The Bible as Read and Preached in the Old Synagogue [2]

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THE BIBLE AS READ AND PREACHED IN THE OLD SYNAGOGUE A STUDY IN THE CYCLES OF THE READINGS FROM TORAH AND PROPHETS, AS WELL AS FROM PSALMS, AND IN THE STRUCTURE OF THE MIDRASHIC HOMILIES

BY

JACOB MANN $* M.A., D.Litt. (London) AND

ISAIAH SONNE 5" Ph.D. (Zurich) VOLUME

II

The Palestinian Triennial Cycle: Leviticus and Numbers to Seder 106 WITH

A HEBREW SECTION CONTAINING MANUSCRIPT MATERIAL OF MIDRASHIM TO THESE BOOKS

THE HEBREW

MANN-SONNE

UNION

COLLEGE

PUBLICATION - JEWISH

COMMITTEE

INSTITUTE

CINCINNATI, OHIO, 1966

OF RELIGION

Copyright 1966, by THE HEBREW

MANN-SONNE

UNION

COLLEGE

PRINTED

PRESS

1010

OF

ARCH

IN

THE

PUBLICATION - JEWISH

UNITED

STATES

[esis

STREET,

COMMITTEE

INSTITUTE

OF

OF RELIGION

AMERICA

facetsINC.

PHILADELPHIA,

PA,

19107

DEDICATED TO THE

SACRED

MEMORY

LILLIE GOLDSMITH CHARLES GOLDSMITH COLEMAN HarrRIS

RosE Fay KRIEGER BENJAMIN ARONOWITZ

monad ont By FRIEDA AND LouIs GOLDSMITH

OF

CONTENTS PAGE Frontispiece — Genizah Fragment Betee oe MCOICONCaine cat en ne Sok OTS Ea GORE eee mice word (Vole 10, iat atl, oak cence wien ee one L i ae Beclace DYE V ICtOr Te. ROCHE ct sake. ee eee Oe ee ee Isiah Sonne's Preface'to Volume Il... side choses edes dances oes Isaiah Sonne’s Supplementary Preface to Volume II................ Histoiea bbrevia tions’ tose Gn rears ce Re ee ee

vii ix xi Xxi XXxili XXXIX

PROLEGOMENA PEROCODEIOL MENULE Von eater ran Med cis ok eo SEA kad ey We 2. Characteristics of Sedarim and Haftarot of Triennial Cycle........ 3. The Midrashic Homilies as based on these Readings.............. 45 Procedure) and Sources employed: ......4..csecnecsueessceeamesec SECTION

THE

3 8 11 15

I (Concluded)

TRIENNIAL

CYCLE

A DETAILED DESCRIPTION OF THE SEDARIM AND THEIR CORRESPONDING HAFTAROT AND AN ANALYSIS OF THE STRUCTURE OF THE PERTINENT MIDRASHIC HOMILIES. LEVITICUS Seder os

74(1): eye TE GER he

lil Ree wget eta SPUR Rens he Bn Aerials, PEA tT iy We ES BCAnh ile eA elt a Rd

y ei es + se = ee

75(2): COS abies. Ua 8 Stet Mer Raine One g Uheee ee Aer ne 76(3): BAST Sakae AT CB. Te il ree aene he aN INDRe dee TASER ELON © SS SGI a aS OMe Ai Ae Ree enn ale PE Renee Aree 77(4): Sem OS 1 ORE TS SOME as ct Sante ae at ay Rr aR RRBs SS URIS BS Sire0 NE seater ect arieee ah 78(5): TS CEST, 6 jocache a a RO ee SR Rem ered arty DM 79(6): BP. NOUR, 2 2, Rie Ss ain enc « eae9ARAsih rh Rape ME Oemrien rs 80(7): scien | (VySmee eetee weet RL 9 sesteene, cine cs noha Re

og

81(8):

*

SYN CR IR.

S11)

A

¥ = "8

84(11): 85(18): 86(13): 87(14):

COM Sees Ce CO

829): ES

3Or

TS

VANTIN sak S20 oe

Meee Se

HS ICES 5 ae ie

te

ner ne

ins na

a

ae Greg

Ee

23 29 32 36 38 42 43 46 49 Sy2

8

56

61

SITS, va oe gee Sire care nner cheer cete teaee eeeraee setastt eeA

64

LS 2),OF re Nia ae Soccer eee kes=r ayaa eR SAT eet lee ee PE receee ets rsAte ga ig 23 3 uit in a aa in pends eel Bee ae A ee Selmi tye, Beaty Aer Buy ey ety Ae, ae nena ee

69 fl, 76 79

Se

oe ed oie cat

vii

68

vili

CONTENTS PAGE

Seder . sf 2 Ht

aC CE ee: Leva dS 25ers Fain (885). $8a (15a) SOP STOL. ce oe erie Gee tomes aie eee eae 89(16): sea ens Wy2aCARA Uae hte APRN ET eh NU 8. Hrs tec oie aad! 6 90(17): nef:3h De ePaRErL oaecc cori lydaca cian os 91(18): ens be Lend eee RON te toc ee Sci cog Heat c

ORO

| Sa

O28 7 ee ee

ta aa aed

CPENGUE) 93 (20):

hie ee’

3

93a(20a)=

©

7 a “ of » oe so * ” ss o
d nd ipn soaty sow x’aw 7’ on7p ANN Awrawv which supposed arrangement was only possible according to the Annual Cycle (=AC) as prevalent in Babylon and later on adopted all over the Diaspora.’ But this Bar. occurs only in Babli and there is serious doubt whether it was ever regarded as authentic in Palestine (more will be said infra, vol. III). (Inc.) Owing to the hegemony of the Babylonian Gaonate over the Jewries of the Diaspora, the Pal. ritual was discarded in preference to the Babyl. one, and consequently TC was ousted by AC, except in a few localities such as Fustat where the former was adhered to in the local Pal. synagogue still in the 13th century. The full significance of TC and its development were thus only dimly known. The Massorites have preserved bare lists of the Sedarim of the Pentateuch which, with all their variants, constituted already the final stage of the process 1 Jewish Review, London 1912-13 = Studies and Texts, I, 503 ff.

8 Cp. R. Z. H. Chajes in his Novellae, a.J.: sanyo a> ony) x? mr Bd MIP Nanw nN Sy Mpa

mw boa nasy onp mbspn.

owiy ya PR ay v"'> Py? py pw nbna Nn Ns (pont

See also Rapoport in Polak’s o1p man,

p. 13.

The different interpretation of the Bar. by Friedmann, Bét Talmud, III, 105, is rather forced. 9Cp. Mann, Jews in Egypt, I, 221-22, II, 378-79; Texts and Studies,

I, 416-17.

6

PROLEGOMENA

of fixation of this Cycle. The Midrashic literature reveals the existence of many different Sedarim, showing that numerous shiftings have taken place. That the main Midrashim to the Pent., such as the Rabbot and the Tanhuma versions, were based on TC is a highly creditable result of Theodor’s research.%® But he only realized the

external aspect of the matter, viz. that the Midrashic sections were arranged according to the Pal. Sedarim and not according to the Babyl. Sidras as in their present printed form. The internal

and

essential

structure

of these

sections,

viz.

their

dependence not only on the Sedarim of TC but also on the respective Haftarot to the latter, has hitherto remained obscure (see infra, sub 3). What Prophetic lections there were in the Pal. ritual has become known only since the discovery of the Fustat Genizah. Dr. Biichler was the first to utilize some of this Genizah material in his essay on ‘“‘The Reading of the Law and the Prophets in a Triennial Cycle.’’* But he brilliantly became involved in an untenable theory of TC having started in Nisan, and not in Tishri, which theory resulted in equally unwarranted corollaries as to the origin and the evolution of the whole institution and its features. He, too, was unaware of the role played by the TC Haftarot in determining the structure and the trend of the Midrashic homilies. Now considerable additional material is available in the form of such lists of TC Haftarot (see infra, sub 4). Moreover, there is further the evidence for the latter in the indications contained in the Kerobot of Yannai which he composed for the Sabbaths according to this Cycle (Mahzor Yannai=MY, see ibid.). Yannai lived before the Muhammedan conquest of Palestine, as can now be definitely stated, since his Piyyutim contain no reference whatever to Islam and its dominion over the Holy Land whereas there are numerous allusions

7 “Die Midraschim zum Pentateuch u. der dreijahrige pal. Cyclus” (M. G. W. J., vols. 34-36, 1885-87). ™ JOR, V, 420-68, VI, 1-73. The article of Joseph Jacobs in J. E., XII, 254-57, is very inadequate, and especially misleading is the diagram there of TC Readings.

PROLEGOMENA

Ff

therein to Edom-Rome and Christianity (as rightly pointed out by M. Zulay, Piyyute Yannai, 1938, Introd., p. xvii). The Pal. Minhag obtaining in the period of this early Paitan (say at the end of the 6th century or the beginning of the 7th) corresponds on the whole to that evident from the Genizah lists, with regard to the identity of both the Sedarim and their respective Haftarot.

However,

just as in the case of the former

the Midrashic literature reveals the existence of different commencements of the Torah lections, which go back to earlier times, so in the case of the latter the same literature presupposes many other Prophetical readings going back to times prior to the final fixing of TC. This latter discovery forms the crux of the novel investigation pursued here into the structure and the technique of the sermons that accompanied the readings from Torah and Prophets—an approach never yet attempted because of the very unawareness of the whole underlying sermonic technique of drawing upon the Haftarah as the background of the homilies. This technique applies to the Petihtot as well as to the items beginning with Halakhic themes, the so-called Yelammedenu (=Y) homilies. And the same is the case with the perorations forming the conclusions of certain Midrashic sections to the respective Sedarim (see infra, sub 3). The investigation has ultimately an important bearing on determining the respective age of the Midrashim. Thus, e. g., the Y homilies, so frequently assumed by scholars to have been a late innovation, often turn out upon close examination to be based on Haftarot older than those indicated by Yannai, who reflected the Pal. Minhag of his time, and by the compilers of the Genizah lists who may be regarded to have had in mind the practice obtaining in the Pal. synagogue in Fustat. These earlier Haftarot, presupposed by the Y items, correspond as a rule to those forming the basis of the Petihtot of the leading Amoraic Aggadists (see also infra, p. 14). This problem of the literary history of the Midrashim based on the readings from Torah and Prophets will be discussed more fully in vol. III.

8

PROLEGOMENA

2. CHARACTERISTICS OF TC SEDARIM AND HAFTAROT According to .the established rule requiring a person to recite from the Torah at least 3 verses (M. Meg. 4.4), the lection on the Sabbath morning, when seven people were called upon to do so in succession (ibid. 4.2), had to contain a minimum of 21 verses. This minimum is also reflected in the Bar. (Meg. 23a, bottom) regulating the Haftarah to consist, too, of 21 verses so as to correspond to the Torah lection.” If sometimes there occurs a Seder (=S) of less than this minimum, say of 20, 19 or 18 verses, recourse can be taken to the assumption that the 7th person repeated one or two verses from the portion recited by his predecessor, or even the entire one in case of the last instance. There is also another possibility that such Sedarim are relics of the custom that must have prevailed at some time to call up on the Sabbath only six persons (cp. the dispute between R. ‘Akiba and R. Ishma‘el in Babli Meg. 23a, top, but

see Tos. 4(3).11, ed. Zuckerm., 226, where the dispute is about adding to the minimum and not about the latter itself). But it is inconceivable that a S comprised only 14 verses, such as Gen. 8.1—-14, or even 9 verses, such as Num. 25.1-9. Such Sedarim are really to be explained in connection with the numerous shiftings of their respective commencements, viz. that in some localities the S began with Gen. 8.1 whereas in others the S for the same Sabbath commenced with 8.15, and the same applies to Num. 25.1 and 25.10 respectively (see Vol. I, pp. 76-77 and 122). The whole process of shifting becomes evident from the consideration of each item in the body of this work, and at the conclusion of the section on TC there will be given lists covering the whole Pentateuch as graphic illustration. We also notice that the Sidras of the Babyl. AC coincided with the points at which there commenced TC Sedarim, although there were divergences in this respect which the final fixation of TC failed to remove entirely (cp. e. g., Vol. I, p. 183, with regard to »n 'p mw, and p. 314f., with regard to *m 'D). The Babyl. AC of Torah and Prophetic readings and its derivatives will be treated fully in vol. ITI. 72 771N3 ISP Ayav 72.) PIDD S"D0 nin| Nd weara uD.

PROLEGOMENA

9

As regards the length of the TC Haftarah (=H), according to the Bar. (see note 12) it should comprise 21 verses corresponding to the minimum of the Torah lection. However, the custom developed to shorten the former, whenever there was an official Meturgeman, who rendered it into Aramaic, or an accompanying sermon, in order not to weary the congregation by too prolonged a service. In Babli Meg. 23b, top, it is reported that R. Yohanan b. Nappaha would direct the shortening of H to 10 verses, but in Yer. IV (75a, bottom) the minimum is reduced to even 3 verses.*4 The point of a sermon, as the cause of a shortened H, is not mentioned expressly, but is implied in the answer of R. Abbahu to R. Helbo: “Shall not R. Yoh. be as a Meturgeman?”’’, viz. because of the sermons this Rabbi used to deliver the H was shortened just as in the case of a Meturgeman. The Pal. custom in this respect is stated in 'p Syaw pas 225 owynn (Tarbiz, I, pt. 3, p. 6) as follows: 77 om WS

/TYAY

IS MWD

UW 7piDb

Ppp mysasw) aawy> wer.’

mwoy

TIS

VODMOT

TWIT

UW yoaan

nawa

From the Genizah lists of TC Haf-

tarot it is apparent that as a rule the Prophetic lection consisted of 10 verses, though sometimes 11 verses are given or 9 or 8. It would thus seem as if the version in Babli concerning R. Yohanan’s practice, viz. 10 verses, is more genuine. Or should we say that these lists were drawn up at a time when already Babli prevailed over Yerushalmi? Be this as it may (and more will be said later on), the conclusion of Dr. Biichler from some of these lists that there were prevalent Haftarot of 2 verses or

131pDDN 31 DN °PIDD AIWY PPP AMM Dd PIM IT TOP NIONP TIT PRD pwr.

™4 yprn> pny 7 NP Rd b"~ and Msap pm "orp mas "9 1p 139 4x, a better reading is found in ovnyn 'p, p. 277: (ww :5"s) pry mpoa and nbwiaa 431 5's nbn 7p PAY '7 Mp

RTM 17S

"9 DIP Wench

|. Pup yormny.

Cp. also

Ratner, 1’xms, Meg., p. 89. 13 Cp. also Mas. Soferim 12.6 and 13.15 (ed. Higger, 230 and 250). The number 24 here for the ordinary H, as against 21 in Bar., is due to the view of not including the Maftir among the 7 persons called upon to read from the Torah, hence the 24 Prophetic verses would correspond to the 24 Torah verses recited by these persons plus the Maftir. In Mas. Sof. 13.15 (p. 250) 22 verses are given, the last one corresponding to the noi2n jin. See my remarks in Tarbiz, /. c., note 14.

10

PROLEGOMENA

even one verse will be shown to be erroneous (see Vol. I, pp. 60, 85, 125, 161, 422-3, 459). An interesting feature of TC H is that of skipping, viz. in order to conclude H with a ‘happy ending’ the 10th verse was added after leaving out the intervening Prophetic portion; sometimes the last 2 or 3 verses were added in the same manner. This procedure of skipping is already indicated in M. Meg. 4.4: >) wai prota and in Tos. 4(3).18 (ed. Zuckermandel,

226 f.):; waa ward warm proto pro tina pads psy vai pie pibtp wy ow bw (cp. Babli 24a and Yer. IV, 75b). The matter will be discussed

farther on, but here attention

is drawn to it

because of the following observation. Very frequently the Bible codices contain the siglum '0=770 either at the verse where the H began or where it ended, and moreover the concluding verse of ‘happy ending’, added after the skipping, often coincides with the one having this siglum. Thus we have the origin of the whole Massoretic division of the Prophets into Sedarim. Just as with regard to the Torah the latter indicated the commencements of the lections according to TC, so with regard to the Prophets originally the siglum ‘Seder’ indicated where the TC Haftarot either began or concluded and also where the final verse occurred after the skipping. The siglum was thus first intended as an aid in the employment of the Prophetic books at the service of the Synagogue in the form of Haftarot accompanying the Sedarim of the Torah. Later on these sigla were extended all over the Prophets to provide so-called divisions of each book, and were even carried over to the Hagiographa although never recited as specific readings except for the Psalms and the 5 Megillot. This connection of the Sedarim in the Prophets with the TC Haftarot has to my knowledge not yet been realized.© It explains the placing of these sigla at points that hitherto were puzzling and seemed very strange, e. g. Josh. 4.24, 8.33, 14.15, 22.34, Judges 4.31, etc., etc. In the body of this work attention is drawn at each particular H to this x6 Thus neither by Dr. Biichler nor by Ginsburg, Tutroduction, ch. IV: Sedarim (p. 32 ff.); the latter correctly termed the Pent. Sedarim as “the Triennial Pericopes’”’, but did not offer any explanation for the Sedarim of Prophets and Hagiographa.

PROLEGOMENA

11

indication ‘Seder’ in the Bible codices. A fuller treatment will be given farther on in conjunction with lists as graphic illustration.

In the choice of a particular H to a given Torah lection the principle of tallying was predominant, viz. there had to be linguistic affinity between the initial verse or verses of S and H respectively. In addition there was frequently an intrinsic connection between the two, but more often the tallying was merely of the former character as long as the chosen H was one of consolation and encouragement of Israel (Ox7w’ nom). The latter requirement was also the main reason for the skipping within the Prophetic lection in order to lead down to a conclusion that was heartening and foretelling the ultimate redemption of Israel. Sometimes a given H can be detected as already the result of an Aggadic homily that antedated it. Such a H as a rule is late and an earlier one can be ascertained by means

of other data. This will be demonstrated following investigation item by item.

3. THe

MipraAsHic HomILies

in the course of the

AS BASED ON

TC SEDARIM AND HAFTAROT The discovery of Theodor as to the Midrashic sections having been arranged according to the Pal. Cycle has been mentioned before (p. 6). But this discovery applies only to their external form. The inner structure has not yet been properly understood.

Take

the case

of the Petihta

(=Pet.)

to which

Bacher has devoted a valuable monograph.” According to him “‘the Pet. verse was left entirely to the free choice of the speaker; just in the selection of the Pet. verse and its interpretation, as well as in its coupling with the text of the (Torah) pericope, there were to become evident the esprit and the skill of the preacher” (p. 7). In the fact that the H, which would have been very suitable for Pet. texts, was not used at all for 11 Die Proémien in der alten jiid. Homilie, Leipzig 1913. The previous literature on this theme is listed there on pp. 1-2. Cp. also Albeck, sian a5 mvs a wotn> minnpn,

I, Berlin 1931, p. 11 ff.

12

PROLEGOMENA

that purpose, Bacher has found special proof for the above freedom of choice on the part of the homilist.% By the latter observation Bacher has missed the crux of the whole matter. The H was not used explicitly because it was tacitly employed throughout! In the following pages it will be demonstrated in connection with each TC Seder how the verse chosen to introduce a particular Pet. tallied linguistically with a verse found within the compass of the H. Often the whole trend of the Aggadah developed in the Pet. can be accounted for only by turning to the H which gave the homilist his starting-point. He had the H constantly in mind and utilized for his purpose even the part skipped therein. In many cases the Pet. would tally with the initial verses of both S and H, which in their turn were connected in the same manner, but frequently the tally of the Pet. verse can only be found in the H. The connection is either positive or by way of contrast. Thus the H formed the bridge that joined the Torah S with the Pet. verse which as a rule was chosen from the Hagiographa (though occasionally the latter emanated from the Prophets and even from the Pent.). In this manner the preacher demonstrated to his audience the union of the three divisions of the Bible. This discovery of the role played by the H in determining the structure and often the trend of the Aggadot dawned upon me as a result of the investigation of the items beginning with wan iww>. What criterion was there to guide the selection of a particular Halakhah with which to open these so-called Yel. sermons? Often the Hal. has no bearing whatever on the Torah reading.” There is indeed evident the consummate skill of the preacher in proceeding from the Hal. to Aggadah in order to * P. 7, bottom: ‘Die Freiheit in der Wahl des Prooemientextes zeigt sich besonders deutlich in dem Umstande, dass die als Haphtara vorgelesenen Prophetenabschnitte, die sich wie von selbst zur Wahl des Prooemientextes darboten, keineswegs zu diesem Zwecke bevorzugt wurden’’. 9 See Vol. I, p. 23-4, concerning the “classical proof for the dependence of Y on Sheeltot’’ which Lerner thought to have discovered in the very first Y item to Gen. 1.1. The latter in reality is due to the H to that S which manifestly was its starting-point. The groping in the dark concerning the real nature of the Y sermons is also evident from A. Epstein’s remarks (see

PROLEGOMENA

13

lead down to the initial verse of S using the formula: noo 2pm P3ya wapwv. We thus notice the end of the homiletic process, but what caused its starting-point, viz. what guiding principle aided the homilist to choose out of the mass of Halakhot the particular one for his purpose??? Then there are to several Sedarim 2 or 3 Y items. This fact also demanded an explanation. In turning to the TC Haftarot there was found the soluWithin the given H the homilist tion to the whole problem. always obtained a suggestion for the choice of the particular Hal. to begin with his sermon by means of the formula van 105". As there were frequently more than one H to a certain S, so there

had to be more than one Y item in order to correspond to the former situation. Thus it became clear that the principle of tallying, which applied to the choice of a H to a given S, was also extended to the selection of the Hal. to be utilized. In this manner there was demonstrated the union of the Written Law with the Oral. The investigation of the Y items led to a close examination of the Petihtot to each S, with the result that the

process of tallying with regard to the Pet. verses became manifest (as described above, p. 12). This whole procedure further showed that the TC Haftarot, as indicated in Yannai’s Piyyutim and in the Genizah lists, frequently were late ones; the Midrashic homilies were based on quite different Haftarot, and thus it became a part of our task to ascertain from the underlying data the original Prophetic lections. The same task became incumbent when dealing with those Sedarim that had been eliminated as a result of the final fixation of TC; their respective their summary in the Appendix to Bacher’s Ag. d. pal. Amor., III, 512-14). He speaks of rhetorical homilies under the influence of the Greek sophists. Thus “‘there was submitted to the preacher a question pro forma introduced by wanimp>>. The latter usually has either no connection or only a loose one with the text of the sermon’’. Therein Epstein finds a Sophist parallel as he does in the following Petihta (ibid., p. 512, Nos. 1-2). But the originality of the Jewish sermon, based as it was on an ingenious employment of S and H, will become evident throughout our following investigation. 20 In the long essay on Yel. (GS, I, 449 ff.) this aspect is not considered at all. The attempt of Stein (see infra, p. 24, note 4) was bound to be unsuc-

cessful because of his unawareness of the role of the Haftarot in determining the whole structure of the Y sermons.

