Samaritan Documents: Relating to their History, Religion, and Life 9780915138272, 0915138271

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SAMARITAN

DOCUMENTS|

Relating To Their History, Religion and Life

Photo Front Cover:

THE

LEEDS

SAMARITAN

DECALOGUE

INSCRIPTION:

Given by the Rev. Joseph Hammond to the Leeds Philosophical Society ca. 1863 this stone contains abbreviated parts of the 4th, 6th, Tth, 8th, 9th, and 10th commandments. Line 8 (cf. Deut. 27:8) is peculiar to this stone and differs from other SP MSS. When G. Rosen showed it to the Samaritan High Priest ca. 1860, it was disowned. Ninety years later Bowman was told by the then High Priest that it was a “Jewish hoax,’’ although it was originally received from a Samaritan High Priest! The verse in the last line (cf. Deut. 33:4) is found neither in the SP nor in Origen’s Hexapla. Since the last commandment is ‘the essential point of difference’’ between Samaritans and Jews, Bowman thinks the stone should be dated before Origen when the form of this commandment was not yet fixed. ?

G.M. Elliott Library

—

Cincinnati Christian University 2700 Glenway Ave Cincinnati, OH 45204-3200

PITTSBURGH

ORIGINAL

TEXTS

Dikran

Y.

General

Samaritan

Relating

to

Their

AND

TRANSLATION

SERIES

Hadidian Editor

Documents

History,

Religion

and

Life

Digitized by the Internet Archive In 2022 with funding from Kahle/Austin Foundation

https://archive.org/details/samaritandocumen0000bowm

.

SAMARITAN

DOCUMENTS

RELATING

TO THEIR HISTORY, RELIGION AND LIFE

TRANSLATED AND EDITED BY JOHN BOWMAN

M. ELLIOTT LIBRARY ‘nnawi, Christian University

i THE

PICKWICK

PITTSBURGH,

PRESS

PENNSYLVANIA 1977

Library

of Congress

Bowman,

John,

Samaritan

in Publication

Data

1916documents.

(Pittsburgh

series

Cataloging

original

texts

and translation

; 2)

Bibliography: p. Includes index. 1. Samaritans--Religion--Sources. BM917. B68 296.8'1 77-4949 ISBN

0-915138-27-1

THE

© 1977by PICKWICK PRESS Pittsburgh, Pa.

I.

Title.

te lh iret le

© oma 7,

ACKNOWLEDGEMENTS

The

author

in various person

desires

ways

or

his

different

by letter

or

in their

and

the

names

of

sor

Edward

skill. the

late

Robertson,

Dikran

Patricia

express

at

knowledge

Nemoy,

to

and

Y.

Johnson

of Melbourne

He*would Professor the

late

grateful

times

writings, like

him

the

late

Gaster

and

Professor

who

the

work

provided

and

the

the

In this year

Profes-

series, Faculty

funds

in

to mention

Kahle,

of the

who

of their

Paul

editor

who

gave

all

either

Moses

the

University

to

in particular

Hadidian, typed

thanks

and places,

for

Leon

Mrs. of Arts

the

of Grace,

Prof. John Department Studies

Bowman of Middle

University Australia

of Melbourne,

typing.

1976

Eastern

\

:

a

~

ee

-

ni]

“

=

ax i

.

«

a

SAMARITAN

DOCUMENTS

HISTORY,

RELATING AND

RELIGION

TO

THEIR

LIFE

CONTENTS

Page i=vii

Introduction Chapter

1

on

Bible

(i) The Samaritan

Ten Words

of

Creation

dk

(ii) The Kise ha-Beri'ah Sections

(iii)

of

Samaritan

i.e.

The

Creation.

5

Decalogue

Inscriptions.

9

(iv) The Samaritan Bible

and the

Ten Commandments.

16

(v) Kataf of The Ten Commandments recited of

Chapter

the

on the

second

25

(vi) The Kataf of Genesis

2T

(i) The Samaritan Chronicle Tolidah (Introduction and up to the time of Abisha) (ii) The Samaritan Book of Joshua. (Israel during the

37

2

Chronicles:

period

of Divine

Favor). (iii) The Chronicle Eli

to

Adler.

Hananiah

from Abu'l

Second Excerpt from Abu'l

of

(From

i.e.

from

87

of Abu'l Fath. 114~

Fath pp.78-83 (Vilmar's edition) Amram III and Dustan (Post-Exilic).

Fath pp.94-104 the

Septuagint.

Hyreanus

and the

Ptolemy Also

Excerpt

from

Abu'l

Fath

pp.2l2ff.

120 and

John

Pharisees

and Samaritans. Third

4

of Divine the Babylonian

(iv) The Chronicle Excerpt

Grace

61

the beginning Disfavor till Exile).

First

Sabbath

month

126 Akbon,

Raba; also the famous gression on Samaritan

Baba

diSects.

136

Chapter

3

Biblical

Commentaries:

Selections of Ibrahim

from the Commentary ibn Ya'kub on Exod.

21:1-3 (Hebrew slaves and their period of service). 214 Lev. 23 (The Chapter on the prescribed Selections

Section Section

(a) (b)

Section

(c)

Section

(d)

prophet

(i)

since

Deut.

in

Israel

(iv)

Discourse

Angels Markah

243 ahh

Concerning

the

248 on the

Phinehas

Day of

on the

:

251

Taheb

263

Molad Mogeh The Birth of Moses:

Selections

birth Chapter

241

like

34:10-12.

Vengeance

(iii)

238 239

Abu'l Hasan al-Suri The

(ii)

223 Hasan

al-Suri's Kitab al Tabbah The Explanation of the Shema The Discourse on "And he went up" Deut. 34:1-4 The Discourse on "And he (Moses) dies" Deut. 34:5-9. And there has not arisen (a

Moses) Chapter 4 Haggadic Midrash

feasts). from Abu'l

from

the

story.

284

5

Halakah

The Samaritan halakic code Hilluk The Hilluk on Marriage

(a)

The Hillukon Circumcision Samaritan Ketubot Marriage Documents of a woman married for the time

312

(b)

of a virgin

322

(c)

The Bill of Divorce

328

second

Epilogue

Four

prayers

Samaritan Index Index

of

Short

Bibliography

Biblical

298 300

and

Post-Biblical

from

305 309

the

Liturgy

References

B3L 336 354

367

INTRODUCTION

The

History, to

The

present

and

Samaritan

Series

Number

authors

mentioned

work.

It

from

a variety hand

religion

of

It

for

is not

mass

In their form

or

devoted Jews the

centered,

a very

it

tn extenso.

to the

as

separate

views

is

their

aim

of

examples

us

with

a

history,

literature;

bounds

literature: into

small

which

but

the

like

should Torah,

Samaritan

Tenth

the

their

Jews

Samaritan.

is

quite

a

is basic.

i.e. are

digest

totally

Samaritans the

differences

Samaritans

Commandment

not

by re-

Bible

unite

of the

is

of categories.

basically

significant

existence

set

in Kataf the

it

there

entire

either

Samaritans

for

number

their

is read

are

though

a limited

that

The

about

synonymous

Samaritan

sect.

provide

are

The

for

only

which

life

but

ground

the

very

Torah,

has

by Samaritan

in English

its

it

The

not

religious

them.

Torah,

the

documents

Pentateuch,

Service

is

accessible

a companion

Monograph

texts

but

falls or

of

Samaritan

as

future.

extensive

Divine

Jewish

serve

and

Torah

separates

the

to

intended

Theological

this

make

Samaritan

for

religion

Samaritan

But

to

literature

of material,

The

of

relating

translations

Samaritan

hopes

religion

ligion,

Pittsburgh

therein.

attempts

Samaritan merely

documents

is basically

giving

picture

and

of

Life

Problem,

4, as

this

first

volume

Religion

is one

and

same

as

which

as

a

such

difference. The from

Samaritan

in Hebrew. Samaritans

only

second

to Aaron

introduced

of the

Chronicles,

The to

section

Tolidah

have

but

that

the

seeks only

to Adam!

they

the

present earliest

In the

the

succession

same

possess

gives

of which

to establish

valid

actually

book

work

the

a selection

is

claim

the

of the

of Priests

the

very

claim

copy

Tolidah

back

has

of the

not

been

Torah

written

's great grandson; by Aaron

tempt

by them

to

text

of the

therein

Also

included

short

selection

While

Hebrew

unlikely

of the

Arabic. on

of the

recognised

the

Samaritan

Scripture, all

set

the

Biblical Hebrew

Book

of

they

third

Chronicle

the

period

of

Disfavor

ing to

see

the

first

Biblical

how

Samaritan

Book

half

which

of the

history

are

naturally

wards

the

last

prominence

It is in Arabic

its

coy

quarter

existed which

own

of the to

and belongs it has

Jews, to

till

but an

B.C.

exile

eighth

the

to the the

aba

and

It

seeks

century

have

fold.

from

it blames them-

bringing

causing

is

interest-

Judaism

to

Chron-

Israelites

B.C.

in

rewrite

Samaritan

Exile

With of the

to-

them Jews.

is that by Abu'l Fath.

fourteenth

most

to

see

for

from

of the

Babylonian

Chronicle

also

The

have

is

(who

end

off

viewpoint. the

seems

of Joshua

today.

hived

century

about

is given

Chronicles

Fayor

sect

The fourth Samaritan Samaritan

and

fourth

from

icles

much

has

the

Ages

of

a nineteenth

Samaritans

and

Canon

Samaritan

is

is

True

historiography

the

between

it

the

and

Grace

a Jewish

that

within

in Hebrew

Israel)

Divine

Divine

before

the

Pentateuch)

Middle

is

schism

the

true

it;

like

of their

later

is

is clear-

Revelation.

part

the

of Samaritan

the

it

translations

which

from

since

by

Like

the

of Joshua,

(apart

too

least

only as

of Joshua

not

production.

selves

Book

is

century

for

Samaritan Book

of a

exist,

Hebrew

Joshua

which

do

than

Divine

Eli

not

Joshua

Torah.

in Arabic.

other

by sectarians

Adler,

statements

of the

of Joshua

as

example

on

text

a translation

Book

Samaritan

Bible

store

only

is

Samaritans

at

considerable

recognised

section

anything

based

Hebrew

Samaritan

of the

make

they

Jewish

of the

are

by the

but

The the

the

Part

Jewish

not

been

from

they

the

in this

versions

that

ly dependent rest

from

differ

peculiar

of their

authenticity

claims

the

and

Torah

that

the

justify

at-

an

is

latter

this

claim

century.

to being

Of

regarded

as

a historical

work.

wanting

its

from

lation

Eyen

pages.

so,

polemic

The

three

and

inclusion

in our

on

Samaritan

sects

remarks legations

about

ter

tells

us more

and

polemics

the

than

pages are

and

apologetic

sections

dealing

with

important;

so

Abu'l Fath's

gives

us

any

new

for

Abu'l

too

methods

not

trans-

Fath's

are

though

translation,

Septuagint

about

are

chosen

his

allat-

this

of apologetics

information

the

about

Septuagint.

The

Bible

century

The

third

section

commentaries commentator

second

two

of

the

book

in Arabic. Ibrahim

are

The ibn

from the

Ya'kub

Kitab

Suri of the 11th century A.D.: Deut. and

34:1-4 the

LORD

herit:

on

34:10-12

arisen very

is

i.e.

showing

Deut.

with

special

important

Ibrahim legal

Hasan on

sections

al Tabbah

whole on

of Samaritan

from

an 18th

21 and

Ley.

of Abu'l

ibn

Ya'kub's

v.10

like

for

that

death

to

23.

Hasan

al-

6:4-9 i.e. Shema:

land

the

in Israel

Samaritans

the

compared

he

Lev.

al-Suri

laws

is

of

'And

Israel

was

Moses:

on

there

on

Pisgah

has

to

in-

Deut.

not

Moses'

a verse

which

Moses

is what

Muhammad

whom

legal)

relating

with

and

that

Jew

in

aller

the

Midrash,

Basically in the

the

there

of

is

can

be

al-Suri

sticks

importance

slaves

the

LORD. of his

e.g. as

on

are

even

closely

given

The

hag-

in hand-

text,

a real

un-

terse.

here

freedom

Bible

is

conditioned 21

part

Torah

is more

on

is Ex.

major

Hasan

there

haggadic

feasts

state,

Abu'l

commenting

of Scripture.

Samaritan

to

e.g.

in the

matters

While

a Jewish

on

appointed

from

homiletic). of

of commenting

commenting

commenting

however

type

style

23 the

when

(i.e.

give

latter

words

between

and

and

we

(i.e.

gadic

very

the

for

halakic

cleanness

ling

Ex.

on Deut.

reference

material

slavery:

book

on

are

going up to the top of Mt.

i.e.

since

examples

two

Muslims.

by the

Abu'l

him

34:5-9

a prophet

for

and

on Moses

gives

first

it,

to the

difference

to the

words

of

haggadah.

Jews

With

the

acceptance The

first

fourth

example

al-Tabbah. frowned

is Abu'l

Whether

on

belief

witness

treatise

attesting

which

Markah's

tions

is

it was

the

of

image

who

the

Abu'l

give

them

personal

to

accept

the

four

angels,

babe

apparently Of

al-Suri

Moses

the

in the

derived

S2isks

he.

by

the

4th

(Gen.

5:24)

the

dis-

him,

but

9:6 the

because

Hebrew

becomes be

Markah party

of bulrushes and

was

of

was not

exegesis and

Ex.

the

accept-

we

hear

guarded

of

or

willing

when

was

how-

angels

ZAllpaln, = whose

320;

in

observed

there

later

Bible

'for

individualization

and

A.D.

men-

individualize

century

A Num.

century

are

It will

with

Anusa

Samaritan

there

image'

not

a brief

it,

in Gen. own

write

in the

took

extraordinary

INAS

could

on

priestly

basket

Penuel,

stage llth

man'.

but

strict

one the

than

In Markah

Kitab

at

God

does

fourteenth

Kebala',

iGen.

He

indicated;

the

were

made

his

by

Targum

in His

from

Our

had

based

Further

man

names.

which

until

that

text

Hasan

to be

ideas

later

because

did.

Midrash.

However

in part

not

angels

that

of

not

the

angels,

a priest

existence.

was

God made

ever

seems

of

with

be followed.

on Angels,

priests

Hasan,

are

accepted,

haggadic

al-Suri

In the Samaritan

the Angels 'for

ance

their

of Enoch

statement

angels

Abu'l

be

which must

with

existence

presumably

of angels.

appearance

deals

Samaritan

the

discourses

it must

halakot

Hasan

the in

as

as

for

section

century,

Targum

Samaritans

is kept

by

names

the

17:15

Hebrew respect-—

ively.

Markah

Sam. The

second

and

in this

post-talmudic

that

example

case

it

clear

Samaritans

the

reader

tractate

that

did

will

at

not

see

of haggadic

is on

reading of the Jewish

makes

As

The

the

the

on

the

believe

Markah

of

from

"Vengeance

Kuthim its

in the

i.e.

the

the

Memar

(Deut.

32:33

is Mine"). Samaritans,

composition

resurrection

in discoursing

iv

is

Day of Vengeance

Hebrew text

time

midrash

on the

Jews

held

of the

Day of

dead.

Vengeance

and

of

the

of

different

dead.

Markah

Recompense,

did

If tractate

Kuthim

Samaritans

lived

in the

reunion

failed

and

beliefs

until

when

there

This

time

prepared

including

on

Noah.

The

a haggadic

this

was

the

priestly

orthodox

into

on

i.e.

is modelled

but

a selection

Birth

century it.

accepted

death

This

the

If one

of Moses

Hasan

given

by the

while

in their the Molad MoSeh and the Memar Markah share to Moses,

priest

of the

became

that

In the

sixth

Samaritan

Havaxeits

aside

Talmud

as

the of

set

the

out

Torah

in the

left

foreign kept

who

century

11th

is

one

quite

is

it

in the Molad

represented

of Moses

laws

Markah

Memar

titude

however

version

orthodox

from

section

of our

Just

the

with and

its

as

to

Moseh the

could

are

lth

work

we

Karaites,

they

not

The

the

sort

of views

century

on.

example

an

they

live

by the

without

a

views

give

developments

manage

that

at-

al-Suri,

ways.

though

would

compares

with that

Hasan

old

the

un-

old

impression

the

to Abu'l

post-Biblical

claimed

Bible,

with

is

is

it

but that

Abu'l

al-Suri's

the

from

of Moses.

included;

14th

of the

Samaritan

the

Moses,

is

priests

have

The

is worth

the

would

liturgy.

but

Samaritans,

party

were

composition

on the

before

but

Taheb.

example

Midrash

succeeded.

powers,

the

a second

last

century

on

Taheb

the or

old ways

14th

their

in Phinehas

away

a reaction;

own

which old

reach.

break

was

in the

their

late

and

to their

movement

with

to

to reunite

there

later

case

by all

accepted

now

and

fourth

years

a very

views

party

held

speaking

sought

tried

death

teachings

a returning

not

Molad Mogeh

likely

its

since is

Saviour,

Raba who

Midrash

is

and

Markah

priestly

left

of haggadic

in Hebrew

is

be

that

ecumenical

were

Dosithean

accept

to

example

This

priests

resurrection

Baba's

thousand

one

in the

it may

priests

the

a second

was the

of Baba

After

and

belief

is right,

those

orthodox

Dositheans.

the

third

from

time

old

of the

Samaritans laicising

teach

of

pushed of the Law

usages

alone

of

_

we

have

such

to

attempt

an

They

ing

to

Samaritan

usage.

nor

any

problem

existed.

a level like

attempt

clearly

en

explicit.

not

Hilluk.

Marriage

Samaritan

With

the

have

evidence

Century

from

which

Jewish

Community.

visions

however

tions

not

than

close

this

Bill

of Divorce.

The

does

not

text.

fitting

plied

to

give

the

its

Of all prolific

vote

a major

book

the

section

Here

from

with

the

again

of

of two from,

a Bill

the

Fifth

the

in its

Jewish It

we

from

Document

pro-

modifica-

is perhaps

a translation

mention

the

documents.

secession

B.C.

giy-

is

documents

Egypt

of later

century

does

Torah

differences

marriage

Marriage

aware

were

compendium

marriage

as-

all

the

which

both

Samaritan

lst

Bible

Samaritan is

to itself hesitates

much

of it.

the

section

against

One

Documents

seem

not

of

a Samaritan

of Diyorce

Samaritan

priests

but sup-

deficiency.

most

decided

the

did coyer

a translation

i.e.

Papyri

Samaritan

The

earlier

not

predate

does

Ketubot

on

al-Kafi

given of the texts have

which

Abu'l

works,

which

Samaritan

in Hebrew

out

com-

Torah

about

section

are

2 eanaie

the

but

in the

Jewish

set

provisions

B.C.

present

Documents,

with

similarities

gaps,

such

marriage

like

Law

translations

Thereafter

were

put

earlier

the

accord-

there

not

Samaritans

the

to make

of the

the

In

do

Torah

and Yusuf b. Salama's

Jews

on Marriage

section

they

two*much

matters

orbit

the

admit

not

While

Torah.

were

there

within

of the

and

the

Rabbanite

the

of life,

pects

was

with

the

al-Tabbah

Kitab

al-Suri's

Hasan

would

in the

gaps

the

in

Certainly

or even as the Hilluk

pendia

even

fill

Hilluk

Samaritan

In the

Samaritans.

the

so too

own,

of their

this

say

Howeyer

the

It had

to translations

as

if one to

literature

liturgy.

the

is to present

as

illustrating

from

Samaritan

diversity,

for

an Epilogue

Samaritan

vi

one

area

been

my

which

is the

intention

to

de-

the

liturgy,

but

Liturgy

deserved

a whole

it in all there

is

to this

History,

its

ramifications.

a sameness

selection

Religion

I

about

of

and Life

we

include by the

a few

of the

Samaritans

in

shorter

pieces

which

are

still

used

today

Israel.

FOOTNOTES

1. See M. Heidenheim, Btbltotheca Samaritana Peniel and Kebula' only, bid. p.205, v.18 reprint Amsterdam

B.C.

ii 29, v.6; Philo Press,

1971.

2. See A. E. Cowley, Aramate Papyrt of the Fifth Century Clarendon Press, Oxford, 1923, p.54ff., 131f., 153.

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earth,

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Blessed

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and there was morning,

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let

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according

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bird

(1:22)

and multiply,

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but

across

every

it was

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forth

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creature

to their

to its kind.

bring

fly above

(1:21)

living

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(1:24)

let

(1:15)

to

heavens

darkness.

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of the heavens".

according

(1:23)

the

over

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And God said,

monsters

waters

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and

and years,

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of the

firmament

night;

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creatures,

ament

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day.

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(1:20)

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(1:16)

and He made

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lights

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God but

And God said, "Let there be lights in the firmament of

the

them

praised: there is no is the one LORD.

and

on the earth." a

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fifth

day.

one.

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kinds:

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and

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things,

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God

made

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good.

after the

according

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ground

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all

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earth,

over

upon the in the

image

them.

(1:28)

fruitful, have

(1:30) the

to

that

for food."

has

evening heavens

(2:2) done,

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and

there

was

morning,

and

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earth

were

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on

(2:3) on

seventh

earth, for

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and

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earth,

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(2:1)

every-

green

all

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there Thus

host

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from

all

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And God blessed the seventh

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birds

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the

very

day God finished the

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and to every bird of

on

a sixth

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finished,

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(1:31)

it was

image,

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of life,

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their

to

And God said,. "Let us make man

(1:26)

likeness;

Our

to

according

earth

of the

beasts

the

(1:25)

so.

it was

And

kinds."

to their

according

earth,

of the

in the

earth,

and

no

In the

of the heavens day that

(2:5) when no plant

herb

of the

field

had

the

and of the

LORD

God made

of the field was yet

sprung

up,

for

the

there

LORD

was

God

had

no man

not

caused

to till

the

from

the

earth

Then

the

LORD

God

formed

breathed

into

his

nostrils

living

and watered

it to

rain

ground;

the

man

upon

(2:6) but

the

and

a mist went

whole

face

of the

of dust

from

the

the breath

earth,

(2:7)

and

ground,

of life;

up

ground.

and man became

a

being.

Blessed be our God. Praised be our God. Exalted is our God. Holy is our God. He who is God in heaven and on earth, let Him be blessed. There is no might which endures save His might; nor is there any who can perform the like of His works. Blessed be He who is to be blessed. Blessed be our God for ever, and blessed be His name for ever. There is

none

like

God,

O Jeshurun!

praised. There is our God is the one

SAMARITAN

DECALOGUE

In the

no God LORD.

which

is

is

given

as

These

not

the

only

existing

house

of Mr.

another

Tel

is

in the

Aviv,

but

the

ninth

from

Decalogue

these

follows, the

form

found

is certainly

century

A.D., found

inscriptions

Leeds

in four

Samaritan

Kaplan,

much as

LORD

city

inscriptions;

archaeologist

still

another

Yabneh.

My own

are

Samaritan

inscriptions .2°

Decalogue

than

they

of the

ancient

later

is

near

is that

on

Samaritan

of Semitic

Department

indefinite

Leeds

about

built

into

Nablus,

The

these

of the

for

four,

being

Samaritan impression

third

or

of

fourth

A.D.

The

Leeds,

it

inscription

four

century

it

is to be

one.

INSCRIPTIONS

translation

Decalogue are

God but

and

1863,

Decalogue

inscription,

now

and

Literatures,

University

Languages

loan

from the

from Nablus.

the wall probably

The next

of the minaret came

from

Leeds

City Museum,

inscription

in the

came

of

to

is that

of the Hisn Ya'kub mosque

a former

Samaritan

The third inscription is at Bir Ya'ktb near Sychar.

at

synagogue.

This is the

10

smallest

Nablus

of

is

lines,

just even

as

as

was

discovered

in

pieces,

was

as

a lintel

of

of work,

to

one

another

at least

large

and

the

would

"anterior

as

munity by Justinian", hand,

thought

Mount

Gerizim,

that

Samaritan

Temple

second

not

from

Samaritan

Emperor suffered

we must

Zeno much

was

(A.D.

were

Bar

same

which

et Manichaeis

of them was

still

to cause

to

Kokhba's

trouble

they

is no need

Samaritan

in

529,

But

for the

second

they were

thirties

the

Temple

of the

his

as well

to

argue

that

reduction edict

of 529,

To be sure,

at that

synagogues,

while

on

second

time

from

other

extremely

synagogues

time,

com-

Temple

from

the

in the

as

older.

on the

is

the

stone

in the

came

it may,

resulted

forbidden.

the

the

revolt

et Samaritis".

destroy

Leeds

Nablus

from

to Justinian's

and

resemble

and

which

came

There

together

also

Samaritan

and Samaritan time.

close

much

they

as

border.

Blau,

first

finally

served piece

perhaps

Hyrecanus,

Be that

community

taken

the

into

executed

of the Samaritan

Rosen.

if indeed

474-491),

rebuilding

able

after

destroyed

go on further,

steps

that

A.D.,

at this

"De Haereticis

from

by John

a synagogue.

Temple

of the Samaritan

time

came

the

but

which

broken

inscription

inscription

following

likely

century

old,

the

Sea.

presumably

finish,

regarded

years

now

stand

and

from

Museum,

leaf

Museum

shape

Leeds

thus

built

in

were

on.

Dead

a well

a decorative

Wright

the

destroyed

it is more

which

is

to the disruption

they

unlikely;

slab It

and

letters

hang

Palestine stone,

Leeds

written

from the

This

Palestine

hundred

date

being

inscriptions

unlike

four

Decalogue

and

Nablus

the

letters

in the

long

with

epigraphically.

or

the

Nablus.

The

although

three

one

The

before

Scroll

building.

finished

Montgomery

of the

near

finish.

before

that

Habakkuk

is the

epigraphy.

stone,

is

in

lined

is lined

a comparatively some

Leeds

their

Sychar

carefully

of the

1935

lovingly

The

roughest

noteworthy

inscription

two

the

a scroll

more

fourth

and

were

do those

The

as

four

inscriptions

engraved, What

the

the

and

Samaritans

already

at

the were

a low

alah

ebb after the

486.

Museum

as

inscription

Museum's

ally

stands

them

what

actually

is

condition

one

second

second 20:2,

as

'I am the

since

the

the

Palestine

as the

in this

to

name

up the

same the

as

one

God

since

Roman

house

and

appears

not

of the

other

first,

not

regarded

as

the

no

major

assumed

Since end

of

lacunae

due

that

commandment,

normal

not

is omitted. and

In

a preamble,

'You shall

be

the

first before

a preamble.

are

Samaritan

Exod.

in order second

omitted.

divides

the Ten and

Commandments

Lutheran

commandment.

The

of his

wife

coveting

making

the gods

it must

first

at

Exod.

is not

as

beginning

Catholic

the

have

before

20:7,

in vain',

the

been

forming

prohibition,

or

20:2

rather

there

after

no

Exod.

the

as

ninth the

have

but

both

did

a preamble

writing,

of the

prohibitions,

rather

your

has

Decalogue,

20:2

Pentateuch

do the

exception

one

and Exod.

regarded

20:7,

Samaritan

neighbor's

separate

but

Exod.

way

Exod.

of ten

fragmentary

first

the

inscription

commandment,

total

the

possible

in the Bir Ya'kub Decalogue

commandment,

is deliberately

to

as

of the

Pentateuch

and

far

Sychar,

shall

of the

as

super-

form

as

have

inscription. I have

from

'You

we

Sychar

Owing

Leeds

Nablus

LORD

provision-

I should

the

the

and that

God'

of the

Sychar

been

your

Commandments,

The

the

had

in the

Inscription

first

commandment,

with

what

20:3,

first

defacement

to make

the

LORD

inscription

Ten the

20:2

in each.

the

in epigraphy

inscriptions

indicating

inscription

Samaritan

of the

the

the

ibid.,

but

the

Leeds

Certainly

part

take

other,

certainty

commandments

commandment,

Me',

the

for

by

If therefore

right,

four

and

only

as well.

date

is listed

A.D.,

it not

is

of these

and third commandments

Sychar.

century

with

similar

represented

of the

fourth

inscription

upon

say with

inscription

features

textual

translation

imposed

or

Museum

together

a somewhat

In the

and

well

of its

dating

suggest

cannot

third

in certain

also

but

The Palestine of the

ninth

the

and tenth

ninth

in

Churchea saa coveting are

not

of two

commandments,

commandment.

In

12)

this

way

space

is left

commandment.

Just

commandments them so

ment.

even

also

be

which

if they

in these

inscriptions

additions,

deal

It would

tradition

the

Samaritans

rash

defined

had

four

with

one,

to

something

their

own

to

assume

that

the

basic

forms

it

could

inscriptions,

not

for

inscription

going

farthest

in reducing

coveting

the

your his

place

ing

as

27:8,

which

included

tnter alia,

commandment

Deut.

incorporated

Palestine 27:4b

in the

reference

however,

Gerizim.

The

from

10:35-36,

Samaritan

be are

noted

appended

but

this

Nablus

these

Samaritan

outside

gin cites Deut. ment,

the

Pentateuch

that

in the

is

form,

command-

had

a

Words;

and

consistent,

have

also

Samaritan

three

since

different

Bir Ya'ktb-Sychar ‘you

shall

makes

not

'You

shall

the prohibition

the

in the

Museum

of

of the

inscription

an

explicitly

ends

with

which

verses

are

not

text

of the

tenth

words,

of

at

the

citations

of the

frame.

Leeds

Ten

within Words

tenth

a verse

Pentateuch, place

of

Mount

of

commandment;

Deut.

Samaritan

its

mentions

represented

here

inscription The

as

Samaritan

altar

Deut.

from

in the

a part

in-

in giv-

adds

of verses

indeed

of

agree

cites

is

The

Leeds

commandment

commandment

concluding

but

inscription

up

commandment

Nablus

selection

while

inscription

and

27:5a;

the tenth

setting

tenth

- sacrificially.

Leeds,

Deut.

which,

tenth

to

worship;

Num.

in the

commandment

is not

forms, The

no

been

we

nine

basic

tenth

Ten

inscription

cover

YeUrah-Gychars

tenth

Pentateuch.

has

their

Samaritans

it to

God may be worshipped

of Bir

their

27 which

element

where

scriptions

Museum

previous

lengthy

commandment,

house’

tenth

wife.

The basic the

Palestine

neighbor's

own

by stripping

of the

have

ninth

while

the

example,

of their

covet

the

like

rather

forms

covet',

their

reduce

abbreviated

not

for

(ten to all but the Samaritans),

of midrashic

do they

as

by the

snippets

in the but

it must

the

frame,

of

Creation

inscription

in

its

mar-

33:4, which is not a part of the tenth command-

a frequent

liturgical

refrain

with

the

Samaritans.

Als}

The Morning

of the is

Ten

Commandments

Service

at

month. on

the

Deuteronomic

kataf.

tenth

the

prohibition

is

the

Samaritan

are

the

the

text

Leeds

fourth

quotes

27 which

does

known

to

antedates

(PM) (PM)

(N) (N)

-

not

which the

commandment,

certainly

part

before

(1) (2)

(1)

(2)

of

form

and

its part

is

final

fixing

whenever

Origen's

that

the

in-

commandment official

Samaritan

the

same

perhaps of the may

there

Leeds

of the

the

It is

discussed

tenth

exactly

indicates

ketafim;

Command-

and while

However,

Origen’?

inscription

but

as

Samaritan

compared.

A.D.,

Nablus

commandment.

Pentateuch,

tenth

the

which

virtually

inscriptions

century

between

be

the

kataf.

of the Ten

they might

Decalogue

Samaritan

of the

place,

the

of this

commandment

of the

which

i.e.

20:6

of the

are

ketafim

and

(in the

commandment

beginning

than

other third,

Exod.

sure,

inscriptions

complete

with

latter

in Deut.

Samaritan

first

and

in vain

name

in

tenth

Samaritan

second

To be

at the

Decalogue

relationship

scriptions,

commandments

the

on

Samaritan

than

two

LORD'S

other

is recited.

kataf,

Only

their

of

inclusion

extra

the

quoted

similar

liturgy

older

a close

text

no

that

are

tenth

Midrash

On the for

the

here,

which

reading

recitation

the

same

Sabbaths

text

The

even

Sabbath.

the

is also

in the

a verse

keep

to

enumeration)

possible

is that

of taking

the

Deuteronomy

the

last

Deuteronomic.

exactly

or

kataf

represented

are

commandment

above

kataf,

abbreviated.

is

commandment

ments

or the

thing

the

there

Exodus

within

The interesting

The

and

is the

comes

Exodus

of

second

it

in full

a Decalogue

Samaritan

the

Sabbath

Commandments

Ten

is part

on

in the

the

the Exodus

but

second

in full

Sabbath

of the

the

read

last

either Sabbaths

are

synagogue

On the

recited,

either

the

as

that

that

the

Samaritan

have

taken

time.

I am the LORD your God (Exod. 20:2). You shall have no other gods before Me (Exod. 20:3). You shall not take the name of the LORD your God in vain (Exod. 20:7).

14

(ls, PM)

(3)

(ieee

By

(4)

K

(5)

Observe the Sabbath day, to keep it holy (Exod. 20:8). Honor your father and your mother (Exod. 20:12). You shall not kill (Exod. 20:13).

(6)

You shall not commit adultery

Y

(7)

You shall

Dh

(8)

You shall not bear false witness your neighbor (Exod. 20:16). You shall not covet (L., PM, N.) your neighbor's house (Exod. 20:17). You shall not covet your neighbor's

(Exod. 20314).

18Ss

not

steal

(Exod.

20:15).

PM, (linea (PM, (BY)

against 420 4204202020 ~a OES NNO eee

Cee

aie)

(9)

wife

(BY, L., N) (10)

And there

you shall

build an the Lord

(Deut.

(Le)

CPM:

altar to your God

This

which

I command this day,

27:5).

.

you on

Mount Gerizim (Deut. 27:3-4

J

And you shall write upon the stones all the words of this

law very plainly (Deut: 27:8).

(N.)

Arise,

O LORD!

Return,

O LORD!

(Num. 10:35-36). (U5)

Moses

commanded

possession

Jacob

A different

is the

Kefar

of Israel, of ten

more

the

late

eighth

also

your

Commandment

brief

to

(Deut.

it not

omits

the

it holy' mother'.

The

has

third

and

the

no

second

what

Samaritan

fourth

President consists

makes

Commandment,

not bear

ninth

of

inscriptions

inscription

Furthermore,

'You shall

The Samaritan

by the

complete;

only

as a

assemply

Decalogue

published

Ben-Zebi .-

us a law, the

33:4).

Samaritan

apparently

is that

to keep and

being omitted). same

Mr.

is

but

day,

father

of

inscription

and

remarkable

Sabbath your

Bilo

lines,

commandment,

example

for

it

all

tenth

‘Observe

Commandment, it

the

the 'Honor

abbreviates

the

' ('false witness’

Commandment

form as in the Bir Ya'kiib- Sychar

appears

inscription:

in the "You

15

shall

not

Kefar

Bilo

first

Commandment,

reduces

covet'.

the

as

However, as

from

its

Samaritan taking

Exod.

the

20:2as

20:4

umeration Even

so,

Gen.

1:1,

of

the

Ten

Kefar

'In the

Commandment.

cease

using

the

done

Divine Bilo

delivered Creator

(Gen. (Exod. (Exod. (Exod. (Exod.

Words

of

Words

the

to

at Sinai who

is

also

20:3 forms

yourself*.

Pentateuch part

of

the

breaks

with

Kefar

but

it

Bilo

goes

as

even

does

only

perhaps

be

and

up

on

chapter

the

the

we

of

of the

work

this

have

Genesis. Words

Moral

hand,

en-

unless

of

Law

links

of Creation.

as

point

the

3:6after

Divine

other

God's

God

as

to

Protestants.

instead

Exod.

the

usual

Jewish

Commandments,

at

in

in making

official

by the

better

Creation,

first

the

similar

is to be regarded

adopt

add

is

further

the

nine

created',

of

stone

followed

has

God

with

for

Samaritan

Exod.

Commandment,

of Revelation

inscription,

make

it takes

Inscription,

the

link

is that

but

principal

Museum

Creation

from

in order

the

the

Ten

Its

Palestine

Commandment

Words

Words

Kefar

Words God

of the

The

stone

It would

word

are

Ten

perhaps

with The

There

Nablus

ation

the

Exod.

with

Commandment,

gods!.

not

but

Commandments,

beginning

other

shall

the

(Exod.20:2)as its

second

no

inscriptions

commandment,

Bilo

inscription,

God!

by the

this

stone,

a separate

the

have

'You

first

in

Museum

first

Words'.

its

your its

regarded

Commandment.

tradition;

Palestine

Exod.

not

commandment,

first

Samaritan

shall

Samaritan

is

Museum

LORD

20:3as

Commandment.

verse

a separate

Exod.

to 'You

other

Palestine

'I amthe

and

third

this

the

takes

latter

difference 20:h

Like

stone

to

term

seen

the

its

'Ten

above,

enumer-

This

was

Creation

at Sinai. up the

It is

Lawgiver.

1:1) 20:2) 20:3) 20:4) 20:7)

In the beginning God created. I am the Lord your God. (1 PM) You shall have no other gods. (1 N) You shall not make for yourselves. You shall not take (2 N)

(Exod.

20:13)

You shall not kill

(5L, BY, PM, N)

(Exod.

20:14)

(Exod.

20:15)

You shall adultery. You shall

(6L, BY, PM, N) C7Es7 Bis PM,

(Exod. 20:16)

not

commit

not

steal.

You shall not bear (false witness)

(8L, BY, PM, N)

16

(Exod.

THE

20:17)

SAMARITAN

The

BIBLE

treatment

Pentateuch

You shall

AND

of the

is no more

than

not covet.

THE

TEN

(9 BY)

COMMANDMENTS

Ten

Commandments

the

result

in the

of the

Samaritan

application

of a

general principle which affects the whole Samaritan Pentateuch, although

out

in the

at once

case

both

harmonization. nothing

it

can

or

one

were

to

are

now,

there

be

the

might

We must

Pentateuchs

different

readings

tinct

arisen

owing

careful text

the

the

text

first

for

'the

carried

is

literally or

be

that

added

to

that

which and not

which

God

Jewish

and

there

are

such

as

from

always

might

even

did the

second

the

most

are

in the

(Deut.

27:4),

chosen'

choose'

have

Samaritan

category

'Gerizim'

God has

shall

they

into three dis-

in the Masoretic which

as

fall

result

The

the

True,

are

the reading

'the place place

same.

These

if

to be verisimilitude

basically

and the

category

e.g.,

In a sense, recensions

appear

reading.

'Ebal'

of

Law

Samaritan

and there.

inferior

for

substitution

Samaritan

one

variations

dogmatic alterations, Samaritan

the

been

principle

is defective.

glance

scribal transmission,

preserve

This

has

to believe

from

and

remember are

The

to the

Jews

first

here

categories.

away

Jewish

at

Samaritan

claim

it

They claim that their text of the Law is

of the

compare

view.

taken

4:2). that

Commandments

and mildly.

Samaritans

must

(cf. Deut. while

Ten

rigorously The

perfect,

in this

of the

and

in the

in the

Masoretic.

The third category - and it is with this last that we are most concerned - are the cases within the same books of the Pentateuch,

or within different books, where wholepassages are insertedin the Samaritan text, which were taken from some other part dealing with

the

same

event

or with

something that was regarded as

relevant.

Presumably, the

Samaritans

when

took

the

over

Samaritan

the

same

Jewish

Torah

as

schism the

one

took which

place, was

in

nf)

the

hands

of the

Manasseh,

Law

to

hood

the

Shechem

at

after

Jerusalem

questions

the

fall

time

festivals,

Ezra

and

Nehemiah.

the

original argued

people

of

Also,

since

of the

they

were

entry

into

Canaan

Law was

sanctuary

must

Furthermore,

justification Laban's

angel

flock

of God

that

chapter

matter

had

For

the

sage;

it was

divinely

the

Samaritans

have

- as

account

added-after

Gen.

30:35

order

are

to Moses

Jewish

quite

hence

is

a number

itis then

told

the

in the

to the

his

site

to

conduct

of occasions

stated

wrong

Jews.

angelic

an mes-

recension,

Similarly,

where

and Aaron that

be

the

Jewish

31:11-13.

by him

in this

is - surely

in the

of

pre-

must

from

of this

in

him by the

in the

something

found

wives

arrangements

received

from Gen.

to be transmitted

recension

told

it undoubtedly

such

there

Jacob's

had

Samaritans

of Jerusalem.

as

although

previously

given

been

have

suggested

that

inspired;

Law is perfect

since

been

the have

offerings

capture

breeding

31:11-13,

stated

with

discovered

to Moses. to

of the

no

and

in Exodus

In the

been

given

had

the

intransi-

the tendency

God must their

from

stopped

to be

have

information

reported

Gen.

it is not

should

account

idea

and

this

been

is

handling

the

recension

if the

have

in a dream,

ceding

with

Mosaic,

Jacob

of his

to bring

the

after

least

at

had

they

into

left

by the

So also

perfect,

awkward

sanctuary

the

is always

that

state.

Law was

where

the

the

the

This

daugh-

some

were

who

easier it

Moreover,

in its pure

since

Israel

between

etc.

priest-—

intruded

Jerusalem

somewhat

made

dissentersto claim

truth

that

time

an

the

to

of the

of

been

of the

Sanballat's

to answer

of those came

Kingdom

of

who

was

descendants

perhaps

or

had

priests

have

text

ranks

site

was

reformers

the

marrying

to be

that

with

his

this

the

a task

gence

took

had

the

keep

to

to time

who

from

It may

made

Northern

the

of

community.

nameof Gerizim

Gerizim

The

that

know

We

Law.

of

Samaritan

the

Zion.

expulsion

a result

Mount

when

of

instead

Jewish

of Eliashib,

his

as

Obviously,

ter.

-

post-exilic

grandson

Moses

God

gives

to Pharaoh. and

Aaron

18

the

message,

although

to be

- by repeating

where

necessary,

following

references

of the

Bible Von

-

if

repeated,

such

to

18; 9:5b =

extra

in order

third,

out au pted

chapter

26vend, 227 eG yeOr d=

9:19b =

argue

defective

in such

recension

is clearly

so-called

that

priests a useful

9:13-19.

But

for

as

eho

recension

it put into

priests

of the

the

by the

the

LG:

Py,

ROG)

scholar

secondary

"b",

“GCrilsy lolst-a-

The Samaritan

the Jewish

stamped

tool

Gila

To the modern

cases.

gaps.

W(eduoloy ns

Law was

Samaritan

filling

hands

di-

in the

appearing

verses

Exod.

numeration.

The

verse

and

are here marked with the accompanying

9:1b-5;

doubt

no

The

the

to

thought

changing,

Samaritan.

are

procedure

The

it be

although

person

second

according

Bible.

