israel fast in it throughout all the genera tions of the w o r l d . L e t u s observe the great prophet Moses descend from Mount Sinai on the d a y of the fast, the light dwelling on his face a n d the t w o tablets in his hands. H e sat on a great throne a n d w r o t e w h a t his L o r d h a d t a u g h t him. H e h a d learned a t a schoolhouse among the angels. F r o m their store he h a d been supplied. A t their table he h a d sat and w i t h their b r e a d he h a d been satisfied. H e h a d w a s h e d in their trough a n d he h a d been established in their dwelling place. Therefore he fasted in t h a n k s g i v i n g a n d m a d e the congregation to fast w i t h him. H e m a d e this a m a t t e r for commemoration unceasing. H a p p y are t h e y w h o observe it a n d do not overlook it. W o e to those w h o turn from i t ; t h e y will destroy themselves a n d cut off their o w n fruit. A b o u t this our L o r d has t a u g h t u s in H i s Scripture through H i s prophet. W h e r e is there the like of Moses a n d w h o c a n compare w i t h Moses the prophet the like of w h o m has not arisen and will not arise ? L e t us all together embrace the T r u e One a n d not s t r a y from H i m , for w e are good children; our L o r d has chosen us and m a d e us H i s v e r y o w n out of all nations. Cain is not our forefather, t h a t w e should b e forbidden. N o r are w e the descendants of E n o c h t h a t w e should b e d e l i v e r e d , nor of Cush t h a t w e should be e n s l a v e d , nor of N i m r o d t h a t w e should be brought low, nor of the T o w e r Builders t h a t w e should be scattered, nor of the people of S o d o m t h a t w e should be b u r n t , nor of the E g y p t i a n s t h a t w e should b e afflicted, nor of the A m a l e k i t e s t h a t w e should be smitten, nor of K o r a h t h a t the earth should swallow us up. W i t h w h a t m i n d could w e b e i n v o l v e d in evil things ? 130

131

1 3 2

1 3 3

W h e n J u d a h g a v e himself u p to evil, he begot E r a n d O n a n , who died turning from the good. W h e n R e u b e n became involved in rebell ion, he destroyed his fruit and his status passed a w a y a n d G o d w a s too righteous for h i m ! If it h a d not been for J o s e p h , H e w o u l d not h a v e accepted their repentance from them, b u t it w a s said from the mouth of the prophe tic one, "Let Reuben live, and not die" (Deut. x x x i i i . 6 ) and "Hear, 0 Lord, the voice of Judah" (Deut. x x x i i i . 7). 134

N o , w e are the descendants of N o a h , following the good; w e w e r e not born a t the time of the F l o o d . W e are the descendants of A b r a h a m 1 3 0

A

1 8 1

A

poôna seems out of context. So MSS and ; 1. as neg ? So , or 'accursed'. Suggesting that this would be difficult in view of such heredity. 1 I.e. as S.P._ L X X & Syr. As S.P., with var. n ?!. 38

1 8 1

1

IV. §.6

R e p e n t a n c e a n d Forgiveness

157

following his circimcision; w e were not born w h e n he w a s uncircumcise d — w e are not like the Ishmaelites in t h a t repect! O u r L o r d w o u l d not be pleased w i t h that. Abraham gave all he had to Isaac his son ( G e n . x x v . 5; T a r g . ) . 1 3 5

L e t us keep close to the presence of t h e T r u e One. S h a l l w e g i v e Ishmael a share from his father in w h a t w e do ? S h a m e on us if w e d i d so! W e are the descendants of I s a a c following the B l e s s i n g . Shall w e leave the place desolate ? W h y so ? E s a u has no p a r t in t h e birthright that is ours. Shall w e establish a portion for h i m ? Indeed w e shall n o t ! H e w h o sold his birthright for personal aggrandisement—shall w e return a portion to h i m ? W h y should w e ? W e a r e t h e descendants of J a c o b of w h o m it w a s said, "A quiet man, dwelling in tents" (Gen. x x v . 27). A n d w h a t are the tents ? T h e tent of I s a a c , the tent of A b r a h a m . Shall w e forsake knowledge ? I t would not be r i g h t ! W e a r e t h e d e scendants of J o s e p h following trial. S h a l l w e leave his kingdom ? T h a t would not be right! 136

1 3 7

These, then, a r e the good forefathers. I t w o u l d not be right for us to learn from a n y b u t them. W e m u s t do no e v i l — t h a t w o u l d not be fitt ing! W e are the descendants of good m e n , all of t h e m holy. If w e forsake our fathers, w e w o u l d be like a n errant a n d disobedient child a n d our fathers would assist in our destruction a n d not h a v e p i t y for us a n d would not s a v e us. W h o is there t o h a v e compassion for one w h o has no^'consideration for himself ? H e w h o does not listen to t h e T r u e One—how will his voice be heard ? H e w h o does a w a y w i t h piety, w h o will p i t y him ? W h e n the son of Shelomith blasphemed the n a m e , he w a s stoned ( L e v . x x i v . 1 1 ) . W h o h a d p i t y for h i m ? W h e n Z i m r i the adulterer defiled the circumcision Phinehas speared h i m ( N u m . x x v . 8). W h o h a d p i t y for h i m ? W h e n J o s h u a slew A m a l e k a n d A m a l e k w a s smitten ( E x . x v i i . 1 3 ) , w h o h a d p i t y for h i m ? W h e n K o r a h opposed t h e great prophet Moses a n d the earth s w a l l o w e d h i m u p ( N u m . x x v i . 1 9 ) , w h o h a d p i t y for h i m ? I k n o w that w e are like them, since w e a r e a l w a y s repeating sin, b u t all these people were taken b y one deed a n d t h e y d i d not remain in evil, except for that d a y alone. H o w long, h o w long will the T r u e O n e be l e n i e n t w i t h us and w e do not k n o w H i s g l o r y ? H o w long will t h e T r u e One be easy with us a n d w e do not t u r n b a c k from a p o s t a s y ? H o w long will the T r u e One be easy w i t h us a n d w e do not observe w h a t H e h a s t a u g h t us ? W o e to us if w e do not m a k e our w a y to t h e T r u e One a n d obey H i s commandments, for in H i m is our life! 138

1 3 5

1 8 6

I.e. as S.P., L X X , Syr. Or nrma originally nmiaa ? The latter seems more natural to the context. As S.P., with var. aTS' and o'Vnxn. For this meaning, cf. Bibl. Heb. Niph., root ns*l. 1 3 7

1 3 8

Book I V

158

IV. §.7

God, Man and Sin

§ 7. P R A I S E T O T H E C R E A T O R N o w , O Israel, hear of the l a w s , t h a t y o u m a y be like y o u r fathers a n d b e called 'good son'. And he kept my charge, my commandments, my statutes, and my laws (Gen. x x v i . 5)—that is action that pleases ( G o d ) ! B y it the T r u e One glorifies a n d makes y o u r descendants m a n y . For my servant Abraham's sake (Gen. x x v i . 2 4 ; T a r g . ) — h i m w h o hears the voice of his L o r d H e wholly magnifies! So that the Lord may bring to Abraham (Gen. xviii. 1 9 ) — H e g a v e him r e w a r d according to his action. What He has promised him (ibid. T a r g . ) — t h i s is a perfect covenant, m a g n i f y i n g him a n d his descendants. T h e s e are the w o r d s w h i c h Moses spoke in connection with A b r a h a m —That he may charge his children and his household after him (ibid. T a r g . ) . T h e t w o of them m a d e a covenant w i t h the T r u e One—Do not harass Moab, nor contend with them (Deut. ii. 1 9 ) . 1 3 9

H e said, "For now the Lord has made room for us" (Gen. x x v i . 2 2 ; T a r g . ) : "Look down from thy holy habitation, from heaven" (Deut. x x v i . 15). A l l these w o r d s the great prophet Moses included in the one sentence in this S o n g — J a c o b shall eat and be filled (Deut. x i v . 2 9 ) w i t h w o r d s of praise, (and) waxed fat in prosperity, and kicked ** (Deut. x x x i i . 1 5 ) through the blessings. 1 4 0

1 4 1

1

E x c e l l e n t the mouth of Moses in praise! A f t e r he h a d expounded the ten prophecies, he spread out his hands before his L o r d and proclaimed aloud w i t h heart and soul filled w i t h fear, " O T h o u w h o hast crowned m e w i t h T h y light a n d magnified m e w i t h wonders and honoured m e w i t h T h y g l o r y a n d hid m e in T h y p a l m and brought m e into the S a n c t u a r y of the Unseen a n d vested m e w i t h T h y name, b y which T h o u didst create the world, a n d revealed to m e T h y great n a m e a n d t a u g h t m e T h y secrets, entrusted m e over w h a t T h o u hadst chosen, addressed m e face to face, appointed m e to hear, illumined m y heart w i t h knowledge, charged m e w i t h the m a k i n g of a s a n c t u a r y , a dwell ing for the g l o r y of T h y kingship a n d a dwelling place of the angels, a n d didst purify m y tongue for the sanctifying of T h e e , didst cleanse m y heart for p r a y i n g — m a k e m e w o r t h y as I w a s w h e n I began, a n d end as T h o u didst promise, t h a t I m a y keep the commandments w i t h p o w e r a n d also w i t h m i g h t a n d p u t into practice T h y l a w s and pro perly c a r r y out the proclaiming of t h e m a s T h o u didst c o m m a n d me, for T h o u didst appoint m e for this a n d charged m e thus. 1 4 3

1 3 9

1 4 0

But S.P. 03 linn "7K1 Disn VK, this representing Moses' covenant. As S.P. but Aram, p n s for Heb. tjpon. As S.P., but sing. A ' a s lively'; according to the exegesis here. B i n does not mean 'kicked' (as A.V., R.S.V. etc.), but 'was prosperous', a more suitable rendering. So ; cf. Gen. Rabba s. 98 for ••'yn "B in a similar sense. 1 4 1

1 4 2

W

11

1 4 3

A

IV. § .

Praise to the Creator

7

159

A n d now open m y mouth a n d I shall begin w i t h the praise of T h e e in this S o n g at T h y c o m m a n d , "Do ... the Lord?" (Deut. x x x i i . 6 ) — magnificence incomprehensible! T h e great prophet t a u g h t it to the descendants of J a c o b . See h o w his fertile m i n d m a d e this statement and m a d e it an element in the praise. H e started w i t h i t ; w i t h this he sought to combine the t w o names as o n e — E L O H I M a n d Y H W H . G e n esis and A d a m , i.e. Creation a n d the F o r m w e r e perfect in praising. A d a m praised, Creation w a s m a d e glorious. Moses praised, the angels rejoiced and said, "Praise the L o r d " . T h e glory a n d all the angels then praised and ascribed greatness to our G o d . W h a t he said there he said again here—"Do ... the Lord?" (ibid.), all of it magnified b y him. I t is from the Beginning a n d likewise it will be on the D a y of V e n g e a n c e . T h e T r u e One said, "And God spoke" (Gen. viii. 1 5 ) , a n d the founda tions of Creation trembled. W h e n H e said, "I am the Lord" ( E x . x x . 2 ) , all Israel were afraid. W h e n H e said, "Do ... the Lord?" (Deut. x x x i i . 6) the creatures and all Israel prostrated to praise H i m . B e c a u s e H e said, "Then Moses spoke in the ears of all the assembly of Israel" (Deut. x x x i . 30) and further "Give ear, 0 heavens" (Deut. x x x i i . 1 ) , "And let the earth hear" (ibid.), he included them all w h e n he said "Do ...the Lord?" (Deut. x x x i i . 6). I n his praises he included heaven a n d earth because he w a s praising the L o r d of the world. Therefore let us bless our L o r d . H a p p y are w e in so doing, for H e is merciful and pitiful, doing good to H i s beloved and g i v i n g relief to those w h o praise H i m . Magnified for ever is the great prophet Moses w h o revealed to us in his praising the w o r d which he said m i g h t i l y — "Is not he your father, and your owner?" * (Deut. x x x i i . 6 ; T a r g . ) . H e started w i t h the w o r d H A - L O — a great w o r d all of it. A t all times and occasions he began w i t h it a n d ended w i t h i t . 144

1

5

5

1 4 6

H e instructed Israel in a great s e c r e t : — H e for the Creation, A L A F for the D a y of V e n g e a n c e ; H E began a n d A L A F ended! S o H e said, "For the Lord will judge" * (Deut. x x x i i . 3 6 ) . H e w h o m a d e the F o r m to develop will j u d g e it! Therefore the great prophet Moses said this word there. A l l w h o heard it prostrated before him a n d he said t w o words, Your father and your owner. H e m a d e it a subject of remem brance for Israel. Israel is my firstborn son ( E x . iv. 2 2 ) w h o sought p i t y from their L o r d for themselves. Honour your father and your mother ( E x . x x . 1 2 ) — a l s o pointed references to the T r u e O n e ! "And your owner", H e said, t h a t Israel m i g h t be exalted a n d receive good from their L o r d . L e t e v e r y m a n w h o has a possession h a v e concern for it and mean to increase it a l w a y s ! L e t e v e r y o n e w h o sees h i m b e desirous. 1

1 4 4

1 4 5

1

A

Or 'room'. Not, in the Sam. view, 'creator' as R.S.V. and similarly A.V. always JUU. He means the sense of xV?n, which in Sam. always = o , and not the actual word. R.S.V. 'vindicate'. According to the Sam. interpretation of this verse, the meaning is clearly 'judge'. 1 4 6

1 4 7

160

Book I V

God, Man and Sin

IV. §.7

A s G o d cares for Israel, so is H e their O w n e r a n d Israel are m a d e great if t h e y keep H i s commands. G o d m a k e s Israel great, for H e is their o w n e r a n d Israel are magnified through knowledge of their L o r d . T h e y w a l k after y o u , for y o u r L o r d is y o u r owner a n d they learn from y o u r words. If y o u o b e y H i s voice, y o u will be a prince over all the nations (cf. D e u t . x x v i i i . 1 ) , for y o u r L o r d has chosen y o u . W h o can estimate y o u r status ? Y o u r L o r d is y o u r owner a n d y o u r enemies fear y o u . If y o u obey H i s voice, w h o will be like y o u , O Israel, for y o u r L o r d is y o u r owner. Y o u will dwell securely if y o u keep H i s commandments. L e t us stop w h e r e w e are a n d listen to the T r u e One, for our L o r d a n d O w n e r is merciful t o w a r d us. L e t us b o w to the ground a l w a y s before the L o r d our G o d a n d p r a y to H i m in great reverence a n d praise H i m w i t h p u r i t y (of heart), perchance w e m a y be forgiven, for H e said, "Circumcise therefore the foreskin of your heart" (Deut. x . 1 6 ; T a r g . ) . L e t us follow after the great prophet Moses w h o leads us well, for our L o r d sent him to us. W h e r e is there a prophet like Moses, w h o w a s a good father to all Israel, bringing t h e m u p a n d caring for them, aton ing for them in his fast a n d also g i v i n g them life through his prayer. H e delivered t h e m from the h a n d s of their enemies a n d established t h e m in perfect faith. H e w a s a good physician, healing a n d g i v i n g r e w a r d . T h e E l d e r s he honoured, the men he strengthened, the y o u n g he illumined, the infants he brought up, the y o u t h s he m a d e strong, the children he kept alive. W h e n he prophesied, he delivered them; w h e n he received the tablets he s a v e d t h e m ; H i s w o r d s were from the w o r d s of his L o r d . B e l i e v e in h i m — y o u will be safe from all w r a t h , in the D a y of V e n g e a n c e y o u will find rest; in the fire y o u will not be. I t will h a v e no p o w e r o v e r y o u . 1 4 8

1 4 9

1 6 0

H e w h o believes in him believes in his L o r d . W o e to us if w e do not remember t h a t . L e t us believe in the L o r d a n d in Moses H i s ser vant. L e t us consider the great prophet Moses when he said, "Who made you and established you" (Deut. x x x i i . 6). H e p u t B A first a n d YUD, this time he has t a u g h t the world t h a t it is a divine word. H e w h o understands it k n o w s t h a t all w a s m a d e b y i t a n d renewed b y it, a n d b y it all returns to its origin. H e said, "Who made you"; he d i d not s a y " G o d " or " L o r d " . I n one S c r i p t u r e he established the n a m e , a n d so he w a s called b y the T r u e One 'prophet'. T h e great prophet Moses praised G o d w i t h this phrase a n d m a d e k n o w n t h a t H e is the M a k e r of a l l — w h o deals j u s t l y (Deut. x x x i i . 4), the Doer of wonders, the D o e r of miracles ( E x . x v . 1 1 ) , 'the Lord our God is one Lord' (Deut. v i . 4). A l l the people h a v e seen w h a t I do for y o u . G r e a t signs like these h a v e never been w r o u g h t ! 1 6 1

1 6 2

1 6 3

1 1 8

1 4 8

1 5 0

1 6 1

Cf. John xiv. 10, 24. Cf. John iii. 16, etc. Cf. John xiv. 1. The first two tenets of the Sam. creed. I.e. the first letters of •jawi. Cf. John i. 3; in later Sam. doctrine Moses is certainly the Logos or Pre-existent Word. 1 6 2

1 5 3

IV. §§. ,8 7

T h e Compassion of G o d

161

W h e n the great prophet Moses heard this statement, he said to Israel, "Who made you" (Deut, x x x i i . 6 ) . and did the signs in the sight of the people ( E x . i v . 3 0 ) . Therefore he said "who made you" a n d completed this praise b y s a y i n g "And established you" (Deut. x x x i i . 6 ) — a significant w o r d , w i t h o u t defect. E v e r y craftsman in the w o r l d has a defect in his skill, b u t the w o r k s of our L o r d are blemishless. Praise be to the M a k e r w h o perfected Creation a n d h a d no other g o d w i t h H i m . Honoured be the great prophet Moses whose m i n d reflected w h a t pleases G o d . H e said, "The Lord alone" (Deut. x x x i i . 1 2 ) — H e has no place in which H e is k n o w n a n d no a r e a in w h i c h H e is recog nized ; H e does not reside in a p l a c e ; H e is d e v o i d of a n y locality. 1 5 4

1 6 5

B y H i s great p o w e r H e created all places. B y this statement Moses makes k n o w n t h a t H e has no place where H e c a n b e sought. Therefore he said, "The Lord alone" (ibid.); w h e r e v e r H e is sought H e is to be found. H e reinforced this statement w i t h an important sentence a n d it is t h a t there is no alien god w i t h H i m (Deut. x x x i i . 3 9 ) . A n y t h a t is apart from H i m is a l i e n a n d false, a n d has no p a r t in the d i v i n i t y . G o d created w i t h o u t helper; H e m a d e w i t h o u t a n y associate; H e formed without using a n y model; H e is one in H i s d i v i n i t y , peerless in His primordial state. H e has no p a r t n e r ; H e formed w i t h o u t using a n y model in a n y t h i n g H e m a d e . 156

L e t us understand all this in great faith a n d testify a n d s a y , " T h e r e is only one G o d . " § 8. T H E C O M P A S S I O N O F G O D L e t us see the great prophet Moses standing before the congrega tion, saying, "See now that I, am He" (Deut. x x x i i . 3 9 ) . W o e to those w h o worship alien gods, w h o h a v e set u p for themselves images to worship. W o e to the alien gods w h e n the T r u e One reveals Himself. T h e y will not s u r v i v e ! G r e a t is this praise which Moses uttered, w h o l l y of dread a n d fear. And there is no god beside me (ibid). L e t the creations submit a n d k n o w t h a t they are going where those apostates are w h o disbelieved and said t h a t there is another god like H i m . T h e y will be in severe affliction! T h e heavens s a y , " I n our p o w e r is retribution for this. F o r eign gods w e h a v e not accepted or helped." T h e stars s a y likewise, " W e h a v e not shone on foreign gods a n d h a v e not magnified t h e m . " T h e sun a n d moon also s a y in like vein, " W e h a v e not h e a r d of foreign gods." E a r t h a n d w h a t it contains also s a y , W e h a v e not accepted foreign gods a n d there has been no sacrifice to them on u s . " W i t h w h a t recompense shall t h e y be recompensed for this ? 1 6 7

1 5 4

1 5 7

1 6 5

As S.P., with var. mms. Lit. 'corner'. The 1st person seems unsuitable; 1. irviK.