14

PROLEGOMENA

Haftarot had to be deduced from the Midrashic material bearing on these erewhile Torah lections. The structure of the Y sermons and the great homiletic ingenuity of their authors appeared clearly out of the haze of obscurity. The role of the H became visible as a red thread running through the web and woof first of the portion beginning with 127 1710>°, then of the following Petihta or Petihtot, and finally of the peroration that concluded such a sermon; the final verse of ‘happy ending’, usually cited therein, also tallied with the H. The analysis of the very first Y unit to Gen. 1.1 (S 1), as found in T, Bereshit, §§4-5, will demonstrate clearly the structure that now stands revealed after pointing out the role played by the H (see Vol. I,

pp. 23-28). The dependence of a given Y homily on the respective H at once makes impossible the arbitrariness adopted by some scholars of transferring the former from its proper place to some other S, as will be shown frequently in the course of the discussion of each item separately. Moreover, the fact that numerous Y topics presuppose older Haftarot than those listed in Yannai’s Kerobot and in the Genizah fragments— the same older Prophetic lections also underlying the Petihtot of the leading Amoraic Aggadists— tends to show that the Y homilies are not as late as usually assumed since otherwise they would have been based on the later Haftarot and not on the earlier ones. The procedure adopted in our investigation also throws new light on the structure of the other Midrashim. Thus, e. g., the analysis of Aggadat Bereshit (=AB), with its threefold sections to each S headed Torah, Nebiim and Ketubim respectively, reveals frequently that the first one is based on one H whereas the second one on a different one, while in the section called Ketubim there can be detected the selection of specific Psalms to be recited on given Sabbaths— these Psalms containing tallies with either the respective Sedarim or with their corresponding Haftarot. This structure of AB can also be traced in certain parts of 2° The (HUCA,

study VIII-IX

of Stein

on

[1931-32],

‘‘Die

Homiletische

Peroratio

353 ff.) again is defective

on

im

Midrasch’’

account

of not

realizing the dependence of the peroration on the H, as pointed out in the body of this work in connection with each item.

PROLEGOMENA

15

Exodus Rabba. In vol. III there will be given a summary of the literary composition of the various Midrashim on the basis of the results obtained from the investigation of TC and of the readings on special Sabbaths and Festivals. Likewise the use of the Psalms in connection with the readings from Torah and Prophets will be summed up. Also the whole technique of the art of preaching as developed in the Old Synagogue will be set forth. 4. PROCEDURE AND SOURCES EMPLOYED

The Sedarim are dealt with in numerical succession one after another, both the ‘regular’ ones and the ‘irregular’ ones (see Vol. I, p. 51, note 32). The process of shifting of the commencements of the Sedarim, as evident from the ‘irregular’ ones, is pointed out in each case and the probable reasons for the shifting are suggested. Then the respective H is indicated and its tallying with the corresponding S is discussed. As far as possible, all the available Genizah data concerning the H are added, in addition to the indications in the Piyyutim of Yannai and of others. Thereupon the structure of the Midrashic homilies to each S is analyzed. Wherever the material at hand permits, the analysis is devoted first to the Y Sermon, not because it is older than the other homilies such as the Petihtot

so frequently woven into the former, but because the Halakhic topic introducing the Y sermon offers a concrete criterion for our process of ascertaining whether the underlying H was identical with the one listed in the Genizah data or a different H is to be presupposed in order to account for the topic chosen. Then the tallying of the Petihtot and the other homilies with the given H is investigated. All the available Midrashic material, including that contained in the manuscripts edited in the Hebrew section at the end of this volume, is reviewed in the course of this analysis. Thereby the composition of the various Midrashim is scrutinized and constantly laid bare. Numerous points become clear and erroneous notions are rectified. In the case of the ‘irregular’ Sedarim, to which no Genizah data supply the respec-

tive Haftarot, our procedure of obtaining from the Midrashic

16

PROLEGOMENA

homilies the underlying Prophetic lections becomes complex, requiring great caution especially when no Y topics are available, but is for this very reason all the more important since the results obtained reveal the existence of numerous TC Haftarot hitherto unrecorded; and the same applies frequently even to the ‘regular’ Sedarim whenever the Genizah H differs with the one evident from the Midrashim. Parallel lists of all the Sedarim and Haftarot will be given at the conclusion of our detailed investigation of TC. The same procedure will be applied to the readings on special Sabbaths and on Festivals and their respective

sermons. The following Genizah have been utilized. I.

fragments

containing

TC

Haftarot

Collection Adler (=A).

1) Ms. 470:—a) One damaged leaf containing a list of Prophetic lections to the Sedarim from Ex. 1.1 to 30.1 (reproduced Vol. I in Appendix, No. II, pp. 572-74). b) Two leaves comprising H to S at Num. 17.16 and 18.25. c) Two leaves of H with Targum (lacuna between fols. 1 and 2); see the description in JOR, VIII, 528-529, which has to be rectified as indicated in the body of this work to each respective S. 2) Ms. 2103:—a) Two vellum leaves of H with Targum (lacuna between fols. 1 and 2). Fol. 1, recto, is blank; verso

begins with mux a 7107 xn[obws] 2? thus to Gen. 1.1; fol. 2 contains part of H to S 6 (Gen. 8.1). b) Two vellum leaves of H with Targum (lacuna between fols. 1 and 2) to Sedarim 4-6 and 10-12 respectively. 3) Ms. 2105, originally part of a vellum scroll but now pasted on a cardboard. See facsimile in Cat. Adler, Plate 96. I have also consulted the original. The Haftarot are to Sedarim comprising Deut. 2.2-10.1. Ms. Adler, Nos. 2020, 2021, and 2652, listed in Cat. Adler, p. 6, as containing TC Haftarot, unfortunately could not be located. » About this term for H see Vol. I, pp. 555-59.

PROLEGOMENA

ily

II. Collection Bodleian, Oxford (= Bodl.)

1) 2) 3) 4) 5)

260319 26077 26107 261538 27273

6) 27408 VIX 8) 2826% 9) 28282 10) 2851"

All these items, except No. 5, are described in Neubauer-Cowley, Cat., II, which reliable description I have followed (here and there some obvious rectifications are necessary as pointed out infra to each respective S); No. 3 (Bodl. 26107) has not been recognized in Cat. as being TC Haftarot. No. 5 (Bodl. 2727), containing a long list of H to Sedarim 4-77 (Gen. 5.1 — Lev. 6.12), has been published by Dr. Biichler, JQR, VI, 39-42. I have compared the printed text with the original by means of a photostat. This list is cited here to each item as B followed by the respective page in JOR. It also has been reproduced in Vol. I, Appendix, No. I (pp. 561-571).

Ill. Yaylor-Schechter Collection, Cambridge (=C), and University Library Collection (=CL). The late Dr. Israel Abrahams has examined the respective fragments containing TC Haftarot and described them in a Note-Book now belonging to the Library of Christ’s College, Cambridge. There are also several rough notes of his in a separate bundle. Through the kind assistance of Mr. Herbert J. Loewe, this material has been loaned to me for use here. The original Genizah fragments I have been unable to consult. There are apparent a number of inaccuracies in the data collected by Abrahams, as pointed out in Vols. I-II in connection with each S discussed. These data are cited as C or CL followed by the respective number in the Note-Book. Those indicated as C emanate mostly from the fragments found in T.-S. B 17 and 18. A portion of his collected material Dr. Abrahams has published in Festskrift David Simonsen (=FS), Copenhagen, 1923, pp. 77-80: “A group of Genesis Haftaroth’’, and in Omental Studies dedicated to Paul Haupt (=HV), 1926, pp. 1-2: “Some

Triennial

Haftaroth”’.

Unfortunately

these

articles

contain

18

PROLEGOMENA

numerous typographical errors with regard to the respective verses comprising the Prophetic lections, as shown in Vols. I-II to each pertaining S. Also Abrahams’ manner of referring to fragments Oxford is misleading since what he mentions as ‘“‘No.”’ so and so is really the page in Neubauer-Cowley, Cat., II, and not the particular No. used by the authors. Thus in HV he refers to “Oxford fragment, No. 243”, in reality Bodl. 28227 described on p. 243! The same applies to his ‘‘No. 324”, viz. Bodl. 2851" described on p. 324 of Cat. One does not gather from his brief papers the impression of his having fully understood the characteristics of TC Haftarot (see above, pp. 9-11). However, the writer is grateful to him for the material he had collected the general results of which he was not granted to publish (cp. FS, pati). IV. The Haftarot indicated in Mahzor Yannat (= MY).

M. Zulay was the first to observe in part III of the Kerobot a reference to the respective H of the Sabbath or the Festival to which these Piyyutim pertained (see his Zur Liturgie der Babyl. Juden, Bonner Orient. Studien, Heft 2, 1933, pp. 13-16, cp. also p. 84-5). In his valuable study on and survey of Yannai’s com-

positions (?Y ‘apn, in maya AeA ApNd oon my,

II [1936],

pp. 213 ff.) he was thus able to indicate a goodly number of Haftarot pertaining to TC (ibid., pp. 271-273). This is cited infra to each S as Zulay’s List. Yannai’s Haftarot correspond almost entirely to those found in the above Genizah fragments, showing that at the time of this early Paitan TC had reached already its final phase of fixation. However, the Haftarot indicated in the Kerobot of the Paitan Simon Hakkohen b. Megas (Zulay, J. c., p. 272, note 2, and cp. pp. 221-231) show some significant variants which go back to earlier times, as shown infra in connection with the discussion of each respective S. Zulay’s edition of MY is now available under the title: Piyyute Yannat (mpm aApum cans tind oppo 23> 2 M19D oan), Berlin, 1938; it was thus just possible to insert in the body of this part the respective pagination of this new publication. In vol. III of our work more will be said about the use

PROLEGOMENA

19

made by Yannai and other Paitanim of the Petihtot and other Midrashic homilies to each S. His use of a Y topic is evident from ed. Davidson, »» simp, p. 21, top (=ed. Zulay, p. 156, 1. 34 ff.), as will be shown infra, Vol. II, to the S beginning with Lev. 15.25. See also Vol. I, H. pt., 83-86, concerning a Mid-

rashic section incorporated within his Kerobah to Seder 41. In dealing with the Midrashic homilies, my endeavor was to utilize, in addition to all available in printed form, as much material as possible from manuscripts. Hence the substantial Hebrew sections at the end of the present volume as well as of Vol. II that is to follow. The introductions to each item therein and the textual notes supply the necessary information. As regards the still unpublished portions of Midrash Ha-Gadol (=MHG), viz. to the second half of Exodus (from mypwn 'p) and to Numbers and Deuteronomy, manuscripts belonging to the Jew. Theological Seminary Library in New York were consulted. As my aim was not to edit this work but to obtain additional data bearing on the Aggadot to the respective Sedarim, there was no attempt made to compare the several MSS. for possible variants. Finally it should be added that for the text of Leviticus Rabba (=LR) I was able to consult photostats’3 of the valuable MSS. of Brit. Mus. Add. 27169, being the same MS. as used for Genesis Rabba (=GR) in ed. Theodor-Albeck (see N20 MwNTa wad mnnam Nav, I, 105-107), and of Vat. Ebraico, No. 32 (cp. about No. 30 to GR, ibid. 107-8). After the above Prolegomena, which should suffice as an introduction, we turn to the detailed discussion of TC which comprises Section I of this work.

23 Kindly Cincinnati.

lent to me

by Prof.

Sol Finesinger,

Hebrew

Union

College,

SECTION THE

I (Concluded)

TRIENNIAL

CYCLE

A detailed description of the Sedarim and their corresponding Haftarot and an analysis of the structure of the pertinent Midrashic Homilies.

CONCERNING

THE MANN-SONNE MANUSCRIPT

POSTHUMOUS

We wish to alert the serious reader to the fact that we have faithfully tried to reproduce the Mann-Sonne Manuscript as it was bequeathed to us. tle Obvious errors in spelling, dittography, citation of source, so far as we were able, have been corrected.

. Where marginal hand-written notations have been easily decipherable, we have included them. . The notes by Mann, supplemented by Sonne, are indicated as follows: (i. e. '*) an asterisk after the note number, indicating that both Mann and Sonne comment. Where Sonne alone comments, this is indicated as follows: (535) the letter ‘‘s’’ raised next to the numbered note to indicate Sonne.

. The Mann notes appear at the bottom of each page. The Sonne notes are printed together. There are also ‘‘Additional’ Sonne notes. These too are printed together, following the original Sonne comments.

. FHE ORIGINAL MANUSCRIPT 1S BOUNDS LEATHER AND REPOSES IN THE DALSHEIMER RARE BOOK BUILDING OF THE HEBREW UNION COLLEGE LIBRARY IN CINCINNATI. . Wherever the author has mentioned italics in the Hebrew text, it means that the Hebrew is letter spaced; i.e.,

spread out.

al Ad halGaletGal BS SEDER 74 (1)?

TON? Tyo baw vos ' Ta Mw dx NPN, Leviticus 1.1. Haftarah: 77y? 1) Tw \yHw Jo ANP wm Sp pys ‘a

dip,

Micah 6.9-7.8 (16 verses), so B42 where the copyist erroneously cited the last verse (7.8) as 452 nwbp -nown 5x instead of % onans -nown bx, due to confusion with Is. 14.29.2 No doubt there was skipping, thus Mic. 6.9-16+7.7-8 (hence 10 verses). Yannai in his Kerobah also seems to indicate Mic. 6.9 as the initial v. of H (see Piyyute Yannai, ed. Zulay, p. 121 ).

H tallies with S merely by means of the expression ‘calling’ by God. There is no reference to sacrifices which are the topic of the $.1° This Prophetic lection is really one of denunciation and not of ‘consolation of Israel’; only the last two verses (7.7-8), added after the skipping, contain a ‘happy ending’ (cp. infra, p. 4). See further infra, p. 19, concerning the H to S 76.

STRUCTURE

1. Y Sermon.

OF HOMILIES

VT, Wayyikra, #2, TB, #3:

naa yom xd ayer apnn wd saya ara owto>> .nwo bs sap primey im ,pronnddp naa tox xd) cana) ims poimow pan pron pr ja moran boa jaym mana upd anyn armani 72 «Ams mo pM AnD bya mA IMs Pind prom nd733 ms prim pny wsy $$p mrp 4¥ 12 NT ONY UNIT PD Now JPWrN AM PPM 325) GN po ow ppwen mm Sya ams pomp :a"na) yox bapa (ox pay bapm wxsy ns Sopp am mrp 4¥ 12 7? ONY IMR pM WD) NIT OM NOY PVeT MS primp ody nna sox xbw on 421 The

above

Halakhah

is based

upon

a Baraita

cited in Yer.

t The figure in parenthesis denotes the respective number of the S in Leviticus proper. See above, vol. I, p. 358, note 380, with regard to Exodus.

2 See ibid., p. 571, note 155. 23

24

THE TRIENNIAL CYCLE

Ber. V, 9c (see note 5). The Mishnaic rule was that a reader who erred in his recital of the Amidah should be substituted by another one.’ But this rule was not rigidly adhered to, and recourse was taken to the alternative of making the former repeat the portion wherein he had erred.4 R. Joshua b. Levi was very lenient and even permitted a reader, who had skipped two or three benedictions (evidently inside the Amidah), to proceed uninterruptedly. But another view was to make an exception with regard to three specific benedictions,

the second,

twelfth,

and fourteenth respectively, because they involved points at issue with Sadducees, Minim (Judaeo-Christians, Gnostics and other non-conformists) and Samaritans — these items the erring or forgetful reader had to repeat nolens volens.‘ Here in the Yel. passage the item pertaining to the second benediction (a»nn7 Nd) is omitted; probably because it belonged to the first 3 benedictions of the Amidah, an erroneous recital or omission of which resulted anyhow in a repetition of the whole commencement of the prayer.®* 3 Ber. 5.3: ynnn

4See

Yer.

ans Tay? myy) manm

a.l. 9c., and

cp. Babli

D>

saya.

34a.

5 Yer. a. 1.: SMIN (DP IN Tay ons |NNwWID ANA Pan? 4D Ja 77 737) NNN 735 a9 ova pord ran (ny—"1b S¢x) 15 aoe wpord rand porw pins .m272 In Tw ps 59> pba) oan nove ams pme pe mora wow ony wiwaw x’w nd ya yum NIT pO ws Ns Dow anar or yD) onen AN TN Kdbw DD PIN IMIN PMD. The last Bar. is the basis of the Hal. in the Y passage here (as has been rightly pointed out by Ginzberg, cp. GS, I, 473, No. 55). This provision to make the reader repeat o’ron ND73, and not to remove him, is contradictory to the tradition in Babli 29a, top, in the name of Rab, that the former

was superseded by another one: NIT po NDY

JweN

poyo prom

no3722 mx

pbyo ps jor moran

(ed. Bomberg

boa ayy

pr). On account of this discrepancy, an attempt is made in (ona ATI van MDoIN (see nv>wy no72, Warsaw, 1863, 17a) to explain the phrase ims primp pr in Yer. as the equivalent of ims poyn pr in Babli: wn imy prim pst wry

pp pbwra iD

MN

has puns... prim

NdD NIT PD Now 157 INN poyD pr roids ,Gmrpod :d"x) ampnd

mana n>bnnb mama. But this is of course forced, and the whole Yer. passage plainly proves the contrary.** 6 mbenna ann in Yer., wad ann in Babli. — The reason for this omission, as given in GS, l. c., is unacceptable since it is based ow the assumption that “the whole homily here is to teach us that the Samaritans were regarded as

untrue proselytes’” (13) nox 2 ors ormomy w9I05> wn jRD mwitn baw) — to

which

there is no indication either in TB

or in T.2*

LEVITICUS: SEDER 74

25

From the above Hal., which aimed at excluding a masquerading heretic from the service of the Synagogue, the homilist proceeds to cite a similar rule concerning a would-be proselyte who is to be rejected as such, if he failed to accept all the injunctions of Biblical and Rabbinic Judaism. On the other hand, a genuine conforming neophyte is precious in the eyes of God for forsaking idolatry and joining Judaism. In this manner there is built up a contrast between a Jewish heretic, whom God rejects notwithstanding his Jewish origin, and a newcomer whom He cherishes despite his gentilic ancestry. This contrast leads down to the conclusion of the Y homily which is truncated both in TB and in T. However, it can be restored by means of the comments on Lev. 1.2 in Sifra (ed. Weiss, 4°) to the effect that the sacrifices of the proselytes were accepted whereas those of Jewish apostates (a-1Dwn) were rejected.7* Accordingly, the missing ending probably read: map pad ow XY ANN 7D) 10) 020

aliqyey “fe teteisy apes

biel)

tela) pyietes

play) aj te) 9) ese) tl

nd bax.

Herewith there is the required return to the beginning of S, thereby completing the first portion of the Y sermon. In accordance with our procedure of investigation, there is to be sought in the H a starting-point for the above Y question and answer concerning 097 n272.2 Now this benediction commenced in its Palestinian version as follows: bs o-mwo> mpn nn (JOR, X, 657, cp. also HUCA, II, 296, 306), and these apostates figure also in the conclusion of the homily (as pointed To Dwon n& Nexind ,oDD ;o™I7 MN mand ,oWN. Cp. the conclusion there: we omaa Sapo oan AN qa Sapp bwrw no xdbs coxn Ox eo Sw Tayi Oyw 7 mar WIN NT DWI. aT Aw naa bapp yraw ovtowon. Buber, TB,

§3, note 21, rightly drew attention

ever, realizing the force of the contrast. further next note.

8 Buber, J. c., writes:

to this Sifra passage without,

The same applies to GS, /.c.

how-

See

pay we °D jN2> nabna 1 mbxw oyw ynod onyx» naam

v7 SIDDI MND OD ,porn nese enyy obi ,(‘2—'8 '8 91) AM ana7 ay 949 7 NoIMNA Ow p_D PN OI MX MaId ,OIN DDD ap? 7D OTK BNI PY NIP on) py atey avon aya wo oadna mbxen wan ar oy) aim wat ans. But this accounts only for the conclusion of the Y homily as pointed out above in the text, in order to encompass the return to the commencement of S. However, for the beginning dealing with oven no72 an allusion has to be found in the H to our S, as demonstrated throughout this work.

26

THE TRIENNIAL CYCLE

out before). Thus a H containing the verb 79 would have offered the Y preacher a clue for his initial theme.** The H listed above (p. 23) hardly fits the case in point, unless we

assume that Mic. 6.13 read: by

onpwa

4mm ombnn cm on

smsun. The fact that H is mainly denunciatory and other considerations, that will become apparent subsequently, tend to the conclusion that the Midrashic homilies were based upon iw apy” *>s yow,>* tallying another H, viz. Is. 48.12:>8 1p) >x again by means of sip with Lev. R. 1.1.3° This H probably extended to v. 20 (apy? may ‘7 bx 108) +49.7: (os) ‘7 JON TD 7NIAT UN UN "mn Seow), thus 10 verses. Is. 48.15:1°N STP Ae would afford a still further contact with the initial v. of S: pos ‘7 327°) mw bs 1p); it is indeed applied to Moses in Lev. (infra, p. 7). And altogether this lection contains indeed heartening consolation and encouragement of Israel, such as was the usual trend of the TC

wow

tow?

Haftarot.

