Passover in Targum Pseudo-Jonathan Genesis: The Connection of Early Biblical Events With Passover in Targum Pseudo-Jonathan in a Synagogue Setting (Scripta Minora 2000-2001, 1)

SCRIPTA MINORA REGIAE SOCIETATIS HUMANIORUM LITTERARUM LUNDENSIS Studier utgivna av Kung!. Humanistiska Vetenskapssarnfundet i Lund 2000-2001: 1

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS THE CONNECTION OF EARLY BIBLICAL EVENTS WITH PASSOVER IN TARGUM PSEUDO-JONATHAN IN A SYNAGOGUE SETTING By PER A BENGTSSON

,

:-:.f5 �"' ,:..�Hebrew word 1U, the name of the land in which Cain settled according to Gen "in the land of Nod, east of Eden". In Ps-J the phrase has been explained

·S sin to

Jewish Biblical exegesis was finnly based on Scripture; its purpose was to transmit

(LXX);

C,l�. face:

Cf. below, 2.1.3.

��or the rendering of the phrase in Ps-J, and further conunentaries, see ��:,Deaut, Phenomene, 511.

below, 2.1.8. Cf. Le

Vermes, Bible, 205-209; Levine, Characteristics, 9 1 b ; Study, 34 b ; Sperber, (e) 5 1-55.

PER

14

'•


apor a survey of scholars in the period from Zunz, Geiger, Bacher, and Strack in the mid 19th c., through Kahle in the mid 20th c., see Vennes, Scripture, 1-4. For a critical evaluation of

the Kahle school, see York, Dating.

131See Vermes, Scripture, 2f.

am Main 1930. Rap­ mRappaport, S., Agada und Exegese bei Flavius Josephus. Frankfurt to Rabbinic haggadah paport demonstrated how a large amount of haggadic material parallel ed traditions and was found already in Josephus' Jewish Antiquities, following well-establish deriving the haggaclic elements from an Aramaic Targum. of the Cairo Geniza 13Jin Kahle, Masoreten 2, several of the Targumic Pentateuch fragments were edited. 1HSee Kahle, Masoreten 2, 9-12. msee Kahle, Cairo Geniza, 208. msee McNamara, Targums, 857, 859. Cf. York, Dating.

1 nSee Alexander, 243-247. msee Maher, Genesis, 1, n. 3. 1wSee Bowker, 27f.; Kuiper, 18; McNamara, Targum and Testament, 178; Rieder, I; Shinan,

Pseudo-Jonathan, 109; Alexander, 219; Maher, Genesis, 1. 140See Alexander, 219; Maher, Genesis, 1.

26

PASSOVER IN TARGUM PSEUDO-JONATIIAN GENESIS

PER A BENG1'SSON

recognition of that mistake the form "Pseudo-Jonathan" is used.141

Targum Pseudo-Jonathan (Ps-J) is unique among the Targums of the Pentateuch_

It differs not only from Onqelos (Onq), but also from Neofiti

(Nf), the Fragment

Targums (Frg Tgs), and the Fragments of the Cairo Genizah (CTg), the true representatives of the Palestinian Targum (Pal Tgs) tradition.142 Nevertheless. Ps-J shows a great affinity to both Onq and the Pal Tgs of the Pentateuch: Ps-J has its roots in a text of the mainstream of the Pal Tgs,143 but it also has a close relationship to Targum Onqelos, and the great correspondence between Ps-J and

Onq has been variously interpreted among Targum scholars. Several scholars of

today (e.g_ Dfez Macho, Le Deaut, and Maher), hold that Ps-J has been modified under the influence of Onq; others (e.g_ Kahle, Grelot, and Splansky) held that

Ps-J is simply Onq, with elements added from the Pal Tg tradition; others still (e.g. Vermes and Kuiper) maintained that Onq depends on Ps-J, either directly, or indirectly, from a common source. 144

Ps-J is rather a paraphrase than a translation in the narrow sense of the word.

It is more paraphrastic than any of the other Palestinian Pentateuch Targums. 145 In Jewish exegetic works there are two ways of presenting the Biblical text and the interpretative material-external and internal. In the external method the

Biblical text is presented and the collection of interpretative material is joined to

it.

In the internal method the interpretative material is introduced into the

Biblical material by means of a paraphrase. The internal method is used almost exclusively in Ps-J, in which the midrashic material is worked right into the

Biblical text, forming a continuous narrative. The extensive incorporation of

narrative midrash into Ps-J makes this work rather a rewritten Biblical narrative

than a Targum. 146 The expression "rewritten Bible" was first used by Geza

27

fully expanded as Jubilees and other reworked Biblical narratives. 148 To be sure,

also the other Palestinian Pentateuch Targums expand their texts with haggadic

traditions, 149 but not to the extent of Ps-1.150

It should not be forgotten, however, that the most common mode of translation

in the Targums, as Well as in Ps-J, is the literal translation.151 Moreover, there are

several examples of literal translations in Ps-J in contrast to expansions in the

other Pal Tgs. 152 In some cases Ps-J has an abbreviated variant of a paraphrase present in other Pal Tgs. 153

Ps-J is composed in two strata. Its basic stratum is a Targumic text of the

Palestinian Targumic version. Its seco�d stratum is the work of a relatively late editor or compilator drawing his additions from various sources be they midrashic compositions, oral traditions from Bet ha-Midrash or from meturgemanim, or

recorded from popular traditions. All these disparate elements in Ps-J were fused into one literary composition.154

The Synagogue setting of the Palestinian Targums does not seem to apply to

Ps-J, at least not in its extant shape. -In contrast to the other Palestinian Pentateuch Targums, Ps-J has imported large quantities of haggadic material into the Targumic text, resulting in contradictions, allusions, vulgarisms and coarse language, etc.

Ps-J does not give the impression of having been rendered orally in the Synagogue.

The text in its present form is far too complicated to have been presented by a

meturgeman. 155 The main purpose of Jewish Bible exegesis was-to make the Biblical text intelligible, and the task of the meturgeman to efuninate contradictions in the text.

