A Samaritan Chronicle: A Source-Critical Analysis of the Life and Times of the Great Samaritan Reformer, Baba Rabbah (Studia Post Biblica) 9004062157, 9789004062153

Table of contents :
Title Page
Copyright Page
Table of Contents
Preface
Abbreviations
Specimen Folio of Chronicle II
I. Introduction
II. Hebrew Text
III. Translation
IV. Commentary
V. The Chronicle. H1 and H2 Versions, and the Problem of Dating the Chronicle
VI. Judaistic Psalm-Verses in a Samaritan Chronicle
VII. The Legend of the Speaking Bird in the Light of Rabbinic Polemic
VIII. Samaritan Fire-Practices in the Light of a Mishnaic Accusation
IX. Linguistic Features of H1 and H2
X. Baba Rabbah — His Life and Times
Bibliography
Index

Citation preview

STUDIA POST-BIBLICA VOLUMEN TRICESIMUM

STUDIA POST -BIBLIC A INSTITUTA A P. A. H. DE BOER ADIUVANTIBUS

L. R. A. VAN ROMPAY

ET

J.

SMIT SIBINGA

EDIDIT

J. C. H. LEBRAM VOLUMEN TRICESIMUM

LEIDEN

E.

J.

BRILL 1981

A SAMARITAN CHRONICLE A Source-Critical Analysis of the Life and Times of Reformer, Baba Rabbah the Great Sam α ritan

BY

JEFFREY M. COHEN

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ISBN 90 04 06215 7 。仰付ghl

All rights in any

1981 by E. J. Brill , Leid

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No part of this book may be γ .eproduced or translated fo 冊 ， by print , Photoprint , micro 戶帥 ， microfiche or any otheγ means without written perm 凶ion from the publisher γ .eserved.

PRINTED IN THE NETHERLANDS

TO GLORIA .肉，吶 ，口4 、:J 11 令，認可， :1;臼 1πn

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T ABLE OF CONTENTS Preface ........................................................................................ Abbreviations ............................................................................. Specimen Folio of Chronicle 11 .................................................. 1. Introduction ....................................................................

11. 11 1. IV. V.

Hebrew Text .................................................................... Translation ...................................................................... Commentary .................................................................... The Chronicle. H1 and H2 Versions , and the Problem of Dating the Chronicle ..................................... V I. J udaistic Psalm- Verses in a Samaritan Chronicle ............ VII. The Legend of the Speaking Bird in the Light of Rabbinic Polemic ............................. ........... ............... ...... VIII. Samaritan Fire-Practices in the Light of a Mishnaic Accusation .... ........ ...................... ...... ..... ........... ............... IX. Linguistic Features of H 1 and H2 ................................... X. Baba Rabbah - His Life and Times .. ................ .............. Bib1iography ............................................................................... Index ..........................................................................................

IX XI XIV

1 6 58 110 174 193 198 205 212 224 239 245

PREFACE This book is the fruit of research undertaken in the Department of Hebrew and Semitic Languages of Glasgow University , under the supervision of Professor John Macdonald , during the period 1972-

1977.

1 should like to place on record my profound thanks to Professor Macdonald for having introduced me to the study of Samaritanism and for having made available to me the fruits of his great erudition in this field. His sincere interest and encouragement throughout the years of my research have been a source of profound satisfaction and academic stimulation. 1 also thank my colleagues , Drs Robert Gordon , Berl Cutler and Alexander Broadie , whose academic companionship provided a reliable sounding-board for my theories and ideas. This publication was made possible by several generous grants which 1 have pleasure in acknowledging: The Arthur Davis Memorial Fund (Friends of the Hebrew Univ. of Jerusalem). The Maurice And Joseph Bloch Trust The Chief Rabbi's Jewish Educational Development Trus t. The Goldberg Family Trust , Glasgow. The Glasgow Jewish Community Trus t. The Isidore and David Walton Charitable Trust , Glasgow. The Edith & Isaac Wolfson (Scotland) Trus t. 1 should also like to thank the Glasgow Jewish Educational Trust for administrative assistance , and my friend , M r. Fred Hall , for help with certain problems of translation My greatest thanks are reserved for my wife , Gloria , for her love , patience and encouragement , as well as to my children , Harvey , Suzanne , Judith and Lewis , without whose sacrifice of long hours , which , otherwise , would have been devoted to them , this research could never have been undertaken. JEFFREY

M.

COHEN

ABBREVIATIONS (Biblical books are not listed here. They are referred to by their customary abbreviation) tm ﹒臥B

AAAAB FMMHHD Abu'l Fath (ed. Vilmar). Akkadian. Aramaic. Arabic. Brown , Dr ive γα nd Briggs (Hebrew and English Le xicon of the Old Testament). Ber. Rabb. Midr 叫h Beresh ith Rabbah. BH Biblical Hebrew. BHs Biblica Hebraica (Kittel'). b ben. BT Biblical Text (J udaistic version). CESC A Critical Edition of the Baba Rabbah Section of the Samaritan Chronicle No. II. Glasgow University Thesis , 1977 (unpublished section only of present work). Compa 刊 (Used ， especially in our Commentary , to indicate biblical C f. references where text di 旺ers from version of Chronicle. Otherwise “See" is used.) Dittog. Dittography DSS Dead Sea scrolls Encyclopaedia Judaica. EJ Edition. Ed. Gesenius-Kautzsch , Hehrew Grammar GK Gr. Greek. GRP Gazetteer of Roman Palestine , (ed. M. Avi-Yonah). Heb. Hebrew. Ibid. Ibidem I 吋的tive. Inf KB Koehle γ and Baumga 吋翎軒， Lexicon 仰 Veteris Testamenti Lib γ 'os. Lit. Literally. Loc. ci t. Loco citato. LOTS The Literary and Oral Tradition of Hebrew and Aramaic among the Sαmα 忱的悶， Z. Ben-Hayyim , Jerusalem , 1957. Septu α gint version of the Old Testament. LXX MT Masoretic Text. n. Note. NNOOOMZUA& New English Bible. New (lat 砂 Hebre ω.

mH尸 U T立于 1

-ud Ope

阿 cit α to.

Old Testament. Old Testament Library. Plural Samaritan Hebrew. Sepher Ha-Sδmrδnîm ， I. Ben-Zevi (3rd ed.) , Jerusalem , 1976.

X Il

ABBREVIA TIONS

sing. SP ST Ta l. Targ. TSL Tol. v Vb

Singular. 5 帥naritan

Pentateuch.

Samaritan Talmud.

Ta γ gum

Ta γ gum.

The Samaritan Tolidah.

Lituγ

gy.

A.E. Cowley. Oxford. 1909.

Ve γ 'se. Ve γb

JOURNALS American Academy for Jewish Research. Aust γalian Joumal of Biblical Archaeology American Joumal of Semitic Lang 山g 自. Annual of the Leeds University 0 γ iental Society. The Biblical A rchaeologist. Bulletin of the Ame 叫ω n School of Oriental Research. Bulletin of the Je 削弱 Palestine Exploration Soci 帥， Bibliotheca Sacra. Beihefte zur Ze 伽hγ ift für die Alttestamentliche Wisse 別chaf Eretz Is γae l. Harvard Theological Revieu 人 -RSE Hebrew Union College Annua l. Israel Exploration Journa l. Joumal Asiatique. Journal of the American Oriental Society. Journal of Near Eastern Studies. 句 Soc 口te吋 Joumal of the Pale. 臼st 仇ne Or 吋iental

心何 凹 閃閃 m m閃 m 的叫閃閃悶悶倒叫叮叮 μ

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of 刊 T，h 叫ogi ωω 叫1 品 S t， 叫i悶 刮S且.ι Testament Studie 刮5 Ou dtestamentische Studiën. Pr oceedings of the Ame 巾an Academy for Je 甜甜h Research Palestine Ex Ploration Fu 叫 Qu arterly St α :tement. Pr oceedings of the Society of Biblical A γ 'chaeology. Revue des Etudes Juives. Revue Biblique. Scripta Hierosolym itana. Transactions of the Glasg 側 ， 的ive 叫ty Oriental Society. Vetus Testamentum. Zeitschrift fü γ die Alttestamentiche Wissenschaft

hμ um 削岫叫 al Ne! 叫 11

(H2)

A Folio of Chronic le II

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'

1. INTRODUCTION

The present study constitutes a critical edition , with commentary , of a hitherto unpublished section of the fullest extant Chronicle of Samaritan history. This Chronicle 一- Chronicle 11 commences with the period of the biblical historical books (J oshua , Judges , Samuel and Kings/II Chronicles) and continues the Samaritan saga down until the beginning of the 20th centu 叮﹒ The publication of this section of the Chronicle fills an important gap in Samaritan studies , in that it treats of one of the most charismatic personalities in Samaritan tradition and of a period (3rd-4th cen t. A.D.) which constitutes a high-water mark in Samaritan history. The figure of ßaba Rabbah looms large on the Samaritan canvas. Much has been said of him that is legendary , much that is true. Earlier and later traditions have been interwoven around his personality. No comprehensive , critical attempt has yet been made , however , to present a biography of his life based upon an analysis of the historicity of these traditions , and the social , religious and political reforms he is credited with having introduced in order to achieve a total reconstruction of Samaritan life. The biblical section of this Chronicle has already been published by John Macdonald , 1 as has a small section on the Jesus period. 2 The present study focusses upon the lengthy section on the life and activity of ßaba Rabbah; and we have attempted in our research to reconstruct the exact nature of the contribution of that great leader. The scope of this study has inevitably been fairly wide , as the Chronicle possesses linguistic as well as historical significance. ，而1e have presented the major burden of our linguistic inquiry in Chapters II-IV , which comprise the text , translation and commentary , and in Chapter IX , which presents the main linguistic and ~yntactical characteristics of the Chronicle. It should be noted that , apart from the work done by J. Macdonald , the Samaritan chronicles have been a neglected field from the point of view of critical textual inquiry. A critical edition of the type here 0 缸 ered has long been a desideratum.

1

2

For works of scholars referred to in this introduction , see Bibliography. Published by J. Macdonald and A.J.B. Higgins

2

INTRODUCTION

A considerable amount of interest has been aroused , however , in recent decades , in other aspects of Samaritanism , with important works having been contributed in the fields of .wider Samaritan linguistics (by Ben Hayyim , Kahle and Murtonen) , grammar (by R. Macuch) , hermeneutics (by S. L OWy 3) , Theology (]. Macdonald) , Philosophy (A. Broadie 4 ) , history (Bowman , Coggins and Kippenberg) - not forgetting the pioneering contribution , in so many aspects of Samaritanism , made by scholars of a less recent period , 的tably A. Cowley , M. Gaster and J. Montgomery. The fruits of the present research will be of considerable importance , it is believed , in each of the above-mentioned aspects of Samaritanism , serving to offer a newly published source which can only help to extend the insights and results so far obtained by these scholars. The text of the Chronicle is set out in the parallel versions of H 1 and H2 , two recensions , each possessing a totally different linguistic complexion. The former is written in a uniquely classical form of Samaritan Hebrew; the latter in a more colloquial and familiar Aramaic dialec t. Both these recensions are of great importance. H 1 0 旺 ers a form of Waw-Consecutive Classical Hebrew which extends our knowledge of non-Masoretic forms , disclosing verbs which appear in other conjugations , and semantic shades of meaning , than those of biblical Hebrew , as well as a syntax which is not bound by rules as clearly defined as those of biblical Hebrew. H2 , likewise , makes a significant contribution to our lexical knowledge of Samaritan Aramaic , providing interesting and new vocabulary to supplement that already gleaned. The parallel texts provide , we believe , the best method of demonstrating the varying stylistic approaches of both versions , as well as their undoubted interrelationship. Among the intriguing problems raised by the Chronicle is that of the very liberal use made of the Judaistic book of Psalms. The significance of this employment of “external literature" by a Samaritan author is discussed in Chapter V I. The significant textual variations in the chronicler's version of these Psalms is monitored and discussed in our Commentary. These will be of special interest to the biblical scholar interested in non-Masoretic forms. The 4th cen t. period of Palestinian history is not well 3 Lowy's contribution , The Pr inciples of Samaritan Bible Exegesis (Leiden , 1977) , was published too Iate to be considered by the present writer. Many problems raised by Lowy are elucidated however , by the materiaI contained in Chronicle II. 4 DetaiIs of Broad 妞's research are taken up by us in CESC 475 -4 89.

INTRODUCTION

3

documented , and our Chronicle provides an unexpectedly rich harvest of historical data and traditions which shed much light on the history of the community at that period , the inter-community relations between Samaritans and Jews , the intrigue , struggle and recriminations which characterized this relationship , as well as their mutual dealings with the Romans. The Chronicle provides new slants on important issues which dogged attitudes of the rabbinic authorities toward the Samaritans. Especially interesting is the suggestion we 0 旺 er that the Mishnaic charge that the Samaritans kindled beacons on the wrong night of the New Month , solely in order to frustrate the Jews' attempt to convey its date to their diaspora communities , may well have been a misrepresentation of fact based upon ignorance (real or pretended) of a Samaritan ritual of fire-purification , prescribed for Rosh lfõdesh , and not an act of mischief! (See Chapter V1II). New slants are also þrovided on the farniliar charge that the Samaritans worshipped a dove on the top of Mount Gerizim. We have related this charge to an episode described in our Chronicle , and have re-examined the rabbinic sources in the light of this new material , in order to determine the basis for such a charge (Chapter VII). The personality of Baba Rabbah has hitherto been enigmatic , as has been the exact significance of his name and title. We have attempted to demonstrate , by the textual-critical approach , that a number of the generally-accepted traditions about him are , in fact , later accretions , intended to enhance his legendary mystique , and based upon unreliable evidence with little historical credibility. 1n this context we have highlighted the confusion surrounding the chronology of the period , and have been constrained , on the basis of a chronological reconstruction , to 0 旺er a new date for the life and activity of Baba Rabbah. We have also demonstrated that the generally-held view that he was a High Priest (see Encycl. Judaica , 4 , 17) cannot be substantiated , and that the tradition that he ended his days in captivity in the city of Constantinople is a later tradition which has no basis in historical fact , and which cannot be harmonized with other traditions linking Baba with the period of the pre-Constantine emperors (Chapter X). Baba is known to have been a great reformer , but the chronicles , other than Chronicle ll , provide a rather sketchy description of the exact nature of these reforms. On the basis of the material contained in our Chronicle , we have analyzed these reforms , as well as the hierarchic re-structuring which Baba embarked upon. This has enabled us to determine a tripartite structure of leadership

4

INTRODUCTION

comprising - under Baba -a supreme council of seven leaders , eI even “pairs" ()f priestly administrators and fìfty Synagogue administrators or Simmûrê Ha- Tôrãh. Baba's reforms were especia lIy geared toward a spiritual re-construction of Samaritan life around the institution of the Synagogue; and to this end he re-opened Synagogues that had been cI osed by the Romans , and built many new ones. The locations of thesé Synagogues are carefu lIy described in our Chroni cI e , although the signifìcance of the overaII siting of these Synagogues has hitherto remained unnoticed. We have discussed the various sites , 5 some of which are stiII a matter of archaeological conjecture , and we have detected a defìnite symmetry , whereby aII the Synagogues lie around the circumference of a cir cI e , with Shechem and ‘Amartah at the epicentre. This arrangement served to further Baba's political aspiration of a centralized authority. The question of Baba's Dositheanism has recently been reopened in the light of the research into this sect by J. Isse r. 6 Again our chronicle provides important insights into this question. From a passage in our chronicle , referring to a rival ‘family' that did not accept the authority of Baba Rabbah , but maintained their own political and religious autonomy , we were led to examine the origin , extent and signifìcance of this opposition referred to by the name of Mi 中a~ath H aJ sibh ‘伽- and the manner in which Baba came to terms with i t. This , inevitably , provides a new dimension from which to assess Baba's diplomatic achievements and his limitations. An important period of cultural and spiritual activity was inaugurated by Baba Rabbah , a period which inspired men of the calibre of ‘Amram Darah and Marqah who , in turn , laid the foundation for Samaritan theological speculation and liturgical developmen t. The antecedents of a number of Marqah's ideas are also traced in our Chronicle. Unfortunately , within the editoriallimitations imposed upon the length of the present volume , it was not possible to present the fuII burden of our research into aII the above aspects of our Chronicle. This is particularly so in the case of the final chapter , ‘Baba Rabbah - His Life and Times' , which heroica lIy attempts to condense 130 pages of research into one smaII chapte r. It will be appreciated , therefore , that a number of statements contained in that chapter might appear arbitrary , even mystifying , when 5

See CESC 490-504.

6 ]. 155 前，

The Dosithea

肘， Leid

間， 1976.

INTRODUCTION

5

presented as conclusions with no su pportive argumentation and source treatment. The reader is respectfully directed to the original research volume 7 for full treatment of the individual topics referred to.

7 ]effrey M. Cohen , A Critical Edition o[ the Baba Rabbah Section o[ the Samaritan Chronicle No. II: With Translation and Comment α ry ， G1asgow University Doctora1

Thesis (1977).

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M::J::J 1'11 71"1 .口訂 'l 且

11π

1、 1 、 11

1:l 111

1 : J': J

1'l'11

:1 M .，可行門阻，自

門口:ltm

白揖 "P I:l :J

1'11"

1 、2 、 11

汀 'l :l

., nw

( 可j?OM :1)

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1l門的阻

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口 111

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1l 、1 1l l"1 M 1 ::l、 1l 1"1 1 : l π可

1' ::J口:1 1M 均可 E

.11'1'泊，

1l 均可:111.'l1 lη

M71 :1l:l n7 治可口'll1

口向::l M71 7'n 1ll'1 M M11.' ll 111π 泊、I:lI'1 11 1'11., 1::J"

1l' 句 11 1:l

M::J::J

M., W 1 ::J可2

行::J.， M ::J::J可M 1 .，泊 M1 :1::J::J句1'11.，'1>l : J

π 1"1 11

1l1 1> n ., 1l l:l W

η : J 1π 句句11

11 ::J的 1l 明白M7 可:1::J1 1>' 1l 泊何 l'

M .，、 1

1l 可1:l 11

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門可且'11.'I"1 M 1::l ., nM1 可M :1.，π 月1pO : J ，口ψ

'1 可:1 :1::J.,

可I"1 M .， p可 π可 1 : J "P I"1 M 可::l1

., WM

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己、7m1

、 11

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.,l1 l

口π 句 11

叮泊，口1'1 :1 lW

.1 們可1"::J

π 1'11"、 W 均已向::l1"1 0 1:l

句M .，W 、

1'1可 11 ::J口、::J 'pl

π 口 1 、「泊鼠，可 111 、1

17

40

HEBRE

耳Iý TEXT

.:1 J 、 J lI πmn':> 可可均可 1 、 J !l:J刊句句 J !l 11M1 口ππ

.0 :1'可II

"

1Mì

白白、自7JM :1 可句口π

1ì 泊缸， πI

'lI1 1111Mì

1 可:JlI、 M':>

16

:1 M

可'M1

1l nJM :1:J

ì 泊MJ

可 ì1:l M 叫

0 、:J ì 口 'ì

月泊，泊、

口，泊，口

ì1 :JlI:J ì :J 1 :1 11M

:J可:1 1

:1 m

18

:1 1π

11111

:J可、 J1 可M :1 M ì 泊H 門可句口刃 1J lI '1

1JWì1 可lI 1

白門，π':>M

19

，口 E 0π

均

1 l1:J口Mì j?口

口'J1 可Hπ111M1

口， π可M :1

(門j?CM 汁) l l1、 1

1lnJ M ìtvM 11M 1W lI' M':>1 1J' 可試 1 l11:l

1 可2 宮、1 :1 1 口1 泊 'M

可 nM

口"n

11M 1:J I lI、 M':>1

20

W、

口1 主1

、 自句 1J1 7.l:J口句lI:J:1 11M

1ìMtv

ì :J守 "

II 泊 tvJ

口、「也ψπ

月m

可自 ìtv

1 :J叫可 M1η 可門j?OM :1

ì :J可π1

21

勻 'J :J 11 可E

，可πl'

口可 lìl

可宮 '1

ìnM1

可M 11可 2

'ìnM1

i 叮 ìn

22

:J泊π

也 tv 們2

1'111tv'

可口M :J'

tvMì

'lI1:l泊 M1 叮叮「眩目

11tv

，π 叫

23

nJ:1門 111

:JlI)口'W nJ:1

M 1I:泊， 1111 可

ì :1:J

tv 可pπ

句3πì11

11tv

!l1:l

. 'J

1 ':J

24

1 可 1ì 口鼠、 1 :1 T :17.l川、

口 'tvnJππtvll

白白 11tv

1J 、 nMπTπ'

j?lI草，門 mi

1 泊門 111

111M

1nηη

(白苟且1i鬥) 'tvMì

口門口 tvπ

':>η

nJ

j?1:l:J

可可H 可 II

1111111 11l1

可M

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':>11lπ(

πT

22

且i :1 tv1 j?月「π可 :J且可

.1 們 2ψ11

23

C1 可 i :JlI

可Mìtv

鬥 2 眩 'M

旬 'J :J

口:11:l M 1I:泊，

'ì :JlI

門前

口口可 「泊 M1

. (01'ì :JlI) 「泊H 可口11M

24

(可j?CM :1)

l l1 '1

1 泊 n 叮當、前可 π1111

25

1l MìM

可， 11M 1tv 回7 泊 1 1Mì l' 可:1j?lI1I::1

25

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n 可lI7.l吵'M

:J I lI、

~仰自「ππ

可'1 、

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j? ηn

17

可， Mì :J ìtvM

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鼠、、， ì口H 可可句口π11M

可 ì :J泊

18

111':>1 ,:>,.:1

19

j?、 1 11:叮叮可泊π

M:J:J

:J ì

可M :J

20

111l::J 0 :1::J (C1'ì n 可Y 白眩，扭扭1 :1:1

(C1'ì :JlI) j?lI1I:、可Mì 妙，、 J :J 、ì :JlI

21 自1 付1

可 IM1

11111

白白η 、:J:J可

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可'1

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M111J

月 1 j? OMπ1

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πM

司、 J :J口n

~tv

白有 ì 1:l M1

M 句口，口可 M 1 句「口試

可悶 「試行可

1

:Jj?1:l

們 1J1 口口π1

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(可j?OM :1)

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: 111

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.，可泊π

泊，均可 y 白白7

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何可H可1n叩門

口:1:J ì 、 tv 自 J M':> 1JnJ 揖 .1J11M 1C lI'、口鬥咐可M :J 1!l lI11J1

πI

口π :J

:J M

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1Mì 泊W

'ì

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:1 1 :J

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句句 J :J

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可且「可口、:J ì

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26

1nM 1M lI目前h

1:l

句 ψJM

口、π 句M :1、π句M111π1M

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可

1 可 l l1、1

j?、白、 ì1 !l'、 J1M

1:l

白、 J11Mη111M1

1 、市:1 M

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叮叮Eπ

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門前 ì'

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1ì 泊缸 '1

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句2 可1 、白白、行句M :1

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1J nJ M

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πW lI J

11 白白7J

口 'ì

1

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丹也 :J ìπ

M1η

口π 可「泊 M1

:1 MìM

π 可 η 、 1 !l 咒

l'

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15

111 !l tv :J 1 可「泊前1 111M MtvM 門口1

n可M :1

口、「、1:l tv 月可Mìtv

1 可:JlI、:11:l1 1W lI 'π

1ì j?刊 1 1n 11 眩， 1':>1 1 可:JlI、 市可扭 扭1 叮叮 1 、可II

口、 n1ìπ

O' 1:l tv :1市句H 口'J1 可Hπ11 、H 可lI:J鬥泊句'1γ

'lI ìM1

.γ

可可:JlI、 H 可可，甜可泊試1 111M l l1、1

們 1J 、 2π

白內句，:J 1 句 'J !l11l

111J1'

. 11

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口π'π

1 1n 11W'1 口"n

白門口 tv 丹、3、2 可 ì :J 1 :1 們 ì !l1l

可 11ìtv

月 1 l1:1

.苟且可 H

πI

M :J 1 泊:J 11tvnJ 叮111 :1 1 1 可 ì1:l M11M1 .C1'i :JlI j?lI吉、「ππ :1 1 句、「白白? H 可1 j? n 、 111M M lI1:l1:l

111M

可 nJM1

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1'1111 j?:J 1 i :1:1:J

111 l17.l

111

口、 tvJ 前 1n 可 tv 叫

ψ'M

旭、 1 l' 句 '1

1tvtv

':>Mì

臼門1:l tv :1

可:J 11M

':>lI ìππ

26

眩，

~19

HEBREWTEXT !t';>可!t1. J:'1

，訂訂 '11 !t!l句，

.1 :1 ',:1 17 可2 可!t1 ，可泊π';>

41 11 !t

lV、!t 1 !tlo:~

前 1 !t:1、1

27

l lVlV~口π 句!t l' 白鼠、1 1 、自~l !t

1:1 l !tlo:口!t';>1

，，，，，可， 11 !t .、，:1 17

π lV l' 門、自叫‘， :1,,, 口、巴巴1 lV何可::1 1 :1lV 月 117"1

們1 :1 17111

πp17

1 口11Mπ

lo:"

'l 1pOπ

!t:1、 1

28

可!t ，π2 可

1 、可， 1 、 2

11 可';>可 p :1

可 17

口、 1p1

p17 草， I1lV

「 ππ

lV'!t

l' ' , n !t !t:1鬥 可!t (司 POM") lV!t，可 17 'lV!t "lV l : l πn 、 2 可 '1

!l叮可

口'lpm

28

白自~ :1lV叫

可::11

可1171 1'l !l';> 1 可~17 O' lV!t 'π 17'1 ';>11l ';>1P:1 p17 lo:~ I1lV nlπ

nlπ

:1 T17 M市1 01" :1 17

"，;>'，;>π

111 可 p17 lo:

I1!t T "M :l

可 17

•, P :1

1~

11 、2 眩， !t ';>1 (01" ::1 17)

"句、可π

!t 1π"

，，!t I1 n !t 17l'

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可H 叫';> '~!t lV、!ln'

1

29

「ψH

可!t '~M 叮叮‘， 1 旦、1

口句，17lπ

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即可!t

30

!t 1 1lY1 1nM !t ';>1 .1l

11 !t

ll

lV ψ 旭 、 1 可斌

':1

白鼠、 1

l'

、 11!t!l

叮

1117

30

H 可1 1l 們叫lo: 'lVM::I ，，，，，、 11 !t!l可2

!tlo:泊

可 l :1

1:1

紗'!t

泊":1 17

11117

!tlo:~

31

'!tlV l !t可 "11171 們可 17'

n1'

可 1p

';>'';>:1 1 17'π1pn

11 !t~

均 1l ， on

.1 lV llπ1

32

ll

!t ';>1 1"P !t早早!t'lV、

.可11l

11 首、且lV "';>17

1';>17 :1 "

、 11';> :1門::I'，lo: 1l 可 1 :1

,,::I',lo: 1:l 1l 可'!tlVl

可1 口 11

1 ::1斌、1 可「口試、1

司 117"

!t:1 "Tπ 1l 泊泊，om

月 117π

I1lV nlπ

29

可::1:1 1 lVlV~

可::1 11 !t口I1lVlV泊訂「ππ

l' 可π可 口I1lV!ln

，π2

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泊":1 17

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1'~

!l nM

1lψ

口、可~lV" 1~

31

1

、::1 l !l !t可:1 '~!t

"T

月，n

!t ';>1

、ηπ

111 !t 1' :1 lV 1 可「泊輯、 1 1:1 π lV 17l

32

1'!l n l1

.1'1M:l 11 !t 1 ::1'可lV"1 門 117"η11M

!t 1ππ

33

T1

門口叮

:1lV向 l'

1'

口 1 lo: ,lV M' 1' 1 鬥:1 111M 1 ::1'可lV叫 . 'Y' :1lV" lV1n lV!t, 11 句句:1 "1 17l 且'1 啊 '1 17 :1,!t, !t'"'' π 句句π l1'lV句lV γp "1π 切可行lV!t'~ m17 lV

33

34

口叮 p !l"句::1 1llV

lV可 n"

)宮':1lV"

"'017"1 ，可nπ1

可可口π1 句「泊誼、1

何泊、3 可自 π11171

11 可T !t可

可on

1l11M

lV!t'句:1 1 !t::l自1

口，鬥可 1l'

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π 句句:1 1 1p17 lo::1 l '

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lV!t' 11 句，可3π

可 T !t可::11

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、::1

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35

lV可!t ';>::1

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35

口1 lo:均可!t7.:llV" 1 :1::1叮叮

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可'1

口、 lplπ

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、， 1 泊 17

1 白白η 、 p lV π

111 !t 可E

口、lV!t ' '1

口l1

「句泊π

34

可2 扭， 17111

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口'7.:l0pm

117 口:1 .1l lV"1

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白白n 前'7.:l lπ1

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36

l :1門可口17P1

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36

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1:1, n

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171

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HEBREWTEXT 37

句句白白π

111 泊l/l'鬥::1， 1\::1::1 j?、 1 10: π (可j?0 1\訂) 1 ::1'::1可，l/ll\ '::1

可π j?:1叫‘?

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門 1j?