In this H we read:

xd noo xd... qobw amo on omxad navpr md

nbn (48.18-19). On the other hand the wicked are excluded from the gift of peace (48.22: mywnd ‘nm aos ow pr. This in skipped part of H). Hence the starting-point of the question and answer concerning the twelfth benediction of the Amidah which continues a denunciation of those who broke God’s commandments such as the omwn and other heretics; their speedy end was besought therein as against the promised perpetuation of the offspring of those who ‘hearkened to the commandments’ (Is. 48.19).7° Thus the first portion of Y sermon has been accounted for. It is difficult to find the direct continuation in TB and T. The point of proselytes is not raised again there (as to LR c. 1.2, ° The Genizah fragment, mentioned above (I. c., vol. I, p. 426),4* indeed lists to Sidra sip this verse next to Is. 43.22: spyy nxap ns Nd); the latter evidently being the commencement of the Babylonian AC H whereas the former of TC.

© It should also be added that this benediction also included a reference to the hated Roman government whose speedy uprooting was ardently wished

for (yma APyn AMD ptt n2bn).

For this, too, an allusion was found in our

H where the redemption from Babylon was promised (Is. 48.20); as is well known, the latter became in Talmudic times a synonym for Rome.

LEVITICUS: SEDER 74

Dil

see further on).4* However, the remaining items, emphasizing the high privilege of Moses in being summoned by God (Lev. 1.1), tally with the above suggested H from Is. 48.12 ff. Thus the

Pet. on Prov. 29.23: nap yom mo bpm nb-pwn ony mei (TB, §4, T, §3) corresponds to 'n *rya 725s) (Is. 49.5, this in skipped

part)5* whereas the one on Ps. 89.20: qyvond pina oyd AINA emo na by ary cmw aoxm end) has several points of contact with H

>n1a5,

48.16: 1mm cnbw obs

nat

IK

(TB §5, T, 83, (Is. 48.15: 28 uN

'n any) which is tantamount

to God speaking in vision to the pious ones, and 49.7: wp Janan Osnw).6s The next item (TB, §6, T, §4) alludes to God’s love for Israel (Osnw> Sw jnans Sawa) which is reflected in 48.14: vans 'n. It further refers to Moses, leading down to the perora-

tion: ,a’my> ,osaw b> by sAD nna) wNo pmwy mya sa’apn b's

7

npas

oyocwstxnn fw .jd> wea nos bowed oprxn iwiaws

(x"> .9"5 oat) Ss oy pupen my. By means of ‘righteousness’ and ‘judgment’ this concluding v. links up with H (ls. As to TB, §§1-2, T, §1, which contain the 48.18, 49.4).77— same homilies as LR, c.1.1 and 1.5-6 (though with variations), see further on. TB, §7, T, §5, being outside the sermon to our S, need not be discussed. Likewise no further comment is required on the conglomerate and late passage which originally

formed the only section to 8p

'D in the first two editions of T

and now given as §8 under the heading: apbiyd aa 7a5."* 2. Other Homilies. In LR, c.1, there are five Petihtot to the S, all of which seem to tally with the above H. Thus the first

one is on Ps. 103.20:

yi1nv¥>5

19237

omy nd mal poNdn ‘71372

1327 dypa, corresponding to *n7a7 in Is. 48.14-15 and to the ‘hearing’ of God’s words mentioned several times (48.12, 14, 16; 49.1).8s As to the employment of the same Pet. to S 96b, see infra (p. 131). The second one introduces Hos. 14.8: 1aw nn yoxa vawy, which links up with -~wann rp bxa (Is. 49.2).9° This item deals with proselytes, as was the case with the initial portion of the Y sermon (above p. 23), and perhaps formed also a part of the latter. However, the version in LR is apparently truncated since there is no return at the end to the S so as to 11 Cp. Buber, TB, §1, note 1, and sian, pp. 171-72.

28

THE TRIENNIAL CYCLE

indicate its relevance here.* For the same Pet. to S 104° in NR, c. 8.1, see infra (p. 219). The third Pet. (c. 1.4) from Ps. 89.20 has been mentioned before (above p. 27). There follows 3D, the fourth one”* from Prov. 25.7: in mamby > 3D which v. is reflected intrinsically by Is. 49.3, 5-7, containing in addition the verb 70x. Finally there.is the fifth Pet. by R. Tanhuma (b. Abba), which is developed by means of Prov. 20.15: nyt ¢npw ap» °b>1 orp an sam wv; ‘lips of knowledge’ correspond in essence to 77 29ND °» ow (Is. 49.2), thus a mouth that speaks effectively owing to the knowledge in the utterances.*'® The remainder of LR, c.1, requires no further analysis, except to draw attention to R. Abin’s application of Is. 48.15 (a verse of our H, see above, p. 26) specifically to Moses (§$9°*).3* Finally there is the peroration (§14, end): by mbn ayrsv r'myav Dd

map mban (an> m0 xan ody :'no ‘ona -"Da) b’yd Say jo-pren Sat ‘nop +> vam ca Sowwn’n (Is. 40.5); tallying with sna uN Nw of our H (Is. 48.15).28 The final portion of LR, c. 1 (viz. §15), is a later addendum and emanates from SER;™4* it is indeed missing in MSS. Vat. and Brit. Mus. (cp. above, volnl; pio): LR, c. 2, is to Lev. 1.2:

bxnw 22 5x

32°75, and hence the

Pet. v. from Jer. 31.19: Tn 73 Dy wyw Td> ox oD ‘7.12

» 9.27 which is commented

1p, §2 on %, etc.). nected

>n127

with

By the same tally Jer. 31.19 is to be con-

the above

(48.15).%8°

a The passage

°> Tp aN

upon elaborately (thus §1 on

H

from

Is. 48.12

ff., viz. with

°28 728

Indeed the whole trend of the Aggadot has bw onmny

pabow jad

wy eipr mod

o'aw 3 can

ym aps>... bs 1, indicates that it emanates from Sifre (Deut. §§6 and 28) which has been attributed to this Tanna! In MS. Brit. Mus. of LR 1.2 »n "v7 is omitted, and likewise in NR, c. 8.1. In the latter place what is given in LR as R. Tabyomi’s view is attributed to R. Simon b. Yohai (and also in Cant. R., c. 7.4, where the former is supposed to be the author of the above statement, found anonymously in Sifre, 1. c., cp. also Yoma 39b where the author is R. Isaac b. Tablai.s*

See further infra, p. 218, note 256.

7 The printed texts read: snp ana > '5 ova pia-07 yer oan, but MS. Brit. Mus. reads 7p mnp (hence mp should be deléted).5* 3 §9, end: °28 [2M T2707 UN) NPT NON Tap ADR Pas ‘7 ION NA OT DIT M>SM ymwar ynsIp AS wnat N.7* 4 Cp. ed. Friedm., p. 33, note 17.8*

LEVITICUS: SEDER 74

29

been inspired by our H in glorification of Israel and a v. within its compass is cited expressly.5* The chapter is incomplete at the end (§7); the remainder (§§8-12) is again an addendum from SER (1. c., pp. 34-36) and is missing in the above-mentioned manuscripts.

The section to our S in JTS MS.

(§4) (infra, H. pt., p. 1)

contains Petihtot on Ps. 103.20 and on Prov. 29.23, as to which

see above (pp. 27-28). TB,

§6, T, §4.

There is also the same peroration as in

Further a new

Pet. is cited on Is. 44.26: opp

ody pordo nxyi ay 127, but the homily itself is missing owing to curtailment. The Pet. v. would tally by means of 11ay with Is. 49.5-7 containing the same noun.™* — Finally there is in

MHG 739°

(III, p. 2) the Pet. on Prov. 27.18: map box myn 7x1 yas

aw

which

tallies with

Is. 49.5:

‘7 -rya 729")

(cp. above, p. 27).%58 Thus all the homilies analyzed here are to be connected with the H from Is. 48.12 ff. The other H from Mic. 6.9 ff. (above, p. 23) is accordingly late. Indeed it is one of denunciation and not of consolation of Israel. Why the former was substituted by the latter, cannot as yet be ascertained.'®* SEDER 74a (1a) The next regular Seder began at Lev. 4.1-2 (infra, sub No. 75). However, from LR, c. 3, it appears that in Amoraic times there was inserted a new S at Lev. 2.1: janp 27pn °3 wen ‘yn ‘mb mm. Hence we read the formula (LR, c. 3.4): 3 wp

ANSwa ANSI NX Pom pay jo abyod ans Ay ,Ja4p a pn indicating LR, c. 2.5, end: ,naw dsnw ns navd dia: nnxw mp b> nwobd atapn b's 72 beaw mans stay °> px” tw jona aNennb ny cusw vad wasp qanad [ba] yom (11 ,0"D 'w) ANDNS JD 4WwR.9* 16 However, it should not be overlooked that the Pet. on Ps. 103.20: mat b1pa_ yiwwd (above, p. 27) would also tally with H from Mic. 6.9:

xp? ays 'n 51p and altogether the Aggadah on God’s voice (TB, §1, T, §1), which is more fully developed in Sifra (Wayyikra, c. 2, ed. Weiss, 3d-4a) seems to have had its inspiration from this verse. Hence this H may really have been the original one. Owing to its being denunciatory in character

another H was chosen in Amoraic times, but prevailed even later on.?°"

30

THE TRIENNIAL CYCLE

that Lev. 1.16 was outside the present S.1%* Now the latter involves the difficulty that it renders the previous S (No. 74) to consist of only 17 verses, 4 short of the required minimum of 21. Recourse would then have to be taken to repeating the last verses so as to apportion 3 verses to each of the 7 persons called upon to recite from the scroll (cp. above,. Vol. I, p. 8). Probably on account of this difficulty a variant custom developed in certain localities to commence the new S at Lev. 2.10: yo .nan3um ‘yn mmio7, in order that the previous one should fulfill the above requirement (viz. Lev. 1.1-2.9; 26 verses). This assumption will explain the interesting statement in LR, c. 3.6 (cp. Esther R., c. 3.6): Sms (6's) UN "TT Ia :/4 anDwa) NAN TA NPIN TD yo nanaM

loa tern UST

sow)

STD

VST

NPIDD

PUT

NIVS

AWS

anb

our ami...’ 47? ono avy nmp mo wviady poaxd amon yia>7 and anion yo nanmaum ,om>bdiyb. Evidently in the locality, which R. Han. b. Aha (a Pal. Amora of the 4th century) visited, the new S began at Lev. 2.10 differently from his own custom.*®s Yet this Rabbi was able to evolve a ready Pet. to suit the situation. We have thus to assume that since Lev. 1 deals with nbiy and c. 2 with mm, hence in some localities in Pal. the previous S was concluded at 1.17 (‘n> mmi m7 aw), with 2.1 forming the opening v. of a new S, in accordance with the division of the subject matter, although c. 1 comprised only 17 verses. On the other hand, in different localities the difficulty was solved by extending S 74 to Lev. 2.9 (also concluding with ‘7 mm m7 7Wws) and commencing the next S (No. 74a) with v. 10.78* Now, in accordance with our procedure of investigation, the respective Prophetic Lections to such variant Sedarim (Lev. 2.1 77 Cp. also LR, c. 1.7:

23’) nwnp pryno nbynd and mp nwo bx SPN NT

MWD NS ‘7 M¥ WRI ,JDvD ™*(nyapa. Here the reference to Exod. 40 (viz. vv. 19, 21, etc.) which formed a part of the previous S (No. 73, above, vol. I, 549 ff.) and hence was outside the present one (No. 74).

*8 To assume that in the above item, Lev. 2.3 was meant (beginning too with ‘0 mmm yo namum), and accordingly the previous S concluded at 2.2 (where again 'n> mni mn mwK occurs), would not help matters since there would still be lacking 2 verses (Lev. 1.1-17-+2.1-2— 19 verses). Cp. also vom "» where too Lev. 2.10 has been suggested for another reason. Theodor (MGWJ, at 2.1.12*

Vol.

35, p. 309) strangely

confuses

this variant

S with

the one

LEVITICUS: SEDER

74a

yl

or 2.10) have to be ascertained in order to account for the homilies in LR, c. 3. To the S at 2.1 one may suggest a H from Mal. 1.11: n

AAV

AMID... 18129 TY) wow Mon

°D thus tallying

with the initial v. of S: 'n> amp janp aqpn °> wen. This H probably extended to 2.7 (11 verses).2 Indeed Mal. 2.5-7 are expressly commented upon in LR, c. 3.6.2 The Pet. of R. Isaac on Koh. 4.6: nn 72 Nbn aw (LR., c. 3.1) is homiletically connected on the one hand with mm in Lev. 2.1 (cp. the conAD NPD Tw NT yop ar nm nnid clusion: 3y bw mat) ‘\1),778 but on the other hand with the H v. (Mal. 2.5): =m Nim nmi vow. The next Pet. (§2) is on Ps. 22.24-25: '5 oN aD

nny

may ppw xd mia xb °>...1mb5n.

The tally with H is by

S710 1b ons means of 7387971 (Mal. 2.5). And altogether the explanation of 'n sv as referring to gentiles, who are either ‘God fearing’ (a’mw °N, the so-called ‘sebomenoz’ or ‘metuentes’) or became full proselytes (pts °71),%° has been inspired by the initial v. of H (Mal. 1.11) alluding to the high reverence of God’s name among the nations. LR, c. 3.3 comments on Is. 56.7 dealing with the repentance from sin which is reflected in the H v. (Mal. 2.6): pyo awn oan. Then follow items (§$§4—-5) on Lev. 1.16-17 by means of the well-known formula of: 70 payn jo mbyn> and (cp. above, p. 29). In §6 Lev. 2.2 is explained and subsequently 2.3: 1225) [77989 ANT Yo NaANIM weaving in expressly Mal. 2.5-7 the final verses of the suggested H (cp. the conclusion: "In 73 °nDw Dd 4102 12 3ND 79, this being the last v. of H™°). In connection with Lev. 2.3 there is cited the story of R. Han. b. Aha and his Pet. on the S that began with Anion yo nanum. However, this S really started with the identical v. 10, and not 3 (as pointed out above, note 18). LR, c. 3.7, is a later addendum from SER (ed. Fried., 37-38) and is indeed missing in MSS Vat. and Brit. Mus. (cp. also above, p. 28, with regard to LR, cps. 1 and 2).?°* What H was there to the S that commenced with namim

mmm

yo? One could argue that the same H from Mal. 1.11 ff.

19 The same H is listed 20 45) ordi pra ows pa of R. Han. b. Aha (cp. the the previous section in LR

to S. 67 (above, vol. I, p. 507). oad 7Dr INN. This is no longer a part of the Pet. parallel in Esther R.), but is a continuation of (see further on).13*

32

THE TRIENNIAL CYCLE

would have suited here too owing to the same tally 7mm as in the case of the S at Lev. 2.1 (above p. 29). However, the Pet.

of R. Han. b. Aha from Ps. 17.14: 1mo o'’npn ‘7477 ONDD ‘7 ona apbn would afford no tally with this Hs — an essential

requirement that necessitates the assumption of another H having served for this exceptional S. I suggest Is. 4:3: mm nn obwviva anum yvsa aNwin, tallying with namim in Lev. 2.10; such H probably extended from Is. 4.3-5.4-+-16 (10 verses).?” Now in the initial v. we read: obyiva ond ainon b>, hence the Pet. from Ps. 17.14 containing the phrase: o»na opbn. No more homilies have been preserved on this very rare S. More current in Amoraic times was the S that began with Lev. 2.1 But this too was later on omitted, and the next regular S (No. 75) commenced at Lev. 4.1.

SEDER 75 (2)

' mxp bo mwa Ronn oD wE? TONS Senw on bs mat... moat ‘yn mywyn xd awe, Lev. 4.1-2.

Haftarah: neon wei mam °> Jan wei2) aNm wei9 mm °> mvp b> JA mon xn, Ezekiel

18.4-17

(14 verses, so B 42).

No doubt there

was skipping, viz. 18.4-9 (where there begins a new this prophetic book)+14-17

Seder in

(10 verses); the tendency was

to

omit the passage referring to the death of the sinner (verses 10-13) and rather to continue with such that described the doer of good who would live (note the concluding phrase mm mn in v. 9 and v. 17). C34 has 18.4-12, with the end missing

owing to a lacuna.

C 35 lists (according to Abrahams’ descrip-

tion) 18.4-13+16-17 examination.

(12 verses), but this fragment

The same

needs re-

applies to CL, defective at the begin-

ning, which is supposed to continue up to 18.10 (hence verses 4—-10)+32

(thus

8 verses).

However,

the conclusion

at v. 32

seems to be appropriate since the homilies discussed forthwith, refer to the whole chapter, although a great deal of it was not recited as H; as noticed frequently before, the Aggadists would employ for their homiletic purpose also the portion skipped. 2a About the same H to S 91, see infra, p. 97.

LEVITICUS: SEDER 75

33

Hence it may be assumed that H extended from 18.4 to 13+32

(11 verses).??8 Yannai in his Kerobah also seems to indicate Ezek. 18.4 as the initial v. of H to our S (see ed. Zulay, p. 123). The connection between the former and the latter lies in the tally of a sinning soul. This afforded the opportunity for reciting in the synagogue the important doctrine of Ezekiel emphasizing individual responsibility. A portion of Ezekiel, c. 18, was recited too in connection with Seder 61 (as shown above, vol. I,

pp. 475-79) .73° STRUCTURE OF HoMILIES

1. Y Sermon.

TB, Wayyikra, §8, T, §6:

OTN DIDw md arated ..n Sunn > we) WoNd awo dx ‘277 man mdb ons oi xd ayman uw 4D AntneNa wppa man and 2.95) 2293 DS WNT M>p 12 any xdow ,poimaw pays inanpNar ibpna The starting-point is to be found in the H v. (Ezekiel 18.6): box xb ov aman bx, hence the suggestion for the Y question and answer concerning one’s conduct when entering the Temple mount (n’13n 17). The latter is to be held in reverence, even after the destruction of the Temple, by analogy to the Sabbath whose sanctity is perpetual. The homilist proceeds to introduce a verse from the Hagiographa (Koh. 3.16): ywan ow waver opp which is Aggadically first applied to the ruined Temple and subsequently to the soul that sins, though aware of the right (wpwo). The end of the homily is curtailed, and there is missing the usual formula: sunn °D wD) ,piya wapy mop pi. Now Koh. 3.16 tallies by means of ‘justice’ and its opposite ‘wickedness’ with the H where these topics are illustrated by the

respective deeds of a righteous father and a wicked son, and vice

versa

(vpwWD

recurs

several

times,

Ezek.

18.5,

etc.,

and

21 Cp. M. Ber. 9.5 (see MY in §7, p. 60), and the variants in Tos. 7.19, 62b, bottom, and Yer. IX, 14c, top. About the same Y topic to S

Babli

see infra, p. 34.14* 22 TB, §§8-9, should form a unit (as in T, §6, beginning), comprising the first part of the Y sermon.

THE TRIENNIAL CYCLE

34

corresponding to ywn cp. 18.20: ywan nywn). The homily also weaves in the point concerning the soul being deposited in God's

hand, citing Job 12.6: n $3 wD: 172 we. This thought has been suggested by the initial v. of H (18.4): mm°9 mvpin 22 jn! Thus

there is clear evidence of the close relationship of this Y item with the H to our S.%3 , ; Further homilies concerning the sinning soul we have first in TB §10 (T, §6, middle), introducing Prov. 19.2: nyt nba oi

odina ps. awe? wb3, which tallies by the italicized soin words with both Lev. 4.2 and Ezek. 18.4. Then in TB, §11 (T, §6), Koh. 3.16, which was commented upon already in the first portion of the Y sermon, is again dealt with. Here the second half of the verse ywnn mov p4¥* o1pn is explained, viz. the soul originating from where neither sin nor guilt exists

becomes addicted to sin. For the tally of vw and prs with H cp. Ezek. 18.5: np1x) wawd Twyi (see also v. 19). In this portion the initial v. of H is cited expressly (cp. T jnn Ab mp 4>°B> non x nNviIn wpm Iw .poDIDS weI). The conclusion of the section (TB, §12, T, §6, end) treats of the future judgment of the sinning soul, leading down to the following /peroration:

;GVND 2. 829 - nnn] ‘w .oD0 py ow a’my> bax .oxon onen 3) oDqwad jax 25 nN cmyoM [oDaqpa ns Aw IM om141.748 This final v. cited here (Ezek. 36.26) is clearly reflected by Ezek.

18.31: nwan mo win ad odb wy).2s

A further portion of the Y sermon to our S, missing in TB and T, is found in YSH (jms pnp Jellinek, BHM, VI, p. 84, No. 38). The first item here emphasizes the need of repentance for the sinner —a theme that is the leitmotif of our H which concludes (18.32) with the summons: ym 12~m! The second item there comments on the reason why in Lev. 4.2 the singular is used (wD) and not the plural (mw»:).27 This whole idea has been suggested by the initial v. of H (18.4): mm °5 mwpin 55 yn! (See also further on.) 2. Other Homilies.