It is thus hard to imagine that a meturgeman would create new

contradictions by the addition of opposing haggadic traditions, as is the case in Ps-J. 156 Ps-J was revised against several sources, some very ancient and some

Vermes, as a designation for a composition attempting to retell the Biblical story, expanded with post-Biblical traditions. 147 Ps-J is close to this genre, but not as

148See Levine, Characteristics, 102.3; Study, 38, 47; Shinan, Pseudo-Jonathan, 115;

Maher, n. 48; Deuteronomy, 289f. 149See Shinan, Palestinian, 72-75, 86; Aggadah, 204-212; Maher, Genesis, 5, top. 1 50See Levine, Characteristics, 102.4; Study, 30 c, d (top), b (bottom); Shinan, Palestinian, 73, 75, 86; Targumic Additions, 1 43-145; Maher, Genesis, ibid. ; Levine, Ancient Synagogue, Genesis, 8,

1 41See Bowker, 27; Maher, Genesis, 1.

142See Maher, Genesis, l . Cf. Shlnan, Palestinian, 86. 143See Diez Macho, 239; Le Deaut, Nuit Pascale, 48; McNamara, New Testament, 60!.; Bowker, 26; Levine, Study, 47; Kuiper, 100-107; Shinan, Palestinian, 87; Pseudo-Jonathan, l l lf., 114f.; Le Deaut, Targumim, 578; Maher, Genesis, If. Cf. Hayward, Date, 8. 144For references, see Maher, Genesis, If., n. 5. Cf. McNamara, Targum and Testament, 180; Le Deaut, Targumim, 578. 145See Le Deaut, Nuit Pascale, 49; Targumim, 578; Levine, Characteristics, 102; Study, 30, 33f., 38, 47f.; Alexander, 219; Shinan, Palestinian, 73; Targwnic Additions, 143f.; Pseudo­ Jonathan, 110f.; Maher, Genesis, 5. 1 46See Levine, Aggadah, 539; Characteristics, 89f.; Study, 32, 34f., 38, 47; Shinan, Palestinian, 87; Targwnic Additions, 1 49f.; Pseudo-Jonathan, 114f.; Maher, Genesis, 8. 147See Vermes, Scripture, 67ff. Works belonging to this category are for example Jub., Pseudo-Philo, Antiquities, PRE, and Sepher ha-Yashar. See Shinan, Targumic Additions, 150, n. 34; Maher, Genesis, 8, n. 47. Cf. Shinan, Palestinian, 87, n. 61.

5471.

15 1See Shinan, Targumic Additions, 139-143.

1nSee Levine, Study, 30 b {top); Le Deaut, Targwn du Pentateuque, 37. 1 5·1See Shinan, Pseudo-Jonathan, 111. Cf. Levine, Characteristics, 100 b. One example of abbreviated paraphrases in Ps-J, possibly for polemical reasons, is the rendering of Exod 12:42 {See below, 5.2.l.) 1�4See Shinan, Pseudo-Jonathan, 114; Targumic Additions, 144.

1 55See McNamara, Targum and Testament, 178f.; Syren, Blessings, 1 59; Shinan, Dating, 59, n. 8; Echoes, 363f.; Palestinian, 84; Pseudo-Jonathan, I IOf.; Targwnic Additions, 148-150, 1 53f.; Alexander, 219; Maher, Genesis, 3-8 ; Deuteronomy, 290; Levine, Ancient Synagogue, 548.

1 ·16See Shinan, Palestinian, 82-86; Pseudo-Jonathan,

111;

Maher, Genesis, Sf.

29

PER A BENGTSSON

PASSOVER IN TARGUM PSEUDO-jONATHAN GENESIS

very late. 157 Some of the haggadic traditions of Ps-J are, however, unique to this

McNamara, who explains the presence of late haggadic elements in Ps-J as later

28

Targum, and are not attested in any other sources.158 Even though the present shape of Ps-J is late, this does not imply that all the haggadic traditions adopted in this Targum, but absent from the other Pal Tgs, are late as well. Rather, it is quite plausible that there are traditions preserved in this Targum that have their origins in ancient traditions, even if the only extant parallel renderings would be found in late midrashic works, such as

PRE.

Both

Ps-J and PRE, most certainly have common traditions dating back into ancient times.159 In this perspective, it is most probable that the connection of events in Genesis with Passover in Ps-J is a phenomenon representing the ancient strata preserved in this Targum.160 As to the language of Ps-J, there are not only many readings in this Targum in common with Onq, there is a noticeable influence also in its language. It is a

interpolations in its text.165 Kuiper regards Ps-J as a true Pal Tg of early date with few late additions to its text. 156

E. Levine regards the bulk of haggadic

material in Ps-J as dating to the 2nd century CE.167 Hayward claims that Ps-J is 8 prior to PRE, but does not suggest a precise date. 16 Many Targumists, however, date the final redaction of Ps-J to a period after the Islamic conquest.169 Rieder dates it to the age of the Crusaders.170 Le Deaut confirms that the final redaction of Ps-J could not be dated earlier than the eight century CE.171 From the great affinity of Ps-J to PRE (7th-9th c.), Shinan dates the Targum to the 7th or 8th centuries.112 There is only a single extant MS to Ps.-J, the MS 27031, preserved at the British Museum in London. The only material of comparison for this MS are a couple of early printed editions, most importantly the editio princeps, printed in

mixrure of Palestinian Aramaic and elements from the language of Onq, resulting

Venice in 1591 by Asher Forins for the publisher Juan Bragadin.173

in a hybrid language, a consistent mixture of elements from several Aramaic 1 dialects-a new dialect 61

1903, which should be praised particularly for its informative footnotes. The

On the dating of Ps-J opinions differ widely. Some scholars date it to the time 2 of Ezra, or somewhat later, while others date it to the time of the Crusades. 16 As stated above, Ps-J has quite a long redactional history. Parts of this Targum reveal an agreement with very ancient traditions. 163

Other parts reveal quite

recent revisions, as for instance the application of names from the family of the Prophet Muhammad to persons not mentioned by name in the HT. 164 Among Targumists proposing an early date for Ps-J should be mentioned

Le Deaut,Nuit Pascale, 53, n. 110; Targwnim, 578f.; McNamara, New Testament, 61f.; Targum and Testament, 178f.; Bowker, 26f.; Levine, Characteristics, 91 -95, 98f., 101-103; Study, 34, 36f., 48; Targums, 328f.; Kuiper, 103f.; Alexander, 219; Sbinan, Pseudo­ Jonathan, l l4f.; Maher, Genesis, 4. 158See Alexander, 219; Shinan, Aggadah, 215-217; Pseudo-Jonathan, 1 13f.; Maher, Genesis, 1nSee

S.