1 5 6

From J;ev6»\ I.e. as S.P., L X X , for M.T. 'their'. 19i

1 8 0

1 9 1 A

1 9 2

1 9 3

1 9 4

IV. § .

God's Dealings w i t h the E v i l a n d the G o o d

9

171

8; T a r g . ) , a n d show m e r c y to y o u a n d a n s w e r y o u r requests. You shall be sanctified by my glory ... and I will dwell among the people of Israel ( E x . x x i x . 4 3 , 4 5 ; T a r g . ) . N o e n e m y w i l l b e able to dwell a m o n g them. 195

T h i s is a Merciful G o d a n d there is none besides H i m . H e r e m e m bers a n d cares for all H i s beloved. Moses is a faithful prophet w h o heard the voice of his L o r d a n d received life a n d g a v e l i f e to all the congregation of Israel. 1 9 6

197

That flutters over its young (Deut. x x x i i . 1 1 ) . W h e n y o u w e r e in E g y p t under a great curse a n d in severe distress a t the h a n d s of y o u r enemies, m y p o w e r b r o u g h t a b o u t y o u r deliverance from there a n d revealed for y o u r sake lofty wonders in E g y p t , a n d in the sea a n d in the desert—out of m y a b u n d a n t m e r c y t o w a r d s y o u , a n d also in order to keep the covenant w h i c h I swore to y o u r fathers. I shielded y o u w i t h the cloud from the heat of the d a y , a n d a t night from the cold, like a bird fluttering over its offspring. 1 9 8

1 9 9

T h a n k s be to this K i n g w h o fed a n d g a v e life a n d protection! G l o r y be to the great prophet Moses whose p r o p h e c y is true, w h o said, "Spreading out its wings, catching them"(ibid.)—as G o d said, "(How) I bore you on eagles' wings, and brought you to myself" ( E x . x i x . 4 ; T a r g . ) w i t h great m e r c y . O Israel, it behoves y o u to k n o w this g l o r y a n d not deny yourself, so as to b e in privation a t the h a n d of y o u r enemy. I took y o u a n d m a d e y o u to pass through the sea on d r y land gloriously, a n d I bore y o u on m y merciful p a l m ; I appeared a n d deliv ered y o u a n d slew y o u r enemies. W h e n B a l a a m c a m e treacherously his speech w a s turned to bless y o u . See the m e r c y of G o d t o w a r d y o u a n d love H i m as H e c o m m a n d e d y o u , "You shall love the Lord your God with all your heart, and with all your soul" (Deut. v i . 5; T a r g . ) . H a p p y are y o u if y o u are w o r t h y of this l o v e ! G l o r y be to the great prophet Moses w h o opened his m o u t h to utter speech a n d said, "He made him ride on the high places of the earth" (Deut. x x x i i . 1 3 ) , w h e r e the angels w a l k w i t h H i m . W h a t k i n g c a n w i t h s t a n d H i m ? W h e n all the men, accompanied b y five kings, w e r e assembled in Midian, t h e y slew them a n d plundered all their possess ions. N o n e of them h a d a n y life left! T h e y also w e n t forth to cross the J o r d a n . W h a t king could confront them ? L i k e w i s e t h e y c a m e to the land of C a n a a n ; t h e y c a m e a n d their L o r d w a s w i t h them. W h o could oppose them ? 200

2 0 1

T h i s statement m a k e s it known t h a t t h e y possess the highest places in the world in the t w o e r a s . O Israel, be sane! W h a t e v e r pleases G o d , 2 0 2

1 9 5

1 9 6

1 9 7

A

As S.P. for M.T. snpj. And nva; for nTSJ as a title of God v. C. p. 52. So , or 'told'. So A; lit. 'saw'. So L . The MSS are confused over the 3rd and 1st per sons from here. Lit. 'sent his tongue' (so ) , or iits (Shaph. of -nj) as Rabb. Heb. and Jew. Targ.; and so 'his tongue (speech) was fluent'. Cf. this sense in C. pp. 496. 646. As S.P., with var. I W O T . For 'the two worlds'. 1 9 8

1 9 9

A

2 0 0

2 0 1

A

2 0 2

Book I V

172

IV. §.9

G o d , M a n a n d Sin

do it, t h a t H e m a y deal f a v o u r a b l y w i t h y o u , that y o u m a y possess w h a t y o u r fathers possessed, a n d t h a t w h a t w a s promised to them m a y a p p l y to y o u . H a p p y the son w h o is w o r t h y of the inheritance of his father a n d w h o has no enemy to stop h i m ! N o w w e w i l l keep T h y statutes, O L o r d our G o d , and fear T h e e all the d a y s of our life. He ate the produce of the field (ibid.) And when the Lord your God brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob (Deut. v i . 1 0 ; T a r g . ) , places filled w i t h all glory a n d good, w i t h which y o u will be satisfied, y o u r mind will not be aston ished a t w h a t y o u find a n d y o u will not f o r g e t y o u r L o r d . You shall fear the Lord your God; you shall serve him (Deut. v i . 1 3 ; T a r g . ) , on the G o o d l y Mount, Mount Gerizim, for on it is all blessing. W h e n y o u arrive there y o u will find all great glory. Y o u will m a k e an end of the nations a n d seize all their possessions. 203

2 0 4

206

T h i s will b e an incalculably great kingdom from a great K i n g w h o endures for ever. H i s mercies will be found w i t h the passing of hours a n d moments. He made him suck honey out of the rock, and oil out of the flinty rock (Deut. x x x i i . i 3 ) « — e x c e e d i n g l y magnificent deeds H e has done w i t h y o u from the start right u p to now. W h e n y o u r enemy g a v e orders to the m i d w i v e s , "When you ... see them upon the birthstool, if it is a son, you shall kill him; but if it is a daughter, she shall live" ( E x . i. 1 6 ; T a r g . ) , the pregnant w o m e n w e r e like w i l d beasts w h e n the time for their delivery came. T h e y w e r e far a w a y in the desert, a t the top of the lofty heights, and w e r e sitting on rocks to g i v e b i r t h ; t h e y looked a t the child born to see whether it w a s a daughter. T h e i r answer to 'If it is a son' w a s to w r a p him u p in a coarse garment a n d leave him in the desert—as H a g a r did: F o r she said, 'Let me not look upon the death of the child' (Gen. x x i . 1 6 ; T a r g . ) . 20

2 0 7

T h e Merciful K i n g will send the angels to suckle him w i t h h o n e y from the h a r d stone a n d oil from the flinty rock, and t h e y will b e round him, as H e said, "He found him ... he encircled him, he cared for him" (Deut. x x x i i . i o ) until he grew a n d w a s weaned. H e led him (Deut. x x x i i . 1 2 ) in H i s goodness a n d he c a m e to the house of his fathers. T h u s H e dealt w i t h him in the desert. H e rained d o w n provision for t h e m from heaven. T h e y tasted like s w e e t m e a t s w i t h honey (cf. E x . x v i . 3 1 ) a n d a t another time like cakes baked with oil ( N u m . x i . 8 ; T a r g ) . 2 0 8

209

W h e n he w a s suckled from the rock a n d his food w a s from the flinty rock, the great prophet Moses w a r n e d t h e m in m a n y places against s t u b b o r n n e s s — B e no (longer) stubborn (Deut. x . 1 6 ; T a r g . ) ; You shall As S.P., with var. ln'rax ' & m o . 1. M O S T for sanoKT. 1. -"mn. ist half as S.P., with var. inpT", 2nd half Targ. So ; probably from Latin solatium. As S.P., with var. lns'ax- & injaaio'. Or 'reddish dates'; so . R.S.V. 'wafers'.

2 0 3

1

2 0 4

2 0 5

2 0 7

2 0 8

1

2 0 9

A

A

2 0 8

I V . §§.9,io

R e w a r d s for Obedience to the L a w

173

not harden your heart (Deut. x v . 7; T a r g . ) ; Then your heart be lifted up, and you forget the Lord your God (Deut. viii. 1 4 ) . O people of this generation, a w a k e n yourselves from this long sleep a n d turn b a c k to the T r u e One, for y o u are the children of the perfect ones. A l l good has been given to y o u b y reason of y o u r ancestors. 210

2 1 1

O T h o u whose mercies are ever supporting, enable us to love T h e e and keep T h y commandments, a n d do w h a t T h o u hast c o m m a n d e d us. T h o u art to b e praised in deed, for T h o u a r t the Creator of all and art to be found in T h y goodness. W e believe in T h e e a n d in Moses T h y M a n and in T h y Scripture, which T h o u didst send d o w n through him from T h y holy place in h e a v e n . 212

W h e n the great prophet Moses h a d finished mentioning the honey a n d the oil, he said, "Curds from the herd, and milk from the flock" (Deut. x x x i i . 1 4 ) . T h e dish which A b r a h a m set out in the plain of Mamre w a s a hidden treasure for his sons. Of his o w n accord I s a a c bestowed the like of that. J a c o b honoured t h a t action of his father a n d offered offerings to the G o d of his father I s a a c . H e c o m m a n d e d this on his descendants on Mount Gerizim—There you shall offer the Pass over sacrifice (Deut. x v i . 2 ; T a r g . ) , the offering for the deliverance, from your flock and your herd (ibid.), as the L o r d y o u r G o d blessed y o u , v o t i v e offering a n d gratuitous gift. L e t us all abide b y the truth as our L o r d has commanded, a n d let us give praise a n d sing, bearing testimony a n d s a y i n g , " T h e r e is only one G o d . " T h a n k s be to the Merciful G o d w h o revealed to us light from H i s great knowledge. L e t us humble ourselves a n d submit before our Maker. L e t us hear the words of admonishment w h i c h Moses included w i t h prophetic insight in this great S o n g — t e n expressions he uttered before the congregation with great might.

§ 10. R E W A R D S F O R O B E D I E N C E TO T H E L A W For a fire is kindled by my anger (Deut. x x x i i . 2 2 ) . S o d o m a n d G o m o r rah were evil, unclean places—the priest defiled, b u t the fire purified him! T h u s H e said, "Consecrate yourselves" ( N u m . x i . 1 8 ) . H e w a r n e d of the fire devouring the land a n d its crops—unsown and growing nothing (Deut. x x i x . 2 3 ) . T h e land would be destroyed a n d all its inhabitants in their evildoing. T h e foundations of the mountains w o u l d be swept a w a y . T h e n the sanctity of Mount Gerizim w o u l d be m a d e known. H e said also, "And I will heap evils upon them" (Deut. x x x i i . 23) in the world. T h e y will be burnt a n d in the D a y of V e n g e a n c e t h e y 2 1 3

2 1 0

2 1 1

2 1 2

1. 'BJm. Part S.P., part Targ. This last statement contains the first three tenets of the Sam. creed. As S.P., with var. vim & nnxn. 2 1 8

Book I V

174

IV. §.io

G o d , M a n and Sin

21i

will b e j u s t l y recompensed. I will spend my arrows upon them (ibid.). P a y attention, O world, to behold w h a t will happen to them b y w a y of recompense for the evils they h a v e done. They shall be wasted with hunger (Deut. x x x i i . 2 4 ) ; And you shall eat, and not be satisfied ( L e v . x x v i . 2 6 ; T a r g . ) — t h a t is their r e w a r d ! Devoured with burning heat and poisonous pestilence (Deut. x x x i i . 2 4 ) . A false prophet is poison a n d a defiled apostate w o r m w o o d ! (cf. D e u t . xxix. 18). And I will send the teeth of beasts against them (Deut. x x x i i . 24) and the earth will swallow them up. W o e to them in this! With venom of crawling things of the dust (ibid.), which will enter into their houses a n d sting them. In the open the sword shall bereave, and in the chambers shall be terror (Deut. x x x i i . 2 5 ) . N o t even one shall b e left there. L i s t e n to these w o r d s a n d be w a r n e d , perchance y o u m a y endure in all glory a n d good. A s long as y o u keep them, G o d will keep y o u . W h e n y o u exalt them H e will exalt y o u , as the son of B e n E d e n said, " I f y o u exalt G o d , y o u r L o r d will reveal to y o u good and will increase y o u r g l o r y . " K e e p H i s statutes, t h a t H e m a y keep y o u , for H e chose y o u for t h a t purpose. D o not delay coming, else y o u will be rejected and not find H i m w h o w o u l d take y o u b y the hand, and w h e n y o u repent repentance will not a v a i l y o u . Y o u r G o d is merciful a n d pitiful, near to all w h o seek H i m .

2 1 5

2 1 6

And now, Israel, what does the Lord your God require of you, but to fear (Deut. x . 1 2 ) . I f y o u obey H i s commandments H e will hear y o u r voice. If y o u p u t H i s w o r d s into effect, H e will put the blessings into effect for y o u . If y o u fear H i m , all the peoples of the land will fear y o u . If y o u m a g n i f y H i s commandments, y o u will be exalted. If y o u come a n d submit before H i m , y o u r enemy will be debased. If y o u open H i s Scripture a n d read therein, H e will open for y o u the treasures of good. 2 1 7

W h a t great g l o r y ! W h a t magnificent grandeur! W h a t great bless i n g ! W h a t an eternal k i n g d o m ! W h a t lofty sovereignty! W h a t double g l o r y ! W h a t a pleasing epoch! W h a t blessed treasure! W h a t a store t h a t is not diminished! W h a t a dish containing holy honour spread out on i t ! G o d crowned it w i t h blessings; w i t h it perfection is bound, in it the priest dwells, for his is the glory. T h e angels w h o serve the H o l y One dwell there. T h e b r e a d it contains—the most select of its holy eaters is the great n a m e , the praise of the great prophet Moses. A d a m arrang ed it, N o a h laid its foundations, A b r a h a m built it, I s a a c renewed it, J a c o b dedicated it, J o s e p h the king established it. 2

" As S.P., with var. Aram. pa. part Targ.

2 1 6

V. n. 56, Book IV.

« • 1. nxr ?

2 1 7

Part S.P.,

IV.§.io


175

L e t us g u a r d it w i t h faith; let us m a g n i f y it boldly! T h u s the great prophet Moses c o m m a n d e d us. L e t us therefore not listen to a n y o n e but him, for it is death to disobey him a n d judgement too to bring it to nought. L e t us be submissive to our L o r d a n d be sincere before H i m , saying w i t h faith, " T h e r e is only one G o d . " E x a l t e d be the faithful prophet Moses, the M a n of G o d , w h o t a u g h t us w h a t G o d taught him. T h e like of him has not arisen a n d never will arise! T h e prophet w h o w a s entrusted w i t h things unseen and seen, whose L o r d said of him, "There has not arisen (a prophet) since in Israel like him" (Deut. x x x i v . i o ) W h o can succeed h i m ? H e t a u g h t us life and w a r n e d us of death. L e t us obey his voice, perchance w e m a y h a v e life. H e set us on the T r u e One a n d covenanted us w i t h H i m . H e taught us about l y i n g a n d w a r n e d us against it. H e led us in the w a y of salvation and removed us far from the w a y of destruction. L e t us listen to his words, for there is life in t h e m ; let us keep them, for there is preservation in them. H i s w o r d s are like medicine w h i c h cures all w h o are sick. Affliction will not come near to those w h o p a r t a k e of it, for I am the Lord, your healer ( E x . x v . 2 6 ) . 2 1 8

If t o d a y y o u turn a w a y from the abomination of the E g y p t i a n s , y o u will not do the like of their deeds, nor m a k e c o v e n a n t w i t h them, for they are guilty men a n d y o u are not to worship their gods. Y o u would p e r i s h in the D i s f a v o u r for turning aside to follow them. The Lord is God; there is no other besides him (Deut. iv. 35). Blessed is H i s n a m e for ever! 219

T h e L o r d called Israel Firstborn son ( E x . iv. 2 2 , et seq.). H e w h o does not listen to his f a t h e r — C a n a a n is better than h e ! T h e L o r d called Israel Firstborn son. H e w h o does not k n o w the g l o r y — N i m r o d is better t h a n h e ! T h e L o r d called Israel H i s special people. H e w h o does not under stand the g o o d — I s h m a e l is better than he! T h e L o r d called Israel holy. H e w h o profanes h o l i n e s s — E s a u is better t h a n h e ! T h e L o r d called Israel king. H e w h o does not preserve his king s h i p — J u d a h is better t h a n h e ! H e a r the w o r d s of y o u r L o r d and perform H i s statutes, lest the judgement b e brought about to y o u r destruction. See h o w the g r e a t prophet Moses honoured y o u a n d where he established y o u . T e n h o n ours he did y o u in order t h a t y o u m a y purify a n d not profane y o u r self. He fixed the bounds of the peoples according to the number of the sons of Israel™ (Deut. x x x i i . 8 ) , as H e said to A b r a h a m , "I will multiply 221

2 1 8

2 1 8

A

Approximate Targ. text. So ; 1. na'n. God'. As S.P., with var. rrfriai. 2 2 1

2 2 0

R.S.V. following L X X 'sons of

176

Book I V

IV.