0 :1

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π 、 π ，可'1\ 1

口們可句'10:7:11

口可::1 111

C:1 1

38

可，說1

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39

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，目前，

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44

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71 可1π

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38

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39

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:1

45

40

41

口 2η1

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43

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44

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42

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1~ 、l/l、

711 1 白宮 '1 平1

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40

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111 :J., :1 ln l.:l

口、:J.，可 M I.:I

1ÐO 缸 '1

1 、試':l 'ÐO 句句T 們':l 111 "ÐO 泊口句E

111 :J:J.，1 口、 E 句H

、:l 1I可 η :J.， M :J:J可句口π7

:1

口、均可「π

、2句口

16

1 叮叮泊、 1

. "ÐO泊

1 可:l1 、 M71 口':1 7m :l 111M 1"ÐO' .口'' ÐO

17

揖「泊試刊

11M I.:I ，、可H 白、 M :J π :J., :1 ln l.:l . 111 :J:J., 1 口苟且可H M:J:J ，句泊π 門 OM 叫

可:l 11M l' 可M :1:J,

18

口:1 7 1 且門可泊宜'''''lV1 'lV M .，1ηpr 、 l' 1I1.:1

白苟且可口月

M:J:J

:11.:1:J

1lVlI

:J.，

1π

1I泊lV

1 :l1

19

口，.，l.:IlV:1 1 泊E

口門、自ψη

.π

11::J pl'1M ， ~n11

H 句:J.， "ÐO 泊2

白句自1 .，ππln

可自.，lV弓 'l :J

11 可2

，:J可2

19

口試:J 1 口2

口1I on 可口句 'l 泊， .口"白白 π

20

門口n 句口眩，誼、:l 11M

口n 句M 1n 可lV叫

'lV

M

20

「、1I:J 口句:l 1ÐO 斌、1 .，白1I

π11

1 :J泊鬥泊n 可泊句:l Mψl

1.:1

11'''P

M 可行1

lV、 M O'Ð 可H

1:J 1111

l lV口'lI:J 'M

.:1

21

:1 l lV口，.，lVlI

nl'1

口，.，1I:J π :J.， M :J:J口11M

，.， p :1

111

1:J 11 :l刊

口口向M 1 可且門口門口lVπ 可M' 眩，可 l :J

口，.，M lV lπ

白們可可1I 0可 11 :l泊 0 門':J:J可

1 1:'白lV

泊1

:1:J., M:J:J 可句口π 11' lVlI 口"ÐO I.:l 1

11 .,lVlI

門可M

句:l:J 11)白 7 :l

1 們泊n句口

口口可 n 可ψ1

.口，們.，:l泊

m

n 可1I ,.,1I 7 :l句H 口11M I.:I口"ÐO

n 可y可 1:J 11 :l

句2自 1M :J'可E 111 泊n 可且可E

口、「且也:1

π :J.， M :J:J、 lÐ :J 1 π 可 π 口 'ÐO

訂泊何可口 ，自~lM

.:1旭、口nπ

M:J:J

π :J，

21

.，泊1I 11 、 "P 句:J':JO

.π11

~20 可1:( 1 :J可π2

、自7n1:(

1:1 1n 1:('

泊 'l 泊、斌、

口 1'100

們':J:J 1 可可

口'0'

口、l'mll

1:( l 股市鬥:J 1 1:(:J:J

，:1可π" 口、:J:J'110

1:('

.口'11

π1π'

、可、

1' :J

η :J 1

"可H 句Ol l11:('

1V 1pπ

1:( 0 :"1

HEBREWTEXT 22

月:J 1

1:('

lI.l

;'1V

1:(:J:J可可I.l'

100 1.l:J ，句句1:(

1"" 可、1 泊:"1 1:(:J、， 可':J、'1:( ':l 311

47 22

'1:(:J

. 'l 泊、 H 可:J 1 1 1:(泊 π :J 1

1:(:J:J

P 、可Z 叮「可I.l:"l 1:( 1'"

n 1:( T :J月句 11131"

1泊

1:(:J:J可口 31'

23

1n :J口π

口， p 均可 η011

1V P:J'

、 l01n

1:(句句I1 n~ :J

23

，、「草"

口前1π1π

一 :1 泊H可可揖們可2

'1.l1V n :Jl11V、

「π句 'lO I11:( 'η

‘ ;>onπ

白、 T1且「π

"可宮，可弓 'l1

1:(

24

. 'l 也可o ，l1 p可 X :J，

口'1V' '1V Ol' ，:J:J可口11 :J 1"0' 口'1VP :J口1 "1:( lψ 句31 131Xl ，可 1 均可'1' .111 句句ηnπ

、3句句Zπ

n :1、 1 可

rn ，π πm1π

1'X

句句πp

口n 輯、可 1'X

， 11 可n :J1VI1:"1

口2 π 、:"11:(

口也可0'

可2 口"， 'l 缸'X ， π

、:J"1:( 'l 可 'l 白白 1 1V1:(

口、 0 1:(

:1 1'

πn 泊1Vl

:1

句可

'l'111

、泊、 1'' '

25

可2可， ，可 η' :"1'

、:1 'l 目可 0'

.']:1口， '11 可且有且 :J 1m 'lnl l1 1V'可 p :"l ，口1v 1'0 :1

、1 可πl111

1 泊'1.l31

26

市可H

11 1V 1π

. 'l 句 1'Xπ11 1:(、2 11 1:( 1 、 pOl ，可、:J '1 1:( 1'ln 可口， n1 句揖

1] 'm1

'l l1鼠，可 o

.11 口試1

27

可 on

口門泊1V:"I 1]1:( l 1V 'l 明可1:(

自'1V、可2π .可10n

. 'l1 苟且011 :l泊

1ll'

'l 唔'n

28

"句m

1] n~ :J

n 1:( π 1:( 111

、:l

29

1:(可 2 叫1:( 1 、:1，

'l 泊 n1 , 'l l.l n1 1ll' :1泊 :1 ，可2 、:l 'l 可「草':l "n 句泊叫

.1l苟且自治

30

、 111 :1誼

'l

1l 'n :l n 1:(泊 'l' lI:1、1V:l . 'l' I.lX3I 11 1:( ，口口 l'

'l" :"I 1]':1、'1:( ':l可:"I 01n

31 32

'ln :l1V l

2 可口 n 口:l

.p'1 句句:l:l 'l"π1 、:"1可前， 'l 、π 可1:( :"1 11 缸 ':l 'ln

也:1 ，、可31

. 'l 、 111 :1拭 'l'm1 可可、:J .1l、 01'1'

33 34

'l 、2 、可揖可可泊 'l 句句 X :"I

'l' 可1:( , 'lO :"1 1 可1:(:"1 . 'l 3l 'ψ' 1:( 10n :1' 'l 句句011 1:( ，、市缸 ':l 1V':1 l 1:(句 'l1 1:( . 'l :l眩， "1:(1V:1可 Xon :1 'l 、2 叫民1 可 3 守自可:J'~

.口'1:( nπ

lp

35 36 37

1 1V1:(

:"I

C 叫 p 可 111 1:( 可們 1110l

l11:(

1:( 7 且門口、1.l3l:"l可2

門口

:J 1

汀'1:(1 句 mox

， n 3l'1V、 11 1:(

111 0 3I:l1.l

口、3I1V 1π

.'l

11 、1V3I'

38

口「、 11011

:1

111 :l口 2 口 l !l Xn

l.l

1 1V1:( ，，，可'1 :J

可 31

1 、2 叮1:( 'l :J月， 11 1:(':1口1:( "苟且1Xl

句':J ψ

39 40

白、 l' 泊斌

• ，、:111 :1

，:l可π

、2

'PTn

口:1:J:1可 'X I.l1:(' • ，、 1111'11

句E 口、2 句口π

41

句2

11

';N !.!.!.!α';U

Ci LU

C ‘白白」口 !.!';ClU (!.!L.

t:‘ 1 llJ.. U t:~.‘ ';l. ';1lL.‘(!.!L.

al L. N也 l Ci‘口)

。1

l Ci‘口)' !.!口也uα!.! 白色 U Ci lU

llNU!.!

!.!al~.

.al

L..

C.; 口 U 心臼NU L.‘

Nal L. lC L. n

!.!l

t: N

6

NU 口 CiClL.口

Nal

L.

!.!α.;L

t:‘J..

!.!Ci .;L

μ ‘ L llCi l' t:t: N L.t:!.! l CiC;~.

J..口 lC L. l~ 口 U 口 C;‘白 lU

‘ l J..心﹒

L. N 自 !.!alαι.C

l~ li: l l l~ C; ';U

.!.!l!.!

~li: l l

L.t:'

NL. al.n t:~. l C; UJ...

11 部 U 口 H ‘ α!.!

NUlUL. l l~ 口 L 也 U li:L. lU

!.!Lα!.!

L ‘ U~ 口帆， t: .LC !.!μlN U~!.!

J. U';μτ

‘

N~al

l C; UJ.. L ‘」τ 1L l‘ ~OL lUC;'; 11'; ‘ u 口 H‘ α!.! NU !.!J..t:L. !.!1!.! Ual t: L C ‘洞口U !.!‘!.! !.!J..t:L. N (!.!L. lα ‘口) l.!.! ‘ CL. NlU NU N~al ‘li:t:

8

且也‘U 口 !.!L. ll!.! l J. U 也L l~ C; ';U NUlUL. l C. 1!.! !.!J..t:L. aal Cl lC J.. 11 口 l Il OC L.‘ !.!N J. l 口 cl NUL 叫 n Ci C'; Ci CÜ'

Ci l !.!口‘u ‘口 U 口t: N ‘口 Z 也‘L

Ci aL 口﹒

口c.;

口J..Nua

C‘ lNU !.!~C;‘毛!.! l!.!~ L‘ !.!lμμ

';l ‘ t : l NU. !.!Ci也L t:t: N L.t: !.!αll E口 lNU

01

Ci l 11l L. lU !.!α ‘ u ‘口 lalαIII UU: lNUal t:L. U li: ';llll ciα!.! Nt:L. ll J. lllU J. ';μlN1

!.!al CiL.‘口 Z也 !.!N Ci U' al L. N'; ll J.. U t:~.‘ t:t: N L.t:!.! l‘ C 口 L ‘L.J..C;口 l J. Ol L. NL..!

6

!.!Ci

α C;~.

8

!.!1lt:L.‘口 H 也 u ‘L. N

ll J.. U

也11l L. L lNal L. ~alN L.l N.;.l !.!αα 」‘口 llUμ

UUUα1

N'; U‘L. N t:t: N L.t:!.! LC'; !.!α ‘ u ‘口‘t: Nl N'; U‘L. N t:t: N L.t:!.! t: Ntl N'; ‘ L C.;tl:

t: Ntl

NU L.‘ tl

!.!a

L

t:L.‘口 l 吋li: NL L.N 口L. l t: aL 也 UL'; ‘白 NalL.

L. L !.!N~al

l.αμ

lN 也

白白L

L.t:‘口 Hα 」‘口 N!.!

!.!Nl

L

!.!li:C;~口t: ulL

LC J.. Nα L. cl li: NL !.!N~.

趴口

Ci al 且在 llalUl'

lU J..口 N~al

L J. t: al~.

11l L. L~.

9

L Ci‘白)

‘(!.!L.

cαL'

al t:‘ !.!a t:L.‘口 t: uLL !.!Ci U, ';N CiL.‘ t:t: N L.t:!.! t: aL'; ~J. L'; !.!α.;L

9

al 口li: l a

Nal L.

t:l

aL 也t:t: N L.t:!.! J..';‘ U al Ci llL OC L.. !.! N J. L 口 N J..口 L Ci l

街口 11

li:口 u ‘L 口 !.!1!.!

t:‘ r ‘ U 口 l t:‘ 1 NL. t:‘ u 口

~C; .;U

L!.! Ci ';Uα!.!

口﹒

t:Ci也uαμ

LL.

t:.弘口!.!!.!口，

~!.!.U!.!

C Ci Lμ';N

!.!‘ U!.!

~J..';!.!

l Ci ';Uα!.!

~

Ci aL'; MalU τ ‘t:

仙， al Ci l lUU L.J.. !.!N L..! t: al 自~J..l 也叫， C.; !.!l 口 NU al'; 口

L‘li: llal aL 也 NU J. t: Uli:‘li:L. lU L 色alNL li:t: j7

‘口

t:‘口 L.ualllμC!.!

N ‘口Cil !.!NL.

L.!.! ‘ ca L.t: !.!白血L t:t: N L.t:!.! LN alι 謂‘al'

f

N';C;‘口 !.!Ci也L t:t: N L.t:!.! t: a t:L.‘口 U Cial!.! L.!.! ‘ 民口C;L. !.!N~I 扭扭 Nal L. !.!li:C;~口 NU !.!U L.t: t: C'; !.!NL ‘ E ‘口﹒ H 也 U ‘L. N t: NCL N 也‘L N'; U‘L. N L~UU 口 L. li: NU 口Cil !.!a t:L.‘口 LN CiL. U口

Lll'; al~N ‘ 11l L. L~. ﹒ aLαL llU!.! N!.! Ci l t: a t:L.‘口 alCL~.

LJ.. t: a L~.

t:L.‘口 l a L. L~.

!.!a

LNα L. U “ al t:‘

~J. L';

Z

‘ E 你C 口t:aL';

~C; .;U

t:‘ m Lt:‘ 1 NL‘ E‘ CL Ci μ C; .;U uα';U L‘li: L NUC ';N CiL. L!.! ‘!.! C‘ UL. NL

Z 你C 口t:ll';NLU

E 臼CLl

!.!Ci也U 口!.! L li: llaU

Z

‘

aL';

LN 目」

t: .m al 口 L li: llaU

LN CiL.';!.!口 Nl

‘

L. N‘ UC !.!Ci ';Uαμ

N'

‘!.!li:t:

Ci N~al

1

NL. t:‘ L L. li:C; l al 口t:a t:L.‘口 N~al ‘口 L: α';U 口!.! t:‘ tl Lt: .l c ‘ a 口 U!.! ‘L! Nal L.‘J.. ll !.!口.;Uα!.! !.!a L. Lt: N';αCLl UC; ';LUL LCi a L. NUL !.!';L N'; !.!Ci aL 口 L.μ ‘ CNal L. C 也!.! !.!α 也L t:t: N L.t:!.!口i

J

αi 耳目C L.‘ L NLL.t: t: a t:L. LU' t: L' Lal 口也L !.!Ci也uα!.! Nal L.‘J.. ll U!.! ‘ U uαCLl αL !.!';L ';Ci aLC !.!a L.Lt: Lt: C';LU li:也 LUL LU C; ';lUL

lZ~ .L X:>I.L

16~

M 立~9

8t

:>I H

~21 ~::1: 1

1~

1111n7 lV

11 可!:ll 可門泊n可泊π 們可口1

口1 可Hπ

口1 可~:1、ì 1l 7 .π 可111 月 111 :1

ì ::1lV

句:J::1 :1 'πì

口2

叫可 1'n~

~可 1 ::1可π

':J月 111 :1

:1 T 1~

pll

lV~

:1 11~

HEBRE

仇TTEXT

門E 亨、1 句 'n~

鬥可 πH

可E 口'ì~

、:J

11~

1 : 1 ψ1

.口、lVMl:1

η : 1~

14

lV~

1πη

::1口π

~::1: 1

~1 訂 i lV~

17 :J1' ~可 p

口1p~ :1

1' ::1 l'πi

、咐':J

p' 守主π

~::1: 1

12 13

11 lVMl:1 、 l !:l泊':J

14

可~i lV、

:1:J i ::1訂「π 可~

lV~

月 111 :1

pll

「π

可句~:1 111~ :1 11 句口

:1

ì lV~

'1 可1

1::1

句2 口l1

11' ::1

15

月::1 ì

11 lVl :J lV1p :1

i :1

白ψη

門::1 i

i ::1 1 :1

:1lVlI i lV~ :1

口，自 1i

鬥可:J 1 可 n~

10i

lV ~i

:J i ::1門

可:J 1:J '1 可~ 11 、2

'lV ~i

口可「且

、付 i lV~

可E 口，可lV~ 1' :1 ì lV~

.(行 l'ÖlÖOp)

!:l:1

li:、

口可:J 111 泊們可~:11

111 可揖句1I (口，泊 1iπ) 可 2 可口 1 、::11

15

n 可::1 11~

~::1: 1

:1可!:llπ

「行「鬥 2 泊訂口 1p 泊 ππ

(口、口 1iπ)

:1 11~

111 l1可2

η :1

i 宙間可可1:):1口l1

~::1

lV~

49 口'ì 泊宙門

!:l~口、口11 門

~1 口 ì' :J1I π

:1lVlI泊~

lV'~

lV ~i 可~ 11 有2 句口'i 白白?π

、:J in

「ππ lV ~i ::1口lV :1':1 :1T;'1 'l 111π i :1:1 7 可::1 l ::1、「泊lVlV、~ ~li:泊，可:J1

1ηπ

.(口1、 i ::1l1)前1ππ

可π

lV π

草， 1 口 π li: p : 1

:1 1

:1 ψ 1I 1

1::1 1

1'n~

口可 1 π

、 π1

口可 i~ lV π 可~i lV、

們 l' 可口 1 泊叫‘?口2

口m.!l1 :1:J~I1~

~::1: 1

1

16

C1I1 11 :1可

Rest of folio 438 (n 可11)

泊'1lI泊、白、「、~lV:1

111l

1::1 n 可當鬥::1 1 ~::1::1、:J

.11 ::1可 H可l :1

月 111

13

11 lVnl :1

:1 T 口可p

1n~

lV可 pπ 「ππ

~li:白白2

1n~

1ππ

、可 ì : 1l1

.01

口1 可~:1 1' : 1 1π

~::1: 1

ì 丹2

口們 1 :J π 可

口ψ1

1

口、守 'p1

月 1pOπ 、2

!:l:1

(口 'Op)

11 可2 試試、 n

η lV l :J:1

:J:J

口、 Ö !:l 1 lV π1 : 1 1π

1 :J鬥lVlI

口，可 'p1

.(口、均 11 訂) ':J 7 口1'::1 1

‘ m :1 π :1 ì

1::1

ì ::1可 n 可n~ : 1 ，有可::1

1 lV~

口、 Ti且i :1

.月lV:J π

lV目 111~

可~111可U句口門泊lV:1 1~ 1泊

lV可 p :1

1~

1' ::1 17 !:l l1 111~n可治:1 7 可且1 輯、 π

鬥::11

、 17

1' :J 1Tπ 1l ::1可 lV可 p :1

白111 可::11 口、白 Opπ 口 1:J π1

可可口π1

1 lV~口1I

.1 :J泊 11~

1 :J :1::1 ì 7 :J 1 口 1:J:1 711 C'O~

句自ìlV、 、 l : 1 口 11~

is illegible

1~1 可li::1 1 口， π 、 π 可~ 111 : 1l1~ π守'on

:1 1111 ::1

:1

句句1l~1

111l 口 111l'

可:J 11l1

丹1

~ìp~

111 可li:~ 11 可lV1I1

lV l :J口 1 :J 71

lV口 1 口口 '1~

lV:1

mo~

1 lV Ö l11

~1

皆可pπ 「ππ7

:J1

:J可口可 p11~

.11ì

們 1~n 句口π

可

n 句 n~

1' ::1 1 π :1 ì

~::1: 1

1lV!l l π 可~

111m

:J:1

m 句句l : 1 1

17

17

::1們 1 ::1、「泊咒1

11'

口、芯 1 可Hπ

1~ lV l1

1 :J~

111 lVlI

1~

7' ::1lV::1

門口711'

1 泊 ~l

1 白宮可:J 1 : 1~'

口11 πη7

p Tn

1::1

111

1Ö lV p l1~ mo π

平:J 111

~::1::1、2

:1 ì

口口 1l 也可ψ1

111'

、:J

可 ~111

18

、2

(口、口1iπ) ':J可D

:1::1 i

P' Tn口111 泊n 句口可E 可:J1'

泊 H 句，

口π 句1I 1 li::1口、::1 ì 口η lV、:J

鬥泊n 可旭、2 可小 1111

~::1: 1

::1::1可1' ~~1

.口l1 ~ip~

、1ìT 1I 1

::1可π

~7'

~7

18

111 口n 句口口泊1I :1lVlI口、::1 ì 口 'l lV':J

711

白們 1 !:l、 II

l' 可1I 111n

.口lI ìT

守，可1I ••

:1lV白白、試、::1 lπ11

口7111 句口1 、lV門?可E 口「口2 可句泊π

白們1 泊n 可均可 11 :J l11~

1ll'~1 .口n 可 1 : 1 l1

1 泊lV n : 1 11 lV 'π1π 付1η 、 11 li: 1

1 們門::1~可1I1

.1 可可 2

句口1

口可:J 11~

,,, 1 付1

1 白白lI p1

50

HEBREWTEXT

~22 ~22

可'm

1'1~

，0n 1'1~

p in~

口，可少 ':l 'mO

711 前 : 11

泊η ，

j?'可草叮叮 Ji

，

1

屯'1I::l ::l白，、1

可可口π

j? 7~

:1 7~ :1

口'i

11J lV i 守， (πJ'öJöO

可白白 lV i可'1

~JJ

• "可認

::l可口 in 鼠、π 、1

j;>)

C ，‘?當 π : l i

可'1I (月J' 也mO j?)

~::l: l

口111 j?

:1、叮叮 n :1

、 2 可1'1 J1

~JJ

11'1

2

π11

口，泊1i 鬥可可泊 n 可3 、1I::l π'ππ 1'1~

111X

j;>、可Zπ ~O :l

m i ::l':1 1

(:1 J'öJöO j;>) i' lIJ

2

i lV~

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3

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力門 Ji

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21

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20

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27

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28

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26

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30

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4L. 4~L L.‘

NUL

NU ~1.L.

L

~‘ m L.~

"

NUL t: τ 店也 t: CL å 1.口

LNUGC ‘毛C L: l lIå t:Ll NU‘, L m Ci U 心

Lm 白山﹒

114 ‘ L C ‘t:L.li: 也τL 也LU

‘ 4. 1.‘

~N4~

L~L ‘Ci

LCiIl 4li: L ~L~ t:ClC‘

L~L.

m Ci L ~'C 44

L.Nα f

Z

L.

CiL.li:~

II~ 廿 L

4 Ci α li: N ‘

t: c4 IIU.

l~

E 、1.

NUιL

1.CiIl‘

t: CL 4LιL

L.~ ‘ CNm L.

L

LcL

‘ åL 口

‘口 μ L. II ‘

UG44

CiCili:

LN L.li:L:

t:1lt: LL. L N‘

m α L.

l~

L.'C 4‘L ~m Ci N 也U L L:‘白‘ E ‘ u L 'C口 'C m~ N4ιL mc.u Lcmå ~LN

c t:1.也t:t:‘­

NL:

NU 口 LN CiL.也L

N t:‘

l~

Lcmå

CUCN4 LN'C‘ 11 4 L. τ 句 L

Z

Lm 也口 NUL N也 Nt:‘ L L: c~l 口-

L 1.CiIl心L.1. U Ci l II.C.L t: l~

心

UGm

L:li:1.‘ å t:t: N

α4L

m Ci L ‘ ~L L: 4 ‘ CU ‘ 4L N~ N 1. C ‘ L Ci也Ci1.‘

LN 口L.

f

Gå 1. CLU ‘ c ‘

åu NUL ci ‘1.. ‘ N t:‘ L L.N CiL. τ 1.l 4

~GII

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~m CiL.‘口IlCi L

C4~

N αl

NU t: C. ，"L.ι

m CiL.

t:‘ N1.C. NmL.“'‘uå 1. m NU L. τ 也‘ L

L. ，"也 IIL 1. 4'"C ‘ L L.cmå c ‘ NC ‘白，"å 1. L NUL'

t: C ‘毛L‘

L.cmå

CUCN4

E ‘ N 1.C‘

L. 'C m t: L 4Gc. Nt:‘ L ~c~l 114 4LUL CCiClL.. NU

ci 口li: LU

L.t:~

1

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1

fZ~

l Cl Lt: Ci l

且也α

也 L ålααμ

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cm t:1I t: l ‘ III t: 1NU Uli:L.

Ci~

lumå t: N t: lU ‘ C 口 11 1.‘ Uål Ci口 C 口 lU ci ‘ ~l L: I.t: UL. t: c 口

~lN

lf!Of 6Z

L1.lI l C ‘ C 也Ci~‘t:N 11 也‘C 口 Nm L. L:L. NC 口﹒ L~m CiL. l Gl UQL L. l Ci l L:1.L. L 且也口-

Lμ4

t: l 11 口」口 114.l

Ci m~

L:li: 4 lU

114 ‘1. L.l 口 c t:‘ C 巳 N 1. lCl ~t:L.‘

I.CL. Ul NU

U

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.lI l t: C 口 L 也H ‘ G ‘ L

C“L:l L: N4~ ‘ C 口 4 N ‘ L. u lN4 UUGll 也GC ‘ H ‘ E ‘ c 口 Lccl N4 U ‘L. Nl LN 也 UII L.li: l

8Z

4 t: c ‘ C 口~LN

口 l4 Ci1.

U"C

l4N U lIl t: l

L

αå

NU~

4t:t:‘

4c 口 E 口Cim CiL.

C口

‘口

t:~

Cili:

llU

LNU 口， l Cili:

~uå

t: c 也Ci N 1.‘ C 口

‘ ~L~

N NUC 口

lLU ‘~‘

114 CiL: 1. 4 ‘ uαUålαα ‘口t:L: NC ‘ cm α U L:‘~ 4 c 口 t: 1NU Uli:L. NGQ N li: L~ NUC 口Cili: l L: t:‘ ‘ u ‘L: 114 ci 白白L. L.t:口 l å L: 4 ‘ •

LZ

Nm L.‘ 4Nm L. m CiL.

.L X 立.L

C‘

L. N t:~

L~ Ci mG Cl‘口t:Cl~L. lU

li: l L:

Nm L. t: UL L. lUl ~å 1. lm L: 口m CiL.

LNL. 4Nm L. Q L.目I.L.L ~N Ci U lf

ßg

ß6-66~

l 叭立~HI 3: H

54 可lUM'1 可 nM

口'l 、 p T:'1 口:17

l' 可宮內 111

，目前1

1'11 泊可1

HEBREWTEXT 1:J:J 1

5 口1p'

口2π

「口試、1

白宮內可 pT

、1 、 pT

~23 5

可2 可 M 1 !l門

111 :1 T 'l ::J r1 M 1' 7.JlU 0 :1句句H

、可旬， l' 泊吵'::J早已、::J:1 M 泊可 白白1p r1、 111 均可白宮π

.: J 1Ö :1口2 可

:1 M

::J 1Ö:1 O :J可

.口nl ;'l1

.n :1

6

泊:1 Tπ1π1

7' ::JlU 711π2

句'::J皆可y

6

口π ，可M 1l 白白'::J1 :1、π 、1

• T 泊 l'η γ，

可可行 1 口l1 p1

p

, nM1

7

π ::J， M::J::J

可:J r1 M 1 泊P 叫 (πl'

句:J r1 M1 111 苟且2

可:J:J口'::J臼η1 可1 可 口、「口lU:1

11111

P 汁11 :1

，句7.J:1口2 妙，可

口 1 !l句苟且可可治行':JM7 泊口11

1 r1 1 Tn可可喘口叮叮lU口E

間 1 ::J可

可 l : J 11 可 nM 1M 1I1 '10

，句句1

7

口P 叫

，句口

也 lÖOp)

可:J r1 M1 1 、 nM

r1 M1 1 r1 n !llU泊 'l ::J可:J r1 M1 1 ::J、， p

口'1 句口 1 旬'， p

口'l 、 p T:'1 1 口'lUlM

可:J r1 M1

口2 丹、自~M'

1 口1

1' 1n 7.J: J 1 口、::J，

1 可，'11 :1

白白l1

0 泊口2π1

'!l

句2

白宮πηpT

1 、 'Ö lU句:J r1 M1

1n 可lU、 1 ，、 2 可 1'1M泊可 1M lI門 ::J,

.口η 、自1p均可 1 ::JlU向 1p lU l

.1 口1p7.J句皆可 M 1 ::JlU叫 1 r1 M 口'，:J 11 r17.J

1p l1宮、r1 1 :J: J: J

.1pn 、'lU r1 M :1::J,

,

口行 1

8

可可ππ

9

可句口π

P 叮草叮叮可7.J:11

::J， M::J::J

叮叮lU :1可 11 :1

且可π

可 11

(:1 l'ÖlÖOp)

I" M 71 ::J且可 l'lU

可可口:1 n 可lU 口ψ

10

1 可鬥句口可:J 1M lI句口、均l'

π111

11

9

M::J::J

可可7.J:1 1 罩，可

(口 1 !l 7' !l)

71p 1 可::J 11'1

11 泊ψ 口2

、::JlU1'

，、 2π

π111

M : J 1 泊::J (口1 !l句'!l) 可可7.J:1可 1l'1

口、「泊lU口可M' lU、、 l ::J可可泊 P 叮 11:1

r11 7 可且揖::J 1 泊2 口 1 !l句'!l

pl1X7.J

8

11 ::J p l1 1 訂:J:1 1' nM1 '1 可1l::J ,::J '1 1r1 M 1M可lU TM ;Onl' !l 1 月2鬥1

1 ::J吵'1

1泊

可可叫

M::J::J

m 叮且可::J'P r1 M 1::>1

1"叫口':JM 句口η1 泊 1nM 眩，揖「π 泊門

句H

自lÖOp

1 泊 1nM 可句π 口 'l'

可句口π

口"lUπ

可M 1 、且π1

可可泊π

M::J::J

汀，可M :1::J,

.:1::J, p l1l1、

11M 1I17.J::J

r1!l OM r1 M r1 nM l1 l ' ::J

:1

10

鬥白宮 1' : J

.:1::J, M::J::J ，主m :1 r1 M'P 可 'lU lM 可:J 1 !l OM 叫 Ö l1口:J '口、1

M'P 可 11 可π2

.1r1 口、，:J 011

口π 叮叮 O'M lU l

r1 M)

可 1M lI叫口，句 11 : J η

r1 M'P

11

可:J1 可可泊π

1 口2 、lUM'

可:J1

(口 'Op)

口、7.J Op :1 1

口、lUlM :1 1

口"l1 l :11

1M1 可 11:1 1 1M" 也Tπ1 1M71 可l : J .月::J， M::J::J r1 M'P 可 1M 1I 1

r1 M1

口2π

可m

(口'::J可 11:1

口口 1 ，可可 γ 1M7.J可 π ::J， M ::J::J可句泊訂

泊

.口們1 可1I::J 口'll'

r1 n r1 'lU M 口':J句口π

1:J:J 1

12

鼠，π :1

':J句口可:J l'π

(且可口l'π)

111 可 p1 !l

句:J 1M lI、 可句口π

「、 11 ::J)口'M lI自 l

r1 11 ::J 1

1 可、r1 n r1口π'

12

lU M

可可口π 口E 口可:J 1M lI、 1 (πl'ömop

.1M ::J1I 1 11l 泊可句口 13

:1::J, M::J::J 可可泊π r1 M 1M' 'lU M:J 'π 門 'M lUl M71 口::J:J， 711 7.J 且可:J 1 可「、

13

::J:J,

，可泊口、n 可::J 1 ::J:J'口可E

.1 可2可 π ::J， M::J::J

M::J::J

泊 1'M

可:1 n'T

11

可口1 !l句'!l

M ::J::J可句口:1 r1 M'P

.:1::J,

110lM :1可 1 : J 'P r1 M r1 11 ::J 1 01 !l 7' !l可可mπ

1 口::J:J，均可 11 7.J

1110lM 1r1 M 1 自1

們1 可可l1

'M lU l1 ::J:J'口可E泊 π ::J， •':1

r1

1lU Öl M 句':J

可「、可7 7.J:1

14

,lU M:J :1lUl1

可y 均可可 1ψ11

1::J:J'

M 可、可::J 11

可1' ::J:J:1可行:J r1 M 1l'lUl1 1lnJ

.1' !lr1 M

14

':J

'ψ'1

可l1M M可 l' 泊揖叫1r1M 1l1 l 泊 '1

可3 可宮 'M 可11 : J 1

口、lUlMπ

、2

M1 訂 2勻 'n

可 11

.1l'

15

口l' 何行Tπ1π1

可1 可且已l'

口1 、口 (口，也l' 句) 711l 01 弓 ，叮叮

π T;'I

可可自η

P 、可Zπ

行::J， M::J::J

1' lU lM1 01 !l 7' !l ，句口η 可 11M ::J1Ilr17.J

1 、四~'11

15

M::J 1::J 'lU M m 、可口可

H 可 (何3 、自 lÖOp)

1 、 l !l可 mπ

可、 11 :1可Hπ ::J， M ::J::J口1 可 p7.J: J

'1 :1::J

::J,

.口':J可7.J:1可2 句 1 :17.J: >

:1::J可

7.JlU可 T 口 U 可2π1

.1'ψ

~24

HEBREWTEXT

55 ~24

N :l 1 口2π

'~N'

口 1 !l 7' !l

:1，

N:I:I

N :I可::l1

1

可可口:"1 ;;;章 'lI:I且門

1J 、可、

n -x ~p :l

π :1，

:"1 nll1 1J'm 守、 p !l 111 'tn :"1 1~

:"1 nll 1 們2 可白白 '1U N'

N:I:I

1J 'm 可 W~~

1πn'

自J1

nnn

口、 WJN :"1

1 可「目叫

2

1n N :"1::l J n ，泊 N nnN :"1 P' 目

H 可，:1可門 :1 10 N可 n ，泊N nnN :"1 P' 自1

. 1J::l J

2

2 可 l' 可Nn

1J、lI:l X 、自~JN

1U 'N:"1 :"1 T

1l 1

口揖刊 1 平均η

:"1::l:"1 'WN

1~

自早有 1J lI:l1U

J

N :I刊1J、 n 1l 1 :11U:I

、:"1 n

3

'J !l可 1Wl 、1

!l~

可::l nN 可:"11U1I

:"1 T 口1I1

1J nJ Nπ11

4 5

6

πnll1

': l

:l

N1πnO

可-x nnn

7

1I, 1:1 :"1 W lI、、::l l 句~:"11 l 可~:"1

lI'門!l'鬥可口，旭、 π 、'!l O :l

π T:"1

1nN 1J 可

可::l:l守 '~n

8

1Jn N 1:1 TlIJ l 句口 π 付 1X 旬 '::l p , 、泊， nN T:"1 ，可1I:"1 1 泊拭草，自可1 1"n

可::l

6

7

，、1I:"1

白白1 、可 II

.1m

1 口::lJ

1n 可泊 J1

1 且"鬥、

"WNJ 1J可:1 10 :"1可

8

1m~

1:"1

1' :1 1P' !l N71 nNT:I l' 、 n 、泊，

y !l n 可 π :1，

'、::l1

:1 πT

句句::l1

月 O :l

l 可泊π

!l)

9

10

:1:"1 11

11

12

1 'X叫

1n N

「可~:"1 、E 可宮 'n 句:1 ，可 U可 nn 泊句

• (口1 !l 7' !l)

1M

:l

1

句'!l可句口η

可 1J 可':1 π :1， N:I:I 可可~:"1

N:I:I 111 均可

N

:"1 nN1 71 可且可句口 π :1， N :I:I、2

可n

pll

3

.白、:1，口，口lI!l:l

1 泊付自

、:I， nN

N

1 Jn

::l、

1"

1n 1 : l π :1

4

.:"1 11 , 1 :1 π 1UlI J N71 1J'可E 可1 ::l、自1πH 句N1 1 泊 N7' 可 1 可口2 泊 nO:l 拭1 :"1 p , 河口n 句口句 1J'J!) 口可 W 、 1 1J 、可N N:I N71 l' 可 N 1J'nll1 :11U:I H 句'::l 1I守、、::l N可N 1J 1 、:1 1W !l J nN 1:1 lIl' .1J、 J !l口 110N

5

句Eπ !l， nπ

P 可 n -X N1

nπ

:"1':"1

1 泊E 可2 句1I1

，可可::l:l口可1UJN :"1

1:1 n ::l叫 '1 可 1

、 H 句'::l ，可 2π m 、Hπn

1N1

'O::l' N可1 N:I:I 可句口π

可::l l 可~:"1 1J 、 J1 可 N 1I可白白

lI:1

1 可可口叫

:1

1Jn N

.:"1'、自巴:1

、泊，可 1nN

口，泊、π 可'N

可::l 1' -X1l 1':1 1 1 們 1 : l:"1

1U N'

、2 竹N

.1J

1J、1UlI

口可泊lI:"1 、 J'

、H

πJJ

•,'lI:"1 nNT:I 1Jn N '1 -X1l 'N 1U、 H 可可 ':1 1 :"1 :1也叫 (口 1 !l 7' !l)可句泊門 、 J' lI:I N:I:I P"X :"1 l 可泊π nN N'P 叫 n 句1U'1 1 口N l' 句1I 1n n 句口 1 '" 11 'X'鬥:1，

1:"11U OJJ N可

「、1I:"1 nNT 均 1N -X 1 泊 :1 1

口、 'NWJπ

句句::l1

9

.m :l' m 可~1U1 nW nJ N:I:I 'J 可N 1::l ' , nN 1 、可 N ，口H刊 .、白宮可::l pW 、「苟且可1I :"1:1,

「可~:"1 1U'小、::l ，、1I:"1門'1I1U可p

10

可::l1 、 自可 1 、可H 口n ，泊 N1

N 'X、 ， nN

1 可:I::lN1

可 y 可 γ1 鬥泊 N 'X、 π :1， N:I:I

口l'

口nllJ

, nN n7 1U 1

'P'N 1'P'N1

門可 II

:1::l口可 1l

111

可N 01!)