Hayward, Date, 29; Maher, Genesis, 4. Cf. Shinan, Pseudo-Jonathan, 114. Paul Flesher, in his contribution to the !36th annual meeting of the Society of Biblical Literature, November 17-21, 2000, suggests that "Pseudo-Jonathan's version may not only be the earliest of the two (versions of the Proto-PT source) but also may form the foundation for the version found in the ocher targums." 1 60See Vermes, Scripture, 214; Targumic Versions, 99. Cf. above, 1.3.2.1.2. ee 1 6 1S Le Deaut, Nuit Pascale, 48f.; Targumim, 578; McNamara, Targum and Testament, 178; Maher, Genesis, 1f., 8-10. 162See Maher, Genesis, 11. 16·1See Le Deaut, Nuit Pascale, 49-52; Targumim, 579; McNamara, New Testament, 61, 112-117; Targum and Testament, 1 79; Bowker, 26; Levine, Characteristics, 92-96, 98f., 101; Study, 32f., 37; Kuiper, 103f.; Alexander, 219; Maher, Genesis, 4. 164See Le Deaut, Nuit Pascale, 49; Targumim, 578f.; McNamara, New Testament, 61; Targum and Testament, 178; Bowker, 26, n. 1; Levine, Characteristics, 93; Targums, 327; Kuiper, 104-106.; AleXander, 219; Maher, Genesis, 11. See above, 1.3.2.3.

Among more recent editions should be mentioned Ginsburger' s edition of edition itself proved, however, to be quite unreliable in its presentation of the London MS. Unfortunately, many scholars did not notice this but unwittingly passed on the flaws of this edition. 174 In 1974 D. Rieder, to meet the needs of a more reliable edition, published a new edition of the London MS, with references to other editions and suggested emendations in the apparatus. This work is quite accurate in its presentation of the text, but has only a short introduction, and it is a bit difficult to find the way in it.175 In 1977-1989 another edition of the London MS was published by Diez

Biblia polyglotta Matritensia. Series IV. Targum Palaestinense in Pentateuchum. Additur Targum Pseudojonatan ejusque Hispanica

Macho in the great work versio.176

In 1984 E.G. Clarke and others published an edition of Ps-J together with a

1�9See

16jSee McNamara, New Testament, 61; Targum and Testament, 178.

1 66See Kuiper, 1 05f. 1 67See Levine, Characteristics, 94-96, 102; Study, 37. 1 68See Hayward, Date, 27-30. 16'1?or references, see Maher, Genesis, l lf. 1 70SeeRieder, 1.

ee Le Deaut, Targum du Pentateuque, 37. hinan, Palestinian, 87. msee Maher, Genesis, 12f. 114See Maher, Genesis, 13. 1 75Cf. Maher, Genesis, ibid. 176See Maher, Genesis, 13f.

1 7 1S

172See S

31

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS

PER A BENGTSSON

30

object o f this study i s unique among the Palestinian Pentateuch Targums.184 Of

Concordance to Ps-1. 171

the four examples of connection of events with Passover in Ps-J (Gen 4:3-5;

17:26; 18:14; 27: 1, 6, 9), only two are supported by PRE (Gen 4:3-5; 27:1, 6, 9). The other two examples have no support in that midrash: Ps-J Gen 17:26 is

1.4.2.1. Midrashic and Talmudic influences Targum Pseudo-Jonathan is a Palestinian Targumic text thoroughly revised against various categories of Jewish literature. There have been influences from midrashic literature, as well as from the Talmudim. According to Shinan, Ps-J derived its haggadic material mainly from Pirqe de c.).178 Robert Hayward, however, contests the

Rabbi Eliezer (PRE) (7th 9th

view of Shinan and others concerning the dependence of Ps-J on PRE.

Instead,

he suggests that the similarities between the two writings reveal a common ancient source, and that the deviations in detail between Ps-J and PRE suffice as evidence against such a dependence.179 To some extent, also and other Midrashim have been used as sources for Ps-J. 180

Genesis Rabbah

In Ps-J there are also parallels with the Talmudim. According to Levine, Ps-J relies on the Jerusalem Talmud rather than the Babylonian. Shinan, too, mentions

i !

the dependence on the Jerusalem Talmud, adding that the author of Ps-J shows no sign of being acquainted with the Babylonian Talmud as a settled composition.1 8 1 According to Hayward, however, Ps-J used

Talmud as its main sources.1 82

parallelled in various sources of ancient Jewish exegesis, however not in PR£. 185 There is strong support of the connection of Abraham's circumcision with 6 Passover in Exodus Rabbah, 18 and it is also, to some extent, supported in the

Tosafot to

the Babylonian Talmud."' Ps-J Gen 18:14, not paral!elled in

PRE,

has parallels in Genesis Rabbah, as well as in the Tosafot to the Babylonian Talmud, 188 and also to the Babylonian Talmud itself.1 89 In addition to the parallel of Ps-J Gen 4:3-5 in PRE, there are also parallels in Genesis Rabbah, and Tanhuma. 190 As to Ps-J Gen 27: 1, 6, 9, the connection of that event with

;

Pas over was known already to Philo.191 There are also parallels in Ex

R.192

Thus, there is evidence that the connection of events in Genesis with Passover in Ps-J is not a phenomenon isolated to this Targum and PRE.

On the contrary,

the connection was known also in other sources, a fact which supports the assumption that this phenomenon can be traced back to the traditions of Biblical interpretation in the ancient Synagogue.