God, M a n and Sin

§.10

your descendants as the stars of heaven" (Gen. x x i i . 1 7 ) ; For the Lord's portion is his people, Jacob (Deut. x x x i i . 9); You shall be holy, for I ..am holy ( L e v . x i x . 2 ) , Consecrate yourselves ... and be holy ( L e v . xi. 4 4 ) , t h a t y o u m a y keep m y holiness. 2 2 2

W i t h the third statement he m a d e he emphasized their holiness. His allotted heritage Israel (Deut. x x x i i . 9); And you shall be to me a kingdom of priests and a holy nation ( E x . x i x . 6 ; T a r g . ) . A n d in the praises he u t t e r s — A n d when it rested, he said, 'Return, 0 Lord' ( N u m . x . 3 6 ) , to m a g n i f y a t all times, to the ten thousand thou sands of Israel (ibid.). nz

2 2 4

He encircled him, he cared for him (Deut. x x x i i . 1 0 ) . Then Moses brought the people out of the camp to meet God ( E x . x i x . 1 7 ) , in order t h a t the people m i g h t listen to m y speech w i t h y o u . 2 2 6

J a c o b shall eat a n d b e satisfied. And you shall eat and be full, and you shall bless the Lord your God (Deut. viii. 1 0 ) on account of H i s gracious dealing w i t h y o u . And of all that Thou givest me I will give the tenth to Thee (Gen. x x v i i i . 2 2 ) . 2 2 6

227

But ... waxed fat (Deut. x x x i i . 1 5 ) — t h e p r a i s e w o r t h y o n e . Lord your God will bless you in all that you do (Deut. x v . 1 8 ) ; And obey the voice of the Lord your God (Deut. x x v i i i . 1 ) ; And all the of the earth shall see that you are called by the name of the Lord x x v i i i . 1 0 ) a n d y o u will b e a blessing.

So the if you peoples (Deut.

T h r e e statements are coupled together mightily, along w i t h them being the T a h e b . Praise his people, 0 you nations (Deut. x x x i i . 4 3 ) — t h e y are m y people a n d m y heritage. T h e y shall possess the whole world. T h a n k s b e to the Merciful G o d whose mercies endure w i t h e v e r y generation a n d w h o lives for ever in H i s o w n state, no more a n d no less. W h o k n o w s h o w H e is or understands w h a t H e is or knows where H e is or c a n reach H i m ? H e is the G o d of gods, enduring, everlasting. H e h a s no associate; greatest of all great ones w h o are victorious in battles, there is no other g o d w i t h H i m . H e did not create or perfect according to a n y form. L e t us bless H i m in faith a n d submit to H i m in p u r i t y , testifying a n d s a y i n g w i t h truth, " T h e r e is only one G o d . " See h o w the great prophet Moses renewed the words w h i c h he c o m m anded in the T e n W o r d s ( E x . x x ) , w h i c h he uttered—He fixed the bounds (Deut. x x x i i . 8 ) , a statement w h i c h he connects w i t h his statement on the numerous state of the I s r a e l i t e s — A n d your descendants shall be as the stars of heaven (Gen. x x i i . 1 7 ; T a r g . ) , t w e l v e a b o v e a n d twelve below. 2 2 1

2 2 8

8 2 2

2 2 3

2 2 1

As S.P., with var. t r o n p . As S.P., with •>D'?X om. As S.P., with var. imaaiO". As S.P., with var. x'XV. As S.P., with var. H T B S K . = Jeshurun. Ref. to the twelve tribes in the two worlds. 2 2 6

2 2 8

2 2 8

2 2 7

IV. §.io

177


W h e n he said, "As the stars of heaven", t h e y did not need to b e governed ever, b u t all the peoples of the w o r l d are w i t h o u t l a w or commandment; therefore t h e y are guided b y the stars. T h e l a w is in y o u r hand, O Israel! Consider B a l a a m a n d w h a t he tried to do. W h e n he w a s not telling the truth, it w a s because he reversed the truth. J o i n yourself to the t r u t h ; no enemy will h a v e power o v e r y o u as long as y o u do not esta blish yourself in evil desire. B i n d yourself to the t r u t h a n d keep the commandments, t h a t y o u m a y be fruitful a n d m u l t i p l y a n d possess the land and all of these boundaries appointed from the d a y s of Peleg, for in his days the earth was divided (Gen. x . 2 5 ) . T h e second statement is For the Lord's portion is his people, Jacob (Deut. x x x i i . 9) since the former d a y s . H e has revealed H i s m i g h t here a n d magnified him in holy things. H e m a d e the S a b b a t h h o l y a n d the rest during it (too), a n d H e sanctified the F e s t i v a l s . H e w a s also magnified in commandments a n d statutes, a n d the a u t o g r a p h of G o d is found in the possession of no people b u t y o u . K e e p w h a t y o u r L o r d has empowered y o u w i t h a n d do not d e v i a t e from it, a n d w h a t Moses has taught y o u — l e a r n ! T h e third statement is His allotted heritage Israel (Deut. x x x i i . 9)— from the day that the Lord gave commandment ( N u m . x v . 2 3 ) , as H e said, "And you shall be to me a kingdom of priests" ( E x . x i x . 6), z e a l o u s ones ministering to their L o r d , and a holy nation (ibid.); all those conse crated to him were in your hand (Deut. x x x i i i . 3 ) ; Curds from the herd (Deut. x x x i i . 1 4 ) ; J o s e p h the B u l l , w h o is obedient, inherits all holiness. 229

2Z0

2 3 1

Observe the month of Abib (Deut. x v i . 1 ; T a r g . ) ; teach it, for it reaches the land of the fathers. And you shall offer the ... sacrifice ...from your flock or your herd, at the place which He chose, to make his name dwell there (Deut. x v i . 2 ; T a r g . ) . T h i s is a merciful G o d a n d there is none besides H i m . H a p p y the heart t h a t abides in H i m ! H u m i l i t y is good; it speaks w i t h dust, so t h a t H i s m e r c y becomes more. T h i s is a merciful G o d a n d there is none a p a r t from H i m . T w o worlds are bound together in H i s s a y i n g , "He called Moses" ( E x . x i x . 2 0 ; T a r g . ) and sent him to glorify H i s beloved. 2 3 2

T h i s is a merciful G o d and there is none a p a r t from H i m , w h o created a n d perfected, no other god w i t h H i m . H e m a d e Moses to hear H i s voice and g a v e him life, b y which Israel m a y live. 2 2 8

2 8 0

2

Cf. root DJ3 in Jew. Targ. R.S.V. 'his hand' after L X X . " A -lord', aaa This world and the next, often thus described, Moses from the upper, Israel from the lower.

Book I V

178 §.n

IV. | . j

God, Man and Sin

§ 11. RECOMPENSES FOR DISOBEDIENCE TO T H EL A W L e t u s observe h o w the great prophet Moses repeated three of the glorious statements a n d b e g a n speaking w i t h them (Israel) of ten judgements prepared for the guilty, t h a t t h e y m a y not s t r a y from the b o u n d a r y of t r u t h and cast themselves into the affliction of the D a y of V e n g e a n c e . W h e n he began to speak before them, they were listen ing in fear of the c o m m a n d of the L o r d . 2 3 3

So I will stir them to jealousy (Deut. x x x i i . 2 1 ) . H e emphasizes their distress b y adding the phrase With those who are no people (ibid.). The Lord will bring a nation against you from afar (Deut. x x v i i i . 49; T a r g . ) . T h e vengeance on the world will destroy minds. The Lord will scatter you among all the nations ( L e v . x x v i . 3 3 ; T a r g . ) , if y o u do not observe to do w h a t is truth, and you will be left few in number (Deut. x x v i i i . 62) j and you shall be smitten before your enemies ( L e v . x x v i . 17) because of a b u n d a n t evildoing. 2 3 4

2 3 5

W o e to the sinner for w h a t he has done, w h e n the T r u e One is revealed a n d sets Himself for the reckoning! W h a t reply will there be w h e n G o d asks him, for recompense is prepared whether for good or forill? T h e second statement which he made, "I will provoke them with a foolish nation (Deut. x x x i i . 2 1 ) , a nation of stern countenance (Deut. x x v i i i . 50) w h o do not k n o w H i m w h o created it, w h o will judge the disbelief of those w h o do not believe in their L o r d . W h a t recompense is prepared, corresponding to p r o v o c a t i v e action! H e w h o degrades himself will b e punished for such. Cain, Cush and N i m r o d , each of these w a s recompensed according to w h a t he h a d done; Cain w a s degraded a n d forsaken a n d cast o u t in the land. W h e n Cush s a w his father's nakedness he w a s accursed and vested w i t h blackness ( o f skin), he a n d all his descendants for ever. N i m r o d magnified himself; his self— magnification w a s vilified a n d he became clad in affliction for w h a t he h a d done. 2 3 6

237

W o e to a m a n w h o lowers himself. T h i s w a s the evil of Zimri. L e t us fear G o d w h o has presented us w i t h life and w a r n e d us of death. T h e third statement, How should one chase a thousand? (Deut. x x x i i . 30). W o e to a m a n w h o is g u i l t y of evil! They shall stumble over one another, etc. ( L e v . x x v i . 3 7 ) . W o e to a m a n whose sin pursues h i m ! And you shall perish among the nations ( L e v . x x v i . 3 8 ) — a b a d end! And you shall be a horror to all the kingdoms of the earth (Deut. x x v i i i . 2 5 ) , and you shall perish among the nations ( L e v . x x v i . 3 8 ) . W i l l not an e n e m y g a t h e r against y o u ? Y o u r enemy is y o u r actions, y o u r sword 2 3 8

2 8 8

2 8 4

As S.P., with var. Dmj>X. Part S.P., part Targ. nriDii] & DS'aiK. Root elsewhere used of 'hasten'. with var. -jn (M.T. ro'n); Von Gall -inn misprint. 2 3 8

8 8 7

2 8 5

As S.P., with var. = n"?Dp. As S.P., 2 8 8

IV. §.n

179

Recompenses for Disobedience t o the L a w

y o u r w o r d s ! W o e to a m a n whose o w n guilt s l a y s him, whose w o r d is his sword punishing h i m ! L e t us turn a w a y from such action a n d not become i n v o l v e d in it, for our L o r d a n d our prophet h a v e w a r n e d us against it. L e t u s praise the L o r d a l w a y s for H i s a b u n d a n t goodness a n d not disobey H i s w o r d s , for w e are holy a n d are called b y the n a m e of the L o r d . If w e become defiled, b y w h a t (attitude of) m i n d does it happen ? W e are the children of good men a n d the L o r d loves us. If w e are apostate, b y w h a t (atti tude of) m i n d does it happen ? A holy nation, w h o m the L o r d chose, y e t w e profane holiness! B y w h a t (attitude of) m i n d is it so ? I t behoves us to renew repentance a n d m u l t i p l y mourning for w h a t has transpir ed on our part. I t behoves us to increase zeal w i t h i n ourselves in place of w h a t w e h a v e done b y w a y of evil action t h a t brings the p e n a l t y of punishment a n d a b u n d a n t destruction. W h e n it comes about, h o w long judgements, h o w long recompense w i t h o u t our perceiving a n d fearing, the one in the heart, the other in the soul, the one in the spirit, the other in the b o d y , the one in possessions, the other in children— the w i d o w s are neglectful, the orphans g u i l t y , the y o u t h s rebellious, the girls errant. H o w evil are these descriptions! If there has been a changeover from full g l o r y to accursedness, from w h o l l y good to evil, from total security to fear, from complete rest to toil, from complete abundance to p a u c i t y — s e e then the deed t h a t took place in the Garden. M a n rejected life a n d brought into being death. H e m a d e darkness to dwell w i t h i n him, so t h a t condemnation w a s multiplied in the world. T h e heart of Cain w a s hardened, w i t h the result t h a t he w a s rejected a n d forsaken. T h a t deed of his cast him a n d his descendants out into evil afflictions. I t happened also w i t h the people of B a b e l a n d (their deed) caused them to be scattered over the face of the whole earth. I t burnt the people of S o d o m a n d it desolated the E g y p t i a n s . I t w i p e d out A m a l e k ; it stoned the son of Shelomith. I t happened w i t h K o r a h w i t h the result t h a t the earth engulfed him. I t w a s especially the case w i t h Z i m r i ; it happened w i t h B a l a a m a n d w a s the cause of his death. ( T h a t deed) c a m e (also) from the Calf-makers a n d m a d e the people of J u d a h hard. T h e one lot it afflicted, the other it slew! A l l this is enough for us. L e t us keep far from it a n d not b e i n v o l v e d in it. How should one chase a thousand? (Deut. x x x i i . 3 0 ) . T h i s refers to us. W e h a v e no a r m y , no king, no prince, no sword, b o w , spear, or shield, and w e h a v e no one to p r a y for us, no priest to m a k e atonement for us. W e h a v e shunned righteousness a n d negated the t r u t h a n d profaned things t h a t are holy. W e h a v e hidden the (very) T a b e r n a c l e ! If all 2 3 9

3 3 3

It is typically Sam. to include the sins of forefathers in the condemnation of them selves. Thus the hiding away of the Tabernacle (an expression used by 20th century Samaritans too!) really refers to the defection of Eli's sons and the consequent coming of the era of divine disfavour.

i8o

Book I V

I V . §.u

God, Man and Sin

this h a d been prevented a n d each item reverted to its original state, all the g l o r y w h i c h w e h a v e k e p t b a c k w o u l d return. T h e n perhaps the oath m a d e b y our L o r d w o u l d h a v e become efficacious for us a n d the c o v e n a n t too. T h e statement They shall fall when none pursues ( L e v . x x v i . 3 6 ) w o u l d not a p p l y to us, nor w o u l d How should one chase a thousand! And two put ten thousand to flight (Deut. x x x i i . 3 0 ) ; They shall stumble over one another, as if to escape a sword ( L e v . x x v i . 3 7 ) — s t a t e m e n t w h o l l y of g r i e f a n d routing. I s not And you shall have no power to stand before your enemies (ibid.) indicative of m a n y punishments, indica t i v e of a multitude of afflictions for those t o w h o m it applies ? 240

H o w h a p p y the m a n w h o has pleasing deeds to his credit! W h e n he is questioned a b o u t them, he will be delivered, b u t where will the g u i l t y turn his f a c e ? A s for him w h o has rebelled against his L o r d , w h o is there to h a v e compassion for him ? N o t all peoples will be quest ioned a b o u t a deed, for t h e y h a v e not been called holy people, nor firstborn, nor heritage, nor priests, nor holy, nor specially select, nor h a v e t h e y h e a r d the voice of the living G o d . W o e to the sinner w h o has done evil w i t h all his m i g h t ! T h e T a h e b will come in peace a n d reveal the t r u t h a n d will purify the w o r l d a n d establish the heads of the people as t h e y once were. T h e fourth statement: Unless their Rock had sold them (Deut. x x x i i . 3 0 ) . T h e errant said, " I s this y o u r g o d ? " w h e n t h e y s a w it burnt. W h a t d i d t h e y s a y ? P e r c e i v e in the m i n d h o w the great prophet Moses said, "Unless their Rock had sold them and the Lord had given them up" (ibid.). H e refused to kill t h e m until H e h a d b u r n t the calf. W h e n they s a w their g o d b u r n t in the fire, their strength w a s turned to weakness a n d t h e y fell b y the s w o r d . N o t a worshipper a m o n g them w a s left! Unless their Rock had sold them; t h e y h a d no l a w or c o m m a n d m e n t , no statutes or judgement, no v o i c e w a s heard, none created or ordered. N o m a n w a s sent w i t h wonder or m i r a c l e ; no deed w a s done b y man's h a n d , nothing h e a r d or seen, no (savoury) smell or taste, none to request. N o , b u t t h e y w e r e shut u p b y the c o m m a n d of G o d . Therefore H e said, "Whoever sacrifices to an alien god shall be destroyed ( E x . x x i i . 20). 2 4 1

E x a l t e d are the tribe of L e v i a b o v e all the tribes, for t h e y were m a d e j u d g e a n d t h e y j u d g e d the congregation. Moses belonged to L e v i , so did A a r o n . W h e r e is there the like of Moses a n d w h o can compare w i t h Moses, a prophet the like of w h o m has not arisen a n d never will arise ? T h e fifth s t a t e m e n t : For the time when their foot shall slip (Deut. x x x i i . 3 5 ) . The man who is the most tender and delicately bred among you (Deut. x x v i i i . 54) m a k e s himself to fall into evil abomination; (so) iiZ

IV. §§.11,12

T h e D a y of V e n g e a n c e

181

the most tender and delicately bred woman among you, who would not venture to set the sole of her foot (Deut. x x v i i i . 56). H e w h o w a l k s in evil, the sole of his foot will stumble. W h a t the w a l k i n g in evil involves is the transgression of the c o m m a n d m e n t s ; (e.g.) You shall not turn aside to the right hand or to the left. You shall walk in all the way which the Lord your God has commanded you ( D ; u t . v . 3 2 - 3 3 ; T a r g . ) . W h a t is meant b y the right h a n d a n d the left ? T h e l a n d of C a n a a n is the right h a n d and the land of E g y p t is the l e f t . T h e w a y of the T r u e One is in the middle. H e w h o turns to the one or the other—his foot shall stumble. H e w h o has evil steps, let him b e prepared to meet judgements from the sole of his foot to his h e a d ! 243

G l o r y b e to the great prophet Moses, w h o magnified m e n w h o believed in G o d a n d accepted his prophethood as true.