Gall's

47:

229b =

these

or

lack

not

verbatim,

of this

are

Hebrew

following

could

this

message

first

the

Examples

Samaritan LT

the

is

itself

it quite clear that the order was carried

to make

de la lettre.

vision

order

good

makes

version

Samaritan

the

delivered

they

that

assume

to

led

are

we

and

Pharaoh,

to

spoke

of the

of

Samaritan

to uptexts and passages

'restoring'

hold their claim that they represented ‘true' Israel, and by applying

this

particular The

in the

and not

with

ent

for

Masoretic

is verbally of the

person

an abbreviation of these

facts

there

such

from

made

for

alterations

and

field

for

harmonization

in the

in the

and

with

first

3:3,

chapters

restorative Deut.

to third,

harmonizations

and restoration

doubt

procedure, 3:lf., while

that

which

deal

of Deuteronomy.

provides

a preced-

for

except Num.

and, as Gray?? remarks,

can be little

history

of Numbers

21:33f.

the

reasons.

Commandment,

Book

early

in Num.

from

dogmatic

tenth

identical

of Deut.

were

attention

the

text

harmonizing

diverted

from

passages

recapitulated

the

this

21:33f. change

by those

they

which

is that

apart

A fruitful

provided events

thing

main,

Law.

Actually

liberally

'restorations'

interesting

affect

was

method

the

Nun. for

21:35

the is

"In view

story

of Og

19

has been itans

incorporated

proceeded

1:20-23a

after

1:42 after

Num.

The

same

Jewish

the

within

had

been

the

Masoretic

Hebrew

of those

ilization

Sinai

at

Samaritan

it was

in the

Pentateuch are

found

has

narrative

the

and

Sabbath

Another and

coveted

text

between

in Deut.

insert

is

me-

same

Samaritan

forms

of the

e.g.,

Exod.

5:12,

in the

found

followed

11:29,

then Deut.

the

the

For

20:8

instead

which Ten

Samaritan has

of

'remember',

20:8.

27:3 and Deut.

of Ebal);

the

compare

only

Deuteronomy.

part of Deut.

the

although

and

of Deut.

there.

apply

re-

of the

differences

in Exodus

is alike

and

been

retained

additional

ment

stead

(18)

have

account

the

of harmonization

which

which

cross-fert-

this

Commandments

the

(18).

half

5:21

field'

Ten

Furthermore,

5:21

first

example

Deut.

"his

Exod.

of the

27:18,

here.

extent

as

witness

which

to

to proceed

5:14-15,

day'

texts

Samaritan

delivered

Num.

in Hebrew

on to the

and Deuteronomy;

Deut.

as in the Masoretic 20:17

of the

in Exodus

20:10-11

‘observe

revelation

the

to a large

carried

was

logical

case

Pentateuch

of the

in the Masoretic

Commandments Exod.

and

only

Exodus

to the Yet

parts

after

after

3:21f

the

Nevertheless,

not.

in Deuteronomy

theophany

thod

had

beg.

it in Num.

whereas

Mum.

after

2:17-19

by the

shown

underlying

by Deuteronomy,

influenced

capitulated

is

as

text

Deut.

2:2-6 after

2:28-29

on

Deut.

L32s3ie

Deut.

Deut.

carried

The Samar-

10:10;

Num.

Deut.

21:23a;

probably

community,

after

Deut.

21:20;

Num.

Num.

26b-28;

21:11;

Num.

after

to the Hebrew

Septuagint

1:27-33

Num.

was

after

3:24-25,

after

after

thing

1:6-8

Deut.

Deut.

2:31

Deut.

21:22;

27:23.

2:9

2:24-25

from Deuteronomy".

Deut.

12:16;

14:40;

Deut.

Deut.

21:12;

insert

Num.

Num.

20:13;

Num.

to

in Numbers

27:4,

27:5-7.

is that list

Samaritan

of things

in the

by Deut.

is

not

to be

Masoretic

Deut.

tenth

Command-

Samaritan It

Exod.

drawn

27:2,

down to Gerizim The commandment

from

plus

the

the

first

(so read, ends with

in-

20

passages

two

between the

passages

but

the

drawn

product

reference

to

the

of the

Mount

Ebal,

that

chapter

to make

But

the

the

parallel "and

The

theophany account

said

for the middle

20:19 LORD

5:25-27

also

was

the

same.

two

accounts

uses

said

Samaritan Exodus

the

out

Deut.

20:19

drawn

in upon

the

Commandment, Deut.

of

11:29. Deuteron-

from

is affixed

by

the

of the

skillful e.g.,

also

to

according was

God had

to

God's

words and

of God found

here.

However,

excluded,

what

but

Exod.

and

Deut.

to Moses,

could

in Deut. has

but is

not

Therefore

God

(beg.)

'And the

Deuteronomy

there

at Sinai.

of the

substituted

follows

speech,

tenth

20:19

(beg.) reads,

Exodus

is not

and

of

reaction

Exod.

inserted

God-given;

said

extra

people's

after

by direct

for

an

account

interweaving

Thereafter

20:22

Exodus

of

20:19.

speech

Law

on

is

Exod.

the words

narrative

is

5:24-27

followed

the

of what

11:29

addition

description

direct

all

inserts

ing to Exodus

with

of Ex.

by God

Yet

Deuteronomy

stop

to Moses!

what

the

of

(end) - 22 (beg.). said

stands

in Deuteronomy

in Deuteronomy:

part

set-

upon

:

filled

to Moses',

the

curse

it

part

Decalogue,

Deut.

and

as

tenth

second

developed

Exodus

is

Deut.

when

the

of the

11:29

Samaritan

Deuteronomic

did not

Commandment.

to the

and

in-

sacrifices

commands

which

of Deut.

yet

the

27 replace

influence

theophany

11:29

Gerizim

27:2-7

the

Deut.

11:29,

Decalogue.

Exodus

between

the

stones

the

for

Deut.

was

is that the

altar

Mount

text

happened

were,

there

an

of

Commandment,

for

(or Gerizim)

upon

of Deuteronomy;

Deut.

has

and

they

where

Ebal

inserted

in the

Deut.

with

verses

omic the

part

inserted

was

Law

of the

where

What

Mount

on

Law was

remains

tenth

This

were

left

passage.

blessing

from

verses

they

words

the

second

ting

as

up

set

by the

required 11:30;

neither

with

scribed

the

of harmonization

to

commandment

with

were

that

difference

in Deuteronomy,

upon

place

taken

has

harmonization

that

first

We note

11:30.

Deut.

the

5:28-29 said

is deferred

not

be

into

accord-

until

the

al

reader

has

noted

Deuteronomy we

have

here

5:28-30

has

Deut.

5:29

we

find

its

has

Deut.

18:18-22.

stead

of

the

Samaritan

Exodus

from

after

i.e.

text

before in

stands

it

with

conflated

been

Deut.

account

5:30-31

as

in-

20:24, where

My name

where

that

Exodus

conflated

is in Exod.

place

‘in the

reads

the

18:18-22;

not

I cause

the

fact

section

5:28-30

has

change where

place

is the

to Deut.

revert

Deut.

to

The

Deut.

Samaritan

then Yet

The next

every

'in

into

with

the

in

according

intrusion.

Deuteronomy

in

said

interesting

inserted

and

20:22.

context

had

conflated

stands

Exod.

to

proper

been

18:18-22,

Deut.

God more

double

been

it

as

of

also

itself

returning

what Even

a case

which

here,

first

account.

to be remembered! causedMy name

I have

to be remembered’. When in these

we

intrusion or

ion with

the

of

incense

to make

commence.

the

Samaritan

Samaritan

Fourth

stresses 4:20),

that

and

when

mount

importance

the Messiah replies

is

that

It was

for

collocation

Samaritan

woman

for

in spirit

worshipped

declares

the

that

will

worship

and

the

was

the

Gerizim

on Mount

on that

the

day

of God,

new

is

coming

be places

who

could

woman

asks

Him

interesting,

in fact

saying

that

He is the

Taheb;

for

fixed

In

(John

when

both

of para-

be worshipped

is particularly

This

18

in Sychar

mountain',

'who will tell us all things' is.

Deut.

A.D.

well

the

after

age

already

(John 4:25).

He

that

of the

from

century

at Jacob's

the

the

probably

first

connect-

and

priest

verses

no longer

in truth,

close

Gerizim

and

text the

of the Taheb

vessels,

high

of these

by the

Jesus

into

Israel,

Commandment

to the

through

doctrine

Tabernacle

up again,

atonement

fathers

that

brought

of Exodus

and Mount

only

anyway

is

hidden

set

tenth

‘our

Zion

18:18,

text

Gospel

Mount

Jesus

The

additions

find

the Samaritan

the

was

and

20 we

Commandments.

altar

in the

the

Ten

Deut.

rediscover

to

with

on

to

was

alterations of Exod.

18:18ff.

was

Samaritans was

based

the

the

verses

of Deut.

Messiah,

Taheb

review

closing

the

is

if He

Jesus since

woman

did

ee

not

ask Him

Messiah

if He was

itself

Gospel

was

John's

Gospel

is

the

only

a Jew.

used

What

we have

Davidic

is

followed

by the

suggesting

that

woman

20,

with

stress ped.

the

The

the

after

having

harmonizing

their such

parallels

in the can

not

before

the horse. Genesis,

Exodus,

deuteronomizing

of those

was

but

place

part

of the

in the

accounts

above;

in sources

stood

a separate

into

out

the

as

other

Samaritans

more

than

source

opportunity

the

in

and Deut.

ity of their

Commandment extending

for

it was

their

own

3:1f.).

having,

and

the

the

method

less claims.

epilogue

had

of the

of harmonization

obvious,

but

and

equally

by had

the

not

cart

just

Numbers

which with

which

been

has

that

Pentateuch, interwoven

narrative,

a process

taken

parallel

fact

Jewish

gave

the

which

they

(cf. Massoretic

Nun.

out the possibil-

additional

the

cases

a

deuteronomizing

The

not

seen to

and

However,

it puts

does not rule

thereto,

traces

Decalogue,

process

which

case

had

Commandment,

connection

of the

This

in the

Samaritans

apparent

on

the

is harmonization

draft

carry

after

is to be worship-—

themselves,

Pentateuchal

to

closely

the

Exodus

had not started on their own initiative 21:33f.

of Exodus

Deuteronomy.

final

of the

version

for

there

harmonizing

Pentateuch

in the

strands

case,

seemingly

of Deuteronomy.

partsof the

other

even

that

of

Messiah,

their

like

Deuteronomy

any

'that

the

cover

Fourth

chapter

tenth

scrutiny,

seen

general

Deuteronomy,

to

which,

chapters

and

in

Samaritan

whether

of the

word

in this

God

of their

sought

stand

We have

where

the

Gerizim,

following

arises

early

the

probably

author

Samaritan

place

etc.,

the

that

to

Taheb

the

so,

within

mentioned

the

composition

events,

a hypothesis

were

the

as

done

other

is

and

to Mount

reference

therefore

clever

because

important

knew

to

Gerizim

question

concocted then,

reference

on Mount

here

the reference

mountain',

the

Messiah,

tenth

possibility where

serviceable

in

the

of

need

support

of

28

(Exod.

20:1)

saying,

And God

(v.2)

spoke

(1) (v.3)

these

words

of

Egypt

out

land

brought you out of the the house of bondage.

before

all

I am the LORD your God, who

You shall have no other gods

Me.

(v.4)

You shall

not make

yourselves a graven image, or of anything that is in heaven that is in the earth beneath,

the water not the

of

under

the earth;

bow down to tliem LORD your God am

the iniquity to the third

(v.5) you shall

or serve them; a jealous God,

for I visiting of the fathers upon the children and fourth generation of those

who hate Me,

(v.6) but

to

of

thousands

for

any likeness above, or or that is in

those

showing who

steadfast

love

Me

and

love

keep

My commandments.

(2) (v.7) the LORD not hold vain.

You shall not take the name your God in vain; him guiltless who

of

for the LORD will takes His name in

(3) (v.8) Observe the Sabbath day, to keep it holy (v.9) Six days you shall labor, and do all your work; (v.10) but the seventh day is a Sabbath to the LORD your God; (in it) you shall not do any work, you, or your son,

or

your

maidservant,

your

daughter,

your

your

manservant,

cattle,

or

the

journer who is within your gates; for

in

six

days

the

Lord

earth, the sea, and all rested the seventh day; blessed the Sabbath day

(4)

(v.12)

Honor

your

made

or

so-

(v.11)

heaven

and

that is in them, and therefore the LORD and hallowed it.

father

and your

mother, that your days may be long in the land which the LORD your God gives you.

(5) (v.13)

You shall not kill.

(6) (v.14)

You shall not commit

(7) (v.15)

You shall not steal.

(8)

You shall not bear

(v.16)

witness

(9)

against

(v.17)

your

adultery.

false

neighbor.

You shall

not covet

your

neighbor's house; you shall not covet your neighbor's wife, his field, his manservant, or his maidservant, his ox, or his ass, or anything that is your neighbor's.

(10) (Deut. 11:29)

And when the LORD your

God brings

the

you

into

land

of the

Canaanites

which

possession

of it,

up these

(v.3) words

stones

you

are

entering

(Deut.

and

to

take

27:2) you shall

plaster

them

with

set

plaster,

and you shall write upon them all the of the Law. And (v.4) when you have

passed over the Jordan, you shall set up these stones, concerning which I command you this

day,

on Mount

shall altar

tool

Gerizim.

build an altar of stones; you

upon them.

(v.5)

And there

to the LORD your shall lift up no

(v.6)

you

God, iron

You shall build

an

an

altar to the LORD your God of unhewn stones; and you shall offer burnt offerings on it to

the LORD your God;

(v.7)

and you shall

sacrifice peace offerings, and shall eat there; and you shall rejoice before the LORD

your

God.

(Deut.

11:30)

That

mountain

is

beyond the Jordan, west of the road, toward the going down of the sun, in the land of

the Canaanites who live in the Arabah, over against Gilgal, beside the oak of Moreh in

front all the

of Shechem.

(Exod.

20:18)

the people heard the sound of the trumpet

and the mountain were

afraid

afar

off,

and

and

Now when

thunderings and and saw lightnings

smoking,

all the people

trembled;

and

said to Moses

they

stood

(Deut.

5:2h)

Behold, the LORD our God has shown us His glory, and His greatness, and we have heard His voice out of the midst of the fire; we

have

this

day seen

man still live.

God

speak

(v.25)

with

man,

and

Now therefore,

why

should we die? For this great fire will consume us; if we hear the voice of the

LORD

our

God any more,

we

shall

die.

(v.26)

For who is there of all flesh, that has heard the voice of the living God speaking

out

of the midst

and has hear

still

all

that

of the

lived? the

fire,

as

(v.27)

LORD

our

we

have,

Go near,

God

will

and

say;

and speak to us all that the LORD our God will speak to you; and we will hear and do

it, (Exod. 20:19) but let not God speak to us, lest we die. (v.20) And Moses said to the

fear;

for

God

to prove

you,

and that

the

fear

be before

your

eyes,

come may

people,

sin.

(v.21)

while

Moses

Do

not

that

And the people drew

near

to the

you

has

may

of Him not

stood

afar off,

thick

cloud

25

where

God was.

to Moses the words spoken to

that

(v.22)

saying,

And the

(Deut.

5:28)

LORD

spoke

I have heard

of this people, which they have you; they have rightly said all

they have

spoken

(v.29)

Oh that

they

had such a mind as this always, to fear Me and to keep My commandments, that it might go well with them and with their children

for for

ever! them

(Deut. a prophet

18:18) I will like you from

raise among

up

their brethren; and I will put My words in his mouth, and he shall speak to them all

that

I command

will

not give

him.

heed

shall

speak

quire

it of him.

or

who

And whoever

words

while

I myself

(v.20)

he

will

re-

But the prophet

to speak in My name that not commanded him to speak,

speaks

same

his

in My name,

who presumes which I have

that

(v.19)

to

in the

prophet

name

shall

of

other

die.

gods,

(v.21)

And

if you say in your heart, How may we know the word which the LORD has not spoken? - when a prophet speaks in the name of

the LORD, (v.22) if the word does not come to pass or come true, that is a word which the LORD has not spoken; the prophet has spoken

it

presumptuously,

afraid of him. to them, return But you the

KATAF

SABBATH

they may do them to possess.

THE OF

Exod.

not

be

in the

land which

I

them

Exod.

OF

need

you, stand here by Me, and I will tell the commandments, the statutes, and ordinances which you shall teach them,

that give

Thereafter

you

(Deut. 5:30) Go and say to your tents. (v.31)

20:22

TEN

THE

is

resumed.

COMMANDMENTS

RECITED

ON

MONTH.

20:1-1%

in full),

followed

by:

And when the LORD, your God, brings you into the land of the Canaanites which you are entering to take possession of

it (Deut.

11:29)

you shall

set up these

THE

SECOND

26

stones, and plaster them with plaster (Deut. 27:3), and you shall write upon them all the words of the Law. And when you have passed over the Jordan, you shall set up these stones concerning which I command you this

day,

on Mount

Gerizim

(v.4).

And there

you

shall build an altar to the LORD, your God, an altar of stones; you shall lift up no iron

tool

upon them.

altar and

to the

you

(v.5)

LORD

shall

your

offer

burnt

to the LORD your God sacrifice there;

peace

and

your God

you

You shall God

offerings,

(v.7).

an

stones;

offerings

(v.6).

shall

build

of unhewn

thereon

And you shall and

rejoice

shall

eat

before

That mountain

the

LORD

is beyond the

Jordan, west of the road, toward the going down of the sun, in the land of the Canaanites who live in the Arabah over against Gilgal, beside the oak of Moreh in front of Shechem

(Deut.

On the

other

11:30).

Sabbaths

And

showing

this

is

steadfast

those who love (Exod. 20:6).

recited:

love

to

thousands

of

Me and keep My commandments You shall not take the name

of the LORD your God in vain; for the LORD will not hold him guiltless that takes His

name

in vain

(v.7).

Observe

day,

and

seventh

day

the

He rested the

LORD

on

the

blessed

lowed

it.

(Kataf

shall

rejoice

seventh the

is

the

day,

Sabbath

the

day

LORD

and

On the The

last

Ten

kataf,

your

God;

of every

Commandments

the mountain,

Then follows The

(kataf

27:7 and 11:30).

Sabbath

viz.

hal-

And you

that mountain is beyond the Jordan of Deut.

and

therefore

of v.8-11).

before

Sabbath

a Sabbath,

(Deut.

from

month

the

Deuteronomy,

5:4-5)

following read

'Face to face,

is recited:

within

the

Deuteronomy

you did not go up into

saying'.

Deut.

tenth

5:6-21 in full.

Commandment

is exactly

as

it is in the

Exodus

eT

reading

of the

The

Sabbaths

THE

form

used

use

of the

and

hymns

were

with

the

choice

solution

to

from

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public

13th

centuries

weekday

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read

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Sabbath

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B.M.

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faced

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5034, of the 14th

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The ketafim are

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least

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up the

the

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kataf.

Time.

lessons

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dilemma

gether

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little

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included

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all

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of

Commandments

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of the

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component

Ten

as that

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the

of Genesis

by them

suggested

of

GENESIS

kataf

red to the

all

same

OF

The literary

Commandments.

contraction

is the

KATAF

least

Ten

to

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V3 and

years

ago,

the

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exactly

service.

the thirteenth

or

28

(8th or 9th century the

Law

Samaritan

- an obvious Samaritans,

An earlier

that

A.D.),

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but

rather

after

all,

reference

the notarit

to the ketafim;

form must

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is probably

approved

parasah

service

ed complete

The cento

kataf

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scriptions fourth

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of the

in the

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for the

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from the

cento

of this

was

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range

on

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to,

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of

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and

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hand,

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made of select-

kataf

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era.

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still

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kataf

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centoists.

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Decalogue

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full

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to

was

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practised

the

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applied

strophe

above,

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The

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cento

and

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With

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a half-line

translated The

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than

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period.

contain

and

to

epics,

century

century.

general

used

similar

in length;

Decalogue,

cf.

Samaritans

,

Alexandrian

fourth

was

stones

the kétafim.

but

and on the

eve,

the

well.

and therefore the

entire

custom

7:8),

Sabbath

to a half-line

reduced

third

is

and Virgil's

attached thus

(M. Sot.

for

the

to

i.e.

old,

Samaritans;

parasiyyot.

of the

Homer's

and

from

the

as

in a Baraita,~

8:32),

refer

be very

since

Jews

Josh. may

Law

the Law from the

of the Law,

selected

older,

both

This

digests

statement

obtained

27:3-4

therefore

of the King

Samaritan

Deut.

passages

even

by,

the

text

to

shorthand

of the

(cf.

The kataf

i.e.

full

defective.

abbreviated

-

reference

the

is perhaps

and their

(ch. XXXVIII)

hostile have

of the nations

were

is made

in Notarikon

set up by Joshua

the

reference

written

their

texts

'Hli'ezer,

Already in the Pirke dé-Rabbi

century.

fourteenth

is

other

be

course

a literary

of possibility

type that

2g

the

kataf

form might

have

modified

it

epic

poetry.

After

and

and

influential

Alexandria. not

come

debtor

Older

century

one

to the the

that

of how

the

from

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similar

of the

did

not,

in his

monumental

are

indebted

and

prayer

literature

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a kataf

Sabbath

morning

Law

are

not

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pattern

exclamation

as

is repeated

of praise; and

with

The Sabbath basic

‘ligious lating

for

year.

in

each

first

come

conclusion

a gloria

other

four

like the

five

extra

of worship,

books

repre-

any

of poetry

of just In the

books

hymns,

of the Rather,

then

a brief

the kataf of one

books

sung.

The

of the

service

of the

etc.,

of the Law.

process

Law.

re-

of verses

are

of

in general,

Samaritan

snippets

we

of Samaritan

exposition

is

that

kataf

While

wealth

five

Sabbath

and festivals

occasions,

of the

not

a break.

two

of

mis-

in worship.

of the

follows

aspects

are

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without

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a series

liturgy.

used

of

for

is most

student

thereafter

all seasons

ketafim

were

ketafim

of the

On such

the

problem

is unfortunate

a detailed

entirety

ketafim,

to particular

the basic

ketafim

follows:

is

ee publish

together

is

fourth

space

eeehion

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form

and Markah.

it

they

be-

entirely

It

liturgy,

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find

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ketafim

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in their

up

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a whole.

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and

read is

for

as

with

of

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in the

made

Amram

2! says

such

form

one

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was

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strung

edition

to him

of the

the

katat

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with

at

been,

a large

kataf

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founding

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the

confronted

it had

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kataf

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phrases

for while

sentative

are

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not

certainly

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Greeks

or

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were

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time

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Whether

in defining or

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community

the

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century,

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to making

from

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Samaritans

the

words

leading,

so

the

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contact

compositions

Cowley,

the

of

other.

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it

the

in Egypt

fourth

to keep

readings

what

applied

restricted,

than

influenced

all,

Points

were

have

inserted

rein

On festivals,

30

the

most

important

although

kasim

useful

well

can

which

the

the

It

In the the

snippets

serves

first

been

the

Law

then

folded

worn

over

clothing eries

was

with

any

or

self

of the

God's

It was

of Genesis,

whole;

the

and

Pentateuch afternoon

because

out

The

thickness

idea

In

being

some

digest

as the

he possessed

the ketafim.

effective pieces

in any

case,

while

in the

form

of the

service,

one

could

as

the

selected

it took weekly read

the

in kataf

is of

Samaritan

of

verses

In the

and

some

to

when

a whole lessons essence

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of

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deit

Law whose

he wore

The reading

were

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because

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reading

is

passages

important,

certain

It

that

Notarikon ; but

was

not

square

abracadabra

same with

was

until

for the

unintelligible

he believed

of Genesis

the

this.

inspiration.

an

protection

than

could

the

power

entire

an attitude

of leather.

a coherent

from

short,

sometimes

ketafim

Law is written

word.

drawn

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un-

from

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Tefillin,

required

of letters

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- not

bosom,

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been

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Torah

of identification.

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- the

in the

is partly

even

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up the

In

kataf

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a square

with

and partly

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fixed,

belief

a strip

arm

to the

hardly

for

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for the

the kataf represents

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kataf

taken.

pre-

parasiyyot

device

the

is indeed

do,

have

been

were

quickly, all

or

or phylactries

on

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as they

assurance

that

columns

one's

whole

day,

indeed

is drawn

The kataf

is more

which

particular full;

sentences

could

rigidly

in

kataf

of mnemonic there

phrases

into

the

the

Law,

vout

that

involving

have

in seven

kataf

a kataf

keme'im,

Samaritans

the

text

short

chosen

Samaritan

form

of the

seem therefore

towards

of the

as a sort

place

Biblical

would

rest

is possible

exceedingly have

the

the

knows,

the

read

in full.

of reading who

to

are

of the

read

Samaritan

supply

references

kataf,

phrase

once

method

the

kataf

Law.

each

themselves

doubtedly

such

in the

from which

sumably very

of

inserted

the

of the

of the whole best

year

of the

to read

of the of the

the

Samaritan entire

Law

31

in the

THE

first

KATAF

part

OF

of the

Sabbath

morning

service.

GENESIS

And the LORD God planted a garden, in Eden, in the east; and there He put the man whom He had formed. And out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in-the midst of the garden and the tree of the knowledge of good and

evil. A river flowed the garden, and there four

rivers.

The

out

of Eden to water it divided and became

name

of the

first

is Pishon

(Gen. 2:8-11). is Gihon (Gen.

The name of the second river 2:13). And the name of the

third

Hiddekel.

river

is

And

the

fourth

river is the Euphrates (Gen. 2:14). Blessed be the LORD God, Pratsed be the LORD God. the

The

LORD God took the man and put him into garden of Eden to till it and to keep it.

And

they

And the LORD God commanded (Gen. and men

heard

3:8).

the

voice

To Seth also

he called his began to call

name upon

(Gen. 2:15-16).

of the

LORD

a son was

God

born,

Enosh. At that the name of the

time

LORD. This is the book of the generations of Adam. When God created man He made him in the likeness of God. Male and female ated He them, and He blessed them and

crenamed

them man when they were created (Gen. 4:265:2). Enoch walked with God (Gen. 5:2h). And Noah

LORD

of Noah. less

found

(Gen.

favor

6:8). Noah

in his

in the

These

was

eyes

a righteous

generation;

of the

are the generations Noah

man

and blame-

walked

with

God

(Gen. 6:9). Noah did this, he did all that God commanded him. (Gen. 6:22). And Noah did all that the LORD commanded him (Gen. 7:5). Only Noah was left, and those that were with him in the ark (Gen. 7:23). But God remembered Noah (Gen. 8:1). So Noah went

forth and his son (Gen. 8:18); they went forth by families out of the ark (Gen. 8:19). Then Noah built

an altar

to the

LORD,

and

took of every clean animal and of every clean bird, and offered burnt offerings on the

32

altar.

And the LORD

smelled

the pleasing

odor

(Gen.

8:20-21). While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease. And God blessed Noah and his sons, and said to them, Be fruitful and multiply

(Gen.

8:22-9:1).

And

nation, and I will great, so that you

bless

those

Abram

who

I will

bless

passed

make

of you a great

bless you, and make will be a.blessing.

you

through

(Gen. the

your name And I will

12:2-3).

land

to

the

place

at

Shechem, to the oak of Moreh (Gen. 12:6). Then the Lord appeared to Abram and said, To your descendants will I give this land. So he built there an altar to the LORD who had appeared to him. Thence he removed to the mountain on the east of

Bethel, Arise,

and pitched walk

through

his

tent

the

length

at Bethel and

(Gen.

the

12:7-8).

breadth

of

the land (Gen. 13:17). And Abram went up (Gen. 13:1). And he blessed Abram, and he said, Blessed be Abram (Gen. 14:19). I have sworn to the LORD God Most High, maker of heaven and earth (Gen. 14:22). Fear

not,

Abram,

shall be very now

toward

I am your

great

heaven

(Gen.

and

and He said to him, 15:5).

And

it to him day

the

(Gen. and

he

for

LORD

be

number

so

sight,

your

(Gen.

seed be 15:6).

On that

with

Abram,

saying

I am God Almighty; And

I will

He

(Gen.

(Gen.

a covenant

and

Look

15:5),

righteousness

reckoned

walk before

make

My

Me,

covenant

be-

17:1-2). And I will establish (Gen. 17-21), so that they

way of the LORD by doing righteousness so that the LORD may bring to Abraham

what He has promised (Exod. 3:14). Behold your

stars

LORD;

blameless.

keep the justice;

reward

the

tween Me and you (Gen. My covenant with Isaac may and

your

And He said,

the

shall

believed

made

15:18),

shield;

15:1).

and

you

him (Gen. 18:19) I am that I am your servant has found favor in have

shown

me

great

kindness

(Gen.

19:19). He will pray for you, and you shall live (Gen. 20:7). Then Abraham prayed to God; and God healed (Gen. 20:17). So may the LORD heal our wounds.

God is with you in all that you do (Gen. Abraham

called

God

planted

there

(Gen.

on

a tamarisk

the

21:33).

name

tree

of the

God tested

in Beer-sheba,

LORD,

Abraham,

the

and

21:22) and

everlasting

said to

him, Abraham! (Gen. 22:1). Abraham lifted up his eyes, and saw the place afar off (Gen. 22:4). And we

33

will worship and come back to you (Gen. 22:5), Abraham built an altar there, and laid the wood in order, and bound Isaac his son (Gen, it is said LORD it

descendants bless

earth

And by your have

you

because

themselves,

of the

nations

the

all

shall

descendants

26:24).

(Gen.

your

multiply

and I will multiply

22:17),

(Gen.

descendants your

The LORD obeyed My voice (Gen. 22:18). God of heaven, who took me (Gen. 24:7). The

LORD,

before

I walk,

whom

will

the O

24:12).

(Gen.

Abraham

God of my master

LORD,

in-

I will

22:14).

I will

and

you,

bless

deed

(Gen.

be provided

shall

of that

So Abraham called the name

22:9).

place, The LORD will provide, as to this day, On the Mount of the

send

His

angel with you and prosper your way, (Gen. Then I bowed my head and worshipped 24:40). the

And

field

Isaac

went

in the

blessed

(Gen. LORD

Abraham

Isaac

his

25:11). for

out

And

his

wife,

to meditate

(Gen.

son,

and

Isaac and

God

of

24:48).

(Gen.

evening

the

LORD,

the

and blessed

LORD,

my master

Isaac

prayed

the

in the

24:63).

LORD

God dwelt

to the granted

his prayer (Gen. 25:21). So may the LORD grant our prayer, and have mercy upon us, and hear our requests, and ease our oppresston, and relieve our suffering, and look upon us with Hts mercy and loving kindness, and fulfill for us. And I will fulfill the oath which I swore to Abraham your father. I will multiply

your

descendants;

and

by your

descendants all the nations of the earth shall bless themselves: because that Abraham obeyed My voice and kept My charge, My commandments, My statutes,

and My laws

(Gen.

26:3-5).

And Isaac

sowed in that land, and reaped in the same year a hundredfold. The LORD blessed

him (Gen. 26:12). the LORD has made

And he said, For now room for us (Gen. 26:22).

You are now the blessed 26:29).

which He blessed him. of the of the

of the LORD

May the LORD fulfill

(Gen.

that with

May God give you

dew of the heaven, and of the fatness earth, and plenty of grain and wine,

34

Let

to

peoples

you.

your be

serve

Be

lord

mother's

every

you,

sons

one

who

and

over

nations

your

bow

down

curses

bow

brothers,

to you.

you

and

down

and

let

Cursed

blessed

be

every one who blesses you (Gen, 27:28-29). Fulfill for us thts blessing, LORD, and for all our commntty. God Almighty bless you and make you may

28:3). to

fruitful

and

(Gen.

and multiply

a company

May He give

you

This

you

become

to your

the blessing descendants

28:4).

How

awesome

is none

other

than

and this

Jacob

made

of Abraham

is this

the

you

place!

house

a vow,

that

(Gen,

with

is the gate of heaven

Then

you,

of peoples

of

God,

(Gen.

saying

28:17).

If God

will

be with me, (Gen. 28:20), of all that Thou givest me I will give the tenth to Thee (Gen. 28:22). Pratsed be God. There ts no God but

One.

I am the God of Bethel

Then

the

(Gen.

company

32:8).

which

(Gen. 31:13).

is left

And Jacob

said,

will

escape

O God of my

father Abraham and God of my father O LORD, who didst say to me, Return country

you

and

good.

to

your

kindred,

I am not

worthy

all the steadfast love, faithfulness which Thou

servant say,

(Gen.

I will

I will

do

least

of

and of all the hast shown to Thy

32:10-11).

do you

and

of the

Isaac, to your

good,

But Thou didst and

make

your

descendants as the sand of the sea (Gen. 32:13). And he encamped before the city (Gen. 35°18), and he bought the piece of land (Gen. 33:19). There he erected altar and called it, El-Elohe-Israel

an (Gen.

33:20). And purify yourselves and change your garments; (Gen. 35:2) then let us arise

and go up to Bethel

because

there

God

had

(Gen.

revealed

35:3), himself

him (Gen. 35:7). I am God Almighty: fruitful and multiply (Gen. 35:11). God went

up

from

him

in the

place

to

be Then

(Gen.

35:13). And Jacob set up a pillar in the place (Gen. 35:14). This is the history of the family of Jacob-Joseph (Gen. 37:2), Now Israel loved Joseph (Gen. 37:3).

Now Joseph had a dream Meanwhile

(Gen.

the Midianites

37:36).

(Gen.

had

Now Joseph was

37:5).

sold Joseph

brought

down

oP

to Egypt (Gen. 39:1). The LORD was with Joseph (Gen. 39:2). May God Almighty grant you mercy (Gen. 43:14). God Almighty appeared to me at Luz in the land of Canaan and blessed me (Gen, 48:3). And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac have walked, the God who has led me all my

life long to this day (Gen. 48:15). The Angel who has redeemed me from all evil (Gen. 48:16),

I wait for Thy

By the

God

salyation, O LORD, (Gen, 49:18).

of your

by the Almighty beyond

they

father

who

will

who will bless

help

you

the bounties of the everlasting

shall

be on the head of Joseph

you,

(Gen.

49:25),

hills,

(Gen.

49:26),

But God will visit you, and bring you out of this land to the land which he swore to Abraham,

to Isaac, and to Jacob (Gen. 50:24). Then Joseph took an oath of the sons of Israel (Gen. 50:25), and he was put in a coffin in Egypt

(Gen.

50:26).

Moses commanded us the Torah, an tnherttance of the congregatton of Jacob. There ts none ltke God, O Jeshurun. Pratsed be our God. The LORD, merciful and gractous God; forgtve Thy people Israel who prostrate themselves towards Mount Gerizim, and whom Thou hast redeemed. O LORD, there ts no God but One, there ts no God but One. FOOTNOTES

Z.D.M.G. XIV, p.622 and Montgomery die Philadelphia, 1907, p.274. Bes

3. London,

h,

Ibtd.,

plate

Pirke de-R. 1916, p.299. See Malef

'The Samaritans!

facing p.272. Eliezer,

ed.

Friedlander,

Kegan

Paul,

p.1f.

Cf.

below p.3l Note

Cf.

Sof,

the

saying of Genesis

in Kataf star ts with Gen. 2:8.

1216;

Cf. M. Tatanit 4:3 and M. Meg. 3:6. See

below

p- 31-35

for the

whole

Kataf

of

Genesis.

36

OU mEC 10.

oeaniGhivmo 1Or

See

the

article

on these

four

inscriptions

and S. Talmon, in the Bulletin of the John Rylands XXKIII, No.2, (March, 1951), p.211-236.

Ly

Gbidieprerse

12.

For

Protestant,

a discussion Roman

Catholic,

the Ten Commandments, 13.

Cf.

cf.

Ortgents

of the various and

Bowman

on

and Talmon, Oxford

14. See Ben-Zebi, 'Eben-mézuzah Yédt'ot ha-Hebrah le-Hakirat 'Eres

XVIII

traditions,

Samaritan,

Hexaplorun,

by J,

the

Bowman

Ltbrary,

Jewish,

numbering

tbtd.,

of

pp.219-22h.

1875.

Somronit mik-kéfar Bi15, Yisra'el we-'atikoteha,

(1954), pp.223-229.

5

LC. Ce pp lsd

16,

W, wl, Sloe,

17.

Samarttan

18.

Ibtdy

Vol

eNumbers,

i. Gel

Clark jehdimpur eh, 1912.

Sbio-

Liturgy,

Oxford,

1909,

Ip. Ty line-up

II.

p. xxii.

=p. 9, Ainenth

down.

oT.

cn

Pg ot ~#}

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A photograph

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the creation

36 of his testimony

dominion

fifth

the

And

corresponding

the

in the

in the

and

was

747 of the sixty

sons

as

of Tammuz,

be

the

of

of Tammuz

have

sixty-first

since

looked

which

elapsed

land

month

land

King Jeadesirac?: 35 who was one of Ptolemy

stars,

and

be mention

have

we

being

Israel

supreme

comprehend

said

and

elapsed

in the

I of the year

year

5778

the

Jezdegird

of days

As we which

of

of the

apparent

is the

Ishmael,

of

have

714 of the Persian

Samaritans,

reckoning

which

of the

which

of Israel

of Rabi'

of

children

one

to

children

current

philosophers,

courses

Jubilees~

day,

children

is the year

foremost

and

present

of release

settlement

Jezdegird

of the

to the month

dominion

which

the

But upon

by

from

Land,

two

of

the

periods

sounding

release

after them,

earth;

yet

the

LORD

when despite

43

all this they Thus Jubilees

shall

(still) kept this law.

we

and

haye

periods

presently

capitulation. man on the the

counted

of release,

be written And

earth

all

until

the

of

Canaan

are

children

of

Israel

in the

recital

time

when

oe

is being

they

began

tts harvest, beginning

the

calculation

seventh

etc.

to

you

of

and

periods

the

re-

God

of

it

created

Israel

settling

until

the

2984

years,

of release,

day

into

of

the

in which

from as

the

God

their

coming

into the land and their

calculation,

there

passed

six months,

years

since

the

of release

LORD

has

investigate

the trumpet

you will

26 pearas ie namely,

began

said

Jubilee

discover

that

first ond

"

"

99

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3rd

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148

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uth

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197

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26

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onset

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in fact

five

land. Jubilees

50 years,

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10th

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492

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20th

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984

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3196

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endeavor

the

up the five thus:

"

you

the

holy

throughout atl your

by summing makes

with

in the

for

on the Day of Atonement,

the

Should

blessed

children

are

as

tnto the Land which I give you and reap

you shall send abroad If you

them

day when

from

Canaan

the tenth day of the seventh month,

make

found

the

there

observe

aforementioned

in this

of the

years;

land

have

from

coming

2794

of the

Between

of the

month,

years

written,

When you come

and

before

the

land

this

the number

to calculate

the

Jubilees

that

have

Wy

since

land

Canaan

of

years our

of the

up to

long

now,

test

years

you will

have

to

to

the

for

only

in the

seventh

year

did

to

breadth

of Mount

calculation,

Phinehas

father

in the

Israel

of

children

of the

settlement

the

elapsed

them

according

add

six

the

Gerizim. We have the

favor

wards gave

the

they

relief

securely;

periods

-

that

wilderness

them

dwell

it by tradition

(of God)

and

of release

entered

of the

from

the

their

the

sojourned

Sea,

of the of

seven

enemies

people

and

land

from’ our forefathers

they

years,

around

began

the

Jubilees

Canaan,

beyond

upon

the

until

them,

the

and

according

at the to

His

of

Sinai, * When you come

tnta the land which I give you,

shall

to the Lord.

keep a Sabbath

your field,

and stx years

gather in tts fruits. manna,

that

lease

and

they

the

and

is the

day,

to the month Rabi' it

words,

that

and

from

our

the

the

Mount

the land

you shall

sow and

They ate the

kept

the

periods

which

has

been

month

as mentioned forefathers

children

fifteenth

day

feasts

for

years

forty

is

I, of the year

on the

And

of re-

of

of

down

corresponding

747 of the dominion

of the

above.

also

of old,

Israel

of Nisan,

Tammuz,

handed

And we and

kept

and

famous

the

are

Passover

likewise

in the wilderness,

have

their in Egypt

celebrated until

re-

they

the

three

entered

the

of Canaan.

After prieetie LORD,

reaped,

calculation

which

of Ishmael,

ceived

land

on

to the border of the land of Canaan.

sowed

then,

present

children

the

when

the Jubilees.

This, to

could

your vineyard,

And thus has He data;

till they came

after

Stx years

you shall prune

LORD

time word

be

to-

they

calculation

only

whom

Jordan

his

the priest

in his son

Eleazar

father's

Puinenas’©

this

calculation

in the

good

and

one

correct

the

stead,

right

of Aaron

according

- peace

according

son

way to

be

upon

to them

from the the

became

the all

command -

beginning,

breadth

high

of the

of the

established as holy

the Mount

Gerizim, hood. son -

in the thirteenth

And of

in the

Eleazar,

wrote

the

- may

son

of

house

we

nor

changes,

nor

the

Torah

hood.

until

shall

we And

of

Jacob,

Eleazar, the

son

to him, whom one

and

the son

son

of Aaron,

high

priest,

may

this

recital

in the

the

sun

of knowledge

wisdom,

who

knows

the

his

as

for

his

younger

well.

And

as

beget,

knows

as

this

calculation,

the

community

of Abdel,

glory

and

whom

the

of

and

son

of

of Eleazar, grace

of

God

year

for

treasure-house

of

calculation

LORD

may

vouchsafe

Joseph

and

his

shall

I give

son

son

the

son

of this the

brother

they

the

the

the

aforementioned

secret

sons

of priest-

our

of Nathanael,

the

well

son

son

for

remained

has

of Eleazar,

the

and

he may who

the

knowledge,

the

of

grace.