Genesis Rabbah and the Babylonian

Summary To sum up the parallels to Ps-J in Jewish exegetic literature, as demonstrated in the present investigation, Ps-J has used various sources, not exclusively the

PRE. I&3

There are several renderings of the HT in Ps-J that agree with interpretations in

Genesis Rabbah

(Ps-J Gen 4:3-5; 18:14),

18:14; 27: 1, 6, 9). In Midrash

Tan�uma,

Exodus Rabbah

(Ps-J Gen 17:26;

there is a parallel to Ps-J Gen 4:3-5. In

Ps-J two examples of coiUlecting early Biblical events with Passover have parallels in the

Tosafot to the Babylonian Talmud (Gen 17:26; 18:14). In the Babylonian Rosh Hash !Ob-l l a), there is support for the Passover setting of

Talmud (b

Isaac's birth. The connection of Biblical events in Genesis with Passover in Ps-J that is the

177See Maher, Genesis, 14. Shinan, Pseudo-Jonathan, 113, 115; Palestinitm, 87; Maher, Genesis, 8. For the dating, see Shinan, Dating, 58. 179See Hayward, Date; PRE. For details, see below. 180See Levine, Characteristics, 9l f. , 102; Shinan, Pseudo-Jonathan, 1 1 3 ; Maher, Genesis, 11. 181SeeLevine, Characteristics, 100. Cf. Shinan, Pseudo-JoMthan, 113. 1 82See Hayward, Inconsistencies, 45, 55. 1 8>Ps-J Gen 4:3-5; 27: 1, 6, 9.

178See

1840ne exception is the connection of the 'Aqedah with Passover in the other Pal Tgs ofExod 1 2:42. See below, 5.2.1. 1 8.lSee Speier, 70-73. Cf. below, 3.2. 186ExR 15, 1 2 and, especially, 1 7,3. 1 81Tosafot to b Rosh Hash lla, s. v. N7N. See Speier, 70. Cf. below, 3.2. 188See below, 4.2. 1 89b Rosh Hash 10b--11a. 1 90See below, 2.2. 1 9 1See Hayward, Date, 1 1 . 1 92See below, 5.2. 1 .

PASSOVER IN TARGUM PSEUDO-jONATHAN GENESIS

2. Then, from Adam

her husband she bore his twin sister and AbeL man tilling the earth.

33 Abel was

a keeper of sheep, and Cain was a

2. The Story of Cain and Abel

Cain was not Adam's son, but Eve had conceived him from Sammael, the "angel of death"193• The notion of Cain as the son of Sanunael was derived from Gen 5:3 and 4: 1 . In 5:3 it is expressly stated that Seth was a son of Adam: "he became the father of a son in his likeness, according to his image, and named him Seth."

2.1. Interpretation of Gen 4:1-16

In Gen 4 : 1 , however, nothing is explicitly stated about Adam being

Cain's father, and as a consequence Cain is held to be someone else's son. This is reflected in Ps-J Gen 5:3 where it is stated that Eve bore Cain, "who was not

In Targum Pseudo-Jonathan Gen 4:1-16 the Targumist, in accordance with

from him and who did not resemble him." It is worth noting that Cain's name is

Jewish exegetic tradition, endeavours to paint Cain as black as possible, to

left out in verse 1 .

increase his contrast to Abel and make

silence on Cain's parentage in Gen 4:1, in comparison to the full report in Gen

him

an even greater martyr. Given the

power over his evil inclination Cain still let evil rule his deeds. In his jealousy and anger he tricked his brother into following him out into the open country, to get an opportunity to kill him. Although Cain, in the talk between the brothers, did not deny Divine mercy in creation he denied Divine justice, because he felt that his offering had been unjustly rejected. After their dispute Cain murdered his brother by driving a stone into his forehead. But the overall negative impression of Cain in Jewish tradition is somewhat mitigated in Ps-J. In this Targum Cain recognizes God's mercy, both in his discussion with Abel in verse

8, and in his repentant reply in verse l3 to God's

judgment. After God had chastised Cain and made him realize the evil of his deed, Cain regretted his "rebellion" and repented. After all, he did believe in God's forgiveness. Parts of the Cain and Abel story are found in some of the Fragment Targums,

The consequence drawn by Ps-J and others was that the

5:3, is to be regarded as an eloquent silence. This lack in detail is given an explanation, the name of Cain's father is supplemented, the purpose being to explain Cain's wickedness. Sammael194 is mentioned twice in Ps-J (in this verse and in 3:6). "Sammael was the great opponent of men and of God.

Irenaeus.

Even though there are implications in this literature that Sammael

caused Eve's first conception, Ps-J is the first text explicitly identifying Sammael as Cain's father. 197

A conclusion to be drawn from the fact that Sammael' s

name is mentioned in the text of Ps-J, but not Cain's, is the notion of Cain's evil descent, also present in the NT. In 1 John 3:12 Cain is described as E !< ToU 1TOVllpoU "of the evil one": "We must not be like Cain

and also in some of the Genizah Fragments. Of the Fragment Targums, MSS

one and murdered his brother.

PVNL are relevant, and contain the following parts of Gen 4: P: verses 7-10, 16;

deeds were evil and his brother's righteous."

V: verses

7f., 10, 13, 16; N: verses 7f., 10, 13, 16; L: verses 7, 13, 16. Among

the Genizah Fragments the following contain parts of Gen 4: CTg B: verses 4-16; CTg

X: verses 7, 8 (tosefot); CTg I: verse 8 (tosefta).

the Lord.

who had conceived from Sammael, the angel of

After the birth of Cain, Adam and Eve together had two children. First they had Cain's twin sister; then they had Abel.

Abel was a shepherd and Cain a

19;Ps-J Gen 3:6. Cf. PRE 13 (95). For a discussion on the similarities between Ps-J and PRE

I

l' P1 NW '�1 7J" m"1 7J" n'1 "'m1'n n' C1N "7YJ 1� 17'�7 n �'01N1 2 N�1NJ n7� 1Jl "1" 1. Adam knew his wife Eve

who was from the evil

And why did he murder him? Because his own

farmer. The notion of a 'twin sister' was quite widespread in Jewish tradition to 8 explain how Cain could have a wife. 19

2.1.1. Birth of Cain and Abel and Their Occupations (verses lf.) "'1 N�N7� 7N�O 1� N1JYm N':11 "'nn'N "1n n' Y1' C1N1

He was the exact opposite of

Michael."195 The tradition of Sammael as the seducer of Eve is an ancient tradition.196 Sammael is mentioned in Midrash Rabbah, PRE, and also by

on thiS event, see Hayward, Pirqe, 222f.

194See Bowker, 125f.; Maher, Genesis, 26, n. 8; 31, n. 2; Shinan, Pseudo-Jonathan, 112. 195Bowker, 125. 1 96See Hayward, Pirqe, 223. 197See Levine, Aggadah, 546f.; Maher, Genesis, 31, n. 2. Cf. Gen R 19,5; PRE 21 (150);

Irenaeus, Adversus Haereses, 1.30: 1, 7, 9. For further details, see Hayward, Pirqe, 223f.