§ 12. T H E D A Y OF V E N G E A N C E T h e sixth statement: For the day of their calamity is at hand (Deut. x x x i i . 3 5 ) . Let me alone, that I may destroy them and blot out their name (Deut. ix. 1 4 ) . H e w h o does such an evil thing as to lie w i t h his fathers—and w h a t takes place a f t e r w a r d s — o r to turn aside after a n alien god, will be r e q u i t e d b y the T r u e One. H e r e is an u n h a p p y outlook! T h e future for evildoers! W h a t severe retribution there will b e on the D a y of J u d g e m e n t ! 2 4 4

246

There is a h a p p y future spoken of t o o — S o they followed in thy steps, receiving direction from thee (Deut. x x x i i i . 3 ) . W h a t great m i g h t ! W h a t enduring sovereignty t h a t m a k e s all w h o love G o d g r e a t ! L e t us begin to utter w o r d s t h a t perfect the minds of the righteous. Praise be to the Merciful, E v e r l a s t i n g One, w h o endures for ever in His greatness. H o w glorious is the time of righteousnoss, a great order wholly of prosperity, the time in w h i c h lived the great prophet Moses, his light illumining both worlds. Glorious is the faithful prophet w h o opened his mouth and m a d e this, the seventh statement: — a state ment containing both comforts a n d punishments. T h e statement is: And their doom comes swiftly (Deut. x x x i i . 3 5 ) . B e c a u s e of evils the recompense p a i d is punishments; because of good deeds the recompense given out is of the corresponding k i n d — a s H e said, "Doing good to thousands of those that love me and keep my commandments ( E x . x x . 6; T a r g . ) , remembering the iniquity of the fathers upon the children to the third and fourth generation of those that hate me" (Deut. v . 8 ; Targ.). 2 4 6

2 4 7

2 4 8

2 4 3

2 4 5

2 4 8

2 4 4

I.e. Canaan is to the East, Egypt to the West. As S.P., with var. o-ratBNl & rraxi. So ; or 'adjured'. As S.P., with var. - p i l T a T B . As S.P., with var. miTlS. Not apparently an exact quotation. A

2 4 6

2 4 7

Book I V

182

IV.

God, Man and Sin

§.I2

W e m u s t renew repentance, t h a t w e m a y find rest and safety from all the retributions of the D a y of V e n g e a n c e , from all the penalties. T h e D a y of Recompense is for all the good, the D a y of Resurrection for all men, the D a y of R e g r e t for all the w i c k e d , the D a y of Reckoning for all things done, the D a y of Recompense for the good a n d the evil, the D a y of Interrogation about all things done b y all creatures, the D a y of T r e m b l i n g for all feet, the D a y of Terror for all limbs, the D a y of R e c k o n i n g for all actions, a d a y in w h i c h e v e r y person receives recom pense, the D a y of J u d g e m e n t , the D a y of T e a r s , the D a y of Deliver ance, the D a y of A s s e m b l y , the D a y of T r u t h , the D a y of F e a r , the D a y of the S t a n d i n g , the D a y of Coming forth from the ground, the D a y of Grief for all of the w i c k e d , the D a y of J o y for all w h o were obedient, the D a y on w h i c h the L o r d of the world will appear and proclaim, "I, even I, am He, and there is none other with me" (Deut. xxxii. 3 9 ) . 2 4 9

H e will s u m m o n H i s creatures as H e wills. T h e earth will be split because of the great terror (then), a n d all of t h e m will come f o r t h as quick as a w i n k of the e y e a n d will arise in one moment before H i m . T h e earth will be renewed and its split mended where it w a s split. F r o m the good will issue the distinctive smell of p e r f u m e . A sweet odour will rise u p to the h e a v e n l y habitation. 260

261

A s for the evil, the smell of their dust will arise—as H e said, "And I will devastate the land" ( L e v . x x v i . 3 2 ; T a r g . ) , and there will return w i t h it brimstone a n d fire. W h e n these t w o (classes) are brought together, note the difference between t h e m ! A s for the good, their odour will be acceptable and their apparel will be renewed as H e said, "Your clothing did not wear out upon you" (Deut. viii. 4; T a r g . ) . A d a m a n d N o a h a n d the Righteous of the world will be before them, the angels of the F a v o u r round about t h e m , and m e r c y ' s dewdrops showering upon them. T h e light will shine on them a n d the great prophet Moses will glorify them. A a r o n the priest will rejoice because of them, his son E l e a z a r will be joyful over them, Phinehas will praise them, J o s h u a and Caleb a n d the seventy Elders will m a g n i f y them. T h e F a v o u r of the L o r d will dwell w i t h them and proclaim of them, "So Israel dwelt in safety alone" (Deut. x x x i i i . 2 8 ) . 2 6 2

T h e s e are the attributes of the good, the doers of righteousness, w h o kept the c o m m a n d m e n t s which G o d decreed a n d did not neglect them. A s for the evil, on the other hand, w h e n their evil odour issues from desolate dust w i t h which brimstone a n d fire are mingled, it will not be acceptable. T h e i r apparel will be ragged, their faces e m a c i a t e d . It 263

2 4 9

2 5 0

Part S.P., part Targ. Lit. 'be spread out'. Rev. vii. n . So ; not as Bibl. Heb. root. 2 5 8

A

2 5 1

A

So , not as Bibl. Heb.

2 5 2

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will be said to them, " W h y are y o u r faces expressive of affliction t o d a y ? " Cain and L a m e c h , the people of the F l o o d , the people of B a b e l , the people of S o d o m , the E g y p t i a n s , the A m a l e k i t e s , K o r a h and all his assembly w i t h their censers in their hands w e r e assembled against them (cf. N u m . x v i . 1 1 ) a n d the angels of w r a t h were encompass ing them; the dust a n d earth were descending upon t h e m a n d there was blindness in their eyes. T h e great prophet Moses w a s too right eous for them, A a r o n a n d his sons w r a t h f u l a t t h e m ; the great fire w a s to m a k e an end of their bodies, a n d G o d to h a v e no compassion for them. T h e y were to be confounded a n d the world shut against them. T h e T r u e One w a s to s a y , " / will make my arrows drunk with blood, and my sword shall devour flesh" (Deut. x x x i i . 4 2 ) . 254

These are the descriptions of the sinner on the D a y of J u d g e m e n t . T h e good will be j o y f u l a n d none of their clothes will w e a r out upon them, because they loved the sojourner a n d g a v e him b r e a d a n d cloth ing. T h e i r faces will be radiant, for t h e y did not turn their faces a w a y from seeking. T h e i r palms will be full of light, for t h e y w e r e not closed against righteous dealing. T h e i r hearts will be full of light, for B e l i a l did not speak to them. T h e i r souls are pure, for t h e y loved their L o r d w i t h soul and heart a n d strength—as H e said, "And you shall love the Lord your God" (Deut. v i . 5; T a r g . ) . T h e i r feet did not falter, for t h e y w a l k e d after the L o r d — a s H e said, "You shall walk after the Lord" (Deut. xiii. 4 ; T a r g . ) . A l l this will be brought to pass in the D a y of Recompenses. 2 5 5

T h e evil will be in severe punishment a n d their apparel will be ragged, for t h e y pledged the raiment of the w i d o w . T h e i r faces will be darkened, because t h e y turned them a w a y from e v e r y poor a n d impoverished person. T h e i r hands will be cut off, because t h e y closed them against righteous dealing. T h e i r hearts will grieve, seeing t h a t they did not serve the L o r d w i t h j o y and w i t h h a p p y heart. T h e sons of B e l i a l held s w a y o v e r them. T h e i r souls are b l e m i s h e d because they did not wholeheartedly follow the L o r d . T h e i r minds will be smitten, for they committed adultery in them. T h e i r strength will be m a d e w e a k , because t h e y did not hold fast to the commandments. T h e y will suffer retributions from the foot to the top of the head, for they w a l k e d in slander and did not fear such action. T h e D a y of V e n g e ance is prepared for all such deeds! H e w h o commits sin in the world a n d does not turn from it will h a v e no escape then. W o e to the sinner for w h a t he has brought on himself! H e has prepared consuming fire which will take grip of the soul. 256

257

258

259

H a p p y the righteous for w h a t t h e y possess. S h a d e a n d w e l l b e i n g will give them rest, shade from the G a r d e n a n d wellbeing from heaven. As Jew. Targ. root mum ? Or as 'the errant'. = v'jDpn. Or as 'errant men'. Cf. Syr. J L ^ X ^ = JJe. 'light'

2 5 4

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T h e one provides refreshing coolness for them, the other gives them rest. W h a t a splendid portion, the portion of righteousness! H e w h o is humble will b e in great glory in this w o r l d a n d the n e x t . 2 6 0

G l o r y b e to the great prophet Moses w h o m his L o r d sanctified a n d placed in a status which no m a n of the descendants of A d a m has ever attained, neither before him nor since. T h e eighth statement is terrifying to all w h o hear: Where are their gods? (Deut. x x x i i . 3 7 ) . T h i s refers to those w h o worship an image m a d e b y h u m a n hands. H e w h o m a k e s an i m a g e a n d worships it, his F o r m will b e changed in the D a y of J u d g e m e n t . H e w h o worships something t h a t has been c r e a t e d a n d m a k e s it the object of his trust, when the T r u e One appears w h o will there b e to s a v e him ? H e w h o makes much of other than his Creator, w h e n he stands in the D a y of Vengeance w h o will s a v e him ? 261

L e t us t u r n b a c k from the w a y of error a n d g o in the w a y of right eousness—the w a y t h a t provides rest for all w h o tread it. H o w excell ent is t h a t w a y ! I t behoves us to w a l k in it, for there H e calls, "Come on, for I a m before y o u ; do not fear." (Cf. D e u t . x x x i . 8 ) . L e t us listen to the w o r d s , for t h e y are from the mouth of the T r u e One. L e t us not turn from them ever, perchance w e m a y remain in the glory H e has given us. 2 6 2

T h e ninth statement: Let them be your protection (Deut. x x x i i . 3 8 ) in t h a t great d a y . T h e L o r d of the w o r l d will come among all the peoples w h o worship the stars, sun, moon, fire, or a n y image, the worshippers of B a a l - Z e p h o n , the m a k e r s of the Calf a n d the w o r shippers of B a a l - P e o r . W h e n all these people come, t h e y will see them t u m b l e ! T h e T r u e One w i l l s a y to them, "These are your gods" ( E x . x x x i i . 4 , 8 ; T a r g . ) , b y following w h i c h y o u h a v e gone a s t r a y in y o u r minds. L e t t h e m arise to help y o u a n d b e y o u r preservation! I a m the one w h o w a s a shield to A b r a h a m in Sodom, when he said, "I have sworn to the .. Most High Powerful One, ruler of heaven and earth (Gen. x i v . 2 2 ; T a r g . ) . W h a t p o w e r h a v e y o u r gods t o d a y to a c t ? R e c e i v e y o u r rewards n o w ! Suffer affliction w i t h w r a t h ! 0 fire, burn them, for they have stirred me to jealousy with what is no god; they have provoked me (Deut. x x x i i . 2 1 ) w i t h their shameful acts. M y dwelling they h a v e defiled, m y holiness t h e y h a v e profaned. T h e i r faces h a v e manifested evildoings; t h e y h a v e multiplied their presumptuous behaviour before m e . T h e y h a v e inhabited the apple of (my) e y e ; m y House they h a v e desolated; from the T r u e One t h e y h a v e turned a w a y ; m y will they h a v e c o n c e a l e d . T h e y h a v e gone a w a y from m e ; t h e y h a v e kept w h a t belongs to m y enemies. H o w c a n I recompense them w i t h good things Cf. the 3rd Beatitude, Matt. v. 5. Orthographic error; 1. •>(K)ni3 ?. So S.P., L X X , Syr., Vulgate. As S.P., but pam for Heb. on, and var. »0S73l. Or 'de stroyed'. 2 6 3

264

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IV. §.12


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or hear a c r y from them, or answer t h e m in the d a y of their distress in the w o r l d ? I called t h e m ; t h e y did not come. I w a r n e d t h e m ; t h e y paid no attention. I t a u g h t t h e m ; t h e y remained ignorant. I honoured t h e m ; t h e y rebelled. I instructed t h e m ; t h e y forgot. I uplifted t h e m ; they fell down. I treated t h e m well; t h e y b e h a v e d shamefully. I n v i e w of this h o w can I h a v e p i t y for them ? H o w c a n I show m e r c y to t h e m ? W i t h this in m i n d h o w can I p i t y them ? H o w c a n I b e concerned for them ? M y mercies h a v e been w i t h d r a w n from them. M y blessings h a v e been withheld from them. W h e n t h e y forgot m e , I forsook t h e m ; w h e n t h e y spurned m e I p a r t e d from them. I recompense e v e r y doer according to w h a t he h a s done! 2 6 5

These statements do not a p p l y to other men, only to us. W o e t o us if w e do not learn them, for w e will receive recompense according to w h a t w e h a v e heard. W e are the children of good men. T h e oath of the T r u e One a p p l i e s to us. L e t us not shun the T r u e One or a c t in a shameful manner or d e v i a t e from the w a y of G o d , or forget w h a t G o d has t a u g h t us, or forsake the instruction H e has g i v e n us, perchance favour m a y appear in the world, a n d tranquillity a n d peace come b a c k to H i s own, a n d t h a t w e m a y lie down w i t h none t o terrify ( L e v . x x v i . 6) a n d be safe in our dwellings. W i l l not the g r e a t prophet Moses bring forgiveness, for the l a w is to him a perpetual memorial g i v i n g increase of life? W i l l not A a r o n g i v e blessing, since the c o m m a n d m e n t s are before us ? W e shall h a v e no plea w h e n the T r u e One questions us, b u t the l a w is in our h a n d s — a s H e said, "(It is) in your mouth and in your heart, so that you can do it" (Deut. x x x . 1 4 ; T a r g . ) . H e w r o t e it w i t h H i s (own) hand, H e g a v e it w i t h H i s (own) hand. 266

L e t us praise our L o r d w i t h faith a n d submit before H i s greatness w i t h much reverence, testifying a n d s a y i n g , " T h e r e is only one God." T h e tenth statement. H o w did the great prophet Moses teach Israel a b o u t the D a y of V e n g e a n c e ? H e announced to t h e m their deliverance from it. T h e r e is no announcement or deliverance except for those w h o possess righteousness a n d w h o do good deeds, w h o keep the commandments, w h o w a l k in the w a y of the T r u e One. T h e T a h e b will come in peace to repossess the place w h i c h G o d chose for those good people. T h e eldest of his father's house, w h e n he w a s young, w a s great in wisdom a n d his heart w a s filled w i t h knowledge of w h a t he learnt. H e w a s described as a 'quiet man, dwelling in tents' (Gen. x x v . 2 7 ) . H i s m i n d w a s strong because he possessed r i g h t eousness. J o s e p h c a m e ; so he w a s recompensed w i t h a k i n g d o m after servitude a n d those w h o h a d oppressed him sought his f a v o u r . H i s 267

2 6 8

265 F

o r

„2j . m

26« L i . 'goes', A 'continues'. t

2 , 7

So R.S.V.

2 , 8

Part S.P., part Targ.

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brethren were not upright in w h a t t h e y did, b u t he w a s upright in w h a t he did. W h e r e is there the like of J o s e p h , illumined, wise, posses sing the spirit of G o d . H e possessed the place. Therefore his bones w e r e borne b y a prophet w h o w a s the faithful one of his L o r d ' s house. T h e r e is none like J o s e p h the king a n d there is none like Moses the prophet. E a c h of them possessed high s t a t u s ; Moses possessed prophet hood, J o s e p h possessed the G o o d l y Mount. T h e r e is none greater than either of t h e m ! Greatness belongs to our G o d , w h o is eternal b y Himself, owner of the worlds. T h e r e is no other w i t h H i m . H o l y is the prophet w h o w a s sanctified b y G o d . T h r o u g h him manifold great glories were revealed. N o prophet like Moses h a s arisen or e v e r will a r i s e . H e w a s exalted a b o v e the whole h u m a n race a n d he progressed until he w a s gathered w i t h the angels—as w a s said to him, "Be gathered" (Deut. x x x i i . 5 0 ; Targ.). 269

W h e r e is there the like of Moses w h o trod the fire ? W h e r e is there the like of Moses w h o penetrated the high re gions ? W h e r e is there the like of Moses w h o approached the deep dark ness? W h e r e is there the like of Moses to w h o m his L o r d said, " S t a n d b y m e n o w " ? (cf. E x . x x x i i i . 2 1 ) . W h e r e is there a prophet like Moses w h o m G o d addressed mouth to mouth? ( N u m . xii. 8 ) . W h e r e is there a prophet like Moses w h o fasted forty days and forty nights; he neither ate nor drank? ( E x . x x x i v . 2 8 ) . H e descended c a r r y i n g t w o stone tablets inscribed b y the finger of G o d . H e also said other words, all of them comprising tidings for the doers of good. T h e T a h e b will come in peace to possess the places of the perfect ones a n d to manifest the truth. G i v e ear a n d hear! A b i d e in the truth, purify y o u r intents— 2 7 0

2

1

272

For the Lord will judge " his people, (Deut. x x x i i . 36), the people of the L o r d , i.e. J a c o b , a descendant himself and y e t a chief root, and descendants from fathers to sons, right from N o a h the origin to the T a h e b his descendant. T h i s statement brings to (our) notice the perfect ones w h o were superior to all peoples. Therefore H e said, "And have compassion on His servants"(ibid.). T h e y will not b e in p o v e r t y , nor will they be afflicted in judgement, for t h e y w a l k e d in the w a y of righteousness. T h e y h a v e rest in the D a y of J u d g e m e n t from all retribution; their 2 8 9

D. 1 marg, add. rest of Deut. xxxiv. 10. 'vindicate'. As S.P., with var. nns;. 2 7 2

2 7 0 A

'who pierced the veils'.

2 7 1

R.S.V.