LR,

c. 4, contains

much

of the same

Aggadic material, though in a variant manner. Thus in §1 there is the Pet. on Koh. 3.16 and in §3 on Prov. 19.2. But in §2 there is a new Pet. on Koh. 6.7 where the word ws:7m affords a tally with both Lev. 4.2 and Ezek. 18.4. In §6 there is introduced Jer. 50.17: saw m7 mw in order to develop the Aggadah as to why in Lev. 4.2 the singular is used for soul and not the plural. The verbal tally is in the name ‘Israel’ as compared to byoqw? a in Lev. 4.1 and bso -1 in Ezek. 18.6, etc., but the 25 In Midr. Agg. (II, p. 9) there is a further addendum:

Q 4") '@) spr obey an ‘a eed spa $27 ‘sw joryy nara qn.

xv xbx ny xdr

In citing this

final v. which foretells the ideal state of affairs when all children will conduct themselves properly as being ‘‘taught of the Lord,” there is a subtle homiletic contrast to the topic of our H which deals with the sad case of a wicked son of a righteous father (Ezek. 18.10 ff.).15* 26 This passage has the heading: xwnn °D wDn and accordingly Jellinek gives the reference Ley. 5.1, with which v. there commences the next S (No. 76, infra, p. 36). However, the intrinsic analysis shows that the whole piece belongs to our S, hence the heading should read: xwnn °D wp: (Lev. 4.2). Indeed the homily there on Koh. 9.10 is also found, though in a variant form, to our present S in MHG, III, p. 61. The assignment of this Y passage to its proper place would further be in accord with the observation gained from ‘Arukh (above, note 24) that Midr. Yel. had really no section to S) GR c

2793) nm wEI NIP) Sew? bow "NOM °D MWD, Wis Ws 1D? KN". The same topic is also dealt with in LR, c. 4.6, though

in a different form.7*

36

THE TRIENNIAL CYCLE

whole Aggadic point has been suggested by the initial v. of H (18.4), as pointed out above. LR, c. 5, is to Lev. 4.3 and seems to be of a secondary character not pertaining to the actual sermon to our S. There is a long homily on Job 34.29 (§1-3) with the final point applicable here to the effect that, unlike a human

ruler, God

makes

no

distinction between a group and an individual; hence both the anointed priest and the whole congregation of Israel offered some sin offering (cp. Lev. 4.3 and 4.13-14). The Pet. v. itself (Job 34.29) has no bearing on the above H.*** The same applies to the rest of LR, c. 5, a part of which was also incorporated in the section in Midr. Yel. to our Seder.” SEDER 76 (3)

-r wd os yR oN ToS

Ty Nim

75s)

dip ayow xonn 7D wen

wy xwn, Lev. 5.1.

Haftarah: b> °> yosn b> ow by mexsym oO omer obs oN mpi mo. mM yawn bo) .Ap mo. Am smn, Zechariah 5.3-6.14 (23 verses, so B 42). No doubt there was skipping, viz. 5.3-11+ 6.14 (10 verses); at the last verse there begins a new S in Minor

Prophets. C 35 lists 5.3-11-+6.11-12 (11 verses). CL, according to Abrahams, gives 5.3-8+6.15 (7 verses). C14 also begins with 5.3, but the end is defective. Yannai’s Kerobah to our S (ed. Zulay, 124-26) is lacking the part indicating the initial v. of H. Between S and H there is only the linguistic tally of 75x, but the point of swearing falsely (Zech. 5.4) has an intrinsic connection with Lev. 5.4. STRUCTURE OF HoMILIES

No Y theme has been preserved. Indeed from the indications in Arukh (see above, note 24, and cp. note 26) it would seem a7 See ‘Arukh, s. v. 93, 7 (Kohut, III, 279): jaan oxe’pyar 3192 Ta RMI TD 79 vr MD Tb nD ,('n "D) ywP m1 nvID MweA.

1370592) The reading

noi37 maa (as in ‘Arukh), and not miapm maa (as in printed texts of LR), is also found in MSS. Vat. and Brit. Mus. of LR.8*

LEVITICUS: SEDER 76

Kyi

that Midr. Yel. (at least the copy which R. Nathan b. Yehiel of Rome had before him) contained no section to the present S, and accordingly S75 comprised Lev. 4-5, with the next one commencing

at 6.1 (No. 76a, infra, p. 38-42).

items in the section to our S in TB Wayyikra,

Otherwise

the

§§13-18, T, 7,

reflect the above H. Thus the Pet. from Koh. 5.1: bran bx ondsno-a...-p dy tallies with the rosa Syans o-owa Hv.

o°own

pa)

pruxn

pa

next Pet. from Prov. 29.24: yow

(Zech. 5.9).

75s

weisnw

Likewise the

2123

oy pon

ty xd (TB, §14, T, §7) supplies the connection with H: myn ana ma bs (Zech. 5.4), in addition to 75x common to both S and H.7* The point of swearing falsely (weaving in Jer. 7.9:

“pwd yawn and Mal. 3.15: apwd pyawia, TB, §§15, end, 16 and 17, beginning, T, §7) has a direct contact with Zech. 5.4: ma db» apwd nwa yawin. There is no proper peroration at the conclusion of the section (end of TB, §18, T, §7). LR,

c. 6, begins with

a Pet. on

Prov.

24.28-9:

"n°> mwy awxo Tonn bx Spnpwa mnpm Jyna on.

ay smn bx

The connection

with the intial v. of S is clear, viz. by means of 7y,78* but with the

H there is only the weak linguistic link of 78 (viz. here 7oxn dx as compared to °>x 70x in Zech. 5.4, cp. further v. 5 and following). There follows (§2) the Pet. on Prov. 29.24 as to which see above. In §3 Zech. 5 is expressly woven in.** The remainder of LR, c. 6, is disjointed, and there has been tacked on at the end a peroration” that seems to emanate from the conclusion of the sermon to S 54 (see above vol. I, p. 416).77° A more suitable ending than in either the versions of Tanhuma or in LR seems to be found in JTS MS. (infra, H. pt., p. wv) emphasizing the importance of Truth and concluding with the designation of

God as Truth (qbo ovn ods sit nox oes ON IW NON T"apM obiy). This final v. cited (Jer. 10.10) would be in contrast to the H v. which denounces him who falsely takes an oath in God’s name (Zech. 5.4: apwb ‘nwa yawin)—the very Deity whose characteristic is Truth. 28°95) NIN

OPy NwNT >

con Paar aw

prys mop sw nyraw cnn ae. The

H. v. (Zech. 5.4) is mentioned at the end.19* 29 Viz. the passage beginning with 13) n>5s) wn compared to the one in PRK, 68a, PR, 90 a-b.7°*

DN

NID

73 NAN 9, as

THE TRIENNIAL CYCLE

38

SEDER 76a (3a)

sem maya non ast toxd pia ny) pias nsw ,toxd ave bx 17377 nny maton by map by mdiya, Lev. 6.1-2. The regular

S commenced at Lev. 6.12 (No. 77, infra, p. 42),

and hence there could be none here since such a S would comprise only 11 verses (Lev. 6.1-11). However, the Midrashim point to the latter S. Also the fact that the Babylonian AC has its Sidra at 6.1-2 (1¥ 'D) indicates that originally there began here a Torah lection also according to TC (see above vol. I, pp. 8-9). There is thus apparent another case of shifting of the Sedarim which probably was the consequence of the difference in the previous Sidra (above, p. 36), viz. that the custom to insert a new S at Lev. 5.1 (no. 76) resulted in extending it to 6.11, with the next one (no. 77) commencing at 6.12-13, whereas the usage to combine Lev. 4-5 as one S (no. 75) had as its sequel the commencement of the next S at 6.1-2 (no. 76a). In this manner there was preserved a certain symmetry in the respective lengths of the Torah readings. It may be further surmised that the objection was raised to conclude a S with a word connoting ‘guilt’ (72 mowr>, 5.26); by shifting the final v. of the lection to 6.11 which ends with wtp’, a more propitious finale was attained. Anyhow, the arrangement to have S 76 followed by 77 prevailed,

as is evident from the Genizah lists and Yannai’s Kerobah (infra, p. 42). On the other hand S 76a seems to have been more current in Amoraic times than 77 (which excluded each other), since the former is represented more in the Midrashim than the latter (see infra, p. 39). (Concerning the influence of the present shifting of Sedarim on the subsequent ones, nos. 77a and 78, see infra, pp. 42-46.) According to the Babylonian ritual, the Prophetic lection for 1s '» began with Jer. 7.21: msax ‘TM 7DN AD

nnoprnat by wo

os7nidiy

Sen

ombx, thus tallying with

mbiym nn mst (Lev. 6.2). One could assume that in Pal. too the H for S 76a was similar, viz. 7.21-28+9.22 (also beginning with ‘7 ox

m3) and 23 (10 verses; at 23 there starts a new

Seder in

Jeremiah). However, this H is essentially one of denunciation and does not accord with the usual characteristics of a TC reading from the Prophets in offering consolation of Israel (bsnw noni).

LEVITICUS: SEDER 76a

39

Furthermore the Midrashic homilies, to be analyzed forthwith, do not correspond to the above H from Jer. I therefore posit as

such for our S Mic. 6.6: :o7py7 om

onbxd ADS 'n OTpN ADA

my a obiya nibiya, affording the same tally of Olah.s°s It probably comprised 6.6-8+7.14-20 (10 verses). The tendency was to omit the part foretelling punishment (muy nD), such as Mic. 6.9 ff., and complete the reading with cheerful and encouraging verses (cp. above, p. 23, concerning the H to S 74 from Mic. 6.9 ff., which in reality was not accepted in Amoraic times, see infra, p. 41 ff.).3'8 With the final v. of H (Mic. 7.20) there begins a new Seder in Minor Prophets. STRUCTURE

OF HOMILIES

1. No Y topic has been preserved in the Tanhumas. That Midr. Yel. contained a section to the present S, is evident from the passage cited in YSH (j17n8 o-tnp BHM, V, p. 85, No. 39), which emphasizes the importance of a burnt-offering, as being one of voluntary character, unlike the sacrifices for sin or guilt (ows) neon) which were for atonement.?* Another morsel is given in Arukh, s. v. 1x 3 (Kohut, VII, 43).29» The latter is of special interest because it reveals that the redactor of T, Saw, §§13-14 (containing much extraneous material), utilized the Y section under discussion.2° In view of this latter fact and 2a by (97 m9

b> namn by stp

by arm) mdiyn sen mbdyA non ner

nnn 40> (mort rata meb=) and ,maanpn bop maran yymw cpp .NaDA yD nin NOM ON JD... m7 > pray pamer ia ca) (vos 23") pos ym amo 19 mavan 42_> wen mata mdiyn bas ,owx janp N'2D OWN ON) WNNOM J27P Nad OTN D> NOT. ab man nx bene mad an 2d aps Sxprmd m’apn mbuwor arodea ix wa naoxw Mk pna ywsy °>d) .y'war ab tox (ma nN cNnpoa iwi,” ."D '™) pm pesy i> ape ,(s" ,ov) oms wy pmipn b> (nN ints b> nx 25's) ny now nyaap apa 72) .pproy ja oiwiaa vex. yeby mbyo caw wna nasa pp. ae Cp. §14, towards beginning: :bscw> n’apn tox NaN 72 Dow TDN 42) ...maanpa at0> ospxy inswn xb ,pbva muanpm aam> pny wipon naw *Dys nS TT DS Nia ap oman nx ns bxpied myo m’apaws mS 8a jy NET oO man pias ppoy yrds omby mdbyp un... me nea. In LR, c. 7.3, end, the topic is only briefly mentioned: ... 7s Drip ims pna ons bN2, and there can be no doubt that in T the Y passage is quoted, however touched up it may be.2** In T, §13, another Y item is

cited, viz. 0) YM

Wyrm)

,JVaNT

277 DN) OND aIND7 ONTP) .OYN OF TYAIN

THE TRIENNIAL CYCLE

40

also of the above item concerning Olah not being offered up for an actual transgression, it is reasonable to assume that in T §13, end, there has been preserved the missing Y topic of question

and answer to our S (mdyy ann iymas iw 42 Tyr nn nxt 87 45) axon adn cana by wos... mny Sy nga am xd awrp 7919).

Of course in T, in its present form, the original Y language is

much worn off by the redactor.

Above (vol. I, 113-115 to S 12) a burnt-offering

the similar Y topic concerning

(42) ASA nn ne by mdiym arn).

was discussed

Here, too, it probably began

in the same manner, but in the reply emphasis was laid upon the fact that this sacrifice was not for an overt act of transgression

but only for mental doubting, thus: mo by aba aran wd abn imma by eds ona mbdya ps obiyd> armanouw 42 .qNa onn. Thereupon this latter theme was developed similar to LR, c. 7.3.294 The starting point would be the word Olah occurring both

in Sand H. ainsn m2

md) (8.1

alee GEE Fake) Sahat) hata

'e) weny bon nw nwa rpew ,pao yrison joa 15 pre e by ‘w ,o-102 NSD

WMN ]2) NOD

AwM

WT

yrwsSiw xox op

pr on oa °> nan apy> anoxw jbnap ,pao oa 1b pre %p1 ;nDD awM) yrI¥D7 17 3('.,,"2 9x) ob onp> win DDwNDA ‘Ww .NDdD AwNy yA pyr 3(‘s ,"> '2) 7D38 aN (ov ,'7 'bw) WB] NX OwpaNT OwINT b> IND °D ‘w .JVaNT [2D1. The point about Uzziah is cited from Yel. in YSH to Is. 6 ($404): jm no °>) ,4d0m ni nwa nod mn 82 bs ‘iw .ndD awn yn) ,yrusw xbox. About the whole item see GR, c. 71.6 and parallels (ed. Theod. — Alb., 829-30). As reconstructed above, the Y item read originally; only a late redactor of T, §13, inserted the following extraneous

matter:

a) between

yrusw

xbx and

nod

avn

mm

a whole

passage (from imry 7b0n mp nwa 'w to inxa on nyrxn AN) emanating from Rashi to Is. 6.1-4 (as rightly pointed out by Reifmann, Bet Talmud, II, 184, No. 24); b) between 0903 8x19 ANN 131 and nodD avm yrxnn 17 a long passage in comment on Num. 12 which again is mostly based on Rashi, a.l., (as pointed out already by the author of nox nix).

2d See T, §13, where the passage should read: ,nwmp mbis ann vbiya imvna Sy axa ann ovs [oxen by axa ana neon) omny Sy axa amn xbw cp mam aba nana by xbs bn by edd (som :b"x) mxon Sy xb axa amen nbdoyn bar. Cp., TB, Saw, §9, T, §7: muvn by axa non nxunm, and T, Tessawweh, §15: 31 xonn by mNa onmn nxunn (see further, above, vol. I, Leber jay, Seals, tba the former Tanh. item preference over all other sacrifices is given to Todah,

and in the latter item incense (np) is singled out. But of ‘Olah is enhanced over that of either the sacrifice for the former was only for mental doubting and not for the Law. For the same enhancement of ‘Olah see the Y (note 29a).

here the importance sin or guilt because an actual breach of passage cited before

LEVITICUS: SEDER 76a

41

2. The sections in TB, Saw, §§1-4, T, §§1-2, are now to be analyzed. First there is the Pet. on Ps. 89.7: qyay’ pnwa °p °D ods cana ‘nd nop ‘nd which v., with its emphasis on God's uniqueness in the skies, corresponds to the initial v. of H (Mic. 6.6) containing the phrase on °7>xd.3* In this homily v. 7 (or>§ *pbya ‘nm mxdm an21) is woven in expressly. In TB, §2 (T, §1) Is. 61.8 is commented upon; the point of God loving justice (WDwD Ams) links up with Mic. 6.8 wherein one of God’s demands on man is to do justice (ypwn mwy) — a sort of imitatio dei.33° The further point of God hating robbery (ndiya bn enw), which is the main shift of the homily warning man not to obtain such illicit gain and then employ some of it for sacrifices, is also reflected in our H where deceit, cheating and violence are strongly denounced (Mic. 6.10 ff., this in skipped part which, however, The ingenious comment on was utilized by the Aggadist). mp

by mba

wn,

to the effect that

“he who

exalts himself

will ultimately disappear by fire’ (TB, §3, T, §2), has been suggested by the H. v. (6.8) which demands of man ‘‘to walk humbly with thy God!’’4s This theme of arrogance resulting in destruction is extensively developed leading down to the peroration that Israel, because of its humility (@bsw oni onxy wyw) will endure after the disappearance of Esau (TB, §4, end, T,

§2, end): nn ww ,prrnwe bxaw mapa jadiyn yo pbnon wyw prs ‘7 ADIw) non -niy wn. The last v. cited a2 bk oy prruny 373 (Deut. 32.12) corresponds to the H. v. (Mic. 7.14): Joy Ayn

nn

4725

oxy qndm jxx Juawa.

Thus the suggested H is well

woven into these homilies. The same applies to LR, c. 7. First there is the Pet. from

Prov. 10.12: n2n8 noDn oye b> Sy) oT

AYN ANw which tallies

with yup by raiy1 in H (Mic. 7.18). There follow (§2) the comments on Ps. 51.18-21. By means of mbiy (v. 21) there is the verbal tally with both S and H; there is further the intrinsic connection of Ps. 51.18 with Mic. 7.18-19.35° In §6 the above Aggadah is given concerning arrogance (]172 Is mano bow wea xbox). The peroration is curtailed at the end and there is missing the addendum: "131 wyw jvr> (as in TB and T),which establishes the connection with H (as pointed out above).— In JTS MS (infra, H. pt., p. 29) there is a further Pet. from

THE TRIENNIAL CYCLE

42

Hos. 6.6: mhiyo obs nyt) nar xvi onsen

10n

°> which tallies

by means of 70m with Mic. 6.6 70m nasi, in addition to the mentioning of Olah common to both S and H.#*

SEDER 77 (4)

nwow ova ‘n> aap wR yar AN yap ar qx? mwe Ox ‘mam yy pon

anin

nbo naxa mopwy ins, Lev. 6.12-13.

Haftarah: nywrp ow

ony >

abwrn aT

onniD

‘7? maT,

Mal. 3.4-12 (9 verses, 20 B 42 which breaks off with this item,

see above, vol. I, p. 574). C15, beginning missing, ends with 3.10 (hence only 7 verses), but the conclusion at v. 12 is to be preferred (see infra, p. 43). C 14 also begins with 3.4, the end is missing. Yannai in his Kerobah too indicates this initial verse (see ed. Zulay, p. 128). About the same H to S 124 see infra, Dp. inc; Only the word 7m connects S with H.37s

STRUCTURE

OF HOMILIES

No section is preserved in TB or T to our S, evidently because of the S at Lev. 6.1—2 (No. 76a) which made impossible an S here (above, pp. 38-42). We may also assume that in Midr. Yel., which contained a sermon to S 76a (above, pp. 39-40), the present S was not represented and hence the same situation obtained in TB and T. However, LR includes sections to both these Sedarim which excluded each other (thus c. 7 to No. 76a and c. 8 to No. 77). This fact tends to show that both Sedarim were current in Pal. in Amoraic times, of course in different localities, with the former one apparently having wider acceptance. But ultimately the latter prevailed, as is evident from the Genizah lists and from Yannai’s Kerobah, due perhaps to the reason suggested above (p. 38).3°

3° About sequently.

similar cases

see above,

vol. I, p. 52, and several

times sub-

LEVITICUS: SEDER 77

oy

43

In LR, c. 8, there is the first Pet. on Ps. 75.8: v>w ornbx 5 an Spe mt which has a verbal tally with H v. (Mal. 3.5):

bpawod

ood

snanpr.s%

The

next Pet. from Jud.

14.14:

‘ny Sowo ex boxno ond aoe, also has a point of contact with boiw~a 055 onayn (Mal. 3.11).3° This shows that the conclusion of H at 3.12 is to be preferred to the variant at 3.10 (above, p. 42) since v. 11 is still regarded here as being a part of the Prophetic lection. Finally, in the conclusion (§4, end), there is cited Mal. 1.11 which v. by means of 7717 AMIN) is connected with both S and H containing the same tally.*s—In JTS MS. (infra, H. pt., p. 73) the section to our S begins with a Pet. from Prov.

13.22: spin bon proxd yxi oa v2 Sem» ayw.4® There is no direct contact in this v. with H, except that the designation ‘sinner’ (sui) can indeed be applied to each of the persons denounced in the H v. (Mal. 3.5). But perhaps this whole item really belongs to S 78 where it is more appropriate (see infra, p. 46). No further homilies to the present S are available.

SEDER 77a (4a)

ny onaqp

mann by ox nb aop

awe opeen

mar nnn

msn

Lev. (1-12: This S, which is evident from the Midrashic sections (TB, Saw, §§5-10, T, §§3-7, LR, c. 9, and JTS Ms.), is the result of the previous variant S (No. 76a). Thus those who read on the previous Sabbath Lev. 6.1—2 ff., and hence could not have their next S at 6.12-13 (above, p. 38), would have their lection on the following Sabbath at 7.11-12. But those who adopted the previous S to commence at 6.12-13 (No. 77) had their next S at 8.1-2 (No. 78). Thus there was established a certain symmetry in the respective lengths of the Sedarim. Moreover, there is evident a certain harmonization of the sequence of the subject matter involved; a S that began by m>iya nn net (Lev. 6.2, No. 76a) was followed by one headed oo>own nar nan nxn (Lev. 7.11, No. 77a), whereas the regular S (No. 77), that commenced with the topic of the sacrifice of Aaron and his sons on the day of their initiation, was properly succeeded by the next regular

THE TRIENNIAL CYCLE

44

S (No. 78) that described in detail that very ceremony. This will account properly for the shifting of the Sedarim in the present instance. — Haftarah. This has to be ascertained from the homilies to be discussed forthwith. On the basis of the latter, I posit as such

Hos. 14.3: a np py svn b> vos 1px ‘7 Ps 1211 OAT ODDy INP nay oD nobwn, tallying by means of the verb obw with on>w

in the initial v. of S. Such a H probably extended from 14.3 to 10+Joel 4.16-17 (10 verses) .3*

STRUCTURE OF HOMILIES

No Y topic has been preserved.

In TB,

§5, T, §3, there is

given the Pet. from Prov. 3.17: ow mmarm $21 oy3 °997 TIT which tallies on the one hand with H referring to God’s ways as being straight (Hos. 14.10: 'm 277 ow °D) similar to pleasant ways (oy 277), and on the other hand mw is connected with ondw of S. The homily is curtailed at the end and there is no comment on Lev. 7.11 with which the item commences. Probably there was an additional remark that therefore these sacrifices are called onbw because they ‘establish peace between Israel and their Father in heaven’ (cp. TB, §10, beginning, T $7, middle). The next Pet. (TB, §5, T, §4) is on Ps. 85.9: ta 7D AYDEN

mbo05 yaw Ss yon

Ss ioy bs obw aap o> 'n Sym which in

addition to the mentioning of Shalom tallies with Hos. 14.3 by

way of contrast: there we have m%p25 aw

bx whereas here

Israel is urged to return to God (‘nm 5s 1a). There is moreover a linguistic tally of wy as compared to wy momo 'm in the penultimate v. of H after the skipping (Joel 4.16). In TB, §9, T, §7, there is woven in Ps. 50.23: 848% 477 Ow) 727259 7TIN Nau on>s ywra which affords a point of contact on the one hand by means of mn nar with Lev. 7.12 by aapm nanp mn by ox

min7 mar), and on the other hand by means of 7 1.7 ow ‘he sets his way aright,’ with Hos. 14.10: 't °D77 ow >.

viz. Also

3* The same H, except for the concluding verses, has been suggested to S 66, but there the tally is different and also the corresponding homilies

(Vol. I, 503-506).