198See Bowker, 137; Levine, Aggadah, 547; Maher, Genesis, 3 1 , n. 3.

PER A BENGTSSON

34

2.1.2. Offerings (verses 3·5)

':JT'?.l? pJ c'J U''?lll 'en mR1 c'1n?.l '1"' 1n11?1 �11/'J �il'1 c'n1111i

�ln':l l7i1?.l ���i�1 �J'�?.l l'P 'n'�1 10'JJ iOJi�:J �'?.l1' �10?.l ;,1;,1

'Un'?.l'? 1'J 3

m t11p N'1l:J':J 1:J1i'

1'�� iJ01 "' 01p �1l7i ;,,;, 11c?.l'U�?.l1 Rll7 'i':J:J?.l �1;, �R 'n''R '?J;, 4 c'JJi1pJ1 '?JcJ 1'l1P'� 1111'J:J11'N1 N1n'? pp? �'pm l'�N iJON R'? c'l:Ji1p'?1 pp'?1 5 ';"J1£l!rr\1

3. After a certain time, on the fourteenth of Nisan, Cain brought of the produce of the land, of the seed offlax, as an offering offirstfruits before the Lord.

Tl�tu :J.'U'TI-c� ''If you do well, s'f', is given the meaning "to lift

up/forgive sins".200 The second option "But if you do not do well, sin is lurking at the gate" is interpreted as valid only for the individual, not for all mankind.

In the Hebrew Bible nothing is said about either the date or the contents of

Cain's offering, except that it took place "at the end of days", and consisted of In Ps-J, however, the date of Cain's offering was

specified as the fourteenth of Nisan.

the day of great judgment. Sin crouches at the gates ofyour heart, but in your hand I hd.Ve ·placed power ovei-"lhe evil inclination. Its desire will be towards you, but you will have dominion over it, whether to be innocent or to sin."

Cain,

5. but to Cain and his offering he did not turn a friendly face. This grieved Cain very much, and the expression ojhis face was downcast.

"the fruit of the ground".

7. If you perfoml your deeds well your guilt will be forgiven you. But if you do not perform your deeds well in this world your sin will be retainedfor

strange use of the Hebrew word Tl�tu "to lift up" in the first option given to

Abel and his offering,

2

your face downcast?

within him, God warned him of the potential of his evil inclination. In verse 7 the

It was pleasing before the Lord, and he turned a friendly face towards

� �

6. The Lord said to Cain, "Why are you angry, and why is the expression of

Having seen the downcast expression on Cain's face, and detected the anger

4. Abel, on his part, brought of the firstlings of the flock and of their fat parts.

•

35

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS

Not only was the date of the offering

specified in Ps-J, but also its contents. The offering was defmed as an offering of

The word nn!l7 "at the gate" is interpreted, not as "at the gate of the world",

implying the concept of original sin, but, rather, as an example of the anti-Christian

polemics in Ps-J as "at the gates of your heart".201 Further, the Targums render the word "desire" in "its desire is for you, but you must master it" as �1:!!'

Ntu':J. "evil inclination". Cain is told to master this inclination?02 God gave Cain

an opportunity to make a choice. He had given him the power over this. . evil

firstfruits, and these first fruits were specified to have consisted of the seed of flax and not, as would have been expected, of barley. This is an example of

inclination and the free will to be strong or give in to sin. If Cain mastered this

glossing a text regarded as vague.199

evil inclination his sins would abide until the Day of Great Judgment.

The Lord favourably accepted Abel's offering, so that He

face towards him and his

turned a friendly

gifts. But Cain and his offering were not acceptable to

the Lord. Cain was filled with grief and anger because of this unequal treatment.

He felt unjustly treated, and the "'yqwnyn<Ei.K6vwv "picture, image" of his face fell. He could no longer act as a better person than he was.

1�l�1 1'l1P'� WI'J:Jn'� c?.l'?1 1? �'pn c?.l? 1'P' "' i?.lN1

2.1.4. Fratricide (verse 8) 11c'nn 1p�J 1:l ;,1;,1 RiJ? 1l'1in p1�'J1 �n'N '"m� '?J;, m? l'P i�K1

s

N'? '?JN �?.l'?l7 'iJnN ]'?.lniJ1 Nl� '?JnO?.l '?Jc'? i?.l�1 1'P 'll7 RiJ'? '?Jpn� c?.l .,.,lJ l?.l Nl'1J n'� l'�N JO?.l1 iJ1'?.l R1c ]'JU 1'1J1l7 'i'�:l 1'?.lniJ pp'? i?.lN1 '?Jc 'll7 N1l7iJ '?Jpn'N N'? 'l?.l 'lJip1 N1l7iJ 1JJip

2.1.3. Warning (verses 6f.) 6

N?.l'?l7J 11J1l7 J'�"n N? 1'�1 1:11n 1? P'Jnlll' 11:J1l7 J'�"n o� �?;, 1 n'iO?.l 11'J1 l7'Ji cN�n 1J'? 'Yin ?111 i'�J 1NUn �:Ji Rl'1 01''? 1'1c 199See above, 1.3.2.1.2.

inclination and act well, his sin would be forgiven, but if he acted according to his

'?l71 Nl'1J n''? l'�R JO?.l1 iJ1'?.l �1;, ]'JU 1'1J1l7 'i'�:J1 R?.l'?l7 'iJn'N 200 See above, 1.3.2. 1.1. For a commentary on the remission of sin mentioned in Ps-J Gen 4:7, see McNamara, Targum and Testament, l29f. See also Alexander, 232f.