IV. §.12


187

souls h a v e relief within the kingdom. One will come in peace to bring in r e l i e f . And there is none remaining, bond or free (ibid.). T h e r e the w o r d of the T r u e One will be enforced a n d H e will illumine the w o r l d w i t h w h a t H e will bring about in it. 273

H o w momentous the hour w h e n G o d ' s voice is h e a r d going forth in the world! A l l creatures will b e a r r a y e d w i t h their heads lowered, their hearts quaking, their eyes f i x e d , their limbs shaking from fear on the D a y of J u d g e m e n t . T h e mouth of the D i v i n e One speaks: "See now that I, even I, am He" (Deut. x x x i i . 39). T h o s e w h o a c k n o w l e d g e and k n o w will then be delivered. Behold, 1 have taught you statutes and ordinances (Deut. iv. 5), only take heed (Deut. iv. 9). 274

274

275

J , even I am He, w h o lives a b o v e Creation a n d Mount Sinai. I, even I, am He, w h o is a n d there is no other beside me. I, even I, am He, w h o is without time or place. I, even I, am He, to w h o m the life of the world belongs. /, even I, am He, w h o raised a n d spread out b y m y power. /, even I, am He, w h o planted the G a r d e n a n d uprooted S o d o m . /, even I, am He, w h o uprooted a n d withheld. /, even I, am He, to w h o m all belongs a n d to w h o m it will return. /, even I, am He, w h o s l a y s all living a n d brings to life all dead. ' /, even I, am He, w h o recompenses m y a d v e r s a r y w i t h vengeance. A n d now, it is good for us to rely on the T r u e One a n d fear H i s might, perchance w e m a y reach the w a y of prosperity, a n d not cease to praise our L o r d a l w a y s , t h a t w e m a y be exalted a n d increased in all glory, and enter into a c i t y which is full of m e r c y a n d p i t y , in w h i c h all the inhabitants are a t rest. T h i s is a Merciful G o d a n d there is none besides H i m . T h i s is a true prophet w h o magnifies the good. L e t us return now w i t h perfect m i n d to H i s s a y i n g , "For the Lord will judge his people" (Deut. x x x i i . 36). E v e r y o n e k n o w s his recompense here. See h o w those w h o k n o w m e are given life through m y goodness and are in j o y through m y glory. See h o w it w a s said to P h a r a o h king of E g y p t , "Let my people go", for I a p p e a r for the sake of delivering them. 276

For your people have acted corruptly (Deut. ix. 1 2 ) — a serious sin on the D a y of V e n g e a n c e ! One will b e separated from the other. Therefore the great prophet Moses said, "And have compassion on his servants" (Deut. x x x i i . 36). T h e one w h o is apostate will receive retribution, b u t the one w h o obeys will find rest. H a p p y t h e y w h o o b e y ! W o e to all g u i l t y ones! 2 7 8

The ref. to a kingdom and one coming as an inaugurator is unique to this passage. There is no doctrine of a kingdom of God as understood in Christianity, but the Sam. teaching is that God has a kingdom composed of His beloved—otherwise unspecified. The one to come is the Taheb; his function of restoration involved relief for the hard-pressed believers on earth. It is possible that the kingdom ref. to is earthly. 271 A. 275 . p . , L X X , Syr., Vulgate. R.S.V. 'vindicate'. 2 7 8

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IV. §.I2

F u r t h e r m o r e , And have compassion on his servants is a statement w h o l l y glorious. T h e T a h e b will arise a n d the L o r d will h a v e compas sion. T h e place of the D a y of V e n g e a n c e is the evil place of the Calf. I will be fierce in anger when I do a w a y w i t h the people. T h e great prophet Moses p r a y e d ; anger w a s reverted a n d there w a s compassion for the remainder w h o did not (have a n y t h i n g to do with) m a k i n g the Calf. Therefore on the D a y of V e n g e a n c e the great fire will b e kindled. T h o s e w h o abode b y the T r u e One will not be overcome b y it. T h e y kept the w o r d s which our L o r d commanded us, for t h e y are life a n d lengthening of d a y s for those w h o keep them (cf. D e u t . x x x . 20) T h i s is a m i g h t y statement w h i c h the great prophet Moses m a d e — And there is none remaining, bond or free (Deut. x x x i i . 3 6 ) . T h e bond are the doers of sins a n d the free are the forsakers of sins. W h e r e is there the like of Moses a n d w h o can c o m p a r e w i t h Moses, w h o w a s magnified a b o v e the whole race of m a n ? H e spoke w i t h the m i n d of the D i v i n e One, w i t h the mouth of prophecy. See now that I, even I, am He (Deut. x x x i i . 3 9 ) . Hear, 0 Israel, the Lord our God is one Lord (Deut. v i . 4 ) . W h e n he proclaimed that, he m a d e it a fundamental b y which minds are perfected, and he m a d e it a foundation for worship. / am the Lord ( E x . x x . 2 ) , and my name YHWH ( E x . v i . 3 ) , / am who I am ( E x . iii. 1 4 ) , The Lord our God is one Lord (Deut. v i . 4 ) ; the beginn ing a n d the e n d . / , even I, am He. I n the D a y of V e n g e a n c e when y o u are called, the bond a n d the free will b e assembled. See now! And now, 0 Israel, he w h o learns this will receive rest in this. See now! B e h o l d I h a v e t a u g h t , I, even I, am He. Only take heed, and keep your soul (Deut. iv. 9) from the D a y of J u d g e m e n t . There is no god besides me (Deut. x x x i i . 3 9 ) , also And keep your soul diligently (Deut. iv. 9 ) . 2 7 7

H a p p y the m a n w h o trusts in his L o r d and w a l k s in obedience t o H i m ! See now! I have seen ... and I have come down to deliver them ( E x . iii. 7,8). i", even I, am He, in the beginning and a t the end. I t w a s I w h o said to A b r a h a m , "Abraham" (Gen. x x i i . 1 1 ) and said to Moses, "Moses, Moses" ( E x . iii. 4 ) . / , even I, am He, m y state incomprehensible. W h e n A b r a h a m w a s called, he said "Here am I" (Gen. x x i i . 1 1 ) a n d the great prophet Moses said, "Here am I" ( E x . iii. 4 ) . Greatness belongs to our L o r d , w h o said, "I, even I, (am He)". H e honoured A b r a h a m a n d Moses in this w o r l d a n d in the next. W o e to a m a n in w h o m is not comprehension. L e t him k n o w the p a t h s of faith! A b r a h a m w a s a n origin in w h a t he did; the great prophet Moses w a s an origin in w h a t h e manifested. T h e r e is none like A b r a h a m ; there is none like Moses. S o the T r u e One has t a u g h t us. Blessed be the eternal, everlasting One w h o exists for e v e r ! W h e n H e speaks, the whole world listens a t the time. T h e world has no life to it b u t H e — I , even I, am He. A b r a h a m and Moses, A b r a h a m 2 7 7

Cf. Rev. xxi. 6 and xxii. 13 (with context of previous verse).

IV.

§.12

T h e D a y of Vengeance

the first of the Righteous a n d Moses the highest of all prophets. / , even I, am He, to the one a n d to the other; to A b r a h a m H e said, " / am God almighty" ( E L S H A D D A I — G e n . x v i i . i ) , to Moses H e said, " / am the Lord" ( Y H W H — E x . x x . 2 ) . A b r a h a m slew kings w h o h a t e d the t r u t h ; he smashed their gods a n d w i p e d out their m e m o r y w i t h great triumph. T h e great prophet Moses j u d g e d their gods a n d slew the worshippers of them. T h u s H e said, "And there is no god beside me" (Deut. x x x i i . 3 9 ) . H e a d d e d force to all this w i t h a momentous state ment : "I kill and I make alive" (ibid.) ; 1 kill e v e r y sinner a n d all w h o lie to m e a n d e v e r y false scripture of those w h o s a y t h a t it is from me, when it is not so. I m a k e alive all good people a n d the scripture t h a t t h e y possess, for it is from m e a n d will revert to me. M y n a m e a n d m y commands a n d statutes, all m y judgements a n d l a w s are in it. I t w a s heard from m y m i g h t y mouth and w a s written b y m y h a n d . A s I live, so m y S c r i p t u r e will live. 2 7 8

As I live for ever (Deut. x x x i i . 4 0 ) , m y g l o r y a n d also m y Scripture. As I live for ever is a strong o a t h — a s H e said, "But truly, as I live, and as all the earth shall be filled with the glory of the Lord" ( N u m . x i v . 2 1 ) . J live for ever. A b r a h a m a n d Moses are the t w o origins. H e w h o turns a w a y from A b r a h a m is an apostate a n d transgressor. H e w h o turns a w a y from Moses is like the son of Shelomith ( L e v . x x i v . n ) . T h e t w o of them are exalted, for t h e y extolled their fathers. E v e r y o n e w h o is f r o m them returns to his o r i g i n . . 2 7 9

280

L e t us prostrate before our G o d a n d Creator, a n d believe in H i m a n d in Moses the prophet w h o b r o u g h t life to u s — a s H e said, "For that means life to you and length of days" (Deut. x x x . 2 0 ; T a r g . ) . L e t us contemplate w i t h the inner e y e a n d see the great prophet Moses s a y i n g to the congregation: And there is none that can deliver out of my hand (Deut. x x x i i . 3 9 ) . Is the Lord's hand shortened? ( N u m . x i . 2 3 ) T h e Lord's h a n d began a n d it created. B y it H e returns e v e r y t h i n g to its original state through H i s greatness. Therefore H e said, "Hand" ( Y A D ) and "will judge"™ ( Y A D I N ) (Deut. x x x i i . 3 6 ) . If the defendant w a s innocent, w o e to the (lying) witness! I f he w a s lying, the witness is shown to be honourable. And there is none that can deliver out of my hand—this statement deals w i t h witnesses, t h a t there m a y be no l y i n g witness seen in the world. If the h a n d of a witness is stretched forth a n d he has k i l l e d an inno cent man, then There is none to deliver out of my hand—he will not b e delivered from m e ! If he killed a g u i l t y m a n , Moses (you m a y r e m e m ber) preceded him b y killing the E g y p t i a n ! 281

H e declared to the congregation, "Blessed is our G o d for e v e r ! " a n d "Blessed is H i s n a m e for e v e r ! " 2 7 8

Part S.P., part Targ. witness.

2 7 8

A

So .

2 8 8

I.e. God.

2 8 1

I.e. caused his death by false

BOOK V T H E D E A T H OF MOSES

A l s o b y M a r q a h , the F a v o u r of the L o r d be upon h i m ! T e a c h i n g concerning So Moses the servant of the Lord died there (Deut. x x x i v . 5 ) . 1

§ 1. INTRODUCTORY POEM

§.1

Momentous w o r d s these! W e come and s a y , " L e t those w h o h a v e understanding of it hearken to the teaching." G r e a t is the statement w h i c h I come to m a k e , for it shakes the speaker a n d m a k e s the listener to m a r v e l ! O listeners, a p p l y y o u r minds a n d listen to w o r d s w h i c h are exceedingly magnificent. W e set out a large section, before w e recall the glories of the son of A m r a m . N o n e has arisen or ever will arise like Moses! H i s span includes the knowledge of the Beginning a n d it goes on to the D a y of V e n g e a n c e . W h e r e is there the like of Moses ? W h o c a n compare w i t h Moses w h o m his L o r d entrusted w i t h things unseen a n d seen ? And the Lord said to Moses that very day (Deut. x x x i i . 48, et seq; T a r g . ) . I t w a s a t the g a t e of the T e n t of Meeting. And. the Lord said to Moses that very day. L e t y o u r eyes weep, O all the congregation of Israel! And the Lord said to Moses that very day. L e t the people a t the sides about to be dispersed be affrighted! Ascend this mountain of the Abarim , Mount Nebo (Deut. x x x i i . 49; T a r g . ) , and die there .. as Aaron your brother died (Deut. x x x i i . 5 0 ; T a r g . ) . D i e on Mount N e b o as Aaron your brother died in Mount Hor (ibid. T a r g . ) during the deliverance b y the T r u e One. 2

3

B i t t e r the hour a t which he h e a r d all this speech from his Creator! T h e great prophet Moses w a s raising his voice a n d s a y i n g , " G r e a t n e s s to the perpetual, eternal P o w e r f u l O n e ! " H e w a s m a k i n g obeisance, g i v i n g praise and worshipping his G o d and his m o u t h did not l a c k a n y t h i n g in his proclaiming greatness (to G o d ) . H e said, "Greatness to T h y power, O m y L o r d , O J u d g e , O T r u e One. T h o u dost not show partiality, not to prophet nor to righteous m a n . " A f t e r this all creatures were g r e a t l y disturbed w h e n t h e y heard their L o r d s a y i n g all this to the great prophet Moses. T h e powers w i t h which he dwelt on Mount Sinai called to their L o r d t h a t death should not come near him. T h e F i v e B o o k s a n d the l a w s t h e y contained besought their L o r d that death should not approach him. 1

For another account of the Death of Moses, see M. Gaster, The Asatir, pp. 303 ff. See also his introduction for parallels to Josephus and the relationship of the work to the pseudepigraphical literature. Or 'shoulders' (of the mountain). 'Hebrews'. 2

8

A

Book V

194

V.


§.i

T h e n a m e w i t h w h i c h he w a s vested on the top of Mount Horeb asked its L o r d t h a t death should not come near him. A L A F said, " F a r be it! F a r b e it!", and asked t h a t death should n o t come near him. A L A F said, " I a m equal to one in calculation. T h e r e is only one G o d ! T h e r e is no prophet other than Moses the son of A m r a m . " A L A F said, proclaiming in the veiled regions, " F a r be it! F a r be it t h a t death should come near h i m ! " L A B A D proclaimed, addressing a request on his behalf to its Crea t o r t h a t death should not d r a w n e a r him, " B e c a u s e h e w r o t e m e a t the end of the l a w ; a t the dictation of his L o r d he w r o t e 'in the sight of all Israel' (Deut. x x x i v . 1 2 ) . T h e writing of m e is the end of the l a w w h i c h h e received. H e w a s like one guarding a treasure-store. Therefore I m a k e request on his behalf, perchance death will not come near him, a n d t h a t the soul will not l e a v e h i m . " 4

5

6

7

8

H E said, proclaiming on his behalf, " I h a v e the v a l u e of five. H i s Scripture has five books a n d he w a s v e s t e d w i t h five letters: they are A L A F , L A B A D , H E , Y U D , M I M (for E L O H I M ) . Therefore I m a k e request t h a t death should not d r a w near h i m . " Y U D said, proclaiming on his behalf, " I too come into reckoning to the v a l u e of ten, the letter b y which Israel is indicated, the number of the elements of C r e a t i o n a n d the d e l i v e r a n c e and also the m e r c i e s , a s well as the first letter of the great n a m e . Therefore I m a k e request on his behalf t h a t death should not d r a w near him." 9

10

11

1 2

M I M said, proclaiming on his behalf, " I a m the first letter of his n a m e a n d the last of the n a m e A d a m a n d the n a m e A b r a h a m ; in the n a m e of his father I a m r e p e a t e d . A c c o r d i n g to m y number w a s his fasting during the d a y s and nights—as w a s said, "Forty days and forty nights" ( E x . x x x i v . 2 8 ; T a r g . ) . Therefore I m a k e request t h a t death should not come near him." 13

T h e S E A too w a s proclaiming, speaking on his behalf, " H e w h o divided m e and dried m e u p w i t h his rod and revealed in m e forty d i v i s i o n s does not merit d e a t h . " T h e F I R E said, proclaiming on his behalf, " M y might is consuming; y e t w h e n h e t r o d on m e I w a s like d e w under his feet, a n d h e w a s not h a r m e d or hurt b y me. Therefore I request t h a t death should not d r a w n near him.'' 14

T h e C L O U D proclaimed, s a y i n g , " I hid him on Mount Sinai and his L o r d called him from the midst of me. H e c a m e to H i m through me. Therefore I request t h a t death should not come to him." 8

6

* Thefirstletter of the acrostic on elohim. So Petermann, ibid. The very last letter of the Pentateuch. Root O J : cf. C. p. 1 3 (1). Petermann, op. cit. p. 1 Y ( J ) . As dealt with in Book IV, § 2. I.e. the ten plagues, but v. next n. Deliverance and mercies divided into ten sections in Book I I , passim. mn'. I.e. twice in mas. I.e. as the Sam. tradition of the forty wonders in Egypt and in the sea. 7

9

8

1 0

1 1

1 2

1 4

1 3

V.

§.2

T h e L a s t C o m m a n d s of Moses

195

§ 2. T H E L A S T C O M M A N D S O F M O S E S T h e great prophet Moses w a s standing before his L o r d . H e h e a r d all these requests from all the creations on his behalf t h a t death should not d r a w near him. T h e L o r d of the w o r l d replied to t h e m all, " T h e d a y of his passing approaches. N o request is accepted this d a y . " B i t t e r the hour a t w h i c h the great prophet Moses h e a r d these r e quests on his behalf a n d the answer given to t h e m b y the L o r d of all, " T h i s d a y is the end, the final moment of m y prophet Moses. Y o u r request regarding this is of no a v a i l . " H o w excellent to see the great prophet Moses w h e n he heard all these w o r d s begin to m a k e supplication before his L o r d a n d w o r s h i p and lift u p his h a n d to the H o l y H a b i t a t i o n , his tears falling like rain, w i t h exceedingly m u c h weeping—not for himself, b u t for the congrega tion! H e proclaimed and said aloud, " W o e to y o u , O congregation! I depart and a m going to l e a v e y o u . Y o u will go a s t r a y after m y death (cf. Deut. x x x i . 2 9 ) . W h o will m a k e supplication for y o u ? W h o will m a k e entreaty on y o u r behalf ? W h o will seek forgiveness for y o u ? W h o will h a v e compassion for y o u after m e ? I t u r n a w a y from life a n d a m about to be cast into the pit w h i c h A d a m d u g out. I will not enter the good l a n d . I t is denied m e . T h e end of m y j o u r n e y i n g has come and t o d a y I depart from the world and die. T h e r e is no prolongation of life for me. I a m purchased b y the w o r d of the serpent, taken u p through the eating b y E v e , p l e d g e d through the action of A d a m . There is no hope in m e ever. Righteousness is T h i n e , O m y L o r d ! T h e crown of life is T h i n e ! T h o u dost not shun j u d g e m e n t ; T h o u dost not show partiality, not to prophet or to righteous one. Righteousness is Thine, O T r u e One! Righteousness is T h i n e , O J u d g e , for T h o u a r t abundant in truth a n d faithfulness." 15

16

1 7

A f t e r this, following his act of worship, the great prophet Moses stood at the gate of the T e n t of Meeting a n d called to J o s h u a the son of N u n . H e repeated to him all the address a n d said to him, " O m y pupil, O J o s h u a the son of N u n , go quickly to the house of the priest hood and acquaint them w i t h w h a t has transpired. T e l l E l e a z a r , I t h a m a r and Phinehas to come a t once, t h a t w e m a y be filled w i t h their peace." 1 8

A l l this c o m m a n d m a d e to J o s h u a b y the great prophet Moses w a s a t the gate of the V e i l which he h a d placed outside the c a m p a t a distance from it. H e called it T h e T e n t of Meeting from this. J o s h u a , the servant of the great prophet Moses, w e n t out a n d c a m e q u i c k l y to the holy Tabernacle. H e stood in front of it weeping sorely, until the three, E l e a z a r , I t h a m a r a n d Phinehas c a m e forth from it. W h e n 1 9

1 6

A

1 7

"Canaan. So 6_^*j>; i.e. my dwelling is pledged. V. n. 8 of text regarding the Asatir account. MSS -yb, better; no doubt was corrupted from "73 by the proximity of ubm. So X'BS; Targ. Onk. Gen. xxiv. 65; 'tent'. 1 8

A

1 9

A

§.