- wrote

Ishmael,

all

Ishmael,

the

from

line

our

and all

us

it neither

exodus

the

the

is

know

we

for

reckoning

of

this

Lord;

of the

them

in the

is kept And

preserve

of His

Levi,

of

this

days

the

tow

and

the

of Amram,

the

to

reach

of Eleazar,

upon

down

preserve

of

be

Adam

we

the

peace

day.

forever,

will

son

my

learning

it

who

son

them

and

it - where present

God

son

of

in

as

Phinehas,

the

found

just

son

be upon son,

Egypt,

I - Sescue

the

to

varies,

the

Nathanael,

-

be

(high) priest-

of Phinehas,

Aaron

the

from

son

great

it

is

it

And

from

preserve

We

us.

is

to

reckoning

Israel

of

children with

father's

fix the feasts

by which

holy

the

preserve

down

calculation ceases,

of his

Abi shalt! the

which

Lord

the

High Priest's

year

book

holy

the

Shechem

same

year

be with

thanks

to

the

the

sons

wise

LORD

my

God. I copied handwriting his

God

recital

grandsire

in peace

it in the year May

Ishmael. our

of my rest

spirit

written

this

for

The

our

ever,

length

-

recital

mitaar’? in which

the

written

son

in the

of Amram

he mentioned

that

-- may he had

of

And blessed

be

him blessed,

blessed

of the

the

544 of the dominion of the children

God make and

from

hours

be

His

Amen.

name

at Mount

for

Gerizim

evermore.

from

the

ascent

h6

of Shechem ninths from

the

is

of an

fourteen hour;

Phinehas

the

hours,

the son

of the

LORD

of his

commandments, perfect

If you wish ance

between

junction,7— and

thus

its

rising

the

sun

the its

the

from

the

degrees

when

you

have

moon

out

and

Dragon

has

at

and minutes

done

that,

take

the

angle

gether;

and

if they

note

them

angle what

what

from

South,

sult

of the

add

the

what

subtract

If they

latitude to

left

But

God

of

the

addition

the

latitude

or

of

prophet.

i.e.

of

out

Then

subtract

is the

angle

of the

alone

knows

all

one

the

its

sky

from

Northern

of

many

hour,

and

subtract sky.

And

angle

of

the

place, from

in the

them

the

greater

both

you will

find

sixth

of this

at that

hour.

secret

things.

(58)

Mahalalel

65 years

(59) (60)

(61)

Jared Enoch

Methuselah

62 years 65 years

(62)

Lamech

53 years

67 years

of the sun

North,

are

the

put

And

years years years years

them

of the

earth.

Adam Seth Enosh Kenan

degrees

as

if they

(54) (55) (56) (57)

and

declination

how

sun

130 105 90 70

dist-

out

lesser

subtraction

the

con-

left

the

ae

rising,

amount

both

earth;

the

oe

of its

same

the

are

with

be

of their

middle is

in the

left.

of the moon. is

are

out

If the declination

differ,

is

them

of this

moon

same

praised

time

find

of the

down

a holy

sun,

middle

the

the

handed

degree

find

that

moon?” and find out its place. and

the

calculate

five

-

us us

of the

Then

and

trustworthy

exact

of

After

given

at the

the

degree

and minutes.

and minutes

angle

it was

singled

a

hour

forefather

has

and

setting.

position,”~

in degrees

the

has

and

the

find

our

who

Torah,

and

you must

until

God

to know

determine

Southern

our

of an

about

of Eleazar,

name

and

tenth

information

holiness

a righteous

one

subtract in the

from

out

to-

the

re-

the

result,

and

M7

From

(64) (65) (66) ae (68) ‘of (70) on (72) From

years.

the

birth

Shem Arpachshad Shelah Eber Peleg Reu Serug Nahor Terah

(79) (80)

Amram Aaron

the

peace

be

are

two

100 60 87 52 7l

upon

number

seven

Phinehas, his son Abisha, his son

High

Priest's

is reported

was

in the

and

by the

its

stone-built

used

the

overtaken

the

the

priest

eae

himself

synagogue

eonres

in the

history

view

whose

in the

to Gilgal

and

are

are

90

2247 years.

for

40 eres

of the

prophet

ninety-four

Priest

it

wrote

years.

50 years

town

the

Scroll

of the

of Shechem,

in the

is a most

thus:

this

which

every

miraculous

holy

was

in

was

Elon

Morenien

Monday

by

then

was

to

which

carry

a nocturnal

carried

the

3 5 fe) in Ephraim,” where

one.

book

the

pre-

was

And it came to pass

charge

morning

secretly,

there

60 years hO years

synagogue

to

and

"the day of the procession".

day that

TOT

eternity.

day

annalists

there

death

of Phinehas

this

birth

a prophet

the

of Aaron

son

to

house,

community

He washed

from

son

the

found

to

One into

(84) (85)

is

- was

hundred

Eleazar,

which

this

him

of years

thousand

aa

thus

52 years 40 years

Priest

(83)

Torah

called

to Abram's

birth

-

are

years years years years years years years years years

years years years years years

total

the

100 135 130 134 130 132 130 4 79 70

Abraham Isaac Jacob Levi Kohath

This

and

there

(74) (75) (76) (77) (78)

The

served

Noah

And from Adam to Abraham's

God is the Everlasting

It

of

years.

1307

Arpackshad's’ > birth

Moses

Moses

to

Flood,

the

to

and

Adam

on

Scroll

polurida.?

Scroll

the

away

people

48

in

world

a great

mighty

wind

it was

and

while

the

in

found

34:10,

the

carried

up

it

God's

and

glory be upon

the

land

year

This who

serpent

flesh

and

may

his

is

bones, from

year

not

and may

stroyed, over

correct,

be

cryptogram

own hand,

LORD

the

and

with

more

put

an

I have

during

the

Aaron,

the priest).

seen

-

the

of

in

Israel

I praise be

whosoever

and

send

God

his

and may

defiled,

a

flesh

and may

be

synagogue

defiled, is

firmly

established

end

their

to

holy

Gerizim

community

the

6:10,

priest

him may

be

Deut.

I,

roundabout.

the

to

and

de-

pre-

in the

days

Amen!

mine

served

days

may

which

thus:

children

him,

before

cryptogram

of Abisha's

93 son of Amram, Isaac,

and this was

(I have

and

become

the

community

concluded

aforementioned

sayeth

the

the

on Mount

against

to bite

of the

is from Deut.

Scroll,

of the

end

written?

borders

away,

bones,

his

of His mercy.

(The

it

and may

Panuta May

all.

greatness

its

of

But

35:2

it reads

- have

wind,

off, 7

Num.

of Eleazar

settlement

feet,

his

beneath

and

of Meeting

history

of the

from

a

it lay,

by the

torn

was

goes

son

them

within

carried

it

and

and weeping.

it includes

the

Tent

of the

the

has

fall

the

the

of Canaan,

Lord.

his

of

door

priest

from

Phinehas

air

hold

took

6:4(-9);

favor

the

years,

day;

Deut.

after

and

which

wherein

trembling

a fragment

that this

to

cryptogram

the

the

hearts

of

in the

vail

their

lightning,

ark

the

into

watching,

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at

of the

out

and whirled

happened

thirteenth

fall

Scroll

of

the

in

occurred

there

thunderings

the

Seroll

fiery

and

was

Shechem

and the

Abisha,

the

lifted

is written

which

opened,

community

and

Scroll,

and

earthquake

strengthened

they

is

the

and

Gilgal,

it;

was

themselves

arranged

they

as

about

Scroll

him

with

quarrelled

own

eyes,

in the year (as guardian its

and

priest;

I have

is

I have

opened

seen

it with

my

...). of) this

cryptogram

of my priesthood.

the

script

holy Scroll

as mentioned,

for

seven

forty times

I, poor Jacob, nn the son of

9

LORD

(95)

SiSi,

(96)

Buhki

35 years

(97)

Uzai

25 years

(98)

In the

the

hid

there

NOTES

THE Cf. and

twenty

were

fifth

year

of Uzzi's

three

thousand

1 Chron.

also

goes

See

above,

back

and

5:30

fifty-five

(RSV.6:4)

to Phinehas.

3.

i.e.

Mount

note

years.

by Joshua

Gerizim

in the

24:25-26

claims It is

that still

zeal, of perpet-

the Jewish the

function

calendar; presumably the calendar and relig-

1.

servations were made, as it that the Tabernacle was set According to Josh. 18:1 and

Josh.

the LORD hid the

Num. 25:10-13, where as a reward for his his descendants are granted the covenant

2.

Shiloh

the

by Bezaleel .?”

made

of the Samaritan priests to arrange the this was also the case in old Israel as ious festivals go hand in hand.

but

priesthood

TOLIDAH

ual priesthood. priesthood

50 years

From Adam to the time when

(100)

1. Phinehas

son

Tabernacle

Holy

Tabernacle

ON

his

was

time

speaks

the

place

was there up on the 19:51 the

of Eleazar,

of the

from

which

the

ob-

(so the Samaritans allege) entry into the land. Tabernacle was set up at

the

sanctuary

father

of Phinehas,

of the LORD

at

Shechem.

and

eee

Genie

lesttts

5.

"By only one

of them"

i.e.

the calendar

is both

solar

lunar.

Ge.

diel.

iSO

7.

i.e.

with

8.

Abib

is the first month

either

the

sun

or

the

moon

alone.

of the ecclesiastical

with the Samaritans as with the Jews, and the seventh the civil year. However, among the Samaritans little is given to the first of Tishri, the Ros has-sanah of although the Samaritans regard it as a festival, but

simply Yom

ha- téru'ah,

the Jew, could not phases of the moon

(cf. Lev.

dispense with are essential

23:24). the for

year month of notice the Jews; call it

The Samaritan,

lunar year, determining

like

since the the duration

of months; but if he had relied only on the moon for the calculation of the year serious discrepancies would have developed between the months and the seasons; this does indeed happen

with fast

the Mohammedan month of Ramadan, when the Moslem has to from sunrise to sunset, which in the course of a period of

several 9.

years

goes

Nisan

is

round

the

mentioned

year. in

the

Bible

only

in

Neh.

2:1

and

Esther 3:7, neither of which books the Samaritans are supposed to know, since they recognize only the Torah. However, the Samaritans lived in Jewish Palestine, and though the name Nisan is post-exilic, it was adopted by them, either prior to the Samaritan schism, or at some later date, before the final break between the two communities.

10,

ed

Deut,

Woes.

11.

The

from

Moses.

secret

2,

Weis

282

sa

Ces

“Weal.

Wh,

Gam,

Foe

UM;

Csi.

Cell,

Ws

(say,

Basi.

method

of

calculation

which

Phinehas

learn-

16a. The point here is that these Biblical quotations imply that five months comprised 150 days defining a month's duration as 30 days. 17.

Mosheh

Further

18. rather

"said

not take

19.

to

dislike

Himself',

occurs

as

these

in

'resolved'

so the author in the

'God spoke

Gen.

29:30.

Exod.

12:2.

Malef

and

anthropomorphisms

preceding

to Noah's However,

but

here

the

Molad

The

the

author

in speaking

(Gen. 8:21) means the

Samaritans

connects His

verse,

and

with

could

Noah,

interprets

the

heart'. reading

Pentateuch here is the same as in the with him for another seven years. 20.

the

The LORD satd in hts heart

it thus;

name

sentence

of

of Moses).

The Samaritans

of the Deity. whose

mention

(Birth Story

in the

Jewish

appears

to

Samaritan

Bible, And served

reason

thus:

the

Sul

fact that Jacob is said to have served several years plus a month is proof that he knew how to count months and years; and a later proof is the designation of Nisan as the first month -showing by the way that previously the count may have begun

with another month

(Tishri?).

Moreover,

the ordinance

of the

Sabbath is anterior to the Ten Commandments, since it dates from the first week of Creation, when God rested on the seventh day -- if the patriarchs knew the count of weeks, they must The festivals, have known also the count of months and years. the mishpatim, and the laws of sacrifice, on the other hand, are Mosaic, since they were first revealed only to Moses. I am indebted to Professor Nemoy for this note. 21. the

to Adam feasts, the judgments, and the offerings were made known only to Moses. In this refusal to give pre-Mosaic knowledge of the feasts to the Patriarchs, the author differs markedly from the author of

and

Whereas the secret of the calendar was known Patriarchs antediluvian and postdeluvian, the

the Book of Jubilees p-L, and p.48f.

not ier and

(cf.

Charles,

The Book of Jubilees,

1902

22. A candid admission that the calendar calculation is in the Torah, although the author has tried to show earlfrom references in the Torah, that the Patriarchs knew it calculated the passage of time accordingly.

23. The God-given calendar was not revealed in the Torah in order to prevent the laity from learning it from the Torah; thus baulked, they had to come for it to the High Priest.

24.

Moses.

25.

Of the

26.

The complete

priesthood;

name

see

above

note

of the Tolidah

l.

is

'The Chain of the

Priests from Adam until the Present’. The holy chain started with Adam, who passed on the drop of light of the first day which was finally incarnated in Moses. Cf. the Malef, and the

Molad Mosheh extract and the notes thereto chain

does

not

stop

with

Moses

as

far

(below p.48f.).

as the

priesthood

cerned.

27.

Exod.

28.

Lew. 10:10.

23:38.

22 2 Ibi, “2(Reaks

30.

The

Samaritan

priests

twice

GM BLLIOTT LIBRARY Bitid

a year,

ati Christian University

at the

The

is con-

Simmut

De.

Pesah

and the

Simmut Sukkot,

sell

six months'

calendars

to the

people. This must bring in a meager but steady income. The Simmut falls sixty days before Passover and before Tabernacles respectively, and is a sort of semi-festival. There is a special liturgy for it. Simmut Pesah comes on the fifteenth of Shebat, and Simmut Sukkot on the fifteenth of Ab. Megillat Ta'anit lists both days on which there can be no mourning;

while year

M. RH for

(1:1) knew

trees.

th of Ab

of the

In 4:8

fifteenth of Shebat

Rabban

(and Yom Kippur)

Gamaliel

31.

This

of

Markah.

interest

calculating

in

the

the

One is reminded

of the

of

of time

Book

the

is

the

fifteen-

outstandingly

fifteenth

counting

passage

as the new

that

had been at one time

joyous feasts. There is no Musaf for fifteenth Ab in the Jewish liturgy.

method

states

Shebat

and

Jubilees

found

of Jubilees

as

also

whose

the

a

in

way of

referring to such-and-such a thing happening in such-and-such a Jubilee is very similar to Markah's way of dating events; in both works the number of Jubilees are given in speaking of

events

in the pre-Mosaic

epoch.

32. Again a Jewish month-name; but Tammuz does in the Bible as the name of a month. The Samaritan in designating months uses only the cardinal number the term month.

not occur calendar along with

33. 747 A.H. was the date on which Jacob ben Ishmael ied Eleazar ben Amram"s Tolidah (written in 544 A.H.). 34. works:

Here we have three methods of dating used the Islamic, the year of creation, and the

in Samaritan Persian era.

35. Ptolemy, the famous geographer Jezdegird was a son of Ptolemy can only

and astronomer. be understood as

ing that

work.

36. Ptolemy

he was

This and

influenced

by Ptolemy's

is a delightful

way of justifying

cop-

their use

That mean-

of

Jezdegird.

37.

For

the

Biblical

law

of

the

38.

For

the

Biblical

law

of the

Jubilee

cf.

year

release

of

Lev.

25:10ff. cf.

Deut.

IMByeauiie

39. This happened, according to the Samaritans, when Eli built the rival Tabernacle at Shiloh. It marked the end of the period of divine grace which began with the revelation of the Law at Sinai. The Samaritans still observe the Jubilee, at least for chronological purposes. The Jews did not keep the

BS

Jubilee Modern

for very long, scholars

doubt

as the Talmud if

IO

IPR

MESO

has)

Wieves

BARC

42,

Five Jubilees

it

was

ever

admits

Leva

4h,

Exod.

'Ar.

32b).

all.

and fifty years,

The first Jubilee is Jubilee falls in the

on

25 e=5\. 16:35.

Pepper.

peut.

h6.

note

Cf.

at

do not make two hundred

according to the Samaritan reckoning. the fiftieth year, but thereafter each % forty-ninth year.

Pa

(T.B.

observed

LOs5..

1.

Since

the covenant

of perpetual

priest-

hood had been made with Phinehas and his descendants after him, it was good policy to maintain that he was responsible for fixing the Samaritan calendar. The Samaritans doubtless believed that it would have been one of the earliest concerns of the Israelite priests on entering the Land to fix the calendar and thereby make sure that the feasts were celebrated at the proper times. Be that as it may, they were claiming impeccable authority for their calendar and their Festival celebrations.

47. son,

the

grandson.

If the calendar ‘authorised The

author

was

arranged by the

version' of

the

of

Scripture

preface

makes

great

was

Phinehas'

fixed

certain

by his

in this

paragraph that none can say that while the Samaritans may know the time of the feasts year by year, they do not know the exact regulations regarding them as laid down in the Law. In short, the author would have us believe, that the Samaritans have everything, in valid priesthood (which nobody else has), the only correct calendar arranged by this valid priesthood, and the only correct copy of the Law issued by the same priesthood. Unfortunately for him, this paragraph owes much to the margin-

al note written beside Abisha's name in the Tolidah itself. Eleazar ben Amram wrote the earlier part of the Tolidah A.H. 544, Abisha's scroll had not yet been rediscovered, and

When

in

the marginal note, saying that the scroll is in the High-Priest's house in Shechem is thus later than the actual discovery of the ancient scroll, but probably earlier than this paragraph in the introduction. The latter, even in the oldest known copy - the one in the High Priest's house in Nablus - is written in a wretched late cursive hand; while the main body of the Tolidah

is in a fair unctal.

Doubtless

the Abisha

of the

fourteenth

century realized that if one could claim to have the ancient Abisha scroll written by a great-grandson of Aaron, one could also claim to-have the only correct copy of the Law and the only reliable information on the festivals; it was only logical to suggest that another relative of Aaron, his grandson this time, had conferred on the Samaritans the only valid calendar to enable them to observe the Biblical feasts on the proper days. The fact that this calendar was geared to Mount Gerizim was also useful in support of this claim. It is of course possible that such claims had been made by the Samaritans long the

before

fourteenth

century.

48. Jacob was a contemporary of Abisha ben Phinehas, the rediscoverer of the ancient Abisha scroll in the fourteenth century. If Jacob is the author of the introduction, he is surely too modest in saying that he wrote it for his son, Abisha, High Priest at that time, doubtless encouraged him to write it. 49. If Jacob knew of the rediscovery of the Abisha scroll, Eleazar, who compiled the early part of the Tolidah, did not. Even if Jacob did write the introduction he left Eleazar's bare entry regarding Abisha untouched. This would seem to indicate that

the

and was

its

part

as

50.

i.e.

51.

The

of the

he wrote

the

and

calendars

Tolidah

was

really

written

by Eleazar

it.

Sabbath.

Samaritans

appearance

issue i.e. 310).

early

left

do not

declare

twice

watch

a new

a year

for

the

month.

at Simmut Pesah

sixty days before Passover Simmut means conjunction,

new

moon

Instead,

the

to

observe

priests

and Simmut Sukkot,

and Tabernacles (cf. i.e. the conjunction

above note of the sun

and the moon. Simmut Pesah is the conjunction of the sun and moon in the month of Shebat, and Simmut Sukkot the conjunction of the sun and moon in the month of Ab. The conjunction of the

Sun and the moon

could be calculated

at the Simmut

served.

if not

ob-

=

52. The northern and southern position degree and minutes might be the same.

and

the

decline

in

53. The courses of the moon and the sun cross each other at the so-called Dragon-point. This point moves as time goes on, and anyone who wanted to know the position of the Dragon at a certain time, probably consulted a table. It would appear that the information given in this paragraph assumes the existence of such tables. Professor Edward Robertson has indeed de-

monstrated the

(John Rylands

Samaritans

used

Library

al-Battani's

Bulletin, tables

for

1939, their

p.461f.)

that

calculation

Do

of

the

calendar.

D4 Cf. Gen. thirty years.

and

ao.

Cf.

Gens 5:5. and twelve

hundred

nine

he became

old when

56. Cf. hundred

nine red

and

old

when 57.

the

years.

Gen.

he

became

the

Cf.

Gen.

5:14;

years

58. hundred

Cf. Gen. 5:17; and ninety-five

5:12).

Jared was

born

(Gen.

states

of

Kenan.

Kenan

old

is stated Samaritan

5:9

father

seventy

(Gen.

of Enosh

father

and was

(Gen.

According to Gen. 5:8, Seth lived in all years, and was one hundred and five years

Gen. 5:11, where it and five years; the

fifteen

lived

when

he

nine

became

He was

60. hundred

Cf. Gen. and sixty

was born 61.

Cf.

that Enosh lived Bible has eight hund-

that

he

was

hundred

the

ninety

and

father

ten

years

years,

of Mahalel

5:15).

sixty-two

(Gen.

5:6).

Mahalalel lived to the age of eight years, and was sixty five when his son

59. Cf. Gen. 5:20; Jared's lifespan sixty-two years; the Samaritan Bible has seven.

hundred old when

5:3.

Gen.

of Seth,

father

the

he became

5:5, which says that Adam lived nine He was one hundred and thirty years

when

5:23; five;

his

son

was nine hundred and eight hundred and forty

Enoch

was

born.

Enoch's age at his assumption was three he was sixty-five when his son Methuselah

5:21).

Gen.

5:27; Methuselah's

age at his death was

nine

hundred and sixty-nine years; the Samaritan Bible has seven hundred and twenty. Whereas in all the preceding cases the Tolidah's figures are each equivalent to the age of the respect-— ive patriarch at the birth of his eldest son, this does not

apply

in the

Methuselah Lamech was

62.

case

of Methuselah.

was one born.

Cf.

Gen.

hundred

5:31;

and

Lamech

According eighty-seven

lived

for

to Gen. years

seven

seventy-seven years. In the case of Lamech, as Methuselah, the source of the Tolidah's figures was

Lamech

born,

Gen.

for the Tolidah 63.

one

hundred

5:28.

and

But cf.

eighty

two

striking similarity between and those given in the Book The

figure

seven

hundred

years

(tbid.,

Charles

old

5:28,

old

when

hundred

when

Introd.,

Noah

seven

is the

was

p.1xxvii)

the figures given of Jubilees.

and

and

in that of is obscure.

sum

in the

of the

56

figures

opposite

7:6 gives

Noah's

the

names

age

at

of the

the

antediluvian

Flood

as

six

patriarchs.

hundred

years.

Gen. Appar-

ently the Tolidah adds this to the previous seven hundred and seven to arrive at the figure thirteen hundred and seven as the number of the years from Adam to the Flood. While there are three variations in the ages of the antediluvian patriarchs as given in the Masoretic Hebrew and in the Samaritan Hebrew text, they are insignificant compared with the variations in the Tolidah from both of them.

The life spans of Enosh and Methuselah are shorter by ninety and two hundred and forty-nine years, respectively, in the Samaritan than in the Masoretic Hebrew text. These are relative-

ly minor discrepancies compared with those between the ages in the Samaritan Hebrew text and in the Tolidah; e.g. the Samaritan Bible figures yield 5876 years for the sum-total of the ages of the nine patriarchs from Adam to Lamech, as against the Tolidah's 707. We have noted above that the Tolidah's figures are equivalent, in all but two cases, to'the number of years as given in the Bible that each patriarch lived prior to the birth of his eldest son and successor. It can hardly be argued that the

Tolidah not

as

from

gives the

these

years

Chronicle

years

of his

Adler

as

the

life.

years

At

(cf. REJ,

of his

first

priesthood,

sight

XLIV-XLV

it

(1902),

seems

p.191,

and

clear

note

1)

that the numbers given in the Tolidah and adopted by Chronicle Adler were regarded as the complete lifespans of these antediluvian patriarchs. The matter, however, is not so simple,

for and

Chronicle Adler (tbtd., p.193) gives the for Noah, but in the annalistic note

figure five hundred Noah quotes the

two

Bible

as

saying

that

the

Flood

was

in

the

on

six

hundredth

year

of

his life. The figure of five hundred and two was probably suggested by Gen. 5:32, where it is stated that Noah was five hundred years old when he became the father of his sons. It is noticeable that the Tolidah says nothing more regarding Noah,

whereas Chronicle p.193-196).

Adler

devotes

much

space

to him

(REJ,

tbid.,

64. Cf. Gen. 11:10-11. Shem's lifespan, according to the Bible, was six hundred years; he was one hundred years old when Arpachshad was born.

65.

Cf.

thirty-eight

Gen.

11:12-13;

years;

Arpachshad

he was

thirty-five

The Tolidah adds one hundred years to obtain thereby the total length

66. three

also

Cf.

years;

the

Gen.

11:14-15;

he was

Tolidah

thirty

adds

one

Shelah years

hundred

lived when

to his of his

lived

hundred was

Eber

to this

was

birth,

and thirty

born.

thirty

and

born.

age at Shelah's life.

four hundred

old when

years

four Shelah

Here to obtain

oh

his

age

at

67.

death.

Cf.

Gen.

11:16-17.

hundred and sixty four; Again, the Tolidah adds

at Eber's

to arrive

68. nine

Cf.

years

more, birth

11:18-19;

all,

Cf.

years,

Gen. and

being

hundred added figure of one 7O.

Cf.

years; he therefore

birth

Gen.

at his

lived

thirty

two

when

one hundred years total life-span.

just

Reu lived

thirty-two

11:22-23.

Serug

Serug's

Gen.

age

11:24-25;

hundred

Reu

was

four

and thirty

born.

age

Serug

birth

lived

two

was

and thirty-

born.

yields

the

hundred

thirty. his age

Once

at Reu's

for two hundred

had fathered Nahor when he was by adding one hundred years to

Cf.

death was

to his

when

to Reu's age at Serug's hundred and thirty-two.

discovers

Tl.

Peleg

only

11:20-21;

was

age

lifespan.

total

the Tolidah adds to arrive at his

69. Nine

Gen.

in

Eber's

he was thirty four when Peleg was born. one hundred years to this thirty-four

One

Tolidah's

and

thirty

The Tolidah at Nahor's

at death.

Nahor

lived

for

one

hundred

and

forty-eight years; he was only twenty-nine when his son Terah was born. The Tolidah adds fifty to his age at Terah's birth, and thus gives him seventy-nine years of life in all. This is an indication that here at least the Tolidah is scaling down these patriarchal life-spans proportionately, for Nahor lived after after

five

The hiss

Terah's birth only the birth of their

half the sons.

time

that

Reu

and

Serug

lived

72. Cf. Gen. 11:26, 32; Terah lived for two hundred and years; he was seventy years old when Abraham was born. Tolidah takes his age at Abraham's birth as the limit of esse’,

73. Arpachshad is surely a misreading for Shem, for years given by the Tolidah to the patriarchs from Shem to add up to just one thousand and forty. This last number to the thirteen hundred and seven years from Adam to the

of Noah

three

gives

hundred

the

date

of Abraham's

birth

as A.M.

two

thousand

and forty-seven.

Cf. Gen. 21:53 25:7; Abraham Th. From Gen. seventy years (Gen. 25:4).

lived for one hundred and 21:5 we learn that he was

The Tolidah one hundred years old at the birth of Isaac. takes his age at Isaac's birth as the total length of his

75.

Cf.

the Terah added birth

Gen.

25:263

35:28;

Isaac

lived

to be one

again life.

hundred

58

and

eighty,

and

was

76. Cf. seven years.

Gen.

77.

Cf.

Exod.

78.

Cf.

Exod.

sixty

47:28;

6:16;

years

old

when

Jacob

Jacob

lived

for

one

Levi

lived

to be one

was

born.

hundred

and

hundred

forty-

and thirty-

sen.

and

6:18.

Kohath

lived to the

age

of one

hundred

thirty-three.

79. Cf. seven years.

Exod.

6:20;

Amram

died

aged

one

hundred

and thirty-

80. Exod. 7:7 says that Aaron was eighty-three when he and Moses spoke to Pharaoh. Aaron died one hundred and twenty-three years old (cf. Num. 33:39). Chronicle Adler reckons Aaron's priesthood not from the age of eighty-three but from his birth, so that Aaron is said to have served as priest for eighty three years,

and

not

forty.

81. Exod. 7:7 states that Moses was eighty years old when he and Aaron spoke to Pharaoh. Deut. 34:7 says that Moses was one hundred and twenty years old when he died. The Tolidah reckons his service as a prophet from his eightieth year. 82. Tolidah, period

From five from

Abraham hundred

Adam

to

to Moses there and two years.

Abraham's

birth,

were, according to the This, when added to the gives

the

total

of

two

thousand seven hundred and forty-nine years. The text, however, has two thousand seven hundred and ninety-four. What is certain is that in the case of both Aaron and Moses the Tolidah figures service

refer not as priest

to the length of their life, but to their and prophet respectively. In the case of

Abraham, Isaac, Jacob, Levi, Kohath, and Amram it is impossible to see what criterion the Tolidah had used in scaling down the Biblical numbers given for their respective ages, as we have in the Bible only their age at death and not at the birth of their eldest son and successor. It should be noted, as providing some sort of criterion of the value of the Tolidah's calculations that to obtain 502 years from Abraham to Moses, Aaron and Moses are treated not as contemporaries but as one succeeding the other.

83.

There

are

no Biblical

84,

There

are no Biblical

data

as to Eleazar's

length

of

life.

life.

data as to the length

of Phinehas'

a)

85. There is no might have drawn its

86. famous

Cf.

Above

account

Biblical source from which the Tolidah information on the length of Abisha's life.

Note

of

the

47.

The following

Abisha

Scroll.

In

of the Tolidah this account is in the library manuscript edited by Neubauer

Professor 33 (1918) earliest

wrote

manuscript

Abisha

found

of

the

scroll,

again.

ChumGen el 2:6

88.

The Abisha

festivals. Gerizim at

Tolidah

nor

for

3DeuG.

Scroll

not

it know

mention

that

Nablus

he became

Cf.

Deut.

is now brought

out

only on the

kerz

(one who

2 Kings

2:1;

4:38.

ritory

of Benjamin. In

the

spring

of

1952

the

present

only

a portion

only Num.

of the

ancient

35:2 to Deut.

Scroll

34:10.

origin.

Professor

Castro's

photograph

Kahle,

(1953),

p.119ff.)

ion

established

and

on

of the

has, it

the

as

was

clearly in his

Cf. above,

93.

Isaac

Samarttan 94.

Cowley,

ben

Liturgy Jacob

tbtd.

ben

note Amram

after

in Ephraim

be distingin the ter-

in

a lecture

that from of the inTolidah,

existence,

of

Scroll

Abisha Scroll of the Samaritans", Studta Pederson dtcata, Copenhagen, 1953.

92.

in

on to point

evidence

a fact,

writer,

could therefore rest of it must

complete

I think,

to be

pointed out at the time copy of the

He went

the present time the Abisha Scroll this ancient portion, and that the

even

Gilgal

the neighborhood of Mount Gerizim and is from the Gilgal near Jericho which would

before the Palestine Exploration Fund, this account it would appear that even _sertion of this note into the earliest

up Mount

had an involunt-

unclean,

was in uished

91.

been

Jak: 30).

a ba'al

11:30,

Abisha

lost Ms evidence.

There are also pilgrimage processions Passover, Pentecost and Tabernacles.

i.e.,

zu ZAW that the

that

it had

Tolidah

ary emission of semen) and was therefore ablution, until nightfall of that day.

90.

is the manuscript

margin; in the Bodleian it appears in the text.

does

does

See p.37b

Cie

89.

Nablus

P. E. Kahle (Festschrift Baudissin, Bethefte p.2k7-260) has already commented on the fact

the

and was

paragraph

the

Professor

important

Ortentalta

this

Perez

xl Lis

suggest-

article

"The

Joannt

47. lived

in the

19th

century;

cf.

Cowley,

I, p.xlvi. Aaron

at

contain only be of later

(Chace; @rdd

vindicated

covering

out that

also

lived

in the

19th

century;

cf.

60

95. In the

7:5, the

Sisi; ef. Chronicle Adler Biblical

1 Chrom. son

high

6:36

priestly

(REJ XLIV-XLV

list,

(RSV, 6:51),

1 Chron.

(1902), p.20h).

5:31,RSV,

Sisi does not occur

6:5,

Ezra

and Bubki

is

of Abishua.

96. Cf. preceding note and also 1 Chron. 6:35-36 (RSW 6:5051). There is no evidence as to how long Bukki lived or officjated as high priest. Chronicle Adler (tbid., p.204-205) states that

Buhki,

Judges

to

97. Ezra

priests Ezra the

his

over

predecessors

The

appear

are 7.

interesting

in the

mentioned There

Tolidah

and

Sisi

appointed

5:31-32

thing

two

none

of

6:3b

these

the

&syv, 6:51), three

who

occur

elsewhere

priestly

lists

of 1 Chron.

to be

some

sort

that

the

(RSV, 6:5-6)

that

high

and

Torah;

is

in the

seems

list

Abisha

Israel.

For Uzzi cf. 1 Chron.

7:4.

Bible

like

rule

of

in 1 Chron.

in the

interdependence

5.

It

is

not

5 and

between

necessary

to assume that the borrowing has all been done by the Samaritans. Obviously, claims and counterclaims would have been made by both sides. It is perhaps significant that in Chronicles and Ezra, names had to be created of high priests who are not attested elsewhere in the Bible, but are found in the Samaritan high priestly geneaology.

98. Abu'l-Fath (Ed. Vilmar, p.38-39), (Ed. Juynboll) and Chronicle Adler (tbtd.,

the Book of Joshua p.205-206) all tell

how Uzzi, the descendant of Phinehas, being a young boy, and Eli, the descendant of Ithamar, being a man of considerable age, the latter claimed the high priesthood for himself and the Ithamar line. Eli made a golden ark and put therein the copy of the Law written by Ithamar; he also set up a tabernacle at Shiloh; there the tribe of Judah joined with some of other tribes in the worship of God. Israel was divided into three groups: those who followed Uzzi and worshipped at Mount Gerizim; those

who ped the

followed Eli; and those who followed the heathen and worship-— idols. It was at the end of Uzzi's pontificate that God hid Tabernacle. Chronicle Adler and the Tolidah use the word

histtr

for

rendered 09...

God's

hiding

of the Tabernacle;

"God destroyed GES

Bxods

it could

also

be

the Tabernacle".

36:1)

3821-22.

ete.

100. From Adam until the death of Moses there were two thousand seven hundred and forty-nine years. From Eleazar to Uzzi there were only two hundred and sixty years. If however

the

period

be three Moses

from Adam

thousand

must

be

2795

and

till

years

ninety-four as in the doctored his figures,

the

end

fifty-five or

two

of Uzzi's years,

thousand

the

priesthood period

seven

from

hundred

Tolidah text. The Tolidah and even so he is one year

is to Adam

to

and

Chronicler has short. The

61

Adler Chronicler gives the date when the Tabernacle was hidden as A.M. three thousand and fifty-four; he at least was aware of the deficiency of one year. A further discrepancy in the Tolidah is the fact that in the introduction it is states that

Phinehas two

announced

thousand

the Tolidah death.

(cf.

This the

of

THE

SAMARITAN

Book

the

above, is

Tolidah

be

Pentateuch

the

in

make-up.

its

of

notes

community

under

high

here (and

ary

form

by the

the

other

by the

hand,

it

by the

is

notes

definitely having

to it

its

some

it the

part

happens

the

or

that

historicity,

and

main

High

element

trouble

even

Book

in it,

does

However,

would

make

another would

to it.

appended

too they

not

of

is a chronicle,

it is

now;

very

often

scholars,

wanted,

what apply

may

failed justly

to the whole.

extravagant

dismiss

is

"The work

nevertheless

one;

Fath on

a series

he says,

a composite

liter-

by Abu'l

of Joshua

what

down

of Joshua

not

is that

with

This

As it stands

therein

scholar

while

jotted

genealogy.

but

is

Samaritan

Priest.

material

Adler,

provides,

a priestly

Book

chron-

of Joshua

it)

retained

far when

other

in the of

-

one of the

Chronicle Book

Samaritan

elements,

is

Samaritans

and

found

book

one

the

Samaritan

the

Tolidah

outside

not a chronicle".

The

and

happenings

is

the

Chronicle,

too

a chronicle.

that

as

the

from

Samaritan

much midrashic

midrashic

approached

to remember apply

with

to

author.

- it is rather

however

Samaritan

therefore

a Midrash,

a chronicle

to

the

with

enteone ry goes

The

a regular

among

reigning

Tolidah

Adler.

that

it is a chronicle

actually

then

appended

is true

such

about

occasionally,

the

and

same

that

Annals,

of the

there

Chronicle

annalistic

while

basis

about

provided

Bible

Fath's

priests,

very

a notice

and

Abu'l

and

A.M.

of the Moses’

introduction

affirmed

It differs

The

year

according

JOSHUA

is their whole

Tolidah,

a list

short

Thus

the

composed

strongly

chronicles.

in the This,

the year

of Joshua is in no wise canonical

icles,

for

that

not

OF

calendar

ninety-four.

82) was

proof

too

of the

and

note

were

BOOK

cannot

Samaritan

not

fixing

hundred

again

text

It

the

seven

it as

claims

an

example

62

Peions: which

new

of Samaritan chester,

and

While

of Joshua is

in the it

at the

ence; yond

but the

lost, even

are

shadow

of

original

version. had so,

it

the

the

and

not

are is

very

not for

are

yet

they mere

to

say

parts

unlikely

Library

in Man-

are

To

to be

be

Book

that

it

to

doubt

inclined

indeed

are

Samaritan

chapter

preserved.

it has

that

important, collection

first

scholars

Joshua

a doubt

very

Gaster

of the

of the

been

com-—

and

London.

in

compiler

Hebrew,

and

Rylands

John

Museum

has

late,

existed

seems

the

Samaritan

That

never

still

in

beginning

original

of the

they

Hebrew

Arabic

from

is

available

in the

that

translation

Latin

commentary

now

British

is true

Hebrew

texts

and is

manuscripts

claims

this

Hebrew

er

material

a translation

that

accompanying

introduction

prehensive although

the

with

ed-

monumental

Juynboll's

of

basis

the

formed

and

text,

Arabic

of the

manuscript

surviving

earliest

It is the

1513.

part

ter

the lat-

of 1" is dated A.D.1362,

part

earlier

the

composite;

a

itself

is

manuscript

This

in 1584.

Samaritans

Egyptian

the

from

manuscript

Leyden

the

obtained

to have

said

is

Scaliger

West:

the

to

new

not

is

of Joshua

Book

Samaritan

The

mythologizing.

of Samaritan

type

worst

of the

sure,

still

in

exist-

demonstrated,

descended

from

an

retranslations

from

the

that

Hebrew

of

the

Book

that

the

whole

originals,

of Joshua, of

it was

beold-

now but ever

in Hebrew.

Juynbol work,

was most probably right in thinking that the

as we

century,

century

have

since

the

and there

Juynboll”

of Joshua

that

the latter

some

of the theory

was written

Leyden

is no

is perhaps

Book

his

it,

too

manuscript

evidence

had used

various

of a singleauthor,

from

it is

in stating

of a single

manuscripts

than the thirteenth

dates

that

emphatic

is the work

later

not later

even

fourteenth

for

the

he

sources.”

probably

in the

the

autograph.

that

author;

earlier

he would

an

sense

admits

Had he seen

have of

Samaritan

modified

a single

63

compiler.

Historiography,

Samaritans, accounts,

stories

as

by

the

hance

did

not

the

copying

scribe faded

mean

in

so

far

as

so much

the

writing

and

after

recopying

scribe,

each

of the

glories

it

of

on

Samaritan

Book

the

of

different

parts

wrong

in making

the

authorship

troduced fore, his

of

of

them the

the

not

same

been

one

and

translator. compiler

all

but

he

have

The

argued

that

times.

erred

Arabic

various

need

worth.

in Arabic

and

the

conjectures

Juynboll,

had

of these

and

that

different

in the

en-

Samaritan

concede

definite

parts

to

as a compiler. to

at

and

a little

every

author,

written

positive

historical

in Hebrew

Arabic

only

expressions

the

Not

refused

individual

Arabic

that

disposal.

or

had

too

Koranic

by the

admits

it

of the

that

nance

Joshua*had

was

believing

other

the

historical

traditions

that

so

among

new

adding

acts in a sense scribe copying a chronicle Reland,

of

old

one

past,

existed

as

compiler

translation,

in _

were

in-

mentioned

be-

sources

of the

at

same

probably

or

to

likewise

text

earlier been

He as

date

had

perhaps

rather

originals.

Only chapters 1-2) of the Book of Joshua are about Joshua. In fact,

chapter

Joshua

the

ferent

source.

ually

as

form

his

son

an

9 is headed,

of Nun", While

so

that

these

and

chapters

chapters

introduction

successor

"The beginning

telling

invested

and

of Moses!

Phinehas

death

and

against

of the

1-8 may

mention

be

from

Joshua,

Moses

appointed

him with

royal

power.

the

In chapter

Midianites.

mourning

for

a dif-

they

how

3-4 deal with Balaam and the Moabites. Joshua

of the Book of

act-

Joshua

Chapters

5 Moses

Chapters

6-8

sends tell

him.

There is aconsiderable resemblance between chapters 9-2h and the Biblical different, most

although

fanciful

illustrate

Book of Joshua,

midrashic

a halachic

Chapters

they too

9-12

put

Joshua;

forward

here

not

as

as

actual

history.

reminiscent

of the

first

point, are

deal with

account,

26-37 are quite

but chapters

but

we find a haggadah

chapter

to

of the

64

Biblical

of

quest

chapters

Joshua

9,

gives

their

Canaan

and

its

20-23.

There,

east

of

the

territory

Jordan.

In

in Palestine

Chapter

25 describes

peace

for

twenty

Juynboll echo

the

seem

origin

piece

of

evidence

could

indicate part

type

of this

formed

of

part

Hellenistic

of

of

the

of

istic

dramatist

may

seems

the

original

must

have

not

other the

hand,

the

an

founds Gerizim.

prosperity

chapters

this

of these date

Greek,

and

been

definitely

originated

be

that

Joshua,

but

the

Hebrew,

of

have

or

what the

at best

Aramaic could

been

the

the

their

it of

protohave

of the

literature the and

are

the

Hellen-

an

epic

poem

a Samaritan;

if these

Joshua,

a strong

composition

a Samaritan,

in

the

of

hardly

by Ezekiel,

to

Joshua,

this

Literature this

of

only

favor

of Joshua

Certainly,

Septuagint

is

not

version;

in

chapters;

for

Book

Greek

Book

Septuagint argument

Apologetic

in

9-25

Biblical

itself

examples

have

of

the

Samaritan

it may

Septuagint

of Mount

enjoyed

the

early

by Eusebius. with

On the

and

the

a familiarity form

to

origin

written

who

who

cited

the

Other

Exodus

of

In

Samaritan

period.

by Theodotus,

close

work.

work,

part

thereupon

summit

parts

supposedly

of the

the

the

that

a relatively

drama

are

is

for

the

who

Israelites

sections

to be

circumstance

Egyptian

was

over

:

corresponding

this

the

recognized

in places

latter

how

on

years.

the two and one half

chapter 24 the tribes are assigned

by Joshua,

and builds the Temple

in

of

(Nobah

Nabih

about

told

are

we

too,

with

dealt

is

con-

The

Gibeonites.

parts

ten

into

tells

18

to the

similar

19,

the

of

the

3) and

Chapter

VWW=L7.

Chapter

7).

division

Samaria

both

(Joshua

32:42) who was made King by Joshua

Num. tribes

but

Jordan

chapters

contact

of a Targum-

the

of

history

the

points

nature

Joshua

(cf.

sin of Achan

of the

despatching of

in the

in

mentioned

are

Jericho

of

fall

of the

is more

crossing

The

it.

on

ic Midrash

it

account,

Biblical

the

with

some

it has

while

Jericho;

to

spies

of the

13 tells

Chapter

of Joshua.