LEVITICUS: SEDER 77a

45

‘God’s salvation’ (anbs yw) is in contrast to xo wr yiy’wi’ in Hos. 14.4. The conclusion of the section dwells on the importance of peace of which the sacrifices of opbw were a symbol (TB, §10, T, §7 end). The peroration deals with the future restoration of the Diasporas to Jerusalem in peace. The last verses cited (viz. Ps. 122.6 and Is. 66.12) mention Jerusalem

(in Is. 66.12: 75x mun cnn refers to v. 10: obvi ns inow) and thus supply a connection with the last verses of H (Joel 4.16-17) containing the same word. In LR, c. 9, there is first the Pet. on Ps. 50.23 as to which v. see above.”?® In §5 another one follows on Prov. 14.9: ob

ps7 ow (a5

par avy p>, in which v. the two contrasted groups

and ow)

correspond to those mentioned

in Hos.

14.10

(aps and oywip), in addition to the linguistic tally of wy occurring in both places.43* Lastly in the peroration (§9, end) the final verses cited are Is. 66.12(as to which see above) and Is. 52.7;448 the latter v. tallies by its conclusion: }1°*5 “mK

sibs 7S with the last v. of H (Joel 4.17): ams ‘m8 0D ony WIP WT yIeSaA jow. This peroration, which is a variant of the one in TB and in T, has a still further modification in JTS Ms. (infra, H.

pt., p. od): S> inn abered anyow sw cpimw 3,125 pnyd AS swan van oan by mon aw jqwas sia odwa mbna naind movban myo” tox aD aw jody oder xdonr 33,('x ,'2 om) odw ynwn mbwa wy ns qran .(a" 1D mye) Tn AYw Sma ow am>D mds (x° o'> odan) mbva wy me quem ym op yd ray oo tw. This last v. (Ps. 29.11) cited here again tallies with the penultimate

v.

of H

(Joel

4.16):

390

Tey Die DY

giomo.

am

byw”. Finally attention should be drawn to the Genizah fragment (infra, H. pt., pp. v2-M>), comprising the end of a Midrashic section to the present S and the beginning of one to the next S (No. 78). This fragment forms a part of a new version of a Midrash to the Pent. another portion of which to S 1 and 2 was published above 32 This

is to be preferred

to the reading

a’my

in the Tanhumas

and

in LR. 33 The similar v. Is. 52.7 is to be preferred, as in LR, because it contains

the name Zion.?2*

(vol. 1, H. pt:, pp.

116.17-19 mnn).

;

THE TRIENNIAL CYCLE

46

35-39).

“Here wev have

a homily

(7 ATIN mar nam 49> tallying with Lev.

There is woven

spbwx ons

on

Ps.

7.12: nar

in the case of Jonah, citing 2.10: ws

which v. is similar to Ps. 116.18: mobws ‘mb oa

both have a point of contact with the initial v. of H (Hos. 14.3):

51 unpy on nodwn. The perorations reads as follows: 1111 NiTw advan yt obiya jar mai odwb ns re enyd arm) (wad pours

oban) in ober a21na

mPa MSN

78) TI OwR "2 TT WwW

bn" ,1"up). Here again by means of Jerusalem with the last verses of H (above, p. 45). Thus gested H clearly formed the background for the present S. (About the same peroration in LR,

there is a tally the above sughomilies to the c. 37, end, to

S 100, see infra, p. 152.)

SEDER 78 (5) yow 8) O37 NN INS YA AN) ]AAS AS np ptord awo bx ‘a 4399 “un mmwon, Lev. 8.1-2.

Haftarah: yupnd onam by mbyd yaad °> Syn cvaw Son ins aN

"1 2p> Tips nxw> n->wp, I Samuel 2.28. CL has 2.28-31, skipping to 3.5 and then to 3.20 (hence in all 6 verses). There is evident the tendency to omit the denunciatory verses as much as possible, thus 2.32—4 and 36 (cp. also infra, p. 50). However, the whole remainder of c. 2, viz. 28-36,+3.20

comprises

10 verses,

as was the usual practice, and hence the regular H to our S should be reconstrued. This is borne out by C 15 which gives 2.28-33; no doubt the end is missing owing to a lacuna, although not indicated by Abrahams, since it is inconceivable for a H to end with such a terrible sentence of punishment (may): Dx IND 4a Mat 21. Hence the full H in this fragment was, as suggested above, 2.28-36+3.20; with the last v. (3.20) there begins a new Seder in this Prophetic book. Linguistically there is no tally between H and S unless we take the particle ns common to both, but intrinsically the Ephod (apy rps nxwd) was one of the garments put on Aaron at his 33@ About Daloge

the same

peroration

in LR,

c. 37, end, to S 100, see infra,

LEVITICUS: SEDER 78

47

initiation (See Lev. 8.7), hence there is a connection commencement of the S (aman ni, 8.2).4

STRUCTURE

with the

OF HoMILIES

No Y question and answer have been preserved. Yet in YSH (j0ns p-a1np, Jellinek, BHM, VI, p. 85, No. 40) a passage from Midr. Yel. to our S is cited which weaves in explicitly a verse from the above H (1 S 2.30).34 Another Y item is cited in Jacob Sikilli’s Yalkut Talmud Torah to Leviticus (see REJ, ile pezol, No. Vi) The sections to the present S in TB and T clearly presuppose the above H. Thus the Pet. from Ps. 65.5: 1 nan ‘WS 0 paxn pow anpm, (TB, §11, T, §8) tallies with ims mn3) in the initial v. of H; it is indeed cited there expressly (anaw pn Ms

NN)

'3w); the text here should

NR, c. 3.2 (infra, p. 193).478

be compared

to the one

in

The next Pet. (TB, §12, 1, §9) on

Provesso jiePp OSE oD) en oon 1s > “clearly fetlectesthnes Et ev. (1-9. 2,60)s37p" Na) TaN TID OD: The further homily (TB, §13, T, §10) introduces Prov. 20.7: PONS ya Ww pas wina 74in 2» corresponds to the same v.:

ody ay p>

95mm?

pax mai qma cnx ox which, however,

was not to be realized in the case of Eli and his sons owing to the latters’ misconduct; indeed, they are mentioned expressly

within the homily Qmn> pia yo Nd1 pas an oby AN).8° The conclusion of the section (TB, §16, T, $12), developing the theme of God’s walking in the future together with the righteous

who 2a) p21na),

again

wo

os 1ya

reflects

40M)

homiletically

347.008 Sw yma2 ow (aman Aw. INR ona AyD .OINT pas. maa) otay) 7b wv opabn vps S328 77250 0D .W32 ONIN 7320 UN

ons) ON com> ADIN o’opn) the above

v.:

13 >7n°

nx[) ra m8) pIAN nN] mp :3"s) oan nx mp oaM oN 722 [ods aA) OTT WIN NWO nb ros jbepnr yaa be mn pwn yo any AN |pwa MN OAD OAM :ond 7K ,D>Dp?

(> ,'2 x"v). About the above quotation from Ben Sira see JQR, III, p. 695, No. 19— The indication 11»>» witn in YSH, Lev. §513, for the passage commencing: 13) Papp ONAN 4D PII MaIpAY ovD pnd 7's, is evidently a scribal error since the whole item is found in LR, c. 10.6 (from 715 nm nxunn in YSH, cp. LR, c. 10.9). See also infra, note 70b.73*

48

THE TRIENNIAL CYCLE

obi1y

cy

%2»>,

and the same applies to the last v. cited there

(Ps. 48.15): obs atop (m'na ws) am> ompny dew qo nio->y omar sin oty1 ob1y wnbs (cp. also infra, note $5). As regards LR, c. 10, there is first the Pet. on

nn pads onbs qnwo 72 by yor swm pix nanny (§§1-3).

Ps. 45.8:

This v.

has been used frequently for the purpose of commencing therewith a homily to a given Seder (thus to Nos. 10, 12, and 15b, see above, Vol. I, pp. 152-3, and cp. there H. pt., p. 59, note 50). Here the v. is applied among others to Aaron (§3) whose anointment (initiation) is described in our S (cp. Lev. 8.12).5°° The verbal connection with both S and H is to be found in 4nwo as compared to 7nwnn jyow in Lev. 8.2 and ‘wp in 1 S. 2.35 The next Pet. (§4) introduces Prov. 24.11: omp> dxn swwnn ox amd ove nio and applies it to Aaron’s four sons two of whom perished whereas the other two were saved (ind pw NWN Ow, cp. further §5, end). The whole point of the death of Nadab and Abihu, which event is recorded in the next S (cp. Lev. 10.1 ff.), is brought in here by reason of the H which foretells the simultaneous death of Eli’s two sons (1 S.2.34: omiw ini ans ova).ss Finally there is the conclusion (§9, end) dealing with the spaciousness of the future Jerusalem.35 The last verses cited are Is. 54.2-3 wherein the sentence Jy111 wa Oo] connects by way of contrast with the H v. (1 S. 2.31):

7a.

pr nvynd as

ma ya nN Jyt ns enytn

yutns, as indeed in LXX).

this peroration is couched differently: ny

ipo mo

(taken as: WW

In JTS Ms. (infra, H. pt., p. »d) sim 72 sad nyd

AN

AX spa ym moind porn dst rnidax Sow rsd mwyyd obey

my amp

,[mwy]

sim no

.('D vo myer) maw

od mn

oma Sew ms wabmw ova) ,('a 7) ,ow) Jom mpo cann ‘iw Yon ar payt doy (> "'» Sxpire) mop qwads tw jtaywb op» OTIaT My ind A’apm pny ,('7.9" nrvew) Sew a ydsann tw jmp (9 8’'D yw) In apax Syn yor a wadm oD 'w. Then there is a 3593) oT >> MN NpN ‘NDI Obwied wap? Nim Ays ‘w V2 NIad Pnyd AN. In the Tanhumas

the enlargement

of Jerusalem

is also woven

in (mans ]>)

‘131 D>wI? MX IND A'apnw a'myd xxi), but there is added another conclusion about God’s presence amidst

the righteous

(as to which

see above,

p. 47.)

LEVITICUS: SEDER 78

49

return to the topic of Aaron’s beauteous sacerdotal garments mentioned at the beginning of S (a2 ny Lev. 8.2) one of which was the Ephod alluded to in the initial v. of H (see above, p. 46). The point of garments enhancing man’s dignity is also discussed in the Y item cited above (note 34). — In conclusion reference should be made to the Pet. from Prov. 13.22 (cited above, p. 43), which deals among others with Aaron’s merit to hand down the priesthood to his progeny. It fits in here well, and the v. cited (a2 "22 bny at) is reflected by the H (1 S. 2.30 ff.); only in the case of Eli an exception was to take place, owing to the evil doings of his sons.

SEDER 79 (6)

Sse» opty 225)

awd mwy sap crown ova conn, Lev. 9.1.

This Seder is missing in the usual Masoretic lists.36 However, the Genizah lists of TC Haftarot (to be cited forthwith) have a S here, which fact is also borne out by the commencement of a new Sidra (rpw 'b) at the same v. in the Babyl. AC (cp. above, vol. I, pp. 8-9). Moreover, the Byzantine ritual had to the latter Sidra Ezek. 43.27 ff. as a H, which practice has also been adopted by the local Karaites (and subsequently by those of Turkey and the Crimea). Now the same H was read in Palestine in connection with the present Torah lection. It is obvious that when the Byz. Jews changed from TC to AC they retained, in accordance with the general procedure, the H of the former to our Seder’? This is further evidence for its currency, and the reason for its omission in the Masoretic lists is not clear.’ It would be of interest to know whether Yannai had a Kerobah to Lev. 9.1; unfortunately there is a lacuna here in the fragments of his Mahzor (see ed. Zulay, p. 129).

36 Thus in Adat Deborim, fol. 27a; Meiri, Kiryat Sepher, II, 64b; and Yemenite xvnn7 nvany (in Wp0 Jax, II, 230). ' 37 See above, vol. I, p. 91. For a full substantiation of this development cp. infra, vol. III.

50

THE TRIENNIAL

CYCLE

O13 PM ODT As 129 Haftarah: pinsn wy aNom yaw oo (ITN OND ODN Ms oD2>w nN) ODmbdiy nN naron by, Ezekiel

43.27. CL has 43.27-44.5, skipping to 44.30 (7 verses). C 23 concludes, according to Abrahams, at 44.6. But this is hardly

likely since such an ending as bsnw ma oD°*mMayin bsn-o59 034 is highly denunciatory, whereas the general practice was to finish with a v. of consolation and encouragement of Israel. No doubt there is a lacuna in this fragment which needs reexamination. However, the H, as listed in CL, is rather short. The skipping after 44.5 was obviously meant to omit the denunciatory verses (thus v. 6: bsiw ma 5x 10 bs noo), etc., cp. also above, p. 46). Now it is more logical to assume that after the skipped portion there were added 44.28-30 (and not merely v. 30), thus completing the usual number of 10 verses for a Prophetic lection of TC. With the initial v. of H (43.27) there begins a new Seder in Ezekiel.3* (See also infra, pp. 52-53) H tallies with S, in addition to the italicized words, by means of ‘your burnt-offerings and peace-offerings’ (Ezek. 43.27) parallel to Lev. 9.3-4 where the congregation of Israel is enjoined to bring such sacrifices on the 8th day. In the H (44.4) is further mentioned that the “glory of God filled the Temple’’ (mim "3 mans 't TaD xbp) similar to the statement in Lev. 9.24: oyn b> by ‘nm aD NM (cp. also 9.4). And altogether the ceremony of the ordinances of the altar, as depicted in Ezek. 43.18 ff. of which v. 27 is the conclusion, is essentially a replica of the ceremonies set forth in Lev. 8-9 during which the altar was sanctified

(see Lev. 8.11 ff., and cp. Exod. 40.10 ff.).53s

STRUCTURE

OF HoMILIES

No Y theme with question and answer has been preserved. That there was a section to our S in Midr. Yel. is evident from the citation in Arukh, s. v. #1 xbpip (Kohut, VII, 165): winds 38 Some codices transfer this S to 44.4 (see Ginzberg, iatrods p. 51), but the former indication seems to be more correct since at 43.27 there begins a H (see above vol. I, p. 10-11).

LEVITICUS: SEDER 79

D737 ws Nb

51

TT 39929 Nbaipb mwy we prowT ovacm

wea

(° ,'7 mow) 21x. This passage evidently belongs to the homily dealing with Moses’ refusal to accept God’s mission of which a version is found in the section to our S in TB

Shemini,

ore

les

§3 (cp. also LR, c. 11.6, end). The first Pet. in the Tanhuma (TB, §§1-2, T, §1) is on Koh. 8.5: ‘nyayp? xb myn 101v. By means of the procedure paym yo mynd ans no (although not cited here explicitly) there is introduced in this homily the penultimate v. of the previous

S (Lev. 8.35):

on 3941

on nyaw md) oo» awn yi Smy nna

imon xdi ‘a niownp nx. Aggadically these seven days are taken as days of mourning which symbolized God’s regret for the world before consummating the Flood.4? They were also a prognostication of Aaron’s sorrow when on the 8th day Nadab and Abihu died; on that occasion he and his remaining two sons

were not allowed to mourn (Lev. 10.1 ff., cp. v. 7 as compared to Lev. 8.35). The whole drift of this homily is reflected linguistically by Ezek. 44.15: -w~mp ninwp ns 179 “Wwe (see also v. 8 ff., all this in the skipped part of H which, however, the homilist would utilize for his purpose), and intrinsically by 44.25-26 where there is mentioned the waiting period of seven days for a priest after the death of his nearest relatives among whom there is also listed a son (j25). The next Pet. (TB, §3, T, §2) on Ps. 75.5 affords no connection with our H.%* The whole item seems to me to have been transferred from the sermon on Lev. 16 (mi -"ns) as to which see infra (p. 88). However, the Pet. (TB, §4, T, §3) on Ps. 92.13-14: in ‘nm maa pdiny ,n m7 Tend pty offers a good tally with the same phrase ‘7 n’3 in Ezek. 44.4-5. Finally the peroration (TB, §6, T, §4, end and §10) deals with the atonement of sins which in the future is to be graciously granted even without

sacrifices: bm

urs mys) .maaap "y ond spon

SM) NIT °DIN DIN IW J2Ipa Xow ommny talk.

mya

:a’apm b's

(Ana ws ,AMD :b"y)

39 Briill, Jahrbticher, VIII, 71, top, suggests the reading: xynbxp1p, Cp. also Krauss, Lehnwérter, II, 517.

ay

vain

mbox op Tt mapn wow Joy ...nyay op mbvax ow :nvo ond 7K Cp. Yer. M. K., III (82c), where this Agg. is cited

43) Syapm nx xwvan xbw. in the name

of R. Zeira, and see also above, vol. I, H. pt., p. 285, No. 34.

Gy

THE TRIENNIAL CYCLE

Sin offerings are mentioned in the

sors NO Tpnxvm yoo -pywD.

penultimate v. of H (44.29: owxm nxunm), and as against the condemnation of bearing one’s iniquity (cp. ony iwen and

ny bwon in 44.10 and 12) if not atoned, there is cited the cheering

promise (Is. 43.25) of blotting out transgression and sin.%*° The section in LR (c. 11) is very loosely constructed. The only Pet. that fits in with H is the one from Prov. 9.1 ff. ($§1-4): ‘yn mma AMA Mn2n, which is applied, in the homily of R. Abba b. Kahana (§4)4 to the ‘Tent of Meeting’ (ay bmx), thus parallel to '7 ma in the H (see above).57* The next item ($5) on Ps. 18.26-27, is apparently outside the sermon delivered on the Sabbath when our S and H were read; the verses cited offer

no point of contact with the and also in JTS Ms. (infra, Pet. on Koh. 11.2: ‘tn mow means of the numeral 8 with

latter.s8*— In Midr. Agg. (II, 20) H. pt., p. 29) there is a further

on myawd pbn jn which tallies by the initial verses of both S and H.

SEDER 80 (7)

7°23) mn

anx

otyipn

non

baw

bx

bs

saw

ooNaa

7°?

od

prow bs ‘oon

4JhNR, Lev. 10.8-9.

Haftarah: mioe7 asn7 bx oxiaa j7D b> inw x pn Ezekiel 44.21-28 (8 verses), so C 23, but CL has 44.21-27, skipping to 46.3 (again 8 verses). Now either version is lacking the usual number of 10 verses. In the former instance it is strange that the H did not

include at least 44.29: in view of Lev. p. 53).

o15298>

Ton OWNT MNUMM

10.12 ff., forming a part of our

I thus suggest

ANI1DA

S (see infra,

that this H really comprised

44.2129,

skipping to 45.15 (thus 10 verses). This final v. contains again the word mm (cp. also omy 4p2d here and in Lev. 10.17), and it further forms the commencement of a new Seder in Ezekiel.

The reason for the skipping is to be sought in the fact that the H In

§1:

95) ama

mma

msn

nnd

syd

Wa

4am

37 should read

+375

nn} 873 72 Nak, thus referring to his homily in §4: “Snp ximd 72a NAN 727 12) 1y19 2mNAa Np. In MSS. Vat. and Brit. Mus. the ch. in LR begins merely with the citation of Prov. 9.1, followed by: mp amD aryd>s ‘a MDD 4

nor obiy dw invaa.24*

LEVITICUS: SEDER 80

53

to the previous S concluded with Ezek. 44.30 (above p. 50), hence in order to avoid confusion the ending of the H to the present S was extended to 45.15. As regards the second version, again we have to rectify its extent, viz. that after the skipping there were added 46.1-3 (and not merely 46.3). The tendency was to find in the added final verse or verses some connection with the previous portion of H. Now here, with 44.21 referring to moupnm axon, and likewise 44.27 after which v. the skipping began, the conclusion of H started at 46.1 wherein we read axnq yw. mop Accordingly, the Prophetic lection really comprised 44.21—-27-+46.1-3 (again 10 verses). The initial v. of H tallies with that of S both linguistically and intrinsically. We further read in H: wnp pa ww copy ny

oy minvwd sov par bind (44.23), parallel to Lev. 10.10-11: fay Seaway noiady man par sour par dnn par wpa pa dtandn. The Torah lection also recounts how Aaron and his sons were ordered by Moses to consume the meat-offering (Lev. 20.12 ff.) and how the latter was aroused on learning that the goat of sin-offering had been burnt instead of being eaten (10.16 ff.). Likewise in H (Ezek. 44.29, see above, p. 52) these sacrifices are designated for consumption by the priests: nswnm Amon ody” oT OwNm. Thus the choice of this Prophetic lection, to accompany the recital of the above Torah portion is eminently appropriate.

STRUCTURE

Y Sermon. No has been preserved to our S in Midr. 3). 09 4-(Kohut,

IM3 cM

OF HOMILIES

introductory topic with question and answer in either Tanhuma. That there was a section Yel., is evident from the citation in Arukh, 1V, 267) so. pun 0173 °°?) 19a oe 3

Pry ym ANS .Wn> oD3 ("5 "3 Sw) wy DIDa | »°D

j>w p23 wy. Though the indication is not exact the present S is no doubt meant by reason of the parallel item in TB, Shemini, §7, T, §5: 1D) DIDa Wy ym) N2vn ,aNnD pa. Furthermore, an Oxford MS. (see Neub., REJ, XIII, 233 ff.) cites in connection with *ypwr ova mm 'D the following passage: (ibid., p. 238, No. 26) mime?

ape)

=a)

ela)

iatssehhel

meer

ond

NDS

NIN

won>>

qizje=s)

=hla~)

54

man

THE

yovn

by um

qn

TRIENNIAL

bsqw

CYCLE

saa,

mno

3"

pd

pind

ano manya oven bax ty pown. Now this passage is found in TB, Ahare Mot, §6, T, §6, and the author of the above MS may have meant by his citation this very item. However, essentially it pertains well here as the Y Halakhic topic in view of the Tannaitic Aggadah that Nadab and Abihu died because they dared decide a law (m9bn 1717) in the presence of their teacher Moses and considering that the H contains the sentence "NM 171° °)y DN) parallel to Lev. 10.11 bxw 22 mx mom (see above p. 53). Therefore one may safely suggest that the Y sermon

to our S began in some

such manner: mbm aay inp (oxen ots ox) bn aya iw? mba mond (ssw oted ay) obnd nox ayman iw 42,127 7_3 01 Sew mind qua 5 a" oD prvw ty ian wa.