.:"1 WlIJ :"1~向扭扭 J 1 -X可lIN

nnm

口 'p ，白 'n 1U可 π可Hπ

口::l nN

J

1 自己1UJN

π1π 、 n1 、::l':l1 1J'm ,

、N

1 白白'1U JN

"lI年內:1， N :I:I可句口:"1 N:I '1U N::l 'η 叮 N:I '1 (πJ' 也 JOOp) 「治民叮叮lI:l l :"1可1n :l

:"1 11U :"1 nll 1n 可1U~泊、試、1UJ 、 :"1~ π 1UlI

1 :1

1N -X~泊，on

M1Jn

.C :"1~口π'tn

11)均1 1n1 ::l鬥:1 1 句句泊 1 泊

口'lI泊可 π

1:1 1 p :I 11U 'N N7

'1U N 可::l nN II 守們可「均N 1N :l 1 η

.1 們句口、

可可~:"1 η 且可 11U m

1'~N1 np

:1, l 可泊鬥:1，

1'PN 口、2 可~:"1 1' :1 lI 11n~1 π 泊可::l1 1, n !l 可::l :"11U1I

1J~

. 1' ::l Oll :I, n :l 1'111 :1 l ' ::l Oll lI'J N 可 17 1J lI:l1U N 1J nJ N1 .1JN ::l泊:1 1N : l ~J N71 1:1 N71 1J :I 1I，'可::l1 、 N1π1 1n N

:11U

1J 白白:11 自 1 、拭1J 'n'1p

.1n、白J

1J 、 m !l苟且J 1N7 、 N1π J 可 1J 、 n 1l1

1J lI:l1U

白布叭

N 可N 1J 可叮當!lJ

1' :1守 '1

，:1可行句句 l :l

1J' 可1I N:I N71 1JMJN :"1:1 1 可

1 ::l

110N 1JN'p

芯，π

.1J、，-x n :l

10n

1N :l 1~ :I

門、:"1 1 可1 1:1 1I, J 1J 、均可p 均可

1:1

1I，

內，πnπ 可π

η"

11J 泊句::l1 口、1UJNππ

門口::l 1 、 1n 、 1 :1 10 ，:1可 1 白宮，:1小1

、白， 1 口

.1n1'n

1:1 1 1J平 N1π 可 on 'tn :"1:"1 11 : 11 0 1J1U p :l 17 :"1 ~7 l' 當m N7 可 ;m :l 1 :"1 WN m 可 p1 泊 1 泊 1m ::l:"1 1':1 1J 可-XN P' !l

， WN 可::l nN (口 1!)7'

.1m ， n 可 J1

1 、lI:I :1白、 N1

可可泊π

1 句句口 :"1~

π :1， N:I:I m 可可 l

門 n ，口

1m1

可可

月 0::l 1 :1 πT

1u、2 可π1

9

LN 也U‘L: N L. d udu NU I: t ‘ 1L: NuL ι 民 LNal l:‘ IIL 1:", N 也L: L: t 闊、口 al ‘口 tN ‘1. L uuu L:li:1., I:I:N L.I:L: NU L.心 L.N ClL.也 L NU ‘

L.al';U L: α';L L';L L:‘L:

U I:L.‘L:

L 1.‘

αII

1. U

L:‘L:

L 1.‘口

‘口心血口 LU ﹒

也L:

NU L.‘

口Ud

~

u1d L‘'1: 11 I:I:N L.I:L: 1:‘ d L.I: L I:ItU L:L:‘ N Gτ11 L:口也L L:li:1.‘ d I:I: N L.I:L:

9! ~

LIII:L. H ‘ al

11 年 L

‘L: L 1. N ‘

u ‘u

口NL:I:

u1d LC 1. G'I: I: U 口L. L. GNμal';U LNUCl Ud '1:1.也 LU I:I:N L.I:L: Cl Ud

NU 1.‘口﹒

17

LL: .;L N';‘ L Ldlt 口 N li: ';L

I:I:N L.I:L: N'; NI:‘ L L 吭L N'; 11 ‘」 l L: CI 也L L:li:1. .d L: C L: l L:'l:1. L 也

αl

(doc ltCl.t L:) L.al l: NU N I:心尚品

NU L.‘民 LU

L‘ μ ‘

也 tC 口 h 也L ‘I:

tUtN

L:‘ α ‘口-

τ 1. ';LU

17

曰眉目

NI:‘ L L: CL: l I:I:N L.I: μ

L L: C L:l

也L ‘

tco

L"

';I:L: ';L. NLU

且也‘L N口i ﹒

‘民‘口L.li: Ll

1dl Lal l: lt Uτ 1. L 也 tUtN

f

Z

", LO 年 UUL

也 L ‘民U L‘ NOL" N也 II C1L

L‘ u ‘ NU L. L:1.I:L.‘口L:N 也L: L‘'CL1t L: CL: l UUt. L:‘ al L. N'; ‘口﹒

也L. U Cl LU

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II I. TRANSLATION ~

1

After that , the Lord , may His name be blessed , gave to the High Priest , Nethan' 訓， three sons. Now these are their names: the name of the fi rst he called Baba; the name of the second he called ‘ Aqbδn and the name of the third he called Pin 年 ãs. 3 Now Pin J:t ãs dwelt in the town of Ma J:t孟 neh ， which is hard by the Chosen Place , Mount Gerizim , Beth -E l , at the foot of the 4 mountain. From his youth , Baba was a man of discretion , wisdom and understanding; a prosperous man , for the Lord 5 made all his undertakings to succeed. Zeal for the Lord was continuously in his heart , and he was endowed with holy spm t. 6 During that time , Baba grew up to become a man of renown , inspiring awe and fear among all his people , the SamaritanIsraelites. He was cognizant of their burdens , seeing what was 7 happening to them at the hands of the enemy. He devised means to remove this scourge from them , and he took note of the task masters who had been appointed over them to affiict them , and how the accursed Edomites were embittering their lives. 8 Now this Baba gave thought , and cogitated over the matter 9 with great strength of purpose. God gave His approval to his plan , because he revealed great zeal in communing with the Lord his God. 10 After that , Baba assembled all the men of his generation , who were subject to his authority , and he addressed them: 1l!l 2 ‘ My brethren , listen attentively to what 1 have to say. My heart has been moved to act with zeal , to restore the Israelite faith , for the enemy are tightly repressing it and have blotted out every outward sign of it from the land.' 13 ßaba mustered his trained men , and he gave spiritual expression to his inner thoughts by uttering many prayers 14 before the Lord his God. He summoned his men , whom he had previously assembled namely , the men of his generation , whom we have referred to - and he spoke to 15 them thus: ‘ How long will these uncircumcised , who deny that the Lord our God is in our midst , who worship alien 1

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gods and repress the Holy Law of Moses , embitter our lives and the lives of our brethren , the Samaritans? How long shall this wicked community prevail? How long shall our repressers deny , saying that it is we who are provocative? How long shall this be our ensnarement? How long before this fi re is quenched for us? For how long will they prevent us from observing the way of the Lord our God , and executing His commandments? For how long will they prevent us reading His holy laws and observing His ordinances and testimonies ?' The men of his generation made answer , saying: ‘We agree , master. Consider the causes that have prevented us from rising up in the face of our enemies , and how weary we are these days. Consider how our power is spent , and that we have no standing among our enemies'. ~2

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ßaba answered them , saying ,‘ Are we not descended from Jacob-Israel , from among whose sons two brothers displayed zeal for the Lord by killing all the men of the town of Shechem? It is said of them in the Holy Law ,“The two sons of Jacob , Simeon and Levi , Dinah's brothers , took each man his sword and entered the town and killed every male. They cut down Harnor and his son Shechem , and they took Dinah from Shechem's house and went o !f". Are there not to be found among us men of the tribe of Levi , who displayed zeal for the Lord their God at the time of the Calf? About them it is said in the holy Law ,“And all the sons of Levi gathered themselves together unto him , and they killed , every man his brother and every man his companion and every man his neighbou r. And they blotted out the Calf-worshippers on that very day with the edge of the sword". Consider the blessing which the Lord , may His name be sanctified , conferred upon them. Are there not to be found among us men from the sons of Pinhäs our father , of whom it is seen that once he had displayed zeal for the Lord his God among all the Israelites , his people , the Lord bestowed upon him a superabundance of exaltation and power? Of him , He said ，“ Pin 句 ãs ， son of Eleaz 缸， son of Aaron the priest , behold 1 give unto him My covenant of peace; and there shall be unto him and to his seed after him the covenant of an everlasting priesthood ,

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because he was zealous for the Lord his God , and made atonement for the Children of Israel". Remember what occurred in the case of Simeon and Levi; how the Lord , may His name be blessed , caused terror to fall upon the cities round about them , so that they did not pursue after them. So now we have an obligation to take courage and to be zealous for the Lord our God , as our forefathers were zealous , on account of these deeds encountered by us from our enemies. Let us direct all our might to the establishment of the statutes of the Lord our God, who has chosen us from among all peoples and has taken us to be unto Him a chosen people. Now , therefore , nought will avail us other than repentance , supplication and appeal to His exalted Glory , also to seek His goodness and mercy and diligently to offer the prayers , fasting , supplication , devotions , consolations and petitions before His Greatness. Let us direct our might to fulfil His commandments and to obey Him , and to cleave to Him that He may grant us aid , in His majestic power , against our enemies and adversaries. For whether He receives us out of His goodness and lovingkindness , or whether He banishes us for our evil deeds , yet He , may His name be blessed , does accept the repentant who return toward His greatness. Now then , it is good for us that we should be among them that display zeal for His holy Law , and that we direct all our energies to the renewal of its study , which is now extinct , and to the raising of its banner. Let us now overthrow and tread down the accursed aliens , and let us strengthen the faith wîth a zeal such as this. Perchance we might become like our upright and righteous ancestors who desired the way of the Lord their God , and who sought His goodness and lovingkindness and kept all His comman~ments ， loving the paths of those who achieved His ways. Come , from now onwards , let us purify our hearts from iniquity and sin , and let us return wholeheartedly to the Lord our God; let us render ourselves innocent of all evil practices , neither perverting justice nor displaying partiality. Let us keep our distance from the commission of such sins as conftict with the commands of the Lord of Lords , and refrain from the evil that is the way of wicked sinners. My brethren , know that if we do this wholeheartedly , then the Lord will see that we are acting as the righteous , the upright and the pure in spirit do , both openly and in

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private. He will not hesitate to show us favour , he will accept our repentance , hear our cry and deliver us from our dire straits. He will grant us full release from our oppression and answer our requests. He will see our affiiction and poverty and will enable us to achieve power over our enemies. He will make our ways to prosper and pledge His support for us. He will cleave to us closely in order to crush those uncircumcised , accursed , impure , wicked sinners , perpetrators of transgression , worshippers of strange (gods) in the presence of the Lord of the spirits who , from nothing , made all creatures. Therefore , let us destroy them and banish them from this holy land , so that no shameful person will be seen in i t. Let them move 0 旺 to another land , with their head bowed before the community of the Samaritans. Arise , my sons , let us pursue them and , with the help of the Lord our God , we will defeat them and destroy them , and lift these evil scou rges from u pon us.'

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The priest Baba Rabbah concluded these words in the presence of the assembly of Samaritan-Israelites and of all the children of his generation. After this , Baba Rabbah washed his hands , face and feet , and he prayed , prostrating himself before the Lord His God. He fasted on that day , eating no bread and drinking no wate r. On the following day Baba Rabbah rose early in the morning and ascended the Mountain of Blessing , the holy mountain , the chosen place , Mount Gerizim Beth-E l. The Lord God , may His name be blessed , led him safely until he had reached that place and encamped there upon the top of the mountain. The priest Baba Rabbah entreated the Lord his God , abasing himself before His sovereignty , addressing himself in prayer to His Greatness , making supplication to His Glory and making efficacious his prayer , bowing low and prostrating himself. He prayed the prayers of the lord of the prophets , saying ,‘If 1 have indeed won thy favour , 0 Lord , then may the Lord go in our company. However stubborn a people we are , forgive our iniquity and our sin and take us as thine own possession. '

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After completing this (part of the prayer) , he ca lIed out further; and these are the words with which he prayed: ‘Lord God, when 1 make a request of you , answer my reques t. The Lord , through whose majesty a lI existence came into being , and by whose wisdom it is controlIed , who set a lI things in motion by His power and made His presence to dwe lI where He so desired , who has chosen this people to be His special possession , to serve His Oneness; He responds to those who repent of their sin and wickedness and grants atonement to them that caII u pon Him with wholeheartedness; He answers them that caII upon Him with a pure intention , and He graciously Ieads back to Him those who have strayed from the way of uprightness; He opens His doors to aII who knock , and they that know Him find d eI iverance by way of His strong doo r. 0 Wise One, unique in wisdom and understanding , 1 now put my request before You: 0 Lord , have mercy upon your people and your servants , the children of your servants , who have no refuge without Your Glory and no security other than through Your mercy and Iovingkindness , and no redeemer other than You. 0 my Lord God, how numerous are our adversaries; many rise up against us , and You know fuII weII aII that we have suffered from these peoples and from the wicked and sinfuI kings who have denied aII the reports of You , and who are in such darkness that they cannot keep Your wonderfuI statutes. When we caII , answer us 0 our God; in our distress be gracious unto us and hear our prayers. How Iong wiII our gIory be turned to humiliation? How Iong wiII they that Iove vanity and seek out faIsehood rule over us and prevent us from upholding Your holy Iaws , provoking us to blot out the memory of Your Holy name? They bow before every detestable thing in our presence , and request us to depart from the way which You have instructed us , in their desire to destroy us. They worship the BaaIs and put their trust in idoIs , boasting of the work of their own hands , of gods that they have made according to their own desire and through whom they bless themselves. Give ear to my speech , 0 Lord God , consider my inmost thoughts; heed my cry for help , my King and my God, for to You do 1 pray. For you wiII not welcome wickedness , neither can the eviI ones , who walk the path of eviI , be Your guests. Lord God , if our iniquities are too great for You to bear ,

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TRANSLATION

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do not chastise us for them with the wicked , but let us rather be taken into Your presence by the agency of death , rather than that those wicked ones should brutally achieve our destruction. If it were our guilt that prevented Your being close to us and Y ou r salvation from reaching us , let not the enemies of Your Law have dominion over us. 0 Lord , Lord , do not condemn us in Your anger nor chasten us in Your fury. Be merciful unto us , 0 Lord , for we are sick. Heal us , 0 Lord , for our very bones are in confusion; our very soul quivers in great consternation. How long before You , 0 Lord , come back , 0 Lord , to deliver and save us for Your lovingkindness' sake? 0 Lord , our God , if our guilt has been the cause of Your removing Your mercy from us , take us into Your presence and let not these wicked ones rule over us , and do not raise over us those whose grievous yoke we cannot servilely bear , those who have strayed from the way of truth and who demand of us that we refrain from making mention of Your holy name. o Lord our God , in You we trust; save us from all who pursue us , lest they tear our soul like a lion. Redeem , for we have no deliverer besides You. 0 Lord our God , if our actions are blemished , if there is injustice in our hands and if we have recompensed with evil , forgive every sin. Do not permit an enemy to pursue us or to tread our glory down like earth. 0 Lord God , You said that You would not forsake us , according to You r word , written through the master of the prophets , our teacher , Moses. In the holy Law You wrote , “The Lord God will not fail you nor forsake you." Furthermore , You said in Your book ,“When you are in distress you shall seek out from there the Lord your God , and sha Il find Him-' , 0 Lord our God , how mighty is Your name through a Il the earth , and Your majesty which is praised high as the heavens. Out of the mouths of babes and infants at the breast You have founded strength , that You might sti Il the enemy and the avenging foe , and redeem the upright and the righteous who promote peace When we behold Your heaven , Your exalted work , the moon and the stars which You have established with Your fingers - What is the wicked man that You should give him dominion over Your exalted work , to place beneath his feet

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those who love You , and seek Your greatness and healing comfor t. We will give thanks to You , 0 Lord , with all our heart and we will sing in praise of You , relating all Your wonders with aII our migh t. We will rejoice continuaIIy and we will be glorified in You , singing ,“Your name is exalted" , when our enemies are turned backwards , they stumble and perish before us. For it is Your wont to rebuke the nations before Your people; for You will destroy the wicked and blot out their name from Your world. For You are forever a high tower to them that ftee to Y ou , a refuge to the poor in times of trouble. AII who know Your name will trust in You , for Merciful and Gracious God is Your name. You do not forsake them that seek You , and You do not fail them that petition You. Now , therefore , look upon our lowliness , and by the merit of Moses , the son of Amram accept our requests , enabling us to attain our desired goa l. For, seeking to walk according to Your will , we will go with pure hearts , and following the way of Your Oneness , we will pefectly go. o You who are in zeal (all-) powerful , from the pit of oppression liberate us. Grant us a new redemption , and look down upon us in Your mercy and lovingkindness , for we are descended from Your righteous servants. As You dealt gloriously with our forefathers , the Israelites , deal with us in Your lovingkindness , and as You redeemed them , so redeem us. Y ou manifested great wonders in the land of Egypt , and on account of Your greatness You declared Yourself “God of the Hebrews." Because of this , the Egyptians suffered great distress. Then You turned the sea into dry land until they had passed over on foot , walking upon dry land without an ark. Then were Pharoah and his people drowned in the midst of the sea , and You delivered Your own people from him. Then they went out , happy and safe; the cities of the mighty You gave to them as a possession , and You put fear and trembling into the heart of their enemies.'

H When the priest Baba Rabbah had concluded his prayer , his address and his devotions , his praise and lauding , he

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returned to his brethren and the leaders of his community who had assembled before him that day. He said to them , 勻的lat do you think and what are your considered opinions? Declare now in my hearing what you advise ，的 that 1 might give consideration to implementing i t.' They all answered together ,‘ Whatsoever you say to us we will carry ou t. We are subject to your instructions wholeheartedly; command us as you will; we will not rebel against your command , neither will we disregard your instructions. That which you have declared to us , and the counsel you have given 肘， is acceptable to both us and all our brethren. It is most certainly good (advice) , without flaw and unobjectionable. Do whatever seems right to you , for whatever you command us will be no hardship to us. To all your commands we shall be obedient , with the sincerity of our whole being. We will go wherever you desire , for we have dedicated our hearts to be attentive to, and to obey , all you say. Therefore we will certainly not disobey you.' After this , the priest Baba Rabbah and all his brethren and the leaders of his people went around visiting wherever the Samaritan-Israelites were living , re-opening all the Synagogues which their enemies had closed. At the very first assembly , he and his brethren started with the reading of the Book of the Holy Law in the hearing of the whole assembly of the Samaritan-Israelite congregation , including both men and women. They further augmented with hymns , prayers , laudations , supplications and exaltations to the God of the spirits , the Lord God of Hosts, with great utterances of high exaltation. The priest Baba Rabbah sent word that all the Sages of the holy Torah and all the Priests and the Elders from all the communities should assemble to him. The priest Baba Rabbah could locate but a small number of the sages and Elders of the Samaritan-Israelite community , for all the rest had been blotted out by the Edomite fanatics , because they would not offer sacrifices to their gods or worship them , neither would they forsake the service of the Lord their God, the God of their fathers. The Priest Baba Rabbah addressed those whom he had located in these words: ‘Arise and go , each of you , to his place. Observe, be obedient and consider carefully , and direct your energies to teaching the Holy Torah to the whole congregation of Samaritan-Israelites , men , women and all the

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children; that they might keep it and perform all its statutes and ordinances in their entirety , just as your forefathers used to do. You shall also direct your energies towards maintaining 13 the (practice of) reading from the holy Law , and towards improving (the standard of) such reading through your own pronunciation - an accurate pronunciation - as you have had it transmitted to you from those who came before you. Fall not into lethargy , but walk perfectly; also direct all 14 your energies to the service of all the Synagogues , as well as to attending to whatever requirements are found necessary. Go iò peace , being on your guard against any blemish. On 1516 your way now , 0 men blessed of the Lord. May the Lord , 17 the God of your fathers , make you a thousand times more than you are , and bless you as He has promised. May your 18 enemies dwindle away before you , and may you tread upon their high places and rule faithfully over all their (former) Know , however , that any man among you who dominions. 的 does not observe and fulfil the command that 1 give you this day , 1 shall strike him dead.' Now this was the obligation that devolved upon the 20 congregation of Samaritan-Israelites from Baba Rabbah. Very heavily (did it weigh) upon the old and young alike , the youths as well as the children , to learn to read the Book of the Holy Law , as well as the books of the Sages and scholars. At that time this matter was a source of anxiety to them 21. though the community of Samaritan-Israelites soon greatly rejoiced when they realised that , on account of this act , their deliverer from their enemies would come soon , su 缸ering would leave them and they would be the recipients of grace , mercy and lovingkindness.

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The priest Baba Rabbah then took seven men from among the leaders of the Samaritan-Israelites , brave men who feared the Lord , truthful men who hated unjust gain , Sages in the Law , exactly like the men about whom the Lord commanded Moses , when He said in in the holy Torah , “ And you shall select from all the people men of valour who fear the Lord (etc.)." So the priest Baba Rabbah set them apart by designating them lfãkhäm (Wise Man). Now these seven lfiíkhämîm comprised three priests and

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four Samaritans of the tribe of Joseph the righteous. Concerning the priests - before this time any man who inspired awe and respect was called “priest" by the people. With the advent of Baba Rabbah , the priest , they were merely called “ Sages" 向fakhãmîm); and the priestly title was removed from many priests. He likewise removed many people from their priestly rank. The cause of this was that when the priest Baba Rabbah came to Bashan the priests who were there did not come forth to meet him , neither did they fulfil their obligation to accord him honour and glory. However , when he arrived at the city and assumed his rightful position then they came to greet him in their customary manner with all the people. Because of this act he removed them from their positions , because they did not journey out of the city to meet him. In their place he appointed ordinary individuals to discharge their supervisory functions , with the exception of the responsibility (to teach) Holy Scripture. And so , during the days of the priest Baba Rabbah and afterwards , the ordinary Samaritan-Israelites could perform the ceremony of circumcision. For , before the days of the priest Baba Rabbah , no Samaritan-Israelite could circumcise the foreskin of any Israelite child. It was only the priests who could circumcise the foreskins of every child born to the people. Similarly , it was the priests alone who said the 'Praise' and the ‘ Forgiveness' , and they would have oversight of all that was done in the Synagogues. The priest Baba Rabbah commanded all the people as follows: ‘ The title “ Sage" (l;l ãkhãm) shall only be conferred upon those who are sages and scholars , whether they be of priestly stock or of the general community. Any priest who is neither a sage nor a scholar shall not be entitled to be called either “Sage" or “Priest".' However , the names and descendants of the priests have been preserved in the Tolidah , in the form 'so-and-so begat so-and-so'. The priest Baba Rabbah alloted specific ranks to the seven Sages whom he had appointed as leaders of all the people , and he gave them changes of robes to wear. He conferred upon every one of them , in the order of supervisory role , his honourable status and that of his descendants to be permanent and unending. He then positioned them before him , each man in accordance with his rank , so that they would each know their

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particular order of seniority. These seven were to be the leaders of the whole community of Samaritan-Israelites , each one supervising his own territory , teaching his own communi句， making a distinction within it between the impure and the pure , the holy and the profane , and establishing it on the basis of the study of the text of the Holy Law. Now these are their names - May the mercy of the Lord protect them: THE FIRST

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The name of the first was Srω b'y ， which means 'the fruit of my desire'. He was a Ifabtah , a descendant of Ithamar , son of Aaron the priest , peace be upon them. His territory commenced from the shade of the great plane , and he occupied the foremost rank as Chief Pater.

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His name was Y: 叫by Ysr' 句， an inhabitant of the town of kω 'f r Yslh. He occupied the second rank , and patronage over the res t. 23

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He was a Levite Priest from the town of Zy 的， and his task was that of first convene r. He had to record the names of those who had made contributions and other gifts at any tlme. 25

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His name was ‘ Amram , and he was a Levite Priest from the town of K ω 'fr Sp'sh. He had the second patronage. It is said that this was the same ‘Amram who was the father of Marqah , the master of scholars and scholarship. It is further said that he is the same ‘Amram Darah who composed the Du rrân Chapters. He composed twelve for the six days of Creation , six for the Sabbath , one for the beginning of every month , one for the first month (of the year) , one for the seventh month and one for the Day of Atonemen t. Five of Marqah's compositions are recited during the Sabbath morning prayers. Should a fifth Sabbath occur in the month , another of his compositions is recited before the Scriptural

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reading during the course of the Midday Service which replaces the Afternoon Service. He has another hymn which is recited on the Atonement eve , and a further one which is said on the Day of Atonement , as well as one hymn for recitation on the day of the Commemoration of the Standing on Mount Sinai , during the Morning Service. Of that sage's compositions , the above are extant to the present day. THE SEVENTH

An Israelite. However , we have found no reference to his place or his 0 伍ce in the Book of Chronicles. ~6

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The Priest Baba Rabbah arranged them according to the above order of rank , and addressed them thus: ‘You are to instruct the whole assembly of this people. Plan for them and display leadership of the whole community of Samaritan-Israelites , both young and old alike. Be their judges , and decide between one man and anothe r. Show no partiality in passing judgement; listen equa Ily to the small and the grea t. Be not in awe of any man , for justice proceeds from the Lord. If any man , standing before you , shall contradict you on any matter which you te Il him or command him , 1 sha Il make enquiry of him.' Among these seven men , the priest Baba Rabbah appointed four of them , men of renown , as overseers. Now the above arrangement did not operate during the Era of Favour. During the Era of Favour seventy elected Elders constituted the “Sages of the Community". Among them were the twelve “Heads of the Tribes" , one from among these twelve being the “Supreme Prince". He bore the title ,“Supremo of the Tribes" , and he assisted the senior man on judicial matters. However , he had no authority over the priests and could not judge them for transgre 鉛ions ， in any case of dispute or litigation. Any matter affecting them would be referred to the annointed High Priest who was consecrated to that offi 間， or to one of the senior priests , descendants of our master Pin J:l ãs son of Eleazar , peace upon them forever Now such status was not to be an inheritance from father to son , or from a son to his father; but if one of them died they were to choose one in his place. He had to be a man of culture , wisdom and discretion , belonging to the community

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and acceptable to the High Priest of the day and to the Elders of the people , their leaders and officials. This was the arrangement during the Era of Favour. ~7

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At that period there was an Israelite family by the name of “The Family of the Seventy". The men of that family refused to obey the priest ßaba Rabbah , because of the administration which he had introduced and the choice which he had made; neither did they submit to the jurisdiction of the sages whom the priest ßaba Rabbah had appointed over the entire Samaritan-Israelite community. Instead , they appointed Levite Priests to judge them in all the areas and cities under their control. For this reason those seventy sages whom the priest ßaba Rabbah had previously chosen had to make a regular circuit of all those cities or they had to send overseers of requisite knowledge , wisdom and discretion to investigate every place. Whenever they came across a priest from among those priests of the “Family of Seventy" who erred in religious law , in administering justice or in civil a 旺airs ， they would hasten to consult their own High Pries t. These “Seventy" also gave the priest ßaba Rabbah all manner of military assitance; they turned over to him the revenue , as well as innumerable substantial gifts , and su pplied all his other requirements. ~8

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Now the sages whom the priest ßaba Rabbah had chosen , and who had been appointed over the community of the Samaritan-Israelites for all time , he commanded thus: ‘ Look well to , regard and understand whatever you do. Fulfil also whatever 1 command you , and be careful not to forget my instructions nor to neglect my wishes , nor , during Divine worship , the observance of the Reading of the Holy Torah , according to the ten principles of the reading; for this is the most important thing that 1 require of you. Confer regularly among yourselves and among the teachers , and search the learned literature so that you may base everything on truth , by reason of the reading of the holy Torah , according to the ten principles of the reading , as transmitted by the Seventy Elders of the Israelite community and by the priests who

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lived in the days of the Master of the Prophets , the great prophet Moses son of ‘ Amram , perfect peace unto him.' Later , the priest Baba Rabbah built a ritual bath for purifìcation on the boundary of the chosen place , Mount Gerizim Beth-El , the Mountain of Inheritance and Divine Presence , so that any members of the Samaritan-Israelite community who wished to pray upon this mountain would (fìrst) purify themselves in it when the time for any Prayers approached. Two Prayers replaced the continual offering: the fìrst was the Evening Prayer at sunset; the second was the Morning Prayer , recited from dawn until sunrise. He further built a Synagogue , adjoining the Chosen Place , Mount Gerizim Beth-El , so that the people could pray in it opposite this holy mountain. This ritual bath and this Synagogue remained until the advent of the Frankish Kingdom. The Synagogue that the priest Baba Rabbah built followed the dimensions of the one they had built in the town of B 勾 rãh during the Era of Favou r. He erected it on the same pattern , with its floor made of earth , as he had seen in the town Furthermore , the priest Baba Rabbah took some of of B 勾rãh. the stones of the Temple that Sau l' s men had destroyed in the excluding the days of Saul , king of the Israelites Samaritan-Israelite community - for his destruction of that Temple was an act of hatred against them. He set up those seven stones , as seven seats for the seven Sages , and he took one great stone for himself to sit on. The priest Baba Rabbah also built seven synagogues in the seven towns , all having floors made of earth. Now these are the Synagogues' names: THE FIRST: The Synagogue of the town of Kwfr ‘ Amartãh , where the High Priests , sons of Aaron the Priest , are buried. They include Eleazar , his brother Itl r. Peace be upon them , on the Seventy Elders and on 曰leaza E many other High Priests. It is situated to the east of the city of Shechem. THE SECOND: The Synagogue of Bêth-Nimrãh. THE THIRD: The Synagogue of Qryth l:I ägäh. It is still visible to this day , though it has no special features. It is in the southern direction , opposite the town of ‘ Skδ r. The town of ‘Skôr , where that house was , is , however , in ruins. Only the site (of both towns) and the pool still exist today. THE FOURTH: The Synagogue of Qryth 'fî räh. That town exists to the present day.