20 1See Levine, Aggadah, 547; Characteristics, 93. 202 See Bowker, 137f.; Levine, Aramaic Version, 93-98; Alexander, 233, top; Maher, Genesis,

32, n. 16.

l'P 'lY NWiJ 'lJip '?JpnN 11'17 1'1.l1P1 11'11.l ]'J� "1J1Y 'i'� 11T11 J� ilN ]nn'l.l'? n'71 nnN c'?Y n'71 1"1 n'71 1'1 n'7 '?J;,'? il.lN1 1"1 n'N1 1'1 n'N pp'? il.lN1 '?JTl 'lY N'Y'iVi Jl.l NYi�nl.l'? n'71 N'P'1�7 N'Y'iVi Jl.l NYi�n'l.l'? n'N1 N'P'1�7 J� ilN ]n'l.l'? n'N1 ]inN C'?Y n'N1 '?JTl '?Y l'P cp1 NiJ '�lN '?Y l"�lnl.l m 1"7'NT1 N'l.lln'� PO'Y 7Y1 Tl''?tlp1 Tl'n�'l.lJ NlJN YJtl1 'T11nN 8. Cain said to his brother Abel, "Come, let us both go outside. " When the two of them had gone outside Cain spoke up and said to Abel, "I see

that the world was created with mercy, but it is not governed according to the fruit of good deeds, and there is partiality injudgment. Therefore your offering was accepted withfavoul-, but my offering was not accepted from me with favour. " Abel answered and said to Cain, "The world was created with mercy, it is governed according to the fruit ofgood deeds, and there is no partiality in judgment. Because the fruit of my deeds was better than yours and more prompt than yours my offering was accepted with favour. " Cain answered and said to Abel, "There is no judgment, there is no judge, there is no other world, there is no gift of good reward for the righteous, and no punishment for the wicked. " Abel answered and said to Cain, "There is judgment, there is a judge, there is another world, there is the gift of good rewardfor the righteous, and there is punishmentfor the wicked " Concerning these matters they were quarrelling in the open country. And Cain rose up against Abel his brother and drove a stone into his forehead and killed ltim. This verse is very short and incomplete in the Hebrew Bible; part of it appears to have been lost.203 The verb 1�� "to say" is normally followed by an utterance or an indirect request, but in this passage there is no sequel whatsoever. Most of the versions supply the utterance "Let us go to the field !" In Jewish exegesis many topics for the discussion have been suggested, such as that of dividing the land between the two brothers, according to

Gen R. 204

The Targumic exegesis of

this verse, which suggests a theological discussion about Divine justice and mercy, is probably an ancient tradition represented in various redactions by almost all the Palestinian Targums. The common midrashic source used in the 20,For this and other examples of texts lacking in detail, see above, 1.3.2.1.2. The verse in the MT is as follows: lill1il'l l'nN 7:�;,-7N l'P C1?'l ilitO:J Cnl'ii:J 'il'l {-] l'nN 7:�ii-7N l'P 1�N'l "Cain said to hls brother Abel, [-]. And when they were in the field, Cain rose up against his brother Abel, and killed him." For conunents to v. 8, see Levine, Aggadah, 541. The

Targumic rendering is typical of the exegetic treaunent of a text perceived of as incomplete. See above, 1.3.2.1.2. Cf. Alexander, 231-233.

204Gen R 22,7.

37

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS

PER A BENGTSSON

36

Targums seems to have been lost.205 The Rabbinic support for this theological dispute between Cain and Abel is found in the opinions of R. Yohanan (d. 279 CE), whom Ps-J often follows in halakhic and haggadic matters.206 There is one difference between the renderings of Cain's utterance about Divine mercy and justice in Nf and Ps-J. According to Nf he said: "I perceive that the world was

not

created by mercy and that it is

not

being conducted

according to the fruits of good words, and that there is favouritism in judgment." In Ps-J Cain denies justice but not mercy: "I see that the world was created with mercy, but it is

not governed according to the fruit of good deeds,

and there is

partiality in judgment." This view violates the balance between Divine mercy and justice described in

Gen R

12,15: "Even so, said the Holy One, blessed be

He: 'If I create the world on the basis of mercy alone, its sins will be great; on the basis of judgment alone, the world cannot exist. Hence I will create it on the basis of judgment and of mercy, and may it then stand! " '207

There seem to be two slightly different traditions, represented by Nf and Ps-J

respectively. The Fragment Targums P and V have the same variant as is found in Nf, but Nfmg and CTgB have a reading similar to Ps-J. PV share the reading "And the world was not created in mercy nor is it governed by (or: in) mercy." CTgB has the reading "I see that the world has been created by (or: in) mercy and it is guided (;::governed) by (or: in) mercy."

Judging from the unjust

treatment Cain thought he had been subjected to by God, he could draw no other conclusion than that God was universally unjust.

Abel was made the

advocate of the balance between Divine mercy and justice. He said that God's preference for his offering was due to his, Abel's, better moral standards. Thereupon Cain denied the Divine Judgment, the Other World, and the ultimate reward and punishment.

These doctrines were then defended by Abel.208

According to

McNamara and many others, this exegesis seems to be polemically directed against the Sadducees, who denied both resurrection and judgment.209

Levine,

on the other hand, sees in this Cain-Abel controversy in Ps-J polemics directed against the Marcionite doctrine about God's sins and injustice. In this Levine fmds support for dating the bulk ofhaggadah in Ps-J to the 2nd century CE.210 Finally, Cain killed Abel by driving a stone into his forehead. Ps-J is the only Targum adding this description of the killing to the story.

CTgX has quite

another tradition, according to which Cain saw two birds fighting, one of them striking the other one in the mouth, so that he bled to death. Cain then did the 205SeeLevine, Characteristics, 99. 6 20 See Levine, Characteristics, lOOf. mcf. Bowker, l38f. 208See Alexander, 231f. 209See McNamara, Genesis, 66, n. 12. For a different opinion, see Alexander, 232, top. 210See Levine, Characteristics, 95f.

38

PER A BENGTSSON

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS

same to Abel . The description of the killing found in Ps-J has no Targumic

In verse 10 the phrase 1'"� 'b1 -,,p "the voice of your brother's blood" in Ps-J

provenance; its origin is midrashic. It corresponds exactly to the words of PRE. The killing by means of a stone is also mentioned in the book of Jubilees and in

Gen R. zll

is rendered in a way not found in any of the other Targums.