About this Bar.

see TB, Ahare Mot, §6, and the parallels cited there note 85; it is mentioned in some sources in the name of R. Eliezer b. Hyrcanus

who is also the author of the above Agg. concerning Nadab and Abihu. Thus, after the Bar. stating the general rule, there was added as an example the specific case of Aaron’s sons who acted contrary to this law and hence suffered their penalty. Subsequently there was added the other Aggadic reason for their death as being due to their entering the Tabernacle while in a state of drunkenness.43 The conclusion of the first portion of the Y sermon probably was similar to that of LR, c. 12.1, end: 1D

DY

US

PN

,'7 rpb

wiv)

ONS

boxm

poe DoD

BS

SSN)

7D

sar nim) oun bs joey 1b aos pans nN msow mop NbN ND TD and aan 739 jp pe sds ino xbw 42 Tino pyty us (mon nun bx 32K}? tw wwxy cpa aan pbx an jrox>. Only in Midr. Yel. the final sentence no doubt reads: nop ,pim] wxsy... 799

anen Dx s5e py? [qoxd pons bs A aM

oprya iapw.

42 See Sifra, Shemini, ed. Weiss, 45c: by nbs qaynna xb ame ays 24 am) 3m 129 9a Aba ATn ba) ,Awy wa ADdbm yw. (Cp. further TB, Ahare Mot,

§6, and the parallels cited there, note

85).

43 See the Baraita cited in LR, c. 12.1, in the name of R. Simon b. Yohai:

(ayo 2nd) yon

roisw by sbx pons dw pia ino xb pyoy can unt; in §5, end,

the author is supposed to be R. Ishmael. and parallels cited there.25*

See further TB, Ahare Mot,

§7,

LEVITICUS: SEDER 80

55

The section in TB Shemini, §§7-9=T, §5, deals entirely with the evil effect of inebriety. There are woven in Prov. 23.29 ff. where the word ‘wine’ (7) occurs (vv. 30-31), thus tallying with S and H. The same applies to the introduction of Is. 5.11 and

Prov.

23.20.44

Finally there is the peroration

(T,

§5, end, TB, §9, end): mb$p jor jor mya: Oxted a’apm ond 7px D7 we NIA ava mM Nw ,DDy IMs Mey oN a’my>d Sax jodiyd (n° ,'7 Joey) oven Sm ns apym ‘to n?’ap RY pyn... DDy. By mentioning

the Temple

this final v. cited has a point of

contact with the H v. (Ezekiel 44.27): wpa bs wa oan. 59 LR, c. 12, again treats of the evil effect of wine. There is first the Pet. on Prov. 23.31 ff.: 12) oqNm 7D) 7? «Non dy yielding forthwith the tally with S and H. The next Pet., by R. Isaac,

is on Jer. 15.16: :225 nnawdy pwwd °> saat can abs) Fat axxo: myax mds "ody Gow sapi°a. While the main point of the homily is that Aaron was singled out to receive alone God’s command without the intermediacy of Moses (Lev. 10.8),‘° there is also a

verbal connection with H by means of box (here ob>1) and there: nibo~’ mon, Ezek. 44.29). nm

35

onown

own

The following item (§3) on Ps. 19.9: »T1pp does not seem to form a separate

Pet., but is rather a subsidiary Aggadah to the previous one on

Jer. 15.16 where we read:°225

nnowd)

pow > qraT 1m,

hence the point of Aaron’s rejoicing on receiving God’s order, after his sorrow on the death of his children.47 And yet essentially there is a point of contact between Ps. 19.9, referring to God’s precepts and commandments, with H where the teaching of

these is declared to be the duty of the priests (Ezek. 44.23-24). Hence the above homily may be taken also as a separate Petihta. This appears to be the case from JTS Ms. (infra, H. Pt., p. 71?) and further from MHG (III, p. 198). From §4 and following 4493) 2) waa

can bs qx moby ,19) 7paa Dv

v. is cited in Midr, Agg., II, 24, as a regular Pet.:

7 TN mye.

The latter

mt .nwn by Jw)

PN"

"37 7? ~a103 Cnn by aindn TN. 4s About the same peroration to S 8, where the connection is different, see above, vol. I, pp. 88-89.

47508 bs ‘moat 47 now

yw pata

pox ann

yaa Sawa yoy ayy ib any

Taw bx ‘A a3

naw j»npay by rv apw pr.

jams a a> ono

ww jp. mow Navn yy arn

yy.

ow

"TT TNpa RT

56

THE TRIENNIAL

CYCLE

there is a return in LR to the theme of wine leading down to the peroration (§5, end) which is the same as in TB and T

(above, p. 55).% SEDER 81 (8)

ons bxqw? cn Os wat... ‘7 4ag

spnan bop tboen wwe omonno yann by awe, Lev. 11.1-2.

A S here involves the difficulty of rendering the previous one (No. 80) to consist of 13 verses only (Lev. 10.8-20). We have thus to assume that Nos. 80 and 81 were different Sedarim to the same Sabbath, viz. that in some localities in Palestine the Torah lection commenced at Lev. 10.8, and of course concluded at 11.47, whereas in other communities the custom was to extend the previous S (No. 79) to 10.20 (and not to 10.7), with the reading on the following Sabbath starting at 11.1. The present case will thus be a replica of the situation obtained with regard to Sedarim 6 and 7 (see above, vol. I, pp. 76-77). The reason for the variance in practice here may be surmised in the following manner. The conclusion of S 79 at 10.7 was intended as a sort of symmetrical parallel to the ending of the previous S (No. 78), as a comparison of Lev. 10.7 with 8.35-36 clearly reveals. However, such an arrangement really interrupts the context since 10.8 ff. certainly forms a unit with the preceding incident described in 10.1 ff. Moreover it was probably regarded as inauspicious to terminate a S with a v. containing a reference to death (im~n j», unlike the ending in 8.35 where it is stated negatively: immn sbi). Hence a different arrangement was adopted by some, viz. to extend S 79 to 10.20, thus concluding the pertinent Biblical section and attaining at the same time a favorable ending (vrya au), and consequently beginning the next S at 11.1. The Midrashim included sermons to both variant Sedarim for the same Sabbath, as we have noticed several times before (cp., e. g., vol. I, p. 52). (About the effect of the present Only

Doy oT

the

Ie

wording

NAT

is a little

Ova aM

TAA

different:

Anew

}»n

[‘\n]. The expression npn is better than nbbp jo. §21, end: abpnd wy,26*

rmyay

p>

:n"apn

immy or wad pnydy odhys

7px

abpn

Cp. also TB, Noah,

LEVITICUS: SEDER 81

oy)

difference of Sedarim on the subsequent commencements of the Torah portions, viz. S 82 and S 82a, see infra, pp. 61, 64.) Haftarah: Ay 7 ps yn ny aya psx pad, Isaiah 40.16. Thus begins CL, end of col. 2, which is torn. Probably H extended to v. 26 (11 verses), or it may be that verses 19-20 were skipped, as merely describing the manner of manufacturing idols, and accordingly H comprised 40.16—-18+21—26+31 (10 verses; for a similar arrangement of H to S 47 see above, vol. I, p. 365). The H tallies with S merely by the word wn. The Midrashic sections presuppose another lection.

STRUCTURE OF HoMILIES

Y Sermon. The commencement of the Y sermon to the present S is preserved in T, Shemini, §7, though in a very curtailed manner. Altogether this paragraph is corrupt in style, and there have been amalgamated two Petihtot that should follow the Y topic as separate items. (cp. also infra, p. 55). Of the latter there is given the following: m7 met...’ 1397 PNA

pen any

Ww

7D

diya

ops mem ,(n-'7

7”

easy oat

>

Sonat)

Ss men)

ns ppwo xdbw oooxy ion NOD

PIWI)

ONY

WTA

yoke)

mle)

qn (maw oy

byte

ay

siky= Va) wn

spond oav>

jboxn

spay) moma mw

mw

n’apn tox oda

Won

WS

qwy INM

pr oben

ODMSy.

49 This is evidently a Baraita, although not mentioned elsewhere. As to its substance, cp. Sifra, Shemini, c. 2 (ed. Weiss, 48a, top): ws mnm7 NNT

'92) b> ms 055 ona avy pro ‘sw S520 ,yown PO Nx1D yowo mona bon 1b 3K bb53 an bom Sia .(adbaNd mem O55 on gin awe wor b> :piosm ndonnz atom ,'2 ,'B pw ips Tenn vax ow oy mer avs mw Tw bon Awe opAaAn nxt b"n ANT son ism). Hence only these ten kinds, enumerated in Deut. 14.4-5 are permitted. Cp. further R. Isaac’s statement (Hull. 80a): ainan 739 niona Wy

xb im. In GS, is made instead quite different; (ox, sheep, and

I, 473-4 (No. 5), all this has been overlooked, and reference to PRK, c. 6 (ed. Buber 57a) where the point involved is

viz. that out of the ten species only three are domesticated goat) and hence they alone have been designated as sac-

rifices because of God’s consideration

43) Gmwra

for Israel

"2,75 onapp mana wwy 22 :bsxqw).

(n’apm 7pN

,]WO’D 1"2 AY 1's

To use this passage as evi-

dence for the Y topic, as is done in GS, is indeed unwarranted. notes 52-55. (Cp. also infra, p. 59.)

See further

58

THE

TRIENNIAL

CYCLE

Now the above H does not contain the word 772 at all to account for the topic chosen here.** This consideration, as well as others that will become evident in the course of the analysis pursued here, point to a different H, viz. yn 121 DNp bs os

ny

nomad)

mnb

omaxy

tallying with Lev.

11.2 where both

‘beast’ and ‘cattle’ are mentioned. Such a H probably extended from v. 1 to 5+8-13 (11 verses; 6-7 were skipped as merely describing the manufacture of idols). The mention of 772 in the initial v. of H, just as in S, served as the starting-point for the question concerning the number of clean (i. e., permitted) animals. It should be borne in mind that several of the enumerated ten kinds were classed as beasts (7m) and not as cattle (mom2),° which the homilist regarded as reflected in the juxtaposition of both in Is. 46.1 (nomad: and). After citing the above Hal., there is an abrupt turn: 78 Nov pqwar...n’apn, which seems to constitute already the conclusion of the item with its usual return to the commencement of

S, Viz.: WS OT

OND Py. wopy mod ,pm] Nov... 7"apn OK

[in monan bon id2Kn. The phrase ‘be careful not to make yourselves detestable’ alludes to Lev. 11.43 (aD°nwDi nsx ispwn by), thus indicating the scope of the Torah lection which comprised the whole chap. 11, with the next S starting at 12.1 (infra, No. 82). There is thus missing the link which traced the transition from Hal. to Aggadah with the latter leading down to the above finale —a feature we notice regularly in these Y topics

that have been preserved in full. The next item in T, §7, beginning with on

Na) ynvaa

as?

dawa

(x5 on” obmn), ms

bx7 717 TDK 4D

‘7 nN

1977

should be regarded as a separate Pet., as evident from LR, c. 13.3: Na) my ‘TnI SD anD7 NIT NIM TOTAT ONN NT (here Prov. 30.5 is cited which is practically similar to Ps. 18.31).5 The verbal tally with H lies in the word mDIn¥ as applied to God’s word, in contrast to the human 471 employed for making an

+ apn.

8° See Sifra, l.c., §8: abo ,posn by swe mpman bop vb oNn awE penn ont Tw y928n awe ApAIA oN $'n nena $$aa an ANw pao am b$oa nonany Cp. also ibid., 4c, §6, and Hull. 71a, top.

5t See also TB, §12, end, and Buber’s note 81.27*

LEVITICUS: SEDER 81

59

idolatrous deity (Is. 46.6).%* Here the well-known Aggadah is introduced to the effect that the commandments were ordained for the purpose of testing (Ainxb) by them God’s creatures. E. g., the ritual made of slaughtering (nw’nw) was intended only for this test, because really it is immaterial to God whether the animal is killed at the throat or at the neck.s? In the hereafter, when the righteous will partake of the mythical Behemoth and Leviathan, Shehitah will no longer be obligatory. In the first two editions there followed a passage, beginning

with: 151 odin ow apad mbyw pind jor atm and bw and concluding with: ,a’my? pon ond pr oxpw jaw ys Aap IER 4D 8? The style is corrupt:

72)

19

aos

wma

Axd

...77

IDK 42

mMapn> nas AD (a7 1d qx 21545 mx pw odIDIA 1522 Kop .wRr DITA 7777 yo. aNis7 yo ume Saw ama bsnw sow non eva Syn idsNw. A comparison with the version of this Aggadah

in GR, c. 44.1

(ed. Theod.-Alb.,

424-5):

m"apnb 15 npa-~ mp v3) naan

ony Ais> xox mxon un xb qx

ATIYT

7D ymwwy D1 NIXT

readily suggests the correction here:

1D umwwy »,

37

Ay (jo IN—) JD) NIST 1D wmwr... nN TD 2797 (an=) ‘7 70N.8* In GS, l. c., the whole point has not been realized, and the corruption nD>"8 7D 737 m’apn> is taken as an argument for the lateness of the Y item. 53 The conclusion should read: Sava xbx [myx] (8 DIDTA 7D) mwnw jNoD byaw? nx Aiaxd) prtao. As regards the interesting point concerning the abolition of Shehitah in the hereafter cp. the parallel passage in LR, c. 13.3:

yam

yypiwa nomad yma jnndy vynpr yapa jnnb> yma mora .ovnws on 77D

(was :>°s) pax W'S .ppnn...jrin

qo 8bo wn

mw.

qweny rons

Oo DIN)

NEN cnND ATI won (1 8") 'w) Nn cnND (pino>d Fax) aAwtMm Ann sim 72. Now for onan the correct reading (as given in YSH to Sam., 161, towards

end) is:

D8

0°p?7x71,

viz. the righteous for whose entertainment the

Behemoth and Leviathan are to be served as dainty courses of the banquet, ask in astonishment: Is this (to wit, the described manner in which these

two gigantic creatures are doing each other away) the proper Shehitah? Answer (according to R. Abba b. Kahana): God says ‘a different Torah will come forth from Me’. This right interpretation has already been given by R. David Lurya (5"1nm -wrn, note 4).29* However, strangely enough in GR, I. c., the reading n’1m1N DDIM is retained and the statement is taken in an affirmative manner, as if their view is different from that of R. Abba b. Kahana! Hence we have the following amazing criticism of the correspond-

ing item in T, §7:1p 9 n3y 1p>n31

Sa73

3M?

ow yoorar ,'2,2 7" Py MoD jnNd nondn? yw mp3 RIT

FD

WOINA

WEN

TIN

ANN

Ka? ay>

ox

wooden? Sw oar nyt xoimna wiebey amson qwstnd baw oranda aby ma ow pry mpiop noon. The italics are mine, and further comment is needless.

60

THE TRIENNIAL

CYCLE

ons) pstw mobos (‘2 2" ,bsert) ody prado man? vax ow bese aa Ss tat aw »Soan ano oxo osnyt un a'my> oobi avynw

—’na nxt. Subsequently there is found there the Pet. on Ps. 40.9 (now T, §8). This passage has been omitted since ed. Mantua, because it really formed the end of the Pet. on Hab. 3.6: Toy nn pas to (T, §6, TB, §10). Thus we see again how T, §7, has been curtailed and even mutilated, (see above, p. 33). To proceed now with the further analyses of T and TB. There is a Y item which has been correlated with the suggested H from Is. 46.1 ff., and likewise the Pet. from Ps. 18.31. A second Pet. is from Hab. 3.6 where the sentence 091y mn

15 corresponds to the H v.: 1n bx a8 7D

OD

yD

MNT

NDT

(Is. 46.8).%° In this Aggadah 011 1n is homiletically explained by R. Tanhum b. Hanilai to refer to the gentiles who were not obliged to observe the dietary laws (13) oONT nN on> NT). This is illustrated by the above story of a physician attending two patients and issuing different orders as to their respective diets. A third Pet. (only in T, §8) is from Ps. 40.9: niwyd yo Tina nam onsen wbx 7317 which tallies with H v.: mwys °

(TB, $13, T, §8). The ‘one’ in this v.

is explained to refer to the One God (abiy bw 1m), thus reflecting the emphasis in H (46.9) on the same fact (my ys 5x °D3N 7D 54 Hab. 3.6 suddenly is cited in the first two editions before the item:

‘01 mvp wpni oat

'1 (T, §8, cp. TB, §11). Thus after sum xbw abwa syn

‘)21 OTN we read '13) O97

been omitted).

') .yns T70

Ty

(since ed. Mantua

this v. has

In reality this v. belongs before the above passage mn wn

‘)) mm17 1a7n of which the beginning is missing in these editions.

86 Thus the original Pet. no doubt read:

*nxan ondbs 4nx1 mwyd our

NSD IPN XY wRID .T¥D JM) ODay TaN) TaN Soaw byw ‘131 paws.

And

oD-wN

later on there was inserted after mx

pyD na

Janm

the sentence:

n’pqw

p22 NT "pT... DUNT D8 AX Ww A"DX "NA OY $52 ODI UR 79d) OTN OTIS oqNav oa’s. Further the passage 131 ‘w xinw iy onmy my) is probably a later addition (see also T, Tazria, §5, and cp. TB, ibid., §7, note 34). This addendum is incomplete towards the end: '1D) o7% Num xbw nd-na ayn, and there is missing the indication of the real conclusion of the above Petihta.

LEVITICUS: SEDER 81

D2

DER) oTdN).%*

61

Finally there is the peroration (TB, §14, end;

T, §8, end, according to the first two editions, see Buber’s note

95) citing as a final v. Is. 66.17: taDym ppwm ving awa °doN ‘7 OW] 11D” 1°74? which tallies with the initial v. of H (46.2): Pivag ye acta Waa 1p,8 In LR, c. 13, there is first introduced a Pet. from Prov. 15.32: 07m mndIn nypiy ns which affords a point of contact

with Is. 46.3:

apy> maby

1ypw.%

The next Pet. is on Hab.

3.6 as to which see above. This is followed by another one from Prov. 30.6, so similar to Ps. 18.31 (above, p. 58). The section in LR concludes with a cheering allusion to the downfall of hated

Edom (Rome), citing the last v. of Ob.: An Dt yr win by maven ‘n> amm wy an ns wpws 71°x, which tallies very well with the final sentence of H (Is. 46.13):

nNan

7yiwn

71°23

nnn

Syrwd.68s

The above analysis of the structure of the Midrashic sections to our S fully establishes®* the validity of the suggested H from Is. 46.1 ff. (above, p. 58). The other one from Is. 40.16 (p. 57) is therefore to be regarded as a later substitution for reasons that cannot as yet be ascertained. The fact that the Y topic (T, §7) correlates with the earlier H is evidence for its comparative antiquity, although its present form is curtailed. (See also above, note 49).

SEDER 82 (9)

35>. Ane

yma

mer ord Sse ona bss a7 jtord awe bs ‘a at

1.5 %,- Lev. 121-2:

Haftarah: "yb yn. 7a >

141°

15>

929, Isaiah 9.5 (so CL,

col. 3, but its extent has not been indicated by Abrahams). It may have comprised 9.5-13 (ending with ams ov)+10.17 (having the same conclusion), thus 10 verses. However, probably the final v. was 10.20, offering a more pregnant happy ending. And altogether, because Is. 9.7 ff. consists chiefly of denunciation, it may be surmised that the Prophetic lection started merely at verses 5-6 and then skipped to 11.1 (where there begins a new Seder in Is.), with the conclusion being at v. 9 (hence 11 verses). Yannai’s Kerobah to the present S is

62

THE

TRIENNIAL

CYCLE

defective at the beginning (see ed. Zulay, p. 129), but the Kerobah of Simon Hakkohen b. Megas indicates Is. 9.5 as the initial v. of H (Zulay’s list); very likely the former composition too, had the same reading. The tally between the latter and the Torah portion consists of the italicized words. . STRUCTURE OF HOMILIES

No Y question and answer have been preserved. That Midr. Yel. contained a section to our S, is evident from the passage cited in YSH (ans D-INp=Jellinek, BHM, VI, 85, No. 42), which introduces a Pet. from Job 14.1: n¥xs 715° os "na v. that has an obvious point of contact with the initial verses of both S and H. The items in the Tanhumas also can be correlated with the latter as regards their linguistic tallies. Thus in TB Tazria, §1, T, §1, there is a Pet. from Job 29.2-4 where the words o7p and -wsn offer parallels to Is. 9.11 (anpn) and 13 (wx). The next homily is on Ps. 139.5: unn¥ O7p) Ins

corresponding to Is. 9.11:11n8»

onw>s)

otppo

on.

There

follows the item (TB, §3, T, §2) on 1 S. 2.2: "yn ‘nD wip PS affording an allusion to the final v. of H (either 10.17 or 10.20) where God is designated the Holy One of Israel; and even if H

really consisted of Is. 9.5-6-+11.1-9, the skipped part would be used by the Aggadists for their homiletic purposes, as we have noticed already frequently.