2

BookV

V.


§.2

t h e y s a w J o s h u a standing weeping, t h e y said to him, " W h a t is the m a t t e r ? W h y are y o u w e e p i n g ? " H e answered them, his tears flowing d o w n like rain, " M y lord Moses this d a y s e e k s to go u p to die." 20

T h i s statement w a s distressing to the holy priests and t h e y were g r a v e l y troubled w h e n t h e y h e a r d this n e w s from J o s h u a . T h e y m a d e haste to go, accompanied b y the whole priestly house, a n d came to the great prophet Moses. W h e n t h e y reached him, t h e y kissed his face on b o t h sides a n d then fell a t his feet. Phinehas the son of E l e a z a r w a s c a r r y i n g the t r u m p e t in his h a n d a n d standing before Moses weeping. T h e great prophet Moses said to him, " O grandson of m y brother, s t a n d y o u a n d I t h a m a r a t the g a t e of the place of meeting, the t r u m pets in y o u r hands, a n d blow a blast t h a t all the congregation m a y hear a n d come here a n d be a r r a y e d before m e a n d I shall pronounce peace upon t h e m . " 21

I t h a m a r a n d Phinehas arose a n d blew the blast a t the gate of the place of meeting. W h e n the congregation heard the sound of the t r u m p e t s , t h e y w e r e troubled a n d afraid. T h e y said, " W h a t does this t r u m p e t blast m e a n a t this hour ? I t is not a time for an offering; it is not a time for encamping." T h e sound of the trumpet r a n g through the tent of the great prophet Moses a n d all the congregation were afraid a n d terrified. 2 2

B i t t e r w a s the hour a t w h i c h the n e w s a r r i v e d a n d it w a s told t h a t Moses the prophet w a s going to die. T h i s news which the tribes of J a c o b w e r e given v e x e d t h e m a n d all the i n h a b i t a n t s . W h e n the report w a s received among the tribes, t h a t Moses sought to ascend M o u n t N e b o to die there, t h e y all assembled a n d w e n t forth quickly tribe after tribe, till t h e y c a m e to the tent of Moses. A l l the tribal chiefs, the judges, the E l d e r s of the congregation and the seventy E l d e r s w e n t forth, till t h e y reached the t e n t of the great prophet Moses a n d stood before him. 23

24

Moses the M a n faced them while t h e y were being seated in rows. H e reported to them w h a t G o d h a d said. T h e i r a r r a y before him w a s just as it w a s a t the time w h e n he proclaimed the S o n g . H e m a d e a plat form for himself a n d mounted it, so t h a t he could see all the congrega tion a r r a y e d before him a n d t h a t all of them could see him. W e r e not (their hearts) filled a t the sight of him weeping w i t h tears like rain pouring d o w n from heaven ? H e t a u g h t them the Scripture, the great faith, the decrees a n d judgements, a n d all the statutes t h a t the L o r d h a d c o m m a n d e d him. J o s h u a the son of N u n heard all t h a t and learned all he heard w i t h heart full of w i s d o m — j u s t as H e said, "And Joshua the son of Nun was full of the spirit of wisdom" (Deut. x x x i v . 9). ' a a n«, b u t ^lki. Om. riK. Or'utter the greeting to them'. ='"inn. I.e. the tribes and the sojourners. So L . 2, 3. jrm mixture of JJK and Vns ? I.e. The Song of Moses, Ex. xv. See the description in Book II, § n . 2 5

2 0

A

2 1

2 2

2 4

2 3

2 5

V.

§.2

197


T h e great prophet Moses w a s standing, like the moon in its fullness, exhorting and teaching, a n d weeping for all the congregation of Israel. H i s weeping ascended to h e a v e n a n d he said w i t h loud voice, " O inhabitants of M a c h p e l a h , O R i g h t e o u s Ones of the world, a w a k e ! O m a y y o u r spirit know, O good father, the son of T e r a h , O origin of righteousness and perfection, t h a t the fences of y o u r g a r d e n w h i c h y o u planted are broken d o w n through sins a n d rebellions. 26

27

O I s a a c , the holy sacrifice, O offering t h a t w a s not slaughtered, for which no blood w a s shed, O m a y y o u r spirit k n o w t h a t y o u r inherit ance, which y o u brought u p b y y o u r righteousness, is departing for d e s t r u c t i o n , smitten b y the downpour of the Curse, uprooted through apostasy. 28

O J a c o b , father of the favoured tribes, O m a y y o u r spirit k n o w t h a t the tribes which arose from y o u w e r e delivered from the h a n d s of the E g y p t i a n s b y the p o w e r of G o d through one w h o h e a r d H i s voice proclaiming from the midst of the fire the T e n W o r d s ( E x . x x ) , a n d s a w w h a t H e did for their sake a n d h o w the speech of B a l a a m w a s reversed and he said, "How fair are your tents, 0 Jacob, your encamp ments, 0 Israel! ( N u m . x x i v . 5 ) , "like valleys that stretch afar" ( N u m . x x i v . 6) in great glory, "like gardens beside a river" {ibid.) w i t h m u c h grace, "like aloes that the Lord has planted" (ibid.) in holiness, "like cedar trees beside the waters" (ibid.), raised high a b o v e all these glories, y e t about to b e brought to an end through a p o s t a s y . A f t e r this the F a v o u r will be hidden a w a y a n d evils will b e multiplied the more, a n d the dwelling place of G o d will b e concealed a n d M o u n t Gerizim defiled; apostasy will be found in e v e r y place a n d there will be none zealous for G o d . " 29

30

G i v e ear and listen to h o w the great prophet Moses stood a n d exhort ed all the congregation. H e said more than t h a t ! You have been rebel lious against the Lord (Deut. x x x i . 2 7 ) during m y life, and how much more after my death (ibid.). Y o u will b e even more so! ( J u s t as) in the S o n g which I proclaimed, w h e n heaven g a v e ear to it a n d earth listened to m y speech. Y o u m u s t therefore hearken and g i v e ear to w h a t I h a v e to s a y , O congregation w h o m I h a v e led, O people w h o m I delivered, O congregation w h o are holy, O people w h o were specially chosen. L e t not m y uprightness perish from y o u r midst, O people w h o w e r e t r i u m p h a n t l y delivered from the house of bondage. L e t not m y uprightness perish from y o u r midst after m y death. T h e w a y of A d a m I go, passing along it, m y heart a n d m y mind fearful of w h a t I h a v e seen of y o u r rebelliousness a n d stubbornness. H o w will it b e after m y death ? T h i s d a y y o u h a v e been called high a b o v e all the nations. B e w a r e lest y o u 2

2 7

A

2 8

* I.e. Abraham, Isaac and Jacob. I. sing, as ; ref. to Gen. xxi. 33. In the sense of O. T. Abaddon. As S.P., with var. -prraSBm. As S.P., but von Gall sol (so Kittel's Sam. reading). Here as M.T., L X X , Old Latin and Vulgate. 2 9

3 0

Book V

V. §.2


b e reversed a n d become less t h a n all! Y o u h a v e been called 'king', 'priest', 'a holy nation'. T h e s e attributes m a y b e blotted out b y y o u r o w n selves. T o M o u n t Gerizim, the House of G o d , which I h a v e desir ed, I shall go before I die. 3 1

O J o s h u a , it is for y o u to lead the w a y to it. E l e a z a r the priest will minister on it a n d offer sacrifice. A l l this will go w r o n g through y o u ! T h e divine F a v o u r will be hidden from y o u . Y o u will w a l k in the w a y of the serpent. W h a t c a n I do w h e n the d a y of m y death has arrived ? W h a t c a n I do ?—said the great prophet Moses—when m y w a r is lost through the fruit t h a t A d a m ate, a n d the d a y s of God's F a v o u r are hidden for an era in which I shall not exist ? O w o u l d t h a t there could be found a holy priest to pardon like A a r o n m y brother, t h a t no affliction m i g h t a p p e a r ! O w o u l d t h a t there could be found a holy priest like E l e a z a r to offer atonement for the congrega tion, so t h a t the divine F a v o u r m a y not turn a w a y ! O w o u l d that a priest could b e found like Phinehas his son to arise w i t h zeal, that the d a y s of the divine F a v o u r m a y not end! O w o u l d t h a t righteous men w o u l d turn to their L o r d w i t h heart a n d soul, t h a t the d a y s of the divine F a v o u r m a y not b e concealed! O w o u l d t h a t I should live to supplicate a n d entreat a n d p r a y , w i t h m y h a n d s spread out t o w a r d h e a v e n for the sake of (the return of) the d a y s of the divine F a v o u r , t h a t it m a y not be concealed! 32

I n the r o l e of prophethood I s t a n d looking a t the offspring of the generations a n d w h a t comes after t h e m a n d w h a t is prepared for them. T h e s e are the tidings I announce to y o u , O congregation, tidings that will reach to the generations of perfect m e n . " T h e g r e a t prophet Moses said, " O congregation, h a p p y are y o u if y o u hearken to all this address t h a t I m a k e before y o u ! T h r e e times m y L o r d said to m e , 'Go up to it', a n d I w e n t u p w i t h the m i n d of prophethood on the (first) t w o occasions. I delivered the first a n d second tablets a n d on this (third) occasion I receive the portion t h a t H e presented m e through A d a m . T w i c e I ascended a n d descended as G o d c o m m a n d e d m e ; on this occasion I go u p a n d will not come down. Behold, before I die, I bless y o u w i t h a beneficial blessing in the name of G o d . " 33

T h e congregation w e r e a r r a y e d before him, rank b y rank, and he b e g a n to exhort a n d bless before he should die. T h e t w o , J a c o b a n d Moses, the one exhorting in righteousness, the other exhorting in prophethood. J a c o b c o m m a n d e d a n d blessed his t w e l v e sons. T h e g r e a t prophet Moses c o m m a n d e d a n d blessed six hundred thousand. 8 1

8 2

A

Or 'Bethel'. Idiom, as ; lit. 'according to the looking of. xxiv. i, 12, xxxiv. 2 (Deut. x. i).

8 8

Ref. to Ex.

V. §.2


199

J a c o b blessed his sons w i t h a w h o l l y uplifting blessing. Moses blessed the congregation, each tribe w i t h the blessing a p p r o priate to it. J a c o b blessed his sons w i t h the blessing appropriate to each one. Moses blessed w i t h a blessing w h o l l y magnificent. This is the blessing with which Moses .. blessed (Deut. x x x i i i . 1 ) , w h e r e b y he magnified the tribes of J a c o b . This is the blessing with which Moses .. blessed, g l o r y a t the beginning, grandeur a t the end. The man of God blessed the children of Israel before his death (ibid.). T h e prophet emphasized the fundamentals of righteousness; he said, "The Lord came from Sinai" (Deut. x x x i i i . 2 ) . H e recalled the d a y when H e proclaimed the T e n W o r d s ( E x . x x ) a n d Seir a n d Paran (ibid.), for there w a s found in them some of the descendants of A b r a h a m . N e w s of the d a y of H o r e b h a d reached them, w h i c h p r o v i d e d for them evidences of t h a t , w h e n t h e y d e l a y e d a n d did not come to the T r u e One. Moses the son of A m r a m commanded for us a law (Deut. x x x i i i . 4)—a holy l a w inherited b y the congregation of J a c o b generation after generation, not to be broken ever. Moses the son of A m r a m commanded for us a law—a holy l a w given to a holy people set a p a r t b y G o d . Moses the son of A m r a m commanded for us a law. H e w h o w a s entrusted w i t h such a treasure will b e an everlasting g u a r d i a n over it. Moses the son of A m r a m commanded for us a law. H e w a s the proclaimer, w i t h o u t error, a n d also the listener, n e v e r forsaking. Moses commanded for us a law. W h e n the faithful prophet finished blessing the congregation of J a c o b , the tribes of Israel, he looked a t all the tribes as t h e y w e r e a r r a y e d before him. H e began to c o m m a n d them in order: " O tribes of J a c o b , O stars of the F a v o u r , O people of the L o r d , keep the c o m m a n d m e n t s , statutes, l a w s a n d j u d g e m e n t s of the L o r d , a n d do not forget them. L e t no a p o s t a s y enter a m o n g y o u . T a k e care that y o u r heart does not entice the sons of Belial, t h a t H e does not call y o u evil in the last d a y s . " H e looked a t E l e a z a r , situated on his right. H e kissed his face a n d said to him, " M y brother's son, O vice-regent of the L o r d , O inheritor of the high priesthood, y o u are exalted a b o v e the status of o r d i n a r y priesthood which y o u h a v e inherited, a n d y o u r actions will t a k e place in the holy S a n c t u a r y a n d y o u will b e w o r t h y of t h a t . " H e looked a t I t h a m a r a n d said to h i m , " M y brother's son, y o u are an anointed priest a n d y o u will h a v e charge of all the L e v i t e s a n d all the holy vessels. Concerning y o u a n d y o u r father it is w r i t t e n b y m e , "So Eleazar and Ithamar served as priests in the lifetime of Aaron their

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father" ( N u m . iii. 4; T a r g . ) . K e e p y o u r priesthood a n d all the holy things in y o u r possession. D o not g o a s t r a y from the w a y of the T r u e One. B e righteous in yourself before the J u d g e w h o does not show partiality." H e looked a t Phinehas, seated on his left, and w e p t a n d kissed his h a n d , the h a n d b y which he h a d taken the spear a n d pierced the adul terer a n d adulteress, so t h a t h e r e m o v e d w r a t h from against Israel. H e said to him, " M y brother's grandson, y o u r zeal is manifest among all the generations. W h e n y o u see a m a n erring, be u p and slay him, as y o u did Z i m r i a n d C o z b i t , a n d y o u preserved six hundred thousand b y y o u r zeal along w i t h the zeal of the L o r d of the w o r l d . " 34

H e looked a t J o s h u a the son of N u n a n d said to him, " O m y servant, m y pupil, be strong and of good courage (Deut. x x x i . 2 3 ) . Y o u are the one w h o will lead the descendants of A b r a h a m , the children of I s a a c , the tribes of J a c o b . For you shall bring this people into the land (ibid.) sworn to the Righteous ones. T h e sun will shine upon y o u and the L o r d will go before y o u . H e will be with you [ibid.). H e w h o has G o d w i t h him shall suffer no affliction. Do not fear or be dismayed (Deut. xxxi. 8 ) .

3&

3 6

T h e last thing he said to J o s h u a w a s " H e w h o has G o d w i t h him, of w h o m should he be a f r a i d ? " " O all the house of L e v i , preserve y o u r high status a n d all the holy things w h i c h are in y o u r possession. Y o u will direct the judgements for J a c o b a n d the l a w s for Israel. T h e s t a t u t o r y sacrifices to the L o r d y o u will receive a n d y o u will consume in e v e r y place and in y o u r houses, for r e w a r d is y o u r s . I f y o u profane w h a t is holy, y o u will die for it. B e vigilant o v e r w h a t y o u desire lest y o u go a s t r a y in the last d a y s . O princes of the tribes, t a k e w a r n i n g lest y o u turn aside from y o u r boundaries which I h a v e delineated for y o u . If not, e v e r y building will b e demolished a n d anger abide. O judges, t a k e care t h a t y o u do not err in judging or accept m o n e y or show partiality. D o not accept the answer of l y i n g witnesses. T h e a n s w e r of merely one witness will not be accepted in the case of a n y o n e charged w i t h murder. E s t a b l i s h the truth, as G o d has said, "You shall judge with righteous judgement that you may live" (Deut. x v i . 1 8 , 2 0 ; Targ.). O teachers, teach the congregation to keep the commandments, decrees, j u d g e m e n t s a n d l a w s w h i c h the L o r d c o m m a n d e d through me. L e t e v e r y o n e w h o has status b e enduring in it. T h i s is the last w o r d t o y o u . I g o u p t o M o u n t N e b o . D o not expect m e to come d o w n again ever. O Gershom a n d E l i e z e r m y o w n t w o sons, peace be upon y o u from m e for e v e r . " 8 4

3 8

For S.P. (& M.T.) Cozbi (Num. xxv. 15). As S.P., with var. Vxi twice.

8 6

'this people' for 'the Israelites' of S.P.

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A l l the congregation w e r e standing before him, the tears from his eyes like flowing streams, not on his o w n account, b u t for the congre gation, for he knew t h a t t h e y w o u l d go a s t r a y , a s H e said, "Behold, you are about to sleep (with your fathers); then this people will rise" a n d all the rest of the verse (Deut. x x x i . 1 6 ) .