39

In the other

Targums, as well as in midrashic literature, the plural fonn of the word C1 "blood" is interpreted as referring to Abel's descendants. Ps-J does not use this interpretation, but instead introduces the phrase "which has been swallowed up by the clay", thus referring to the motivation for the curse added in verse 1 1 ,

2.1.5. Judgment (verses 9-12)

''because you have killed him'' ? 12 In that verse Ps-J, like Onqelos, translates the

words "cursed are you" without paraphrasing, in contrast to the other Targums.213

�l� •n� i'�l �?l';>•; NJYi' N? i?lN1 11nN ';>�;, 1N 1'v'1 "' i?l�1 9

In verse 12 the word :-rn:J "its strength" is paraphrased into �;"11'� ''" "the

11l "lliv rm1x �mzr�.,�� 1Y?�n·�; 11nN n?·�v 'lli ?v m�Y ;]?l i1lN1 10 �Yi�

strength of its fruif'. Presumably by introducing the notion of the fruit of the

'?li n• n?•�v1 �1l1D n• nnnD; NYi� J?l nN o•? ;pn?cp; �?n 1Y'1 1 1 ,,, 1 1l 11n�i •;,n •?�1 ?c?c?l 1'1 N;Ji'D ?•n Jn'll'l �om N? NYi� n• n?D•n on� 12 �YiN� 9. The Lord said to Cain, "Where is your brother Abel?" He said, "I do not

earth the Targumist gives a reference to Cain's sacrifice in verse 3, and, in contrast, to the waste lands of his exile (verse 16).214

2.1.6. Repentance (verses 13f.) v1�1111l'1 11liv �,,,, c;� �?�1o?l?1l ,,,.,ll �·vn ·�c

know. Am I, perhaps, my brother's keeper?" 10. Then he said, "What have you done? The voice of the blood

of the murder of your brother which has been swallowed up by the clay, cries out before me from the earth.

1 1 . And now,

because you have killed him, cursed are you from the earth

which has opened its mouth to receive your brother's blood from your hand. 1 2 . When you till the earth it shall not continue to yield the strength

of its

fruit to you. You shall be a wanderer and an exile on earth." The dialogue between God and Cain in verses 9 to 14 starts with God's condenmation of the fratricide. In spite of God's warning to him (verses 6f.), Cain had given in to his evil inclination and in his wickedness murdered his righteous brother. God starts the trial asking Cain about his brother, but Cain answers that he does not care for Abel.

Then God makes him realize what a dreadful crime he had

committed. Cain had thought that his deed was performed in secret, but God was well aware of what was happening. God curses Cain for his shedding of innocent blood. The earth having received this blood was poisoned for him, and

would no longer give him what he once got from it. He would never again be

able to reap enough of its fruit. There would be no longer fixed abode for him. In verse 9 the Hebrew interrogative particle :1 is reinforced into ��''1 "perhaps".

2 1 1PRE 21 (154); Gen R 22,8; Jub 4:31. See Alexander, 232, 3; Maher, Genesis, 33, n. 23.

,

c;p l'v i1lM1 n ;"''n'

1'N1 i?lU'�i iiZID'�;J 11liv 1m �YiN 'Dl� ':>Yil 1'1 �1l1' 'n' niiO Ne 14 'll''10v' 'Jl'n'IZI'i "'! ?J NYi�� •'1�1 ?o?Uil 'e� 13. Cain said before the Lord, "My

rebellion is much too great to bear, but

you are able toforgive it. 14. Behold, you have driven me out this day from the face of the earth.

Is it possible (for me) to hide from you? And if I am a wanderer and an exile upon the earth any righteous person who fmds me will kill me."

The dialogue between God and Cain continues with Cain's repentance, demonstrated in his twofold confession of his unbearable sin and of God's forgiveness. He acknowledges God's omniscience; from Him nothing can be kept secret. He also acknowledges the right of every righteous person to avenge his murdering his own righteous brother. In the Hebrew Bible, Cain's repentance is not explicitly mentioned; Cain simply complains that his sin (or the punishment of it) is too great to bear: 711'­

�tUlb 'l1� "My guilt (or punishment) is greater than I can bear!" The word 11Y can mean two things: either "iniquity, guilt", or "punishment of iniquity". Consequently there are two ways of interpreting the utterance. Cain is either confessing his crime, seeking forgiveness_; or he is complaining about the severe

2 12See Bowker, 139; Alexander, 234, 2; Maher, Genesis, 33, n. 24. msee Maher, Genesis, 33, n. 26. 2 1 4See Alexander, 233f., 1.

PASSOVER IN TARGUM PSEUDO-JONATHAN GENESIS

PER A BENGTSSON

40

punishment he will be subjected to.

In Jewish tradition the former way of

interpreting the passage is chosen. Thus, the notion of Cain's repentance and God's forgiveness of his sin is added in midrashic literature, as well as in the Targums.215

In verse 13 Ps-J alone chooses the word "rebellion" instead of

"sin", or "guilt/debt". Likewise, Ps-J emphasizes the immensity of his burden, giving the word 711l a twofold translation.216 In verse 14 the phrase "and I shall

generations" by the Targums.220 The Hebrew word

41

1'11N: "sign" in this passage

has been subjected to various interpretations in rabbinic sources. It was taken to mean "letter", and more precisely a letter of the Divine Name, in PRE 21

(1 56)

and Ps-J, but not in other Targums or rabbinic sources. Ps-J often mentions the Divine Name, quite frequently with magical powers assigned to it.221

be hidden from your face" is recast in all the Targums. None of them accept the idea that it woUld be possible to hide from God.

While Ps-J transforms the

2.1.8. Exile (verse 16)

utterance into a question, the other Targums turn it into the antithesis of the original phrase, meaning that it is impossible to hide from God.217 Ps-J is also the only Targum adding the epithet "righteous" to the person finding him.21s

' :"11'1'Y �1'JY m;11 �'n1'1l '110'10 Y1�J :l'n'1 "' 01p W l'P p�l1 16 11Y1 �n'l1l'lJ r�1p?� 16. Cain went out from.the presence of the Lord and settled in the land of the

wandering of his exile which had been made on his account from the beginning in the Garden of Eden.

2.1.7. Protection (verse 15) ?Y "' 011111 "'l'� Y1�n' 1'11 �YJ111? l'P '1'0P1 ?J l':l:l �;, "' ;,'? 1��1 15 "'l1n:J111'1 ?:J ;pn' '110P'�? �?1 l'lJ �1'P'1 �J1 ��111 1� �n� 1'P1 '�� :1':1 :1'1'11�:J1'10'N:J 15. And the Lord said to him, "Behold therefore, whoever kills Cain, revenge shall be taken on him for seven generations." Then the Lord traced on Cain'sface a letter of the great and glorious Name, so that anyone who would fmd him, upon seeing it on him, would not kill him.