Book

Biblical

chapters

text

in its

pre-Muslim

original

show

period.

writer

pre-massoretic

knew

Hebrew

65

text

of

Joshua

upon

Chapters king

ed, he were

his

the

the

Magi,

seven

one

of

Shaubak's

post

to Nabih

at

Yuhasin

Sefer

with

serted,

chronicle.

the

to

the

indebted

fact

that

Chapters successors,

Divine

and

grace

began

after

- period.

38-44 tell of the

lasted. the

drawing

my

published

Freimann

F.A.M.

of

death

Samson,

the

while

of the

atten-

1924.

the

of the troubles

last

is in-

Yuhasin

and burial,

Israel

41 tells

origin-

Joshua

in Sefer

of Joshua's

men

in Zacuto's

inserted

prosperity

of

for

Shaubak.

in a Samaritan

found

Nemoy

for

pigeon

his

probably

42b), but

Samaritan

they

prayed

and

and

army

as

by this

Nabih

kings

of his

period

of

which of

that

Chapter 42 deals with the end of the period of Divine

grace, the disappearance of the Tabernacle, and the hiding of the

Temple

putes

vessels

between

the

by Uzzi.

tabernacle

at

Samuel,

a protege

as

Shiloh,

representation

44 tells course

with

the

at the

and

of

of Eli, hands

chapter

43 we

of Phinehas the

disgraceful

comes of

and

our

in for

not

far

the

real

the work

early

period

Ark

in Samaritan

is in some

way

of settlement

hear

of the

Eli,

of Hie Us)

conduct

his

dis-

of his

share

sons.

of misChapter

author.

Samaritan

of the capture of the Ark that was

was

So

In

descendants

in Shiloh; this

of

eyes.

connected in the

Holy

with

Joshua

Land.

,

attack-

his

them

Joshua

story

Sot.

if

and

was

Chapter

death

of Joshua

and defeated

as

it was

Prof.

story

edition

in the Filipowski

came

Shaubak

Persian

fight

Joshua

a letter

in the

that

to

the

would

and

the

splendor

Whereupon sent

T.B.

found

that

surrounded

Shaubak

(cf.

explanation

JI am

and

vanished

The

version

the

told

Israel

forthwith

Joshua

source,

Joshua

which

Joshua

victory.

their

a Jewish

from

ated

between

a result

as

walls

who

entrapped

that

walls

shouted

of Gilead,

based.

are

that

cities.

and

was

dignity

and

magic

appeared,

We

heard

by

a dove

war

allies.

trapped

help,

Septuagint

of the

at

Shaubak

When

the

tell

amazed

consulted

besieged

tion

and

was

court.

his

The

26-37

of Persia,

ambassador

which

or

Chapters

66

as

into

captivity,

Fath

as

ern

the

old

by the

Israel

did

chronicles Assyrians;

not

know

obviously

exile

of the

Abu'l

and

Tolidah

the

with

line

in

is

which

of Northwere

Samaritans

the

only,

Judah

not

Israel,

all

off

carries

he

of Persia;

king

of Nebuchadnezzar

45 we hear

In chapter

45-50 span the ages.

dependent on Jewish sources when writing their history. interesting

is that

thing

about

it states,

this

like

2 Kings

brought into the land. plained

about

did

know

not

Mount

The

the

which

times

to the

copy

test

laration Mount

and

of

made

the

new

how

are

the to

of

The

Joshua

colonists

we

upon

told,

land

offer

Nebuchadnezzar

Gerizim.

It

devoted

the

exiles

the

were com-

because

they

sacrifices

allowed

copies

the

came

on

300,000

and

and

then

this

is

Zerubbabel

of the

Law

copy

comes

Zerubbabel

spat

scorched

whenever

This

edifying

story

and

is unnecessary

back,

are

is

repented

all

into

out

upon it

ends

Israel

to

troubles

on Mount

We

king,

Samaritan

where

to

a Temple

Sanballat

The

Law

Judah

to

of

except the

is

Jerusalem.

Jewish

king.

of fire.

that

for

story

unscathed,

babel's

and

to build

out

was

well-known

of the

When

wanted

held

Samaritan

chapter

period.

Judah,

appeal

in front

fell

God

a result

of the

however,

by the

as

that

colonists,

which

to worship

17,

Book

to return. rest

excepting

These

blight

and

post-exilic

Judah the

how

Gerizim,

Israelites

the

the

accountin the

is

with

all

on

the

Israel,

Gerizim; told

of

followed throwing

the

fire

three it.

Zerub-

submitted

the

worshipped

comment

of

decon

historici-

ty of all this.

Chapter the

Great.

it

is part

are

borrowed

the

most

of the

Chapter to

46 takes

The

from

can

Alexander

Jewish

46 tells

Persians,

us forward

that

so

be

to the reign of Alexander said

legend,

of this

and

the

it

is that recounts

accounts.

how the Samaritans

that

chapter

fables

as

a result

remained

Alexander

faithful

turned

towards

67

Shechem _ was

in order

impressed

is an exact the

of

also

darkness

story

by

chariot

urged

down

to

iot,

and the

We

downwards.

he

These

fables

from

its

land

of

sources.

while

chariot

of

darkness

porn

boys

It seems

not that own

evident,

the use

stories

reversed

and

time

char-

it

by which

command

to

prohibit-

commandment

dilemma

the male

Samaritan

come

dragged

stratagem

solved

con-

to

the

below

as

were

flesh

Alexander's

all

the

above

it upwards,

clever

land the

chariot

it,

to

it was

when

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of

High

in this

to

pearls,

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story

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was

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to

that

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much

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the

to

Priest

Jewish

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(T.B.

clouds

the

Tam.

a

in

Talmud

named

of the

chapter

averse

or

journey to the land

author

sources,

not

visit

Palestinian

High

the

of Abu'l

of Joshua

of Alexander's

Samaritan

from Jewish

were

Book

of Alexander's

known

compiler

the

Babylonian

known

therefore,

borrowed

Samaritan

have

a mast

to

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of how

Alexander

directly

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and

also them

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tale

(P.T. AZ 3:1).

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journey and

of the

by naming

found

by eagles

drawn

the

High

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derived

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of

in violation

are

have

darkness

were

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Alexander.

time

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the

pieces

bearing

circumvented

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at that

Fath,” who

32a),

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and

clouds

reach;

further

of idols.

erection

in which

born

to him,

statues

erect

with

harnessed

the

flesh

of

Priest

High

aloft,

had been

told

are

Samaritan

ing the

who

eagles

this

secured were

he

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the

of flesh

pieces

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land,

up to

for

(Ant. XT. XIIT.3),

of rubies

of their

out

High

which

however, High

of Alexander's

soared

chariot

up

pushed

tinuously

Jews,

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eagles

the

bore

the

tale

chunks

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on

for

it,

Samaritan

account

consisted

dust

eagles;

eagles

the

amazing

spared

of the

the

Alexander

powered

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Jaddua

whose

He

to Josephus!’

substituted

the

of how

it.

dignity

parallel

replacing

chapter

destroy

by the

Samaritans

Priest

to

as

Yosippon.”

on Alexander,

at least to

newly

makes

adapting Samaritan

for

if

clear his

folklore.

68

Samaritan

betrayal

of

hear

his

'Akbon,

Priest

and

Romans

of

death

of the

of

of Nablus.

Despite

"Akbon's of

of Baba Raba.

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chapter

from

Book

it

Chapter

son

of

'Akbon

despite

Bishop

German

ceal

his

the

again

the material

Abu'l

Fath. The

last

actually he

took

Book

it

from

not

of the

Book

a separate

and

his

Hebrew

chronicle.

common

with

life

and

chapter doings

Levi This

Book

is not

and

coming

Fath who

of

of Nathanael

circumcise

of the

rite. High

his The

Priest

his

son

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circumcision.

con-

Here

chapter

is

reproduced

of Joshua

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likewise

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whether

of his

later

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added

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account

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these

re-

Abu'l

day,

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at

the

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case,

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Raba,

events

in

of

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he

same

as he does with the story of Baba which

latter

he

Baba

says

story,

50 of Joshua, of

to

of Joshua

information

(cf. p.151) nephew

faith

been using the Book of Joshua

preceding

the

the

in Abu'l

Samaritan

source

latter

walls

of the

priesthood

in this

in the

introduce

way

the

It

The

high

prohibition

Fath.

immediately

diffident

the

aided

Fath had obviously

events

Raba

it

of Joshua.

Abu'l

does

found

the

contained

chapter

kept

the

on

of Joshua.

prohibition

of the

in Abu'l

is found

how he managed

Roman

actually

'Akbon

(born to him later)

with

and tells

violation

presented

the

49 deals

'Akbon

loss

personal

his

of

48 we

of the

hands

Samaritans

loyal

all

Raba,

In chapter

at the

High

Samaritan

Baba

grandson

sons

other

son Nathanael

took

and

two

told his young

probably

the

persecution.

of Roman

hanging

the

with

of the

tell

48-50,

Nathanael,

son

in the times

whom lived

be-

Bethe

chapters,

The concluding

and Manasseh, confusion

a

probably

-

Romans

the

to

Jerusalem

trayed

Ephraim

brothers,

Samaritan

two

that

is made

claim

The

Hadrian.

of

time

the

to

ahead

47 jumps

Chapter

Raba.

he had while

actually

it

found has

covers

in an much

much

old

in

more

of

69

Chapter to

ascend

ion

was

50 tells

Mount

not

violated

would

Hebrew!").

Baba

will

be

this

seen

compilation As

it

and

Samaritan

now,

one

or

is

had

if an

tell

us

seen

from

to

been

even

Biblical

text

than

some

early

Samaritan

Book

that

entity,

of

study

some

Joshua

it

upon

if

for

at

the

found

fact

one

even

is

back

come

improbability

Book

but

of Joshua

rather

of which

later

wishes their

it

a late

may

a chronicle

the

beginning Hebrew

by the

that

less

be

early .—

which

Samaritan

has

chron-

to

understand

best

historian,

than

Abu'l

relevance

chapters

Book of the

Se See

Pentateuch,

the

of the

Masoretic even

text

were

Arabic

to the

of Joshua

the

it

deal

Biblical with

would Bible.

the

hardly

and

text

of chapters

measure

9-25

or Aramaic.

as we

not

have

much

of

it

of Joshua. mentioned

events

give

It

it would

work,

It might

in a larger

It is both

of Joshua.

found

text,

Book

perhaps

in Hebrew

of the

to

of Joshua

minds.

available

contents

which

but

of

was

Book

Book

as

Samaritan

Gaster

Biblical

ever

text

does

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Samaritan

the

century

of the

in different

than

Hebrew

of this

text

late

the

of it was

summary

little

those

a single

connotations

more

there

would

its

Samaritan

influence

original

the

("a

to

Levi

power

of the

material,

original

if all

much

have

the

the

and much

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"Ebraios"

of it.

by the

doubtful

But

use

different

more

would

the

must

not

complicated

evokes

uneven

controversy

Joshua

much

not

historiography,

The whether

survey

is

very

Fath made much

of

it

considerable

icles,

bronze

priesthood

all

in

prohibit-—-

as

that

stands

exerted

out

attained

story

the

Samaritans

this

nephew

the

in

rise

the

that

a talismanic

his

to send

having

For

brief

of

up

alarm by calling

and

see Abu'l Fath.-From

forbade

certain

fitted

he might

that

Romans

to make

decided

bird.

the

destroy

and

the

Romans

give the

of Marrano;

sort

and

the

Raba

so

Constantinople a

that

Gerizim,

bird which

as

us

us

a better

perhaps than

of the

retain

the

Samaritan

fact

a secondary

is

Joshua

a Midrash

that

been

worked

is

that

they

a later

of

Samaritans

has

result

the

chapters,

When

recension.

had

date

into

the text

thought

only and

Joshua

about

the

these

of

interest

of

are

that

to

adds

one

what

for his

period. The

and

the

following

text

used

extract

is that

comprises

of the

chapters

Juynboll

38,

39 and

ho

edition.

FOOTNOTES

Ieee

ibid, wecol.

2.

Cf.

Nutt,

Sanarttan

Targun,

3. Chronicon Samaritanun Leyden 1848. wWejshnaenns

cut titulus

I,

Herel,

5.

Cf. tbid., p.82r.

6.

Quoted by Juynboll,

[.

Praepar.

So

Mere

9.

Cf. tbtd. ii, 16 - ii 17.

Evang.

Introd.,

p.119,

est

footnote

1.

liber Josuae,

52-53).

tbid.,

p.53.

IX.

Pook.

10.

Cf. Nutt, tbid., p.123.

dk,

“Glee

ieileyey

Woilsiled,

THE BOOK OF JOSHUA

(Juynboll,

p.173,

chapter

38.)

Account of the happenings

The extent Divine

grace

of this

reached

its

time

period

is 260 years.

zenith

in the

continued

thereafter,

until

presently

mention

set

and

in the

the

forth.

end

days

of this

During

of the

Divine

grace.

The period of of

King

period,

that

time

Joshua

as

and

I shall

(Israel)

a

observed Moons

the Sabbat and hs the days

and

year,”

feasts.

One

year

let

every

ground,

the

land

seven

yet

of

needs.

Moreover, the Israelites

the

of everything

that

fruits,

animals,

a tenth

part

second

and

for

the

they

etc.,

to

tithe®

and

the

there

tilling

gained

came

a

Israelites

which

they

expended

for

themselves,

In

crops

had

The

poor.

of

rendered

Priest.

the

out

part

in turn

High

and

his

for

a tenth

possess

the

orphans

nor

sufficient

Levites

New

kingship

sowing

reriece

to

the

Sabbatical

of the

had

the

the

the

neither

man

paid and

date?

was

every

and of this

i.e.

rest during

from

a year

such

during

onwards;

and

They in

of convocation,

addition,

also

for

the

whenever

Levites,

they

planted anything new in the land, its fruit was not eaten until the

fourth

riftn,°

year, t and

however,

A Hebrew was if

set an

=e

free

years

of

tere

grew

redemption

it

and

related

he was

(automatically)

analogous

every

among

tribe,

the

They

to the or

unless (but

kinds:

One

priest. save

the

fit

on

animal

for

the

of

their

with

any

to the

permitted

altar

located

ientshed

the

that

or

re-

slave,

There

had

been

was

sold.

(re)-distributed or

with

decrease.

the

(sacred) fruits,

the

likewise

sacred

unfit

of the

buffalo,

could

Israelite

to sacrifice

animals

his

(If he

this

and

on

over

year.

And

own

closely

increase

crops,

his

either

land

entrusted

brought

even

apportioned

for :

servitude

possession.

or

wages

in the

everyone.

years’

in the Jubilee

not

consumption)

beta

as

found

officers,

was

son

the land was

livestock,

was

way

redeeming

the

his

redeemer,

be

yeaa”

seven

Priest;

to

master's

always

released

and things > out

cattle,

had

same

High

permitted

his

sold

if no

together

the

completed

was

could

of

seven

always

of delaitare Pipelines

him,

method

Moreover,

price

but

was

from

and

in the

himself),

to

had

needy

motely

an

who

removed

servitude,

pay

by none

consumption

and was

Israelite

ae his

not

its

then

the

drawing

up

treasury. were

rendered

goats,

sheep,

mountain,

for

following

gazelle,

sacrifice seven

the

wild

2

goat

(oryx),

and the

antelope.

They also had juages*® who at all times specified for them things commanded or prohibited, in order that they might observe

est

region

Slee

worn

of water band

of

of

by the

from

the

to

him

guiltless.

scathed;

if

known

the

that of

publicly acts

falls

and

had

she

author

priest on

the

for

they

used

tenth

souls to

elassens-e

of psalms,

charge

of

the

and

sacred

continual

and

the

offerings

which

oil

of anointing,

the

the

blemished;

some

seventh

and

On the The

prepared

regular

29

burnt

some and

each

month,

made

of

Day

the

others the

sweet

the

with

30

of their

rejecting those

slaughtering;

some

or-

atonement

is

pread-! into

others

made

Some

were

attended

and

the

in

to

to

to

the

sprink-

olive

Temple use.

was

the

attended

the

a

Fast ,~? which

Temple

odors,

the

as

reprehensible

divided

genealogies.

others

supervision

of

Law,

it;

entrusted

it was

innocency

whereon

in

of

perished.

these

were

Israel,

She un-

of unleavened

of

still

man.

once

other

sacrifice

(fit for sacrifice), performed

his

husbeen

involuntarily

and

feast

had

emerged

and

Plouwr-"" (offering),

were

the

on

by her

she

another she

him,

Levites

frankincense the

those Dan,

days

the

of

a mighty

the

period

of gold, of his

Eli

Yafni, He was

Buhki

prince

was

time

of

the

head

of

the

of the

sons

of

Ithamar,

an

was

old fate far

a little

lad;

house

gone

over man

of

wherein

ancestor,

son

in the

Divine

Tabernacle

the

Israel

land;

the

of Yafni

lord

Samson,

grace,

from

he placed our

was

the

went books

Ithamar.

and

pitched

it at sign.

who were

at that

time

in Shechem

he was for

eyes

the

in his

sought

last

the

LORD

at

an ark

handwriting

for

children

and in other

of

of the the

And_so

in the made

cities

himself

of Israel

of

Palestine, had driven him from Mount Gerizim, together with those

who

offered

joined him.

sacrifices

upon

There it,

in Shiloh and

all

the

he built men

to

Now in

for himself

written He also

the

tribe

days

of Israel.

and made

because

of the

of

in days,

yet he

in the high priesthood’ instead of Uzzi.

the

holy

priesthood,

priest. son

of

figs the

tent

son

who

kings

that

his

the

the

be installed

of

an

altar

and

of the

tribe

of

a

Ww

90

down

in the

are

Chronicles?”

his

cities.

holy

intentions;

Uzzi

(other)

of them

many

although

the

son

in the

of Buhki,

holy

which

LORD

in the

wilderness.

hood

of

aforementioned

3130 the son of Uzat, In the

and Samuel the

Ark

the

sons

son

the

sons

and

his

the

This

son Eli

of Seror,

Israelites

Phinehas

15

and

happened

at

arose

son

of Izhar.

Saul

the

son

son

on

the

on

there

one

the

hand,

other,

there

of Saul

and

had

his

residence

in the

chosen

and

twelve

the

Lakhed

among

son

the

the

names

of

son

place,

princes

Shuthelah

of Sethur,

with

was

Samuel.

being

the

were

Joseph,

community

second,

who

so

Zadok

of all

end

Israel

of

of the

the

priest—

of Yafni

stead

the

that

Now

son

sons

High

first,

from

among

them

Priest

Sisi

Bethe

,t®

settled

Eli

Great;~!

of Beth-Pethuah;

ob-

of

community

the

Saul

between

Gerizim

the

of

of the

a few men

of the

of Salem

of Abiel,

between

war

of

king

of Afiah,

of the

the

he was

as

community

Mount

these:

son

enmity

great

died,

to attena?@

said

the

and

of

the

of

the

all

command

son

is

great

And

and

son

was

sons

their

it

of Kish,"

of the

from

in

He appointed

of Benjamin.

him,

the

of Bechorath,

And

sons

men

the

in his

Shiloh;

the

with

at

Mount

eyes

by the

Eli

the

the

servant

made

priesthood

of Elkanah

of Benjamin. community

and

place,

Uzzi.

had made

community

chosen

from the

had

he

37 years.

of his

of Korah?>

his

the

days

which

in the

city of Shechem,

Moses

him

from

away

after

third remained with the

Then the LORD re

Tabernacle

the

the

son

followed Eli the

turned

and

into

the

of

abominations

the

other gods; another

and served

Bethel,

there

written

not

they

to

Priest

over

done,

in his days were divided

Gerizim

the

had

tribes.

other

the

of Israel

one

revealed

High

from

according

Yafni,

had

men

did

Gentiles of

many

And the children groups:

three

of

Book

Eli

which

things

the

all

And

as

well

as

him,

joined

Judah

the

the

the

third

Oil

Paruk

the

son

of Joseph

Garithah;

the

fourth,

Shuthelah,

of the

\, son of Eden, of

the

seventh,

thé

town

the

son

of

son

of Satud

the is

Geber

the

Semekh

the

son

son

the

of

son

Gamar

Uri

the

twelfth,

of

the

city

of

etbend.

the

high

priests.

with

good.

They

son

the

Nobah;

dwelt?

in

Mount

of Buhki

served

for

25 years,

and

Jonathan

days

of the

Jair

the

son

son

of Jair

made

the

forty

awe

the

of

son

of

Hezekiah

the

served

for

In the

25 years.

died.

of Jesse seven

in Hebron

son

son

of

for

Saul

the

tow

son

of

established

to

their

they

when

Sabat the son for

and

served

20 years,

and

of his

In the the

in his

they made

25 years,

days

deserts

28 years.

died,

of

died.

of Sabat

king

the

the

served

of Jesse

of Jonathan

the

of

until

the

Sallum

time

which of Divine

'Omed

for 23 years,

at the

for

of

reward

old

of

S¥Bi'an

days

Eber

Lord

served

son

Serah;

of aaa

men,

King

the

of Sachar

in the

twelve

Sallum

priesthood

David

years

son

David

son

latter's

thirty-the

28 years,

Hezekiah

ity of Shiloh being

for

son

Gerizim

Buhki the son of Sisi served

son

of Jair,

son

May the

on

Garmi

of Kefar-Yahebeth;

the

all

the

ninth,

town

of

of Perath,

the the

son

Abnabi

sixth,

tenth,

town

the

Shinthah

the

of Timnath

of Nun

the

Meshabbeah

of

Nobah

of Yiskor;

the

town

fifth,

the

town

of Nun, of the

of Machir,

the

the

Zayith

eighth,

Tabernacle;

eleventh,

of the

Nathanael

Tabah,

of the

town

son

Ka'athah;

of

of ha-'Ayud the son

by Joshua holy

the

son

Hilanah

the

the

built

around

grace

of

Becher,

the

Taham,

the

of Takham,

city of Shechem;

of

Pe'or;

of Beth

Samaria,

of

holy

son

Eglon

son

Na'd&neh

town

of the

son

the

commun-

stead,

he

him king.

Delaiah

priesthood

the King

of his reign was

The

duration

and

thirty-three

in the

city

of

Jebus.

Jatr the son of Delatah, In the

David

built

:

days

the

of his

Temple

19 years. priesthood,

which

his

OuKing

Solomon

the

had

founded

at the

father

son

of

92

of

the

Sanusiiere

after

the

crossing

threshing-floor

years

eighty the

command

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the

tribes

HOt

26 years

including

and

his

wives

turned

his

old

age

his

and

the

LORD,

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statutes.

son

of Berechiah,

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‘He had

and

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hundred of

Ammonite,

seven

had

concubines,

that

other in the

gods,

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into

and

and

the

nian ninety

and

Israel

in

of

eyes

commandments

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=e

wives

to pass

towards

viceroy

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he

all

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hundred

evil

over

done,

Moabite,

came

was

keep

Solomon's

children

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it

heart

nor

many

three

so

did what

born

was

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his

had

Moreover,

And

Him,

of

well

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reigned

father

the

after

made

been

Solomon

his

women.

heart.

fear

who

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of Jebus.

thus

name

crossing

which

David

as

inclined

and

not

did

years

princesses,

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wives

them,

he worshipped

twenty

of Pharaoh,

were)

(who

and

wilderness.

Hittite

and

wives

the

city

daughter

Sidonian,

hundred

after

the

even

in the

the

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in

LORD

of Israel,

the

Tabernacle

holy

of the

concealment

of

hundred

two

and

Canaan,

of

land

into

Israel

children

the

of

and

hundred

four

it

built

he

years land

of

Canaan.

Jonathan,

28 years.

In the

David

died,

He was

for

the

place

city

of

of the

crown

of the

kingdom

themselves

Judah,

the

Rehoboam

custom

LORD.

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from

while

tribes

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the

at

the

son

of Israel

the

son

is

were

of

eighteen

son

erowea

there,

to

of

be

invested

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kings

chosen Sanctuary

Israel

oe over

separated

of Judah,

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the

of

over

tribe the

years; >! Rehoboam 32 years.

into

four

of

stead.

say,

ruled

the

in his

below

to

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oat

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divided

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tribes

for twenty-two for

king

Israel

Shechem,

the

ruled

to

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jurisdiction

of Judah

of Israel

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Solomon

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time

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King

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kings

Bethel,

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tribe

tribes

Gerizim

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to

son

priesthood

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on Mount

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of his

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days

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ee

rest

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ruled that

The

time

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community

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Asa, 39 who And

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cities

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succeeded

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over

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of Sa of Israel 1 Samaritan down to this day.

those

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of

son

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cities

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Jeroboam

of Ahijah.

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tribe

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to

worshipped

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stead

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stead

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group

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town

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group

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eee

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the

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tribes

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were

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Baal.

they

Observers 34 who

of the

year

Baasha

in his

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It is from

stead seven

said

Shomer

of the

the

son for

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talents

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priest

zadon®

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the

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men

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Shomeron,

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the

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in Tirath

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Salem

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tenth

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Porath

the

son the

son

Ahab. 28

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Great;

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son

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stead

succeeded

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dwelt

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town

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son

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Joseph

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son

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men

suburbs;

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eighth,

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is

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town

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Gerizim

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Luzah,

the

Mount

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lived

Zadok

Taham

town

45

of the

of wahrettie

at

tribe

Nim'arah;

town

likewise

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in Beth-Porek;

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Judah

son

no

thereafter

place,

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names:

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Gerizim

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of Mount

Mount

remembered

the son of Becher, son

on

in the town

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son

the

Tobiah

Gerizim.

chosen

Sachar of

Israel

period

as priest

of the

princely

names

of

20 years.

limits

righteous

children

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slew

and

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against

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Israel

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years.

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community

66

and

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Observers

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Land

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years,

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priesthood

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city

:

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Israel

of Assyria

talents

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a and

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of

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him.

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to Assyria.

to Assyria

97

with the High Priest Ephraim

and

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righteous; and

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Sa'ad, Machir

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princes

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throne

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years

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their

father.

orphans

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Israel wise

twenty-first

year

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the

land

of

returned man

ane

to

8

the

°

priesthood

Canaan.

philosopher.

the

In those

children days

lived

98

rede

the son of Seratah,

for

years,

two

years.

of the

of Hilkiah, The

next

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the

of Rome

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for

city

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changed

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king

the

months,

three

reigned

name

prophets.

as

being

brother of Jehoiakim. In those days ; : 10 2 Serpius Tullius, who reigned for forty-

was

the

52 years.

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city

it,

built

days

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army

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sons

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of the

Jerusalem. which

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great

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eyes,

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bodyguard,

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in

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city

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by King

house

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slew

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down,

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throne

Solomon

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and

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royal

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him

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son

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ain

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stead

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,+°° who

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priesthood,

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land

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army

tenth Land

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days

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in

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land

land

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the children of Jehoiakim. and

children were

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before

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days

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stay

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their

In those

besieged

upon

took

of

settled

Israel.

acting

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year

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priesthood

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Land,

children

beginning

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in place

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>

= from

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of

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years

field.

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of the

in the

built

open

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captivity

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then

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children

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off

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years,

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war

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famine.

together

teen

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carried

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in the

Three

them

days

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doors

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place

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broke

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up

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As they

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over

set

Azartah,

king

two

priesthood over

furnishings,

became

judges

ied by

The

of Babylon.

of Rome

the

the

all

Babylon.

the of

cities

with

Israel,

of the

him

he

three

fifty-five

captivity

till

returned hundred

years

their

having

return

100

princes

of the

tribe

-

having

come

Haran

the

Benjamin,

of

Tobiah.

A great

namely,

the

came,

of

people

of

was

a great

also

prince

of the

sons

of Judah.

Priest

and

Uzzi

the

to

the

your

the

LORD

all

return

to

has

and

us

chosen

deliver

and

unacceptable.

fail

fallen

of

babel

heard

broke

out

princes as

did

him. ber

the

assembly,

and

taken

place them

Abdiel

to

household

sent

asked

and

the

between

after

high

to

about

priest

the

the

sons

before

him

and

thing

have

And when

things

requested

the

and

heard

which

Then each

of

it,

it to

to his

cham-

he

to him what

of Judah.

Zerub-

reported

them

be-

quarrel

a fierce

thereupon

us

our

evil

of Joseph

summon

let

return

of

which

Babylonians

recounted

and

them

assemble

who

them

them

sons

which

abomination

this

to

and

the

until

and

an

is

and

God,

of

judgment

Israel?"

of the

of

rebuked

then

will

spoken

wroth,

waxed

of Judah,

king's

king

he

princes

the

sons

the

also

heard;

bade

words

between

of the

And of

their

High

children city

the

therein,

misfortunes

of

the

of the

House

He

cling

you

the

community

the

of

us

by all

the

Sarsar,

righteous,

holy

dwell

have

of

Go ye rather

of the

wrath

will

long

How

name

at

and Uzzi the son of the

perchance

you

which

to be persuaded

all

the

from

thing

the

and

us

His God,

our

men

arrived

Jebus,

thing? the

Gerizim,

to make

LORD

the

to

for

enemies;

to Mount

us

son

-

other

to Abdiel

to

Joseph

do this

to

prince

the

together

of

sons

the

"Why should we

with

seed

of

prince

saying,

them,

the

And Abdiel the High Priest

King David". Simeon,

go

Babylon

which

said

they

And

all

us

let

"Come,

of Joseph,

Zerubbabel?

of

children

from

the

children

the

wrote

multitude

of Simeon,

son

they

and

the

at

likewise

and

the

also

came

-

at

time

priest

the -

and

Zechariah,

of Merari

making

them

With

Harran.

number

children

likewise

who

children

at that

Hananiah,

of

children

the

Also

Kush

of

cities

the

of Joseph

to Abdiel

came

of Judah from

of Galilee,

inhabitants

of Simeon.

son

*° the

Ucn

was

time

that

sons

the

of

prince

The

Canaan.

of

Land

the

to

had

had

the

party

King to

LOL

reveal

the

order

the

that

he

might

the

the

Scroll

testimony

in proof

"King

of

a book

David

place". babel

and

waxed

wroth

chosen

which

they

King,

Babylonia,

while

the

of

Joseph

they

went

And

of those

number

time

that

was

in his

was

there

that

stead

for

And

in

those

and

the

men

iene

Judah

of

sons

the

Gaye of

the

king

enmity

by reason a war

Ezra

and

a large

bribe

which

the

princes

go to

the

Holy

Bethel

and

And

came

back

it

came

to

died,

and

all

between

the

sons

the

at

pass son

his

that

time

of Joseph

aforementioned

between

The

who

and

out

wor-

and

gladness.

years,

the

of

matters.

(Tar)-quins

Rome.

days

priest,

of

broke

men.

cities

and

Gerizim

of Babylon

thirty-six

great

Priest

joy

thereupon

He the

of Israel

tribes

the son of Abdtel,

In the

Mount

Zerub-

sacrifices

that

in

floor

chosen

the

of Joseph,

sons

in Jebus.

it with

is

not with

the

likeDavid,

threshing

the

of Jebus

with

and

saying,

King,

followers

thousand

hundred

exceedingly

and

House

three

to

upon

the

of King

High

their

came

God

all

from

events,

these

after

reigned

and

their

LORD

the

all

and

Gerizim of Judah

followers

the

Abdiel

letting

not

King

book

commanded

his

the

the

the truth was

and

all

and

And

sons

that

city

clearly

but

before

the

“aba

them.

The

before

effect

AMovateHaly

Joseph,

of

sons

of Mount

was

said

that

Gerizim,

on Mount Zerubbabel

shipped

favor

speak

Holy

between

recounted

and

imprisoned

Land.

the

in

2

with

i.e.,

in the

seeing

community,

his

sons

is

truth

place.

to the

us

which

be brought

of

to

in the

the

and

therein

the

commanded

The

claimed

Torah

approached

apices”

the

the

it was

Zerubbabel

and

it

after

Observers,

contained

that

brought

wise

which

search

of the

community

brought

of

testimonies

and

of his the

priesthood

priest

petitioned

Solomon

the

30 years.

son

came

and

gave

him

for

an

of King

peed

to

edict

David

had

iehe

Nehemiah

Zerubbabel, the

king

of Babylon

to rebuild built

the

in the

city

102

Likewise

a wise

philosopher

community

ers

in the

cities

was

yet

fourth

city

a third named

of

Seroll

the

ancient

the

Law,

for

torn

time

of the

Assyrians

they

wrote

the

and

the

text

the

children

and

say,

of

the

LORD had

Holy

all

all

many

who

or

book

of the

understood.

In addition

writings

composed

his

and

aims

ed his

by former

desires,

community

to keep

holy

knew

had

dwelt

an

priest

in the

the he

of His

not

and

this

and his all.

he

and

many

things

in

community

of

Truth,

adding keep

that some

that

is

things

which

Moses:

were

nor

his

gathered

made

AZZ

the

this

Ezra

by him

people many

prophets,

colleague And

of the

not add to tt nor

errors he

seventy his

the

servant

you shall

that

assembled

altered

did

holy

community, tongue

righteous,

of

the

save

for

of

At

nor

language

of his

and he

authors

them

obtain

tongue,

no

the

neither

and he

of his

books

Truth.

many

to

men

a

of the

the

of the

which

for

Observers

for

Moreover

the

community

Torah

for

a

to

the

to

Observers

by the hand

Torah;

deceit

of hatred

word which I command you today,

the

the

all

are

others;

diminish from it.1°?

among

out

of Joseph

There

of the

princes

letters,

Observ-

one

they

Holy

coming

sought

burned

used

Ezra

the

any

had

them

cities

his

Jerusalem,

was

knew

of

Torah

Israel

commanded

who

were

of the

children

subtracting

who

were

wise medgeee ined and also

after

find

Ezra

Therefore

and

in their

of

also

a man

in whose

book

the

Ezra,

not

wise

another

who

Democritus,

of Assyria

longer

indeed

Nehemi ah?28

Assyrians

to

no

in captivity.

friend

could

from

Jews

therof,

priest

Whereupon

of Israel

the

named

called

king

Torah

letters

years

is

but

the

of Judah.

children

that

which

of the

sons

The

the

named

Babylonia,

also

of Israel

children

philosopher

Lazan.

Jebus,

community,

of the

of

and

Weescravees

named

of the

man

lived

there

days

in his

city.

the

Greece

of

land

in the

all

and

king,

of the

house

the

Ark,

of the

house

the

built

and

came

they

and

edict,

an

such

issued

king

The

of Jebus.

perceived

sayings

such

as

Nehemiah said

in

to all

and

suited

commandhis

103

community;

"Thus

whose

Name

he do

all

Ezra

is

to

these

andwhat

did the LORD My God command be

blessed,

things

he had

Chronicles .13°

done,

But

commanded

of his

the

own

are

LORD

him

written

to do"; but He

nothing,

design.

knows

me

And

in the

rather

all

the

Book

did

words

of

of

best.

Hanantah, 191 24 years. In the

es

of

ers. was

days

of Joseph,

which

The

name

of

serie

And

aforementioned Hananiah, and

to

serve

inclined of

loved

very

community

wife

of the

Canaan.

NOTES

ef.

him,

community

king

and

Jews

at that

community

CHRONICLE

whose

REJ, XLIV, 205 ff.

1.

Ithamar,

2.

Eli

Eli was

time

Abu'l

fifty years

Semel

h.

the youngest

at the

4:15.

et Cnr

In the list

old O29

had name

being Jews

two

name

very

great

High

days, of the

for was

the

two

Priest they

his

heart

Esther,

one

of the

of Assyria

viceroy

Mordecai,

his who

sent

and

and

king

his

other

wisdom

Accordingly,

in them,

princ-

Observ-

of the

Observers

of the

men,

of the

a man

who

of

Esther,

niece.

They

resided

in the

the

did many land

of

ADLER

0.

1 Sam.

wife

also

the

of

of the

In those

time,

the

Babylonia.

the

of

were

community

and

delighted

them.

He

there

the

command

of

he

became

of the

is

possessed

by the

dearly.

king

to the 134

ON

the

Judah,

the

were

the

towards

daughters

favors

was

princes,

served

her

one

;+33 both

understanding.

was

priesthood,

sons

Jehozadok

went

of his

the

of his

son of Aaron; death

Fath and the

(cf. above,

was

cf.

Exod.

6:23.

ninety-eight

years

of Joshua

say that

Book

p.86,

note

old;

56).

5d...

of 1 Chr.

6, Eli is not mentioned,

was a scion of Ithamar and not of Eleazar. maintain that Eli was a schismatic and set

as he

The Samaritans up a rival tabernacle

10}

The Bible gives us to understand that in the days at Shiloh. of Joshua, immediately after the entry into the Land, the Tabernacle was set up at Shiloh, not at Mount Gerizim, as the Samaritans maintain. However, it is noteworthy that by the time of Solomon the house of Eli, or rather of Ithamar, was, according to the Biblical account, superseded by that of Zadok. In the post-exilic period, the Jewish priestly lists stress the descent from Eleazar. Yet the story of Eli as priest in charge of

the

first

sanctuary,

the

Tabernacle

at

Shiloh,

has

remained.

The Samaritans were not slow to seize wpon this ascendancy, temporary though it appears to have been, of the Ithamar priesthood, and to claim that their priesthood has always been descended from Eleazar. 5.

Samson

the

This

the

6.

with

of the

contemporary

period

Deut.

Tabernacle

the

kings

of Eli;

This hiding of Divine

the verse the

agrees

last

cf.

of the

Grace.

32:20, was

the

Samaritan

period

above,

p. 84.

Tabernacle

The

Book

of the

Biblical

of

Joshua

of Divine

marks

the

basis

of this

in making

grace

and

end of the concept

I will htde my face from them:

since

place

the

where

the

Shekinah

dwelt,

is

Shekinah, too, was withdrawn with the withdrawal of the Tabernacle. The root used in Deut. 32:20 for hiding, str, may have also had in Samaritan usage the meaning of 'to destroy', and is indeed used in the Tolidah for the destruction of the Tabernacle, although it is possible that the destruction originally referred to the Samaritan Temple demolished by John Hyrcanus. The one and only Tabernacle they knew was thus presumably projected back that

to an earlier period. There is moreover every likelihood the Samaritan scheme of the following six world periods is artificial and late:

grace (Ridwan): from the Creation to the Fall Displeasure (Panuta) : from the Fall to the Exodus grace (Ridwan): from Sinai to Eli Displeasure

grace

(Ridwan):

Displeasure If that cerning

‘from Eli Taheb

from the

(Panuta)

:

coming

end

to

the

of the

coming

Taheb

of

verse

to refer

Deut.

32:20

to

to the

from the end of the millenium

the hiding

was

7. i.e., not the copy which the Samaritans claim ant of Eleazar.

used

the

of the millenium.

to the Day of Judgment. is so, it is possible that the Tolidah statement the destruction of the Tabernacle was later re-

interpreted the

(Panuta ) :

as

of the

Tabernacle,

and

con-

that

a proof-—text.

of the Torah written by Abisha, they now have. Abisha was a descend-—

105

8. since

Shiloh, the

according

time

of

Eli

to official

a center

of

Samaritan

Israelite

history,

worship

was

only.

According to the Jewish Bible, Shiloh was the first site of the Ark, and remained so until the time of Eli. If the references to Shiloh in Joshua, Judges, and Samuel are historically accurate, the Samaritans haye turned history upside down: n= stead of being a rival sanctuary founded at the end of the

of the Judges, Shiloh had been the true sanctuary since

period

All the into Canaan.

the entry Samaritans,

ed not

at Mount

have

must

according

which,

age

the

of

at Shiloh.

Divine

tothe happen-

grace,

The fall of Shiloh the

to ee

Israclites

early

the

Israelite

Shiloh was the Land,

9.

but

things

end

of

Divine grace, especially as the Ark of the Covenant But the full effect of it was to come later, when the Ark to Jerusalem and therefore entirely out of

Northern

that into

Gerizim, to

as

period

that

seemed

the age of was lost. David took

the

mark

not

Probably

orbit.

the

here

first

a reference

is

also

sanctuary

to Abu'l

the

founded

possibility after

the

entry

Fath.

10. The Tabernacle is supposed to be hidden on Mount Gerizim with all its furnishings, including the Ark of the Covenant. When the Taheb comes he will discover it and set it up again. There is a parallel story about what Jeremiah had done with the Ark, etc., of the Jerusalem Temple, prior to its fall in B.C.

SOGmGae

tl Macont.

5 (ie

11.

SiSi is not named in the Bible.

12.

This

account

overlooks

the

fall

of Shiloh

and

the

cap-

ture of the Ark by the Philistines at the battle of Aphek. (cf. 1 Sam. 4:11). ‘The Ark was subsequently returned to Israel, not to Shiloh but to Kiriath-Jearim (cf. 1 Sam. 7:1-2) where it remained for twenty years. David (2 Sam. 6:2) brought it up from the

Samuel did not attend Baale-Judah. ed Eleazar the son of Abinadab with 13.

with

Korah

Dathan

1 Sam.

1:1

the

son

and Abiram however

of

Izhar

against

states

that

the

this

Ark himself, duty.

grandson

Moses

of

and Aaron

Elkanah

was

not

Levi

but

charg-

conspired

(cf. Num.

16:1ff).

of levitical

The author of the Chronicle Adler stock, but an Ephraimite. seized the opportunity to condemn Samuel as a product of the bad stock of the rebellious Korah, by identifying his father, Elkanah, with a son of Korah who was also called Elkanah (Exod. 6:2).

Wis

a Serge

Gabe

106

15.

i.e.

16.

The

the ground reached up 17.

Levites

Samaritans

that

18.

was

Luz,

right

there

village

this

i.e.

the

identify

that it was to heaven.

A small

thought

of

Bethel

that

near

the

stock.

Shechem

city

afterwards

of

with Mount

Jacob

saw

on

the

Mount

Bethel;

19. The Tolidah gives Gamal instead of fusion of resh and lamed is not an uncommon

20. guard

the the

Abu'l Fath understands

Gen.

cf.

on

which

Gerizim.

Melchizedek,

called

Gerizim

ladder

Some

14:18.

Gen.

28:19.

Gamar: the phenomenon.

con-

that these twelve men were

to

Sisi.

21.

Tolidah

high high

priests dwelt on Mount priest Tobiah. As the

Adler, copied

'they'

(ed.

Neubauer,

refers

to the

p.399)

and

Abu'l

Fath

say

that

Gerizim until the Arabs slew sentence stands in Chronicle

priestly

bodyguard.