§ 3. T H E A S C E N T A N D G L O R I F I C A T I O N O F M O S E S N o w when the great prophet Moses h a d finished c o m m a n d i n g the congregation, he rose to his feet a n d s a w six hundred thousand m e n , w i t h their w o m e n and children a n d infants a r r a y e d . T h e w o r l d shook at the moment when he rose to his feet. H e w e n t forth, seeking to go u p to Mount N e b o a n d die. E l e a z a r the priest held his right h a n d a n d Phinehas his son held his left h a n d , while I t h a m a r a n d J o s h u a a n d all the priestly family w a l k e d in front of him weeping sorely. T h e m o m e n t the great prophet Moses reached the foot of M o u n t N e b o , all the tribes w e n t forward to him, tribe after tribe, a n d kissed his h a n d and saluted him, till the whole congregation h a d finished. E l e a z a r , I t h a m a r a n d Phinehas approached him, e m b r a c e d him a n d kissed his face and saluted him. T h e y w e r e followed b y J o s h u a the son of N u n his minister, w h o w e n t forward, kissed his face, prostrated himself at his feet a n d said, " P e a c e b e to y o u , O faithful one of the house of G o d . Peace be to y o u , O treasure of prophethood. Peace be to y o u , O piercer of veils. Peace b e to y o u , y o u w h o t r o d the fire. Peace be to y o u , y o u w h o approached the deep darkness. Peace be to y o u , y o u w h o w e a r the brightness of light. Peace be to y o u , O receiver of the t w o tablets. Peace be to y o u , w h o m the L o r d addressed face to face openly, not s e c r e t l y . Peace be to y o u , the like of w h o m has not arisen a n d never will arise. O lord of the prophets, it is h a r d to part from y o u this d a y . " A f t e r this the great prophet Moses lifed u p his voice a n d said, " O congregation, be in peace, be in peace. A f t e r this d a y I shall not receive from or g i v e to y o u ever a g a i n . " W h e n the congregation h e a r d this statement t h e y were considerably upset. T h e y raised their voice, w e e p ing, a n d said, 37

" B y y o u r life, O apostle of G o d , remain w i t h us a little longer. B y y o u r life, O seal of the prophets, stop w i t h us a little"—but G o d called him i n w a r d l y , " M a k e h a s t e ! "

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" B y y o u r life, O great prophet Moses, t a r r y w i t h us one h o u r . " — b u t his L o r d called i n w a r d l y , " T h e r e is no time left!" " B y y o u r life, O great prophet Moses, do not g o ! S t o p w i t h us a little longer"—but the h e a v e n l y angels were calling, " O Moses, make haste!" W h e n the congregation realized this situation, t h e y all said, " G o in peace, O prophet. G o in peace, O our saviour. G o in peace, O glorious one. G o in peace, O faithful one. G o in peace, O priest of the mysteries. P e a c e to y o u , O crown of the R i g h t e o u s of the world. P e a c e to y o u , O light of prophethood. Y o u are one the like of w h o m has not arisen since A d a m , a n d never will arise. A t this hour y o u are going a w a y from us a n d w e shall not see y o u again. W o e to the congregation after y o u r d e p a r t u r e ! W h o will p r a y on our behalf in y o u r stead and remove w r a t h from us ? P e a c e b e upon y o u from us for e v e r . " T h e great prophet Moses ascended M o u n t N e b o w i t h great m a j e s t y , c r o w n e d w i t h light, all the hosts of the h e a v e n l y angels gathered to meet him. W h e n he w a s p a r t e d from the congregation a n d began his ascent, the congregation of Israel cried out a v e r y loud, bitter, tearful c r y t h a t w e n t u p to heaven. H e w o u l d ascend a little a n d look behind him, a n d from his eyes tears w o u l d fall like the rain from the s k y onto the congregation behind him. H e w o u l d ascend a little and look behind h i m ; he w a s like a m o t h e r h a v i n g sucking children, w h o h a d none to h a v e c o m p a s sion for t h e m after her. H e w o u l d ascend a little a n d look behind him, blessing the congre gation w i t h the blessing w h i c h he pronounced on them on Mount S i n a i : May the Lord, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you! (Deut. i. n ; T a r g . ) . H e w a s ascending g r a d u a l l y , his soul g l a d to meet his L o r d , looking t o w a r d the t o p of the mountain a n d seeing the h e a v e n l y angels r e a d y to meet him. W h e n the great prophet Moses reached the top of Mount N e b o , he s a w the r o w s of angels set there to meet him, a n d all the congregation of Israel d o w n below, their eyes on him. A s t h e y could w a t c h him, so he could w a t c h them. B i t t e r w a s the hour a t w h i c h the great prophet Moses entered into the c l o u d a n d w a s enveloped like the light (that is extinguished) . W h e n the great prophet Moses w a s hidden from the sight of the congregation of Israel, e v e r y one of t h e m w a s in distress a n d tears. T h e y were all s a y i n g to one another, "Moses the prophet is hidden a w a y . Peace be upon him from us for e v e r ! " Cf. Acts i. 9. 38

8 8

V. §.3

203

T h e A s c e n t a n d Glorification of Moses

H o w great w a s the distress a m o n g the congregation as t h e y all stood in much grief, s a y i n g aloud, " T h e great prophet Moses h a s gone from among us. W o e to u s ! " T h e i r c r y w e n t u p to heaven. W h i l e t h e y each said this, tears dropped like rain from their eyes. F a r be it from y o u , O c r o w n of the R i g h t e o u s ! F a r be it from y o u , O deliverer of the H e b r e w s ! F a r be it from y o u , O establisher of the F a v o u r ! F a r be it from y o u , O revealer of wonders! F a r be it from y o u , O receiver of the tablets! F a r be it from y o u , O faithful one of God's H o u s e ! F a r be it from y o u , O y o u w h o pierced the veils! F a r be it from y o u , O y o u w h o trod the fire! F a r be it from y o u , O M a n of G o d ! F a r be it from y o u , O y o u w h o were called a g o d ! F a r be it from y o u , O y o u w i t h w h o m G o d spoke m o u t h to m o u t h ! F a r be it from y o u , O y o u the light of whose face shone! F a r be it from y o u , O y o u whose voice w a s heard w i t h G o d ' s ! F a r be it from y o u , O y o u w h o brought life to the genera tions for ever! W h o will p r a y for us after y o u ? W h o will m a k e atonement for our sins after y o u ? W h o will h a v e compassion for us after y o u ? W h o will extinguish the fire of w r a t h from upon us after y o u ? A l l this from Israel, while the h e a v e n l y angels rejoiced a t his a p proach. T h e y were descending from the high place to honour him. A l l the p o w e r s descended onto M o u n t N e b o as their Creator c o m m a n d e d them, for he w a s the faithful, true one. T h e G l o r y d r e w near to him a n d embraced him, while all the hosts of the hidden regions a n d of the revealed ones came to do honour to Moses the M a n . 39

4 0

T H E W A T E R S glorified him seven times : into the w a t e r s of the N i l e he w a s cast; the waters of the Nile he turned to blood; the w a t e r s of the sea he divided w i t h his rod; the w a t e r s of M a r a h were m a d e sweet w i t h a leaf; the waters of p u r i t y he w r o t e w i t h his h a n d ; in the w a t e r s of the trough he washed ; a n d his teaching w a s like w a t e r s . 4 1

4 2

4 3

E x a l t e d for ever is this prophet w h o m all creatures honoured! H E A V E N glorified him seven times: he t a u g h t a t the beginning of his Scripture t h a t it w a s the first of all created things ; he stoned his enemies w i t h the hail from heaven which descended on the E g y p t i a n s ; he subdued the rebellious from heaven a t the time w h e n he w r o u g h t the wonder of darkness; his p r a y e r s brought d o w n the M a n n a from heaven w i t h great m i g h t ; on the top of M o u n t Sinai he w r o t e the In the Pauline sense; e.g. Eph. iii. 10. For the number 7 in the later legends about Moses, v. Heidenheim, Bibl. Sam. II. 19. Cf. Num. v. nff. I.e. when he dwelt among the angels. I.e. in fluency and purity. I.e. as Gen. i. 1. MSS rraax I. isax (root -pa); so . 4 4

4 6

8 8

1 0

4 1

4 3

4 5

4 8

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blessings of h e a v e n ; and he will give the rain for your land in its season (Deut. x i . 1 4 ) ; h e a v e n g a v e ear to his w o r d s when he said, "Give ear, 0 heavens, and I will speak" (Deut. x x x i i . 1 ) . 47

E x a l t e d for e v e r this light w h i c h shone from A m r a m and J o c h e b e d . T H E E A R T H glorified him seven times: he wrote a t the beginning of Genesis The earth was without form and void (Gen. i. 2 ) ; earth trembled because of him on the third d a y , as he w r o t e in the l a w And the whole mountain quaked greatly ( E x . x i x . 1 8 ) ; he w r o t e of the natural state of the e a r t h — A n d the land will yield its increase ( L e v . x x v i . 4 ; T a r g . ) ; it swallowed u p his enemies as is written, And the earth opened its mouth and swallowed them up, with their households ( N u m . x v i . 3 2 ) ; he w a s exalted a b o v e all the descendants of A d a m a s he wrote, Now thejnan Moses was very meek, more than all men that were on the face of the earth ( N u m . xii. 3 ) . E x a l t e d is this great prophet Moses to w h o m the L o r d of the w o r l d said, "Go up to (this) mountain of the Abarim" (Num. x x v i i . 1 2 , D e u t . x x x i i . 4 9 ) ; a n d he ascended Mount N e b o and the Lord showed him all the land (Deut. x x x i v . 1 ; T a r g . ) . T h i s w a s a great wonder, none like i t ! iS

W h e n earth s a w heaven listening to his w o r d s w i t h fear, it (too) w a s afraid a n d listened to his w o r d s , as he said, "And let the earth hear the words of my mouth" (Deut. x x x i i . 1 ; T a r g . ) . A l l this happened to the great prophet Moses, like w h o m there has never been a n y m a n from the sons of A d a m . F I R E glorified him seven tines: fire's first dealing w i t h him w a s on M o u n t S i n a i a t the beginning of his prophetic mission; it w a s revealed to him in the B u s h ; from it call w a s m a d e b y n a m e twice—"Moses, Moses" ( E x . iii. 4 ) — a great w o n d e r the like of which has never been in the w o r l d a n d n e v e r will b e ! F r o m the fire he w a s called on the morning of the d a y of H o r e b , from the t o p of Mount Sinai in the pre sence of six hundred t h o u s a n d ; fire flaming u p to the heart of heaven, as he said, "While the mountain burned with fire to the heart of heaven" (Deut. iv. 1 1 ) ; then he trod in it w i t h his feet and w a s not h a r m e d b y i t ; it w a s like a plant w i t h the d e w of heaven on it under his feet; in the h o l y S a n c t u a r y , when a priest offered the offering for A a r o n a n d his sons, fire w e n t forth from the L o r d a n d consumed all t h a t he h a d p u t upon the a l t a r ( L e v . i x . 2 4 ) . H e praised a n d worshipped the L o r d of all the world, the doer of all wonders. E x a l t e d for ever b e this great prophet w h o quenched the excesses of the fire; so also his p r a y e r quenched the fire, as he said, "And Moses prayed to the Lord, and the fire abated" ( N u m . xi. 2 ) . F i r e consumed his enemies, as he said, "And fire came forth from the Lord, 4 8

4 7

I.e. the Ten Commandments. In the Liturgy {passim) the coming of Moses to earth is conceived in astrological vein. From the 'constellation' (îjn) of Amram and Jochebed the light of Moses shone prior to his incarnation. 'the Hebrews'. 4 8

A

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T h e A s c e n t a n d Glorification of Moses

§.3

and consumed the two hundred and fifty xvi. 3 5 ) .

men offering the incense"

205 (Num.

4 9

Commemorate well a l w a y s this great prophet for whose sake all this w a s done a n d let no one ever h a v e enough of commemorating him I T H E C L O U D glorified him seven times: the first of these seven w a s , wherever his feet w a l k e d the cloud preceded h i m ; w h e n he led Israel out of E g y p t as he said, "And the Lord went before them by day in a pillar of cloud" ( E x . xiii. 2 1 ) . S u c h w a s the status of the g r e a t prophet Moses! W h o c a n mention even a little of his glories? T h e cloud shone before him a n d there w a s manifested to him a m i g h t y wonder w i t h i n it, for it w a s not the cloud's normal function to shine, b u t r a t h e r its normal function w a s to be dark. T h r o u g h this great prophet Moses it both illumined a n d d a r k e n e d ; so he said, "And there was the cloud, the darkness, and it lit tip the night" ( E x . x i v . 2 0 ) . W h e n the M a n Moses s a w this event in the sea, for it w a s illumining all the beloved a n d darkening the enemies, he praised his L o r d , the doer of wonders a n d miracles, saying, " W h o is like T h e e , O L o r d , a m o n g the g o d s ? " ( E x . xv. n ; Targ.). 60

61

6 2

E x a l t e d for ever is this holy prophet, to w h o m the L o r d of d i v i n i t y said, "Lo, I am coming to you in a thick cloud, that the people may hear when I speak with you and may also believe you for ever" ( E x . x i x . 9). G r e a t w a s the morning of M o u n t Sinai, the morning of the third d a y , in which exceedingly great tremblings were manifested—hosts a n d powers a n d foundations a n d angels, thunderings a n d lightnings, lights a n d fire blazing to the heart of heaven, the cloud of which w e h a v e just spoken, b y reason of the g r e a t prophet Moses, the M a n of G o d . H e dwelt on Mount Sinai a n d the L o r d called to Moses w i t h g r e a t m i g h t a n d Moses went u p ; H e addressed him face to face. T h e r e the cloud glorified him. W h e n his L o r d came to h i m in it, H e m a d e him to hear H i s voice calling from the midst of the f i r e — " I a m the L o r d y o u r G o d " ( E x . x x . 2 ; T a r g . ) . T h e cloud covered him a t the time w h e n he w a s told, "And I will cover you with my hand until I have passed by" ( E x . x x x i i i . 2 2 ) . T h e powers supported him, the forces comforted him. the G l o r y came to meet h i m ; the great L o r d descended in the cloud a n d stood w i t h him a n d proclaimed the T e n W o r d s ( E x . x x ) w i t h the m o u t h of divinity. T h e L o r d ' s peace be upon Moses the M a n , w h o achieved a high degree which no other m a n has possessed. 63

1 9

5 0

As S.P., with var. 'n'npa. Or 'mentioning him'. The practice of commemorating Moses or simply mentioning his name often seems to have developed widely among the Samaritans up to and after the great 14th century revival. In many 14th century and later MSS every service is completed by 'the peace of the Lord be upon Moses' and often with prayers expressed on his behalf in a way corresponding to the Islamic Tasliyah. For ^Dpl. As S.P., with var. t i t . 'and the cloud was illumining and darkening the whole night'. Lit. 'sat' (upon the seat of his status). 6 1

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a

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§.3

W h e n the great prophet Moses erected the S a n c t u a r y , the cloud covered all t h a t he h a d m a d e , as he said, "Then the cloud covered the tent of meeting" ( E x . xl. 3 4 ) , a n d the G l o r y of the L o r d dwelt within the veil, a n d the cloud abode on the S a n c t u a r y m a n y d a y s . A t the t i m e w h e n he s a y s , "Arise, 0 Lord" ( N u m . x . 3 5 ) and "Return, 0 Lord" ( N u m . x . 3 6 ) ; the peace of the L o r d b e upon him w h o s a w such g r e a t ness ! T h e r e has not arisen and never will arise his like. A t the time G o d said t o him, "Come up to me on the mountain" (Deut. x . 1 ; T a r g . ) , w h e n he w e n t u p to H i m a n d the cloud covered him for six d a y s , his b o d y w a s holy a n d holiness w a s (thereby) increas ed. H e ascended from h u m a n status to t h a t of the angels. H e w a s m a k ing supplication during the six d a y s a n d prostrating before the K i n g of all k i n g s ; he s a w the S a n c t u a r y of the Unseen spread out in the fire within the cloud. H e w a s called on the seventh d a y from the midst of the cloud a n d he s a w the ranks of the angels in their array. H e descend ed from the mountain w i t h great might—none like it! I n the case of each of these things described there w a s a great wonder. H o w can death approach him ? B u t the judgement of death is t h e judgement of the T r u e One. G o d thereby judges all the h u m a n race. N o one in the w o r l d escapes i t ; neither prophet nor priest, king nor j u d g e , not a n y of the creatures, for t h e y all go in this p a t h . 6 4

H o w great the hour a t w h i c h the great prophet Moses stood on t h e top of Mount N e b o , a n d all the h e a v e n l y angels were doing him honour there. H i s L o r d exalted him a n d H e unveiled the light of his eyes a n d showed him the four quarters of the world. G r e a t w a s the j o y t h a t w a s in Moses' heart w h e n H e revealed to him the sequel to the D a y of V e n g e a n c e , so t h a t he did not fear death. G r e a t w a s the j o y that abode in Moses' heart w h e n he s a w the angels standing about him, on his right a n d on his left, behind a n d before him. T h e great G l o r y took him b y his right hand, embracing h i m a n d w a l k i n g before him. T h e great prophet Moses raised his eyes a n d s a w Mount Gerizim. H e prostrated a n d w e n t d o w n on his f a c e ; w h e n he arose from his prostration he s a w the entrance to the C a v e opened before him. W h e n he s a w the mouth of the C a v e opened, he w e p t for m a n k i n d and praised H i m to w h o m belonged everlasting life. G r e a t w a s t h a t moment when the great prophet Moses lowered his head a n d entered the C a v e . H e turned his face t o w a r d M o u n t Gerizim and l a y d o w n on the ground, looking straight in front of him. G o d m a d e sleep to fall upon h i m and his soul departed w i t h o u t difficulty w i t h o u t him k n o w i n g . 5 5

66

6 7

68

5 4

= \ ^»fY> (ductus), or as Jew. Targ. K'OTD (= XIBIDDX) from Latin strata (so Uj~ j Uj^). 'it' (the hand). But 'Adam wept'. As with the first Adam (Gen. ii. 21). K add. (v. n. 61 of text): 'there were four caves prepared from the days of Creation, the Cave of Machpelah for the Righteous of the world, the 5 5

A

5 6

5 8

A

6 7

Commemoration of the Righteous

V. §§. ,4 3

207

So Moses the servant of the Lord died there (Deut. x x x i v . 5; et seq.) as his L o r d h a d said concerning him, "My servant Moses" ( N u m . xii. 7 ) . So Moses the servant of the Lord died there. H e submitted himself to his L o r d , as a servant to his master. So Moses the servant of the Lord died there, according to the com m a n d of the L o r d . Great is this m i g h t y prophet all of whose actions w e r e in accordance with the L o r d ' s c o m m a n d .