Cain went into exile, and left the presence of the Lord. He settled in a foreign land far away. He never found rest anywhere, neither in the place he had left, nor in his new land. The meaning of Ps-J' s rendering of the verse is unclear. There seems to be a contradiction between Cain's exile and the land created in the Garden of Eden especially for him. The Hebrew name of Cain's new land was

1)J "Nod". When the Targums

were translating this word they were influenced by their translation of 1J1 fugitive and a wanderer" in verses 12 and 14.

The Lord did not leave Cain quite defenceless, left to the mercy of whoever he

Hebrew

YJ "a T11:!1i' "east of' was

taken to mean "from the beginning" by both Onq and Ps-J. This interpretation

was to meet. He made him a promise of protection. No one would be able to

led these Targums to add this haggadic element. However, the land of Cain's

kill him with impunity.

wandering is not found in any of the lists mentioning the things created on the

Revenge would be extended to seven generations of

descendants of the man who dared to kill him. To make the protection of Cain

first Sabbath in the Garden of Eden.222

even more complete, he was inscribed with a letter of the Tetragrammaton, and

Cain's exile, that the land was one of the special things created at the beginning

It is not probable, in the context of

was thus protected against all evil. Therefore, it was no longer possible to kill

of the world. It is highly improbable that the land of Cain's wandering would be

him.

something like the Garden of Eden. Rather, God's curse on the earth had been

The Hebrew word

p? "therefore" does not fit in this context.

It was

withheld before the fratricide, but was put into effect after that deed. The curse

translated into "not so" in the Peshitta, and the Septuagint, as well as in the

was renewed, and the earth ceased "to yield the strength of its fruit" (verse 12)

Vulgate. It was either understood as a misprint for p

to him. The obscure renderirig in Ps-J is probably due to an abbreviation of a

N:?, or these versions had

this reading in the text they used. Onq follows HT, and so does Ps-J in which

fuller tradition.m

"behold" is added.219 Hebrew C'nl7JW "sevenfold" is translated into "for seven

215Gen R 22,11.13. sis, 34, n. 32.

See Bowker, 139f.; Levine, Aggadah, 547; Alexander, 233; Maher, Gene-

2 16See Alexander, 233; Maher, Genesis, 33f., n. 28-31. 2 1 1Cf. Gen 18:14. See above, 1.3.2.2. L ; below, 4.1.3. Cf. Maher, Genesis, 34, n. 33. 2 1 8Cf. PRE 21 ( 156). See Maher, Genesis, 34, n. 35. msee Maher, Genesis, 34, n. 36.

220See McNamara, Genesis, 67, n. 17; Maher, Genesis, 34, n. 37. 22 1See Bowker, 140; Levine, Aggadah, 547; Alexander, 232, 4; Maher, Genesis, 34, n. 38; Exodus, 93-95; Shinan, Pseudo-Jonathan, 1 12. Cf. Hooke, 41; Guilding, 34. 222See Bowker, 140; Levine, Aggadah, 547; Maher, Genesis, 34, n. 39. msee Alexander, 233f., 1. Alexander rejects the literal understanding of Ps-J in this part of the verse presented by Bowker. Seep. 233, n. 16.

2.2. Interpretation of Gen 4:3-5 According to Ps-J, Cain's offering was a Passover offering. Cain's offering in verse 3 is dated the fourteenth of Nisan?24 In this verse the enigmatic Hebrew temporal expression 0'�' rv� (lit "at the end of days") is specified in accordance with ancient Jewish tradition which sees the Cain and Abel story in a Passover setting.225 The only extant representative of this traditiOn is the direct parallel in Pirqe de Rabbi Eliezer, in which Cain's offering is dated to Passover.226 The central verse for our purpose is verse 3: "At the end of days Cain brought to the Lord an offering of the fruit of the ground." The ambiguous temporal expression 0'�' fP?;) in Ps-J is rendered 1C'�l� ,C:l,N:l N:'1:l1' �10� "At the end of days, on the fourteenth of Nisan," The fruits of the ground offered by Cain are specified into first fruits. These are said to have consisted of "the seed of flax", not of barley. At Passover a sheaf of the first fruits of barley shall be given to the priest according to Lev 23: lOf.: Speak to the people of Israel and say to them: When you enter the land that I am giving

you and you reap its harvest, you shall bring the sheaf of the first fruits of your harvest to

the priest. He shall raise che sheaf before theLORD, that you may find acceptance; on the day after the Sabbath the priest shall raise it.

PRE (loc.cit.) specifies Cain's sacrifice to consist of leftovers of roasted grain and the seed of flax: 1n1Un Y1T1 m'?p 1?�N� 1m� l'P N':J;J "Cain brought the remnants of his meal of roasted grain, and the seed of flax." God should have been given the first fruits and the best parts of it. Instead, Cain ate it himself and gave God what was left of it, together with inferior food-flax. Both Philo and Ambrosius mention Cain's offerings of renmants of his own meaL227 In Ps-J, Cain is said to have chosen to offer flax alone, instead of both barley and flax_ This offering of flax is in accordance with Tan� 9 (22): Y1T '1�N 1J:l11

:1'il 1ntv� "However, the rabbis maintained that [Cain] brought flaxseed".228 224See Aptowitzer, 37, 39f., 142, n. 147-151; Guilding, 34f.; Le Deaut, Nuit Pascale, 220, n. 19; Bowker, 137; Levine,Aggadah, 547; Alexander, 232, 1; Maher, Genesis, 31, n. 6. 225See Guilding, 34. Cf. Vermes, Targumic Versions, 99. 6l:J'i :1 o•no!l nu:Jip :J'1V:1., ?!J,1 ,�N7 1'nN 1111�"7N ,J,� "Rebekab said to her son Jacob, 'I heard your father

The Hebrew Text reads:

say to your brother Esau"'. In verse

5 Ps-J has referred to Rebekah's possession

of the Holy Spirit. This explains why she was able to repeat exactly the words

Philo in his Antiquitates Biblicae 32, l-4, offers an interpretation of the 'Aqedah as an

she had heard Isaac say to Esau about the angelic song and the dew in Ps-J's

expiatory sacrifice in which Isaac as the lamb, however, without explicitly connecting the

rendition of verse l. The same phrase occurs unchanged in Ps-J Gen 27:6.342

event with Passover. See Le Deaut, Nuit Pascale, 188-194.

min tannaitic as well as homiletic Midrashim. See Le Deaut, Nuit Pascale, 131 f. �''l