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THE FIFTH: The Synagogue of ♀ abã'rîn. That town is still inhabited today , and is among the towns of the Shephelah. THE SIXTH: The Synagogue of the town of Sãlεm. That town is still inhabited today , and is near Shechem in an eastward direction. It is also opposite the Chosen Place , Mount Gerízím Beth-EI , ín a north-east dírectíon. THE SEVENTH: The Synagogue of the town of B 在 th Dãgãn. That town ís stíll ínhabíted to thís day. It ís east of the Chosen Place , Mount Gerízím Beth-EI , ín the northern dírectíon. THE EIGHTH: We do not know íts location , neíther have we found any mentíon of it in the Chronicle. It is said , however , that it was the Synagogue of The Stone , which was situated between 'Elôn Mδre' and Mount Gerizim Beth-E l. Three hundred and sixty chambers were built in 祉， according to the number of the days of the yea r. Its site is acknowledged to this day as being south of the sepulchre of our master Joseph the righteous , peace be upon him. These are the eight Synagogues which the priest Baba Rabbah buíl t. He buílt them all of stone; not one of them was of wood.

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The priest Baba Rabbah built also a spacíous hall whích he established as the Hall for Meeting and Decision , as well as for hearing all petitions. He erected it opposite the House of Prayer which he had built at the foot of the Chosen Place , the Mountain of Blessing , the Place of Sanctíty , the Mountain of Inheritance and Divine Presence , Mount Gerízím Beth-EI , ín order that any Samaritan-Israelíte who had a problem might come there and put his problem to the Sages who were there , so that they could tell hím the authentic decísion on hís problem. Likewise , any man who used the títle “sage" at that tíme was brought , on the New Moon or a Festíval day , and set before the great (priest) king of the tíme , and before the sages , in order that they might test hím. The tests having been admínístered ín the presence of the Hígh Príest and the Sages , íf he was found to have been endowed with wisdom , discretíon and understanding , they conferred upon hím the title “ Sage". The reason why the Priest Baba Rabbah introduced thís procedure , namely to build Synagogues and the Hall of Wisdom , was that the rulers of the land would not say of him thus: ‘Does not the Priest Baba Rabbah pay heed to the

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affairs of those rulers who involve themselves in deeds which estrange them from the praise of the holy name of God, may His name be sanctifìed , and from the fulfìlment of His comands and statutes , by doing abominable things?' The Priest Baba Rabbah then alloted the priests to all his people of the community of Samaritan-Israelites , apportioning to them specifìc territory. These are their names as we fìnd them written in the Tolidah , all Samaritan-Israelite people , princes of their ancestral clans , who were appointed overseers according to the direction of Baba Rabbah:

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His name was Yismã"ë l. The Priest Baba Rabbah gave to him and to all the men of his family a permanent possession from the town of Lûz up to the coastal part of Galilee. He appointed as his ‘aide' the Priest Na' 且rãh. 9

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His name was Jacob from the town Baba Rabbah gave him and all the permanent possession from ‘ Askδr to Tiberias.) He actually from ‘ Askδr the Priest Nethan'ë l. 10

of ‘ Askδ r. The Priest m.en of his family a to Tarblos (This is appointed as his ‘ aide'

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His name was Zayyith son of T 是 hãm. The Priest Baba Rabbah gave him a permanent possession from east of the Chosen Place , the Sacred Mountain , Mount Gerizim Beth-EI as far as the Jordan. He appointed as his ‘aide' the Priest Eleazar son of pelãh. 11

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- Joshua son of Barak , son of ‘ Eden. He gave him a permanent possession from Kwfr 耳 alûl until Bêth hasεbhe t. He appointed as his ‘aide' the Priest ‘ Amram son of Sered , who is known as Tδtãh. It is said that he is the father of the Priest Marqah , the great sage , the master of wisdom , who answered all matters with discretion and understanding. May the favour and forgiveness of the Lord be upon him , Amen. THE FIFTH

His name was Abraham son of Se m ‘ a l' îm 品， son of 'Ôr, son of perãth. He gave him a permanent possession from the coast to the territory of the Philistines. He appointed as his ‘aide' the Priest Hakûmãh. 14

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His name was Yosef son of Sûthela J:t. He gave him a permanent possession from the boundary of the Mountain of Inheritance and Divine Presence , the Mountain of Blessing , Mount Gerizim Beth-EI as far as Caesarea. He appointed as his ‘aide' the Priest , Aaron son of Zδhar. THE EIGHTH

His name was Lã'el son of Bekhe r. He gave him a permanent possession from the border, east of the vineyards , to the town He appointed as his ‘aide' the priest Joseph son of of ‘ Akkδh. Senînãh. 17

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His name was Bekher son of ‘Ô r. His border was established until Tyre. The latter was from the hill country of Naqδrãh 訕訕， who lived (re-)built by our leader Yered son of Mahal there until he died (in Kwfr Merû'an). He appointed as his ‘ aide' the Priest Aaron son of Zebhed. THE TENTH

His name was Safa! son of 平ebhû ， son of Makhî r. He gave him a permanent possession from the brook of Lî !ãh which is said to be the River Tiberias - as far as Sidon and its environs. He appointed as his ‘aide' a priest , Zãrîz son of Mãnîr , who was endowed with great wisdom , knowledge and understanding. 19

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His name was Bãrãd son of Serî' 函， son of ‘Åmãd. He gave him a permanent possession from the hill country of Gãlîl unto the valley , and as far as Lebanon and all the villages around 祉， from the mountains and the lowland. He appointed as his ‘aide' a priest , Zayyith son of Lεvî ， a distinguished man , whose renown was heard everywhere , in all priestly circles. For he was paramount in all branches of wisdom , understanding , knowledge and exegesis. The favour and forgiveness of the Lord be upon him , Amen. ~lO

These are the heads of the community of SamaritanIsraelites whom the honourable Priest Baba Rabbah selected , and among whom he apportioned all the cities of the land of Canaan where all the Samaritan-Israelite communities resided.

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The said Baba Rabbah appeared among his people to perform all these deeds in the year 4600 of the creation , corresponding to the year 1806 after the entry of the Israelites into the land of Canaan; corresponding to the year 1545 after the concealment of the holy Sanctuary which they had made in the desert , as the Lord had commanded Moses. This , in turn , corresponds to the year 1326 since Solomon son of David , the king , built the Temple in the city of Jerusalem on the site which his father had acquired from the Jebusi 間， namely , the place of the threshing floo r. This corresponds to the year 1050 from the exile of the Israelites to Assyria in the days of the pontificate of the High Priest Aqabhy 品， and it corresponds with the year 1005 since the arrival of the Samaritan-Israelites from 出 e first exile in the days of the pontificate of the High Priest Serãyãh. This was the exile of Nebuchadnezza r. This , in turn , corresponds to the year 795 after the arrival of the Samaritan-Israelites from the second exile , the exile by the king of the Greeks. Their arrival was in the days of the p,_ontificate of the High Priest ‘ Abd' 是1 son of the High Priest ‘Azaryah , in the thirty-fìfth year of his pontificate. It also corresponds to the year 755 from the time the Israelite community established their Temple for a second time in the city of Jerusalem , through the instrument of Zerubbabel , Nehemiah and Ezra the Priest who brought with them authority from the king of Babylon in order to establish the Temple and the city. It corresponds , likewise , to the year 655 after the King ‘Askander who ruled over all the nations , and to the year 308 after the appearance of Jesus son of Miriam , wife of Joseph the Carpenter , a descendant of King David , against whom some Judaeans arose , and they crucifìed him. It was at that date , in those happy days , that the Lord , may His name be sanctifìed , revealed this great man who ruled over all the community of the Samaritan-Israelites in the land of Canaan for forty years. Even the Judaean community was subject to his authority. He spread abroad the faith of Israel , he built the Synagogues and directed all his energies to teaching the Samaritan-Israelite community the exact reading of the holy Law , a reading based upon the true version as transmitted through the generations of Israel from the seventy Elders , the Elders of Israel who lived in the generation of the Master of the Prophets , Moses son of ‘Amram , peace be upon him. He also established well-appointed Assembly Halls and he restored all the Israelites to v

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their (rightfuI) places. He appointed Aaronite priests (peace be upon Aaron) over aII the cities b eI onging to the SamaritanIsra eI ite community , among whom were the 耳 avtawi priests , descendants of our master Ithamar , peace be upon him. These are their names: The firstborn was ‘ Ab 品， the second was Melekh , the third was ~idqî 宅~ the fourth was Sãbh 詢， the fifth was ‘Or, the sixth was ‘Az. Numerica Ily they grew abundantly and spread aII over the land of Canaan. When the honourable Priest , Baba Rabbah , apportioned the land of Canaan according to the families of the Samaritan-Israelite community and aIIotted the priests over them , he addressed them thus: ‘Go in peace , be strong and of good courage. Do not fear or stand in awe of any man as Iong as 1 live. May the Lord your God put the fear and dread of you upon a Il the peoples round about you. But you sha Il fear none but the Lord your God and the God of your fathers , who d eI ivered you from the iron furnace. Direct aII your energies to keep His charge , His statutes , His commandments and His judgements a Il your days , in order that you may live. The Sages of the Israelites and their leaders and priests went forth from the presence of the honourable Priest Baba Rabbah as a Samaritan-Israelite community which possessed great strength and abundant happiness. At that time the community of Samaritan-Israelites found favour in the sight of the Lord their God; He increased happiness in their ranks , the iron yoke He broke from 0 缸 their necks , the bars of their yoke He snapped and He led them enduringly. Now when the Sages arrived at the cities which the honourable Priest Baba Rabbah had aIIotted to them , the inhabitants of the cities surged forward to express their joy and to lift up their voices with songs , praises and adorations of their God and the God of their fathers , who had chosen them from among a Il the nations and had delivered them from this affiiction. The Samaritan Israelites performed a Il this activity in accordance with the instructions of the Sages and Elders and the honourable king , the Priest Baba Rabbah , maγthe favour and forgiveness of the Lord be upon him , Amen. They went on joyously celebrating and demonstrating their faith in the Law of Moses son of ‘ Amram , peace be u pon him.

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Now the chiefs , who had been appointed over them by authority of the kings of the foreign nations , arrived to prevent them from carrying out the statutes of the holy Law , just as they used to prevent them previously. However , all the men of the Samaritan-Israelite community rose up against them and quickly slew them and burnt them in fire. Simultaneously , in every city , in every town and in every place this act was committed against the honoured chiefs of the nations in all the cities of the Israelite community. It took place on the night before the New Moon of the seventh (month) , and the Samaritan-Israelites established a commemoration to that even t. After the men of the Samaritan-Israelite community had slain the chiefs appointed over them by the king of Edom , and had burned them in fi 間， emissaries and 。而cers of the king got to hear of this matter. They therefore sent some messengers to apprehend all the representatives of the Israelite community in order that they should accompany them to the king of Edom. When the honourable king , the Priest ßaba Rabbah , heard of this he went to meet them , with the men who were stationed with him , and they slew innumerable men. Those that were left fell back and fted before them to their own kings , in dejection of woe. They recounted to them everything that had happened to them , and how the honourable priest , King ßaba Rabbah , whom the Samaritan-Israelite community had appointed over them as their new king , had slain a great number of them. The honourable Priest ßaba Rabbah realised (the consequences of) all that he had done to the emissaries of the kings , and he knew what he could expect from the kings - that they would amass together a great army to come and wage war against him. He therefore chose men from among the youth of his people , the Samaritan-Israelite community , men of w 缸， whom he had trained to confront and to do battle against the kings of the nations. When the kings of the nations heard about the act perpetrated by King ßaba Rabbah against the emissaries , they amassed many men from their armies and sent them into battle against King ßaba Rabbah , with a strong force. ßaba Rabbah went out to meet them with great determination , and the Lord gave over into the hand of King ßaba Rabbah all

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their army. He smote innumerable of their men and totally crushed them , filling the whole mountain of ‘ Asqδr-which is opposite the Holy Mountain , the Mount of Blessing , Mount Gerizim Beth-EI- with their corpses. The remainder fled and , hurrying to their kins , they told them what the honourable King Baba Rabbah had done to them , how they had slaughtered the majority of their men , and how the Lord had given them over into his hand and into the hand of the community of Samaritan-Israelites with him. Now when the kings heard this report they were very angry and incensed against the honourable king Baba Rabbah and against all the Samaritans with him. The king of Constantinople thereu pon arose and assembled a vast number of m 凹， in their thousands and tens of thousands , to send into battle against Baba Rabbah and all his people. When the matter was reported to Baba Rabbah he sent to all the places of the Samaritan-Israelites , summoning all their warriors. They came to him from every quarter , from the entire hill country , lowland , coastal area or plain , ten thousand warriors , bearing their own weapons - swords , spears and arrows - and fully equipped to meet their enemies with a stout hear t. When the honourable King Baba Rabbah realised how large was the number of his warriors and how much sustenance would be required , he set out , heavily armed and with great determination , and drove out all the foreigners from round about him - for they were enemies of the Samaritan-Israelite community - and dispossessed them. Now when the report arrived , of how the righteous King Baba Rabbah had slain so many of their men , the remainder fled from before Baba Rabbah. He then quartered troops in those cities , took possession of them and settled in them his warriors who had quickly come to him in the battles against his enemy. He also appropriated from the community of Samaritan-Israelites a tax which they were accustomed to pay to the kings of Edom , and he purchased with it .... and weapons for his warriors. He provided his warriors with all their daily requirements. He also issued a command that it should be proclaimed throughout all the cities of the Samaritan-Israelite community that they should no longer pay taxes to the kings of Edom, neither .., nor food to the kings of Edom, as they had been (obl)iged to provide for (the upkeep of) their armies. He made them give an under-

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taking that from that (day) onwards they would contribute only to the Samaritan-Israelite arm(y). Then the righteous King Baba Rabbah established his residence in the town of ‘Amartah (where are buried) our masters , the ancestors of the High Priests , Eleazar , Ithamar and Pin l]. as , peace be upon them forever. There are also there many graves of prophets, elders and many pure and righteous people. It was because of this that its name was called the town of ‘Amartah; for it was established ('Ith'amart) by the graves of these honourable righteous ones. The righteous King Baba Rabbah set up his camp in i t.

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After this , a herald came to the righteous King Baba Rabbah and informed him thus: ‘Your enemies have come with a host so vast that it cannot be numbered.' Then Baba Rabbah and all the sages of the Samritan people presented themselves before the Lord their God and , prostrating themselves upon their faces to the ground , they spoke thus: 4 ‘ o our God , the Lord , do not keep Your presence (f)ar 。在 from us; do not hide Yourself in time of distress. With pri(de) ........ the children of .......... shall serve ....... You will .......... among the poor ...................... your God in his heart You will not inquire , for You .... Have regard to our provocation , to take into Your own hands 5... .. whose words are wearisome. Y ou have been a shield and help to Your people. Break the arm of the wicked; let 6 them seek without avai l. The Lord is King for ever and eve r. The foreign nations perish from their land. The desire of the humble You hear , 0 Lord. Sustain their spirit and incline Your ear to hear their reques t. Let no man on earth 7 ever terrify them again. Save , 0 Lord , Your people , for the pious are destroyed , and the faithful have disappeared from 8 among the children of men. How long , 0 Lord , will You forget us? For how long will You remove Your presence from among us? For how long must we rely upon ourselves for counsel , and must grief dwell daily in our hearts? For 9 how long must our enemies prevail over us? See and answer us , 0 Lord our God. Enlighten our eyes lest we fall into the sleep of death , lest our enemies say ,“we can prevail over them ," lest they say that we shall stumble. Yet , we trust in 1

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Your lovingkindness an cJ. we sing of Your name , so that it may go well for us.' When ßaba Rabbah and all the elders of the people had completed this prayer they sounded a note upon the trumpet , in commemoration of their obligation to fulfil the commands of the Lord which He commanded through the Master of the Prophets , His servant Moses son of ‘Amram , peace be upon him foreve r. ‘When you enter into battle in your land against an enemy that oppresses you , you shall sound an alarm upon the trumpets , and this wi lI serve as a reminder of you before the Lord your God, and you will be delivered from your enemies.' They therefore cried out with a mighty cry , saying in unison ,‘ Look down from Your holy habitation , from heaven , and deliver Y our people Israel from the hand of their enemies.' The Lord heard the sound of their cry on that day and He gave their enemies into their hands; so that the Samaritan-Israelite community smote a large number from among their enemies. This battle raged on the mountain country opposite the holy city of Shechem. The Israelites splattered the blood of their enemy all over the place. The blood flowed down from that mount like water , and the name of that place has been called “ the route of the unclean blood" until this day.

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After this , the righteous King ßaba Rabbah and all the elders of the people came and prostrated themselves to the ground before the Lord their God , and prayed thus: ‘ 1 有Te will give thanks unto you , 0 Lord , with all our strength. In praise we will proclaim the Lord as the Rock of our Salvation , our shield , our Delivere r. From our enemies we were delivered. The death pangs surrounded us as the torrents of destruction overwhelmed us. The bonds of Sheol tightened about us and the snares of death were set to catch us. In our anguish we called to the Lord , and cried out to our God; and the Lord heard our voice and the sound of our cries. The earth shook and the foundations of the mountains quaked and shook by reason of His anger. A burning fire was kindled in His nostrils as He swept aside the heavens and descended. He let loose His arrows against

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our adversaries and scattered them , many lightning shafts with which He terrifìed them. He saved us from our enemies and adversaries when they were too strong for us; He brought us out into an open place and delivered us , for He delighted in us. The Lord will bestow lovingkindness upon us according to the abundance of His own lovingkindness , and we will be wholehearted towards Him and preserve ourselves from iniquity. For, with the loyal He shows Himself loyal and with the blameless man blameless; with the pure He shows Himself pure and with the perverse He shows Himself tortuous. With the humble He is a saviour , but the haughtyeyed He casts down. He will light our lamps and banish our darkness. For by You we have crushed an army and leaped over a wall. The ways of the Lord are perfect and His word is righteous. He is a shield to all who trust in Him. What God is there but the Lord? What Rock is there but our God? We will disperse our enemies and overtake them , and we will not return until we will have made an end of them. Though they cry , no saviour will save them. We will pound them fìner than dust before the wind; we will cast them out like the earthen ware sherd. Y ou will deliver us from the clamour of the peoples , and will make us masters of the nations. Nations we never knew shall be our subjects; as soon as they hear the report of us they shall obey us. Foreigners shall come cringing to 肘， strangers shall fall and emerge from their chambers. Our God , the Lord , lives and our Rock is blessed. The God who saves us is exalted. The Lord , who grants us vengeance and makes the peoples to wi 1t away before us so that we tread upon their backs , grants us deliverance from our enemies , even from all who rise up against us. He redeems us from violent men. Therefore we will praise Y ou among the nations , 0 Lord , and sing to Y our name with all our strength , even to the One who gives us victory and keeps faith with the son of His beloved ones.'

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At that time , the Chaldean king decided to wage war against King Alexande r. In the ensuing battle between them , the Chaldean king took cities from the King (Alexander). For this reason he was prevented from fìghting against the righteous King ßaba Rabbah.

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At that time , the Arabs , sons of Ishmael , came to the city of (Da'riah) , plundered it and destroyed i t. This was a large city in which many of the Samaritan-Israelite community lived. The righteous King Baba Rabbah heard of their coming and he went to meet them. He smote them , disintegrated them and pursued them to the other side of the Jordan , slaying innumerable of their men. The Samaritan-lsraelites plundered the Arabs of their flocks of sheep and cattle as well as their garments , silver , gold , and weapons too numerous to coun t. Then the kings got to hear that the righteous kin 霉， the Priest Baba Rabbah , had gone forth to meet the Arabs , sons of Ishmael , in battle and had smote them , disintegrated them and pursued them beyond the Jordan. Those very Arabs had acted as thieves , highway robbers and bandits , waylaying horses , conducting themselves with arrogance , doing anything they pleased , their dominion being so strong at that time. For that reason , all the kings were glad and rejoiced. They sent to the righteous King Baba Rabbah food and provisions , enough for ten thousand of his army. They also sent him silver , gold and robes. They communicated with him , praising him for the act that he had performed against the Arabs. Then the righteous King Baba Rabbah sang this song to the Lord , saying thus: ‘ 1 will sing to You , 0 Lord my God, my strength and my song. 1 will glorify and exalt You. The Lord is mighty in war; Lord is His name. The king rejoices in Your exaltedness , 0 Lord; how shall he not delight in Your victory? Your right hand , 0 Lord , is glorious in stength; Your right hand, 0 Lord , has shattered the enemy. For You have given me my heart's desire , and You have not refused me anything 1 asked. For You welcomed me with goodly blessings , You have set upon my head a wreath of lovingkindness. Who is like You among the mighty ones , Lord? Who is like You , majestic in holiness , worthy of awe and praise , who works wonders? Your salvation has brought me great glory; You have invested me with majesty and honou r. The king puts his trust in the Lord; the loving care of the Most High holds him unshaken. Your hand shall reach all Your enemies; You will shatter all Your foes. Your hand will exterminate their offspring from the earth , and rid mankind of their posterity. Be exalted , Lord , in Your might; we will sing , praise and exalt Your power.' Then the righteous King Baba Rabbah summoned the elders

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of the people , its leaders and o ßÌ cers. When they came to him , he addressed them thus: 22

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in abundance to our God and the God of our fathers , who has dealt righteously with us in His superabundant lovingkindness , has saved us by this victory , has delivered our enemies into our hand and has shattered those who came to take us and our children and our wives into captivity. The Lord has given them into our hand and we have taken all their cattle and all their possess lO ns. Now our enemies know that it is from the Lord our God that this victory of ours has come. For we have crushed them , and by reason of this they have sent us fine gifts and have honoured us in this splendid way. This came about only by reason of the lovingkindness of our God , our Shelter and our Lord , towards us. He who made our enemies fail before us and endowed us with this great glory. For , although we were too weary to rise up against them , fearful of their violence and overcome by their might , now God has fulfilled for us what He expressly stated through the Master of the Prophets , the son of ‘ Amram our teacher , in our books of the Holy Law: 'Though your enemies dwindle away before you , you shall tread upon their backs.'

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After this , the honourable king , the Priest ßaba Rabbah assembled all his people before him , and spoke thus: ‘Return now in peace , every man to his city and to his place. 日， at any time , 1 shall have need of your services , 1 shall send and call you. However , let there remain with me three thousand men from among you. Let them be stationed near me , at all times let me find them standing by me. Let them dwell in the villages around the city of ‘ Amartah where 1 live; let them not be distant from me. This pleased the elders of the Samaritan-Israelites ,, their chiefs and 0 品 cers ， and they answered thus: ‘ The thing which you have suggested to do is good.' They therefore did as he had commanded them , and stationed three thousand warriors in the villages which were around the city of ‘Amartah. The righteous king , the Priest ßaba Rabbah , then blessed all his people , and each man returned to his place

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with great rejoicing and peace of mind , praising the Lord their God , may His great name be blessed , with songs. The Elders of the Samaritan-Israelite community would come in from the towns near to the holy city of Shechem every night of 甘 adah' - at the beginning of every week and assemble with the Elders of that city and go together to the city of ‘Amartah in order to congregate with the righteous King Baba Rabbah , may the favour and forgiveness of the Lord be upon him , Amen. It was at that time , when the whole Samaritan-Israelite community enjoyed honour, glory and abundant strength , that they would rejoice and be glad in the revelation of their faith; for the Lord - may His name be blessed - had removed from them the violence of the enemy. At that time , when each man camped side by side with his neighbout , the Samaritan-Israelite community would assemble at the Hall of Assembly every night of ‘耳 adah' with abundant rejoicing. This custom has remained operative among them to this day. The righteous King Baba Rabbah , may the favour of the Lord be upon him , Amen , - as for the place which bore his name , it was not customary to open it except by permission of the priests. It then remained (open) for just one day. Some time later King Alexander died. That king , in his latter days , had not been able to wage war against the Samaritan-Israelite community , for the Lord , may His name be blessed , had imposed u pon him the dread , fear and awe of them. The kings at that time were too feeble to levy a tax upon the Samaritan-Israelite community , neither could they wage war against them. They sent a message to summon the elders and leaders of the Judaean community , as follows: ‘If you succeed in smiting the righteous King Baba Rabbah and defeating him , we will give you authority to build your Temple which is in the city of Jerusalem. The Elders of the Judaean community then assembled and discussed with each other the following question: ‘ How shall we proceed against King Baba Rabbah so that we may be able to defeat him and build our TempleγSome men of them took the view thus: ‘ Why should we requite Baba Rabbah evil for good? For, since the kingdom of Baba Rabbah has ftourished , all the burdens and troubles imposed by those kings has been removed from us , and they were unable to do us harm. Now , if we proceed against King Baba Rabbah and do not achieve our objective , we will have been responsible for bringing upon

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ourselves much harm from ßaba Rabbah and all his people , the community of Samaritan-Israelites. We will then become the enemies of King ßaba Rabbah , as well as of all the kings of the nations.' Others among them took this view: ‘ Indeed , we shall succeed in infticting harm u pon King ßaba Rabbah and smiting him. Let us attack him and not desist , perchance we may build our Temple. Do you not know , brethren , that King ßaba Rabbah and all his people of the SamaritanIsraelite community will prevent us from bulding our Temple , and will tell us that the city of Jerusalem is neither the holy city nor the chosen place. On the contrary , they will say that the chosen place is Mount Gerizim ßeth-El.' However , the thoughts of the righteous King ßaba Rabbah were not these. His sole intention was to manifest the faith in the holy law of Moses , to multiply hymns and praise to the God of heaven and earth - may His holy name be blessed - to base everything upon the reading of the holy Lawand to carry out its precepts and laws with faithfulness. At that time there were a number of men of the Judaean community , living in the town of Nemarah. Some of the Judaean Elders came to that town and took secret counsel among themselves in order to direct their attention to the slaying of the righteous King ßaba Rabbah , in reward for which they would obtain from the foreign kings permission to build their Temple in the city of Jerusalem. ~16

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At that time , the righteous king , the Priest ßaba Rabbah went to the town of Nemarah. His visit took place on the sixth day of the week , so that he could observe the Sabbath at that town , as was his custom , spending the whole of the Sabbath day in the Synagogue. For , whatever place ßaba Rabbah came to he would enter the Synagogue on Sabbath eve and would not depart from it until the conclusion of the Sabbath. Now the plan of the Judaeans was to attack the righteous King ßaba Rabbah and all his men on the Sabbath eve; for at that time the Samaritan-Israelite community would be unable to take u p arms. They would then attack them inside the Synagogue while they were standing in prayer , and destroy them there.

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But the Lord , may his name be blessed , did not want them to achieve their purpose , for in His wisdom He disclosed their secret plot on the fifth day of the week , before the arrival of King Baba Rabbah to the town of Nemarah , which was on the (eve of the) seventh day of the week. The Lord , sanctified be His name , disclosed the secret plot of the J udaean community on the fifth day of the week to the community of SamaritanIsraelites. Its revelation took place in this manner: A Judaean woman had a friend among the Samaritan-Israelite women. Because of the great love that existed between the Israelite women and the Judaean woman , on the fifth day of that week the Judaean woman said to her sister , the Israelite ,‘ My sister , 1 beg of you not to go on Sabbath eve to the synagogue.' The Israelite woman replied thus to her Judaean sister: ‘ Why , my sister , would you hold me back from attending the Synagogue? What is your motive?' The Judaean woman replied ,‘ Why do you urge me to tell you the reason now? 1 am greatly afraid , for as soon as 1 reveal to you the reason , you will disclose all that 1 have uttered , and 1 w iH bring great suffering and punishment upon myself.' The Israelite woman answered thus: ‘If you will tell me the reason , 1 will not disclose it to anyone , as you command , my sister.' So the Judaean woman spoke up , saying ,‘ Be aware , my sister , that the Judaeans have plotted to strike King Baba Rabbah and all his men on the eve of the Sabbath. While they are standing in prayer they will come upon them stea Ithily and smite them there. Now that 1 have told you , 1 beg you to keep it a secret and not to speak of i 仁， Now when the Israelite woman of the Samaritan-Israelite community heard this report from her J udaean friend , her face became tense with zea l. She went quickly to the righteous King Baba Rabbah and told him of the matter. She did not mention , however , the name of the Judaean woman , as she had promised her. When the righteous King Baba Rabbah heard these things he was most angry with the Judaean community. He had it disclosed to them that he would spend the night of the Sabbath in the Synagogue , from Friday. In the evening King Baba Rabbah arrived at the Synagogue , dressed in linen garments. When , at sunset , it grew dark , the righteous King Baba Rabbah took off the linen garments which were the

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dress for the holy Sabbath , and slipped out of the Synagogue without anyone knowing that he had lef t. At sunrise , an innumerable crowd of Judaeans assembled and came to the Synagogue. They searched thoroughly there for the righteous King ßaba Rabbah , for he was the one they wanted. They shut the doors and set it on fire , for they were sure that the King ßaba Rabbah was in the Synagogue. When the King ßaba Rabbah , may the favour of the Lord and His forgiveness be upon him , Amen , observed this deed of the Judaeans , he cried out against them in a loud voice. All his men also cried out in unison ,‘ What have you been up to , and what is your intention?' The Judaeans were terrified at the sound of their shouting , for it was very grea t. Fear and trembling overcame them , they were in trepidation , terror overtook them and all their hearts melted. They threw away their weapons from their hands and fted before the righteous King Baba Rabbah and his men. ßaba Rabbah and his men went ou t. His men pursued them , overtook them and brought them back to the righteous king , the Priest ßaba Rabbah. Some of the men drew near and , falling before him to the ground , they addressed him thus: 可Ve beg you , our lord , let us be your servants. We have sinned against the Lord your God and against you in seeking your life , though you did us no evil; only good you have done for us. Indeed , you are the cause of the removal of the iron yoke from upon us , which was imposed by the foreign kings.' The righteous King Baba Rabbah issued a command to his men , and they seized them al l. He said to them ,‘ Why have you requited good with evil? Did you not know that my sole intention was to stre[).gthen the faith of the religion of Israel and to remove the violence of all the kings from upon you ..,.- those with whom you have waged many wars. Now the Lord has given them all into my hands and 1 have taken all the tribes of Israel from beneath their grasp , so that they might manifest the faith of Israel , sing praises and songs to the Lord their God , pray and read in the book of the Holy Law of Moses in a loud voice , with none to prevent them , having been hitherto unable to do so. Notwithstanding this , you have come against me to shed my blood and to burn me and all my brethren in fire. Woe to you ,; woe to you. Did you not know that the Lord would give you into my hand? Now you shall have no deliverance.' King Baba Rabbah issued the command and they removed

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the Judaeans from his presence and put them under guard until after the Sabbath. They then set them before him so that he might pass a just sentence upon them. ßaba Rabbah said ,‘ 1 have no obligation to spare you alive after you have sought my life and the lives of my men , to kill us on the night of the holy Sabbath when we were standing in prayer , singing praises , magnifying and extolling the Lord our God and the God of our fathers.' Thereupon he slew them and burned them in fi 間， doing just as the Lord had commanded in His Holy Law , (as it says) ,“And you shall do unto him as he had intended to do to his brother." He also confiscated from the Judaeans the hill opposite the towe r. He slew the inhabitants of it. No one remained , neither man or woman , except the woman who had disclosed the matter to her Israelite friend. For she had sought the protection of her Israelite friend and entered the Samaritan-Israelite community. For she feared for her life from the Judaean Community. The righteous king , the Priest ßaba Rabbah , sent a message to her friend , summoning that woman , and he dealt well with he r.