Abu'l

Fath has

the Tolidah statement faithfully, although it does not make as much good sense, while Chronicle Adler has emended it. The Tolidah margin (Nablus Ms., fol. 12b) reads 'Jews' instead of 'Arabs'. The Tolidah statement thus refers to the high priests of the Samaritan Temple built on Mount Gerizim in the time of Alexander and destroyed by John Hyrcanus, and is significant as an indication of how this Temple was projected back into the past to form the story of the Tabernacle on Mount Gerizim in which, according to the Samaritans, their ancestors had worshipped in the days of Divine grace before Eli's schism. Although Samaritan history is often fictitious as far as early Biblical times are concerned, the possibility remains that once we recognize how later events had been projected into the past, we may be able to reconstruct the original information about these later events.

22. his

Abu'l Fath

(p.46)

says that

23.

David's

old at

Abu'l

Fath

(tbid.)

gives

2h.

Abu'l in

an,

the

while

Fath

the

(p.51)

time

Tolidah

dates

of the

does

figure

of 40 years

In addition,

priests

Jair

between

Tolidah

as

and

far

mention

Abu'l Fath

Delaiah.

as

the building

aforementioned

not

Temple at all. the

the

for

reign at Jerusalem.

Jerusalem

with

David was 18 years

accession.

the

of the Temple

Jair

the building

(p.55)

of

genealogy

four

Adler

is

at

Jonath-

of the

inserts

The Chronicle

priestly

son

agrees

concerned.

LOH

2D

GL

enema

20,

Cf.

1 Kinpe

17 soe

liso

deg

a) alee

nes

28.

Cf.

1 Chron.

interesting

Zadok,

the

(although

ee elees.

thing

priest they

is

15:17: that

Asaph

the

of David's

have

put

him

the

Samaritan

and a

son of Berechiah. priestly

Solomon's

few

time,

generations

list

has

for

their

later),

and

The taken

own in

his stead have elevated a mere Levite, Asaph, to be Solomon's high priest. It may seem & clumsy way of covering up the traces of their indebtedness to Jewish priestly lists, but there is more to it than that. With Samaritan history one has to work backwards, for that is how it was written. Manasseh, son-in-law of Sanballat, was of the Jerusalemite high priestly line, which was Zadokite. Ezra had opened the priestly ranks of the second Temple to include all Aaronides, so that Ezekiel's view that only Aaronides of Zadok's line should be priests at Jerusalem had been pushed aside. However, Ezra had offended the high priestly family at Jerusalem by his ban on mixed marriages, and Manasseh himself had had to flee to Shechem. Manasseh thus established the Samaritan priesthood as a Zadokite one, and the Samaritans therefore insisted that they had the legitimate priesthood; and that the priestly line of the Jews, being not wholly Zadokite, but including all Aaronides, was invalid. This was Manasseh's reply to Ezra's rejection of him because of his mixed marriage. There is reason to believe that Manasseh and the Samaritans stressed not only Ezekiel's insistance

upon

a Zadokite

priesthood,

but

also

his

prophecy

and

plan

for the reunion of north and south; for with the only legitimate priesthood - according to Ezekiel - in their hands, and with administrative power in the Persian period centered in Shechem, the future looked hopeful for them. In a Samaritan chronicle it was essential for the Samaritans to deny Zadok's Jewish origin. 28)...

Gie

db eka

diy2pilke

SOK

Te

al hehe

Se

Be»

Ces

i Kings

14:202

1 Kings

15:1 Abu'l

32. reigned

Cf. for

Fath

(p.51)

says that

Rehoboam

17 years.

33 eC om AbULIE

3h.

ee

i.e.

Fath yaps55

the Samaritans,

who call themselves

Somrim,

'the

108

keepers!

or

'the Observers’

(of the Law).

It is significant

that the Samaritan chronicler felt obliged to repudiate Jeroboam and his following, even though it meant making the Samaritans a group in northern Israel. In other words, the Samaritan chron-

icler knew the Biblical story (1 Kings 12:28ff.) of the making of the golden calves, and having no northern Israelite source of information to draw on, denied any connection with Jeroboam and postulated the Samaritans as having existed in Jeroboam's time. To be sure, 1 Kings 16:21 shows that northern Israel was divided at the beginning of Omri's reign.

35.

According to 1 Kings 12:25, Jeroboam built Shechen, really been in existence since patriarchal here reads Zomron, Samaria, but this city was later on by Omri; cf. 1 Kings 16:24 and see below.

but the times.

built

city had The text

264

aCl. 1, Kings

So

CR.

BO

ects tetings

15-1

BS),

(Wie, ah Mens,

abate),

a Kehass,

15:25. Sse (Ses. fr:

TaN

40.)

According

to 1 Kings

16:24

the buyer

was

Omri

King of

Israelé

\ 41,

The chronicler implies that the Hebrew term Somronim,

'Samarians, Samaritans', as applied to Samaritans, original name, but a later appellation.

has

Wore,

Clee)

Kings

43.

Cf. 1 Kings 16:9-15:

Hie

Cf.

45.

But cf.

been

softened.

IoKings

16:65

is not

8.

16:23-2h.

above,

note

21.

The Tolidah's

‘until

this

46. The Tolidah (p.400) calls him Zaddik the priest gives the name of his place of residence as 'Akrabith.

47. the

towns

The Tolidah of

their

their

(tbid.)

says that they themselves

residence.

48.

Tolidah

(tbid.):

Aphrah.

49.

Tolidah

(tbid.):

La'an.

and

chose

day'

109

Dow

Tolidah

Dull

The

(tbtd.):

Tolidah

mentioned twelve at that time.

men

Yispah.

(tbid.) were

makes

the

De.

Cae

Kings

16:28.

33.

cf.

Kings

22:hi-he,

54.

cf.

Kings

162314

22+

Cin

Kings

22:0,

56.

Ci.

Kings

ARS(seme a.

aT.

Cf.

Kings

PED OE

58.

Cf.

2 Kings

8:25-26.

29.

Cir

2 Kings

dave

60.

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2 Kings

9:24

it clear

chiefs

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the

that

the

tribes

of

aforeIsrael

Sule

aber abs

ff.

The

odd

thing

is that

Ahaziah

and Jehoram died at the same time, according to the Biblical account to which Chronicle Adler is indebted, yet here Jehoram is made to die in the time of the Samaritan High Priest who was the successor of the one during whose period of office Ahaziah is supposed to have died.

Gre

CH.

seukines

10336.

63.

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66.

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14:21

13:1

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years).

- Uzziah).

110

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= Rome,

Edom 73. BG eros

74. Luceres.

ecurtae called

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was

Rome

usage.

in Rabbinic

as

bore the names of Ramnes, divided into three tribes

Tities, and 30

and

all of which mustered 3,000 footmen and 300 horsemen celeres, Chronicle Adler is somewhat confused on these

points.

is

the

75.

'‘Akabyah.

16,

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of the

notorious

days

judgment,

overseers

they burnt

the

with

they

in

and

until

joy

villages

the

all

presence

into

But

fear

out

came to meet

he killed

them

and obliterated them and filled Mount 'Askar??? with their cerpses.

But

those

him

about

what

had

and

acted

self

who

happened

insolently,

Baba Raba.

And

thousands.

Now when

places

of Israel

and they and

from

10,000 with

from south,

of them

And

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the and

Raba

his

and

Raba

to

power

he

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of war

sea,

of the

and

saw

the

bow

that

and

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king

sent

come

were

and

him-

against

tens

all

to

of

the

to him;

the mountain

from the

arrows

men

him

from

and

informed

magnified

word

should

and

strong

against

war;

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king

became

and

from meadowland ready

the

and the

mustered

the men

coast

fled

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spears

Baba

safe,

to

gathered

that

came

Byordgeena

enemies.

he

the

men

were

lowland,

their

ready

many

warriors

for their

and they

148

from

the

ert

one

children

be

enough

should

to his

since

blameless

And

company

horns

them,

Israel;

and

them

to

the

he was

is

God,

enemies,

their

Raba

slaughtered

mountain

unclean

because

God, the

soul

with

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and

enemies

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swiftly

of their greatly

is

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King and

and is

and

had

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in

sincere

and

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and

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take with

was the

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High

ours

from and

they

them.

them

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and

them

the

And he

from

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power

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And

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day.

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And Baba

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Israel

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salvation,

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that

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and

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people

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out

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"O God look

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worship,

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lands

smite

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Phinehas,

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a mighty

delivered

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Jordan,

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Most

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ings and plunder to meet

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Arabs,

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Alexander

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rejoice

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heaven

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pursued many

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Israel

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company.

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killed

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Israel

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or

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and they cried with a loud cry:

saved

from

provisions

Ithamar

from

God

carry

and

Dwelling

and

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Eleazar,

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hand

he

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Fathers,

hetSometnenselves

our LORD";

food

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were

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the

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King

army.

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number

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against

therein

God,

great

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High

of

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pay

of

(the King's)

'Awarta

peace

prepared

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enemies

the

of

unbelievers

the

which

villages

the

all

took

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hand

strong

a

with

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provisions,

and

expense

much

needed

the

to

heard to

of

avetie

and went

the

many

souls

the

valley

of them

149

and

took

great

booty

riding-beasts

the

earth

heard

Ishmaelites 10,000

Baba

and

enemies

those

captivity.

this

shown

God Most

has

incite

and

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faith

you

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come

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accompanying

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to

me

but

me;

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And of

BRotaa

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ing him.

within

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Israel

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his

them,

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power,

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Baba

except

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Then

take

Israel; so when

tax

from

from the children able

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ara

Bee

Alexander

of Israel Raba,

you

And many

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Jews

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tax

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3,000

of Nablus ,

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Raba

on the

take

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until

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night

nobles

time

what

in villages

they said to the Jews:

Baba

brothers

place

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horses

Kings

us

skulls;

with

them

and he had not

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have

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dwelling

with

these

a great

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his

Saturday the

our

children

our

and Baba Raba

priest

died

and when

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Raba at

handwriting.

and

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their

remain

returned

every

and to all and

your

on

put

And

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to

I am

did that

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And

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and

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and

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deliverance

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you

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robes

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us,

to

So they

blessed

and

into

they may be near me". and

food

to take

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village

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enemies;

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them

generosity

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we

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and

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And

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delivered

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them

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very

that

and

men,

Raba

Israel

and

from

there, and

the

his

for they at the

150

Jewish

woman wish

woman

to

not

you

enter

said to her,

swore

to

her:

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es

it

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clear

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and

And

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Raba

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out

voice

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sinned because he

detained

we

them

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day

took

and drove

them

from

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good

woman,

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took

for she

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remained

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out

and

killed

the

King

ordered

them

material

for the

building

building.

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crops

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company

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Baba

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Then

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all

castle

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and

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them,

him and they said to him:

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fires

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in his

they

eve

Sabbath

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and he

he went

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synagogue

lit

and

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the

and

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gathered

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robe

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about

knew

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the

changed

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she

synagogue

keep

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me".

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in

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Friday

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people,

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synagogue

you will

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that

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woman*said

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it was

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night

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a friend

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She

attached,

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synagogue. but

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the

plan.

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she

made

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she had become

to whom

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learned

was

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was

that

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Thursday,

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on

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mercy

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God

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not

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proposed

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of the children son

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go

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you will not

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spent

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Constantinople

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knowledge

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expert

And

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Constantinople.

successfully years,

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to

the

deeds".

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and

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and

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company,

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And all the people

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petition

apply

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he

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and

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man,

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after he has gone,

he went

was

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Romacee

good to you".

presence

it will

in

no

in the

he has

and

did so,

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to

is

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enemies".

seems

in the

and

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and when

knowledgeable

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de-

I decided

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synagogue,

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travels

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so

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return

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in him

he

was

have

history,

said

himself

Gerizim,

a clever

instruction,

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they

think

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Rome

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to

take

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all

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and

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Raba,

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your mind".

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a priest;

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nation

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when

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archbishop.

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crown

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majesty.

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153

he said:

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and

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Archbishop

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154

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that,

on

sleeping.

nor

seventh

they

and

Arch-

great

avyette aoe (Gen.

of Baba his

to

he was

the

still

he was

heart

night

as

embraced

they

when

Levi

and

"Now let me die,

to him,

at what

night

swords,

and

Raba,

describing

happened

sleeping,

meet

in the

joy

began

him;

see

and know that you are

face

had

describe their

Baba

to

and said:

"When tomorrow

uncle:

you,

uncle

and wept

Levi

all

are

surprised

were

So Baba Raba knew that

46:30). never

they

the

it was

behold

And

saw.

they

door

and

door,

the

at

knocking

was

who

at

said,

his

nephew,

and

they

they

all

unsheathed

155

their

swords

cease

until

Then

the

they

and

to

own

our

on

the

Seventh

night

of

month.

When

what

had

Raba,

they

gathered

Baba

Raba

came

Then

the

great

he

and

of them

he

heard

ten

their

the

villages

were

enemies and self

Baba and

ae and burial

glorifying grounds

troops,

men Baba

the

war

between

and

a

sally

God, he

and

said

like

And

he made them:

youths

came

God Most

to

only

the

Raba

he

Raba

Baba

every

their

weapons to

that

them his

seashore,

and prostrated

spent

Raba

to present from

Raba

sent them

a few

delivered

of the

sand

him-

a long time prais-

for himself "When

him

with

to Baba

High,

When

the

by the

Baba

Samaritans

Baba

he

over

against

to

he was and

all

the

of them.

against

him.

warlike

from God.

was

leaving

themselves

news

of war

against

And

the

before

them

now

came

Baba

most

Raba

them

of troops

to

presented

in number

help

Rome;

helped

letters

and

fee;

at

and

Then

killed

God

horsemen,

stood

sought

many

equipment.

coming

Raba

Ri erecdee

areas

of Baba

of men

Nat luss

But

for

there

military in

hands

and

burn

of the

the

body

the

they

and

wood,

at

them

Mount

of that

honk

companions

of thousands

he wrote

seventh

coastal

near

over

Romans,

a memorial

the- beginning

large

all

ohee aanatie from

the

oy and he killed

tens

the

of

churches

on

to

Gerizim.

continued

they

And

of the

very

not

were

who

were

smashed

King

and

who

on Mount

overseers

together

came

gathered

thousand

and

and

asked

And

they

Raba.

them;

se they

of that

place,

them

Miekar

themselves.

together.a

he

equipped

Romans

did

Dome ,208 and

remained

of

they

was

effaced

has

gather

their

until

Baba

smashed

of

the

reached

against

village

and

to

news

king,

them and

out

had

outgoing oe

befallen

Raba

the

the+beginning

the

heard

seeking

at

Samaritans

of the

children it

for

day,

who

of the

the

burning

There

And

of them.

one

they

about.

round

and

night

top

all

remain

until

Romans.

everyone

and killed not

them

and destroying

of the

out

fire on the

whole

the

throughout

the

did

many

wiped

arose

there

and

Gerizim

had

kindled

Samaritans

them,

killed

they

you

ambushes see

battle

in has

156

taken

place

'O people And

the

Raba

between

of the

number

drew

in war,

voices this

graves

his

lifted

God the

battle

was

ever

When

out

saying:

"Fear

and

the

of the

thought

lost

courage

fell

over

others.

mains

if

God

the

same

topic.

messengers

it

to

great

King,

should

come

a few

people

at your

will

us;

came

to

I found about

Baba Raba

later,

after with

all

that

he may

to him

at

son

people

and when

and

will

his

are

family,

left

given

So do not

they and

of

own

the

I have

there

it

re-

deals

with

sent

handwriting,

slave,

he will at

and the

cheerfulness would

lest

a

and our lord the

informed

we

them

(of the Mss.)

for

satisfied

do that,

some

Philippus eo DrOnneey ° gutturals

Same to them in one of prophecy

in Hebrew

and

so

Hebrew. The as a gift of

the spirit in the early Christian Church which Paul tried to conrol. ch. 1 Cor. 13:2. Chronicle Adler merely says of the

Katital that God smote them. Dusis inspired, so also were seem

to

Fath,

have

the

arisen.

SadikaiI

Note

how

said

to arise

the

next

here instead the sect of Saktu b. identical with the sect of Salyah

sect

listed

Ba'unai.

p.230 mentions

Adler ibid.

Tabrin b. b. Tairun

by Abu'l

from the

(likewise)

Chronicle

The SadtkaI.

i.e.

273.

are

The Katitai sect obviously were the Ba'unai from whom the Katitai

Nin, which is b. Nin that Abu'l

There seems no parallel in Chronicle Fath mentions later. It is important to note that this sect Adler to the SadukaI. arose from the company of the Ba'unai and belief in Dusis is central.

approaches

This

274. sense.

Dusis

in the

soteriology

Christian

Cf. the Pauline concept of mankind not having to con275. tend against flesh and blood, but against principalities, the

against

darkness,

heavenly 276. it the as the

2{{.

their

places.

the

of

this

the

world

rulers

spiritual

hosts

of wickedness

against

powers,

against

present

in the

6:12.

Ephesians

sources. One thinks of the Hasa'im mentioned in Rabbinic sect Hasa'tim were Essenes it may be that such a mystic them. with sympathy in were Samaritan Sadukai

The

name

settlement

278.

This

279.

There

mode is

MAlGf

'the

looks

place

of winding no

exact

as

artificial,

if they

had

called

of teaching’. up

a sect

parallel

to

becomes them

in

a bit

artificial.

Chronicle

Adler,

called Abiya, its though the second sect in Chronicle Adler is leader of the the Ansma as same the be may who chief Anthami second sect of Abu'l Fath (see above).

210

280.

Abiya

and

281.

Their

going

commanded cave

Dusa

out

is probably to

fasting

and

282. The would imply

fact that

do not

go

so

Katitai.

on

Dusis

as they going

claimed

to

Dusis

a mountain

death.

that they went ona journey on the Sabbath day their Sabbatariani'sm had been modified. It

with the Essenes away

as

to the wilderness

modelled

may be noteworthy that they went wilderness. The discontented of passed

far

across Nablus

and as far as Nablus

also".

In

dealing

with

the may

was

Jordan to the have found contact

concerned

"this

sects

has

these

one

sect

to

bear

in mind that we do not know the dates of their origin. Though earlier I have argued for the Dustdn sect in Abu'l Fath's Annals being deliberately antedated by him in the late Persian period, it must be remembered that in this section dealing with the Samaritan sects he has probably along with the Tolidah in-

serted

that

first

the

Simon

of Dusis was

century.

ing their

With

rise,

influenced high

rise

Magus

but

equally

of the

period

the

Ba'unai

we

by Dusis.

priesthood

at an

not

of

know

The

that

dating

"Akbon

is

arbitrary

date.

of

but

etc.

we

they

are

"Akbon

have

due

no means

all

of the rise

largely

to

already

known

in

Antiq.

the

XIII

first

III

century

extent

of Dusis

in the

quite

A.D.,

4 can make

so

of dat-—

some

identifying Levi, Disis' first martyr,with Levi Baba as does Chronicle Adler op. cit.; the real Dusis may be earlier. It would appear that the

Josephus

We know

of the

probably

to

the nephew of emergence of Disis sect was

much

so

the heresiarch

that

one

of the

two protagonists for the Samaritan Version of the Pentateuch before Ptolemy; for so we must understand Theodosius which is but another form of the name Dositheus. It is not by accident that the other protagonist of the Samaritans on that occasion was Sabbeus; presumably the actual or imaginary leader of the Saba'ian heresy is intended. We would hardly be wrong in thinking that to Josephus the Jew Samaritanism meant either the Dosithean heresy or the Saba'ian.

283.

Salyah

b.

Tairim

b.

Nin

appears

as

the

leader

of

Chronicle Adler's fourth sect. Apart from telling us that Saktu b. Tabrin b. Nin had eighteen disciples Chronicle Adler

tells

284.

us

nothing

of him and

Apparently

Jewish in origin. deviationists came

Abu'l

sect.

Fath would

It is possible to Nablus.

285.

The old Messianic

286.

While

there

his

claim,

is here

haye

that

ef;

us believe

Jewish

tnote)

a Puritanical

that

he was

malcontent -or

(271). trait

in his

earlier

ean

phase,

it

is

Montgomery

quite

does,

wrong

tbtd.

to

compare

264.

him

with

the

Karaites

Montgomery

does

not

give an ade-

as

quate picture of him. He does point out that Salyah argued against the going up of Mount Gerizim; this is from his second

phase

after

the

Ba'unai

came

back

and

criticised.

But

to be

consistent Montgomery should have cited Salyah's legislation from this second phase too. What Karaite would e.g. have permitted marriage with the Gentiles, or the touching of a woman in the menses? In any case if we stick to the first phase,

that

of asceticism,

his

authority

287. 'they' must refer that taught that the

for

it is Dusis.

to the Dusis sect, dead rise soon.

sect

288.

Another

practice

of the

Dusis

sect.

289.

Another

practice

of the Dusis

sect.

290.

This

was

the

charge

brought

for

against

it was

Dusis

that

and which

Levi nephew of Baba had tried to rebut; the attitude of the Dusis sect towards the Festivals was like that of the Dustan. 291. Cf. the Dustan teaching that in some books belonging to the children of Moses, one read that God was served in the land of Zawila until he was served on Mount Gerizim. Orthodox Samaritan belief was that Mount Gerizim was the

eternal 292. an

mountain.

Is

Zawila

- Zion? towards

the Kiblah was

Since

thing

outrageous

to

as

say

graves

Gerizim were

this

would

seem

unclean.

Marriage with Gentiles is unGentiles were unclean. 293. thinkable even today for the dwindling Samaritan community.

294.

laws

Orthodox

of Niddah

295.

This

than

was

not

necessarily

had his

as

of uncleanness

not

297.

This

again modifies

298.

This

was

like

a mark

the

the

Biblical

(note 176),

ruling

the Biblical

of the

Essenes

on

the

q.v.

that

laws

He may some

unclean.

Gentiles

were

stricter

4:1).

a Dustan ruling their death.

296.

they

been

undermining

previous

have been merely restating animals were unclean after

were

(M. Nid.

Jews.

even

always

have

Samaritans

and

DusiIs

sect

Law. (see

Hemerobaptists.

above)

in which

ele

299.

The

Samaritan

300.

With

30l.

Lerr26:1.

302.

The

the

like

the

Jew

stands

for

prayer.

Tallith.

Dustan

- Friends,

a Persian

word

in Arabic.

303. Obviously Salyah made Messianic claims; cause of the way in which he altered the Law he

Moses redidivus. was bound by the

Moses flesh.

in the

John

probably beclaimed to be Johannine Jesus

flesh like the 7:39:"Now this he

said

about

the

spirit, which those who believed in him were to receive; for as yet the spirit had not been given, because Jesus was not yet

glorified".

After

death

Salyah's

spirit,

the

spirit

of Moses,

which was the spirit of God, would be released to intercede for Israel. Or was the request that God should pour forth on the Dustan some of Moses in

304. making

of the spirit his life-time

Dustan banned the them say Elohim.

of Salyah came upon

just as some of the the Seventy elders.

pronouncing

of

YHWH

by the

spirit

people,

305. In his earlier phase: he had called a meeting in a large tent and had said he would go up Mount Gerizim presumably to find the Tabernacle; but it is not said that he did earry out the ascent of Mount Gerizim even for this purpose.

306. as

the 307.

common

This sons

sect of

Though

with

Measurer"

his

is mentioned

Sadok. they

He

differed

teaching.

cf. perhaps

John

by Chronicle

adds

that

from

Cf.

they

Salyah,

below

Adler

were they

their

five had

calling

tbid.

p.231

brothers. much

in

him

"the

3:3.

308. This may have been because of Sadducean leanings. On the other hand it may have been that like the Rabbis they did not wish it to be deduced that there was only one world. The Rabbis countered this suggestion by saying; From everlasting to everlasting. M. Ber. 9:5.

309. Deut. 33:4 a common response eyen liturgy. Did they deny it was for them? that commandments and prohibitions of the

310.

Chronicle

Alexandria; Ulianah.

this

Adler

sect

names

a

sixth

is obviously

the

in the present day After all they taught Law were Sta ivevalidis

sect

same

that

as

of Aulia

Abu'l

at

Fath's

ees}

311. Divine

Obviously Grace came

this only

Ulianah was making Messianic after the Taheb's coming.

claims.

312. The setting of men and women apart would not only be a reversal of Salyah's practice of letting men and women worship together, but shows that he considered sex as sin. It has a monastic rather than communistic basis.

313.

Bustunus,

as

314.

It

sounds

almost

to

his

identity

lfke

we

a comment

have on

no

the

clue. early

Christian

Church.

315.

Faskitai:

Montgomery

ibid.

connected with the Greek phystkos

p.265

sees

or psychtkos

This another specimen of encrative delusion”. Samaritan sect which denies the resurrection.

this

name

as

and "the sect sect

is

the

They were not so much licentious as endeavouring by 316. The flesh is the ultimate this method to conquer the flesh.

enemy.

Cas]

only

——

214

CHAPTER

SELECTIONS

FROM

THE

ibn

Ya'kub

the well-known

in

L5th

Ibrahim ator

lived

before

3

either

COMMENTARY

the

the 16th century.

OF

century

IBRAHIM

IBN

Samaritan

Bible

as

Meier Klumel

Klumel

(Misehpatim:

Commentar

zu Ex.

21-22.

Ibrahim

1902 p.6)

points

out

cannot

have

lived

his

Commentary

who

lived

at

on

the

ceeds

to date

cause

he

Ibrahim

the

end

of the

while

Klumel's

before

But

12:16

er,

following

Ibrahim

he,

in the

eighteenth

two

hundred

century.

years

as

Montgomery

tbtd.

his

before

the

is

however

pro-

century

be-

whom

he

and

Ibrahim

tobacco.

Coffee

middle

of the

there

date

the

begin-

argues

the

was

sixteenth

till

Hanover

he would

nach

that

Therefore

too

early.

is

is

wrong

that

commentary

lived

treating

now

the

first

dating

not

a very

had

a copy

and

it

is

of

mid-

more

pages

four books

in Berlin,

writ-

than

important

quarto

century,

in

hymn

in the

therefore

nevertheless

right the

in his

of 3288 manuscript

last

was

Ibrahim

Ibrahim

commentary

It

Klumel

with

was

century.

old.

p.295),

and

the

Commentator

The

copy

Phinehas

writer

shows

introduced

Heidenheim,

Petermann,

in

century.

are

it consists

manuscript

not

early,

fifteenth

commentary

Pentateuch.

East

coffee

century.

datings

Ibrahim

but

of

was

too

identifying

15th

hymn

quotes

b.

Klumel

the

Ibrahim

he

Abisha

in the

1904, pp-6-7)

knew

sixteenth

both

Ibrahim

15 von

('Das Festgesetz der Samaritaner

Berlin

seventeenth

the

poet

not

Bin

that

because

century.

or

century.

Muslim

is

century

Samaritan llth

him with

tobacco

dating

14th

commentator

S. Hanover

in the

the

the

that

in

on Ex.

known

century,

not

Exodus

tbn Ja'kub,

commenting

of

the

identifies

However,

ning

before

Ibrahim

lived

believes

not

Berlin

comment-

thinks,

samart tantscher-arabischer tbn Jakub.

YA'KUB

made

from

(cf.

of the in Nablus ;

this

Ms.

215

that

M.

Klumel

I believe Torah.

that

When

Arabic

and

Nablus

One

if we

each

gives

verse

not

go to

Hilluk e.g.

customary

rules

Festivals.

text

can

show

else

they

do

not

an

more

interesting

Even

his

to

Below

pared

ibn

to

do

text.

whole

a Samaritan

Ya'kub

on

its

usual

they

an

for

on

the

to

tells

case

first

Arabic, note.

any

of

on

the the

of Ley.

ch.

23

explain

the

Bible

out

too

into

Ibrahim

of

to

carry

con-

he

information

verses

us

that

rabbinic

Peshat;

from

attempting

con-

than

exegetical

celebration

try

it

halakah

commenting

learn

always

no

been

as

much

little

as

they

of what

of Passover)

exceed

not

limit

important

to

Ibrahim's

the

and what

its

of the

on

Lev.

and

in Samaritanism.

Commentary,

of

few

pieces

laws

than

23:1-32.

Hanover. — For

The

to

halakic

texts

used

on the

is

midrash.

testify

Ibrahim

is

it

exegesis,

of haggadic

from

notes

as

interesting

of slavery

conceptions

of belief.

a system

Samaritan

in the

down

laid

was

developing

literalness for

what

I set out translations

by Klumel

more

is

says,

predominantly

stressing

relatively

not

the

is

be

any

Commentary

(as in the

haggadic

and

and

this

usually

would

But

discussions

Samaritan

Bxod.21:1-3

as

of the

example

more

comments

could

that

say

I would

the

of

the

do.

has

was

there

Torah,

in

is

he

Samaritans

just

practice

Whereas

as

the

really

Belief

or

one

literally.

Samaritans

scarcely

on which

Ibrahim's

do

it

of

rightly

material

halakah

relating

literally,

of

Ibrahim

qualify

Ibrahim's

Samaritan

however

covered

a portion

Montgomery

Commentary

a grammatical

would

as

haggadic

understand

translates adds

once

I had

it was

however

commentary

Ibrahim's

One

of

must

notation.

then

1950

Commentary,

a minimum

Halachic'.

haggada

commentary in

selections

32.

'but

Ibrahim's

published

microfilmed;

Ibrahim's

tains

Hanover

Ibrahim's

in

Commentary

Deuteronomy

S.

more

practice.

ibn Ya'kub are

half

those

vulgar

on

pre-

216

Arabic the

cf.

Klumel

relation

verses much he

more

try

to

than

present

century),

which

34:1ff.

Comparison

century should

to

"These is

sometimes

sometimes "judgment"

it in".

them

down

hearing "Behold,

as

read

a Hebrew

statements. has

been

them

the

some

slave,

is

case

and

(made

of his

out

book

to them

of the

of action",

up of)

by one

since

the

"When?

delivers

to

section

gives

commanded

to

not

"and its owner

an evil

do these

had not

deed which

"Whoever

strikes

cases.

set before according

covenant

to

and

them"

i.e.

His

saying

read

"If you lend money."

slave",

in

state-

saying

it

The end of "the ordinances",

say

is

They are

second

saying: !

the

"ordinances"

a man

is about

similar

of

of the word

"And if he does

section

ibn

to His

The

eines

the

here.

nr

omitted

"Which you shall

of the people". I" and

saying

saying: ?

in the

"When you buy a Hebrew chase

and His

and His

he dies",

he took

one of them

of

"manner

known meaning

Deut.

Ibrahim

expression or

of the

eley-

on

approach

to do according

And the third

scines and

on:? "Then

action

to His

for her",

so that

His

first

and similar

is prohibited,

the

Arabic

in the

(i.e.

is

Hebrew.

a commentator

"custom"

as

his

chapters

commentary

is how it is to be taken

a pit open"

an

of

conservative

The best

‘The

according

kept

aman

explained

it is lawful

where

things

the

of

(who lived

of

Ibrahim

cost

small

For

Bible

original

eighteenth

the ordinances":

be

séctions:-

three

work

are

of what

it,

the

of the

Law.

three

do

nature

the

ments

judgment

one

of the

the

p.17.

the

are some

as-Suri

in the

"regimen".

his neighbor"

there

at

p.7-13.

of

tbtd.

even

nuances

between

and this

a man leaves

are

and

Hanover

Hasan

illustrate

to

as

the

tbtid.

translation

Sa'tid;

work

of Abu'l

eleventh

Samaritans

and Hanover

Arabic

Abu

preserve

this

al-Tabhah

Ya'kub)

p.7f.

of Abu Satid,cf.

literal

In

Kttab

tbid.

Ibrahim's

to that

does

enth

of

if you acquire, possession

of

His

i.e.

write later

in the

sgt saying:

"

if you pur-

a slave

is

an

eu

evil

to

thing

indicate

bable

that

(upon

him

as

some

lead

be

as

not

to

of

remain

may

Jubilee

aes they

imply that

to

out

go

what

would

concerning

pure

stock

Israel

are

with

who

according a

the

they

but

that,

out

to his

wanted

from

are

go

and

My

go

is

of pure

at

the

concerns to

His

For

possession, (fact of)

The

2

Egypt

does

not

“whom I brought

nor from

out He

they

"For the servants

slav-

with you until

no

because

that

six

slave

fathers. 2

more

in his

according

has

the the

you

expressly

commanded

Egypt

not

made

out

serve

from

to

by this

not

who

seve

aayine

they

and

of Egypt.

them

thereby

if the

man

of his

neither

Egyptians;

went

ae iegee,

out

in the

the rabble was

overtake

the

the

were

serve

continue

statement

with

included

shall

strangers,

father

Pape

Israel,

those

not

He,

years,

But

shall

But the proselyte

of the

Because

forth".

and

knew

And

is

six

ne shall

And this

bring his

they are

than

and

slave,

proselyte,

"He

to the possession

are My servants".

out

less

of

benefits

slaves.

exalted

Jong +? However

is pro-

intending

go out". he

it

kind

what

their

necessary

Abraham’?

in Egypt, and

saying:

eevee

stock

that!"

service

he shall

but

reason,

God,

is

lord

ae

and

His

for

to his

"and return

going

the

master,

Jubilee".

and God did not the

to

life

himself

of pure

our

with

them,

because

his

his

of the is

meant

seventh

according

the year him who

sell

of

towards

acquisition

with

permanently,

off

towards

according

and in the

time

starts

stock;

his

to

stock

is

17

years,

the

conduct

it

by a statement;

(by God) for that

say,

pure

therefore

15 slaves they were

good

wanted

ery

He

them

less,

in

Egyptians

some

limit

and

permissibility

because

the

of

reason,

originated

upon

(Hebrew)

to

peace).

them

slave,

and

it

of

bestowed

legal

its

say,

tyranny

to

according

had

are

invited fear

specified

those

children

whom

of

of

of

I brought

"They shall not be sold as forth out of the land of eee pondsmen", i.e. the children of Israel were not "slaves", My

218

servants they

were

shall

servant given

they,

not

be

of other

to

the

he made

as

that

He

shall

and

saying: 2

children

his

with him";

And

this

cause

he

this

of

are

being

year His

natural

saying:

servant,

"he

inside

out

for the

of the

you

and

children

been

go

138

of

man,

stock,

the

in service,

Different

is

bebrother

you shall

of pure

stock,

is said if the of purchase;

before. of

date.

of a dwelling

means

some-

it probable

years

to a certain

of

out

book

a Hebrew

not

said

but

of

"The wife

"If your

year

to

his

shall

of pure

and

the

years),

six years

29 and outside.

according

in the

"six yenane”

date

serve

he

He makes

proselyte

(redemption)

(cat-

of the man

is he:>>

saying:

has

and as

tHebrew'>¢ becomes

to

to

of the

"put to your brother

as

his

a possession

brother,

than

after

contrary

the two

he

attention

other

(calendar

year

as

and

is

the

of the

remain

master's,

saying place

a certain

shall

the whole

behind

it

servant

the

you,

of

be with

purchaser,

from

shall

Himself

going

years

from

(applicable)

service

take

it without

seryed

his

Egypt;

according

also between

With all this

His

to

should

until

out

saying: 39

a righteous

On

a hired

the appellation

his

best.

happened

in

not

is

go

who

oo

(at the Jubilee)

he draws

restrict

not

slave

God knows

to be

you

from

eee

not lend upon interest".

serves

with

laws :32 "If your

Thus

a mark

does

be

is sold to you" in His

Jubilee

Hebrew)

of

name

as

as a sojourner

saying Exalted

slave

of the

is sold to you". like

to His

shall

to

recapitulation

thing

(slave),

land the

them,

never

be with you as

shall

the and

given

and the remaining

according

children

alone".

that

and

serve

he

above-mentioned

his master

but

be

(the pure

children

"Then

from

sold,

individual

servant,

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stock

her

he

not

of them in the going out

of pure

and

must

out is

And he made a distinction

egories)

the

a slave

God

a hired

a sojourner.

Jubilee".

I brought

as

above-mentioned

his saying: 29

his

than

it plain

purchaser

whom sold

These

service

Like

the

house.>!

continuity

acting

he

as

he of pure

of his

a stock.

219 Of him it is peruse And His

eapineh

he starts

the

the

not make

"and in the seventh

seventh

it, by going either

"you shall

out

(year)

from

lamed

him serye

(year)":

in distinction

service.

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(of le hophst ) should

He means

from what saying:

drop

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Or the yodh should fall out, then 1 'phd*3 would

saying

noun,

He means,

for

for

sometimes

his

owner,

being then

nothing, a

he goes

had

the

out

after

without

slave

before

owned he

meaning

“for nothing’

his

free

period

passes;

6 years).

power

to

by money

a certain

he

the

is

pay him;

paid

period

freedom

period

it is said

(need)

which

I mean

serv-

Regarding

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If he wanted

purchase

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freedom.

saying

anything

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if

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as

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adjective

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to man

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referring

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for himself,

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a wife

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out

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had

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hs © olie

word which

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by Himself,

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EXPLANATION

has

unity

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of

Gaster, The Samaritans

THE

Him.

to

J. W.

things

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artificer

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As-Suri

Montgomery,

That

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glimpse

298.

SECTION

been

Hasan

pp.23-24;

pp.139-140; 152;

some

is He)

would

imagine

that Israel has a LORD other than the LORD of (other) nations. By this

saying

He pointed

out that

He

is the

LORD

of Israel

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2ho

their

Creator

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and

people,

likewise

love

for

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effort

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command)

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first

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your

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in making and

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they

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SECTION THE

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days

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as argument

Sayetce

has

could

not

for

that,

been

space and

the

him)

apostle.

And

saying,

of Wisdom

for

him;

so

people

of

obeyed

over

them and

saying

"And there

(in) following

as God commanded has not arisen

it

is

them,

God

and

increase they

duration

would

the

time is

of it

of this

opinion

the

son

of Nun was

laid

his

hands

and

did

Moses,

as

the

of his

command,

upon

LORD

(preced-

and coming

(they adduce)

a prophet

were

It

information

had

him,

of

mentioned.

holder

is

nor

Moses

the

said

(Exalted

for

been

his)

for

mourning

Moses". ~° Yet in the acceptance

der his obedience,

wept

in His

gave

Moses

And

period

and

"And Joshua

spirit

regard

time;

complete

of the

had commanded

of

previously

Israel

for

they

full

the

time

so not

mount-

the

Further

of

be upon

His

for

by command

of weeping

(Peace

him

it

this

regarding

showing

of Israel

of

the

is mentioned.

for

length

and

than

command

Joshua

the

up;

him more

a proof

which

after

going

the

around

and

which

children

thirty

during

because

for

saying:

fixed

lament

(it),

wept

"And the

were

him

lamentations

of Moab

had

to

space

the

it is said

them

diminish

have

imitated

the

ordered

ence

they

since

un-

his

in Israel

like

Moses". -~

AND

THERE

HATH

NOT

ARISEN

(A PROPHET

SINCE

LIKE MOSES)°° How could with

a species

made

of

their

Joshua

(peace be upon him) have been

of prophecy, seventy-two

when

Apostle,

and

it has

phesied

but

did

do

mention

of

the

prophecy

the

prophets,

of Lord

they

IN

been

mention who

said

no more".

3

of Moses

at

about

them:

was

endowed

already

prophesied

That the

has

ISRAEL

by the

"They

followed

conclusion

been hand

pro-

by the

of the

Law

ahs

and in

the

denial

the

nation

there

the

said

in a clear

you

text

from 2

honour

the

it

Lord

along

in all

obscurity

other

and

the Lord

explained

in all

order

that

him

Moses

and

people

wonders,

Beype™

of

spoken land

was

of

the

of Egypt

eon

clear

put

Moses;

to

same

LORD

that as

to

"and

for

delivered

of the

to

but

do

all

God

and

in the

between is

to

in

delivered to Aaron.

signs land

in the is

very great eyes

and ke

Rouen

he

to

of

council

in Egypt

said

to mouth

the

And

the

also

delivered

in the

the

of Egypt

mouth

And in what he did of the miracles

denial

(Exalted

speech

in Pharaoh's

was

ex-

saying

mouth

land

that

to

He

shared

talking

servants.

of Pharaoh

was

the

in

for him quali-

all the mighty

"And the man Moses eyes

him

the

His

from

"for all

Firstborn and

to

remove

It was

of talking

him

and

And

in the

saying: sent

attendants

Him

him

sort

aspect

Law

my words

in what

future,

in Egypt

Lord

"And

the

‘like you' was

different

imagine

in His

speech

in the

I will ;

to mouth.

came

before

comparison

the

him

through

not

saying

in it.

to

the

the

killing

(Pharaoh's)

about

came

is more

saying:

similarity

interpretation.

mouth

future the

like Moses"t.24

to face"@° established

special

the

that

by himself

did

else

which

of the

an

speech

might

| and in His

news his

He

the

He means

the

face

saying,

and

of

the and

up for them a prophet

of any

past

from His

sense

and :

made

denial

such

the

full

and

God,

denial

the

and

mentioned

raise

of His

between

which

and no one

the

past of

in Israel

been

brethren, Z

in the

it

has

God

the

when

since

"I will

conversing

that

clear

it

gives

a class

by

in Egypt

God made

the

in

Aaron

mouth

when

Apostle.

speech

He)

a prophet

prevent

prophets

the

to

peoples;

intention

Israel

of being

that

and

the

favourites

can be concluded

their :

"whom the LORD knew ties

nations

saying

with

in

the

This

among :

him

are

which

to His

to

who

that

mout h"=? the

pressed, of

similarity

Israel

others.

also

according

his

any

hath not arisen

It was

like

of

all

from

chosen

so amongst

of

with

sight

the

one

in the

of the

of the sea;

246

which

is

referred

spectacle

to

in

which Moses

his

saying:

wrought

"And ;

in the

sight

in

all

the

great

30

of all Israel."

FOOTNOTES 1.

Cf.

Abu'l

Hasan

al-Suri,

Kitab

al

Tabbah,

(J.R.Sam.9

f .136a). ee

DeUue

6

Si

_Wkewbhtsa

6

he

Deut.

6

ha.

Deut.

6

hb. Deut.

6:

he. Deut.

6

hd. Deut.

6

he. Deut.

6

uf. Deut.

6:

Ugh. fingers

Deut.

at whose

yas

on the

Deut.

Abu'l

Sam.

reading

fingertips 6:9.

doorpost,

5.

6:8.

but

The

should

Samaritans

sometimes

Hasan

'hands' be

al-Suri,

the Kitab

the have

Ten

referring Ten not

the

Commandments

al- Tabbah

to the

ten

Commandments. Jewish

on

Mezuzah

the

lintel.

(J.R.Sam.9

imei. 21 3—14). Dos)

6. the

M.T.

aVibge

Cf.

GO.

Exod.

34:10.

Note

difference

in the

Sam.

text

from

at beginning.

{The first part of the quotation is derived from Gen. 15:18, the second part from Deut. 11:24. The phrase 'the river Euphrates’ occurs in both and serves as a bridge between the two. OvemCL A Delite

9.

Ibid.

Sell,

hz

10.