§ 4. C O M M E M O R A T I O N O F T H E R I G H T E O U S Commemorate well for ever the great prophet Moses w h o b y his death wrought great s o r r o w s w h i c h cannot ever b e estimated. T h e sun of divine F a v o u r has been hidden a w a y a n d has entered into the C a v e . I t will not rise or appear again. T h e m o u t h of the C a v e has been closed b y the D i v i n e One a n d it will not be opened or k n o w n until the D a y of Vengeance, as H e said, "But no man knows the place of his burial to this day" (Deut. x x x i v . 6). 59

T h e pillar of cloud w h i c h w e n t before him has been r e m o v e d a n d will not be seen ever again. T h e pillar of fire w h i c h shone b y night a n d d a y will not appear ever again. T h e M a n n a w h i c h descended from heaven through him a t G o d ' s command has been cut off a n d will no more descend after his passing. T h e shining light w h i c h abode on his face is w i t h him in his t o m b . I t will not abide ever again on another's face. T h e prophethood w i t h w h i c h he w a s vested, of which he w a s w o r t h y , has been hidden a w a y a n d no m a n will ever again be vested w i t h it. H i s names are ten, described as Son, Child, S e r v a n t , Good, P r o p h e t , Faithful, Righteous, Moses the M a n of G o d , K i n g , J u d g e , Priest, Teacher, Supplicater, Deliverer, S a v i o u r , Choice O n e , A commander's portion was reserved (Deut. x x x i i i . 2 1 ) . 60

6 1

T h e peace of the L o r d be upon him from us for e v e r ! T w o brothers were sanctified —Moses and A a r o n ! T h e one a proph et, the other a priest; the one trod in the fire, the other consumed w h a t w a s left over b y the fire. T h e one died on the G o o d l y Mount a n d w a s buried on it, the other died on M o u n t N e b o . 62

L o o k further on these t w o holy ones, Moses a n d A a r o n . T h e great prophet Moses—the wonders t h a t were w r o u g h t through him from heaven were hail, locusts, darkness. T h e great priest A a r o n — t h e w o n d Cave of Mount Gerizim for the divine dwelling-place, the Cave of Mount Hor for the priesthood and the Cave of Mount Nebo for the prophethood. So D, L at end of Book I I . So . Apparently for s m (so D. 1 marg.). As S.P., with var. ppm. Or 'consecrated themselves'.

6 9

A

6 0

6 1

8 2

208

Book V


V. §.

4

ers t h a t w e r e w r o u g h t through him w e r e from earth, the blood, frogs, gnats. W h e n the great prophet Moses stretched out his h a n d over the w a t e r of the sea, it w a s divided a n d fire w a s manifested which destroy ed hosts, as H e said, "Thou sendest forth Thy fury, it consumes them like stubble" ( E x . x v . 7; T a r g . ) . 6 3

T h e great priest A a r o n raised his hands o v e r six hundred thousand a n d blessed them. F i r e c a m e forth from before the L o r d and consumed the b u r n t offering a n d the fat on the altar. A a r o n addressed all the congregation of the Israelites in the desert a n d the glory of the L o r d appeared in the cloud. W h e n the great proph et Moses w e n t out a n d addressed to the people all the commands of the L o r d , the L o r d c a m e d o w n in the cloud a n d addressed him. E x a l t e d b e these t w o for ever, the like of w h o m has not arisen from m a n k i n d . H o w does the death of A a r o n compare w i t h that of Moses ? A a r o n w a s buried b y m e n ; Moses w a s buried b y the D i v i n e One! T h e r e w e r e three good men w h o w e r e glorified in their death— J a c o b , A a r o n a n d the great prophet Moses. J a c o b w a s buried b y J o s e p h the king, as H e said, "So Joseph went up to bury his father" (Gen. i.7; T a r g . ) . A a r o n the priest w a s buried b y E l e a z a r his son and b y the great prophet Moses. T h e three of t h e m w e n t u p to Mount H o r . Moses a n d E l e a z a r descended from the mountain. A l l the congregation realized t h a t A a r o n h a d died. 6 4

T h e great prophet Moses w e n t u p Mount N e b o to see six hundred thousand a n d all the angels w a i t i n g to meet him. W h e n he reached the t o p of the mountain, the cloud c a m e d o w n and lifted him u p from the sight of all the congregation of I s r a e l . H e w a s buried there b y G o d , a s H e said, "And He buried him in the valley., but no man knows the place of his burial to this day" (Deut. x x x i v . 6; T a r g . ) . W h a t is 'this d a y ' ? I t is the D a y of V e n g e a n c e . 65

G r e a t w a s the tree w h i c h w a s planted in the garden of A m r a m . Of its fruit all the generations of the world are supplied for ever. G r e a t w a s the tree w h i c h w a s planted in the land of E g y p t a n d grew u p in the desert a n d w a s cut off on Mount N e b o . Moses was a hundred and twenty years old when he died (Deut. x x x i v . 7 ) — t w e n t y in E g y p t , s i x t y in Midian, forty in the desert w i t h exceed i n g l y great exaltation in prophethood, in p r a y e r , in fasting. His eye was not dim, nor his natural force abated (ibid. T a r g . ) . His eye was not dim—so in the case of his fathers, the Righteous of the world. His eye was not dim, for he w a s prepared for the recording of the law, and to This differentiation matches the Bibl. account. The three plagues wrought byMoses—Ex. ix. 23, x. 13, 22. The three by Aaron—Ex. vii. 20, viii. 6, 17. MSS m m TlD, which seems to be based on the biblical -m in. So 'Mount Hor'. The wording here is close to Acts i. 9. Plur. in this Aram, version, et seq. 6e

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V. §.

Commemoration of the Righteous

4

209

see the four quarters of the w o r l d . Nor his natural force abated, for he w a s vested w i t h the F o r m which A d a m cast off in the G a r d e n of E d e n ; a n d his face shone u p to the d a y of his death. H e d i d not alter his pronunciation, for it h a d to pronounce the letters of the w o r d s of t h e l a w and he h a d to teach the reading of it to all Israel. 6 7

68

And the people of Israel wept for him .. thirty days (Deut. x x x i v . 8; T a r g . ) , a n d the weeping has never ceased in the world. T h e status of J o s h u a the son of N u n , the disciple of the great prophet Moses, b e c a m e high in the eyes of all the congregation of Israel. Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hand upon him (Deut. x x x i v . g ) . T h u s he w a s exalted a n d his status m a d e high for ever. 6 9

Moses the son of A m r a m — l e t no m a n ever be satisfied w i t h the mentioning of him! Moses the son of A m r a m w a s honoured b y G o d in his life a n d in his death. H e wrote the l a w a t the c o m m a n d of the L o r d a n d t a u g h t it to all Israel a t the c o m m a n d of the L o r d , as H e said, "Put it in their mouths" (Deut. x x x i . 1 9 ) , a n d he w r o t e a t the end of this l a w w h i c h he received And there has not arisen a prophet since in Israel like Moses (Deut. x x x i v . 1 0 ) , w h o has done wonders like those which Moses wrought in the sight of all Israel (Deut. x x x i v . 1 2 ) . Moses commanded for us a law (Deut. x x x i i i . 4) a t the beginning of which is the n a m e of G o d (Gen. i. 1 ) , a t the end of w h i c h is the n a m e of Moses (Deut. x x x i v . 1 2 ) . C o m m e m o r a t e well for ever the Righteous of the world, the origins of righteousness, A b r a h a m , I s a a c a n d J a c o b , w h o lie in the C a v e of M a c h p e l a h . 70

Commemorate well for e v e r J o s e p h the righteous, The Fruitful Bough (Gen. xlix. 2 2 ) , w h o lies in the Piece of Land (Gen. x x x i i i . 1 9 ) . Commemorate well for e v e r him w h o lies on M o u n t N e b o , the right eous, faithful Moses the son of A m r a m , the M a n of G o d a n d the faith ful of the Divine One, w h o w a s v e s t e d w i t h shining light, the receiver of the t w o tablets, the one entrusted w i t h the things unseen a n d seen, Moses the prophet. Commemorate well for ever the ministers of the holy S a n c t u a r y , A a r o n a n d E l e a z a r , I t h a m a r a n d Phinehas. Commemorate well for ever J o s h u a a n d Caleb a n d the S e v e n t y Elders. Blessed is our G o d for ever a n d blessed is H i s n a m e for ever. There is only one G o d . 8 7

A

6 8

'light' for its usual rendering 'face'. Lit. 'tongue'. See Book VI, § 3 for more detail on this. Mixed Heb. and Aram. (Targ ?). K's add. (v. n. 72 of text) 'Every prayer in their name is accepted' reflects the thought of a later era, when the influence of Christianity and Islam had made itself felt in a permanent way. 8 8

7 0

BOOK VI MISCELLANEOUS TEACHING

A l s o b y M a r q a h , an E x p o s i t i o n dealing w i t h the T w e n t y - T w o L e t t e r s w h i c h are the radicals for H e b r e w speech.

§ i. T H E N A T U R E O F C R E A T I O N T h a n k s be to the G o d of gods, O w n e r of d i v i n i t y , Possesser of eter n i t y , enduring in sovereignty, L o r d of oneness, One, Peerless, M i g h t y , A w e s o m e , F a i t h f u l , Fashioner, Orderer of all b y H i s c o m m a n d , w i t h out help, w i t h o u t associate, w i t h o u t a second, w i t h o u t a c o m p a n i o n , w i t h o u t a n y connected w i t h H i m . M a g n i f y H i m a n d praise H i s p o w e r over the manifold creations! 1

H e created ten things t h a t b e a r witness t o H i s m i g h t , t h a t s h o w H i m to be great a n d m i g h t y : the period of light a n d the period of darkness—unalterable witnesses! A n d the four seasons w h i c h H e order ed b y H i s might, w h i c h H e established as four testimonies, a n d t h u s come the four elements w h i c h m a k e w h a t is created to develop. Observe these things a n d realize t h a t t h e y are evidences testifying of H i m t h a t H e is one in H i s essence. W h e n H e b r o u g h t into being light, it w a s manifest to the whole world. H e ordered it in H i s g r e a t ness a n d the light of the sun w a s produced from it, a n d also t h a t of the moon a n d all the s t a r s . S o H e w i l l e d a season for the light a n d a season for the darkness, each of these according t o order. T h e r e are four seasons, entirely independent of each other: 2

3

T h e first of the seasons is like a good mother g i v i n g birth to children and h a v i n g compassion for t h e m because t h e y are w e a k , lest hardship should come a n d all of t h e m perish in an instant. T h e second season is like a good father, w h o brings u p his children in wellbeing, so t h a t t h e y m a y g r o w u p a n d t h a t e v e r y fruit t h a t is desirable to behold a n d good to eat m a y be revealed in them. F o r if the h a n d of conquest w e r e to reach them, no fruit w o u l d a p p e a r a n d no foliage. 4

T h e third season is the season w h e n all t h a t takes place in the first t w o is brought to fruition, is perfected in it. N o w if there should b e a n y weakness in its growing power, all w o u l d perish in a n instant a n d w o u l d not s u r v i v e . T h e fourth season m a k e s the elements of all these seasons w h i c h h a v e been discussed to develop. 1

A

2

So , providing a better sense. This doctrine of the existence of primordial light is rather repudiated by Abdallah b. Solomon (14th century), who stated (C. p. 324) that there were no pre-existent models for creation. So in the Gnostic system of Basileides. * As often for np>'s (so ) . 8

A

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Book V I

Miscellaneous T e a c h i n g

VI. §.i

See the order of these four a n d realize t h a t y o u are of necessity like them. L e a r n from these and m a k e y o u r m i n d to acquire illumination. O b s e r v e the four w h i c h m a k e the thing to be created to develop, a n d realize t h a t in yourself there are i m p o r t a n t evidences. W h e n the creat ed thing is perfected b y the will of its Creator out of the four elements, H e brings t h e m forth b y H i s power. H e has created four divisions in y o u (too), so t h a t y o u m a y exist a n d b e developed w i t h power. 6

T h e s e four are desire a n d i d e a a n d conscience and reason-hidden deep within y o u . H e w h o created t h e m k n o w s their true state. E a c h one of them has a powerful controlling force in y o u r b o d y which brings a b o u t y o u r intellect. 6

O seeker after wisdom, order yourself a n d learn w h a t is of value for y o u in it. B e not f a r from y o u r Creator, b y doing w h a t will h a r m y o u , for y o u w o u l d then be an e n e m y to the T r u e One, and there w o u l d dwell within y o u all i m p u r i t y . Proclaim a t all times in y o u r heart a n d soul t h a t there is only one G o d ! H e is J u s t a n d U p r i g h t , Glorious, H i d d e n , Manifest! W h a t king is able to stand before H i m ? His crown is eternal life. L i f e is 'borrowed' from H i m for a season a n d H e is the owner of all the seasons. H e created all and fashioned all; H e sustains all b y H i s m i g h t y power. H e lifted u p heaven on high w i t h o u t pillars a n d crowned it w i t h manifold wonders. H e supplies its needs both from it a n d within it, so t h a t H e makes k n o w n thereby the magnitude of H i s power, for the earth produces of its o w n essence a n d it needs the e x t e n t of heaven. S a y not in y o u r m i n d (simply) t h a t the earth is set upon the marine depths! B y m i g h t y p o w e r H e ordered y o u r m i n d to investigate wisdom, so t h a t w h a t y o u s a y about this m a t t e r m a y be right. T h e world does not rest on w a t e r , b u t it is set only on fire a n d w a t e r . If it were on w a t e r only, its substance w o u l d destroy all the trees in it a n d also the vegetation. T h e r e are m a n y analogies for this. E v e n if trees h a d in t h e m a n y p o w e r to prolong their existence—fire is not m i x e d w i t h w a t e r a n y w a y — i t s moisture w o u l d h a r m all the trees a n d vegetation a n d grass, e v e r y t h i n g ! B u t it does establish the elements and multiply growth. S o m e men h a v e said t h a t our L o r d derived this creation from the m a s s of the sun. R e p l y now to t h e m : Y o u h a v e not missed the m a r k w h e n y o u s a y this. Y o u h a v e spoken only on the basis of knowledge. W h e n c e w a s the m a s s of the sun derived unless from the greater l i g h t a n d the fire from it ? T h e radiation of energy covered it, for it is not possible for a m a s s to exist as distinct from i t . T e l l them t h a t and 7

8

6

6

Or 'association of ideas', or 'reaction'. I.e. tbe four parts contribute to thought. I.e. the Pre-Creation light from which the sun's light derived. I.e. independently of the energy. Matter & energy thus equated is a Neo-Platonic concept current in Marqah's day. 7

8

VI. §§.1.2

T h e U s e of W i s d o m

215 9

m a k e investigation along w i t h t h e m of t h i s . Y o u need do no m o r e ! H a p p y are y o u if y o u comprehend this a n d realize the m i g h t of the Creator w h o created this. T h e s e creations are magnificent a n d great. I t is not possible even for a knowledgeable m a n to k n o w the m i g h t of the Creator. These are m i g h t y creations—great is the Creator of t h e m — a n d it is not possible for even a knowledgeable m a n to k n o w H i s g r e a t ness. These are magnificent creations; t h e y teach t h a t their Creator is great and m i g h t y . I t is not possible for m i n d to comprehend H i s power. S u c h m i g h t y d i v i n i t y ! S u c h powerful dominion! S u c h eternal sover eignty ! S u c h everlasting greatness! S u c h farflung p o w e r ! W h o is there can s t a n d before it or c a n c o m p a r e it ? W h o possesses creations like H i m or wonders like H i s or such striking phenomena as H i s ? H i s power is in the heavens a b o v e a n d in the earth beneath. T h e r e is no place outside of H i s control; all places H e m a d e , fashioned, perfected, set in order, m a d e r e a d y . H e supplied their needs. W h a t is in the heavens is in the heart, just as w h a t is in the earth is in the i m a g i n a t i o n . W h a t is in the four quarters is in the reason, j u s t as w h a t is in a n y place is in e v e r y inner thought. W h o c a n estimate w h a t H e is or k n o w h o w H e i s ? F r o m H i s creations is H e k n o w n ; from w h a t H e has m a d e is H e comprehended. 10

1 1

L e t us be sincere before H i m a n d worship H i s magnificence a n d s a y , " T h e r e is only one G o d . "

§ 2. T H E U S E O F W I S D O M

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Handbook of the Teaching of Psychology

Teaching Science Fiction (Teaching the New English)

Teaching Theory (Teaching the New English)

Teaching Modernist Poetry (Teaching the New English)

Teaching the art of poetry: the moves

The Heart of the Buddha's Teaching

Modern Teaching of Physics

A Conception of Teaching

Modern Teaching of Physics

Methods of Teaching Chemistry

Teaching Atlas of Mammography

Teaching of history

Teaching Durkheim (Teaching Religious Studies.)

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Teaching: The Imperiled Profession

Urban Teaching: The Essentials

TEACHING THE SCANS COmETENCIES

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Didache (Teaching of the Twelves Apostles)

Memar Marqah. The Teaching of Marqah

The Color of Teaching

The Art of Teaching

The art of teaching

The Heart of Buddha's Teaching

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Teaching the Daode Jing (Teaching Religious Studies)

Teaching Chaucer (Teaching the New English)

Teaching the Daode Jing (Teaching Religious Studies)

Teaching Chaucer (Teaching the New English)

Handbook of the Teaching of Psychology

Teaching Science Fiction (Teaching the New English)

Teaching Theory (Teaching the New English)

Teaching Modernist Poetry (Teaching the New English)

Teaching the art of poetry: the moves

The Heart of the Buddha's Teaching

Modern Teaching of Physics

A Conception of Teaching

Modern Teaching of Physics

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Teaching Atlas of Mammography

Teaching of history

Teaching Durkheim (Teaching Religious Studies.)

The Ageless Wisdom Teaching

Teaching: The Imperiled Profession

Urban Teaching: The Essentials

TEACHING THE SCANS COmETENCIES

Teaching the Short Story (Teaching the New English)

Teaching of History ; The Paedo-Centric Approach

Didache (Teaching of the Twelves Apostles)

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