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After this , all the Judaeans heard what the righteous King ßaba Rabbah had done to their J 叫aean brethren , inhabitants of the town of Nemarah. Some of them went and burned all the crops of the Samaritan-Israelites' fields. When King ßaba Rabbah heard , he went out after them with all his men and but a small remnant of them. smote them 人 leaving When King Gordianus heard of the action that they had taken against the Samaritan-Israelite community and against the Priest ßaba Rabbah , he issued an edict that their Temple should be built in the city of Jerusalem. He sought , thereby , to foster enmity between the Judaean and the SamaritanIsraelite communities , so that strife should exist between them. Now the righteous King ßaba Rabbah had not prevented the Judaeans from building their Temple in the city of Jerusalem; but when the Judaean community assembled together all the materials of the house that were required for the building , at the very moment that they wanted to begin it , the Lord produced a great sign from heaven. This was the sign: a

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very great whirlwind carried away all that the Judaeans had prepared and gathered together , and scattered it over the surface of the whole land. The Judaean community consequently ceased to build their Temple. Afterwards , (the site of) this house left the possession of the Judaeans , until this day , so that they were unable to build i t. Then Baba Rabbah and the Samaritan-Israelites sang this song to the Lord: ‘To You , Lord , do we lift up our hands. In Y ou we trust , 0 our God, therefore let us not be ashamed , neither let our enemies exult over us. Those that wait for You shall not be rent , but those that deal treacherously with us shall be ren t. Make known to us Your ways , 0 our God. Make us to understand Your paths. Guide us by Your truth and teach us , for You are the God of our salvation. Your mercy and lovingkindness are of old; the rememberance of them is with us now. Turn not to our stubbornness and wickedness; for the sake of Y our goodness , 0 Lord , remember us according to Your lovingkindness. You are righteous and upright , but we are perpetrators of sin. All the ways of the Lord are lovingkindness and truth for those who observe His statutes and commandments. For the sake of the holiness of Your holy name , 0 Lord , make expiation for our iniquity. Who is that man who fears the Lord? He will guide him to the way of His choosing. His soul shall abide in goodness and his seed shall inherit the earth. The Lord's counsel is with them that fear Him , and His covenant is with them that preserve the truth and declare His holiness. Sing unto the Lord , you who are the Lord's children. Ascribe glory and strength to the Lord , our God; ascribe greatness to the Lord our God. Worship the Lord on Mount Gerizim , his holy Mountain. To any other than it you may not turn. The Lord will grant strength to His Samaritan people with peace'.

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When the hand of the Edomite kings came down heavily against the righteous Priest Baba Rabbah , may the favour of the Lord and His forgiveness be upon Him , Amen , he summoned to him all the elders of his people , members of the Samaritan-Israelite community , and spoke to them thus: '1 have well determined to do this thing which 1 shall now

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tell you , that it may be wel l. It is my desire to send Levi , the son of my brother, to the cities of the Romans , to work among them. He should present himself as one of them , and acquaint himself with every custom of their Faith. Let him repair to some place and pose as an Elder - since they know not his origin nor what he is abou t. The purpose of this is that he might ascend Mount Gerizim Beth-EI , the Chosen Place , and direct all his effort to breaking down the bird that is situated there. Ifhe does so , we will be able to go u P to Mount Gerizim Beth-EI and seek the Lord our God, whose name is sancified upon i t. Perhaps He will accept us and deliver our enemies into our hands'. (For there was situated on that holy Mountain , Mount Gerizim Beth-EI , a bird , like a dove , used for the performance of divination and sorcery by the Roman sorcerers. That bird was made of brass , but to any Israelite coming up to Mount Gerizim Beth-EI the bird which they had made would call out 'Ibr 句“. When the Romans used to hear the call of this bird they would arise , search for the Israelite person until they apprehended him with a view to slaying him , which they invariably did. For this reason the Samaritan-Israelite community was unable to ascend Mount Gerizim Beth-EL) Now when the Elders of the people and its 0 航cers heard this from the righteous king , the Priest Baba Rabbah , they replied together ,‘ Our lord , do according to what is right in your sight; for whatever you command us we will hear and obey.' Baba Rabbah answered them thus ,‘If you desire to do this thing , deliver to me the signatures of your hand , so that after the son of my brother is brought back from there , you will not deal abhorrently by refusing to accept him back to the religion which he has today.' They did as he commanded them , and gave him the signature of their hands. After this , Baba Rabbah had Levi , the son of his brother , brought to him. He assembled all the Elders of the people , 的 leaders and 0 品cers ， commanding the son of his brother in their presence , in these words: ‘ Nephew , know that it is necessary for us to send you to the cities of the Romans , those heretical Baal worshippers and perpetrators of abominations , who walk on the evil path. Be on your guard lest you be ensnared into following them; and direct your mind to studying every single aspect of their belief. Nephew , take heed to observe the practice of your own

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Faith , and do not deviate from this good way , that through it you may live out your full life and your after-life. Nephew , take heed lest you neglect the regular daily and nightly reading of the holy Law. Nephew , rouse yourself to observe all the statutes and commandments of this Law. Nephew , be on your guard lest that which proceeds from your own desire entices you. At all times remember all that the Lord your God created you for , and the abundant goodness that you receive thereby throughout your life and after-life. May the Lord , His name be sanctified , be your support in all the deeds that we will require you to perform'. He then disclosed to him what he must do there and ßaba Rabbah sent away his nephew Levi and many Elders of the people. They returned to their places , and Levi set out , making for the city of Constantina. Now Levi was a man of perception and wise knowledge , a righteous spokesman among his contemporaries. Whatsoever he undertook the Lord made to prospe r. It was for that reason that his uncle , the righteous King ßaba Rabbah , sent him to the country of the Edomites , the land of the Romans , with no one to accompany him. Levi was seventeen years old at the time that he left for the city of Constantina. On arrival at that city he concealed his identity , applied himself to study and directed all his energy to learning all Roman customs. He attained his objective within ten years , 的 much so that he became unique among the Romans. There was not to be found among them any man as knowledgeable as he in the practices and general affairs of the Romans. His rank gradually rose among them until he attained the highest rank. They accorded him a high station , waited upon him , invoked him for a blessing , kissed his hand at all times and , because of the volume of wisdom he revealed to them , they called his name ‘Great Skopos'. He was given the highest rank , so that not one Roman king could ascend his royal throne except on his authority. It was he who invested them with their kingly crown and robes. ~19

Thirteen years after Levi had departed - he was now thirty years of age - he said to the chief Roman king ,‘ It is my desire to go to the land of Palestine , to the city of Shechem which is in that country , in order to see the

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Synagogues there.' The king thereu pon directed all the soldiers in the province of Constantina to accompany Levi. He set out , leaving the province of Constantina. There went with him all the leaders of the Roman people , their officers , some of the kings and all the army , in order to wait upon him and do whatever he would command them. He set out with an innumerable entourage. When Levi and all who were with him approached the holy city of Shechem , the senior king who was with him isued an order to all nations , saying ,‘ Arise and come forth , all of you , to meet the great ‘Skopos' who is with me.' When the righteous King Baba Rabbah heard this he was very afraid and distressed. He summoned to him all the Elders of the Samaritan-Israelite community , and all their heads and officers , and spoke to them thus: ‘We did not act sensibly in sending Levi , my nephew , to the land of the Edomites; for , during these thirteen years , since he left until this day , we have heard no report of him or what he has been doing in that land. Will not my heart fail if that nephew of mine dies in the Edomite land? Furthermore , 1 have heard a report of this ‘Skopos' that he is a man of violence , and that he has come to our land in order to slay us alL We have no alternative now but to go out and meet him. We must fear for our lives because of him , lest he becomes angry with us. With such a large number of Roman soldiers around him , if he orders them to strike us they will smite the lot of us. Moreover , what can we do about him , seeing that we are unprepared for battle or for any offensive action , having no weapons with which to smite the enemy or defend ourselves against them? Furthermore , with such a large force at his disposal , if he gives the command to smite us , they will smite us until we are completely destroyed , for they are unnumerable.' When all the Elders , leaders and 0 品cers heard this they feared greatly , and spoke thus to the righteous King Baba Rabbah: ‘We trust in the Lord our God , may His name be sancti 自 ed. He will cleave to us and support us , and deliver us from these wicked people.' Then Levi , Baba Rabbah's nephew , who was called ‘ Skopos' , arrived at the gate of the holy city of Shechem. All the Samaritan community went out to meet him , with the righteous king , the Priest Baba Rabbah , leading them. When they approached him he looked closely and saw that it was

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his uncle , the Priest Baba Rabbah , with all the lsraelite community with him. Fear was visible on their faces and , with Phylacteries between their eyes , they were crying out and addressing goodly greetings to him in a very loud voice When he heard the sound of their cries , he had compassion for them. The righteous King Baba Rabbah and all his people did not recognize him , though he recognized them. For , when he had departed from them for the land of the Edomites , he was a lad whose face was hairless and unworn. Having settled there , he was now thirty years of age , with a very long beard and dressed in garments all of black. Quite apart from this , he became invested with the highest rank , a rank which no member of his community ever expected him to attain. turned to the king who was accompanying him and Levi spoke thus: ‘ Who are these men , the like of whom 1 have not seen before in all my travels?' The king answered , saying , ‘ My lord , these are a rebellious people who call themselves Samaritan-lsraelites. Those are the representatives of the Samaritan community.' He asked further , answer was given ,‘ They serve a God whom worshipγThe no man can see. Regarding Him , they assert that He is the God of gods , Lord of lords , God of heaven and earth and all created things.' The ‘Skopos' then demanded , '\\月ly do they not worship the idols and Baals and forsake their own belief which we have not authorised?' king answered ,‘ lndeed , my lord , we have already The spoken to you at great length abouth this matter. Regularly , up to the present day , we have demanded that they do this , but they have not listened to us , neither have they worshipped the Baals or idols. They have not desisted from calling upon their own God as the su preme God and Lord , Creator of all beings. The ‘Skopos' answered the king thus ,‘If they will not listen to us or do as we command them , and if they will not forsake their own Faith and serve the Baals as we do , none of them shall remain alive.' (This statement , concerning the Samaritan-Israelite community , was heard by all - it being about them that the ‘Skopos' had made his statemen t.) Then the ‘Skopos' - who was Levi , nephew of the righteous King Baba Rabbah - made his way to the Chosen Place , Mount Gerizim Beth-EI , accompanied by the king's ministers.

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As they approached the top of the mountain the brazen bird , the object used for divination , cried out 'Ibr 句釘， as he always did whenever a member of the Israelite community chanced to be on that mountain. (This cry of 'Ibr 句“ is translated into the holy language as 'Ibhrî bî ônî ('T here is a Hebrew around me , my lord').) The great ‘Skopos' , that is Levi , said ,‘ What is this?' They answered ,‘ This bird is of copper; it is an object of divination which our brethren , the Roman chiefs , have left in this place , on account of the Samaritan-Israelite community. For whenever anyone of them comes on to this mountain , it cries out 'Ibrîyôs. The ‘Skopos' replied ,‘ 1 see now that it is not ceasing its cries. Go, look out and search the whole of this mountain , and if you find a member of the Samaritan-Israelite community , strike him down so that we may have some rest from the noise. of the cries of this bird.' They sent many men to search out the whole mount for any Samaritan-Israelites. They went and searched every corner of that mountain but found no Hebrew there. They came back and told the king and his men ,‘ We have searched the whole mountain and found no Hebrew on it.' The ‘ Skopos' then came to the Synagogue on top of the mountain and sat down there , with all the Elders and leaders standing before him. Still , the brazen bird was crying out 'Ibr 句ôs in a loud and raucous voice. It did not cease its crying for one moment during the whole of that night , until the morning. Levi turned to the servants who had searched the whole mountain and said , ‘ Have you searched every corner of this mountain and really not discovered any Samaritan-Hebrew there?' They answered ,‘ By God , we have searched every corner of the mountain , as you commanded us , and we have discovered no Hebrew child or adult of the Samaritan-Israelite community.' Levi replied ,‘ Surely this bird has gone mad because its master is missing. It can no longer serve any purpose other than to depress our spirit and give us a headache from the noise of its cries. Yesterday we were deprived of sleep.' The king said to him ,‘ My lord , what do you wish us to do with it ?'‘ Break it up ,' he repli~d ，‘and throw it away.' They hurriedly broke up the bird and threw it away as he had commanded. This happened on the night of the seventh New Moon.

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Around the ('first) third of the night , about four hours after the beginning of night , all the' 0 的閃閃， elders and leaders , as well as the king and the men who were with him , all fell asleep; for he had made them dr Ulí. k with wine and strong drink. He (Levi) had , in fact , urged them to drink so much that they had become drunk and had fallen asleep. When Levi saw that the drinking had taken control of them , so much sù that none of them could distinguish right from 'left , and that when he commanded them either to lie down or rise up , they remained lying down in a very deep sleep , he immediately rose up , sword in hand , and went down from Mount Gerizim Beth-El to seek out his uncle , the righteous king , the Priest Baba Rabbah , at the town of ‘Amartah , for he knew that his uncle's residence was there. When the righteous King Baba Rabbah got to hear of the instruction issued by the ‘Great Skopos' , his nephew , Levi , he assembled all the heads and Elders of the Samaritan-Israelite community at the town of ‘ Am a: rtah. They were all fainthearted , fearful a Iid confused , not knowing how they should act towards this man , the ‘ Skopos' , so that he might desist from attacking them and find a way to obtain his sympathy , and thereby escape his punishmen t. In the moment of their confusion over this matter , Levi stood at the door and knocked lightly. Their fear increased and their trembling became so intense that not one of them was able to open the door in order to see who was knocking. The righteous King Baba Rabbah himself rose u p, whereupon all the princes rose with him , and they went to see who was at the door. When they opened the door they took fright , for the ‘ Great Skopos' himself was standing at the doo r. They were unable to talk to him , so terrified were they the moment they saw him. Levi hurried , however , and fell at the feet of his uncle , the righteous king , the Priest Baba Rabbah , and kissed them. He took his hands in his own and kissed them; and , falling about his neck , he wept , saying , in the holy language of the Hebrew tongue ,‘ Now 1 can die , having seen you again , that you are still alive.' The righteous King Baba Rabbah was now sure that the ‘Great Skopos' was Levi , his nephew. At that time there was the sound of great celebration in that place , among Baba Rabbah and all those assembled there of the Samaritan-Israelite community. Baba Rabbah then took his nephew's hand and led him into an inner place. Seating him at his right hand , Baba Rabbah started to ask his nephew about

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a lI that he had done during the period of his exile in the land of the Romans. Levi , the ‘Great Skopos ,' related to Baba Rabbah a lI the things which he had done , in the hearing of a lI who were gathered there. Their rejoicing knew no bounds , and they sang praises and songs of thanksgiving in a great and loud voice to the Lord who had delivered them from every disaster and retribution. When Levi had finished addressing his uncle Baba Rabbah , he added the fo lIowing: ‘Tomorrow night , in the middle of the night , mobilise sword-bearing men. Let them stay close to me and observe my orders. For, when the enemy fa lIs asleep , 1 will quickly rise u p and strike their necks with the sword , in revenge for the Lord , may His name be sanctifìed. We will smite them , destroy them and blot out their name from under the heaven. May help from the Lord our God attend us , and may He deliver us from their evi l.' Thus it happened that Leví rose up and ascended the mountain quickly , discovering all the Romans asleep and quite unaware that he had ever left the mountain or returned to its summi t. (Now this took place on the night of the termination of the festival of the seventh month , or , to be more exact , the night of the termination of the festival of the Eighth Day of Solemn Assembly.) The righteous King Baba Rabbah then sent a message to a lI the cities round about him , wherein men of the community of Samaritan-Israelites lived , in which he said , ‘Be equipped and armed for war , and be ready at midnight. When you see the Aame of 自 re on the top of the hill which is on top of the Chosen Place , Mount Gerizim Beth-EI , then smite the leaders and officials appointed over you by the Romans. Leave no remnant of them , but destroy every one of their 0 前 cials ， as we lI as a lI those who might prevent you from consolidating your Faith. Smite with the sword all those around you until they are destroyed , so that you may reach your brethren and assemble , all of you together , in the plain of Moreh , which is next to the Chosen Place , Mount Gerizim Beth-E l.' So it was that about midnight the whole army of the righteous King Baba Rabbah , may the favour and forgiveness of God be upon him , assembled in their hosts. They all ascended the holy Mountain , Mount Gerizim Beth-EI , with the righteous King , the Priest Baba Rabbah leading them. There was but a spear's throw between them and the summit of the

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Mount of Blessing , Mount Gerizim Beth-EI, when Levi realised how close they were to him. He rose u p with great zeal , sword in hand , armed with divine aid , sanctified be His name , and he pierced with his sword the king , his men and all the Elders who were to be found on that mountain. 的 Then Levi cried out in a loud voice: ‘The Lord is mighty 60 in war; Lord is His name.' When the Samaritan-Israelite community heard their cries , they also cried out in unison , ‘The Lord is mighty in war; Lord is His name.' 61 The whole earth trembled at the sound of their shouting. At that moment not a beast in the field remained crouching in its lai r. On hearing the noise of the people , they all fted at the sound , saying ,‘ Such sounds we have never ever heard before.' 62 After that , Levi and his uncle , the righteous King Baba Rabbah , and all the men who were with him , arose and kindled a fire on the top of the hill which was the summit of the Mountain of Inheritance , Mount Gerizim Beth-EI , so that the whole community of Samaritan-Israelites , who dwelt in the cities , might see it and do all that the rightous King Baba 63 Rabbah had commanded them. When all the people living in the cities , the settlements and other places saw the ftames of a 間， they arose and smote all the leaders and 0 品cers who had been appointed over them by the Roman community , allowing none to remam. 64 The Israelite community arose that night and overthrew all the Roman meeting-houses and all their posts , blotting out their name from the Mountain of the Divine Presence , 的 Mount Gerizim Beth-E l. From the day the Samaritan-Israelite community did this to the Romans , Sama fÍtan children have set fire to the wood of their Succah-booths on the night of the termination of the festival of the Eighth Day of Solemn Assembly , which concludes the festivals of the Lord. This episode has thus remained a memorial among them unto this day. Lord. This episode has thus remained a memorial among them unto this day. 66 Then the righteous King Baba Rabbah and all the Elders of the people sang this song: 67/68 ‘ The Lord our God is our shepherd , we shall not wan t. To the Lord is the earth and the fullness thereof , the Divine 69 Presence and all that dwell therein. For he founded it upon 70 the seas and established it upon the rivers. To You , 0 Lord 58

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our God , will we lift up our face; in You we have trusted , and You did not let us down. Therefore our enemies have not derided us. All who wait for You will suffer no violence; but they that deal treacherously without cause will suffer violence. The Lord is our salvation , whom shall we fear? In the Lord's hand is the life of our souls , of what shall we be afraid? For when the wicked approached to devour our flesh , our adversaries and enemies all stumbled and fel l. Though a great host should encamp against us , our heart will not fea r. Though war should arise against us , we will not treinble; for He is our deliverer. One request of the Lord we have - that will we seek after: that we may dwell in His place , the Mountain of Blessing , the Mount of Holiness , the Mount of Inheritance and Divine Presence , the Chosen Place , Mount Gerizim Beth-E l. May our heads be raised high above our enemies around us , may His will be e 品cacious and may His habitation be disclosed to us , that we may offer our sacrifices upon His alta r. Then will we see it established , though not yet; then we will behold 祉， though not soon. A star shall come forth out of Jacob , a comet shall arise from Israe l. He shall smite the heads of Moab and beat down all the sons of strife. Edom shall be his conquest , after which Israel will do valiant deeds. Blessed be our God forever , and blessed be His name forever and ever.' ~20

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After these events , when the Roman inhabitants of the cities that had been saved got to hear of all that the SamaritanIsraelite community had perpetrated against their men , they became inflamed with a great fury. They assembled together innumerable men to seek out the righteous King Baba Rabbah and all his Samaritan people. When Baba Rabbah was informed about them he did not flee from his place until they had reached the neighbourhood of the holy city of Shechem. Then Baba Rabbah made haste and went to meet them at that place , engaging them in wa r. The Lord gave them into his hand , and he smote many of their men. The rest fled before him. He pursued after them a day's journey before returning to his place , singing and praising the Lord his God , may His name be blessed forever and eve r.

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When this was later related to the king of Rome and to all his people , the Roman inhabitants of the cities which were saved , they waged war against the righteous King Baba Rabbah. The latter and all his people defeated them , and those that were left fted before them. They pursued after them a day's journey , and they could not count how many Romans they slew , for there were so many. When the Roman king got to hear of 祉， and what the righteous King Baba Rabbah and his people had done to the men who had been saved , he grew very furious and full of rage. He sent word that an innumerable body of men be gathered together and he sent them into battle against the righteous King Baba Rabbah and his Samaritan people. When Baba Rabbah heard of their coming , he went out to meet them and war broke out between them. He prayed to the Lord thus: ‘Lord God, as You have previously dealt with me , so now give these wicked men into my hands.' And the Lord accepted his entreaty and gave them over into his hand. The war between the army of the righteous King Baba Rabbah and the Roman army took place in the city of ‘Asko r. The Lord gave them over into the power of the Samaritan army and they trounced them , only a small number being spared. These hastily fted before the Samaritan-Israelite community and went straight to their own kings , telling them all that the righteous King Baba Rabbah and his Samaritan people had done to them. They said to them , 'They gave us a good trouncing , but we saw no one slain among them.' The Roman kings were enraged against the righteous king , the Priest Baba Rabbah , and against all his Samaritan people. They hastily assembled a vast army , so vast that it could not be numbered. It was reported to the King Baba Rabbah thus: ‘ Know that a vast army of Roman kings is marching against you in their thousands and tens of thousands. King Baba Rabbah assembled all the Elders , heads and leaders of his people and disclosed this to them. wrote letters , which they issued to all the cities of the They Samaritan-Israelite community , telling them of the approach of a Roman army of innumerable proportions to fight against the Samaritan-Israelite community. They therefore sent all their warriors to them , and they all assembled in the city of King Baba Rabbah , the city of ‘Amartah. They numbered ten thousand men , all bearing arms , between twenty and forty

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years of age. Baba Rabbah bi lIeted them in the cities around the city of 'Amartah. A herald then came and told King Baba Rabbah: ‘ Know that your enemies are upon you in innumerable strength.' The righteous King Baba Rabbah was frightened and sorely distressed. He entreated the Lord in this prayer , facing the Chosen Place , Mount Gerizim Beth-EI , saying: ‘ o Lord God , in You we have trusted; fail us not , but in Your righteousness deliver us. 0 Existing One, deliver me speedily from this oppression , and be to me and to all my congregation as a Rock. Deliver them and deliver me , for You are my Rock , my proud sword and my shield. Lead me in the counsel of Your holy name and guide me. 0 my God , extricate me and a lI my people from the net which our enemies have laid for us. For You are a Rock , and into Your hand do we commit our spirits. You have redeemed us , 0 God, compassionate and gracious , long-suffering , abundantly constant and true , our God, from our enemies who observe what is sheer vanity. But we have trusted in You; we rejoice in your constancy. For You take notice of our lowliness , and do not surrender us into the hand of an enemy. You , who have established us , take pity on us. Take pity on us , You who have established us. For we are in distress , for the days of our life , and that of our fathers before us , have ended in grief. By reason of our sins our strength has failed and our bones melt away. We have become a reproach to a lI our enemies. We are forgotten out of mind , like the dead , and have become like a worthless vesse l. Yet in You do we put our trust , for You are our God and the God of our fathers. In Your hand is our spirit; 0 deliver us from the hand of our enemies and persecutors. Cause Your face to shine towards us and save us with kindness. 0 Lord , we will not be ashamed , for we have prayed to You , and , according to Your will , our enemies shall lie down in Sheo l. 0 how great is Your goodness , Lord , which You have stored up for those that fear You. This You w i1l do to confirm Your salvation. You will hide them in Your secret place; You will hide them from the wrath of the wicked , even in booths , from the enmity of sinners. Bl essed is the Lord , who has made us pre-eminent over all peoples. Love the Lord , you sons of His loved ones , the faithful whom the Lord preserves because they walked in His ways. Let your hearts be strong and courageous , all you who walk on the path of His laws.'

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When King ßaba Rabbah had completed his prayer and his convocation , he went to a spot near the battlefield knowing that the battle between him and his enemies would be there - and he concealed there some of his soldiers in some tombs. He commanded them thus , break out between us and our enemies at the site of the battle , and 1 cry out to you in a loud voice , saying ,‘ o you who dwell in the tombs , they have routed me and are close on my trail ,' then you shall emerge from the tombs and say , ‘ Do not fear , we have come to your aid; do not fear.' Then use your swords on all the enemy.' The number of men whom ßaba Rabbah had concealed in the tombs was five thousand When King ßaba Rabbah and the men of his army approached the enemy , the priests blew on the trumpets and all the people raised their voices and cried out in unison , with a loud voice ,‘ The Lord is mighty in war; Lord is His name.' The earth shook at the noise of their cry , and the battle broke out between them and their enemies. It was a great battle on that day , the like of which had never taken place in those times. Then King ßaba Rabbah cried out in a loud voice from the thick of the battle , saying ,‘ o you who dwell in the tombs , they have routed me and are close on my trai l.' The Romans fell silent at the sound of the shouting. The men whom he had hidden among the tombs hurriedly emerged and said in a loud voice ,‘ Do not fear ßaba Rabbah , we have come to your aid , all of us. Do not fear ßaba Rabbah , for all the dead will follow us from every side'. When the men of the Roman army saw this , they thought that it was rea l. Fear and dread befell them , and they trembled and fled before King ßaba Rabbah and before the men of his army who were with him. The Lord gave them over on that day into the hand of King ßaba Rabbah and he smote them and pursued them as far as the border of the territory of the Samaritan-Israelite community. These battles , to which we have previously referred , as well as this present battle , took place after Levi , nephew of King ßaba Rabbah , had returned from the Roman cities. There were no battles between the Samaritan-Israelite community and the kings of the Romans prior to Levi's departure to the Roman cities. For ßaba Rabbah had sent his

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nephew , Levi , to the Roman cities before his purpose was made known. For it was that Levi who broke down the brazen bird , brought into being by sorcery , as a result of which no Samaritan-Israelite was able to ascend to the summit of Mount Gerizim Beth-El , Mountain of Blessing , Chosen Place. For that bird was perched on the top of that mountain , and if it detected any Samaritan within the border of the mountain , the bird would cry out 'Ibr 句ôs. A Il the battles between Baba Rabbah and the Roman kings were as a result of the deeds of the righteous King Baba Rabbah and his nephew , Levi. For they demolished the Roman meeting-house which was at the summit of the Holy Mountain , the Mountain of Blessing , the Chosen Place , Mount Gerizim Beth-E l. They smote all the Elders who were there , and all the Roman leaders who were lording it over the SamaritanIsraelite community , as well as the king who came with Levi from the city of Costantina. REST OF FOLIO 438 IS ILLEGIBLE

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. by the hand of the faithful one of his house , the Master of the Prophets , Moses son of ‘Amram , peace be unto him forever. So that all the Roman kings knew that the King Baba Rabbah would prevail in war against them , being strong-hearted and courageous , ready for any battle and unperturbed by their confederacy. For many years he had waged wars against them , and the Lord had given them all into his hand. ~22

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After these events , the king of Costantina saw fit to sue for peace with the righteous King Baba Rabbah. He besought him to come to him to the city of Costantina , his royal city. This policy conformed to a plan of the Roman king of the city of Costantina and all the men of his kingdom. It had 如訓， they sought to ascertain the strength of three aims: King Baba Rabbah , whether he possessed the ability to wage greater wars than this (they , themselves , were weary because of him , and , furthermore , they had heard how he had driven out the Arab Ishmaelites , pursued them and taken spoil of all they possessed - their sheep , cattle , camels , asses , ， or was he , indeed , 自 ocks) silver , gold and innumerable unable to wage any more war because he was also tired out?

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Secondly , they wanted to terminate the enmity between themselves and the righteous King ßaba Rabbah and his people , the Samaritan-Israelites; for they could no longer muster men for war at any time against King ßaba Rabbah , for they had many enemies quite apart from the Samaritan community. Thirdly , they said , ‘ Perhaps we may have dominion over King ßaba Rabbah , who is the cause of all these wars taking place and the killing of many men in the ranks of the battle , men who are sent against him.' The name of the king of Costantina at that time was Philip. He and all his men wrote to King ßaba Rabbah and sent emissaries from among the leaders of his kingdom , carrying in their hands a letter in the King Philip's handwriting. This is what he wrote in that letter: ‘ Peace be unto you , my lord , King ßaba Rabbah. 1 request my lord , the great and honourable King ßaba Rabbah , to grant the request of his servant , the king of Costantina , at this time , and do him the honour of coming to him to that city to stay with us for a while that we might see his glory , after which he may return in peace to his place.' When King Philip's letter , and the heads appointed by the king , arrived , they delivered it into the hand of King ßaba Rabbah. He read the letter and was cognisant of all these things. King ßaba Rabbah then said to the emissaries of King Philip ,‘ 1 am well able to wage war against the king of Costantina for the whole duration of my life. AIso my Samaritan-Israelite people are innumerable and the men of the army at my disposal are stout-hearted.' The emissaries were afraid at what they saw of ßaba Rabbah's achievements. Then ßaba Rabbah assembled all the Elders and heads of his people , also his father , his son and all his family , and read before them the letter of the king of Costantina. He related to them his plan , saying ,‘ It is my intention to go to King Philip , the king of Costantina.' His father , the High Priest Nethan' 剖， the Elders of the people , its heads and leaders and all who were assembled , replied ,‘ For what reason do you intend to do this? How can you wish to go at this time , leaving your people behind , like tender children whose father has left them and forsaken them in a state of confusion , not knowing what to do; particularly since the Lord , may His name be sanctified , has made us prosper through you?' The Elders of the people and its leaders approached and said to him ,‘ Our master , we beseech your honour not to do

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this thing which you have told us , for we are afraid that after your going we will revert to our former lowly estate , our oppression , weariness , poverty , distress and incapacitation. For you know that the enmity and hatred between us and the Romans is now very keen because of the wars in whích we have engaged with you , and because of the defeat of their men. We beseech you , our lord , to stay and not to go far from us or to cause yourself to Ieave and abandon us , lest our enemies mock us?' King Baba Rabbah answered thus ,‘ No. Listen to me , for 1 must go now to the city of Costantina. You know full well that 1 fu 的 1 my obligations to the Lord alone , may His name be sa 配 tified. Perhaps my journey to the king of Costantina will be instrumental in removing the hatred that exists between us and these nations , so that the fire that has raged between them and us unto this day may be quenched. Now , therefore , do 1 wish to go to King Philip to make peace with him and to enter into an alliance. My brethren , do not be oblivious of the fact that this matter has been a protracted one for us and we are left with no strength to wage any further war against our enemies; and that , though the great kings are weary of these wars , we , quite apart from our small number , are unable to withstand these wars. By the will of God , may His name be blessed , 1 will soon return to you. If, however , it transpires that something unforeseen happens to me , or they sentence me in order to prevent my return to my home and my land , or they slay me , 1 will therefore now give you instructions concerning my son , Levi.' (This refers to Levi , his own son ，的 distinct from his nephew , Levi.) They answered him in unison ,‘If you desire now to go to the city of Costantina , as you have said , take with you some men from among the people to minister to you and serve you in the land of your enemy , so that they may know your glory and honour your high status.' King Baba Rabbah answered the leaders of the people thus ,‘ 1 will not do so , for 1 fear to do something without us knowing whether its outcome for us will be happy. Rather that 1 should alone be involved than many men of our people. Now , therefore , 1 give you a command in order that you may rejoice greatly in this world and live forever in the next world: You shall observe the commandments of the Lord ,

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sanctified be His name , that are in His Holy Law , and shall not cease reading His Holy Law at any time , but shall teach it to your sons and daughers and to your children's children. Furthermore do 1 command you that if you will be courageous and strong , and will not fear , be dismayed or frightened , then the Lord your God , sanctified be His name , will not forsake you , faìl you or rebuke you; neither will He break the covenant which He made with your forefathers and with your great Prophet Moses , son of ‘ Amram , peace be unto him foreve r. AIso , be on your guard lest your hearts turn aside from His ways and from observing His statutes and commandments. Know that all that the Lord does to His people , the Samaritan-Israelites , is but a trial by Him , in order to give them a happy outcome. Happy is he that observes , and woe to the one who departs from the way of truth.' ~23

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the righteous King Baba Rabbah had finished 1 有lhen commanding his Samaritan people , he took hold of the hand of Levi , his son - with tears rolling down his cheeks like rain - and brought him right up to his father , the High Priest Nethan'e l. He kissed the hands of his father , saying , ‘If it please you , my lord , here is my son Levi; receive him from my hands , for 1 give you charge of him.' He fell again before him and kissed his feet , saying ,‘ 1 pray you , sir , you whom the Lord , sanctified be His name , has made the cause of my very being , look after my son , the fruit of my body , and be favourable to him at all times.' He then turned to his brother , the priest ‘ Aqbon , and said to him ,‘ My brother , 1 command you this day concerning my son Levi: Teach him the upright way.' He then turned to all the Elders of the people and said to them , 'Look after this , my son , until good fortune will attend you.' His statement to them was along the lines referred to above. The righteous King Baba Rabbah rose early and went with the emissaries of King Philip , the king of Costantina. All his brothers , cousins , relatives , members of his family , Elders of the people , its leaders and chiefs , as well as a large number of the people , rose and went to the outskirts of the city to send him on his way , before returning to their place. His son Levi and his brothers , the Priest ‘Aqbon and the Priest

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Pin 年函， wep t. They then sent him on his way , returning to the city broken-hearted. The righteous King Baba Rabbah trave Iled until he reached the border of the environs of the city of Costan tÏna. One of the emissaries ran hastily and told King Philip of the arrival of the righteous king , the king of the SamaritanIsraelites , Baba Rabbah. King Philip issued a command , which they announced publicly among the Roman people: that they should a Il come out together to meet the King Baba Rabbah. Shortly afterwards there assembled a Il the men of the king's army and a Il the leaders of the people , a Il the Elders and all the people , carrying crucifixes and Baals in their hands. They came out to meet King Baba Rabbah to the outskirts of the city , singing their prayers. At that time , all the Roman kings who were his subjects were present in the city of Costantina. They a Il went out with King Philip to meet King Baba Rabbah. Now , when they saw King Baba Rabbah they all alighted from their chariots , so that not one rider remained in his chariot , apart from King Baba Rabbah. When he made to do as they had done , and descended from his chariot , they prevented him , saying ,‘ No, my lord , we are your servants. We have done this in order to honour you , for it is fitting that we do so.' That day , of the arrival of the righteous King Baba Rabbah to the city of Costantina , was a great day for the Romans , the like of which none of the Roman kings had ever ex perienced.