Ghee

Deute

Sis.

ili.

CEoaeDente

222k

a2.

Ibid.

2.

34:h.

Abu'l-Hasan

al-Suri,

23.

Cf.

ch.

Deut.

34:5.

15.

Deut.

34:5.

16.

GR

7.

Opt...

34:6.

18.

Ppt...

34:5:

19.

CE,

20.

Jpid.,

eye

Ibid. , 3%:10.

22.

Cf. Deut.

23.

CH:

2h.

Gr, Deyt."

34:10¢

25.

Cf.

Deut.

18:18.

eG:

Cf. Deut.

34:10.

256

TDL Gs

ts 1

28.

Tpide,

S4:125

29.

IPTG

yest dd «

30.

Dpiden

sake.

Deut.

eDeat.

34:5.

3h257

Deutsigts8. 34:9.

HST

34:10. Ge Wee iose

Kitab

al-Tabbah,

(J.R.Sam.9

f.216a).

2h8

CHAPTER

THE

DISCOURSE It

vealed

has

that

God

of worshipping who

are>

ready They

are

Book the

to

and

to

glorify

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Angel

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requirements

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from

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have

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we

and

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weight

people us,

needs

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aneele,?

Book

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it would

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derived

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ly it would

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for

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heaven.

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emissaries

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blessed

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proof

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exist

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established

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story

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proved

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digestion

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saying,

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the

and

the organs

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soul,

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His

heart

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section

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as

Consider

described.

Book

to

in his

"And the Spirit

Address,

to

Balaam,

according

Yisrael;

described

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like

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according

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speech,

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abode

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come

parts,

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eagle

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feet

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has

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five

(Exalted

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which

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Balaam,

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organs

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saw Elohe

They

see

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heat

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way,

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heoediaee

description

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feet

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articulation,

Angel

standing

Sodom

is very

outcry,

the

LORD

according

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In

banat.”

was

to

against

now

sight.

saying the

sin

down

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mobility,

outery

their go

go he established

He proved

of

'I will

altogether)

Divisions) viz;

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the

because

saying:

to Me".

hearing

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souls.

is

have

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that

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They

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are

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as

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show

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of the Apostle

dwells

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of

human

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saying:

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forms.

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existence

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So when

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cherubim,

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or point

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be-

respects:

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see human

in the

likeness

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in two

a comparable

by the hand of the Apostle, that

carry.

lives

form of the LORD" ,*? would

the

in the

who

to His

their

which

is that

beholds

is

not

can

the form of the Lorp". 24

of them

other

him

compare

the "Cherubim"

the Apostle

he beholds

to

an

they

separated

do

is the name

to be

is of

are

of

intel-

incent-

from heayen™,+>

who

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because

learned

as

and

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to the

God other

are

by times,

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they

intelli-

described

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ost

that,

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are

evil

message

for

world

similar

who are called cept

except

its

being,

in Hebrew that

of worshipping

their

God

the

according

a home

in the

worthy

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to

they

affected

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to

from Thy holy habitation,

home

in

addition

regard

Al-Ma'on:

no

composite

In

high heavens

down

be

because

because

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knowledge.

evil

do without

the

the

intelligence

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him

so that

the

was

vei1,2°

251

described

image And

to

him,

because

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knowledge

so

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all

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of the

NOTES

TO

*Abu'l

Hasan

that

kind

form

ABU'L

and

of the

upper

people

S.

Cf. Beod.

Sted

tds e422 0.

4.

Viz.

humans

5.

Viz.

The

Ge

Cfo Gens,18:20.

qs

2vta.

their

and

form.

knowledge

could

attain

in the

world. CONCERNING

MS.

messages

THE

ANGELS

pp.12h-7.

from

God.

24:17.

being mortal.

Angels.

Nutty

Pott.

pbxods 024 210
.

Num.

16.

See Fxod.26:31

taken

for

shape

al-Tabbah,

charged+with

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MEMAR

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DISCOURSE

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MARKAH

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himself the

22

Torah

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the

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primarily

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presupposes

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midrash

people

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253

homiletic

fashion, when

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with.

find

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five

of

as

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does

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further

gether

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mind

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enough

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on

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book

Jewish

six

with

every

one

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to

an

death

of the

Akiba,

and

twenty-two

Deut.

32

religion

and

they Book

gives

Torah As

to

of

to-

which

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if this

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devoted

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Recompense.

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of Vengeance

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the

song

how

of halakah

a midrash

prominence

Day

amount

significant

great

the

deals

the

is basically

such

opportunity

establish

by

remembers

more

four

is

teaching

the

the

Book

chapter

containing

all

one

the

the

the

were

manner

praise

of

Hebrew

Alphabet. The Day

of

short

chatology. Aramaic

in the

still

for

Samaritans,

of the

how

not

how

only

for

for

to

the

century

be

and

composed

and manuscripts is

text

Hebrew

in the

priestly

understood

the

Memar

language

Scribe

used

appended.

be rash more

any

yet

to mean,

this

to

than

it probably

at the

tradition

MS.

Gaster

it would

In my

in Hebrew.

here

The

a Hebrew

Moses

Joshua,

Markah

priestly

therefore

of

dead

that

translation

of the Samaritan

translation

on

It is to be found

While

Library.

I have

a long

surprising

Aramaic

understood

four

in Samaritan

exists.

Samaritan

Book

was

Markah

the

from

Samaritan es-

which not

a Samaritan

to the

unimportant

script

of the

translations

twentieth

was

perhaps

is

specifically

A.D.

in Aramaic

is

antiquity

Markah

century

Rylands

John

follows

enshrines

Memar

of the Memar

according

Markah

not

any

Hebrew

shows

out

alongside

825 in the

for

the

it

which

this

fourth

copied

translation written

as

While

are

claim

extract

Vengeance

beginning

but

the

opinion

indeed

Memar this

bilingual

is

manu-

25h

MARKAH

ON

The

THE

DAY

Seventh

both

comfort?

doom

comes

shall

be

requited

good

(will

done

showing

and

swiftly".

be

love

the

Me".

We

ought

be

secure

for

all

a day

maha”

reckoning

of

righteous

and

slipping

a day

forth

a day

of

world

there

is

spread

forth

time.

lofty"!

myrrh

of

for

is

of

of

all

so

but

Me

and

fathers of those

that

we

of

of all

a day

a day

find

13

open

twinkling open

recompense

for

the

about

for

a day limbs:

every

one

of weeping,

of truth,

standing,

a day

on

I,

for

calls

His

in

great

dread,

of

all

which

even

a

a day

a day

grief

I,

wicked

the am

Lord He,

creatures

and

of an

eye,

and

they

above

the

good,

an

odort®

the

all

He

a pleasing

Lor. of

a day

declares:

2S) day

which

of

of

a

creatures:

on

a day

a day

up,! i) men:

a day

of

obedient,

splits

evil

of trembling

earth;

but

quest iorenan

judgment,

Me.

arises:

their

standing

gathering,

the

split

of

said:? love

sinners:

giving

of

deeds:

beside

in the

all

deeds

and

earth

it

the

himself

other

oly)

a day

the

all

who

had

ascends

as

all

arise odor to

are

at

of

the

dwelling.

But

return

as

When

precious

for

The

for

a day of

vengeance,

reveals no

is

a day

a day

He

generation

repentance

is

all

under

joy

fourth

deeds,

punishment.

a day

of

from

inquity

evil

is

their

previously

as

those

and

feet :t° a day

for

of

there "and

done

who

the

it

from

reward:

uel! wishes.

one

all

deliverance,

of the and

for

the like,

good:

wicked:

phrase

previously

with

it

deeds:

the

the

and he

renew

veeret?

arising

its

coming

to

the

of

had

on

in which

eases

third

against

of reckoning

of terror,

men,

all

all

bicodeniias

receives

the

is

thousands

of vengeance

recompense

it

visiting

to

and

day of

to

children

A day

a day

por

rewarded)

My commandments;

of

He who

with

upon

rest,

is a discourse

affliction;“

steadfast

hate

VENGEANCE

Discourse

keep

who

OF

the

to the

evi

28 a smell

ground.

of

dust

He returns”

arises

and with

as

him

is

is

said:

19 You

sulphur

and

250

fire.

And

between

when

are

good

-

their

odor

new as He said:~*

"Your

And Adam

and

before

and

and

Noah

them,

the

and

dews

them;

and

the

Aaron

Eleazar

is

Joshua

are

the

priest

and

the

rests

in safety

befall

good,

the

which

God

evil

odor

fire

are

mixed

clothes

are

Chew: =° Lamech

men

arises

all his

men

and

company against

dust

ashes

and

his

sons

corpses:

make

the

Great

The

them,

and

and

them

the

no

pity

against

drunk

the

with

them:

men

their

they

because pitch

and It

and

of the

my

the

an and

their

is

said

of

and

and

and

the

Korah

(for) they are met surround are

destroys

guilty

on

Aaron

their

weeping

are

sword

and The

and

them,

they

them,

dimmed.

And the Truth

blood,

that

kept

of Sodom,

against fire

the

Seca

And adn

eyes

And

and

and

their

and

hands,

them.

punishments

praises;

not.

of Wrath

them.

his

Amalekites,

great

the

son

because

the

himself

on

and

troubled.

and

anpedeee

vindicates

has

are

the

in them;

on

today?"

them with their

upon

at

arrows

faces

and

deh?

are them

are the things

them

are

glories

acceptable,

downcast

Flood,

and

glorify

returns,

is not

their

around

(of them),

which

world

are

their

proclaims

forsook

Egyptians,

is shut

These

flesh".

fall

sings

of merit

it

faces

them

These

clothes

of the

account,

elders and

and

and

and

them;

God

and

my

the

their

alone".

dust

of the

rage

and the world will

it,

Moses

prophet

difference

out upon you".

Moses=°

the opposite

the

smite

together

and

from

tattered,

of Babel

great

are

with

the

the

their

ones

upon

Phinehas

them

decreed

"Why are your and

on

possessors

But the wicked

and

Favor’!

prophet

seventy on

dwelt

statutes

Divine

distilled

"So Israel the

see

have not worn

of

great

them

and

Lord

acceptable

rejoices

for

Caleb

of the

together,

meritorious

angels

and

glad

and

Favor

the

is

clothes

the

of mercy

illumines

brought

of them.

two

the

The

thése

Tr:

gays?" shall

the

devour

Day of

Judgement.

good

rejoice

and

none

of their

clothes

have

worn

out

256

upon

them,

and

because

clothing;

their full

faces of

hearts and

and away

light,

are

soul

and heart your

went

after

All

the

are

wicked they

needy

person:

alms;

their

the

LORD

with

are

joy

and

for

they

Their

is

strength

commandments, about

this,

with

deeds. not

turn

Woe

to

blessing

fire

from

give

heaven

portion

Shall

be

Apostle

is

rest

his:

is

in great

Moses

to

the

off,

and

were

for

in what

to

not

to

refreshment

of terme world

his

are

and

their

after to

them.

the

because of

in

they doing

all

such

world,

and

does

against

for

for

hin.

himself.

him.

Garden,

LORD

given

deliverance

the

The

for

Happy

are

and

dew

and

blessing

him.

whoever

and

serve

heart.

cleave

acquired;

are

because

of

LORD;

consume

the

are

refused

not

because

done

will have

no

these

is glorified

they

poor

they

did

foot,

in the

from

in this

the

the LORD".

every

souls

not

dew

glory

for

clothes

a-whoring

him:

portion

they

afraid,

he has

they

love

after

because

is prepared

is there

which

with

vapiee their

the

did

hand

which

what

are

things,

Lord

their

goodness

went

they

from

there

worthless

from

their

a transgression

prepared

ones

are

great

and

therefrom,

meritorious

them

and

because

they

because

of Vengeance,

transgressor

A devouring

cut

devoted

for

too

Their

eudheies

away

and with

fully

smote

commits

back

the

he

slander,

Day

He who

not

hands

their

widow's

turned

them

troubled, feeble,

and

of the

over

turn

of Recompense.

the

are

bread

not

"And you shall

strife,

mournful

gladness

were

are

they

hands

speak

become

Day

in pledge

are

did

"You shall walk

the

him

alms.

16ved-—

not

in great

their hearts

understandings

went

have

on

because

they

him

did. not they

gave

their

refuse

as He said:

37 reigned of Belial

pledge,

they

feet

seized

blackened

because

not

because

revealed

and

supplicated:

did

for

pure

Their

be

and

sons

who

they

light

are

him

the

shine

him

stranger

the LORD as He said’?

because

faces

faces

and might,

shall

But torn

their from

Goa. 22

that

the

of

souls

LORD

loved

because

full

their

they

next.

is

and

Oh a despised The

sanctified

great

him

and

257

set

him

on

a

approached The formed

only

God

for

chose

full

of

for

was

knowledge came.

(which

and

in what wise

he

did

did.

in whom

was

his

rut

of the

and

in two

high

of the

king

be to

Praise And

there

who

was

vealed

various

the

angels.

is one who

like

above

ed up

the

9 all

Where

as is

Moses

approached

nor

the

said

is

there

who

one

rent

thick

there

of him:

the

Moses

heavens?

darkness?

Where

is

Joseph

other.

the

than

is

the

prophet

was

being

the

trod

for

like

lift-

prenead

you

fire?

is one

one

arisen

not

he who to

re-

was

hand

has

gatherc’

is

ruled

worlds.

arise,

Where

faithlike

the

by whose

who

See?

rules

Holy

I will

right

the

the

and

greater

attained

and

of men

like

ever

of

of them

ana’® there

things.

will

camp

and

God,

of

hand

his

glory:

king

Both

He.

of

his

enlightened,

no

by Himself than

other

Him,

glorious

Moses

angels,

like

of prophecy

eternally

said

after

his

prophet, is

heart

ne’? did

king

king

by the

very

but

is

who

with

none

sought

was

is

his

his

And Joseph

kingdom

Moses.

Neither

of

it was

Joseph

by the

and

reign.

like

mountain.

elder

mighty was

prophet

blessed

hallowed

a prophet

with

is

and

There

Moses

God

the

did,

He

good

place

LORD.

degrees:

our

Goa.

of

in the

they

barrical”

doers

deliver-

rule

taught

like

the

news

will

him,

one

and

in wisdom

they

in-

good

path

in tents":

in what

Moses

in the

oppressed

of

had

walk

(When)

he was

of the

no

who

ones.

there

Adam

who

wee

were

is

the

with

spirit

house

and

rewarded

is

of

them

news

in a meritorious

right

the

bones

there

Joseph

who

not

Where

Therefore one

he was

gave

good

comes

dwelling

he showed)

those

brothers

the

increased

of what

seed

prophet

he

commandments

good

he

the

great

of merit,

Tahe!°

man,

of

approach.

the

but

the

those

knowledge

Therefore

Slavery;

sons

a boy,

"a perfect

him

oo

Vengeance,

it;

of

the

man

When of

from

the

no

after

Day

keepers

house

him:

his

the

In peace

father's was

ever

deliverance

Truth.

which

discourse:

of

and the

which

to

will

tenth

were

deeds,

of

nor

Israel

of their ance

degree

My

Where

like

Moses

Moses

to

258

whom

God cera"

there

a prophet

Where

is

forty

nights;

ing

two

do

he

he

NOTES

other

with

like ate

stone”?

May

perfect

TO

Moses

neither

of

said

good.

of?! the

like

do you stand here

a prophet

tables

besides

who

there

"And

nor

Taheb

and

all

MARKAH'S

of

fasted

the

the

them

in

Me".

Where

spoke 23 mouth

And

with

someee

reveals

God who

drank.

written

words,

the

whom

Moses

with

forty?

he

came

finger

good

peace

\

mouth?

days

down

And

to

rules

and

bear-

of God.

tidings

who

is

to

those

the

city

Truth.

COMMENTARY

ON

DEUT.

32:35

1. M. Heidenheim Bib. Sam. iii, p.143,cf. also p.202 note 719 takes Pugguhon as if from Pg'. This is quite wrong. The Hebrew translation in MS. J.R.G. 825 (Hebrew colwm) translates as

'good tidings'.

ing of Pug(po)

Cowley,

as

Ibtd.

‘to relieve,

Vol.

II p.xvi

gives

the mean-

comfort’.

2. Maduhon. MS. J.R.G. 825 (Heb. ) neanot,cf. however Jastrow tbid. p.733-Madwah ('afflication'). “We are to understand that Markah is about to quote

Last

Day, Sia

but

saying that in the there is good news

grievous

iden

SORE

tidings

Markah's

Biblical for good

phrase people

of punishment method

of

for

which about

the

commenting

he is the

wicked.

on

a Biblical

verse is not like that of Ibrahim ibn Ya'kub. Markah in true haggadic midrashic style uses a Biblical phrase asa peg on which to hang a lengthy discourse. Whereas we might compare the method of commenting used by Ibrahim ibn Ya'kub to that of Mekilta or Sifra, Markah's manner of comment is like that of Midrash Rabba. This portion of Deut. 32:35 is the word 'miltah’.

The

expression

'mtltah'

Deut.

32:35d

forms

both

'phrase'

and

title

of Markah's

is also

the

text.

'discourse': whole

used

It

is

of the as

cf. Memar

commentary,

discourse

if one

word

Markah,

it literally

for which

stood

which means

for

is the 'the

word of Markah’. 4. ment'

MS.

which

the original orthography)

J.R.G. gives

825 the

(Heb.)

sense.

'shall If waw

be rewarded has

been

with

punish-

interchanged

in

for beth (as frequently happens in Samaritan 'penalties' is the correct translation the root

being gbh. 5. Cf.Exod. 20:6. The Samaritan Targum as given by Markah literally says ‘doing good' instead of "showing steadfast love', and 'remembering' instead of 'visiting' the iniquity

259

of

fathers.

6.

The

title

of the

Day

of Vengeance

derived

from

this

Biblical verse Deut. 32:35 (Sam. reading i.e. Yom Nakam instead of 2z Nakam,i.e. 'for the Day of Vengeance’ instead of 'Vengeance is mine'. This different Samaritan reading also affects the ‘and

recompense' Vengeance, ly,

(tbtd.) is

Samaritan

'The

which

follows.

Eschatology

is

in particular. 7.

Cf.

The

Day of Vengeance

full

name

of the Day of

and Recompense'.

founded

on

Deut.

Undoubted-

32 and

this

verse

~ the

Arabic

yawn

al-Qtyamat

for

the

day

of resur-

rection; one wonders if the Jewish expression Yom ha-Ma'amad applied to the day of the giving of the Law at Sinai to Israel, has influenced this Samaritan epithet of the Resurrection Day. Ali men, not Israel alone, stand to receive God's judgment. If so, it would not primarily be the arising from their graves that is referred to here.

8.

Bar Nashaya

9.

Anhamuta

opposite possible

thid. is no do not

human beings.

from the root nhm would

meaning: to obtain

p.202 doubt

i.e.

seem to give the

comfort. On the other hand it is not imfrom it the meaning: regret. Heidenhein,

note 723,would read Ankamuta as to the reading Anhamuta:

interchange

even

in Samaritan

10. Heidenheim(tbid. ‘ein Auferstehungstag'.

(vengeance) but there further het and kof

orthography.

p.144)inexplicably

translates

this

as

11. Heidenheim (ibid. p.202 note 724) emends his text to give the sense of Verschuldungen reading ma'asamaya. The proper J.R.G.

reading is ma'adamaya which I understand as ‘bloodguilt'. 825 (Heb. col.) metomim would imply a translation:

soundness,

125

tion

integrity

Gis

Debign

of the

deeds

etc.

Sas}

Cf. Deut. 32:39 'other' instead 13. of a god as in the Heb. Bible text. ih.

i.e.

ly in God's

15.

the

time

Stra Yetima

manner

of

the

explicit

resurrection

is

men-

entire-

contol.

One should

description

and

of the

of the

was

compare

the 5ira Yetima

Resurrection

written

in the

as

set

out

fourteenth

stanza Het for a here.

Although

century

by Abisha

Phinehas,i.e. one thousand years after Markah's seription of the events of the Resurrection Day

Memar, the are very

the

ben de-

260

similar. II,

For section het of Stra Yetima,cf.

pp.515-516;

for

an

English

Cowley tbid. M.

Tradtttons

1, Eschatology

Oral Law and Anetent

pp.97-101

1.3 (the rest of p.10l1 is from stanza Tet).

Yetima is Services.

still

in

the

modern

Vol.

Gaster's:

Samarttan

used

Vol.

translation,cf.

Samaritan

Day

The

Stra

of Atonement

16. The common phrase in the Pentateuch for the smell of an acceptable sacrifice,cf. Gen. 8:21 etc. ‘There is a Medieval Jewish idea that a pleasant odor is emitted by the bones of the

pious,cf.

Heidenheim,tbtd.

p.202

note

God's

heavenly

'ala'ah

72hka.

17.

The Ma'on

habitation.

18.

cf. Stra Yetima (Gaster op.cit. p.10G).

In the Stra

Yetima it is quite clear that all non-Samaritans are the wicked. There is a hardening of attitude towards outsiders manifested

in the fourteenth century account of the End. understandable as the Samaritan community had by then and was already dwindling.

Perhaps suffered

it is so much

19. Gen. 3:19 the original Aramaic is hasart but sameh and gzaytnean interchange cf. Cowley ibid. Vol. II p-.xxxvi). If the verb is from the root hazar to return the reference is naturally to

Gen.

3:19.

One

difficulty

is

that

ya'azor,

he

in Markah's text in the same line: i.e. the same with an initial ‘aytn and an initial het in close may its

returns,

be that Markah when citing the Targum to Gen. 3:19 orthography however, and reverts to his own way of

the word

'to return!

when

the

quotation

is

occurs

root is spelt proximity. It follows writing

finished.

20. He (i.e. the wicked man) returns (at the resurrection). Heidenheim (Ep. cit. p.144)makes the earth return and quite misses 21. wicked,

the

point.

The reference is to the reeking of dust, sulphur

fragrant good entiated.

Cea

people,

DEVIL ROL

the

24. the

25.

The

and

the

good

are

easily

differ-

me Ooe

23. The patriarchs. Samaritan Liturgy, of the

of

bad

evil smelling resurrected and fire; when they meet the

angels

Frequent mention is made in the merits of the patriarchs.

of divine

favor

(Ragon)

must

be the Angels

Presence.

Perhaps

a reference

to

the

light

of the

first

day

of

261

creation 26.

cf. He

Moses 12:

The Cf.

Malef beginning,

2a

Deut.

28.

Gen.

40:7.

29.

Cain

(etc.), must For

Angels

who

Deut.

Pew

Cr.

Beem

Deus

34.

Deut.

BS»

Deut -»1324.

AG.

Wee,

37.

Cf.

as the

extreme

the

Divine

type of wickedness.

the tower of Babel. especially Exod.17:16.

Wrath

by punishing

S2:h2. Deut.

635.

10:

8:4.

Leas Deut.

13:13

for

'base

fellows'.

for

the

expression,

teaches

sons

Belial

how-

can

connotation,cf.

definite

that

of

expression

The

'Sons of Belial’

clearly

Markah

the

a more

Samaritan

the use of the term 38.

is listed

in R.S.V.

have

ever

Cf.

be those who built the Amalekites cf.

expressed

Bi..

rendered

Pe

The Assumption of

essor.

S38r2s.

men of Babel Gen. 11:1-9.

30. sinners.

Cf.

intercessor.

their

been

had

in the Malef passim. there

and pun-

is reward

ishment at the Day of Judgement for everything that has been Just as almsgiving produces much merit, so the done on earth. refusal to be generous to widows and the poor brought punish—ment on the Day of Judgement but there is more than this. Markah has tried to show that the kind of person one has been aS clearly shown forth,e.g. the good with their shining faces People in effect assess and the wicked with theirs blackened.

themselves; while

their

teaching

deeds

reward

by acknowledging now.

here

make

and

that

them what

punishment

virtue

is

they

in the

its

own

are.

But

future

reward

Markah

does

here

end

and

This is not quite what is taught by Markah in the 39. od. section setting out the privileges etc., of the priestho There Aaron and Moses are on at least an equal level.

262

4O.

Moses

The

cf.

Taheb

Deut.

or

Samaritan

18:18.

Messiah

According

is the

prophet

to the Stra Yetima

like

(cf.

note

15) the Taheb comes earlier than the Day of Vengeance. But here 'those good ones' over whom he is the rule are obviously the resurrected pious. In other words the Taheb is clearly associated here with the final drama.

41. man

Gen.

25:27.

The reference

dwelling

in tents".

LiOVeiCt

amGeneerenGs

Ish, (CHR, (Gera, INeonce Markah treatment of his brothers with

i8 to Jacob-R.S.V."A

quiet

hints at the contrast of Joseph's that of them to him. cf. Gen.

37:20-24. Ihe,

(Ge,

Catal,

Mal ysiie

45.

Mount

46.

Cf.Exod.13:19.

Gerizim.

The tomb of Joseph

is near

Mount

Gerizim. 47. i.e. Moses: designation of Moses

Os 49. Sinai to elevated 50.

Cf. Deut.

the faithful one etc. It in the Samaritan Liturgy.

is

a common

34:10:

This could be a reference to Moses! going up Mount receive the Law. Certainly the Samaritans have Moses above all the human race. When

Moses

went

up

Sinai.

51. As if the angels were an army and were marshalled for Moses' benefit. In Gen. 32:1 Jacob says of the angels that met

him on the way "This Deo,

army".

(Giri libawial sie neal

Sic,

ne

5.

Cf. Bxodl 3238;

Doe

(Crk Mowersle splBike

56. praises

with

is God's

Wiig

Mention of Moses

Moses,cf.

AL2Alehe

of the Taheb coming after this recital of the must mean that the Taheb is closely associated

Deut.

18:18,if

not Moses

redidivus.

263

57.

‘The

equivalent

city

of

the

of

the

perfect'

heavenly

must

refer

Jerusalem.

Cf.

to

Rev.

the

Samaritan

21:2,

There

is

no reason for regarding the Taheb as in any way associated with Joseph simply because reference is made by Markah above to Joseph as King of the Blessed Mountain. The Taheb's position

vis-a-vis the city of the perfect Lamb in the New Jerusalem.

is

not

unlike

that

of the

Be that as it may, Alpha and Omega's statement (Rev. 22:12) that he is coming soon 'bringing recompense, to repay every one for what he has done' is not absolutely unlike what Markah on the basis of Deut. 32:35 believes God is saying. Rev. 22:14 combines in the same way as Markah the idea of Paradise as being both garden with the Tree of Life and a City.

INTRODUCTION TO PHINEAS ON THE TAHEB. The

following

extract

Samaritan

priest

the

available

was

of

the

John

is

from

nineteenth Rylands

is on modern

paper

black

semi-cursive

hand.

the

in a

first

five

position;

folios

the

rest

Jacob, another composition, e.g.

I do

short

calculations given may

seem

giving ist

is

not

ideas,

but

a coherent tied

is

as

in the The

Phinehas,

manuscript

Samaritan

The

MS.

devoted

has

Gaster

is

as

com-

as

of the

the

about

a feast; messianic

in quite

same

the

is alg;

Taheb.

may

that

but

allegory,

be

because

way

as

in his Pilgrim*s

Progress

could make use of

his

material

for

freely

and

is the

adapt

interesting of the

story

The

story.

Bible,

he tells

and

the

Samaritan

the

Bible

practically

word

of

sake

allegorwhich

story

for

word

Bible. allegory

by

of Phinehad

The section which

allegory

Only

composition

good

translation

876.

in

folios.

to Phinehas!

Even

enough

Bible

18

a liturgical

priest.

any

an

the

at

the

of

6" x 4" and is written

4 and 5.

is

stilted

to the words

adapting

he

look

Bunyan

Samaritans.

give

of folios

a very

us

are

it be,

translation

do

Westerners

Biblical

etc.

to

century;

up with

century

though

propose

in

to

however taken

nineteenth

not

here

is

composition

Manchester,

The manuscript ink

the

deals

with

the

coming

of the

Taheb

- the

264

Samaritan

prophet put

Messiah (cf.Deut..18:18

like

you

My words

I command He

is

in

his

redidivus

or

who

he

derivations

the

returning

one

in which

the

restorer.

In

ed stock

There

to

return

the

of Israel

nothing

of

and,

course,

of

stock.

(cf.

Elijah

David

is

beyond

the

stock

of Moses.

and

end

since the

Eli's

setting

up

God's

giving

and

at

Sinai

comes

the

Favor,

pot

till

Eli's

the

altar

sources

Abisha

b.Phinehas'

especially

p.515)

about

the

hymn used

on

Taheo.~

composition

some

five

about

the

b.

Isaac

Abisha

hundred

years

Taheb.

The

owes

nothing

b. Phinehas.

is

not

the

two

Sam.

Day

later

picture

Since

than

Israel

an

to

however

have

Law-

the

staff

true perthe

given

statement

to

is

in

in

II, pp.511-519,

giving

and

which

about an

drawn

14th

the

abstract

b.Phinehas'

of the

there

the

information

Taheb

Favor,

the

When

(i.e.

of

lasted

Moses'

and

claim

best

is

act

from

end.

Israel

Abisha

of the

has

and

in opposition

of Atonement,

the teaching

Divine

schismatic

to

Lit.

I am

Taheb

which

differenttraditions

of which

to

The

incense,

The

David's

political

vessels,

for

Messiah,

of

restore

to

much

Taheb.

his

the

know

Samaritan

Messiah

Pale.

Samaritans

(Cowley,

in my view

of

atonement

There

incorporates The

the

a valid

the

come

and

will

Samaritan

to

Tabernacle

priesthood,which

Samaritans

This

shown

time,

scatter-—

Shiloh,

the

Zadokite

Community).

been

like as

will

at

be

the

Disfavor

Gerizim.

had

petuated, Samaritan

he

find

of manna

make

comes

be Moses

but

any

Samaritan

would

that

Taheb.

restore

Jerusalem

a tabernacle

which

he will

made

of Divine

at Mount

is

all

word

he would

The

Taheb

he

and I will

them

the

a

however,

to

do with

the he

period

caused

Taheb

When

current

tabernacle

to

who

the

true

case

was

to

of

case

Messiah

who

The

nothing king

centre

as

speak

M. Eduyot8:7).

the

religious

either

and

however.

has as

(not

Messiah)

shall

up for them

brethren;

and

of

mouth,

their

two

was

forerunner

from among

raise

are

him').

either

Elijah

(Moses)

'I will

is

hymn

by Phinehas

century

is so little

information

265

on

the

and

Taheb

highly

allegory sight

The

it

is worthwhile

artificial

of the

the

the

not

composition

of

a Samaritan

This

allegory

Tab has one

who

Our

the

time

of

by

family

some

basis from

of

the

consonants

as

inspiration

of the

consonants

ing with

the

Samaritan Divine that

in tbh

it would

the

word

The of the

letters,

message

to for

the

Hebrew

here

significant.

with was

the the

ing the

inside

The

priest, same

word

ark with

Samaritan

Pentateuch

who

was

times

Hebrew

Samaritan

(ark)

fact

and

out

too

looking

(which must

that

known,

for

contain

when

regard

teaching

in his

faith

about

in the

is not

order

interfer-

the of a

fact (Samari-

though

commanded

to

'cover'

in

kofer)

seemed

came,

would,

'make to

same

the

the

word

he

seemed

eyes

the

consonants

being

his

indication

was

(the

The word with

has

To

for

same

Noah

pitch

and

accidental

word

the

It therefore

pitch.

a real

the

and pitch

it was

used

is

order.

Oeiks))

the

Noah

one

atonement’

Noah's

cover-

obvious

to the

the

or

men

Sotah

as

changes

(Taheb)

by this

and

with

one

that

M.

ark

Aramaic one,

by repentance

Flood

a literal

their

have

atonement. that

us

idea

saved

If

there to

'kafar'

make as

with

The

Tebah

has

to thb

(Taheb)

Taheb,

word

penitent

(cf.

Biblical

the

the

the

Ark

Pentateuch.

The

being

re-

mark

The

Messiah

of the

of

in Hebrew

order.

ark

but

will

likewise

be

story

that

in different

repent;

could

The

what

repentance.

early

conveyed

in Aramaic

the

be

or

of

appear

Ark

first

times.

will

the

only

be

the

at

recent

that

coming

but

tan) Messiah

eover

the

The

Taheb.

verbal

that

idea

ey

Flood.

fairly

repentance.

to

chosen

his

of

modern

although

the

Taheb

Rabbis

has

modern,

compositions,

on

The calls

argued

original

return

or

writer

Biblical

to

relatively

be

down.

ministry

makes

advocated

was

and

meanings.

hasten

to

is based

Sub means

both

actually

given

handed

been

coming

word

could

not

has

Taheb's

the

are

this

It may

is

what

Hebrew

composition.

Taheb

Samaritans

state

including

Taheb

in the

all instruction),

266

that

Noah

was

a type

of

the

Taheb.

He

story

of the

Flood

in the

words

of

Bible

where

he

Ark.

Repentance

and

the

Repentance

for

with

the

Taheb

and

from

the

Flood

of

as

captain

Waters be

had

caused

again,

thing

is

the

usually

God

the

them

all

to

of

say

that

is

an

used

is

faith

After in

all

Our

flesh

such

them

all,

what

had

been

Law.

The

on

to

be

with

be

the

man

not

one

would

on

Moses,

like

Moses.

to

destroy

dares

to

apply

even

so

is

but

promise himself

be

of

not

overwhelmed

God's

Noah

interesting

Noah,

however

must

deliver

Flood

tightly he felt

that

which

the

of

how

Ark

from

because

and

the

would

Disfavor,

of

Noah,

few

here

would

exact

for

with

the

writer

the

Ark

understood

Divine

in

Taheb

be

as

the

the

9:15)covenanted

to

to

just

earth,

details,

the

care-

by the

Flood

Noah.

This

to

bound

safeguarded

by

even

when

allegorically. The

following

the

Version's

which

Flood

words

the

was

Fathers

Church.

the

translation

narrative)to

where

allegorist

Noah Church

as

on

indication

follows

the

not

of

is modelled

Taheb

Flood

was

retells

and

reading

faithful

it was

by water.

the

of wickedness

Biblical

if

Bible (Gen.

again

metaphor

ful

the

the

wrath.

Taheb

language

but

Disfavor,

delivered

especially that

can,

household

Divine

by God's

though in

his

Biblical

therefore

type

was

consulted

not

perpetuated

a type

may

of the

ance

has

original the

an old

to

works

and

to

to

the

note

of

Christ,

to

and our of

the

the

and

Revised

the

Ark

Church

by the

fact

author;

Samaritan

the

allegory

Standard

slight

changes

himself.

allegorically

point

Taheb,

keep

allowed

interpreted as

This

have

possible,

endeayours(where

some Ark

that

as not

of as

the

type

that

he

but

early

a type

idea

the

Fathers,

the

of Noah

of repentis likely

rather

to

tradition.

FOOTNOTES

1.

The Journal

of Jewish

Studies

Vol.

of

Vi, NO.2, 1050"

to have

267

pp-63-72 Early Samaritan

Eschatology,

John Bowman,

2. On this compare also The Taheb (or Saheb) Samaritan Oral Law and Anctent Traditions. M. Gaster Vol. 1 Eschatology

The

Search

PHINEAS

Publishing

ON

THE

Blessed

is the

of

repentance.

begin

to

proclaim

work

to

and

cause us

the

make

Favor ing,

and to

do

May

created

and

loved

be

to

us

at

LORD

do

good

Amen,

The

His

as

the

LORD

him.

the

and

do

will

bless

will

Israel, with

soaeroes phildren

and

LORD

will

the

the and of

bless

him!

increased

be-

will

it,

and

us

Taheb

Moses,

shall

and

Blessed

the

encamp

Israel,

the

from is

test-

of

peace

LORD.

between

them

and

house

see

the

is the

the

staff

LORD.

and

he

at

and the LORD

will the

it,

Wapernacle;-

with

Isaac

and

of the

perform LORD, And

according

the

LORD

will

walk,”

Holy

and the

Divine

the

perfect

will the

of Israel

before

priests

Divine

established

and

Abraham,

essengere

comfort

be

for

Blessed

offerings

will

us

there

deliver

the

arr!

pot of mane

our

answer

establish

the

he will

repentant

End.

children

and

they

LORD

and

Si ehvesus”

with

Then

by

for

do all My commands";

obeisance

and

LORD

the

I am.

God

Taheb.

console

to

and

commanded

And

eat,

prarderds

a man

aenetiee

will

LORD

us,

he will

LORD,

the

now

mitigation™

'Tsrael-

the

land,

that

"And you shall

the

will

places,

to

With

LORD

> of the

and

For

Latter

I am,

peetivals

their

the

Taheb,

of the

upon

pp.221-277.

allowed

which

in another

good

will establish Jacob

hands

desolate

as God said:

be

hes who

Disfavor.”

generations.

LORD

LORD:

is

and

t and sanctified the heart

command

with

is

of the

of

it.

in his

the

Saheb~

segs

soon.

who

the

name

of our

fruitful

the

Disfavor

IX,

spake

This

Divine us

ch.

who

And

in the

labor

of the

and

LORD

LORD'.

the

1932,

TAHEB

means

return

Company,

to

the

they

the

LORD

their

according

to

of Joseph,

faperaacle.”

of Moses:-~

of

the

and the

268

And God shall mighty

shall that is

repentance:

make which

three

days,

—

You

both

within

do: 23

The

shall

seven

ordinary

festivals

you

outspread.

shall

make

eiover

and

for

set

the

with

righteousness,

will

bring

be

from

fil

His

and

you

shall

and

all

the

(people)

them

out;

them.

And

The

Taheb:

for

its

is

shall

that

heavens,

with

with

you,

do

you

for

this;

it I

live may

with

and ful-

Jacob;

household,

shall

take

meeting

declare

shall

2T

behold,

may

Repentance

he

make

(God)

your

you

prayer>

which

serve

For

and

and

And

and

pure,

side;

that

Isaac

you.

of the year

Israel

and

and

righteousness

podanesaa-”

earth

Sabbath

Righteousness

in

and

shal134

Taheb>°

delivered

will

deliver

of Divine

Go

the

into

seen

that

Take?!

and

it

account

months.

Repentance and

is

Repentance

convocations,

to

congregation

which

holy

you

this

of

fifty

it

Repentance,

Israel

Flood

I have

male

the

Ark

2°

eration.

and

Abraham

And year

finish

the

the

the

and

a

do

and

bring

pure, >> for

all

you

and

that

God

him.

repentance

the

that

all

of

(full) the

and

of

upon

into of

every

you,

commanded

from

come

and

to

29

Repentance,

breadth =a

its

is the

for yourself

without.

LORD,

uprightness

with

house

from

gather

door

under

covenant

and

pei ene"® is

Perer tence.

gathered

of the

Repentance,

the

length

days;

That

Its

"Make

make

atonement

the Day of Atonement. fully

shall

you

hindred@4

and

say to the Taheb:

his

with

mate

to

Noah the

from

the

Flood

Taheb

and

all

Disfavor.

goodly

you

are

land

you

their

of

kind

the

God

and

righteous

you myriads keep

And

of Destruction,

all

before

all

children

will

your

Me

clean

alive

say

of

to

Israel

the

household,

in this

animals,

upon

and

the

gen-

the

face

of

the

earth.

And Flood

with to

of

his

the

it shall Divine

sons

goodly

be

in the

Disfavor

and land

the

had

six-thousandtho” been

children

away

from

of

the

on

the

Israel Flood

year,

earth;

will

then

enter

of Divine

and

the

the

Taheb”

Repentance,

Disfavor.

269

Myriads the

baa

good for

be

land

the

of

fountains of

Divine

Favor very

the

of

land,

they

ing

and

the

with

and

re

shut

And

ners~

above

go

and

will the

greatly and

priest

the

thousand

50

they

Divine

the

sign

years

wicked upon

earth

the

will

not

covered

be but

so

for

expire

the

the

goodly accord-

according

to

for

bird

his

their

with

the

Sanev

offering

and

a burnt

LORD

the

Moses.

And

Disfavor

will

(the

birds,

to

up

the

thereby

their

©

have

will

52

And

the

the

face

head,

of all upon

ones,

the

have

As

Ana?

beasts,

cattle,

to the

Flooa?®

the

and all

Flood,

high increase

wicked And that

will the

all

the

under

the

whole

and

forty-

prevailed, flesh

all

and

died

flesh

the

from

of

fruit

Disfayor,

righteous;

sin-

hundred

the

and

and

earth,

nine

of Divine

among.the

rise

the

two

the

earth.

truth,

reigned

earth).

and

and

the

tweet thousand

and

prevail

nations

mightily

continue

years;

will

eee

will

diminished. as

and

them

before

clean

a sin

a year.

for

and

be

will

Repel

sojourner

forty-four

anointed

sinners

earth;

will

thereby:

the

covered; the

have

on

prevail

and lift

the

cover

hills,

four

and

And

earth.

were

Divine

hundred

the

the

for

commanded

of

upon

good,

heaven

LORD

increase

will

by two

two

the

Repentance

into

go

will

pass

every

and

and

the

Disfavor.

nine

piesers?

will the

cattle

forth,

household,

in

Israel,

all

Repentance

enter

will

of

by day

day

his

and

repent-

day

And

days,

forty Taheb

of

and

shall

that

on

burst

opened.

likewise

Flood’?

earth.

been

it

life

By the

have

Saheb

sik-Shonsandbal

month,

the

the And

weterett

in the

peoples

the

clean

the

Sad the

offering

them

families,

And

offerings.

will

earth

a1?

all

deep

Moses.

the

and

world.

of

day the

with

and

the

Repentance

commanded

first

have

into

land

the

of

the

upon amet

their

to

kind,

Israel;

great

the

Israel

house

of

the

Repentance

On

Lord

upon

in

month

enter

the

creation

the

first

windows

as

been

have

from

year

just

will

repentance

the

will

ance

2 myriads

the

expired

all

flesh

(that si) sia

270

remembrance and

of

Jacob,

in

the

will

as

land

their

them

the

covenant

that

out

and

will

cause

a

dark

deep will

from

the

And

in the

will

come

to

such

Taheb

shall

forth

the

sided

from

no

place

him.

pene?

doves the

to

And

face

set

him

in the

evening

a good

voice

Sinners

had

be

over

the

the

and

the

LORD

glory

in

re-

earth

two

Taheb,

will

be

dwell

Gerizim.

and

God

the

of

the

restrained

upon

the

the

And

earth.

Shekinah’?

you

(of the month)

but

it

shall

the begin-

Disfavor.

to

the

voices

seven

he

shall

see

if

sin

veieeae® will

earth.

and

of the

And

in the

LORD

they

first

shall

lo,

sub-

find to

he will

(back) to the that

leaf

of

the

10 shall call

month

fill

send

(back)

again

knew

the

had

will

come

and

and

So thee? Taheb

And

and

days,

Displeasure,

the

God;

and

And

aides

of the month,

from

the

another

from

the

the

Taheb.