Job 36.3: pax

In TB, §4, T, §3, there is woven in

yn ~ynpby pinand cyt nwws

(cp. LR, c. 14.2,

where there begins a Pet. with this v.) which supplies a point of contact with mptxa) in Is. 9.6. The peroration seems to be contained in TB, §7, T, §5 (beginning), referring to the expenses a Jewish father would incur at the ceremony of circumcision of his son (cp. T, Tesawweh, §1, and above, vol. I, p. 496). Because of the joy evinced by the Jews in the fulfillment of the commandments, they were promised by God additional joy in the future: 1NWN) MST

NS Ow

OTN VAN) TNw

ONS sna) Mx

‘Toy

woN

‘Iw Mow

NX prowd Ons T"apT 7S

o55 epDiN UN AN 78(ITA

by Seow? wis pa. The final v. cited (Is. 29.19) would thus tally by the italicized designation of God with either Is. 10.17

LEVITICUS: SEDER 82

or 12.20 (as above).7*

63

Moreover, if H extended to Is. 11.1-9,

there would be an additional correlation with o>7 and prs iy

in v. 4. The subsequent story of the argument of Tineius Rufus, the Roman governor of Palestine, with R. Akiba concerning circumcision (TB, §7, T, §5, end) thus belongs before the above

peroration with which the section concludes.s* In this story there is introduced the idea of the commandments having been ordained for the purpose of testing by them Israel’s obedience,

weaving in Ps. 18.31: 12 moinn $55 win 1 ADS above, p. 58).

‘7 NIN

(see

This v. too would be homiletically reflected by

Is. 10.20: nowa bsiw wtp by qywn. In LR, c. 14, the first Pet. is on Ps. 139.5 and the second one

on Job 36.2, as to which see above. There follows the homily (§3) on Job 10.12: °m7 m7Dw GJNTpD oTDY Ne*wy ADM on, which may have a verbal tally with H v. (Is. 9.6): mxax '7 nip nxt mwyn,7?s Then comes the comment (§4) on Job 38.8-11: ‘7 N8X? OND IIa Oo ondTa 4D; here the phrase 7>d2 puna (v. 11) would have some contact with Is. 9.8: aa Sta) mia. The

next item (§5) on Ps. 51.7: :8 "anor? swear on>din pya iA would also have some

correlation with H, inasmuch

as sin and trans-

gression are implied in Is. 9.16: 1m yr A3n 11D »D (cp. also v. 17: nmywn). The Pet. on Ps. 139.3 (§6) does not offer any connection.73 Perhaps it is really a part of the one on v. 5 (§1); note in both the Aggadic remarks of R. Yohahan and R. Simon b. Lakish. The last Pet. (§7) is on Koh. 11.2: on myawd pbn jn

yasn by yr mm mo yin xb: mnow>.

This v. is homiletically

applied in Koh. R., a. /., to numerous instances among which also the one stated here is mentioned, viz. the number 7 being a symbol for the seven days of impurity of a menstruous woman and the number 8 corresponding to the day of circumcision of a newly born boy.s7 Now in this manner the first half of Koh. 11.2

56 This

conclusion

The item on 12.6 (TB, — The passage sermon.

is in connection

with

the comments

on

Lev.

12.3.

§6, T, §4) is exegetical and seems to be outside the in T, $5, from noepn naan to inna 54n, is an in-

sertion in late prints (see Buber’s note 34 in TB, §7). s1 Cp. MHG, III, p. 254, where the whole item is given (as in Koh. R.), concluding with: (jm °28 :3"S) O8 °NTD 77M 7D Nya 7IOW ON :n"apT TDN

64

THE TRIENNIAL CYCLE

is connected with the beginning of our S%8 (Lev. 12.2-3), whereas the second half (pasa by myn) would be reflected by Is. 9.18: y7s onyi mxax ‘7 nIaya. Finally there is the peroration (§9, end):

=35>

Snn ona n>

ao mad tnyd jsysa ody nes rmyaw Dd

321 mebpom nb Sansa ona, the final v. cited (Is. 66.7) offering a ready tally with the commencements of both S and H. In considering the trend of the above homilies, we notice how the H supplied merely linguistic correspondence with the verses chosen for the Petihtot, due to the nature of the former which did not offer intrinsic material for the substance of the Aggadot dealing mainly with the topic of the wonderful process of birth. All the more one has to appreciate the ingenuity of the homilists who were able to discover in such an H suggestions for the choice of Pet. verses with which to develop their themes in order ultimately to connect them with the commencement of the Seder. 758

SEDER 82a (9a)

Mya 7m N72 I NMDD IN ANY wa nyns yuo wa, Lev. 13.1-2.

ya WA oD ON... TIT

This S is evident from the respective sections in TB, Tazria, §§8-16, T, §§6-11, and LR, c. 15. But it renders impossible the previous S at 12.1 (No. 82) since the latter would thus comprise 8 verses only. Again we have an instance of shifting of the Sedarim, viz. for the same Sabbath. In certain localities in Palestine the custom was to commence the Torah lection at 12.1 (and consequently the previous S, No. 81, terminated at 11.47) whereas in other places S 81 was extended to 12.8 with the result that the new S (our No. 82a) began at 13.1. The former custom prevailed; also y>qtn '» in the Babylonian AC coincided sy) Wt AI yn 1D AWS yaya wpe mop jjbw joa "AL dw ne IDI 2 42 boy 27D w A 01°73) (NDUN ANITA DD OD” Nyaw mNDD pond. 88 Note the recurring formula at the end of the items: 757 77 oN ana nora yam > nes (A ay Tan ay) tw (LR, c. 14.3-6, TB, §1).3°*

LEVITICUS: SEDER 82a

65

with that S.8° The Midrashim included sermons to both Sedarim although the latter excluded each other, as has been noticed several times before (cp. above, pp. 42, 56). It is difficult to account for the present difference in custom. We can only surmise that it was the result of the previous difference as to Sedarim 80 and 81 which also excluded each other

(above, p. 56). Thus those who read on the previous Sabbath Lev. 10.8 ff. (No. 80) continued on the following Sabbath with 12.1 ff. (No. 82), whereas those who a week before started their Torah portion at 11.1 ff. (No. 81) would resume it a week afterwards at 13.1 ff. (No. 82a). In this manner there was preserved a certain symmetry as regards the respective lengths of the lections. Moreover, there was established also a certain parallelism in the commencements of the Sedarim involved, viz. S 80 has a heading mentioning God’s command to Aaron alone (10.8), and correspondingly, the following S (No. 82) has the same feature applying to Moses alone, (12.1), whereas according to the other arrangement S 81 begins with God’s instruction extended to both Moses and Aaron (11.1) and the same is the case with the subsequent 82a (13.1)! About the effect of the present pair of Sedarim (Nos. 82 and 82a) on the next ones (Nos. 83 and 84, which also excluded each other) see infra, p. 68.

Haftarah: On the basis of the homilies to be discussed forthwith, it seems to me that the H began with Is. 5.7:...mxax ‘MoD °D mpys mm apix> nawo mm ypwod 1p, tallying by the italicized word with nnpp in Lev. 13.2.° The reading probably extended to 5.16 (10 verses).

59 Similar instances we have had with regard to Nos. 4a and 5 (above, vol. I, p. 51-2), Nos. 10 and 10a (ibid., p. 102), Nos. 15 and 15a, (p. 142), Nos.

19b and 20 (p. 183), Nos. 23 and 23a (p. 205), Nos. 27 and 27a (pp.

229, 233 and 235-6), Nos. 42a and 43 (p. 340-41), Nos. 55a and 56 (p, 424), Nos. 62 and 62a (p. 487-8), Nos. 65 and 65a (p. 501), Nos. 67 and 67a (p.

508), and Nos. 70 and 70a (p. 533-34).

Cp. also infra p. 68.3**

60 Cp. Rashi to Is. 5.7: yu pwd s"3, and Kimhi:

nnpp >

ya "» .Nnpwd mM.

THE

66

TRIENNIAL

STRUCTURE

CYCLE

OF HOMILIES

No Y topic has been preserved. That Midr. Yel. comprised also a section to this S is evident from the Pet. (cited in YSH

to Job, §916, as from Y) on Job 28.25: om dpwo mr? mey?

jon. The linguistic contact with H would be in the m0. measures mentioned in Is. 5.10 (na and m5°x). In TB, §8, T, §6, there is introduced Job 38.25: mbip pind 4am abyn Aww dp >. Some kind of connection with H can be established by means of mip as compared to mpyx in Is. 5.7 (crying produces a loud sound just as the thunder does on a still larger scale). There are also woven in Job 34.11: 15 obw ots byob 9D (reflecting

Is. 5.12: 1.02 8b ‘rn b> yb ome) and Ps. 75.8: 0D1v ods > oynn b> pw? on (reflecting Is. 5.15-16.). The homily links up with the commencement of S in a similar manner as LR, c. 15.2, does in connection with the comments on Job 28.25.” The next Pet. (TB, §9 and §$§11-13, T, $§7 and 9, cp. also above, vol. I, H, pt., pp. 276-7, Nos. 14-16) is on Ps. 5.5: bs xb 05

yr qmy xb ons yon pan. This v. is in accord with the initial v. of 6: 999 19 (oNmeT :>"s vox) AON M8 MDD ID. JIN OD Spwo mrad myyd snx b> p'ms 1a ima wan x22 b> .bpwo mab mvyd xt .(a” ,'o 'w) op rdywa an vat xox op pry tea an bon om Sow jata yon on ;n> Dd [an] DS inytww ow w bpwo mad mwyd w"t .(’s om’) ow) ond 9b xox 55 1A ow [a>] 13 m2 O8 MIA NYT. Ppwo a’apm .HNPAa inyTw OTN WN TIP iInytw o7N wy nyt cA mma on (yby mol nyT 27M) DO. NIT IA any on vm? InyT oo Das (oa aw IMS Tayo wen) AB ww pad bar saw am dain jaa jon on sap (O82 any Oo 12 [nw meen mweNT IND TION) nwa wn OD NND ON AW NA V9) Mem OI WI 77 AMINA OD Nx 1DWAY WT) IDI TD 13 1M ON ,DINT 4S (prea mpi? Ni IT D9¥p AN NT OND way NIT mn on AVIad my sia ('2 1D ywa Mya mm °D o7N ['w]. The parallel homily in LR, c. 15.a (cited in YSH there immediately afterwards, cp. also to Tazria, §554, beginning) is couched differently. Also the conclusion here is unlike that in TB, §8, end, T, §6, end, which is in connection with Job 38.25 (see next note). About the further use of Job 28.25 as a Pet. to S 38a see above, vol. I, p. 318-19.

® The conclusion should read as follows:

nm’apawa inbyn Awd abe on NT

VSM OF VST IMIS NA ON TYD MN Na (32*IDAa :22 TAY) ADDN ONT My Na 1277 IMIS NNI OS ,DIWON AY? OT WI) OD IDI IMS NTS ON ,oby oF my) oD [7 wa

Nya Wm

II, p. 33.33*

Dd OTN Iw] yTED

wy) OD IWIN

OF.

See also, Midr. Agg

:

LEVITICUS: SEDER 82a

67

H (ls. 5.7), wherein the prophet disappointingly complains that God hoped for ‘righteousness (nptx>, the opposite of ywn, myw) and behold there is outcry (Apyx)’ due to wrongdoing; the same Pet. v. corresponds also to the final H v. (5.16) declaring that God is ‘sanctified by rightousness.’ There follows (TB, §10, T, §8) the item on Hab. 1.7:1n v1 1HDwYD WO NTA oN 8s’ contacting with S by means of nxw (Lev. 13.2) and with H by means of upwn (Is. 5.16). Finally there is the peroration foretelling the future purification, sanctification and redemption oc dew bax of Israel (TB, §16, and T, §11, end): ytpn

‘mow

oy ono wsnpy iw opras jdm pane

wtipm

ome

Ja 7? 0107 omya me adi mobw ros 21. The penultimate v. cited (Is. 6.2-12) links up with Is. 5.16 referring to the Holy God (wiapm >xm). The last one (Cant. 4.7), symbolizing Israel (according to the Rabbinic view) as having no blemish, is by contrast to the initial v. of H (Is. 5.7) wherein an ugly scab nmbwd=nnpod, see note 60) in the body of Israel is figuratively mentioned. In LR, c. 15, there are given first Aggadot introduced by

Job 28.25 and 38.25 respectively, as to which verses see above. In §4 Prov. 19.29: ovew orxdS yn33% is commented upon tallying with vpwn in Is. 5.16.

Lastly there is the peroration (§9, end):

3700 IN "apm Tox a’myd> bax joyun ns aN onan

omy

op

opSy

onpan

q’n7

ons.

yTDIT myaw Dd

With

this final v.

cited (Ezek. 36.25) there have to be included the following verses (26-28) completing the picture of the future bliss as a result of God’s purification of Israel. Now in v. 27 we read: onwyi own 9°95, thus forming a homiletic parallel to the last v. of H. (Is. 5:16):9 .yo2 may ‘77277. Thus the suggested H from Is. 5.7 ff. accounts for all the homilies to the present S and is thereby well substantiated.”

6 About

the homily

in this v. in NR,

c. 13.4, see infra, p. inc.

64 This peroration is inserted in a different version into TB,

§12, end,

T, §9, middle: nyb bax qb vy xbs iosy "y mya nN mye q'apm 77 NPI hy omimy op o>bdy onpin jw sy “y maw7 my xi e1ad.34*

68

THE TRIENNIAL CYCLE

SEDER 83 (10) NDI

pnw ymya ia mm

°D awa, Lev. 13.18.

Haftarah: 129 47723 saw 7

poardyid oni obesiame)

Spy

1TNDIND

N07 17281

NSP 1y¥2 pys

UPSTVITN, Isaiah 57.17-18

(so CL, col. 3, where the S is listed only by its heading wa[}] (and of the H only the above 2 verses are given, the rest being torn). Probably the latter comprised Is. 57.17—-19, skipping to 58.8-14 (10 verses); at the last v. there began in some Bible codices a new Seder in this Prophetic book (see Ginsburg, Introd., p. 46). The tendency was to omit the denunciatory portion (57.20 ff.) so as to have an entire lection of ‘Consolation of Israel.’ The connection of H with S would be in the word 173") which included also an affliction of a boil (cp. mw nd» among the ten plagues of Egypt), as well as in 14N27N) corresponding to span. About the same H to S 85 see infra, p. 70. A S here would only be possible if the previous one commenced at Lev. 12.1 (No. 82), and not at 13.1 (No. 82a), since in the latter case there would merely be 17 verses from 13.1 to 13.17. And then the next S starts at 13.29 (infra, No. 84), 11 verses removed from 13.18 (No. 83). Hence Nos. 83 and 84 excluded each other. It is evident that we have here a difference of custom as to the beginnings of the Sedarim which was the result of the difference in the previous Sidra, viz. as regards Nos. 82 and 82a (above, pp. 61-64); thus those who on the previous Sabbath had as their Torah lection 12.1 ff. continued on the following Sabbath with 13.18 ff., whereas those who adopted the other arrangement for the previous portion, viz. 13.1 ff., would have their next one at 13.29 ff. In this manner there was maintained a certain symmetry in the respective lengths of the Sedarim. The final fixation of the latter was to eliminate both Nos. 82a and 83, and accordingly the Torah lection comprising the Babyl. Sidra y>ntn consisted of only two TC Sedarim, Nos. 82 and 84 (Thus Adat Deborim, fol. 27h, Meiri’s 15D raph 65°, and the Yemen jNvn7 nrAaNd in VDD jaN II, 230). Likewise with regard to Yannai’s compositions there are preserved Kerobot only to S 82 and 84 (ed. Zulay, J. c., pp. 129-33, and 133-36). See further infra, p. 70.

LEVITICUS: SEDER 83

69

No Midrashic sections are given to our present S (No. 83) either in LR or the Tanhumas. (Kohut, I], 45) we read: "ya

oma Tn? xo

However, in Arukh, s. v. mya 18) sytmn oD mwa)... tds

yas 9 wan a>

wy mo me pod

m"ap7 Jo

omy mya ux nx. Now the above indication is Lev. 13.24, but probably read wai (13.18), hence we have a morsel of the section in Midr. Yel. to our S. Also MS JTS seems to contain homilies pertaining to here (see infra, p. 39).

SEDER 84 (11)

}]Pt2

YN

VID

yuisaMT D> AwNRIwwm,

Lev. 13.29.

Haftarah: yon. 77) aya avowed ayna ome onda?) oman ona mon }pra nxon pda aye wx17 ns cnwy, Isaiah 7.20 (so C 14, end missing). Probably H extended to 8.3, skipping to a 10th v. of ‘happy ending,’ viz. either to 8.13 (where some codices begin a new Seder in Is. instead of at 6.3, see Ginsburg, Introd.,

p. 46) or more likely to 9.6: in pp ps odw>i mower mated (There a new Seder is generally accepted). The linguistic connection of H with S is obvious from the

italicized words.

Moreover, the process of treatment of a plague

on the head or on the beard (Lev. 13.29 ff.) involved shaving the hair around the infected place (v. 33: sb pmim ny nbinm

nn mby). Again no section is to be found either in LR or in the Tanhumas. Only in JTS Ms. (infra, H. pt., p. 19) there would seem to be given a Pet. introducing Koh. 2.23: 1r3y py>) asap yD 9D > "i. There would be some tally in yp’ as compared to simm ova in Is. 7.20. However, the section there is in disorder and the context is more applicable to S 83 (see the notes, a. /.). Whether the morsel, cited in Arukh, s. v. ovo (Kohut, III, 97): winda

pypimd avn meme anxd jyn > mews

4102, emanates from the

section in Midr. Yel. to our present S (No. 84), is difficult to ascertain since this Midr. had a section to No. 83 (above, p. 68), with the latter S excluding the former one (above, p. 68).,

It is strange that LR and both Tanhumas should have ignored both Nos. 83 and 84. One could surmise that there was

70

TRIENNIAL

THE

CYCLE

a custom to have only one long TC S, consisting either of Lev. 12-13 or of c. 13 (thus Nos. 82 and 82a). On the other hand another usage was to have the section split up into 2 parts, viz. either the pair comprising Sedarim 82 and 83 or the other one, Nos. 82a and 84, with the final fixation being Nos. 82 and 84 (above, p. 68). This division of the previous long S which increases the number of Sedarim, would perhaps have to do with the requirement of a sum total of 154 items for a cycle covering the same number of weeks during three years. The matter is problematic and will be discussed further on in this work in connection with the parallel lists of TC Sedarim.

SEDER 85 (12) MT) TD ANN...1Intnw ora ys ANN yrasn yo nyqsn ya 8» 73, Lev. 14.1-3.

Wan

ON... 7 774

Haftarah: There is a gap in the Genizah lists of TC Haftarot available to me. However, the Prophetic lection can be ascertained from Yannai’s Kerobah to our S (ed. Zulay, p. 138, Il. 36-38) where Is. 57.17-18 are given followed by Jer. 30.17. Now the latter v. is not meant there as the commencement of the H, but as a subsidiary Scriptural text conveying the same thought as that expressed in the cited verses from Is. (thus JSDI8 “[n3001 in Jer, as*compared to YS11e- 1 oe 178D781 MN in Is.).% Accordingly the H to the present S commenced: 77723 saw 49% AXpS) TNDA DN CMDSpP cpsa pya

poasty 19 opm obese my)

18D IN7

cm pot jad tallying

verbally with 85.43 mms in Lev. 14.3. The extent of the Prophetic lection probably was as above (p. 68), viz. 57.17—-19, skipping to 58.8-14 (10 verses). Now it would indeed be strange for those who had commenced the previous S at Lev. 13.18 (No. 83) and consequently had Is. 57.17 ff. as their H, to have °s For similar instances in Yannai’s Kerobot see l.¢., p. 25, 11. 34-35 (to S 12, above, vol. I, p. 112-113), p. 42, 11.30-31 (to'S $0 sibid=) ps1295)s

p. 64, 11.34-35 (to S 41, ibid., p. 328), p. 90, 11.30-32 (to S 54, ibid., p.411), p. 96, 11.27-28 (to S 55 ibid., Vol. I, p. 423), and p. 104, 11.17-19 (to S 60, ibid., p. 469). See further, infra, pp. 76, 79-80.35*

LEVITICUS: SEDER 85

rik

repeated in connection with the following Torah portion (No. 85; as shown above, p. 68, Nos. 83 and 84 excluded each other) the same accompanying reading from the Prophets.7?* However, as will be shown forthwith, the Tanhuma sections as well as the

Y topic presuppose here to the custom followed 13.18 but at 13.29 (No. H from Is. 57.17 ff. to difficulty.79s

another H. On the other hand, according by Yannai there was no new S at Lev. 84, see above, p. 69), and therefore the the present S (No. 85) would offer no

STRUCTURE OF HOMILIES

1. Y Sermon.

TB, Mesora,

§1, T, §1: ,yryon nn

aan ost

ox ayman uw 42 .sam odd pon and ps oo a AOD arson pon on> pe moran myats osbo mvby “a"myds pon ond pew ayn

.oyoa smeraq

ot... mw

nD) (‘2 ,” ,.paamp 'p) mn

,Spimny.

axns

oyay

ib

‘1 "my

As regards the three kings,

who forfeited the hereafter, there is inserted the interesting legendary episode as to how the authors of the Mishnah (mwa

°MDN) had endeavored

to include also Solomon

but were

prevented by heavenly disapproval.® However, the main drift of the homily is concerning the ‘four commoners’; they were thrust into Gehinnom because of the utterance of their mouth

(o2> ISNT) OD Nat po 1>>Aw exiw ons). After substantiating Aggadically this statement with regard to each of the four persons enumerated, the Y homilist concludes his item by citing R. 66 From 15s is redundant here; it belongs to M. Sanh. 10.1 wherefrom emanates the Y topic to S 49 (above, vol. I, p. 380-1). See next note. 67 So in TB, in accordance with the wording of M. Sanh. 10.2. In T the sentence xan odiyd pon jnb px is missing because of the previous insertion of 121 pw ibs (see note 66), but in reality the latter is superfluous here. The

different opinion, to the effect that the text in TB is confused 474, No. 58), is incorrect.3°*

(cp. GS, I,

68 onpy moby mandy oso myaas mw mon con wpa by a a7 7's WPA IN oY IN DDyNI ,(1"B .T"p ‘AN) oMPwoA yan YX TIN) PIP Na ANxw nbs moe) (p"a en) maim omboapa mam) open yo WN Ma miw> (n'na 102) yoy (7° ,9% ax) Jat nyt? m1 8 Ndy aman nny °a nox 7D mpby qoyon. For the parallels see Buber’s note 2. The historical tradition underlying this Agg. cannot be discussed here. Cp. Aptowitzer, Parteipolitik d. Hasmonderzeit, p. 25-6, whose theories have to be accepted with caution.