~24

2 3

4

5

Now , when King Baba Rabbah entered the city of Costantina , having passed the hill , King Philip said to the heads of his realm ,‘ Now King Baba Rabbah is in our hands and under our rule , advise me please what we should do.' Those men were divided into two groups. One group said , ‘ Let us set upon him and kill him.' The other group said , ‘That is not a good plan; we should not smite him.' The latter approached the king , saying ,‘ Y ou know that Baba Rabbah is a great king. Before he came to you you knew this , and you also knew all that he had done , how he had smitten many times the men of our army. Notwithstanding all this , we swore to him that we would do him no harm. Indeed , he could have succeeded against us. He was not incapable of withstanding us in battle , but trusted in our firm

~24

6

7

8

9

10

11

12

13

14

15 的

TRANSLATION

107

promises to him , and therefore did not attack us. He would not have let himself fall into our hand if he had not known that no mishap would befall him because of us. Now that he has trusted in our promise and entered under the aegis of our protection , it is not good that we should kill him. If the king treats him wrongly , it will be a reproach to the king and all his people. Men will relate this throughout every generation and will record it in their histories. It will thus remain a bad reproach unto us for all time. However , if the king commands 祉， let us have him to remain with us all the days of his life , never to leave this city. There is no di 旺erence between killing him and shutting him up for the rest of his life in this city , until the day of his death. The king will not be unmindful of the fact that King ßaba Rabbah would prefer us to set upon him and kill him rather than that he should remain imprisoned among us in this city.' This plan pleased King Philip , and he summoned the righteous King ßaba Rabbah , may the divine favour and forgiveness be upon him , Amen , a , íd spoke kindly to him. He gave him silver and gold , vessels of silver and vessels of gold , vessels of brass and many robes. Then he said to him , ‘My lord ßaba Rabbah , all my people will wait upon your every word.' King Philip gave these instructions to all who were in charge of the gates of the city: ‘If King ßaba Rabbah seeks to go outside the city , you shall restrain him and tell him that no one can go outside the city except with King Philip's permission.' There were officers over the gates of the city of Costantina , and no one could enter or leave that city unless by the authority of the king's men. After a long time the righteous King ßaba Rabbah ap . proached King Philip saying ,‘ 1 heartily desire to return to my land and birthplace. 1 therefore now beseech the king to grant that 1 may return to my land and my father's house; for 1 pine greatly for my father , who is awaiting my return to him and to my brothers , my son and all my relatives.' King Philip answered the righteous King ßaba Rabbah , saying ,‘ You will remain with us all the days of your life.' The righteous King ßaba Rabbah then realised that King Philip was indeed imprisoning him , and that he would subsequently be unable to leave the city of Costantina. The righteous King ßaba Rabbah held his peace and spoke no more of this matter to the king.

108

TRANSLA TION

~25

~25

2

3

4

5 6

7

8

9

II 12

13 14

When the High Priest Nethan' e! got tó know that King Philip had imprisoned his son , the righteous ßaba Rabbah , in the city of Constantina , he sent for his son ‘Aqbon and said to him ,‘ Give your daughter , Rebecca , in marriage to Levi , your brother ßaba Rabbah's son.' He gave her to him in marriage , as his father had commanded , and he made festivity in his honour for seven days , according to the practice of Israelite bridegrooms. After this , the High Priest Nethan'el died and was gathered unto his people at a ripe old age. May the favour and forgiveness of the Lord be upon him , Amen. After the death of the High Priest Nethan'e!, Levi , the son of the righteous King ßaba Rabbah , pined for his fathe r. So he went to the city of Costantina and lived with his father for a few days. At that time , the righteous King ßaba Rabbah contracted a serious iIIness. ßaba Rabbah realised that his death was approaching. Now he had a friend , a Jew from among the Jewish community. So the righteous King ßaba Rabbah sent for him and said to him , 'My brother, place your hand under my thigh; for 1 ad ju 時 you by the God of heaven and earth , that you take this , my son , back to my land and birthplace , and hand him over to his r eI atives , and that you w iII not su 証er him to become poIIuted through un cIeanness.' His Jewish friend placed his hand under the thigh of the righteous King ßaba Rabbah and swore to him about this matte r. Then ßaba Rabbah took the hand of his son Levi , and handed him into the care of his Jewish friend , saying ,‘ My friend , take care not to depart from my instructions which 1 have commanded you. His Jewish friend replied ,‘ 1 w iII act according to aII the instructions which you have given me.' The righteous King ßaba Rabbah then responded ,‘ God is witness between me and you.' After this , the righteous King ßaba Rabbah died and was gathered unto his people , may the favour of the Lord and His forgiveness be upon him , Amen. His son Levi and his friend , the Jewish man , arose and bathed him , after the law of the Israelites , and cI othed him in shrouds - white garments. The righteous king died in the city of Costantina , and the day of his death was a special occasion for the inhabitants of the city of Costantina. The king of Costantina and aII his people wept for him , and they went , young and

TRANSLATION

~25

15 16

old , after him exactly as they of Costantina. sepulchre , and grave.

109

to bury him. They treated him on that day had done on the day of his arrival at the city They buried him in a spacious and fine the Romans later bui It a Synagogue over his

IV. COMMENTARY Note: Phrases followed by an asterisk (after the colon) are from the H2 text. ~1

1.口， J :J πE 內 tv ••• 1m: The employment of this verb , as well as H2's ntv, to denote the begetting of children (in contradistinction to the Niph'al /yld) is significan t. These verbs are especially employed when it is a divine bestowal of offspring that is being emphasized. As examples we may cite Gn 4: 25 (扭曲 zera') and Gn 17: 16 (nãthan ben) , where the transitive verbs with divine subject connote the formal conferment of an offspring that is to serve a special divine purpose. (The birth of Seth is stated to be as compensation for the slain Abel , and that of Isaac in order 'to establish my covenant with him , an everlasting covenant , and to his seed after him 刁. The employment of these verbs , to describe the gift of three sons to Netan ‘ el , thus assumes an added significance , serving to highlight the specially ordained destiny to which God was calling them as restorers of Samaritan fortunes. 可NJm "，，，π1 ;"J:J句: This syntactical order , wherein the name of the person follows the defining noun , or the ‘noun of nearer definition' (G.K. ~ 131g) , is extremely rare in B.H, and then ‘only in certain combinations' (Ibid) , e.g. ha-melekh sel õm 品 ; ha-melekh dãvid. 2 口m~tv nNf1: * The fem. demonstrative pronoun (z δ 'th) is preferred , for general use , with either mas c. or fem. , sing. or p l., nouns (see on 22:22). With mas c. nouns it invariably preceeds the noun. WN' π. * ‘The fir 鈍， (H 1 : hã'e~ãd). The form hãrõ's occurs frequently as the ordinal numbe r. B. H. added to this basic form the termination ôn. The vowel dissimilation which followed the addition of the termination , resulting in the form ri 了。n ， was preserved in SH as ri'ysôn (see 9:8*). The ordinal employed by H1 - hã'ehãd - is rare in BH. ‘ In such cases as Gn 1:5 , 2:11 , the meaning of first is derived solely from the context' (G.K. ~98a). 11: lp31: The semantic development of the name 'Aqb 飢 is clearly delineated in the genealogical lists of the Tolidah. The primitive form of the name appears in a list of twelve princes who accompanied one ♀ addîq ben Tobhiyyah when he fled to ‘Aqrabith after an Arab raid on Mount Gerizim (Tol. , ed. Neubauer , 400). The

H

111

COMMENTARY

name of the prince was 'Qb, which is probably a hypocoristicon (for a discussion of biblical hypocoristica , see M. Noth, Personennanem , 36 -4 1) for Ya 洶õbh. The form 'Qb, appearing there for the first time in Samaritan records , is expanded , about a century later , into the name 'Aqqûbh son was called - by further theophoric (b. ‘Amram) , ~hose expansion - 'Aqabhyãh. The latter is said (Tol' l 401) to have been taken captive to Babylon by Nebuchadnezza r. It is not without significance , therefore , that the name ‘'Aqqûbh appears for the first time in Judaist biblical sources only in the post-exilic period , being restricted to the books of Ezra (2:42) , Nehemiah (7:45 , 8:7 , 11: 19) 已 to and Chronicles (1 Ch r. 3:24 , 9: 17). It is tempting , therefor detect Samaritan influence here , in the adoption of the name 'Aqqûbh?y the Judaean community. The same may be 個id for the 品: This 6th cen t. B.C. Samaritan name does not name 'Aqabhy occur in Judaistic sources until rabbinic times , with 'Aqabhyãh b. Mahala l'ël , a contemporary of Jesus. The name 'Aqbôn, which appears for the first time as the name of a 2nd cent. A.D. Sam. High Priest (Neubauer , op. cit. , 403) , is a 品， the theophoric termination beirig replaced variation of 'Aqabhy by the common nominal termination ôn. The choice of this termination was possibly conditioned by its diminutive function GK 86g) , suggesting an underlying meaning of ‘li ttle h ee l' (s~e ('Aqëbh). This termination is represented in Syriac as ûn, thus providing a vocalization of either 'Aqbôn or 'Aqbûn. From the first appearance of this name it completely displaced the earlier forms and remained one of the most popular Samaritan priestly names for many centuries. No fewer than eleven High Priests in the genealogical lists of the Tolidah (Neubauer , 403 -4 1)') bear the name 'Aqbôn. Our Netan'el is the thir co 1. 11. η646 (ambush) ,' see }astrow , Dictiona 口':1 '1n:>: * Prosaic variation of Gn 32:13. 口可!JO :1 1ì !J O 、 Succession of nouns in construct. 18. 1 白宮、 ì~ 'rV'、'rVl!t ì' 、 jþT: 2 1. 0' l1 ì:> 白: * Hoph‘ al; ‘ Cut 0 缸， (detached from aid and protection) , cf. }o 1 :9. 'rV 11 l!t: * Unusual example of abrupt 22. "別紗':> .., ìJ1π"' intrusion of direct speech into a reported context. This does occur (after k 兮， however , in Gn 2 1: 30 , 29:33. O' l11 37j: * Perhaps ,‘ oppressors ,' Aram. /羽的. }astrow quotes the η ary ， 1060). It phrase malkã' me'avvethã' ‘a tyrannous king' (Dictio might , however , be related to Hebrew /茲的，‘ to give aid , help ,' cf. Is 50:4 (see comment of BDB Lexicon , 736 col 11.). The Niph ‘al would here provide a plausible sense of ‘ in league.' 24. 1 可「茗 '1 ... l!t ì"1: Gn 32:8. The prayer which follows is an adaptation of PS 31. 24. 、1 白、包 •• • 、 nn也J "可當: Cf. Ps 31: 1. see on 19: 7 1. 剖 'ëbhõsãh; 、 j !J ì l1 l!t句: BT: 25. ì1 :S、 •• • 句 π 市1 η 句，玄行: Cf. Ps 31 :3. There is a tendency in the Equivalent of BH 全 bimhërãh. 「伺泊J: orthography of the Chronicle to omit the final ãh from feminine nouns (cf. biqe'ã , 19:61; n 勻ãm ， 23:5; sema 車， 25:2). π l1 M 句「旭、:>: A simplification of BT: kî ~al ‘ î umesûdãthî 'attãh (Ps 31 :4). Cf. PS 31 :5. 鼠、劉 π: 26. U 、 U~~ ...η , for adapting the Psalm to the Supplementation "1: ，:>口 '~37 struggle. particular community's the context of ì 'rV M: BT: zû tãmnû. Here the Chronicler renders biblical U~~ poetic vocabulary (zû) into a more colloquial idiom. U 、 ì' :S :1l1 M 可: Simplification of BTs kî 'attãh mã'ûzî. ，小:J: Cf. Ps 31:6. 27. 11~N1... Read as one word , pedî'thãnû. U l1 N 句1 !J: 10n :J ì1 ... jU n1 01nì: Expansion of divine epithets (BT: 11~M1 古l emeth) on basis of Ex 34:6. UNj 'rV: C f. Ps 31: 7. 28. un~J... 治的百nyî. 29. U' l11 '1 l1 N :1 Nì l1可: Cf. Ps 31:8. BT: ' 的ér rã'îthã 2 、 1N 1' :J 1: Ps 31 ;9. 12.

楠有 ì l1 37'1:

可l1 37þj:

.. .

166

co

弘1MENTARY

~20-21

30. m' :J口 u 泊何， u~n ， m' :J口: Cf. Ps 31:10. BT: hãnnënû Yh ω h. The term mãkhô ηis an epithet of divinity , in the sense of ‘Omnipresent' , as mdq6m in Rabbinic literature.See on 14:24.f 11'.、::J ，句3 、:J: Cf. Ps 31: 1 1. 31. U'J ， 17 ::J、 TO :J: Ibid. U 、白宮17 11~ 'O~J': Simplification of BT: va'a~ãmay 前tgd32. U"π.. .πÐ ， n: PS 31: 12. 2 可泊 11~ :J un :J TOl: PS 31: 13. P" 句:J:J: B T: kikhlî 'õbhëd. 33. unö ::J l' 可當: Ps 31: 15. 34. U 句 m ，啊'::J: Ps 31: 16. Simplification of BT: beyãdekhã 'itt

δ thay.

35. 36.

... TO' ::J J ~句 'l'~:

Ps 31: 17. Ps 31: 18. u 、可Ð l1~ 可句句鼠 、:J: BT: qerã'thîkhã. 37. 可::J，也::J， π 泊: C f. Ps 31:20. l1 lÐ π: B T: ~ãphantã. 38. 可l1 17'TO' l1 N 口"帥1l1 N l1'T0 17': B T: pã ‘ α ltã la 切sîm 白 "11011: Ps 31:2 1. 可們「們的::J: B T: besëther pãneykhã. C'17TO';' m017 :J泊: Simplification of BTs mërükhsê 'î s. C'Nönπ l1 Nlp~: BT: mërîbh lesõnôth. 39. U 試句gπ .. . 峙，可，，::J: Ps 31:22. 40. 均可l1 N ，::J η 試: Ps 31:24. 4 1. ，~泊制， prn: Ps 31 :25. ， J17 、 TO'~

;"， π:

“

bãkh.

~21

2. η"p17 m' : J pπ 可紗': For 'iqrûnî read 'izrûnî , cum H2; see also v 6. Kôph and zayyin are easily confused in Samaritan scrip t. 句句， p m 的叫: ‘At the top of my voice.' Aram. noun 'êlã' , ‘ height ,' cf. 23:14*. 4. C'N : J~: BH always construes this noun with fem. termination (cf. rûhîm for rû~ô 的， 2: 19). m ，~'~n : 1: Orthog. variant of ~a~ô(rôth (cf. lehakîthãnû ， 的 :7). ;， ~n 可治::J ，，::1苟且 ，勻': See on 19:59 口 mpn ... Y'N;' "nm: See 19:6 1. 5. πn 、 π3 認可 π1 泊:J: Ex 11:6. 6. ，~:J， 17 白白7 11 句可: Final syllable (hû) omitted; cf. 19:61 , 20:25. Cf. Ex 15:16. 8. , nÐ' 鬥泊，認 •• • 句Ðm: m : 1 TO 們認. * No transposition of ta ω and sibilant; cf. 'ithserîkh (1 5:2).

COMMENTARY

~21

167

8. 口的'll: l"l ':HV l"l N: 'Their rib was broken' -a striking idiom to denote the physical manifestation of intense emotional fear. This idiom occurs again in 16:21 *. C f. the English idiom ,‘ he was shattered (by what he saw).' m ，蚓、:‘Villages

，' cf.

的 :4

(~i4

ërîm).

N';';' 0" :1 '" 0 Jl"l叫 :Cf. Ju 6: 1. 10. 怖、自 π. * ‘War' (= Hl's mil~ãmôth). The noun is apparently a denominative of the verb /n戶， which verb is used consistently by the Chronicler with mil 串 ãmãh to convey the sense of ‘ (war) breaking out;' cf. 21 :2 , 5 , 15. 12. 、 n 認 1 :1: Read ben 石hîv. 13. I"J TV: :m旬出，π'TV 認: Lacuna. We propose the reading "孟加 hãyãh na 浴在h. 14. ， ππ 'l :j?: Several examples occur in our Chronicle of the possessive suffix being appended to the full (absolute) form of a noun ending in hey. Cf. {sehnû (17: 13) , miqvehãyv (22: 15). 15. O' "π l"l TVJ;:) 仲:1 l"lN '0'π 可: Both H 1 and H2 refer here to one specifìc kinsãh which was destroyed by Baba. In the account of the battle (19:64) , however , reference is made to 'all the Roman kinsãhs!' π;:) l"l N: * The verb ‘ to smite' is construed as /m 帥， rather than nkh. In BH there is no Hithpa'el form of this roo t. 16. ...可當白、。自 "π 可. * Pregnant construction , for dehavû sãrê missîm (cf. Ex 1: 10) ,‘ who behaved as taskmasters toward them.' mON "可"N' : ‘ His distress was intensi 而 ed'. BH employs the noun 加ôn in the sense of ‘ mishap , evil , harm ,' especially with /qr' (qrh in Gn 44:29) ,‘ to occur' (see BDB Lexicon , 62 co 1. 1). The context here suggests rather an emotion (or state of mind) which , in fact , approximates closer to the s_ug~ested Arabic root underlying the biblical noun 加ôn ， namely , -r N1 ， 可o be sorrowful , distressed.' 17. '37' (包、別「π) 、;:)，白: Read yãd ‘û for yã'û. π 可N ":1 TV:1 ，白宮、2 可2約 1 世n lJ ，;:)口 1 泊 mTV37 πTV37' π :1，汰:1:1: The rendering of Al helps to elucidate this perplexing verse: ‘And Baba Rabbah continued to labour as one who had sold his soul (= keman mãkhar naþ hS ô) and the souls of his people for God.' Signifìcantly , the H 1 Chronicler probably had difficulty in elucidating the Aramaic version before him , and therefore omitted the entire phrase. '~TV j?l"l N: * ‘They realised' (l i t.‘ they knew the truth'). j?Tn mON: * ‘ In his intense distress' (see on previous verse). 1';:) Jl"l口: * Rare Hithpa ‘e 1. Derivative of nãkhôn , ‘ ready , prepared.' 9.

可':1

COMMENTARY

168

~22

~22 é' Dt 23:7. 10n11 I(:*‘ It seemed agreeable , pleasing.' The noun 車esed and the adjective ~ãsîd both have a non-pietistic sense in the Chroni c1 e. See 15:5. 可當口，句37': Arabic 'alima , ‘ to be strong ,' hence , here , ‘ to pressurize ,'‘ forcefully persuade.' 2. 口'~'I(~ : ‘ Aims , objectives , reasons.' Noun mã'ûm. In BH employed only as indefinite pronoun. rmn ;, ...、rn ;，: * /~zy ， /~zh. The sense of 'deceitful plan' occurs in Je 14: 14 ，事azôn seqer (1/ tarmîth libbãm , ‘craftiness of their intention.' 111' 可可11: * ‘ Persuasion(?)' The Hiph' î1 form of dbr (from which the noun appears to derive) occurs in the sense of 'to make submissive , persuade ,' cf. Ps 18:48 , 47:4; Jastrow , Dictionary , 278. '11 I(':J J: * The noun has the general sense of '(religious) leader ,' with no overtone of prophetic calling. 3. π 認可2 口π 可: Read kî hëm nile'îm , cum H2. 1(';' 1,;,:* Interrogative pa 叫做 (Arabic ~); cf. Dt. 32:6 , hazeyah ω eh tigme [û z δ' 的， and BDB note (Lexicon , 210). 5. 門認πm 口 n:* Abstract noun 仰mmûth ， ‘heat of (ange r.)' 6. '~!JlV~ 'lV J I(: Li t. 'the men of his judgement ,' viz. his advisers' (可§‘ε 守ãh ， Is 40: 13). For 8. 可可l('lV 11 1( 1 們， • ‘Will grant the request of.' Read sî 石lath. the construction nãthan se'ël 品， cf. 1 Sam 1:17 , 27. 、 111 守自 n11: Abstract noun ,‘ my desire.' The noun ta~mãdãh occurs in a hymn of Marqah (Mãr 品 d e 古lãhûth 品， Cowley , 846; BenHayyim , LOTS 11 , 258). ;'111 Tn:J: See on v 2 above. Here the noun occurs in its literal sense of 'his presence' (1 i t. 'the sight of him'). ;"ππT': The expression bekhãna' is 9. 即可認 π 喘口開 37J :J:J perplexing. Either the sense is ,‘ this was (written) with humility , ' in the ordinary sense of /kn'. 'to be humble ,' but postulating a noun kenã' ('humility'); or , alternat e1 y , we may render ,‘ this (sc. the letter) was (wrapped or folded) in a bundle ,' cf. Je 10: 17 ('isþî The point of the comment would then be that it më'eres k 仿古thëkh). was sent as a confidential document (see v 12: rãzô , ‘ its confidential import') ， ω ell- ω raþþed and sealed. 12. (;'J~J~Op) 咐nπ: The place-name was c1 ea r1 y added by a glossator , as the construct relationship , created by the addition of a place-name , would not permit the addition of a definite arti c1 e with the Nomen Regens.

1.

即可lV ••• lV'小:

COMMENTARY

~22 ， nn!)

169

* See on 23:7.

lV泊 'iO:

14.

m lV 31 可 n~~T 'lV N: Cf. Dt 19: 19. C' :J，白叮，':J: Gn 33:13. 口η 泊司「 π:

Ex 4:26.

C' :J':1 J "!)!'可. * ‘They will swiftly be(come) confused.' /~pr is a denominative of ~ipp 釘，‘a bird ,' see Jastrow , Dictionary 1298 , co l. 11.

15.

u'm

un 口':JO 泊:

See on 3: 10. Abstract noun maskînûth; orthog. variant of miskënûth

、可:

(Dt 8:9). straits ,' cf. Dt 28:53 , 55 , 57. Variant of noun mãs 針， which forms a common biblicaI cou plet with m~ 句 (see previous note). ";"I 'p~ :1: * See on 21: 14. 可mp ， m: * Read vera 車aqûthekhã. 可的;"I~ , 0n :1 ••• lV p:1 J: * ‘We petition that you do not go away;' Ii t.‘... the desisting from your going away.' The noun 專õser (or ~eser or ~iisar) is employed as a negative particle (= lebhilt Î). See aIso 22:17 , 23 (~isrôn). 16.η2 、1認: Variant of 古bh 品，‘ enmity' (Dt 3: 15). 口:1'lV lN m :J~': Makkôth employed here as Infinitive Construct , according to Samaritan usage of /mkh for /nkh; see on 21: 15. 17. 可~'!)~ , on: Read miPpûqãkh ('that you desist from going away') , /pûq. 可， n u 、 m :1:1 句: * Sing. verb with p l. subject; see on 2:2 1. 可， !)η: Cf. Ex 1:14. 18. 可可π: Either In f. Absolute (- which would be a stylistic rarity for H2) or read 'ëlëkh , cum H 1. 20. lV Nπ 屯:Jm: For figure of quenching fire of contention , cf. 11 Kings 22: 17. lV N ... 31p lV m: Nu 11:2. 21. n :J、π'!'!)nN: Read lãlekheth. 'lV pn 泊 nO :1:1 '!)!l': * ‘That we may speedily make an alliance in security.' On /~pr ， see v 14. 22. m 認，，:1行白π ，也句 31 ... N" ':1 i :1 11: * In contrast to the prosaic rendering of H 1 on this verse , the H2 rendering is unusually descriptive and colourfuI: ‘This situation would weary even kings in whose treasuries Iie hidden and visible riches , and who are obeyed by many subjects.' 口;"I'!)可 31 'P lV叮: Cf. Gn 41:40. 23. :1 "p: The preposition qãrôbh ('near') is here employed adverbially , in the sense of ‘soon'. It is thus the equivalent of beqãrôbh. This is attested to by both H 1 and H2 usage. UP'!

泊:‘ Our

u ，!，~:

COMMENTARY

170

~22-23

、 n:mo 11'On:l: For 串esrôn as negative , see on v 15 above. 17.JT:1: * Hebrew equivalent of Aram. idiom hã'îdnã' , ‘this time , no 耳叫人，

24. This verse , not represented in H2 , is an elucidatory gloss , to avoid confusion over identity of Levi. 25. 口 31 :1 17.J C'WJN: H 1 has it that the request was for ‘'some of the people' to accompany Baba. H2 , rather improbably , states it as a request for the whole community to be permitted to accompany their leader into exile (küllãnû nelëkh ...) 1 、:l， n 市戶，: Read viyqar. 27. C :J'且可認 πn 汶口m 7.J 7': Cf. Dt 11:19. BT: ...穹的ãm 話的... :17.J 731 ，叩門‘ Wordly dwelling' (Arabic 仰da 悶，‘ to dwell'); or , ‘wordly confines' (Arabic 事 azara ， ‘ to fence in'). For discussion of these roots , see JAOS (1 939) , 22-37; AJBA 11 , 1 (1972) , 102-3. 28. '的， N7' C:J:l T31' N 句: Dt 4:3 1. 口:JÐ 口，的，: BT: v e 佑 ， y aiJ 車 îthekhã. C:J ÐTJ': Aram. /nzþ ‘to chastize' (cf. z'þ 'to be angry'). More appositely , Arabic nazaþha 'to weaken (by loss of blood)'. 可 TÐ Mn 可認， ':S '31n 句N' 'N 小n 可N: * Dt 20:3. 29. 口:J:l :l可"巾， 1Ð 們也 W 們: Cf. Dt 11: 16; B T: þen yiþhteh zebhabhekhem. 30. 口n 門nN :l口2 、~:1可， nN 泊 mOJ 制訂: C f. Dt 8: 16. . i' Wn1 C:J:l n:l': * Cf. Dt 7:6 , 7.

,

~23

1. 'W :1 nN m :s出口 •• • π 可:J 'WN :J: Infinitive Construct here replaced by simple noun , used in verbal sense (verbal noun) , ‘ from the commanding (li t.‘ commandment') of his Samaritan people.' 可n1 7 731: ‘ Upon his cheek.' Aram. lô~a' ， ‘ jaw ， cheek' (Heb. l 勻 î; Dt 18:3). 2. 咽口可i' Ð: ‘ My deposit.' Abstract noun þiqdãnûth. 5. 口':l πN 7.J': * BH only preserves Pi'el participial forms with 凹的xed possessives; cf. Ho 2:7 , 9; Je 22:20. , cnJ :1':*‘ Comfort , ' ‘ relie f'; masculine form of nehãmãh , cf. 19:61 , 20:25. 6. 鬥π 芳':l W: * Read hãrômez , cum H 1. The Sam. kôtël is a at , referred to' (= hazzôkhîr). passive form. Heb. rãm 缸，‘ hinted 7. ":l"i' "0: * Li t.‘ family ordd (or ‘ arrangement'); perhaps in the sense of ‘order of succession' (cf. Ta l. Aram. kesîdrãn). This meaning is supported by the family order as enumerated: ‘... his brothers , his cousins , his near relatives and all the members of his

COMMENTARY

~23-24

171

family.' In 22: 12 it is used , however , in the sense of the entire familial assem 跡， 1 1. "37 治3 、叮叮: In BH kimme'ãt has the sense of ‘ almost' (cf. Gn 26: 10) ,‘ hardly' (C t. 3:4). Here , however , the sense is ‘ shortly ,'‘ m a little while.' H2 makes this clear in its rendering berega' ，再α th. BDB (Lexicon 590) , indeed , read this sense into II Chr 12:7 (venãthattî lãhem kimm e 石t liphlëtãh) , though this is not followed by modern translations (see NEB: ‘ 1 will let them 的 rely escape'). 們3 、 Wl~ ':::l: For ~ãbhã'. The variation in the orthography of this particular word is suprising; cf. 11:20 (~ãbhãh) ， 24:3 (~ebhã'ênû). 12. 們，柄。: * 'T he command o f' (= peqûdath; see on v 6). 13. 1π3 可:1 n1r 泊鬥 ~n 1 汰的. *‘His face (li t.‘ form') was shining with brightness.' This description of ßaba is omitted in H 1. This is possibly another attempt to depict ßaba in the image of Moses , ‘ the skin of whose face was shining' (Ex 34:29). 15. "W137:* ‘His thrones.' Arabic . r. l ι ~24

1.