Fina

of repentance

mouth.

month,

I

And He

him

and the poiccets shall come

of the

whom

Abraham,

the

of Divine

ground;

of Divine

before

for

seen.

voices

the

Israel

My

I will

of

the

with

shall

Mount

Flood

feet,

in their

break

LORD". with

are

neither

but

sight

upon

violence

first

holy

be

the

ite

subsided

the

Isaac

they

forefathers,

send

subside;

and

window

send forth the voices;

God;

covenant

On the tenth

of

their

he will

sin

the

the

in

will

pipheaoumie

be the

(and)

and

will

pass

will

shall

will

utterly

prevail

His He

to

on the

upon

of Repentance

And

the

evettiaees

them,

I am the

who

will

zeal,

month

rest

God:

and

closed; But

first

see glorious nings

be

Egypt

when

spurn

their

and

years.

Disfavor

earth.

them

Abraham,

that,

with their

of

remember

of

all

not

LORD

those

Jacob,

spirit

Divine

and

nine

with

land

sinners

Goa®? will

Isaac

of

the

forty

the

be their

Saheb

Ana?? and

of the

I might

with

waters

destroy

remember

spare 38 the

The

to

with

for

I will

I am

nations,

thousand

as

LORD

Yet

for

forth

pentance.

enemies,

so

the

them;

brought

will

of

said: oT

LORD

their

with

sake

covenant

the

of

I abhor

covenant

the

the

in the

whole

frat

earth.

regal

The

raven

and

two

71

are

Shall

hover

on

the

land

of

Canaan,

two

are

righteous,

liars.

FOOTNOTES 1.

Mitigation

2.

Saheb is a known form of the name Taheb.

is an Aramaic one

finds

Aramaic or

One

3.

4. to

fort

of the

pe'el

more

Tub.

participle

often

Both

Penitent

punishment

the

form

Saheb

and

due

to men's

form made Taheb

Taheb

from

derived

mean

It (Saheb)

the

Hebrew Jub;

from

either

sin.

the

the

cognate

Returning

One.

Literally:

Israel

The Taheb: the the Samaritans.

to

very

repentance,

thought

of

to

his

the

LORD.

coming

is

a com-

2+ Divine Disfavor, i.e. Panuta,literally turning away. The Samaritan doctrine of Divine Disfavor is based on Deut. 32:20. 'I will hide My face from them'. We are still under Panuta and have been since Eli's time, say the Samaritans. The year of Grace and the consequent era of Grace has not yet come. Razon, Divine Favor,will come again with the Taheb.

6.

The word

rendered

change of ayin and waw take the word as from [-

8. ation'. Taheb. on Noah

9.

The

heart,

Gen.

6:9

'sowing'

is to be Teas

i.e.

the

heart

'a righteous

is Zarutah.

found

But the

in Samaritan

Gen.

6:9;

and blameless

Noah walked

interso

I

of man.

man

in his

This is applied in the Bible to Noah, but With this verse begins the allegory of the and the Flood story.

Cf.

MSS.

with

gener-

here to the Taheb based

God.

10. ‘The Holy Tabernacle’: according to the usual Taheb based on Abisha b. Phinehas' hymn, the Taheb finds the

story

Tabernacle vessels and the holy Tabernacle is set up again on Mt. Gerizim. In 2 Macc. 2:6, 7 there is a similar story of how when Jerusalem was taken, Jeremiah hid the ark, and the Tabernacle and the altar of incense so that they could be restored

in the future when the LORD revealed them. In Josephus Antiq. XVIII IV 1 we hear how Pontius Pilate punished a Samaritan who

led

a crowd

of people

up Mt.

Gerizim

to

find

the

Tabernacle

ele

vessels; presumably this Samaritan claimed he was the Taheb. The interesting thing is that the Ark here is allegorically equated with the Holy Tabernacle, cf. the references in the early Church Fathers to the Ark as the type of the Church.

Later

in Phinehas'

This reference at the command

story,

allegory

would be a general

detailed

11. makes

reference

Ark

Noah

12.

As the

13.

The

reference

follows

Covenant,cf.

is with

the

and

repentance

to the Taheb establishing of God, in the setting of

Gen.

and

Lord

his

in the

to Gen.

are

equated.

Holy Tabernacle Biblical Noah

6:14-16.

A more

allegory.

6:18 where

the

covenant

which

God

family.

commanded

festivals

the the

Moses.

enumerated

in

cf. Lev.

Exod.

6:).

23.

14. Standards,cf. Num. 10:18, 22, 25 for mention of some of the standards, e.g. Num. 10:18 'And the standard of the camp of Reuben set forward according to their armies' a reference to the arrangement of the tribes of the children of Israel in the Wilderness journeyings and encamping.

on

15. The messengers, i.e. the spies the land of Canaan, cf. Num. 13.

16.

of

The number

of the

17. Literally: the total number,

spies:

'the number the complete

who

twelve,

went

cf.

up

Num.

of the priests' priestly body.

to

report

13:4-16.

in the

sense

18. On the Taheb's coming the Samaritans believe the Tabernacle,which had been hidden on Mount Gerizim, would once

more

appear.

19.

Cf. Exod.

16:33-34.

20. Moses' staff whereby he worked miracles was by the Samaritans believed to have been Adam's staff which he had brought from the Garden of Eden. Jewish tradition knew likewise of Moses! staff as the rod which Adam had taken out of the

Garden

of Eden

tradition went things created

Pirke

(cf.

de R. Eliezer,

preservation

Pirke

de R. Eliezer,tbid.

further and held that inthe twilight of the

of the

tbtd. staff

Tabernacle was rediscovered other Tabernacle treasures.

Samaritan in the the

p.312).

tradition

Tabernacle. staff

Jewish

the rod was one of the first Sabbath eve, cf.

would

knew of the

When be

there

the with

the

a

el.

Gen.

This

Gopher 22.

‘You in

that

from

our

mighty

cover

introduction

same

of ark

letters

atonement

‘and

'to make

the

fication’ same

yourself

repentance'

make

Biblical

fact

come

shall

of the

stated

the

'Make

'a mighty

repentance!

instead

of

is

simply

'an ark of

wood’.

stead As

verse

6:14 with

to

this

and

root

though

in

different

out'

is

with

pitch’.

play

'to cover Once

was

and

and out

extract,

KPR.

repentance

inside

inside

atonement'

Hebrew

and

both

it

the

made

order),

is made

with they

it

an

of

pitch!

initial

(since was

in-

‘identi-

have

easy

the

matter

for the Samaritan theologian to make atonement serve the place of pitch in his good ship Repentance. In any case the Taheb

with

the

true

atonement

would

(i.e.

for

be the

at

greatest

be taken by the does on the Day of

Samaritan)

Israel

Holies.

the

priesthood

was

rediscovered

to make

Tabernacle

day of Atonement.

‘Inside

with

on

and out!

allegorist as referring to what the High of Atonement both outside and within the

Lev.

16:12,

15

tells

of

the

atonement

them

what

could Priest Holy

within

the

veil, i.e. inside the Holy of Holies made by the High Priest on the annual Day of Atonement. The High Priest also made atonement without the veil, i.e. at the altar; e.g. when he made atonement

for

it(Lev.

16:18=19)*

atonement

for

himself

and

Is this

personal

aoe the

his

atonement

Taheb

is

told

to

Exact

quotation

The

High

Priest

household,

referred make

to

cf.

also

Lev.

in Phinehas!

repentance

for

made

16:6,

11.

allegory

himself(cf.

note

21.) %

23. 2h. hundred

The number 300 cubits. ‘Three

of Gen.

6:15a.

days is hundred

of course taken from the three ordinary days' are substituted

for 'three hundred cubits'. Instead of 'the length of the ark'Phinehas writes in his allegory 'the length of the year of Repentance’. It would seem more than fortuitous that 300 cubits were mentioned as the length of the ark. It would seem near enough to the number of ordinary days in the year; therefore he would argue that that was the hidden meaning, which the Samaritan is convinced underlies every word of the Law. After

all Akiba support the

realm

rtbbut

was

for

able

many

of

umtut

by his

a mishnah

Jewish

and the

exegesis that

haggadah

the

13 mtddot

Fifty

of Ishmael

its breadth, cf. Gen. Fifty Sabbath days and constitute the breadth

Sabbaths

would

correspond

lacked

such

controlling

The differenceis that Samaritans haggadot, Jews did not. 25. cubits’. Atonement

to find asmaktof,

had

made

an

Biblical

before;

influence

was

not

but of

in

even

in evidence.

orthodoxy

out

of

6S05 ‘its breadth of fifty seven festivals and the day of of the good ship Repentance.

with

the

fifty

cubits

of the

27h

of

ark

the

of

in

days

of

for

6:16

Gen.

28.

month

anyobiimagocd

being

Right-

6:16.

Gen.

the ‘Ark.

'and finish

it to a cubit

above',

it to

righteousness

above'.

finish

‘and

allegory

of

roof

the

the

Here

on the Repentance,

ship

a calendar

Atonement.

of

Day

cubits.

thirty

good

for Repentance',cf.

'Do righteousness stands

was

the

of

height

the

number

the

27. eousness

the

up

make

basis

height

The

26. months

the

and

festivals

seven

without

breadth,

Ark's

29. The Ark, cf. Gen. 6:16, the allegorical ark (Repentance)

in

becomes

had a door in its side. there is to be the door

In of

Repentance.

30. The ark, cf. Gen. 6:16, was to have three decks. The righteousallegorical ark 'Repentance' likewise has three decks: ness,

uprightness

and

goodness.

31. This section down to 'And the Taheb shall do this; he shalldo all that God commanded him' Cef. Gen. 6:22 (reading Taheb instead of Noah)], summarises briefly in allegorical form

Gen.

6:17 - Gen.

6:22.

Only in the last

sentence

tionship close, but there are points of contact Repentance stands here for Flood, and therefore

ence: not

"For behold, unlike

ations.

Gen.

Gen.

of life from may live and

6:17b,to

bring repentance

But

there

destroy

all

are

some

flesh

upon the

earth"

interesting

in which

clause

of Gen.

represented

6:17

(everything in the

that

is in the

is the

earth

is

alter-

breath

under heaven, becomes in the allegory: ‘that be gathered from under all the heavens'. The

is

not

I will

6:17a.

is the rela-

throughout. the first sent-

shall

Israel last

die)

allegory.

Gen. 6:18 is represented in the allegory, changed, of course, from 'But I will establish my covenant with you; and you shall come into the ark, you, your sons, your wife, and

your

sons'

covenant shall house refer

wives

with

with you' to

Abraham

and with

‘And that Isaac

(God) may establish

and with

Jacob;

and

His

you

come into Repentance, you and your household, and all the of Israel with you'. Naturally latter day saints would to the covenant with Abraham and with Isaac and with

Jacob instead of the covenant with Noah, since the three holy ones were patriarchs of Israel, and the covenants with them were national. In the next sentence the differences are not great; here again the ark is allegorically termed Repentance; the national note is struck; all the house of Israel, not just the Taheb's kith and kin as in the case of Noah, are to be saved. One should note that Israel to the Samaritans means

27)

only

the

Samaritans

who

claim

they

are

the

true

Israel.

Abisha b. Phinehas' hymn on the Taheb it is clear Christians and others have no share in Paradise.

In Gen. all

flesh

animal

(v.19)

6:19, two

20 Noah was

of

and of each kind

each

kind

commanded of

of creeping

bird,

thing;

to bring

of

each

(v.20)

In

that

Jews

and

two of

kind

of

to keep

them

alive. In our allegory the Taheb is commanded to take from The word originally was every Ma'amad, station, or division. sin the wilderness march. In the used of the stopping-places Second Temple period, the Ma'amad was the division of representatives of the people who were in duty in the temple to read, e.g. the verses of Genesis 1 at the times of sacrifice, cf. M. Tamid The word here must mean, however, congregation. 3:7. 32. Literally Prayer, but prayer meeting is understood. Presumably in the case of Ma'amad and prayer meeting, it refers to such groups within Israel, the Samaritan Israel. The reference to the Ma'amad,in the Biblical sense of desert stoppingplace, would fit in with the grouping of Israel according to standards. Cf. note 14 above. On the other hand we note that Our writer is allegorizing verse by verse the second part of Gen. 6. Immediately before this he allegorized Gen. 6:18; it is therefore possible that this sentence about taking from every ma'amad and prayer meeting and bringing them with him (the Taheb) refers not to selections for all the house of Israel,

but to "the lesser

breeds

without

the Law".

This

is possible

as this sentence would be an allegory of Gen. 6:19, 20 where pairs of animals, birds and creeping things are to be brought into the ark. There is therefore some hope for non-Samaritans.

33. persons or from

'the pure which you declare pure’ would be the fit from every Ma'amad and prayer meeting either of Israel the outside world, depending on the terms of reference

of Ma'amad

and prayer

meeting.

34. ‘'And it shall serve as Repentance for you and for them’. Our author tries to allegorize verse by verse the Biblical story; as a result the allegory is considerably hampered. This verse is

the last part of Gen. 6:21 with one alteration 'repentance' instead of 'food'. Repentance in the allegory basically applies to the ark. In v.17 the 'flood', here for food.

word 'repentance! was substituted The writer by endeavouring to be

ful to the Biblical story and at sistent allegory is on the horns is not serious. Later on in his consistency.

35.

Cf.

Gen.

6:22 reading

for faith-

the same time to keep a conof a dilemma. Here the matter allegory, it does lead to in-

Taheb

for Noah.

276

36. Cf. Gen. 7:1. The sentence in the allegory is a verbatim quotation of Gen. 7:1 reading however ‘goodly land' for 'ark'. Here repentance is not the allegorical substitute for ark.

37. myriads

This

sentence

instead

of

is

the

Gen. 7:26 which enjoins animals should be taken the

first

part

of

(:3

virtually

Biblical

Gen.

seven

that a pair of too is omitted

is

omitted,

7:2,

pairs

with

3 reading

(of

clean

however

animals)

each kind of unclean in the allegory; likewise its

reference

pairs of birds of each kind to be taken into the final part of Gen. 7:3 'to keep their kind alive of all the earth' follows immediately after Gen.

to

seven

Ark. The upon the face 7:2a.

38. In the six thousandth year. The section which follows paraphrases allegorically Gen. 7:6-10. It commences with an adaptation of Gen. 7:6; instead of a statement as to the age of Noah, we are given the date of the Taheb's coming. The six—

thousandth year is of world ages, the de Be Eliyahu ete.

Eschatology,

cf.

interesting as pointing to a seven day system seventh being the milleniary period of Tanna This system is found too in Samaritan

Bowman,

Journal

of Jewish

Early Samaritan Eschatology p.63-72. is the same as Gen. 7:6 reading now, instead

of

Repentance 39.

Flood

of Waters.

stood

for

This

Flood

sentence

Note

Studies

VI

2, 1955;

The rest of the sentence Flood of Divine Disfavor,

that

earlier

Gen.

6:17

of Waters.

corresponds

to

Gen.

7:7

Taheb

being

sub-

stituted for Noah; ‘and the children of Israel' stands in place of ‘and his wife and his sons' wives'. Repentance is here again the allegorical substitute the end of this sentence we find

the Flood of Divine of the Flood’.

Disfavor'

for ark. In the allegory at 'to the good land away from

instead

of

'to escape

the waters

40. This sentence is based on Gen. 7:8. The ‘myriads and myriads' are presumably the allegorical equivalent of the clean animals. Above in the allegory based on Gen. 7:2 no allegorical equivalent to the unclean animals was mentioned. ‘'Went into Repentance with the Saheb! represents in the allegory 'went into the Ark with Noah'. Reference in the allegory to the good land has

no

equivalent

in

the

Biblical

text

of

Gen.

7:9.

"As the LORD commanded Moses' agrees with the end of Gen. 7:9 except that Moses stands in place of Noah. Elsewhere in the allegory the Taheb stands in place of Noah, even earlier in

this

very

verse

Gen.

7:9.

The

existence

of

some

sort

of

ert

relationship of the Taheb to Moses is known; he is either the one like him, or Moses returning. The substitution of Moses for Taheb here in the allegory might point to identity. 41.

This

stitution days'Gen. ance’

sentence

instead

latter

is

based

on

Gen.

7:10

with

the

sub-—

of 'for the repentance of Israel' for ‘after seven 7:10; and the substitution of 'the Waters of Repentof

'the

alteration

waters

of

the

flood'

is to be noted.

Here

Gen.

T(Sidis

iMalatiey

'repentance'

stands

as the allegorical substitute for flood, and not for PICKS Otis the allegory's handling of Gen. 6:17. In this present case

the substitution is not so fact the writer is showing

Ark

of Divine

(a) That

of the Flood; Against needed.

felicitous, now that he

but has

rather confusing. In two interpretations

(b) That

Disfavor,

of Repentance.

the Flood of Divine Disfavor the Ark of Repentance is In the second interpretation, the interpretation of the

inter-

allegorical

the

43),though

note

Tabernacle(cf.

is as

Actually apart from pretation of Ark as Repentance occurs. occasional lapses,as in the section immediately following this, the Flood is conceived of as the Flood of Divine Disfavor.

42,

This

sentence

is

a fairly

7:11

'In

the

Ssix-thousandth

world

in

the

life

hundredth

year

first

month,

Israel'

of Noah's

mean that what still alive as

the

of

year

stands

life’.

is to follow a nation.

will

in

the

second

of

the

creation

instead

of

of

'in

of

Gen.

the

the

six

In the

life

of Israel

it may

happen

when

is

is

month'.

Israel

Messiah haggada Another

Repentance'

for

This

will come. of the four change

sentence

Taheb

we

learn

from

12:h2 the

was the covenant with Abraham, on the fourth significant

Cf. also nights.

in the

'windows

The

the Jerusalem Targum Exod. of Passover, on the first,

world was created, on the second on the third was the Exodus, and

43.

allegorization

the

Significant is the alteration in the first month, in of the month instead of the Biblical 'in the second

this is to come at Nisan. Cf. on the four significant nights

Passover the same

close

from

verse

Memar

is

the

Markah

who

reading

gives

'windows

of

of heaven’.

corresponds

to

Gen.

7:12.

Divine

Favor

being substituted for 'rain' of the Biblical text. Another alteration is the insertion of 'day by day for a year' instead of ‘and forty nights'. The allegorist wishes to keep the Biblical text as much as possible, and yet harmonize it with his concept of a year of repentance. hu.

This

sentence

in the.allegory

is based

on

Gen.

7:13.

278

Taheb is read instead of Noah; 'and of Israel with them' stand in place sons,

Shem

and

Ham

and

Japheth,

his household and the house of the Biblical ‘and his Noah's wife and the three

and

wives of his sons with them'. '‘'Repentance' is here again the allegorical designation for the Biblical 'Ark', though a little earlier, the Flood is regarded as 'the waters of Repentance’, cf. note 41. ‘And the aforementioned good land' features again in this allegory, though not of course in the Biblical text, cf. note

39. 45.

This

sentence

is

7:14. It is clear from sojourner or proselyte,

a loose

his cf.

allegorical

sentence note 32.

rendering

that there Note that

of

Gen.

is hope for there is no

the re-

ference to 'the creeping things' of the Biblical text in our allegory; the cattle and the fowl are defined in the allegory as clean cattle and clean fowl, though the qualification is not mentioned in Gen. 7:14. The allegory states a reason why such

were included, not their offerings'.

the Ark

mentioned

in the

Biblical

text,

i.e.

'for

46. This sentence is interesting as showing that even when Flood itself is interpreted as Divine Favor(cf. note 41)the can still be allegorized as repentance. This sentence is

based on Gen. 7:15.

Saheb(i.é.

Taheb)is written instead of

Noah, Repentance instead of ark. Note the allegorist's insertion of ‘and with the priest' not in the Biblical text. Note also the omission of 'of all flesh in which there was the breath of life' Gen. 7:15 and the insertion after 'two by two! of 'for a ization of See above tution of

Origen's

ef.

sin offering and a burnt offering’. Here the allegorthe ark as Repentance has the Tabernacle in view. for the discovery of the Tabernacle and the reinstisacrifices there by Taheb and priesthood. Cf. also

interpretation

Homilies

on Genesis

47.

Gen.

Cf.

the second identified

48.

half with

"Divine

of the

II,

7:16 the

earlier

of that verse the Taheb.

Disfavor'

ark

as

a figure

of

the

is

part

quoted;

is the

one

of which but

is omitted

again

insertion

and penitents

49,

This

in (a state

sentence

Moses

into

wise exactly cited Gen. 7:l6a. As the verse stands text the LORD shuts Noah into the ark away from the the allegory the LORD shuts up Divine Disfavor away

Taheb

Church,

4ff.

the

but

is

other-

in the Bible flood. In from the

of) Repentance.

in the allegory

corresponds

to Gen.

6:17.

The Flood is now interpreted again not as Divine Favor but as Divine Disfavor. Instead of a duration of forty days its duration is two thousand and nine hundred and forty-four years. It

279

is to be distinguished in the allegory from of the rain, Gen. 7:12,which fell for forty to

our

allegorist

Divine

Disfavor.

of the

The Flood

author

as

lasted

a year,

the

rain

the allegorization days and according

being

a Flood

of

two thousand and nine hundred and forty-four years of Divine Disfavor would be considered by our

of Panuta.

length

the

20. The verse which is+the basis of the allegorist's statement is still Gen. 7:17; 'sinners' are read instead of 'waters', The end of the sentence is "their head' instead of 'ark'. verbally the same as the Biblical text, the different meaning given them by the D1.

The

"Sinners'

Biblical

again

represented

text

stand

in the

for

this

in place

of

of the

Flood.

sentence

'waters'.

is

Gen.

Gen.

bear

can

7:18a.

7:18b

is

not

allegory.

52. This sentence is not Nations and the Wicked of

The

but the words allegorist.

What

is

the

represented in the Biblical text. the allegory represent the waters

connotation

of

'the

sign'

is not

clear. One might think it referred to Mount Gerizim, the holiest place on earth for Samaritans. But Samaritans hold that Mount Gerizim was not covered by the waters of Noah's Flood, so it is not likely that the allegorist would venture to sug-

gest

that

Mount

'Sign' might referring to

53.

Gerizim

was

refer to sign the Samaritan

In the

allegory

covered

in his

allegorical

Flood.

of the truth and be interpreted witness and the truth thereof.

'sinners'

is read

for

'waters'.

as

Also

we find ‘all the high mountains' of the Biblical text allegorized into ‘all the good, the hills, the anointed ones, the truth'. The good would refer to the good people, presumably Israel; the truth would likewise refer to the Samaritan version

of the

religion of Israel. Samaritan high priests.

54. depth of

The

55.

of

Gen.

fruit

creatures

earth text

~:21

practically

'the

will Gen.

ones

may

refer

to the

In the Biblical text Gen. 7:20 we are told of the the water of the Flood. Here in the allegory we are

told of the length of the Disfavor will continue.

cited

anointed

that 7:21

quoted.

The

verbatim.

of the swarm

merely

period

be

‘every

part

Flood

not

of Divine

of the

Biblical

earth’. man'

the

substitution

for the

the

diminished

includes

first

Note

earth’ upon

that

Further

verse

in the

'all the

is

allegory

swarming fruit

of the

exterminated.

The

in

destruction,

the

general

Biblical

280

not

so

the

56. in whose

allegory.

Cf. Gen. nostrils

7:22 which says ‘everything on the dry land was the breath of life died'; not so the

allegory. There it is stated 'the Flood of Divine Disfavor will reduce thereby all flesh'. The allegory in the next sentence specifically qualifies the scope of the destruction of the Flood of Divine Disfavor because of the covenants later than

Noah's

time.

57.

Cf.

Lev.

Lev.

26:44,

26:2. 45.

This

seemed

the most

certain

proof

for the honoring by God of the terms of the Covenants, because these verses are found at the end of the warnings of the punishments of disobedience in Leviticus.

58.

7:23.

This sentence is very similar to the last Following on the citation of Lev. 26:45 the

ably deliberately the

Biblical

allegory

drops

text.

for

the

‘ak which

‘Repentance’

‘ark'

(Gen.

is

is found

again

part of Gen. writer prob-

before

Noah

substituted

in

in the

7:23).

59. Cf. Gen. 7:24 'sinners' again being substituted in the allegory for 'waters'. Two thousand and forty-nine years here appears in the allegory as the: period of the duration of the Flood waters upon the earth, as against the Biblical Flood's hundred and fifty days. We note that the duration of the Flood in the allegory itself is now five years longer than as stated,

Che

notes. 60.

allegory the

We

now

the

covenant

pass

reason with

in the

for

allegory

the

Abraham,

abatement Isaac

and

to

Gen.

of this Jacob.

8:1.

In

Flood Whereas

the

is in

again the

Biblical Flood narrative the reason given is God's remembering "Noah and all the beasts and all the cattle that were with him in the ark'. The allegorist does not say that God remembers the Taheb, but that He sends the Taheb. The allegorist is not quite consistent here. The picture of the Taheb in the Ark is tacitly dropped at least momentarily. Then in the next sentence whereas in the Bible Gen. 8:1 God made a wind to blow over the earth, that the waters may subside, in the allegory God causes a spirit of zeal to pass over the Taheb. The allegory alters the sense of the Biblical Hebrew text, with the minimum

of verbal change, e.g. adding kina'a Taheb instead of 'earth'. The Taheb mediate

cause

of

the

sinking

ofthe

for not

Flood

zeal, and reading the wind is the imwaters.

Wind

and

spirit are two meanings of the one Hebrew word. Therefore since the Taheb is the agent of God in coping with the Flood of Divine Disfavor, the allegorist felt justified in altering the text to make the Taheb the immediate cause of the Flood's abatement. The end of the sentence is the same as in the

281

Biblical specify

account, the

61.

except

This

that

'of Divine

Disfavor'

is added

to

waters.

flood

sentence

is

based

on

Gen.

Ssleethe

allegory

qualifies the Deep as dark. Thereafter the beginning of the sentence was similar to Biblical text, the rest is very different, e.g. 'the fountains of the deep and the windows of heaven were closed, the rain from the heavens was restrained’ becomes in the allegory 'sin and violence will be restrained from the earth'. The allegorization ef 'rain' in Gen. 7:12 when the windows of heaven Gen. 7:11 were opened, was quite different.

There

the rain was

point

this

out

Divine

once

Favor,

again

author's

mind

metaphor

in a favorable

regarding

to

the

here

underline Flood.

sense,

Divine the

Disfavor.

ambivalence

Sometimes

cf.

note

he

can

ih in our

employ

the

43, more

often

in an

upon

earth!

the

unfavorable.

62.

‘and

the

righteous

shall

dwell

the

allegorist's rendering of Gen. 8:3. Because the waters were abating, the righteous could live on the earth again, in fact were doing so, he tells us. This again points to confusion of metaphor in his allegory; the only folk, even righteous folk alive were in the Ark of Repentance with the Taheb; the good Ship Repentance had not yet landed and disembarked her passengers. The allegorist is not consistent and has not made up his mind where the righteous are. 63. Cf. Gen. 8:4. A further example of inconsistency on the part of the allegorist. The Ark of the Biblical Flood story, allegorized elsewhere by our author as Repentance, now

is metamorphosed

into

the

Shekinah.

This

fits

in with

the

comment innote 62 that the allegorist thought the righteous were already on the earth, not in the Ark Repentance. The Shekinah, God's abiding presence,was and is withdrawn in the period of Divine Disfavor; the Shekinah returns on the renewal of Divine Favor. In the Bible the glory of the LORD is used

to express what later Judaism meant by the Shekinah. The "slory of the Lord filled the Tabernacle’, cf. Exod.40:34,and glory of the Lord filled Solomon's Temple,cf. For the withdrawal of God's presence from the 11:25;and

for

the

return

of

His

presence,cf.

the

1 Kings 8:11. Temple,cf. Ezek. Ezek

neta prs).

(Oya

the first of the first month, i.e. at the termination of the year of Repentance, see above note 42. The allegorist alters the Biblical Flood dating understandably to conform with his allegory; bub itis significant that he did so. There is in Judaism a certain doubt as to whether the Messianic redemption

will Our

be in Tishri author

(seventh month)

obviously

believed

or Nisan

it would

be

(the first month). in Nisan.

282

Instead of Ararat the resting place of the Biblical allegorist naturally substitutes Mount Gerizim here.

Ark,

the

The

Shekinah

was

to

return

to Mount

Gerizim

when

the

Taheb

came.

It would almost appear as if the allegorist thought of Mount Gerizim itself as having been inundated in the Flood of Divine Disfavor, spared though it had been in Noah's Flood according to Samaritans.

64. There

This

visions.

Mount

thought

with

Samaritan cf.

sentence

is nothing

Biblical

text

vision

High Priest

at

Abisha

Bethel.

heads

only

with

Cowley, Samaritan

Liturgy

Biblical

date

is

8:5. seeing

in Samaritan

Jacob

but

saw visions

vision.

can

also

mean

Repentance

mountains

though

of

of

Vol.

the

there,

II,

p.514f.

Gen.

8:5

is

read

Repentance

from

the

first

the

allegory

here

in the

in

allegory

mainly

for

the

stood

in

i

This

sentence

8:6-8.

Just

in the

altered

(day of the first month); 8:5'the tops of the mountains’

beginnings.

Ark.

65.

on Gen. Taheb

of Gen.

1909.

The

place

Not

(14th century)

day of the tenth month to the tenth "beginnings of repentance' cf. Gen. Rosé

rendering

corresponding

Gerizim(Bethel) has been associated

Jacob's

Abisha's

Oxford,

is the allegory's

in the

in the

as Noah

allegory

opens

allegory

opened the

is based

the window

window

of

quite

clearly

of the

ark,

Repentance.

the

Noah

sent forth a raven(v.7)and then a dove(v.8); the Taheb sends for "doves and voices'. Noah's dove was sent forth 'to see if the waters

had

subsided

from

the

face

of

the

ground';

the

Taheb's

"doves and voices' likewise are sent forth to had lessened. With slight verbal alterations

see if the sinners despite the com-

bining

close

of Gen.

Biblical

as

also

8:7 and

text.

is

‘which

like

end

allegorist of forty

he had made'

is the whole of v.7b. ha-'Aturim

8 the

'At the

keeps

days'

Gen.

raven

is omitted, The main omission

at end of v.6.

'doves and voices'

Noah's

v.7 are

to the

8:6

ha-'Aturim ha-Kolot.

mentioned

only once.

‘aleph in 'Aturim is the prosthetic

'aleph which occurs

Samaritan

part

pronunciation,

and

is

not

of the

root.

66. This sentence is based on Gen. 8:9,the voices substituted in the allegory for the dove. (Gen. 8:9). allegorist

omits

noting

return

shall

the

Gen.

come to him'

him to the

67.

ark'

This

8:9b,

of the

9c,

voices

d with

the

to

Taheb.

for the Biblical

the

'she

The

in

exception 'And

being The

of briefly the

voices

(the dove) returned

to

etc.

sentence

in the allegory

agrees

with

Gen.

8:10

SO-

283

far as it goes, but omits the final words which it does not attempt to allegorise. ficant as the same omission occurs in the

68.

Cf.

Gen.

8:11 to which

this

‘out of the ark! This may be signiprevious sentence.

sentence

is very

similar.

The differences are 'voices' instead of 'dove': the addition of 'of Divine Disfavor' to evening (Gen.8:11). The allegory Substitutes "a good voice' for 'a freshly plucked olive leaf! Gen. 8:11, but retains ‘in her mouth' Gen. 8:11. The allegory

is

a bit

strained

good voice

here,

voices

go

out

and

come

back

(sic.).

mouth'

in their

69. This sentence is the same as Gen. 8:11b Taheb for Noah, and sinners for waters.

ever

with

'a

reading

how-

70. Gen. 8:12 is omitted in the allegory. The sentence under our notice is remotely based on Gen. 8:13. The reference

of

'they

shall

call"

(in our

allegory)

is not

clear;

it prob-

ably

refers to the voices. The date in our allegory is that of The the Biblical text, so far as month and day are concerned. allegory puts in place ofthe Biblical 'the waters were dried from off the earth' - the glory of the LORD shall fill the whole earth. i.e. The Flood of Divine Disfavor was past and God's Shekinah, His glorious abiding presence abode with men The allegorist may have based his showing His Divine Favor. idea of a year of repentance on the dates in Gen. 7:11 and True in the Bible not a whole year intervenes, but Gen. 8:13. it was all but a year. fl. Whereas one worthy finish of the whole

earth,

cf.

might Flood

Nun.

compliment the with the glory

14:21,

this

last

allegorist on his of God filling the

sentence

is

bathos,

and the effect is spoiled. It is indefensible, unless the allegorist was a realist. The consonants of ‘oreb raven are also those of ‘ereb mixed multitude. Though the raven is men-

tioned in the Flood Story, there is a mixed multitude when he was writing; yes, and he felt even in the glorious future it could not help being the same. In translating

this

allegory

an

attempt

has

been

made

to keep to the Revised Standard Translation where the text of allegorist and of the Bible agree. Tenses have had, however, to be changed. The Samaritan does not in the first place use

the waw consecutive

(b) the allegory

will happen in the future. Perfects garded as prophetic perfects.

is about have

something

therefore

been

which re-

284

MOLAD

MOSHEH

SELECTIONS FROM THE BIRTH STORY Such

is

Samaritans special

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services. MS.

script

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TRANSLATION Now

OF

eee

in Egypt

and

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bitter

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5B-8B

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erceters”

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God

FOLIOS

line

the

service.

Egyptian to

sought

and

build

Raamses,

and

the

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them.

in

MOSES

holy

of

in his

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servitude

them,

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accursed

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one

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OF

Levi's

was

high

time

STORY

from He

Pharaoh,

onerous

treated

sprang

that

at

he treated

BIRTH

exalted.

disease

Israel

violence

THE

;

this

man

286

is

strong,

upright there

and

the

apostle shall

and

the

and

Pharaoh

be

shall

proceed from

ofthe

and

he

all

gives

piti.t4

his

and

sent

he

brought and

you

ing with he

have

to

this

him

shall

are

illumined.

en

apostle;

all

17

face

man

distributes

for

word

"Well

he

have

What

you declare

kingdom

I have

your

is

near,

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and

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dom

growing

strong.

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the

of his

way

redemption

for them.

of Sheol.

Only

of

it;my

and

your

of

Israel

I have

knowledge

is

And

is

be

great

apostle

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something

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For

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19 in the ascendant,

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kingdom

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relieved

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heavens

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me

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is

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honour,

him."

have

they

"Respect

serve

me".

fears.

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say:

cease,

cause

God,

was

accursed,

heard

shall

well

with

and

Amram

to

shall

his

to

Pilti.

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the

word

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If what

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divination.

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question.

earth

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Israel, hand,

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and

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from

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for

proclaimed

Pharaoh.

turned

longs

called

and

and

shall

this

face,

him

for

he

him in haste.

what

And

and

from

his

oppression

host

light,

So

from

Egyptians

andr shew leeor Law called

shines

release

kingdom

stranger

light

Aposeme

part event

©

287

cast

. into

and

in the

vision

days.

Now

of the

child

known

said to him:

born?"

He ordered

are,a

prevented

Amram

that

any

did

so,

ings.

and

be

and

he

by the

together between

Amram

child,

and

and

came

be praised

19 days, father

She

showed ished

his at

the

was

forbade one

place

of

by this

(then)

with

exist;

sorcery.

and

one

all

from

this

to

go

into

not

went

stand.

and

was

joined

arranged

aided

him

and

whehepeaa!

was

advanc-

Moses

and

was

great

good,

the

of the

Law.

for

He wished

the

that

and the

of

the

his

to

child

mother.

Egyptians

wizards

Him

Let And

from

arose

with

from

grape

do.

with

her

enveloped

God

the

to

born

And

the

suffered

could

God

he

out

a meeting

and

feel-

power,

they

he

and

wife,

go

let

Pharaoh

was

womb

heavens,

But

declare

who

with

Jochebed

women

be

and

his

his

to

born.

heart

never

a ee

are

of Levi

present.

in the

be

to

and

Now

Amram.

established

Israel

of

and

God

wife

that

appearance,

in

the

Helper

his

he

should

all

in the

not

of

hard

went

completed

glory

men

excellence

pregnant

begotten

forty

perish".

sanctity

been

of

shall

the

was

whole

wife

raised

he who

the

days;

daughter

was

the

forty

will

from

the

the into

of

man

the

knew

Remember

who

in

Jochebed; Amran

the

Amram

He

Lord

hacia

the

this

the

became

she

evidence

had

them

end

any

that

of

that

his

By his

did.

is

cast

"Bring out from where

prousecusai

if

he

be

sealed

enchanter:

the

Israel

ec passed

Piary en ...

which

till

against of

and

Blery

But

Jacob.

the

But

in age.

ee

all

hand

them,

of

light

approaches

set

banishment. And

that

which

did

a womans ce lest

you

and

angry

and

say

approaching

separated,

to

was

This

shall

by him,

shall we do that the child be not

the

that

and

scattered

stand.

Israel

reckoning,

him

of Pharaoh.

people

born

"What

over

are

be

with

set

thing

was

the

water

that

arose

which

let

commanded

house

is the men

man

He

should

the

from

remain

he

Pilti

speaker;

his

shows

from

Pharaoh you

sea

and

violently

the

is

Pel i = fire 2 and

and

tells

And

this

sea;

midst

which

eee tee

and

the

Bal

after

his A eee

were

aston-

in haste;

288

him was

convened

assembly

and

an

was

and

magician

he

and

called ,every

violent

the

concerning

sorcerer

and

wizard

Pharaoh

this

So after

of the mark".

wide

would watch

you

that

reckoning

and your

(to do)

strove

you

what

was

Vain

mother.

his

of

womb

the

with

contact

into

brought

been

has

boy

"The

and said to him,

alarm

in great

to Pharaoh

came

Pilti

reports

this

of

affair.

Now all of them stood by this decree: "If any child 34 be born to the Hebrew people let them cast him into the midst of the also The

river".

sent name

just

as

God

is

God,

commanded,

midwives women)

in

number,

But

people he

and

as

let

are

as

This

So

for

the

midwives,

and

He

not

know

evil

about

were for

them,

bitterness.

The

pcimeeneue

in

for

when

If the

woman

came, abroad

she

that

she

- they

in childbirth

of the

was

went

saw

the

Nile,

they

Hebrew and

bring

into

a daughter,

the

to

to

multiplied

in

and

for

their

them. the

everything

the

waters

was

time

forth the

for

come

against

people the

(Hebrew

Pharaoh

Him

So

drank

the

the

them,

with

and

Pharaoh

slave:

people

he was

powerful.

apart

"Every

And

to

honored

and

pregnant

might

the

the

midwives

seemed

God

and

Puah,

righteous

live.

the

a reward

them,

growing

the

princessor

afterwards

kept

into

"because

before

matter

a lie.

told

above.

overbearing

children

women,

delivered

earlier".

not

male

with much talk,

the Egyptian

and

abroad

spread

the

was

So said the mighty God,

spread

it be

live". feared

so

Egypt

cast

wicked

who

birth

shall

the

Israel

giving

of

Israel.

other

mentioned

who

of

distress,

king

been

Pharaoh of

the

do

much

did

of

midwives

39 He profited,

Pharaoh

people

not

like

and

Pharaoh.

the

to Pharaoh

(and)

name

you

daughter

as

indeed

from

the

has

Hebrews

3

not

the

And

which

the

every

vigorous

true

to

forth

and

Law.

as

are

be

houses

did

said~

are

them,

let

However

upright

they

in the

born

you shall

tyrant.

Shiphrah

(the decree)

eonee that

went

midwives 39 of the

the

was

said

of

order

called

of one

midwives

but

This

and

of

likewise of

her

prince-

lest

aiieennessate

she would

return

289

Mache

the

game

ness

and

God

of

the

was

So

grown

them

up,

the

He

ed the to

her

in

picaee

of

should

Good

is

remembrance

And I created

God my

is mightiest

revealed

of them of

or

Hosts

fullness

His

(them)

in

lead

them

would at

his

gladdened

Ones.

pious,

and

hastened

protected

he was

great

In the

of him.

mention

up.

him

raised

she

holiness,

day

sabbath

the

on

went

mother the

and

as

months

seven his

But

month,

thereof

by this

remember-

kept

was

hand

God

And

either

He

is

(I created

sake

is in him who and male, 52

ayy

born

out

it)

of

surpasses

(all),

highest

of all

and

or to be created

hitherto~”

en

for

who

here-

concealed.

shown

obeisance The

house

The

to be

in

exceeding

:

:

great

joy,

4 was the to him, for his Tea Do were dwelling in light,

,

of Amram’~

(of the light)

to his fellow: Favor:

the

of

And

of Heaven:

whose

for

and

were

did

theirs.

saying is

the

every

Gaiaeies

re

whom

of

(created)

creatures

was

world,

preserve he

house.

All

their

revealed

book.

its

by

from

boy

of her.

to

said

45~

the

day

fifth

My good nieesuee

nothing.

and the

the

with

is

Good

father's

hoped.

seventh

the

his

out

the

Nevivoriuue

world.

in his

protected

be

he

origin

made

firstborn

in

born.

was

Moses

all

had

tedden

holy

him

with

term

that

and

silently

when

were

the

honey

strong.

(how) be

people

they

the

the

the

with

He

which from

and should

wilder—

And

them

should

covenant

Marken ‘© explained

full

after,

All

this,

of

and

womb;

prophet

the

how he

there

to

with

very

deliver

a man,

how

abundance.

Moses

lord

month

in

would

number

and

him

became

an the

him

rock.

with

they

lett

suckled

flinty

pass

He

he was)

He

the

and

that

their

covenant

in the

of

remembered

remembers

bring

our

God

Land,

account

on

And

from

and

© would

And they

sign

that

out

thee

in

Holy

every

oil

a son,

him,

multiplied

trusted

bringing to

and

people

trouble.

“Bubear

protected

rock

the

child

was

directed

on him.

Everyone

"The prophet of the Lord is born in 56 of all creation is born: the

select

290

ane.

of

God

house:

the

the

one

of the

the He

born

chosen

is

out

and

and

ag

servant

world

prophets The

is

of

of

of

born.

all

master

of ravers

come

holiest

65

him over

He?

sake

the

reveal laws:

all

the

world

has

he

has

oaths

select tie of

of hidden

come,

were

all

the

spirits:

he who

received

has

come:

he

reveals

of life

te

and of

of different lights

on

has

portion

the the

come

to

two

of

our

the

9 has

has

of

the

tablets

fee

has

good

covenants; all

creatures;

Lord

the

God

and

of

for

whose

most

spirits

testimony he

has

of

whose

for

all

of the

things

of all

he the

come:

trusted

choicest

come, he

the

has

prophet

come,

the

detail.

receive

of whom

treasures

sorts

of

prophet

of

in

the

redeem

6

the

crown

to

because

he

he

of

His

inheritance:

born: the

choicest

account

covenants;

the

come;

mother

come

all

His

prophecy

things:

established;

has

who

has

he

is

for

has

come

over

and

60 ,

master

the he

has

he

born

his

the

come;

he

sets

remembered

desire

come,

has

is

is born,

glories:

all

67

families:

to

usteaee

prophets

61

shall has

of

generations

sake

pies

is

Lord

His

End

You

of

that

the

its

master

has

he

who

come.

tells

The

come.