:1 37 : J "π

市 n :J

向法制嚕'37~:

~::J":‘ He came to the hill;' a ballast construction. Cf. Nu 24: 14. Here in ' Aph'el , though no Hiph ‘il

form in BH. 行::J 1 只::J::J :1 'W: * Read serãh , ‘ ßaba Rabbah is (l i t.‘ lies') in our powe r. U'1 可 mt~v : J: * ‘ In our grasp ,' cf. Lv 2:2 , 5: 12. Fem. form of biblical q δ mes ﹒ 、 rn :1 ，~: * ‘Fitting;' N.H: min hãrã'ûy. ，::J πW37l: * Read as two words: n 。這兒 h bô. 2. ，作。、，::J，: * Read ubhô lmîthô , ‘ or to kill him.' 3. U 、 37 ::J宮、 Wl~: See on v 11 above. '1nÐ: * ‘ His glory ,' Variant of pe'érô. '1 :::l 037 : J 1n ::J '1 可 37 ::J:‘ When he uprooted the troops with the sword ,' cf. 1 Chr 12:35 , 38 (‘ δdr 是 ha-ma'arãkhãh) for military association of /'dr. One meaning of the verb 油 is 'to cast out , reject , banish.' In Ta l. Aramaic it occurs , however , only in the derived con jugations. '1 :::l 037: Read 'askãrîm. 4. :1 n :1 r 口叫: Colloquial idiom , ‘quite apart from that.' 5. U 、n1 Ð'' l ，~" ~':1 ~，，: * ‘Our attacks did not weary him.' Strange use of subject pronoun (hû') for object 石thô. This might have been under the influence of the opening word of the sentence , where vehû' occupies a specially emphatic position. u'n37' : J W ， n~ v1n :s叫:‘ Our oath was regarded as righteous

172

COMMENTARY

~24-25

(reliable).' BH changes the ta ωto a more emphatic (êth after fìrst radical ~ãdê in Hithpa' 剖， whence ni~(addãq (Gn 44: 16). 1'0 1( U 認'j:" 1(句: Gn 44:29. 6. u'm" ，j:'可:!l 11n11 I(:J',: Gn 19:8. on m 、認. * ‘It is not right' (= Hl's "你 tôbh); see on 22: 1. 7.η 「叮:"1 :"1))、認:‘ Dishonourable ，' cf. hãdûr (Is 63: 1). The form hãdîr appears in a poetic composition by Abraham A l' ayye: vez. ãralf .. vehôþhî ‘a vehãdîr(see Ben-Hayyim , LOTS3, 11 , 339). 行「勻即:J: ‘ At times ,' ‘ regularly.' See on 10: 11 *. 8. U11M ':J T31): Read na'a 乎rô 穹的ô ， ‘let us imprison him ,' a reading supported by the continuation of our verse - ûbh 飢渴ãrô kol /mê ~ayyãv - as well as by v 9 ，為ûr. m :J可πWM: * 'T he fìre of enmity ,' Aram. /d 帥，可o speak evil , be hostile.' 10. 11W 悶悶，: Read 1 戶 'ithnatt 品，‘ wrath was removed.' 1 1. '~31 可::> j:' W' ，，~句 31: Gn 41:40. 12. '11M m l('章可: * Delete 穹的ô as dittog. 可「、認可 131 泊、. * ‘ That he should not fail.' It is strange that Philip should have needed to 0 証 er such a feeble excuse - or any excuse - in order to justify his actions to the guards! Significantly H 1 omits this phrase. 13. ，市口，小悶'::>: An explanatory gloss , not in H2 , describing the permanent guard which was stationed at all times around the walls of Constantinople in order to control access to , and exit from , the city. :"1::>句法: Ex 4: 18. 14. 、軍「認可Nπ :J 'WM' 屯認可1( 11~O::>J 月。叮叮: C f. Gn 31 :30. In quoting the biblical verse verb α tim ， the Chronicler omitted to adjust the person of the verb. Read: nikhsaþhtî. 吼Tas imprisoning him ,' cf. Lv 13:54 (where 16. ，均富「可o~:* verb takes a direct object). 1 句句:"Ij:'" "玄何可: * Read û[ e'ãh 丘lãyv ， ‘ to his own confines and tents.' "句31~ :J白咱們 π ， ":!l訂: Cf. Dt 32:4.

,

~25

1. "訂戶 Usual Sam. variation of /z.bg or z. ûg (Ta l. Aram.) ,‘ to marry. 2. n 白白n 可 'W31" : ‘ They made for him a festivity.' Mas c. form of simhãh; see on 19:61 , 20:25; 23:5 , et a l. 3. O'~' 31 :J W' l j:' T '~31 可M t') 0 1(" ••• 31''''': Cf. Gn 35:29. 5. γ n泊扯: ‘'Il ness 正， (H2 去: v戶ee'ithmã 品hës ， ‘可忘 he 、''$凱吋 口L lC αcumbed tωo 山i Il nes “s正吋') BH invests 出 t hi 誌s roo 叫t with the mor 閃 e violent and mi 山 lit 阻 ar 吋IS仗叫 tic C

~25

COMMENTARY

173

connotation of ‘ smite through , wound , severely shatter' (BDB Lexicon , 563). m 均可，，~， ': J iP 市 'i ~::J: J 37"": ‘ And Baba Rabbah sensed that his death was near.' A slight semantic shift occurs in the usage of /ng': 'to touch the mind = to realise , to sense. 6. The phraseology of this entire verse is culled from Gn 24:2 -4. 7. Phraseology culled from Gn 24:9. 10. 可3 、::J，、3 屯 137 口，行、法: Gn 31:50. 11. 111 口::J ••• p l'1 37 l'1~: * A refined reference to dying; ‘was removed into death.' 12. 叮1 鬥市tL'、法. •• "、 U : J: That only Baba's son , assisted by a non-member of the community , should have been delegated the sacred task of preparing the corpse for burial , is not to be construed as a slight to a beloved leader. Samaritan tradition recommends the avoidance of defilement through contact with the dead. Ben-Zevi records that the modern Samaritans frequently leave to outsiders the preparing of the corpse for burial , and any other contact with it (Ben-Zevi , Se. Ha. 149). Levi , being the next of kin , was the only exception in this instance , aided by an outsider , Baba's trusted J udaean friend. 14 /1 5 :'I Jn 口: * Used here as ‘ a gathering (of mourners).'

V. THE CHRONICLE Hl AND H2 VERSIONS , AND THE PROBLEM OF DATING THE CHRONICLE

The text which forms the basis of our study is a section of a Samaritan Chronicle , or Séþher ha-Yãmîm. The Chronicle , in its H 1 version , is MS. 1142 in the Gaster collection of the J ohn Rylands library , Mancheste r. Another version , H2 , almost parallel , though employing a totally independent , Aramaic-orientated , literary style - as opposed to H 1's usually pure classical Hebrew orientation was found in the same collection , and is numbered MS. 1168. We have used the latter version as our major secondary source , and have reproduced it in the left-hand column of our text of the Baba Rabbah section of Chronicle 11. We have also made constant reference to the other Hebrew Chronicles , to Abu'l Fat lJ 's Arabic Chronicle and to other, more modern , Arabic versions , such as MSS. AI , 2 (at- Ta'rikh) , even though their contribution is inevitably circumscribed. J. Macdonald , who also utilised H2 as a secondary text for his critical edition of the biblical texts , l was inclined to the view that H2 was a later version of H 1. 2 He states that ‘it seems likely that this Chronicle 11 version was possessed by a lesser known family , possibly not living in the N ablus area but certain 句 under the infiuence of Arabic , though at a time when that language had not yet been totally assimilated by the Samaritans. 3 The present writer has been unable , however , to detect any traces at all of Arabic inftuence on H2 , and Macdonald himself subsequently expressed oral reservations to the present writer regarding his previous conclusions relating to the comparative lateness of H2 and its dependence upon H 1. There are , indeed , stronger indications that H 1 might represent a later revision , or version , of the H2 genre , in a form based upon the classical Hebrew style of the Bible - even to the extent of employing Waw-consective - and interspersed with Biblical , .even non-Hexateuchal , quotations.

1

J. Macdonald , The Samaritan Chronicle No.

2 句.

3

Ibid.

cit.

10-1 1.

Il (B.Z.A.W

扎 1969.

175

THE CHRONICLE

A fuller discussion on the characteristics of the two versions is given below. 4 At this point we would merely note the intriguing class Íè' a1 style of H 1, and 0 旺er a speculative suggestion as to its motlvatlon. We must not forget that a move away from the Aramaic or Arabic vernacular and a return to pure Hebrew literary forms and structures would not be a phenomenon. A Hebrew renaissance along these lines took place in the ninth centu 叮 A.D. ， in the case of the Midrashic literature of Palestine. A notable example is that of the pìisiq 后 ， cycle , especially the ~siq 后'R α bbãthî. 'The date of its compilation is stated in the book to be 845 C.E. It is distinguished especially by the use of Hebrew words and expressions , instead of the Aramaic employed by the earlier Midrashim , by its poetic style . which shows an acquaintance with the school of neo-Hebrew poetry which began to flourish in Palestine in the seventh century'.5 It is conceivable , therefore , that H 1 is the residual legacy of a parallel movement among Samaritan writers. The fact that only one MS. is extant to testify to the existence of such a trend does not suprise us , knowing the great losses of Samaritan manuscripts sustained during the Middle Ages. 6 On the other hand , H2 , although replete with Aramaisms , still contains a su 伍cient admixture of (non Waw-consecutive) Hebrew for it to be assigned to the same provenance , as part of the same trend. In our next chapter 7 we will discuss the thorny problem of the appearance of Judaean Psalm-verses in a Samaritan Chronicle. If there was a medieval Samaritan renaissance of the Hebrew language it might explain their willingness to cast as wide a net as possible , from early 一 if not, in their opinion , Biblical - literature. The book of Psalms would have been an obvious choice as a literary and linguistic reservoir , since , apart from , and because of , its natural , devotional appeal , it had the unanimous acclaim of all discerning literati , so much so that both Karaites and Rabbanites united in regarding it as the most important source for liturgical creation. 8 The Samaritans would not have been ignorant of this development going on around them , which indeed might have contributed to a Hebrew renaissance in

See pp. 212-223. 5 M. Waxmar 宜 ， A. Histo 句。'f ]e 削弱 Lite γ .ature ， 1, p. 140. 6 See CESC 47 1. 7 See pp. 193 一 197. 8 See L.l. Rabinowitz ,“The Psalms in Jewish Liturgy ,"

4

109-122.

Histo

γ ia

]udaica , VI ,

THE CHRONICLE

176

their own community. Possibly the Samaritans , like the Jews , smarted under the Karaite charge that they were using ‘ the language of Assyrians and Aramean' 巷， which is the shameful language of the men of the dispersion. For its sake the Hebrews have neglected their own tongue , and in it they laid down the fruits of their wisdom and thought in a jargon , which caused them to misunderstand Scripture , to weaken its interpretation , and to abandon its ordinary meaning.'9 If the above trends and attitudes did inftuence the Samaritans to essay a return to purer , Hebrew , expression ,1O then our two versions of H 1 and H2 might represent different stages in the development and perfection of such a Hebrew style. H2 , with its evenly-balanced synthesis of Hebrew and Aramaic , would reftect an early stage of the literary renaissance , when the inftuence of the Defter, Ma 叫“ and other Aramaic sources was still dominant. H 1, on the other hand , with its ftowing , classical style - though still betraying signs of being an artifìcial Hebrew creation , with some Aramaic forms being retained - would represent a later stage of the process. This accords with our general view that H 1 appears to be a later , revised and supplemented , version of H2. Any attempt to assign a date to the composition of our Chronicle is a hazardous exercise. The colophon , which we shall discuss below , is no help in this instance. However , the mixture of Classical Hebrew together :y ith Aramaic words and grammatical forms readily suggests a 14th century composition , the period in which the revival of Hebrew among the Samaritans found its most prominent express lO n. Among the writers of that period the ones who became the most accomplished in developing this new literary style were Pinhãs ben Yusuf of Shechem and his two sons , Eleazar and Abisha. Their poems were widely incorporated into the liturgy. Signifìcantly , they took as their model and exemplar the poetry of ‘Amram Darah and , especially , his son Marqah. Pin I:t ãs ben Yusuf and Eleazar retained Aramaic in order to give an authentic ftavour to the poetry they wrote in imitation of the style of Marqah. They regarded the “Verses of Marqah" as the purest

9 Ibn Quraish , His

ωηo[

10

the

Risa

Je 帥，

的"

Intoduction Quoted in S W. Baron , ,

,

A Social and Relig

On the ancient opposition to vernacular Aramaic , see S. Pinsker ,

Q 叫môniyyô

的，日，

切叫

VII , p. 6.

p. 146.

Liqqûtê

THE CHRONICLE

177

expression of the spirit of Samaritanism; hence the appellation “The Samaritan Poet" when referring to Marqah. ThÌs reverence for Marqah finds an unexpected echo in our Chronicle , in the list of the seven leaders appointed by Baba Rabbah to constitute his supreme counci l. The name of the sixth leader was ‘Amram. Having stated this fact , our chronicler then refers to a tradition that this was none other than the famous “Amram , father of Marqah who was the master of scholars and scholarship'.ll There then follows a reference to some compositions of ‘Amram , which leads the Chronicler to a lengthy note on the liturgical poems of Marqah , the Daily , Sabbath and Festival services in which Marqah's poems are recited , and even a detailed note that ‘where a fifth Sabbath occurs in the month , another of his compositions is recited before the Scriptural reading during the course of the Midday Service which replaces the Afternoon Service.' 12 This emphasis on the importance of Marqah and his compositions fits uneasily into the context of Baba's administrators , especially as no biographical details are given in the case of the other leaders , and , more to the point , the leader concerned was ‘ Amram , not Marqah! The inference is that our Chronicler was here betraying a special admiration for the poet Marqah by creating an opportunity to make reference to him and to his special place in the liturgy. An admiration for Marqah , combined with the mixed Classical Hebrew and Aramaic style charateristic of the 14th century revivalist movement , would point toward the circle of Pin }:tas ben Yusuf of Shechem (1 308一 1367 A.D.) and his sons Eleazar and Abisha as a likely provenance for our Chronicle. The inftuence of Marqah upon our Chronicler is also evident in the Moses-orientation which characterizes both works. There is a tradition that Marqah's real name was Moses , but that ‘since his people refused him the right to use the name , Marqah was substituted as having the same gematriac value.' 的 The Memar Marqah exudes glorification of Moses , 14 even commencing its theological treatment of Israe l' s history with the account of the Commission of Moses at the Burning Bush , rather than with the Creation. 15 There is nothing to equal Marqah's preoccupation II 5:27.

12

5:28.

句， p. 294. See especially Memar MaTqah (Macdonald ed.) II , sec. 12. See Macdonald's discusion of this point , Memar , 1 , p. xix.

13 Montgome

14

15

178

THE CHRONICLE

with the uniqueness and greatness of Moses in either Samaritan or Judaistic literature. This Moses-orientation clearly influenced our Chronicler who , in seeking to glorify ßaba Rabbah , depicted him as a saviour repeating for his community the glorious deeds of salvation performed by Moses. The Chronicle depicts ßaba as invoking ‘the merit of Moses , the son of ‘ Amram' 的 in his petition for deliverance. He sees the oppression of his community as a counterpart to the Egyptian oppression:

‘Grant us a new redemption ... for we are descended from Your righteous servants. As You dealt gloriously with our forefathers , the Israelites , deal with us in Your lovingkindness , and as You redeemed them , so redeem ús. 17 The veneration of Moses appears in another passage which speaks of the heinous sin of the oppressors of the community in that ‘ they deny You and Your proPhet ,' 18 - a sentiment that breathes Marqan theology. The relationship of the community toward ßaba Rabbah is depicted as being similar to that existing between Moses and Israe l. The oath of allegiance taken by the people is expressed in the words used by Israel when swearing allegiance to Moses Kõl 當訂后'mar 'ëlênû nisma' vena'iíseh. 19 To further underscore his point , the Chronicler employs vocabulary from the 'Call' of Moses in order to represent ßaba as a second Moses-figure. The following parallels may especially be noted: N :J:J句n'1 口ππ

(H 1,

口，泊':J 'η 叫

認「門口m? :J o :J認「叫

1:6)

(1 :7) 1 泊 tv

， tvN

(1 :7) (1 :7)

口，。口 π 、， tv

口nm7 口;， "n

口:mn

nN

;， tv 泊、1l 叫 c ;，;，口，泊、:J '何向

(Ex. 2:

(Ex. 1: 口'O~

N' 叫

泊 '1

門tv

10)π :

(Ex.

1:14)

口π"n

lM nl

1 勾當 1 吵吵，可

(Ex. 1: 11) 1ml37

137 均可 c;，勾當

nN 1"

泌「門口m 、:JO :J認可可

11)

行

n 認 1"

1l7~句 泊 '1

The judicial relationship of ßaba to his seven leaders is depicted as paralleling exactly the respective relationship of Moses

16

17 18 19

3:34. 3:35-36. 3: 12 (H2). 4:3. Cf. Ex. 24:7.

THE CHRONICLE

179

towards his seventy Elders. This is most forcefully conveyed by Chroqicle Adler , 20 which appends to 6:3 the instruction given by Moses to the Elders: 'And any matter that is too hard for you , you shall submit to me and 1 shall consider 祉， (Dt. 1: 17) . Other parallels between Baba and Moses are reflected in the fact that Baba's activity is said to have lasted for forty years , 21 as did the ministry of Moses. AIso , the employment of the epithet ‘ king' (melekh) to describe Baba may have been inspired by D t. 33:5 , where Moses is described as a ‘king in }eshurun'. Furthermore , as Moses retired to the seclusion of Sinai before receiving the Law , so Baba retires to the Chosen Mountain for a period of prayer and fasting before summoning his people to enter into a new spiritual covenant with God. Characteristically , when the Chronicler describes the joyous song of victory sung by Baba and his community , 的: 'Az yãS îr he introduces it with the formula of Exodus ch. 海th ha-sîrãh ha-zõ'th. Baba Rabbah) (ha-melekh ha ﹒~addîq This portrayal of Baba as a second Moses is , as we have observed above , in consonance with the outlook of Marqah , and might have found such cIear expression in our Chronicle because of the influence of Marqah upon the 14th century cir cIe of Pin l). ãs ben Yusuf of Shechem. It is conceivable , though we have no clear evidence , that the Moses-motif was intended to be taken a stage further. Samaritan belief has it that , at the end of the present age , Moses will return in order to usher in the restoration of his people's fortunes and the kingdom of God on earth. 22 Furthermore , in the 14th century , with the reunion of the old priestly orthodox and the 肘， the new De 戶er which was created was permeated with a Dosithea glorification of Moses -a doctrine direc tIy inspired and inftuenced by the Memar Marqah. Moses becomes a messianic figure; his very name is sacred , like that of God. On Moses' account the world was brought into existence , and after his worldly existence he was taken up alive into heaven. J. Bowman has observed that ‘there is no such doctrine of Moses , however , in the eleventh century writings of the priest Abu'l Hasan.'23 This information might add some weight to our theory that our Chronicle emanates from the 14th century

20 p.90. 21 10: 1 1. 22 See Gaster , The Samaritans , p. 91; J. Macdonald ,“The Samaritan doctrine of Moses" , Scot. Journal o{ Th. 時， no. 2. 23 J. Bowman ,“Pilgrimage to Mount Gerizim" , EI (1964) , 7 , 17.

THE CHRONICLE

180

circle , writing under the influence of Marqah's doctrine of Moses and , in consequence , casting Baba in the role of a second Moses. The casting of Baba in that role throws up the possibility that the Chronicler conceived of Baba himself as a Taheb figu 間， the promised ‘Prophet like unto Moses' 鈕， especially in terms of the eschatological role of Taheb which Moses fulfils in Samaritan though t. The Taheb inaugurates the period of R 呻G 紹， when divine favour is restored to Israe l. He is to be Prophet , Priest and King over the second kingdom. It is apparent that Baba's successes were interpreted by his contemporaries as being the result of a new Ra 抖tã secured by Baba. This comes over clearly in the songs of praise contained in the Chronicle. Like the Tah 扮， Baba is also consistently described as priest and king. We learn from Josephus 25 that the Samaritans of the 1st century A.D. were - like many other sects of the period - awaiting the arrival of their Tah 扮， and that one pretender to the office actually appeared during the period of Pilate's governorship. The yearning could only have increased over the succeeding two centuries; and the person of Baba must have been viewed as the fulfilment of the promise and the embodiment of the idea l. The parallels between Baba and Moses , however finely they are drawn by our Chronicler , might well have been influenced by that attitude , and enforced by the Moses-orientation of the 14th century provenance from which our Chronicle emerged. Whether this Moses motif ought to be viewed against the backcloth of Dosithean polemic 26 is an open question , one which our present knowledge of that sect 一- notwithstanding the recent researches of J. Isser 27 - still makes it di 品cult to decide. A.D. Crown 28 has attempted to trace the development of a Dosithean group which , under the influence of the Patristic literature , glorified Joshua and , contasting him favourably with Moses , attempted to play down the role of Moses and develop a kind of ‘J osh ua Messianism'. 29 Crown records a private suggestion of J. Bowman that Baba might have been regarded as a ‘second J osh ua'. His su pport for

24 25

26 27 28

Dt. 18: 15. Ant. xviii , iv , 1.

For discussion on ßaba's Dositheanism , see CESC 445 ff. J. Isser , The Dositheans , 1976. A.D. Crown ，“Dosithea 肘， Resurrection and a Messianic Joshua" , Antichthon, 1,

(1967) , 71-85. 29 oþ. cit. , p. 80.

THE CHRONICLE

181

this theory is the slender fact of the abrupt end of the Juynboll 地ic Book of Joshua' , which concludes after the time of Baba , theveby suggesting that ‘ the work may have been tailored to show Baba as Joshua's successor'.30 Crown himself finds other , equally loose , parallels between the activities of Baba and those of Joshua , in particular the division of the land of Canaan among the Samaritans. While such a division is indeed referred to , none of the Chronicles , however , make more than a passing reference to it , 31 and all describe the division as an arbitrary arrangement serving the more significant aim of allocating administrative areas to the six 'Pri 的ts of the sons of Aaron'. This was clearly a spiritual division , as the context makes clear , 32 and can in no way be compared to the great conquest of Canaan effected by Joshua , followed by his division of the land. The reference to Baba's division of Canaan among the ‘families of the Samaritan Israelites'33 is itself suspec t. Such a complex and important reorganisation deserves a much fuller description than the bald statement contained in the Chronicles. Not only is the ‘division' linked to a priestly parish-structure - as we have mentioned above - but there are no references , as there are in Joshua , to the delineation of the various boundaries of the tribal , or ‘family' possessions. More significantly , it is impossible to harmonise this tradition of a division of Canaan into family units , under the authority of six priests , with the other ‘divisions' introduced by Baba as a fundamental part of his integrated reforms. 34 The latter , by contrast , are fully described , together with the names of the priestly and lay administrators of each ‘ division' , as well as its location. The reference to another division , under six different priests , stands in total conßict. The reference to a division of the whole land of Canaan is , in itself , suspec t. The Samaritans only occupied a small part of the land , and nowhere in the Chronicle is it implied that they had designs upon the rest of the country. Chronicle 11 , in its full description of Baba's administrative reorganisation , confines the ‘division' to the recognised areas of Samaritan habitation. 35 'Ar

30

句.

31

Ch γ'.

32 See 的 Adler

34 See 35 See

cit. , p. 85. II, 10: 14; Adle 咒 P ﹒ Ch γ ， II, 10:19-24 , ， p. 93. 5: 16- 31; 9:6 一1O:1. 10: 1.

93

(not p , 95 , as stated in Crown's note 97) ,

182

THE CHRONICLE

Crown's reference to a group of Joshua-Dosítheans may explaín the presence of such a conflíctíng tradítíon regardíng the dívísíon of Canaan. It ís conceívable that thís tradítíon owes íts genesís to a wríter of the Joshua-Dosithean persuasíon who , ín an attempt to find poínts of contact between Baba and Joshua , descríbed the former as followíng in the footsteps of the Bíblícal hero , Joshua , by apportíoníng the land to the Israelíte famílíes. Grantíng the validíty of the Crown-Bowman hypothesís , whích detects a Joshua-Dosithean outlook in the account of the lífe of Baba Rabbah , and even allowíng for the ínfiltratíon of one such Joshua tradítíon ínto the material whích compríses Chronícle 11 , yet the overall Moses-oríentatíon of thís Chronícle suggests the possíbilíty that it may have been wrítten to serve the polemícal aím of counteríng the Joshua-orientatíon of the other Chronicles by castíng Baba ín the role of a second Moses. Even íf polemíc was not , conscíously , ín the mínd of the Chronícler , the Mosesoríentation of Chronícle 11 does set ít apart from the other Chronícles. It ís unfortunate that Bowman and Crown had not been in a position to have read Chronícle 11 ,“ as then they would not have hastened to the conclusion that Baba may have been regarded as a second Joshua. The Moses-oríentation of our Chronicle would have gíven them a wíder perspective , and they would then have realísed that the role of Baba is cast in accordance with the partícular theological propensity - Dosithean or Orthodox Samaritan - of the Chronícler himself. The frequent refernces to Moses found in Chronicle 11 , and especially the glorifìcation of him as the instrument of the giving of the Divine Law , 37 suggest that this Chronicle emanated from the period following on after the unifìcation of the Dosithean and Orthodox groups , when Joshua ‘Messianism' had finally been abandoned. The non-Dosithean character of Chroni cIe 11 is , in fact , cIear from the various references to festivals. Great play has been made , especially by Bowman and Crown , of the fact that Baba is said to have celebrated only the Sabbath and none of the other festivals 一‘again suggestive of the apparent Dosithean nature of his ideas'. 38

36 See Crown's statement that ‘our sources for examining ßaba's career are Abu'l Fath , ChronicIe Adler and ChronicIe Neubauer.' (0 γ0 甜犯， oþ. cit. , p. 84). 37 See 3:26 , 10:24 , 12:10 , 14:25 , 21:17. 38 0 γ0 甜n ， op. cit. , p. 84.

THE CHRONICLE

183

Signifìcantly , Crown himself admits that ‘the fact that only the Sabhath is mentioned could well be fortuitous' 戶 Furthermore ， it canriot be over-emphasized that even if the other three Chronicles do lend themselves to such an inference , Chronicle 11 is su 伍cient to confound the suggestion. In this Chronicle we fìnd references to the other festivals , and even to the minor Holyday of Rõsh lfõdesh. A signifìcant reference occurs in the context of the regulations for the examination of a candidate for the title of Hakham. ßaba's instruction was that the latter should submit himself ‘either on the day of the New Moon or on the days of the festiva l. 衍。 References are also made to the festival of Tabernacles and the festival booths ,41 to Shemînî 'A~ereth - 'the conclusion of the festivals of the Lord' ,42 to the Day of Atonement ,43 and to the festival of Revelation. 44 The suggesion that , in acordance with Dosithean practice , ßaba only observed the Sabbath is thus patently without basis. These references to the festivals also prove that our Chronicle was not composed under Dosithean influence arid that there is no evidence to present ßaba as a Dosithean , and certainly not as a second Joshua. The only Dosithean strand we have uncovered is the tradition regarding ßaba's division of the land of Canaan. 45

**

* As will be clear from the foregoing discussion , our Chronicle II is not an isolated work , but must be viewed in relation to the other extant Chronicles of Samaritan history. As a result of the extensive researches of Professor J ohn Macdonald , a chronological classifìcation of the Samaritan Chronicles was adopted ,46 according to which our Chronicle was designated as number 11 , preceeded chronologically by the Asatir and followed by the Tolidah.

的 lbid.

40

9:3.

11 :3(H2) ，的 :65. 19:52 , 65. 5:27. 44 5:29. 45 See , however , A.D. Crown ,“Some Traces of Heterodox Theology in the Samaritan Book of Joshua" , Bul , Joh 四 Rylands Libra 吵， 50 , 1, 178-198. 46 J. Macdonald , The Th 的logy of t 仰 Samarita 悶， New Text. Library (1964) , 40 -4 9. See also note 1, p. 290 above. 41

42 43

THE CHRONICLE

184

A re-assessment of the interrelationship of the Chronicles has been made by A.D. Crown ,47 who re-drafts Macdonald's table of Chronicles , though substantially retaining the same chronological arrangemen t. The contribution of Grown would lie in his demonstration of the processes by which Macdonald's seven (types of) Chronicles were enlarged or composed , as well as their interrelationship. Crown differentiates between two types of Chronicle 11: our own Chronicle - which he calls Chron. 11M (acdonald) - and IIA , which is postulated as the original SePher Ha-Yamim. Chronicle VII (Adler and Seligsohn type , Rylands MS. 257 type and J Book of Joshua type) is established as an apocope of Chronicle IIA. Chronicle Adler and Rylands MS. 257 are admitted to be derivatives of an original SePher Ha-Yamim. 48 Macdonald demonstrated , however , that Adler is not a derivative of our present Chronicle 11; hence the enumeration by Crown of a Chronicle IIA , representing the original textual tradition upon which Chronicle VII type material was based. The Chronicle 11 fills 281 folios. The first part , covering the Biblical books of Joshua , Judges , Samuel and Kings (II Chronicles). has been published , with full critical apparatus , by John Macdonald. 49 Together with A. J. B. Higgins , Macdonald also published a short section covering the period of the beginnings of Christianity.50 N 0 other sections have yet been published , and the present study , dealing with the period of Baba Rabbah , presents a critical treatment of folios 179-220. The importance of Chronicle II has been highlighted by Macdonald , who , without reservation , regards it as ‘ the best and most accurate of all the Chronicles'. 51 This assessment is quoted , apparently with approbation , by H.G. Kippenberg. 52 R.J. Coggins , comparing Chronicle II with the other extant Chronicles , 戶 describes it as ‘a more ancient and probably more reliable source'

Bul. John Rylands

η ， 54 , 2 (Spring 1972) and 55 , 1 (Autumn 1972). Libra Nouvelle Chronique Samaritaine ," REJ. xiv, pt. ii , p. 98; Rylands Sam. MS. 257 fo J. 116. II (BZA W) , 1969. 咱 The Samaritan Ch γ onicle 5 。“The Beginnings of Christianity According to the Samaritans ," New Testament Stud 帥， 18 (1971) , 5 4- 80. 51 Macdonald , Theology , p. 44. und S 戶wgoge ， Religionsgeschichtliche Versuche und 52 H.G. Kippenberg , Ga γ izim Vorarbeiten , xxx (1971) , p. 62 note 12. 的R.J. Coggins , Samaritans and Je 叩's ， (1975) , p. 117. 47

48 Adl

前，“Une

185

THE CHRONICLE

A full general description of the nature of the Chronicle has beenì provided by Macdonald in the introduction to his edition. The r' e is no need to duplicate this information here. We have also made some suggestions above regarding its provenance and theological inclination. One aspect of the Chronicle , however , still awaits clarification , namely the date when this sole surviving copy of the Chronicle was made , and the nature of its transmission. No doubt , the high assessments of the value of Chronicle 11 , referred to above , were inftuenced not only by the quality of the published section , but also , in large measure , to the date attributed to our sole surviving copy of the Chronicle. Macdonald , basing himself upon the colophon , predicated the year 1616 A.D. The colophon reads as follows:

,

!)O :'IT :J 11 :1 1~ "句2π 付，;" W1" 1 白白，泊， ;'W~" :J ;'1" 11 句，可2 '37W11;' ;'WW 11l W M'π'WM 口'，W37' 11 :1句泊治可門可認1 1 :J 37;' l' ，當可M37~W' 11Wl :l W~W Onl'!) 1 :J伊 2 白 'O~;' 白句泊，η

;";"

11M

叮'M

;'W1þ;'

C:l W

‘Now the copy of this Chronicle was completed this night of the fifth day of the ninth month in the year 1, 026 of the Kingdom of Ishmael , by the hand of the poor servant Tobhiah son of Pî neh 品， Minister to the Synagogue of Shechem. 1 thank the Lord.'54

The year 1, 026 A.H. , stated herein , corresponds to the year 1616 A.D. , the year consequently taken by Macdonald as the date of our copy of Chronicle 11. 55 Doubt regarding the reliability of the date given in the colophön was expressed by Z. Ben-Hayyim in a review of Macdonald's edition of the Chronicle. 56 Ben-Hayyim expressed the opinion that the words 111M 泊 W可 W ， had been ìnadvertently omitted by the scribe 吶制. The amended version would then provide a before the word date 1326 A.H. , corresponding to the year 1908.

54 Chron. I1, fo l. 281 col. 2. ， The Samaritan Chronicle No. I1, 的 Macdonald b6 Z. Ben-Hayyim , “A Samaritan Text of the (1970-1) , 294- 302.

p. 69 Former Prophets?"

Le sonë

叫， 35

THE CHRONICLE

186

A reading of the last few folios of the Chronicle does , in fact , confìrm the opinion of Ben-Hayyim. The Chronicler refers therein to a number of episodes connected with the High Priests and personalities who lived in the period leading up to his own day. He is particular to record the exact dates of their birth and death. All the dates specifìed are clearly 19th and 20th centu 叮 dates. For convenience , and because the dating of our Chronicle is of such importance , we quote the fìnal few entries: 57 (i) (ii) (iii)

r'! ?N'

口， 11N~'

...司、圳市'cl.' C' 11N~'

. . .可法當白紗，

11;:' 句白白句句句N'111N

C'17

:J的 π'(lmn

1ll'Cl.':J

... ?N17~ 'Cl.'旬 'l :J C'17 'Cl.' 111 nN 1ll'Cl.':J

,

白白7 句:們''Cl.'17 :1'Cl.'

~n

:1市 1;:' 1. • • 11;:' 可泊泊、

1;:".. . lllW :J'. • •

:1':1

These dates ιorrespond to the years 1858 , 1874 and 1897 respectively , thus making it abundantly clear that a scribal omission has , indeed , occurred in the colophon. Reference (iii) , which includes the phrase 111 鼠~ 'Cl.'?'Cl." indicates , beyond any doubt, the nature of the omission , as suggested by Ben-Hayyim. Our copy may therefore be dated 1908. Further evidence of this date is also furnished by the scribe's reference to his own ancestry. He informs us that he is the fourth son of the Priest Pinhãs ben Isaac ben Solomon. If we consult Cowley's genealogical tables 58 we see the scribe and his family listed at the foot of the Levitical family , thereby substantiating Ben-Hayyim's view that the MS. was produced at the beginning of this century.59 Ben-Hayyim , having established the comparative modernity of our MS. , proceeded to write 0 証 Chronicle 11 as being , consequently , of little value. Ben-Hayyim even suggests that Chronicle 11 was produced ‘ probably by the same person who compiled the well-known “Joshua Book" published by M. Gaster in ZDMC 倍 (1908).' Ben-Hayyim's strictures , and lack of respect for Chronicle 11 , are reserved , however , for the Biblical material published by

57 Fol. 281 col. 1 58 Cowley , Th e Samaritan Liturl 紗" 11 , xlvi. 59 Cowley makes the priest Pin~ãs ben Isaac even more prolific thaIl does our colophon. Cowley attributes five sons to him (though he does not give their names) , whereas our sc 討be claims to have been one of only four children (;Y n 們 C'lJ :1 YJ ，輯). Cowley's statement should be corrected accordingly.

THE CHRONICLE

187

Macdonald. 60 Ben-Hayyim would be the first to recognise , on the other ì hand the value of the later material contained in the Chrohicle , its independent origin and the linguistic and historical value of a lengthy Hebrew Chronicle whose material is far richer than that of the existing Hebrew or Arabic Chronicles. The quality and significance of the Biblical portions of Chronicle 11 are outside the purview of our study. One point that has to be made , however , - since it is relevant to both Macdonald's approach to his material as well as that of the present researcheris that it displays a lack of critical acumen to confuse or lump together the date when a copy of a MS. was produced with the period when the literary and historical traditions underlying the Chronicle were first conceived and/or committed to writing. The fact that we acknowledge , on the evidence of the colophon , that our copy wás made in 1908 , in no way forces us to the conclusion that it is a ‘ modern Chronicle' with no historical or literary value as an independent source. Obviously , the final folios , wherein the scribe has brought the Chronicle up-to-date , are circumscribed in importance; but the rest of the material - and especially the Baba Rabbah section , with its new insights into that period 一 is of great and abiding interest no matter ω hen a modern-day scribe discovered and coPied his Chronicle. Cumulative internal evidence indicates , beyond doubt, that our section of the chronicle contains very old elements not found in any of the other Chronicles , and that it represents an authentic early expression of Samaritan historical tradition , 60a couched in the medieval Samaritan Hebreo-Aramaic , familiar to us from other writings.of the period. Ben-Hayyim does , in fact , admit the possibility that the historical sections of our Chronicle might contain just such valuable sourcematerial:

‘Nevertheless , 1 say that even such a young source is worthy of close attention. Sometimes there may be hidden beneath a young Chronicle information pertaining to an unknown early source , or there may be found in it some material known from an early source but preserved in a more authentic form , because the MS. used by the compiler was more reliable.'61 60 Ben-Hayyim states: ‘At any rate , the Joshua part of the chronicle (my italics). is identical with the “Joshua Book".' 60a

See p. 196.

61 Z. Ben-Hayyim , op. cit. , 298.

188

THE CHRONICLE

Ben-Hayyim's reference to discovering ‘information pertaining to an unknown early sorce' is , we believe , applicable in the case of our Chronide. One particular referen 'ce could only have emanated from a very early source , since it reflects a ritual practice which was operative in the Chronicler's day , but which subsequently fell into desuetude , leaving no trace of its original existence - other than in Chronicle II. The reference concerns the great victory won by the Samaritans with the help of Levi , nephew of Baba. Having routed the Romans , the memory of the victory was kept alive by a charming ritual practised by the Samaritan children. In commemoration of the beacons of fi 間， lit by Baba as a signal for attack ,‘ Samaritan children have set fire to the wood of their Succah-booths on the night of the termination of the festival of the Eighth Day of Solemn Assembly which concludes the festivals of the Lord. This episode has thus remained a memorial among them unto this dav'.62 .. There is no trace of this practice in either the Hillukh or the Mω a'il al Khilãf. Furthermore , John Mills , who visited the community in 1855 and 1860 , spending a few months among them and having ‘daily intercourse with ‘Amram the priest ，'的 has left us a detailed description of the ritual associated with the festival of Succoth and the Eighth Day of Solemn Assembly. With reference to the latter , he states: The Eighth Day of Solemn Assembly is kept strictly as a day of rest , a peculiarly sacred day when they go down to the Synagogue , and the Service Book , adapted for the feast , is repeated by the pries t. 64 As Mills was careful to note any peculiar or unique custom practised by the Samaritans , it is certain that the ritual of setting fire to the Succah booths could not have been practised by the Samaritan children of those days. 1. Ben-Zvi was another scholar whose close relationship with the Samaritans extends over the past century. In his description of the community and their practices he makes no reference at all to the existence of such a custom.

62

Chron.

II, 19:65. See pp. 205-208 below. Mills , Nablus a 叫 the Modern Samaritans , viii. Ibid , 266.

的 John 64

189

THE CHRONICLE

The use of the phrase ‘ This episode has remained a memorial amongl them unto 的“ day ，' is , consequently , of supreme impoitance , pointing to an early date when this material was first chronicled. We have , naturally , no way of knowing when the practice was discontinued , but the fact that Chronicle 11 is the only source to refer to it is a significant pointer to its value as an early and independent source. Ben-Hayyim's description of it as ‘a young Chronicle' is thus most misleading. That our Chronicle is an abstract of an earlier Hebrew Chronicle is implied in a few passages. H2 introduces section 18 by referring to the source of the account which follows: And we have found in a Chronicle of our ancestors , written in the sacred Hebrew script , reference to further exploits of our great king and leader , Baba Rabbah , which we will relate in this book. 65 The lengthy and detailed nature of the original Chronicle , from which our Chronicle II was abstracted , is expressly referred to in a later , unpublished part of the Chronicle: And this episode of the activity of the accursed Dusis , which we have described in this Chronicle , is but a part of a large work; but we have not elaborated u pon the episode to provide all its details. 66 These references to an original Hebrew Chronicle , of which Chronicle II is a digest , suggest that we may well have before us a substantial body of material that has been reproduced from the original source which was hitherto believed to have been los t. In his introduction to his own book , Abu'l Fat l,l lists among his sources a few Chronicles written in ‘the Hebrew language' låJ 1-, ~ I.r.&- ιwhich were obtained from the High Pries tIy circle in Damascus. He refers specifically to a Hebrew Chronicle containing a detailed descriptìon of the many deeds and exploits , some of them gilded with legendary material , associated with one of

的 H2 ， 18:1

66 揖句':1 ::1.,1'.)

一-揖.，::1可 1 : 1

þ;"

1t,:"I

.，:lT' 會'þ :"l門::1 Y :"I可:1::1揖1π .，lVlt 1l lV可It;， ."!l C:"I :"IT::1 1nlt "!l Cl 1l lV可It :"1::1., 1t::1::1可;1'.):"1

O'tm

.".，It:"l、lVY 1'.)1'.)口，泊，行"!lO :n::1

1nlt

.0 :"1、lVY 1'.)

"!l C::1 ItX1'.) l1 m 可可1 ?Y :"1 可1Y

0' 1'.)':"1

u 可揖::1 'Wlt .,::1,:"1 :"In ;:1::1 .,::1,:"1 nlt 'l :l.,1t

190

THE CHRONICLE

the greatest of the Samaritan leaders , ßaba Rabbah. 67 The nature of our Chroni cIe , and especia lIy the cIose relationship - in the ßaba Rabbah section - between it and Abu'l Fath's Arabic account , suggest the possibility that parts of our Chroni cI e may we lI have furnished Abu'l Fat J:l with the source material for his history. In the context of this suggestion , the words of M. Gaster are apposlte: ‘ From ßaba Rabbah dates the renaissance , or better , the consolidation of the Samaritan commonwea Ith in the third or fourth century A.D. In his time lived their greatest poets and writers .... Such an elaborate Chronicle of the fourth century had evidently been preserved in Hebrew among the Samaritans down to the period of Abu'l Fat J:l (fourteenth cent 小 Whoknows whether it wi lI not , sooner or later , come to light as so many other writings of the Samaritans hitherto unknown , and how much of it may be found in those already known.' 的

Referring to the reliability of material or traditions emanating from the ßaba Rabbah period , Montgomery avers that ‘only for the period of the Samaritan revival in the IVth and Vth centuries does there appear to be any genuine native tradition.'69 Assuming then that Chronicle 11 achieved its present form as a resu It of a redaction of primary (Samaritan-Hebrew) material , can we be sure that the redactor treated his source with respect and transcribed it in its pristine form? The answer is , natura lIy , that we cannot be so sure. However , there are a number of indications that he regarded the text before him as inviolate. This explains the many di 組cu It and complex phrases that occur in the Chroni cI e , and which would normalIy have lent themselves to simplifìcation. This also explains the lacunae in the text , which no attempt has been made to fìll. 70 Furthermore , in instances where the scribe was aware that an inaccuracy had occurred in the Chroni cIe's transmitted text , he did not presume to correct 祉， but rather added a corrective gIoss. To give but one example: In the list of the administrative boundaries 71 we are told that ßaba

67 Abu'l Fat J:t, p. 139. 68 M. Gaster , Studies and Texts, 1, p. 485. 69 Montgome 內， Th e Samaritans , p. 310. 70 Se e 11 :22 , 23 , 24; 12:4. 71 9: 6- 19.

THE CHRONICLE

191

Rabbah gave to the second leader a ‘ permanent possession from 'Ito Tarblos.'72 The scribe or redactor - which scribe , of the 'Askδr many who must have copied the MS. down the ages , we do not to know - adds the corrective gloss: 'T his is actually from 'Askδr ω. ' The fact that he did not just correct the original is clear Tiberi evidence of his high respect for the Chronicle. It also serves to refute Ben Hayyim's description of this work as ‘a modern Chronicle.' Another important factor militating against this assessment is the uniqueness of much of the vocabulary and grammatical forms - collected in our word-list 73 - which has no parallel in the ‘modern' Samaritan-Hebrew idiom employed by writers during the past century in order to supply the requirement of scholars and libraries researching Samaritan literature , much of which was written in Arabic. The Hebrew of these translators inevitably betrayed the Arabic original , in the form of structures and phraseology which were clearly literal Hebrew translations of Arabic idiomatic expressions or characteristic forms. No translator , however competent , could completely disguise the Arabic provenance of his master-copy , especially when Arabic was , at the same time , his own native tongue. Yet , in our Chronicle , we have failed to uncover one clear example of an Arabic idiom underlying any Hebrew form. The conclusion is inescapable , that we are indeed dealing with an original Hebrew Chronicle , perhaps of the genre referred to by Abu'l Fat J:l as one of the sources for his own work. The fact that our MS. is the sole extant copy of the Chronicle is indicative of its rarity. One would have expected that the original , used by the scribe Tobhiah ben Pin J:l as , would still have been available. That this is not the case suggests that it must have been in a serious state of disrepair when Tobhiah undertook his task of copying i t. Perhaps the sorry state of the original actually prompted him to devote his attention to i t. Had the original remained , for centuries , the property of the Shechem community it is still inconceivable that no further copies of it would have been made! A solution to this problem may be obtained , however , by consulting folio 280b , where the scribe , Tobhiah , speaks of his father's literary activities , and especially his devoted and indefatigable efforts to collect together from many sources the treasures of Samaritan literature. With reference to

72 73

9:9 , See CESC 50 6- 517.

192

THE CHRONICLE

"'l

our Chronicle II , Tobhiah states: 鳴，π1 El OπT mc l':J p 1WN N';' was he (i.e. his father , Pin J:t as) who collected the copy of this Chronicle.' The use of the term 'collected' implies that the Chronicle had been obtained from an outside source , and had not been in the possession of the Shechem community. It might well have originated in either Damascus or Egypt , the other main centres of medieval Samaritanism. Pin J:t as himself had ilo opportunity to pay any attention to the Chronicle he had collected. The merit of doing so was that of his son , Tobhiah. It is possible that Tobhiah only became aware of the existence of the Chronicle when examining the large number of manuscripts left by his bibliophile father at his death. This is suggested by the fact that our Chronicle was completed in 1908 , just ten years after the death of Pin J:t as.

一‘It

V I. JUDAIST PSALM- VERSES IN A SAMARIT AN CHRONICLE One of the fnost mystifying characteristics of the Baba Rabbah section of Chronicle II is the Iiberal use made of passages from the Biblical book of Psalms. This is surely one of the most glaring literary examples of the i 耐 Itration of Judaist inAuence into the stronghold of Samaritanism. The infìltration of Judaist ritual practices has been well attested , 1 but the Samaritans have zealously maintained a policy of exdusiveness in the domain of literature , and have resolutely refused to come to terms with the many winds of literary change that buffeted them from the direction of the Judaean centres of learning and culture. The classical example of this literary opposition to anything which smacked of Judaean i 吋闊前e was the translation of the Samaritan Pentateuch into Arabic , accredited to Abu al-Hasan of Tyre (1 1th cen t.). His translation fell into disuse because it was felt to have become inAuenced by renderings of the Arabic translation of the Rabbanite scholar , Saadiah Gaon. 2 The Psalm-verses are employed in our Chronicle in the context of Baba's prayers , petitions and praises of God. In this genre it would have been natural for the Chronicler to have employed passages from the Defter , or at least to have worked within its style and idiom. How then , do we explain the presence of these quotations from the Judaist Psalter in a Samaritan Chronicle? Our starting-point will be a passage in the Midrash which refers to a discussion between a Samaritan and a Rabbanite theologian on the subject of the resurrection of the dead: The Patriarch of the Cutheans asked Rabbi Meir ,‘ 1 know that the dead will return to life , for it is written , AND THEY (sc. the righteous) SHALL BLOSSOM FORTH OUT OF THE CITY (sc Jerusalem) LIKE THE GRASS OF THE EARTH (Ps. 72: 16). But when they arise , will they arise nude or in their garmentsγ3

1 Samaritan observance of the festival of Purim , for example , is referred to by Mills (Three Months Residence , p. 266). On Samaritan wearing of fringes see A Spiro ,“Samaritans , Tobiads and Judahites in Pseudo-Philo ," AAJR XX, 289. 2 EJ 14 , 754b.

3

Mid. Ber. Rabb 94 , 6; Qoh. Rabb. , V , 12

194

JUDAIST PSALM-VERSES IN A SAMARITAN CHRONICLE

J. Iss 肘， quoting this passage , 4 makes the following comment: ‘ A lay leader of the Samaritans during the second century A.D. knew that the dead would rise! And he quoted Psalms - a book not recognised as canonical by the Samaritans - as his reference! Surely we cannot be so naive.'5 The employment of Psalm-verses in our Chronicle 6 m 呵， indeed , be viewed against the background of this passage , whose authenticity , unlike Isser , we have no reason to repudiate. The topic under discussion in this instance is of crucial importance. Resurrection quite c1 early had its place in mainstream Samaritan orthodox Theology.7 The usual proof-text , marshalled from Gen. 3: 19 ('To dust you shall return') , was decidedly unconvincing , and Samaritan theologians would obviously have been keenly interested to see how their Judaist counterparts derived the doctrine , knowing full-well that they were equally hamstrung by the lack of a clear statement on the concept in the pages of the Pentateuch. The ‘ Patriarch of the Cutheans' was quite clearly in sympathy with the sentiment expressed in the Psalm verse he quoted , and the fact that this did not come from a source recognised as Canonical by his community did not invalidate the truth of the doctrine in his eyes. There is thus nothing surprising about his demonstration of the fact that he was aware that the Rabbis had appealed to that Psalm verse as a support for the doctrine of Resurrection! He was merely addressing Rabbi Meir in the context of the latter's own theological exposition and probing it further. It must also be noted that although the book of Psalms was not Canonical for the Samaritans , yet , as a book of hymns with few overt historical allusions and no theological or religious innovations , it contained nothing that was 。在 ensive to Samaritan belief. Quite the contrary; the Judaist Psalms might well have been accepted by some Samaritan groups as a useful devotional manual or source in the period preceding the Compilation of the Defter and rise and development of the Samaritan synagogue as a central institution.

J. Isser , op. cit. , 145. 5 Isser's quoted source for this passage - T. B. Sanhed. 90b 一的 incorrect. This passage does not , in fact , make any reference to Cutheans , but is introduced by the words ,‘ Queen Cleopatra asked Rabbi Meir.' See note (1) in Soncino Talmud , Sanhedrin , p. 607. 6 See 3:12-14 , 16-27 , 20-21 , 23-24 , 29-33. 7 For the Samaritan doctrine of Resurrection , see J. Macdonald , The Theology of the Samaritans; also EJ 14 , 739a 4

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Our knowledge of this development is stilllimited , notwithstanding the cont :r ibution of Kippenberg , 8 though ‘it is apparent that in Samaritanism , as in Judaism , the synagogue played an important part , undergoing a similar development even down to minor details. , g This being 鉤， the Samaritans would clearly have had need of hymns or devotional songs along the same lines as those which developed into the Judaist Book of Psalms and the Qumran Covenanters' book of Hôdayoth. That we have nothing of this type of literature from the pre-Synagogual period in Samaritanism is surprising. It is just possible that some Samaritan communities such as the one presided over by the ‘ Patriarch of the Cutheans' referred to in the Midrashic passage - actually used the Judaist Psalms in their own worship. It is also possible that certain of the Psalms , or individual verses from Psalms , were the common possession of both communities. These may have originated as northern Psalms , and come down as the common heritage of that part of Palestine , later to take their place as part of the J udaistic Psalter. It would be contrary to all we have observed regarding the evolution of literary and liturgical genres to assume that the poetic and Aowing 4th cen t. compositions of Marqah and Amram Darah were inspired exclusiv e1 y from within , with no borrowing or inspiration from a previously-existent , popular literary reservoi r. It is quite conceivable that it was the J udaist (and , possibly , the northern) Psalms which fired the poetic spirit of the early Samaritan liturgical writers. Restricted to the few books regarded by their community as Canonical , they would have been unlikely to have possessed the inspiration and literary components to develop , as they did , a new and rich orchard of liturgical composition. The problem of the final separation between Samaritans and Jews -a still hotly-debated issue - might also impinge upon this question of the use of the book of Psalms by the Samaritans. The observance of the festival of Purim by the Samaritans , as referred to by M i1l s , 10 is a clue to the lateness of the separation. Coggins avers that ‘ the decisive formative period for Samaritanism was the epoch from the third century B.C. to the beginning of the Christian

8 9

10

H.G. Kippenberg , Garizim und Synagoge (1 971). See , esp. , pp. 145-17 1. Coggins , Sama 的tans and Je 叩s ， p. 137. Mills , oþ. cit. , p. 266. Cf. Montogomery , The Samaritans , p. 42; Coggins , oþ.

cit. , p. 137

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era; it emerged from the matrix of Judaism during this time ， ω ith some me ω ure of communication continui ηg well into the Christian era between Samaritans and vario ω Je ω ish groups (my italics).' This reconstruction of the situation would confirm our contention that the growing popularity of the Psalms and their absorption into Jewish liturgy would undoubtedly have had some repercussions in the Samaritan community. The Psalms would have been known to the latter , and probably rehearsed and recited in Samaritan Prayer-meetings and early Synagogues. It was only with the cultivation of their own unique De 戶er that the non-Samaritan elements were jettisoned. The Purim festival was able to survive , however , by a process of re-interpretation and a calendrical switch to a di 釘erent month. 11 The Psalms , so closely identified by then with the spirit of Judaist Prayer , could not so easily be absorbed into the Samaritan ritual without incurring the charge of dependence upon Judaism. The Psalms or Psalm verses that had hitherto been regarded as northern , or common , tradition might we lJ have been preserved by the Samaritans of the early centuries of the Christian era. Hence the Talmudic reference to a Samaritan ‘ Patriarch' quoting the Psalms , and hence the employment of passages from the Psalms - with some minor variations - by the author of our Chronicle. This consideration can but enhance the uniqueness of the Chronicle; for if these Psalm verses were indeed actually spoken by Baba Rabbah , then his generation would have probably been one of the last to use them; for before long the inßuence of the Defter , Marqah , etc. , would totally have supplanted the use of the Psalms. This would be another indication that in our Chronicle II there have survived literary traditions and elements which were actually contemporaneous with the period being chronicled. One final point may here be made regarding this meeting between Samaritanism and Judaism in the area of a common approach to, and use of, certain Biblical books. From the Tosephta we learn that in ancient Palestine there were Samaritans who were regarded as acceptable and suitably-qualified to teach the Pentateuch to Jewish children. 12 Such teachers could not have been ignorant of the other components of the Judaist Bible. Furthermore , if the suggestion that the Sa m;:t ritan Targum is an adaptation of Onkelos

11

12

Mills , loc. cit. TosePhta 'Abhôdãh Zãrãh , 3 , 1: i !l O "泊"

þ'J'n " 1 門口1 趴

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rests on any valid foundation , this would also present a picture of educated $amaritan leaders , thorougly instructed in Jewish Biblical writings and Biblical tradition. This would certainly have included the Psalms , and may be a further explanation of the appearance of passages from this work in a Samaritan Chronicle.

VI I. THE LEGEND OF THE SPEAKING BIRD IN THE CONTEXT OF RABBINIC POLEMIC One of the most dramatic episodes in the account of the Baba Rabbah period is that of the legend of the speaking bird. This is woven into the account of the return of Baba's nephew , Levi , to Samaria after an absence of thirteen years ,‘ acquainting himself with every custom of Roman Faith' (1 8:2) , in preparation for the longed-for day when the Samaritans would lead an insurrection against their hated oppressors. The brazen bird is described as the main obstacle to Samaritan access to the Holy Mountain:

‘For there was situated on that holy Mountain , Mount Gerizim Beth-EI , a bird , like a dove , used for the performance of divination and sorcery by the Roman sorcerers. That bird was made of brass , and to any Israelite coming up to Mount Gerizim Beth-EI the bird which they had made would call out 'Ibr 句“­ When the Romans used to hear the call of the bird they would arise and search for the Israelite person .....' (1 8:5-6) The sole motive behind Baba's decision to send Levi to the Romans was ‘ that he might ascend Mount Gerizim Beth-EI , and direct all his efforts to breaking down the bird that is situated there.' 1 There follows an interesting and colourful account of Levi's fortunes among the Roman c1 erics , where he attained to the rank of ‘Great Skopos'. From the account of his return to Samaria , accompanied by a great entourage comprising ‘leaders of the Roman people , their 。而ce 時 ， some Of the kings and all the army ,' 2 it would seem that Levi is being depicted by the Chronicler as an overseer with special responsibility for kings. Who these kings were is not stated , although the reference to Levi having set out ‘ from the province of Constantina'3 provides the

2

18:3. 19:3

3

Ibid.

1

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cJ ue. Towards the end of the Baba Rabbah section it is related that Bab p_ i was imprisoned in Constantinople , where he was

welcomed by all the kings who were resident there. 4 Elsewhere we have analysed the Constantinople material 5 and found it to be unhistorical as regards the Iife of Baba Rabbah. Baba died before Constantinople became the prominent Roman administrative centre. The reference to ‘ kings' living there 芯， however , historical , as we have demonstrated. 6 Levi's association with the ‘Roman kings' suggests that the Chroni cJ er is depicting him in the role of supreme overseer of ‘the nobles and many opulent senators of Rome and the Eastern provinces 門 who were commanded by Constantine to take up residence in that city. The conclusions that we have reached regarding the lack of historicity of the ‘ Constantinople period' in the life of Baba directly a 旺ect the Levi episode. Levi , likewise , could hardly have studied in Constantinople for thirteen years during the life of Baba , nor could he have become a city administrato r. Baba died about 328 A.D. , 8 and Constantinople was not dedicated as the new capital of the Eastern Roman Empire until the year 330 A.D! It is thus apparent that the Chronicler has taken the legend of the brazen bird and woven it into a further legendary setting wherein the hero is Levi who returns from the Roman court of Constantinople and , with the help of Roman nobles and soldiers , is instrumental in destroying the brazen bird and restoring access to the holy Mountain In a later (unpublished) section of Chronicle 11 it is related how this same Levi became an adherent of the heresy propagated by Dosis. 9 It is conceivable therefore that this whole episode of Levi and the destruction of the brazen bird was fabricated in Iater Dosithean circles with a view to glorifying their most distinguished convert from Orthodox Samaritanism. In the light of our foregoing remarks , we may separate two strands in the account of the brazen bird: 自 r 鈍， the Levi-stand which , as we have suggested , might have come from a Dosithean source - and , secondly , the legend of the bird , which , as a

423:12. CESC 378-387. 6 oþ. cit. 385.

5

7 8

9

Gibbon's phrase.

Ibid. CESC 373. Chron. 11 , fo l. 475 -4 79.

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THE LEGEND OF THE SPEAKING BIRD

unifìed legend , challenges us to seek some explanation of its ongm The description of the bird as ‘like a dove' instinctively reminds us of the famous Talmudic charge that ‘the Samaritans found a fìgure of a dove on the top of Mount Gerizim , and they worshipped it.' 10 This charge was levelled by a contemporary of Baba Rabbah , the Amorah Nachman bar Isaac (d. 356A.D.).11 The Talmudic report suggests that Nachman is giving his own , ex cathedra , interpretation of why social and religious intercourse with Samaritans is forbidden. The Talmud actually relates the proscription to an episode that is supposed to have occurred some two centuries earlier , in connection with a visit of R. Simeon b. Eleazar who was sent by Rabbi Meir to fetch wine from among the Cutheans:

‘ He was met by a certain old man 12 who said to him , PUT A KNIFE TO THY THROAT IF THOU BE A MAN GIVEN TO APPETITE (P r. 23:2). Wherupon R. Simeon b. Eleazar returned and reported the matter to Rabbi Meir , who thereupon proscribed them. Why? - Rabbi Nachman b. Isaac explained: because the Samaritans found a fìgure of a dove ........' It is signifìcant that the dove-worship charge is not related by the Talmud in the name of any previous authority. Had that , indeed , been the true motive underlying the attitude of Meir , he would certainly have publicised the matter. Instead , we have a very abstruse warning of ‘the old man' to keep apart from them. No reason , however , is given Il3 Had there been any substance in the charge - had the charge even been made in the period of Rabbi Meir - it would hardly have been suppressed , to remain a mystery for two hundred years , requiring the elucidation of the 4th century Rabbi Nachman. That the pre-4th century Rabbis knew nothing about doveworshipping Samaritans is obvious from the fact that the slaughtering performed by a Cuthi was declared permitted by the

Ta J. Hullin 6a 11 See H. Strack , Inlroduclion 10 Talmud and Midr 叫 ， h ， p. 130. 12 The 'old man' , Montgomery rightly notes (p. 191) , is a frequent Talmudic figure ,‘ a sort of oracle , probably representing popular opinion.' 的 Indeed ， the verse from Proverbs would suggest that the import of the warning was merely to discourage the scholars from imbibing too much wine! 10

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distinguish ,ed authority Abbaye , 14 and from the fact that R Jo!).anan (d. 290 A.D.) , and his pupil Rav A 凹， had no compunction about eating of such mea t. 15 The Talmud , in offering an explanation of Samaritan reliability , points out that the latter even go beyond the requirement of Biblical law; for , whereas D t. 12:21 does not specifically include birds as requiring ritual slaughter , yet the Samaritans do accept its binding character , and are , in general , more scrupulous than the Jews regarding these laws. The relevance of this seems to have been overlooked by Montgomery in his discussion of the alleged dove cult of the Samaritans. 16 Surely , had there existed such a cult it is inconceivable that they would have been regarded as suitable ritual slaughterers in the eyes of rabbinic law. Their slaughter would have been invalid for fear that the act was performed with idolatrous intention - whether or not they adhered to the details of practical halachic requirements. The inescapable conclusion is that the Rabbis before R. Nachman's period were unaware of , or totally discounted , any calumnious charge that the Samaritans indulged in any idolatrous dove worship. It was only in the 4th century , when relations between the Jewish and Samaritan communities were especially strained 17 - exacerbated , perhaps , by the religous revivalism and military activities of Baba Rabbah , which threatened to upset the political stability of the whole region - that the Jews saw fit to make it abundantly clear to the Romans that the Samritans were a totally separate religious en tity , and that they were acting unilaterally in their current enterprises under Baba Rabbah. The most e 何ective way of demonstrating the separatist nature of the Samaritans was to charge them with idolatry. For the origin of the charge a number of suggestions have been made. Especially fascinating are the theories of Selden and Ronzevalle , that Samaritan origins can be discerned in the primitive cult of Semiramis , practised under the form of a dove by the Hamathite colony in Samaria. 18 However , the fact that neither Mishnaic nor early Talmudic tradition knew anything of

14 15 16

17 18

Ta l. Hullin 3a.

op. cit.

5b.

Montgomery , The Samaritans , pp. 169 , 320. Echoes of this are heard in our Chronicle; see 15:12-19 , 16 , 17:1-6. See Montgome 門， p. 32 1.

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THE LEGEND OF THE SPEAKING BIRD

the existence of such a cult , which would hardly have sprouted suddenly in 4th century Palestine without any antecedents , coupled with the fact that Baba's reforms , on the evidence of the Chronicle , involved no sweeping changes in the spiritual direction of the Samaritan community other than an intensification of their trust and faith in God , suggests that the dove cult was not endemic to Samaritanism , but rather owed its calumnious reference to some event which had occurred at the time when the charge ω as first recorded , i.e. the 4th century period of Baba Rabbah and Rabbi Nachman b. Isaac. The conclusion we draw is that Nachman was himself the author of the charge against the Samaritans , but that he bolstered his antipathy to them by attributing the charge of dove-worship to the 2nd cen t. Tanna , Rabbi Mei r. But what inspired R. Nachman to level this particular charge against the Samaritans? Might not the idea have been implanted into his mind by a contemporary report of an effigy of a bird on Mount Gerizim , which bird had become a cause célèbre among the Samaritans? Might not the legend of the brazen bird , as related in our Chronicle , have been the spark which fired Nachman's imagination? Whether or not he had received a garbled version of the even 的， or whether he deliberately distorted the facts as a plausible piece of anti-Samaritan propaganda , is immateria l. For our purpose , the 4th cen t. tradition of the existence of an image of a dove on Mount Gerizim has highly significant points of contact with the legend as described in our Chronicle. Might not the brazen bird , 'like a dove ,' have been , in fact , an emblem of the Roman eagle? This would have been erected to symbolise Roman occupation of the mountain , in the very same way that Herod had erected a large bronze representation of an eagle over the great gate of the Temple. 的 The bronze eagle was probably posted at the main route up the mountain as a warning sign against Samaritan approach. It may or may not have had an inscription to that e 旺 ect attached to i t. We actually have a reference in our Chronicle to the practice of setting up a brass notice , especially when the purpose was to prevent access to an area. When the Samaritans had succeeded in driving out the Judaeans from the city of Shechem , during the reign of Ptolem 前us Claudius (ca. 140 A.D.) , they ‘ made a brass

的 Josephus

，

Ant. , XVII , 6 (1 51).

THE LEGEND OF THE SPEAKING BIRD

tablet in th