FOOTNOTES 1.

Levi.

Amram,

Father

Exod. 6:18-20,

of Moses,

Num.

3:19;

son

26:58,

of

Kohath,

2. His holy line, i.e. Levi's stock holy line, literally "his holy genealogy'

Samaritan

and

grandson

59.

This concept of the holy stock thought, e.g. cf. the careful

of

through Kohath. His Toledoto ha-K°dosah.

is fundamental genealogies of

in their

priests from Adam to the present which the chronicle Tolidah claims to present. The reader should compare the Malef for the immediate interest of the author of the Birth story of Moses in showing that Moses' father was of the holy stock. The reason was that in Adam, even fallen Adam, was some of the light which had been created by the first word of God on the first Day. This light was the Holy Spirit, and was Moses. The true line passed on the light from Father to Son till it came to its fullness in Moses.

291

3.

Jewish

Jewish

tradition

high-court,

4.

cf.

Presumably

as

De, Literally:

Nahshah;

of Amram

Vol.

a Rabbi

as the

or

the

head

Amram

he would

name

as

I, art.

"be withered"

despair". 6.

knows

J.E.

of

the

p.533.

likewise

be

a doctor.

"dry in soul",

of the Pharaoh;

this

i.e.

name

"to

is not

given in Jewish tradition. *There is a Jewish tradition that Pharaoh's name was Malol, cf. L.Ginzberg, The Legends of the Jews,

Vol.

II, p.248.

(Philadelphia

7.

Pithom

8.

The

and

Book

of

Rod which Samaritan

Adam took tradition

ef.

de R.

Pirke

to

do wonders

be

1:11.

Signs:

one

of

books

(tbid.

p.313)

7, 12,

quite

magician

or

merely

style.

Sandik

cf.

i.e.

as

the

clear

12.

msk but cf. Arabic mazzaka to destroy.

13.

The

of the

Pilti.

in Mishnaic

magician.

New

Testament

phrase

Rabbinic

tradition

does

the

Cf.

Cf.

the Asatir.

as the name of the magician who Instead we hear of two wizards.

foretold

the birth of Moses

and thereby caused of Pharaoh against

106a. cf. also II Tim. In Pirke de R. Eliezer having

the

Law.

as

of the word’.

know Pilti of Moses.

Egypt" decree

milk

canfol-

lawyer.

Nomikos,

still

what

judge.

The

is

Liter-

Sandik

from

man'

advocate,

an

refers.

The yateh him after

'this

object

11.

speaker

the able

was

third party, presumably the must therefore be translated

Nomik,

1h.

as

is

Sandik

The

the Sandik'.

Amram

Sundikos

Gk.

the

to But

into

Adam

Hebrew.

10.

"the milk

who

Gk.

to whom in the

(meaning Amram).

anticipates

rod came book

this

clear

construction

in

The Sandik saw this man verb

on

36).

The magician tells him, some lows. The sentence Sandik, who Amram is.

the

inscribed

Adam's

having

his

of

It is not clumsy

the

either

the

from Paradise, cf. Malef. According Balaam and Jethro knew of this book.

‘He saw him this man

ally it is: not

Exodus

(AsatirII

is

sentence

cf.

Because

Sandik.

9. The

Raamses,

Eliezer

of Jethro.

hands

1946).

told

Pharaoh

"the

not

foretold the birth Jannes and Jambres,

destroyer

of the land of

as did Pilti in our source, T1.B. Sotah the Israelites;

the cruel lla; Sanh,

iii:8 for the same two magicians' names. (tbid. p.377) the magicians are reported

of the

birth

of the

as

yet

unborn

Moses.

292

The names of the magicians references to the prophecy

are not there given. For other of the Egyptian priests as to the

birth of Moses cf. Josephus Antig, Bk.II.I1X.2 - Bk. II.X.2. also ExodR. i. Targ. Jer. to Exodl:14. In some Jewish sources Miriam

also

who would R. i.24. assured

foretells

liberate cf. also

by God

that

a

son

would

be

born

to

her

father

Israel; T.B. Sotah llb, 12a; Meg. la. Ex. Josephus AntiqBk.. II -IX.3 where Amram is

in a vision

that

he

will

be

father

of

two

famous

sons. 15. The light cf. Gen. 1:3. To understand the connection of the light of the first day and Moses cf. Malef beginning. The light was the Holy Spirit and the pre-existent Moses. For the pre-existence of Moses cf. The Assumption of Moses i. 12-1

XI II, 17. p-415,

Charles

Oxford

Upoerypha and Pseudeptgrapha)

Vol.

II,

1913.

16.

i.e.

Amram's

loins.

17.

The

chosen

apostle

18.

The

powers

of

is

heaven

Moses. shall

serve

him.

This

may

be

a

reference (a) to the Angels hailing his birth (cf. the end of translated extract) and (b) to'the homage he received even from the angels when he went up Sinai to receive the Law. To the latter's homage there is frequent reference in the Samaritan liturgy. Jewish tradition knows of how Moses refused to give the angel of death his soul, cf. T. B. Sotah 13b. Moses over-

comes

who

the

angels

thought

at Sinai,

Law

the

was

cf.

19.

Star

into

20. the

Cast into the sea. Nile. Exod. 2:3.

2l.

'Fire

the and

plagues. the water

to pass,

of

Israel.

Cf.

and water'

Pirke for

given

Num.

seem

The fire may be to the cleaving

cf.Exod.14:21-22.

The

reference

is

24:17.

A reference

hardly

The word

to

ibid.

p.361

A star

to

Moses

a reference

out

of

being

Jacob.

put

to any

of

a reference to the pillar of fire of the sea to allow the Israelites

come' is uncertain, cf. Arabic grm in our text may mean ‘are stopped' 22.

de R. Eliezer

them.

ttzdarmt

translated

'to stop', hence the or ‘are overcome’.

Israel's

crossing

of

the

'overword

Red

Sea

Exod.14:21-23. The irony of Pilti's vision was that in fact Egypt, and not Israel was cast into the sea Exod.7h:08, 23.

The

Exodus

narrative

tells

us

nothing

of this

of Pharaoh separating the Israelite men from their of Pharaoh's keeping Amram in his Palace away from

decree

wives, nor Jochebed.

293

There

is

p.533)

when

in Rabbinic

reference

Pharaoh

of the

Amram

issued

Hebrews

the

sould

(cf.

decree

be

25. Rabbinic

The man is tradition.

cast

unknown

2ebeeelhismiashtawas had been handed down Amram, and it was to

27. married

@xod1:22) into

the

130

that

old

years

T.

of which

Biblical

de R.

be

to

she

bare

child

Sotah

12a. were

and

to

Amram

I art.

Vol.

J.E.

con-

was

Moses

for

p.375

tbtd.

Jochebed

Moses.

The

compare

But

Ar.

IVth

zgbd the

cf.

tradition

presumably

p. 378 speaking

intense-

rendering

Rabbinic

white.

intensely

father.

cf.

bright.

intensely

tbid.

Eliezer

male

B.

account

when

old

years

2bd is uncertain. is

Amram,

wife,

account the overseers to be taskmasters.

Eliezer

de R.

when

was

light

for

his

every

river.

tradition

130

was

Pirke

also

The

29.

ly bright Pirke

the

I article from

the Ja phtyot thertirst, Day) Gen. 1:3. from Adam through the holy patriarchs shine in the face of Moses.

Jochebed

Cf.

ceived.

form

to

to Rabbinic

According p.538.

being

Vol.

himself

Jochebed, sister of Kohath, Amram's his aunt Jochebed, #xod. 6:20.

28. Amram,

J.E.

separating

2h. According to the Biblical appointed for this purpose but

not

It to

literature

to

child

of the

when born, says that his parents saw the child in the form of an There is the tradition too that a glorious light angel of God. house when he was born, showing that he was whole the filled

worthy

of

the

gift

Sotah

T.B.

of prophecy,

Zar

In Sotah 12a we hear of Amram when he decided to re30. decree sume marital relations with his wife (despite Pharaoh's

second against male children) celebrating his wedding for a canopy marriage the under who wife, old time with his 130 years

The word but cf.

becomes like a young maiden. ed' in our text is uncertain, God who 31. deemed Moses.

32. star

of

Cf.

the

the

despite

star

Bethlehem.

plans

in Balaam's

Matt.

2:2.

The

root

23

aedSnab dush.

3h.

Cf. Exod.1:22.

of

rebid rendered in Arabic rbd

Pharaoh

prophecy

brought

Nun.

dus is to trample,

24:17;

'envelopto confine. re-

the

ef.

thresh

the

in

Perhaps the word can Rausah in Arabic means uproar. Hebrew. written daleth for have The Scribe may be translated ‘alarm'.

resh.

Pharaoh

according

to the Samaritan

29k

account

having

vent the be born,

failed

this respect Pharaoh in much the same way of Bethlehem. Matt.

tween

in his

union of Hebrew now attempts to

the two

earlier

decree

which

was

male and female, lest the destroy any fruit of that

to

pre-

liberator union. In

according to the Samaritan story now acts as Herod in slaughtering the innocents 2:16. There is a certain similarity be-

stories.

In Pirke

de R. Eliezer

tbtd.

p.378

Pharaoh rescinds his order to cast male children into the river when he knows Moses is born. He only gave the command hoping Moses would be among the infants drowned. When Pharaoh knew that Moses had been safely born and not drowned at birth, he then apparently (according to Pirke de R. Eliezer) changed his policy and determined on embittering the lot of the Hebrews with hard labour. 35. The Hebrew midwives cf. Exod.1:15-21. midwives in the Samaritan birth story of Moses isuisiliey jes, Inpal5).,

36.

M.T.Exod.

1:22

lacks

'to the

Hebrews'.

however, this is said by Pharaoh to all midwives. In Ex. 1:16 the midwives are when being born. The method of killing

37. dition

This

is an

of the

exact

epithets

quotation

after

God

The are

In the

of the the

Bible,

his people, not to the to kill the male child is not specified.

ofExod.1:17

and

names as in

Pharaoh

with

the

ad-

respectively,

and

the further addition of 'secretly' as to how they managed to let the children live. The root Amar is used, however, instead of the root Dabar in reference to Pharaoh's command to them. 38. Pharaoh's query as to why the midwives were nevertheless letting the male children live ef. Exod. 1:18, is not quoted in our story. The text here assumes the question and proceeds to quote the midwives' excuse, cf.Fxod.1:19. This is also an exact quotation of the Biblical text apart from the addition of

‘with

much

after

Egyptian

talk'

after

women,

'to Pharaoh' and

the

and

closing

"prince

‘indeed

and

much

The Birth Story does not quote the verses 20, 21 merely paraphrases very loosely their substance.

39. American

40.

also

The word Revised

The

word

'princess

word mean ly refers

41.

Battim

and

be rendered

Version.

rendered

here

slave'

above;

anything but to Jochebed.

Here

could

Standard

follows

slave! earlier’.

of kxoqg.l,

'families'

as

but

in the

Exod. 1:21.

princess

but

is

literally

in’neither

princess.

In this

a Samaritan

haggadic

case

case it

prince

can

very

so

the

definite-

interpretation

of

295

Deut.

and

For

32:13

oil

end,

out

of

‘and

the

he

h2.

The

rock

43.

The

meritorious

God's

made

flinty

and

covenants

flinty

with

Abraham); with Isaac

him

suck

honey

out

of

the

rock,

rock'.

rock.

ones,

i.e.

them,

cf.

Gen.

Abraham,

Gen.

Isaac

15:18;

26:3 with Jacob

and

17:4

Jacob.

(with

35:9-12.

hh, This is not a reference to his life in his mother's womb, but to Moses as already existing in the Unseen world as he had been from before the creation of the earth.

But Moses was not Jochebed's firstborn; her firstborn 45. The only way the use of the expression child was Miriam. is to understand it as meaning her firstborn can be understood, Peres GasON«

A.D.

lth century

of the

priest

famous

the

Markah,

46.

who

in addition to composing liturgical hymns still used in the modThe Memar ern Samaritan Liturgy, wrote the famous Memar Markah. This reference to the seven month gestation is now incomplete. of Moses may come from a portion of the work now NOSt ae Liaere is no birth story of Moses in the extant Memar, though it is The Memar obvious that there must have been such at one time. Markah is not primarily a commentary on the Pentateuch, though

pieces

are

there

of Bible

centers round Moses. ages before Moses are

commented

The

on passtm.

Its interest in the events only in so far as they can

Memar

and personbe shown as

Cf. the writer's paper given to the Dutch leading up to Moses. A Leiden, 1950. Old Testament Society's International Congress,

47.

Samaritan

of

comparison

T.

Meg.

B.

p.60a)

13b.,

Moses

say that

and

Mek.

Beshallah

died on Adar

Exegesis,

Biblical

Rabbinic

7,the

Wayissa'

Weiss

(ed.

day on which he was

born. i.e.

48.

Lev.

sake.

Moses.

Heaven

R. XXXVI.4 gives

and

earth

a Jewish

were

ereated

parallel

for

to the

his

Samaritan

such a haggadic had, any recogent in the Samaritan nition accorded to it such as the statem The tans. Samari the among had has Birth Story of Moses ed to believe such a expect were and e believ did tans Samari expression of opinion. statement; it was not an individual

But belief. statement as

50.

Jesus: Matt.

Cf.

'This 3:17.

one should note that in Judaism cited above, has not, nor never

the

Bath

Qol

or

is my beloved

heayenly

Son,

with

voice

whom

at the baptism of I am well pleased'.

296

51.

only

52. to

i.e.

mightier

This goes prophets.

than

much

all

further

creation

than

male

Deut.

and

34:10

female.

which

applied

53. The word is gltktm which I understand as from Gk. Galakstas (galaxy), and in reference to the hosts of heaven the word

would

54.

not

The

ereation.

56.

out

light

See

Do»

epithet

be

of Moses

above

Ch.

Seter

The

select

of Moses

21-

"Moses

58.

The

33:L)s

expression

of place,

note

Yashar

or

as

p.i112b

elect

early

the man

trusted

being

29.

Moses

60.

Cf.

the

of

over

Vol.

servant

Deut.

of the

and

T.

all

B.

Sotah

creation

is

of God" is a Biblical

one

Liturgy,

light

34:10;

first

day

of

12a.

a common

enough

expression

(Deut.

Markah.

as

in the Old Defter

The Samaritan

the

26.

all

His

house

(Samaritan

II, p.L,

Oxford,

of the Lord.

the

is

reading

a common

Liturgy),

Deut.

in our

cf.

enough

Cowley

1909). 34:5.

text

is literally,

prophecy.

Ol; Of itsaBnd. Cf. Dett. 32:35 Sam. Version not ance’ but day of Vengeance. The Samaritans base their ology on this verse in the Law of Moses.

62. A reference to the wonders court and in Egypt, at the crossing

63. The pillars tOi, Ou, AUS

64.

the

Cf.

65. The efficacy

of fire

the Covenant master of his

worked of the

and cloud.

at Sinai

of prayer. Moses prayer in turning

by Moses at Pharaoh's Sea and in the Desert.

Exod. 13:21,

Exodus

67.

i.e.

34:10.

Israel.

22; Exod.

2h.

is called such away the wrath

when He wished to blot out Israel, cf.Exod. 32:30f. the sin of making the golden calf.

66. Cf. Deut.

'vengeeschat-

because of God

because

of

of

29%

68.

God

69.

Moses

70. teaching Tl.

31:18

Moses was the spirit of Malef, beginning.

of

God

according

tablets

of

the

Ten

i.e.

the

two

to

Samaritan

Commandments,cf.

Exod.

and Exod.32:19.

72.

i.e.

Moses

as

the

light

of the

First

Day,

Gen.

1:3.

298

CHAPTER

THE

5

HILLUK To the

late

Haham

Gaster

belongs

brought

the attention

of the learned

Code

of

Laws.

Gaster

John

Rylands

this

work;

frankly

In

the

Library,

one

is

fairly

in Arabic

p- 152)admits

'a modern

Priest

b.

told

Amram

me

that

Isaac

his

much older

time",

trines

set

forth

itself

may

be

I am

led

to

Tabbah of Abu'l separate

in both

very

Samaritan

and

the

two

element

the

of

self on

as

Sabbaths

circumcision.

of the

historical

The

from

way

is

that

second

with

and doc-

it old.

treated

in the

Kitab

al-

and more

topic

things.

from a

compilation

century

individual

1811(the about and

title

This

to the

section

in

matters

the

which

the

occurs

Kitab

al-

between

the

In both

works

about is

Sefer Hilluk)describes worship the

inadequate.

chapter

fortunes

states

of

that

the

statutes

how and why Samaritans

the Jews.

allusions

included

centuries

doing

Community

say

The

The Htlluk,like

of

1925,

author’.

it dates

old.

is

prominent.

J.R.G.

Festivals

Htlluk states

community

any

work

0.U.P.

I cannot

indeed

the of

The

Samaritan

to draw the distinction

Jewish

But

Hebrew.

in

copies

the practices

Seven

but

information

and

in

in the eleventh

al-Suri.

polemic

giving

three

that

that

material

identically.

One manuscript

are

the

by comparing

subjects

careful

of

While

are

the

works,

is handled

Tabbak,is

it.

having

to the Atlluk or

claim to be the

to believe

Hilluk

but

Hasan

these

wrote

conclusion

same

are

Secretary

inclined

in the

the

may

I am convinced

this

Htlluk with

writer when

recent,

there two

of

of manuscripts

Gaster ('The Samaritans'

father

Gaster:"I am still

and

credit

world

Collection

Manchester,

recent.

the

are

contains

first

Chosen

interesting

sect.

Place"

to

section

a separate

of the Samaritan

"the

Samaritans

relating

The

it-

is

a9

Mount

Gerizim,

Joshua

the

place

-

son

The

is

Jews

third

as

we

to

the

tween

its

polemic

male

and

and

have

anti-Jewish The

are

and

its

The

tenth

to

days

of

another

and

Sabbath

between

discussed.

The

practised

them

fourth

by the

and

section

Samaritans.

Jews.

the

Samaritan

way

in particular.

of

observ-

Differences

be-

underlined.

details

the

laws

relating

to

purity

and

sets

and

out

the

birds.

It

laws

to

the

detail

in some

discusses condition.

in what

and

relating

Again

we

are

lawful

and

the

of

with

section

marriage

laws,

and

In

unlawful.

section pro-

Divorce

ceremony.

marriage

this

next.

is

concerned

with

of the

permanence

the

legislation.

section and

on

Paradise

Oral Law and Ancient

and

by the

Traditions

and

Hell

and

The

late

Vol.

on

passes

then

punishment.

translated

has been

1932,

burial,

legislation

by treating

commences

eternal

and

Resurrection

marriage

Sabbath

Samaritan

teaching

Here

the

treats

death

to

Samaritan

been

turned

Differences

section

dealt

The

relating

on

Jews

it in the

polemic.

unions

ninth

Company,

upon

female.

a description

ceedings

are

section

eighth what

explains

Jews

permissible

are

kinds

the

Passover

of animals

what

as

discussed

section

seventh

slaughtering

are

auattst

and

sixth

with

observance

Festivals

The

have

deals

section

impurity,

Hilluk

was

the

Samaritans.

Circumcision

Samaritans

Torah

afterwards

fifth

The

we

the

with

have

The

ing

Nun;

section

among

concerned

Again

of

Shekinah

Shiloh.

Observance

the

and how the

the

tenth

Haham

to

give

of the

question section

Gaster

of the

in Samarttan

I, The Search Publishing

pp.129-187.

I give

and

translations

circumcision.

two manuscripts

of pieces

The

texts

taken

from

available

of the Htllukin Hebrew.

These

the

sections

to me

have

Manuscripts

300

are

Gaster

MSS.

Manchester. by water

during

sometimes from

not

of

the

the

state

the

sections

1193

Second

of

Pentateuchal,

the

World

War,

and

clear.

Both

Samaritan

carries

out the

lettre.

case

the

In

that

tirely

based

Samaritan together

THE

the

while on

HILLUK To

take

time

himself,

they is

if the

man

also

go to the

a man

girl's

while

from

father

his

laws

is

we

selections

have

good

examples

nay

especially

in

how

the

to

this

Samaritan

au pted de

marriage,

it

have

the

but

Biblical,

primitive,

communal

run;

good,

injunctions

we

part

circumcisionas

is;

also

Here

on the

has

chosen

how

relating

is

some

one

not

en-

genuine

usage,

and

of the

best

not

al-

of

the

Pentateuch.

in marriage

of Genesis:

in the book

is

man

not

good

fit

is

small

gives

to

to

her

should

of a virgin it

her

is

fifty

garments

of the

seeks him

of the

priest's

son-in-law

-

father

the man

that

said to

"And there

be

appears

Sioue te

df

for him."

prideprice>

house?

or

one

And likewise

gathers

the

is

and multiply".+

by the

when he

still

Torah's

text.

appears

"It

determined

at the to

that

Samaritans

the

show

see

usage

ink

in

MARRIAGE

him a helper

Even of the

the

a woman

book:

will make

be

based

Be fruitful

in this

Bible

from

ON

Commandments them:

yet

the

Halakah drawn

of

Samaritan

and

sections

usage can

the

Library

damaged

‘was reasonably

topics

One

Rylands

been

I have

marriage

sections In these

circumcision.

John

have

unimaginatively

finds

the

MSS.

with

only.

Halakah.

in

these

not

these

reason

Samaritan

are

dealing

text

this

with

1811,

readings

of the

for

case

Nos.

Unfortunately

father

house

guardian

many

sit

(to be) who

or

on

the

shekels

and

girl

to bind as

among

or

Community

of

ornaments

her

as

of the many

the

he

girl.

of the

left

as

Now

the

chooses

of the

is seeking to marry

girl and

Before kind.

-

shall

guardian.

(in marriage) men

sires

them

The

priest

the girl,

301

sits

before

"T ask

the

you,

young

and

Sir,

or

virgin,

to

saying:

"The

upon

them,

be

His

to

by the

servant

Moses

ways and

just

is His name man

that

man

and

place

be

should

while

with

LORD

he

flesh.

Rock

of

took

ana

the

God

one

make

a deep

of his

rib which

him sleep

ribs

the

he

beginning:

and ascribe

ever

for

is

He

is who

it

all

for

without

the LORD said,

caused

God

our

and

peace.

perfect,

is

the

to

He,

Torah

sacred

of the LORD work

Peace

Afterwards”

faithfulness

I will

alone.

slept

of the

His

is

Blessed

Then

for ever.

got? the

him.

He.

is

right

Book

in the name

A God

justice.

are

the

The

God.

our

to

greatness

His

proclaim

aoe

"For

from

eae

the

reads

there

together

be

He

and

One,

consecrated.

is

that

be

him

upon

begins

and

according

Blessed

LORD,

afterwards

Jacob,

and

Isaac

his

from

and

met

are

who

completely

Righteous

the

is

everything

consecrates

of the

of Amram,

son

he

for

and

and

rightly

ordinances the

men

the

all

of

them

bind

be praised

Moses

servant

of them

of both

hands

the

of Abraham

covenant

Torah

holy

the

to

according

hand;

his

in

hand

his

on

hearing

in the

speak

of

Aes

in this

brideprice

the

takes

girl

puts

hand

his

puts

priest

the

ornaments

and

to the usages

His

and

He,

be

five

thousand

follow

request

first

given

is

two

according they

LORD

the

stipulated,

he

garments

the

my

of the

which

later

daughter,

Moses,

to his wife

abominable

gave

joining

Israel

a year,

nothing

and

is the

the

by

he

and

follows:

Ge are

as

small

or

which

said

and

of

of N the

Egyptian

righteous

and divorce

for

great

was

Flesh.?

the

judgments

statute

such

of

all

for

and

of Shechem

of what 2500

as

divorce

them

furniture,

and

great

Lord

of

of

together)

and

separated

dismissal;

garments

the

such

oral

hers

the

thus

a result

consent

acquired

of

fs

between

occasions

to

in

as

is

is) a crown

inhabitants

come

by mutual

commandments

cleaving

It

this

choicest

established

them

Law

judgment

of

had

(lit. the

the

was

it

Among

of

the

daughter

in

place.

of O of the

the

Amram Law

explained

gether in marriage dismissal). T (It, found

of

perfect

for

from

the

him.

test-

constituted of the

blessed

LORD is

330

NOTES

but

ON

THE

BILL

1. The Samaritans retain the Biblical ey

POL,

Nitheekosee-

3.

The

Samaritan

4. According themselves. 5.

Moses

The

to

the

Cf.

Biblical

fa

(Cae

iavene(e) ile

DIVORCE do not call the Bill name Sefer Keritut.

daily the

choicest

throughout

6. Ketubot.

to

OF

of

prayer

Samaritans,

all

flesh,

Samaritan

references

8. Only the Priest divorce his wife.

is

could

a

of Divorce the Get, cf. Deut. 24:1, 3.

evening

and

morning.

Israel

is

represented

common

description

by

of

Liturgy.

in connection

give

the

with

Samaritan

9. The Samaritans like Beth Shammai preted Deut. 24:1 very strictly.

preceding

husband

(M. Git.

9:10)

power

inter-

10. Cf. the second Ketubah included in this book p.322-325. The residual sum of 2,500 Keritas shows that the total brideprice must have been 4,900 Keritas. This we know from the second Ketubah was the brideprice of a virgin. 2,400 Keritas were given before marriage and 2,500 kept by the husband to give the wife on her being divorced.

11. Here follows a quotation of Deut. 24:1-2a. Verse 2b and the whole of v.3 dealing with subsequent marriage to a third party and death of second husband are omitted.

12.

This

sentence

13.

i.e.

The bill of divorce mentioned

14.

Cf.

the

is a paraphrase

ending of the Marriage

of Deut.

2h:h.

in Deut.

Documents;

24:1. the language

is exactly that of the second Ketubah. There is of course no reference howeyer to God granting prosperity to all who walk in His paths and who fulfil His ordinances.

sist!

EPILOGUE

FOUR

PRAYERS The

following

Samaritan the

liturgy

Samaritans

liturgies

with

in

the

liturgy

is

ginning

of

It

noted

present

public

and

old

collection

large

later.

said

prayer

is

of

festival

However

core

even

of the

seven

in the

Defter

on

by Amram

Becoud’

the

Darah

service

be-

on prayer

early

Durran;

tradition-

father

of Markah.

the

as Markah's.

twelve

hymns

worship.

public

the

call

second

This

and

Aramaic

in Samaritan

the

morning

of Markah's

Samaritans

at

important

Samaritan

is

morning

from

called

same

the

Sabbath

in the

in the the

silently

actually

month.

pieces

by Amram

prayer by Markah is at

of the

first

Sabbath

in the

\ piece

fourth

The

second

the

said

on

used

in the

All

and

Festival

four

the

KadiSah

in the

Sabbath

the

to

according

used

of the

is

number

"Prayers".

in the

used

here

cee.

that

liturgical

liturgies,the

regularly

used

and Markah

Darah

are

sole

Defter,the

Defter.

composed

piece

are

be

should

was

pieces third

of which

all

prayers

fromthe

century

given

second

LITURGY

development

festival

old

It is

Durran

The

the

are

the

fourteenth

Samaritan

day.

pieces

the

special

The

SAMARITAN

was

all

Durran

The

which

piece?

of

the

four

first

collection

ally

the

still

Festivals.

a week

THE

until

later

The

on

FROM

fourth

has

month.

Sabbaths.

two

different

The

form

The

forms

given

Kadisah

below

is also

Liturgy.

ancient

of these

Samaritan

prayers

are

still

today.

FOOTNOTES

1.

See A. E. Cowley: Oxford

Press,

Pu

Cl.

1909

ptdi

Vol.

ps1.

The Samaritan Liturgy,

1, p-3.

Clarendon

is

S32

3.

Cf.

Citi. ep Lf=1LG.

We

Cf

thts

the

Name

1.

In

fore

Thee

God to

I stand

of my my

at

the

to

speak

strength

above,

and

before

Thee

Yahweh

on

I stand

Bethel-Luzah, hast

and

the

made

world

and

for

2.

for

When come

and

you and say: kindled

a lamp

firmament of

all.

In the and

great

of men:

Maker.

and He

is

plainly Rise

Let

to

hidden

is

never

lightens

according and

no

I have

other.

Mount

and

Here

Gerizin,

place

which

the

sanctuary

of

for

Yahweh

great-

the

the

is

the

of which

not

God be praised.

see

There

see

unseen

there

the

Name

a god of

Thy

at

the

cry

Light

early

light

all

of

to and

God but

the

the

the

Lord

grows

lights,

(as)

proclaims

of

never

the

being

is no

out

through

order

which

for

(sun)-light

for the world

it passes

the

is

the

world,

a lamp

Light

sleep,

the

made

foundation.

world.

from your

is

in the

One.

Light who

world,

was

Where

and

dim;

world

a storehouse

structure

but

all

the

Life

Blessed

god

grows

of

things.

morning

(God)

all

for

the

ever,

place

Thou? no

up in the

which

like

and

the

illuminating

be

to

ever

but

There

kindled

the

light

of

Praised

beginning

earth

speaks

Knower

is

and

established.

ascend

worshippers

you rise

up

God

God in the

is

place

Be-

Righteous and upright is He.

prayer

ever.

there

O Yahweh,

reign

the

the

end.

my

glory

art

chosen

we

today

dwell,

shall

his

Thy

I know

inheritance

Yahweh

Holiness

has

to

the

and

Yahweh

of the

have

before

and

beneath

I face

Thee

begin

mercies,

praise

earth

hands

helps

we

Thou Yahweh

Thine

this

Thy

Thy

which

May

who

of

that

the

er than all the gods.

Great

my weakness.

mountain

for

the

gate

(it) at my heart

heavens

Thou

of Yahweh

fathers

poor

placed

pelt.

heaven

sons

every

the

of the

morning

children

praise

One.

dim.

its

338

Thou

art

the

our

God

In the

God.

of Abraham.

height

and

and

the

God

and

Isaac

in the

of

our and

depth.

fathers: Jacob:

Thy power

is

great

dominant:

in the

unseen

merciful Thy

and

great

world

the

seen.

can

espy

Thou

art

know

it:

a

God.

might.

mighty

and

and

who

awesome

One

to

before

the

world

it

or

allthe

generations

of the

world. Thou

who

wert

was.

didst

set

it

up

in

majesty

and

Thou

that Where

And

Thou

is

or

didst

he

finds

Thy

greatness.

person,

good.

except

from

what

a God

art

apart

or

Thee.

near

like

Thou

Thee:

ownest™ not:

changest

who

searches

and

the

Thine.

is

who

those

are

righteous

Thee: we

are

season.

no

and

concerning

silent

goodness. Thou

Heaven

Thy

not.

time

no

to

eternally.

greatness.

seeks

Righteousness

love

God

a witness

belongings.

Thy

who

it

a trusty

are

in

Thou

and

art

there

where

make

the

out.

spread

hast

world

hast

Thou

established: Thou

dreams

are

blessed

Unique Thou

world.

is the

Blessed

One who

Thy

who

for

art

blessed

to

first.

gifts.

comfort

Thou

commands.

wert

givest

to

sent.

hast

to

the

who

Thee

be

can

see

Thee:

them.

keep

remainest:

Thou

thanks

Thee.

director:

and

Lord

they

eternity

love

who

those

for

Thy

greatness All

Thou

all

Thy

than

seest. works they.

but are

nothing good.

our

Lord,

but

Thou

art

better

334

Ever

Thou

Thy

art

majesty

adore

ever

Thou

we

Thou

who

adore.

art

compassionate.

exaltest

those

who

Thee

Believers

are

merciful.

are

we.

that

Thou

art

our

God,

and

from

Thee

to

happy

we:

From

us

to

Thee

are

praises.

us

is

the

felabieic

Guide

of the

Guardian

world.

of

after

the

Thee

living.

we

walk;

in Thy

goodness

Thou

comest

near. Much

is

Thy

many

goodness.

are

they.

many

are

thy wonders

those

for

who

which

love

Thou

Thee:

art

to

be

praised. Thy

great

Thy Thou

works.

servants hast

need

Thou

Thee.

and

to

near

Beginning

to

Thyself

without

to

service the

without

living

Thy holiness. art

Thy

treasury.

in truth.

showing

themselves

in

Thy

praise Thee.

Prayers Before

rule.

opened

mouths We

submit

is

all

world

glory.

was

set

free:

end

dead:

Thy

Name

are

we

cry

out.

those

who

worship

to

Thee:

to be

O El

said.

Elyon!

Thee.

without

them.

end.

are

the

ascriptions

of praise

to

nee Love

of

Thy Name

all.

is

Powerful

are

command Thou

shali

loving

Thy

from

for

shalt

kindness

Thou

art

messengers.

and

if life.

glorious in

and

their

terrible:

hands

is

a

Thee.

be praised

praises Thou

Thy

awesome.

to

eternity.

for

all

which

is Thine

Thee be

blessed

to

eternity.

World. There

is

no

God

but

One.

for

Thou

blessest

the

332

hk,

O Thou

Holy

Glorious

One

and revealed

to us Thy chosen

Holy

for

and

Sabbath majesty.

of-Thy

us.

Thou

Name

Creator

rest,

and

hast

in

order

our

God

O Merciful,

the

send

Book

we

our

our

hands

are

put

to.

all

anger

and

all

plague

over

against

fear

children

have day

on

every

face and

do

hot

good

the

to

Compassionate.

dead.

and

kindness;

from

has

Sabbath

anger us

from

our

Lord

in

day

which us

sake

according free

is

and

(us),

us:

our

our

Thou O Our

and

every

fathers

Thy are God

on

Thyself

strengthen

us

make

our

O Merciful,

blessed and

help

affliction

make

sanctuary.

coming,

glory

our

O Merciful,

make

(the)

mercy

houses

withhold

over

ones

worship

art

Thy

O Merciful,

of Moses as

our

and

for

O our

wounds.

restore

altar

Thou

us.

mastery

an

wisdom

that

on

holy

given to us,

with

us

Thy

know

O Merciful,

the

and

for

should

heal

forgive

for

up

Life

O Merciful,

O Merciful,

our

righteousness,

loving

who

O Merciful,

grow.

mercy and

him

of

down Thy blessing

and

us

and hast

Lord.

all

master

separated

ones

raised

that and

who

this

bless in Thy

Prophet

Sabbath

us

with

abundant

turn

Thy

pity

wont.

Ever

the

Merciful

and

(us )

336

INDEX

17,

Aaron:

(375 93Te, 38; 40, 43; SRS NOP

10259103 8105.019 BUS cols

OT

kon

Te

SST

toGe ee

seels

Oe

p-198.

Abantha: Abdel:

yo eee BiKe e es p99, 100,107, p. 84

Abdiel: Abdon:

Abdullah b. Ab Gelugah:

Solomon:

d! enye e 112.

p-31l.

~230.

Abiathar:

Aipiceant + Abihu: Abil: Abimelech: Abinadab: Abinoam: Abiram:

Abisaph: Abisha

esto} ke) of ro} le} tet re} us}

Seroll:

Dest 5 63°47

525) 5357195.

Abisha: BesVat sto al been oeed Abisha b. Phinhas: p.214, 26h. Abiya:

Doll Oy, Zee,

Abnabi: Abram:

Diode Da Se

Abraham:

p.325

Abudham:

260.9270 .027s 3205 1os3: DeOse

Abu'l-Hasan "Ab'unai:

33;

Zee

3

110451195.

Lo.

34, 46, 56; ON) 169, Ci

21Ty B06,

223; 0098

hoes. 416.

324.

AbaaSeicds Achan:

al-Suri: p.208. peelOr p

PIgLO 21-11 21:13 21:33

ppssel, 9p. 220: p.220-. p.220.

13:19 =p i262.

21:36

p.220.

14:21-23 p.292. 14:24 p.296.

22:6 Cod

p.220. epeclg:

14:28

Dene

for isk

p.296.

p.292

22:3)

.6, 197, 23, 425%

24, 2185

el oeseeO.

alo, secOe. cel. eesr

peel,

12-36 8p e04, 221; 12539 ~p.234. OST ey Gam 13:10 p.48.

14:19

5925, 526%

23, 8255.26.

9:13-19 p.18 12:1 —p.234 Boro) plo, 234 2-3." *p.23h

T2590 p23. p.23h. 122104 ect ie ep. ss.

25s

P26.

320:

358

EXODUS.

(cont. )

LEV

PCUSmCCOn

ep+el

(REV 25) p.220;

pes

ery hor

22725

p.okd.

nee)

Gere)

POSES

50)DUS

Sie 235k 2Bc0. Pari 23:15.

ae p.219. Dn foe £p.100. >p.186..

LO. 12:3 16:6. 1671k 16:12

Poclloms Bie

pelLoore pelloG. 236).

16705) peers. 16:18 p.273 16:19 p.273.

23220. 23330. 2u:7

is Orme toa(le

p.220. $p. 50% %.220.

PU Ome

p.50: p.308. t.273% p.2T34 p.273.

16:29-34 19:23-2h

SOR

19225)

p.7T. p.76.

pe 16.

OUEPO. p.i251) PENS Sp. 237.

Zid » pp, 205 28.99. p.76.

ASS — Gaeihhc Ouro 1p. 22). BIs3O foot. 29:42 ».78

BEEED 2Be 23a 2SsiGn

21318

p.263,

SOs)

je) 2OG.

ts)

296.

soltehy ge} meee peess = Deities.

23:7

p.2sh.

2SGees

De 2Sure

32:26-29 p.19h. BaEsOmmpeesite

24520 PR

ti. 504 edn eee Gye si)

Bess

PSN e! Gees

DResiie

Astle “p202. She ps 305s BUEON OnekG. 3U2 26 p,2s7 36:1 © “p. 59: JORG agSe 38:21 p.59. 305225 peo). WOr2~ -p.236.

Os] =p. 237s OES peel.

.e20e.

23S espe Ssi15.235. eis ile Teesia sian B3s16. ‘p. 235. 23:2 74 5.236, 23318. ~p. 236. 23219 9.236. 23):20) p.236. 23321) p23.

23:22) 23¢23. 23:2

p, 236. B.s28T. p48. 237.

2352.

LEVITICUS

eDioal ©

23:32

p.l79

2253)

Dede

NAScy melee Ike Dato Usd =p.s

1:6

p.78

O52Gus. 5. SD ELOPES ep. dls ep CaM Soper s

1:7

p.78

25:24-28

25:23

p.76.

p.76.

399

LEVITICUS

(cont.)

NUMBERS

(cont.

25:29 25:39 25:hO

p.222. p.76, 220, 222. p.220, 221.

15:20

25:42

pp.2e2l.

NoeOmen ec Or

25:42 p.221. 25:50-52 p.76. 2D

aEDOeeL«

P6:3.> 2ork? 26:44 26:45

epvele. pp. 260. p.280. p-.280.

p.236. tip eLOS

16:22

p.330.

182i]

18:21ff.

op220).

p.76.

ROseh Spe T5.. 18:26-28 p.76. T9216 pstc7. Iueysale)

Fallishf

el 2

ps tO.

20:13 p.19. Piniiaep. LO.

PALS 20) jon dle)= IN GES jo)eligye

NUMBERS DEGEION

TOs

27-23. 9p 19-

sen (HES

je

Deithl@

PHAR,

Pt 22D.

Sp.i(Gz GyeGs

21235) ep. 16.

3:19

p.290.

Gee Veale jo) (he Spelt

Die aca

Denil « sos Tele

Belt.

p.272. jaceTee wales

HO285

Spll2,°14 Pepe.

21:2) 11225. MA) WASMS

§p7188, 319. pi168, 247, jaa Zwile joeallele

13:4-16 p.272. LS: 33-0 +19: Teer

ppsees.

14:40

p.19.

p.290. p.19. p.50.

Ae 2556. OC OME 20715

a. fh apa(o. De [re sp. (0-

BEANS

Ineo ho

eee |

29? Ol EDAe Site BSRSE) iio Sif 3426 op.01.

3522’

pyess, Le; 14

10°36 Hi16

Speco.

26:59 27:18 27:21

CIP=

MORO MD. LO:

1ORZE OSES

2

Wel] Specde, 293 Pb 7a12 Tp-10k. 25:10-13°p.48. 26:58 p.290.

6:14 op. 78. 6215. 8pe10;

10:18

ised,

Zens)

PI wpaTe. P21GED. Tos Be ap. 8s Sake a1 Gyles, DelLQ

)

Gp. 47> 58

SSS) Ade (ic 35724—25° D-T 1:

319.

360

DEUTERONOMY

COs T pl9. Sj, aya dusye Wsy

1s (Si

Lp

s (6.

15) —i9)n 14Ox

WG(mee

qe DeuiOr

2a

Gelato)

See

pals

20

BOT

p.19.

plo.

Zi

FAW)

BS

Wolo,

AO Bie S2

joo IL, pilGe dp We),

55 Mey

Dad. Foye 2).

2

p.l19.

5 Ee

palOe ps9.

29°

pulo.

5)

p.l19.

Ce 9

palo: Peel

Jf

ode

Loe

p29).

MG) Bil,

Goyadllye joc ilk),

Ou

Del.

Ome

DalkOe

Xo

DEUTERONOMY HAG. 226. S267 -26. 262 .26. -19, ee 19, 19, HAS Gegee .26. 3262 F226 19,

(cont.)

26. 26.

26, 220.

Teor ine, 520, 70 20, 230; 121; for

orenee

29

9.19.

SH

jelnalighs

Si

DeLOe

lf. p.18, 22

20s) 222, reL y olrillo

25

9.19.

26

p.19s

(aif

qevolltoye

230 Dele Cee Gs Pepe e Nis p26;

5 Wo 2lee FWWWWWWWWNHNWNMNNNMNNNMNNNNMNNMNRPRPRPRPRPRPRPRFPRFPRPRPRPR VUE ie) kellie! Krol lie! lees ie} mie) omic MicMi mio Mie omieMuc Mi gio—lomuc—o ome om Mom —iemelo—ie—omc some elleljesleMi

361

DEUTERONOMY aves al eee 26 2: 32 3: il!

1328 3 SS

14 14 14 14 14 14

22

(cont.)

DEUTERONOMY

dO5.

23°

ehOS\

2h: 2h: 2h

»168. eh

reel. 261. «10.

2k: ah:

wee 223

186. 185.

22h

NOS MOSK

225

ce

ON

ag

eae 25:

26:

MUI

Pa ie

226

(cont.)

-105. » 330. . 330. AGENE