THE TRIENNIAL

72

CYCLE

Pedat’s dictum that the punishment for slander is leprosy, as evidenced from the Scriptural word ynxon (Lev. 14.2) which

by means of the hermeneutic formula of *"pn bs can be read

Herewith there is a return to the beginning of y [ow] ssn. S thereby completing the first portion of the Y sermon.” Now this Y topic has no starting-point at all in the above H from Is. 57.17 ff., and another one has to be ascertained in accordance with our procedure of investigation. In turning to the Byzantine ritual, which was also adopted by the Karaites of Turkey and the Crimea, we find listed as H 2 Kings, ch. 7, the same as in the Babylonian rite and its derivative to Sidra yaxo. As the former ritual retained the Pal. Haftarot of TC in a modified form even after the adoption of AC for the Torah lections (see above, vol. I, p. 91), one may safely assume that to our S there was also prevalent in the Holy Land another H (in addition to the one cited by Yannai), viz. beginning with 2 K. 7.3: "nN ayer mnp O° y77¥80 yo Ow 7AyaAIN) which tallies linguistically with our S: "In y1807 mn WAN ON (Lev.

14.2).8

Such a lection probably extended to v. 11 (72 171M

mow 7 >07)+8.4 (toxd onbsn wr ayl cm os ato 47> pm yods mwy awe mbram b> ms °> =) mpd) and 5, hence 11 verses. This story concerning the four lepers suggested the above Y topic which enumerates the four commoners excluded from a share in the future world! One of the latter was Gehazi, mentioned explicitly in H (8.4). Moreover, according to an Aggadic view the four lepers were Gehazi and his three sons.7° In addition to the above first portion of the Y sermon, there is the passage in allegorization of the ritual of purification of the leper after his recovery from his afffiction, cited by YSH (ans pnp,

BHM,

VI, 86, No. 45)7*, which allegorization is

6 Asin T: bx ,yrson non penn ner jaya Qpyapey 3132 3nY) isapw ADD , pro 7'v 31D7 NPN yrI¥07 pn. In TB the characteristic Y phrase apy (Os ipy) yaya has been attenuated into yaya andy. 7 Cp. Tanh.

mand

107b:

via ‘norm py

M7 bw oraAT ws

od

4"s yen

(’7 9")

AnD Oyjse

oraax

yA OWN

InvDd

mya.

on poy

a7 pve My (qe :>°x) Aw zm ID by pow Aw omexa Pby IBID 4D PB im? 178 pyr 3(a..° 'ap) dpa ny poy omen py o> ow (mo by am) (7..1"b ov) OrN py pw? RDI 1D1 (Mn ,"2 'va) A OMN py ow .pyd mn mdbvow

LEVITICUS: SEDER 85

73

different from the parallel one mentioned in TB, Mesora, §8, T, §3. The birds flying along the wind symbolize the ‘windy words’ (slander) which the erewhile leper had uttered; they also are supposed to carry these words to heaven (citing Koh. 10.20).7” The cedar wood is used because the Torah is compared to a tree of life and likewise a ‘soothing tongue’ (here pw xpon, Prov. 15.4, is homiletically taken as the healing of the affliction due to the evil tongue, viz. leprosy being the result of slander

according to yn ow s*xiom xbs yon

pn bx).7¢ The scarlet

thread symbolizes the retraction of the slander (V197 7° wv, a homiletic play upon ny>in »3w), thereby meriting atonement because of Jacob to whom the word nybin is also applied in Is. 41.14.74 Finally the hyssop as a means of purging is in accordance with Ps. 51.9.—A further Y morsel is cited in Arukh

(s. v. popaun, Kohut, V, 125): nbiosn san mer 1itpb:ay ons bw phipiquen maw "x bw. However, it is doubtful whether it really pertains to the present S and not rather to the next one (No. 86, infra, pp. 76-79 ff.) which commences with a reference to ‘‘the land of Canaan” (Lev. 14.34). 2. The sections in the Tanhumas also presuppose the above suggested H from 2 K. 7.3 ff. In TB, §§2-3, T, §1, these are given comments on Koh. 5.5 which v. offers a point of contact

by means of dip with o1x dip (2 K. 7.10).%8

There are also

‘apy? mara nydin wa apano 2 am prat nye bvava nob ony din caw) ‘an) amwN) axa uxvnn ow by yond waits) 3(7" ND 'w) apy? nydin wn bx 'y 8"3).

7b In TB this v. is cited in connection with }bip madi» jnw similar to LR, c. 16.7: Koh.,

13) apn

a.1., another

bipm ims by apop opi in YSH

to Mesora,

tox jpop eves

version

of Tanh.

pos por 7a a7 is given:

*bya bw obip qo>

§559, this passage from

7's.

,yrn pws rnato

(cp. further ‘Arakhin 7717” °29 7k

In YSH

to

by obip x

16b, top);

is listed as from

yap» wasp but this indication is no doubt a scribal error.37* 7° Cp. also ‘Arakhin 15b: yan pwb poo bw impn nD NIN °A73 NON 7X jonw> winw pn fw amd xbs pwd pr ovn py pw? spr '3w ,77NA pioy? 87 "Nn ON ma op mad wn oovn py fw an NOS yy Pri. od A different Agg. from some unknown source is given in MHG, III, p. 333: “y mnewn qab indonn am nydin ow mp :(ynseb yan AND) 19 AwWiKw oF bovm Ja un ywsy smn pa Mwyn mdnn qoxy naam Ans AN .ny>in cw Myr TNT (mn ,'x 'w) wad» adw> ow>

DD NUN 1

ON poy onpy >

[ny

mK.

THE TRIENNIAL CYCLE

74

woven

in Mal.

3.16: 1nyt

OS

(as comers to2)Ki 7.3: vivya

wes

OM

‘DONT

BOR

17937]

V1)

8

lane

nyt mMnsX (as compared to 2 K. *naw Ps. 139.2: 9 *D1p1) 7.3-5: wip)... Davy imix 70).%° But the main Pet. from the Hagiogr. in hearin of the theme concerning the evil effect of slander is the homily (TB, §§4-5, T, §2) on Prov. 18.21:

pw> pa orm my which v. links up with 2 K. 7.4: 7m 27 Of nnn1 1nd? on1.848 Finally there is the peroration (TB, §9, missing

in T): panmpanwa

jpronp ona

mnym

po

mya

mapr 3's

o>>y onpan ‘w ,jbynbo oony anvow sim oN Nad cpnyd poo nn

bypi) oon ams o%yb) boo o>msow

220 ona)

oN

oD

mp 5). Here the homilist had also in mind the subsequent verses in Ezekiel depicting the bliss in consequence of Israel’s purification, one feature of which being the disappearance of famine (v. 29: ay o>Sy jn x>1) in contrast to the story of the terrible famine in Samaria as told in the above Prophetic lection (cp. also 2 K. 8.1: ayn ‘a 7p °D).88 3. Other Homilies. In LR, c. 16, the first Pet. is on Prov. 6.16—20 which does not provide a ready tally with the H, unless we reflect that one of the seven sins abhorred by God is ‘a heart that deviseth wicked thoughts’ (Prov. 6.18) such as was imputed to the Arameans in their strategy to lure the Israelites to come

out from fortified Samaria (2 K. 7.12). However, the word pix in the former v. has a linguistic parallel in 2 K 7.9 (111 y tawexn1).8s The next Pet. introduces Ps. 34.13-15 where the phrase ypnn on links up with mm Vm oN in 2 K. 7.4.75 In this homily there is cited the famous story concerning the peddler selling the elixir of life, which story is now found in a more original form in a Genizah fragment of a new version of Midrash Tehillim.7? There follows in LR, c. 16.3, the comment on Job 20.6-7 which by means

of Ys 1798 PRIN correlates with wy ow pr mim in 2 K. 7.5.88

The next Pet. (§4) on Ps. 50.16:2505

45 ap ods mow yords

‘in ‘pin would tally with the last verses of H (2 K. 8.4-5) recording how Gehazi, upon the request of the King, recounted the

7 Published by Mann, HUCA,

XIV, 327.

LEVITICUS: SEDER 85

great deeds of Elisha (...°9 s)

mpd

75

...71m ds nat qbom

nn qon> 1bDn Nim °7).8° Indeed this point is expressly mentioned within this Midrashic item.” The following Pet. (§5) is on Koh. 5.5, as to which see above (p. 73). Thus LR again presupposes the other H. The different prophetic lection from Is. 57.17 ff., listed by Yannai (above, p. 70), must therefore be regarded as a later substitution.% It may be due to the Aggadic interpretation of these very verses (57.17-19), as given in LR, c. 16, end, which applied them to a leper.73 Once this latter H was chosen, several of the above Petihtot could be correlated with it by means of the flexible

method of tallying. Also in JTS Ms. (infra, H. pt., p. np) there is a new Pet. on Job 34.10-11 which by means of wes? M7181 rather links up with Is. 57.18: 1°5.475 wes ISDA)

2781.

2... yur ons by iibpa yen napa pry ainda) oNraia Ans isn 1d 7" yord) ww ,px oainza ....no7 a8 ana ws mx 7909 2D0n ° ,DR AIT ID

pin 7205

4b a0 ods ape.

Boma pott ... [yay] onaxp rysa pya xbx rms cmon on by xd sami 22 sna]... Poy odbasnom poo ws bard. 15 opin obwer ints) NDIN may yup mt NMS ova pt DW xnn 's pind J[anpdr pinab mbw mby onay

mond m> mror. .PmNDT ‘7 WX .2IpAn pin.38* 74 Thus

the item

on

Koh.

5.5 (above,

p. 73) where

=b1p would also apply to Is. 58.1 (cp. further

the same

791p by obs

tally of

Arxp?

nod

in the Pet. v. and >n5 xp iyxa pya in initial v. of H). Likewise the Pet. on Proy. 18.21, and altogether the emphasis on the beneficial or baneful effect of the ‘tongue’ (speech) would be reflected by Is. 57.19: 32 sna onpy. In the same manner some of the homilies in LR could be correlated with this H; thus the one on Prov. 6.16-20 (above, p. 74) where one of the misdeeds abhorred by God, viz. ons pa 0°37 nbvn1 would correspond to

the denunciation in Is. 58.4: wixn would have a point of contact with of

ovn

3°75 5m’

jn, the one on Ps. 34.13-15

ons nanp (Is. 58.2) by means

y2nn; and finally the homily on Ps. 50.16:

"i would be parallel to Is. 57.22: also be added that in MHG,

29.23:

x91 }1¥

7329

n> yw1>b

‘a

o77 ZINEDINE

ape

ory pr.

YD

It should

III, 316 ff., there is given a new Pet. on Prov.

som mn dae j»wbeDwn oTN mNi

which v., after being applied

to several instances, is employed in connection with the ceremony of purifica-

tion of a leper who has been cured (p. 320, 1.19 ff.): .:2:5yn OTN “mN2 RTT 7 DUNDI INA INAMwY yrso mt. Now by means of a2 there would be a tally with Is. 58.8: DDN ‘7 739.

THE TRIENNIAL CYCLE

76

SEDER 86 (13)

yoocnnn annxd ood ym us ws yI9 pas DS wan cD... 7 aM ponnns

yas

n’aa_

nyny, Lev. 14.33-34.

Haftarah: nypd DPS TY IDI? Awa Mw nre3a NA {yp NN in found is v. initial The 5.8. Isaiah onawim, oo725 apa YAS Yannai’s Kerobah to this S (ed. Zulay, p. 144, C. 33), and the

conclusion is given in C 22, viz. 5.10-16 (beginning missing). Thus the lection comprised 5.8-16 (9 verses). Probably there was also skipping to 6.3, thus linking up np7¥2 wap: wpm bxm with mxax 'n wip wip wp, and at the same time completing, the usual number of 10 verses (cp. also infra, p. 79); with 6.3 there also commences a new Seder in Isaiah. H tallies with S by means of the italicized words. Moreover, in the threatened punishment for expropriating other people’s property, to the effect that “‘many houses shall be desolate, large and good ones without inhabitant’’ (Is. 5.9), there was found a parallel to the baneful results of a plague of leprosy appearing in a house (as described in our S); the occupants had first to vacate the dwelling and ultimately the latter had to be destroyed in case the plague resisted.

STRUCTURE OF HOMILIES

1. Y Sermon.

TB, Mesora,

§10, T, §4: qy2> yrs by usan °D

oat mp by aran wdnb: %,02nnns PIS maa ny qs yun ‘in moa by yup mown a’nay ja'na pod nD) ots by oxa oyn[m] Dx. oyum oat qwy ans by Mayman iw Jo .(ANa nyoxn oat 75 Since ed. Mantua, T has the wrong heading: ytxnn nn man net (cp. Buber’s note 42 to TB, §10). 7 This phrase indicates that it is a Tannaitic Bar., although in NR, c. 7.5, it is cited in the name of R. Judah b. Sholom (cp. also GS, I, 474, No. 59);39* in ‘Arakhin 16a, where 7 items are enumerated, the author is

R. Jonathan. Also in the Genizah fragm. of a new version of Midr. Ps. it is introduced by 227 13n.

LEVITICUS: SEDER 86

pidan

nm) Sy

Td

bya ...ar may by ,(abs mb 'a moon a’na) ona by

13°sw

Onna.

The starting point of the Y topic is clear. Since in the initial v. of H there is the denunciation of those ‘‘that join house to house, that lay field to field,” viz. encroaching unlawfully upon the property of others, hence the choice of the Y topic which enumerates the causes of the plagues descending upon man among which there is mentioned the sin of “entering (wrongfully) into the boundary that does not belong to one” (Sy) v>w iNw ona vID37)!77 After citing evidence in substantiation of each item,” the homilist concludes with drawing a contrast between the punishment meted out respectively to the gentiles and to Israel; the latter are punished at first in their houses as a warning, and only subsequently in their bodies.77 Herewith there is a return to the beginning of S, thereby completing the first portion of the Y sermon. In TB, $11 (missing in T), there follow comments on Ps.

77 So also in NR, 1. c., but in the above fragm. and also in LR, c. 17.3,

the reading is: 1by 1yxw nx bnin by). Whereas the offense amounts to the same, yet the former phraseology is more pregnant with reference to the H v.: IDap? Awa Aw maa M3 yD NN. 78 The item of 1bw wxw oinna p3237 is illustrated here and in NR, by the instance of King ‘Uzziah who dared to assume also the office of priest (jn m7DA Dinna pw Imny), see 2 Chr. 26.16 ff.; in LR and in the above Genizah fragment the case of ‘Uzziah is connected with the sin of arrogance, np) mon, see HUCA, I. c., 328, note 177).4°* As a further comment on the leprosy of this Judean king there is the Yel. passage (cited in YSH, yams8 od71np, Jellinek, BHM, VI, 86, No. 43) which attributes this disease to his love of

earthly goods but not of the Torah: ‘91 mn

Nb) ODD

nN pams.

ynw by jmny) are pp inyaya 1p> "3

Cp. further T, Bereshit § beginning, and Noah,

§13, and see above, vol. I, H. pt., p. 279, Nos. 18-19, and p. 288-9, no. 45.4*

79 yy WN PUA PRIN Jw. ,DdHyM mow> opPa 7D WT :bNw> nap 9x bay pm. ns (a'na ww) >"nNy o>) Dy AyID oN "7 ya fw ,omNa. J"nN 7bMn 7d 322 7N) WApY ADD ,po Abenn (Ap>o inna) yN] YX O35°N32 ONIN Ons ON DONINN PAN Maa NyA yuonnn... ran °> .paya (yw apy. The first part of this Aggadah is in contradiction to the one concerning the plagues of Egypt (see PRK, 66c and cp. LR, c. 17.4: onopa pia nap aya mbnna /OPI¥DA 121

2a

b> 7) 2's...

in illustration of R. Levi’s general dictum

that “the

Lord of Mercy does not strike forthwith at souls’ (lives, ibid., 65b:

2) 7$nn mwpia yni onan).

bya pr

THE TRIENNIAL

78

73.1-7

with).

(cp. also LR, c. 17.1, where

CYCLE

only verses.

1-5 are dealt

Whereas the connection with S is to be found in v. 5:

way xd OTN DY) (as compared to nyI¥ yu -nnn, see 7’

5, a. be)

the correlation with H is to be sought in v. 6: msi wonpay 129 (cp. also vv. 8-9 which probably the homilist also had in mind) as against which it is foretold in Is. 5.15 that ‘‘man will be bowed down and brought low and the eyes of the lofty (a@ma1) will be humbled.’’s

In TB, §12, T, §4, the section concludes with

a homily on Prov. 19.29: "nm o%v5w the H v. (Is. 5.16):y5woa

ox>> ynd1 which reflects

mseax 'nnam.

there is inserted Is. 26.9: 10d pry yas?

Also within the item

4°? DDwWD

WND

°D

ban *awy (missing in TB,, see Buber’s note 61). This whole Aggadah concludes again in T (but not in TB) with the characteristic formula: In nyAS yu cnnyn Paya wapw mop ,7710 although the previous Y topic had it already. It would thus seem as if the former emanates from a source other than Midr. Yel. No peroration has been preserved in either Tanhuma.

2. Other Homilies. In LR, c. 17, we have first the Agg. of Ps. 73.1 ff, as to which see above. The next’ Pets is on Jorn 20.28: 1n 1n°’a dia by, affording a tally by means of ‘house’ with the same word in both S and H (above, p. 76). In §3 there is found the enumeration of the causes of plagues, which item formed the above Y topic (p. 77). In this respect we have here a parallel to the procedure noticeable in certain parts of ER, to include within the section to a given Seder the theme which formed the initial portion of a Y sermon (see above, vol. I, pp. 372, 389, notes 419, 408, 429, and 547, and cp. ibid., H. pt., p. 92). The last item of LR (§7) presents a symbolical interpretation of Lev. 14.33 ff. as referring to the desecration by idolatry of the first Temple and its resultant destruction. The ‘happy ending’ seems to form a sort of a curtailed peroration:

TO

‘in jrsa.

oes ‘Ts

nD > aw oman ox inpd> b'n jnbiyd dio»

If we add to this final v. cited (Is. 28.16) the beginning

of the next v.: nbpwob

apax1

1p> vawn

ono, we obtain

a fine point of contact with H (Is. 5.16): vawoa msxax

MPpISa wtp) wap

infra, H. pt., p. x.

yxm.%*

‘7 720

For another possible peroration see

LEVITICUS: SEDER 86

79

Finally it should be pointed out that in MHG (III, 344, ll. 5 ff.) there is apparently given a new Pet. to our S by R. Samuel (b. Nahman) on Prov. 5.22: »ypmmy 2n27 o~o byw 7'x

121? mapm yom pwd dya ar yor jon ainsenobsnay yoo ns wih

WW Aawna Wn way sow , ova. If we bear in mind that there was skipping in H from Is. 5.16 to 6.3 (as suggested above, p. 76),

then the homilist had in mind Is. 5.18:

>> anapya se

on

mun m>ayn mays) xiw7 as offering a fine parallel to the v. shown as a Petihta.

SEDER 87 (14)

arm S17

oDp ws ws ods Nov iayiwwan,

onto

beaw on bead...

oa

aan

Lev. 15.1-2.

Haftarah: ywany 7p ose) 7

817

7D!

bx mawn 159, Hosea

6.1. C22, as listed by Abrahams, gives verses 1-9, but it is hardly likely for a H to conclude with such a v. of denunciation.

No doubt the fragment is defective at the end. Very likely the lection terminated with v. 11 (sy maw °nwa), hence 11 verses. Yannai in his Kerobah to this S also indicates Hos. 6.1 as the initial v. of H (ed. Zulay, p. 150, 1. 34; the other v. following there, viz. Jer. 17.14, is only of a subsidiary character, cp. above,

p. 70). There is only a weak linguistic connection between the above cited verses of S and H by means of the italicized words. However, the sentence bxqw “ow in Hos. 6.10 affords a tally with NIT Sov in Lev. 15.2. STRUCTURE

OF HOMILIES

None is preserved in either Tanh. version, probably because the present S was not accepted, with the result that the previous S (No. 86) was extended to 15.18 and the next one commenced at 15.19 (No. 88, see infra, p. 80). However, LR, c. 18, has a section to S 87. First there are given comments on Koh. 12.1-7; by means of owi7 ANN Oram 1aw (v. 2) there is the required-point of contact with the H v. (Hos. 6.3): 19 owia s1an.%8 Also the 759106 °770 nd ors phraseology at the end of the item:

80

THE TRIENNIAL CYCLE

3p) alludes to Hos. 6.1:4.170

The next Pet. (§2) is on

nim.

Hab. 1.7: 8¥° Ink 10DYD DOD NT NN OVER which tallies with Hos. 6.5: 8x? TN 7705wWD1.9 Also the following item (§3) introduces Is. 17.11, which by means of wx

aNd

links up

with Hos. 6.1: 7° sim °> (cp. further the word 7p23 in the former v. with iNxw 1D] Nw. and 1p. yD oD7DM in Hos. 6.3-4). At the conclusion of the ch. we have a sort of ‘happy

ending’: Nimw moa napa bax jawIa NBT) Yorxa m0 O17 WA J°>ni3.001 75 mas mbys °> Iw NETO NIT TDD. This final v. cited (Jer. 30.17) affords a 3 Oy Gos: 61) 20-790 In JTS Ms. (infra, H. Pet. on Ps. 38.4: "nun °1DD which links up, on the one ‘718 in H (Hos. 6.8).%7s

ready parallel to the initial v. of H A Oe ee pt., p. s2) there seems to be a new "O¥y3 Dow PR JoOyr "pd WAI OND PR hand, by means of *nyun with »ynp

SEDER 88 (15) NT

NOD...

mn]

ny

woaspaTion

Aa

oi

owes

musi,

Lev.

15525; Haftarah. There is a gap in the Genizah lists available to me. However, the initial v. is indicated by Yannai in his Kerobah (ed. Zulay, p. 156, 1. 31), viz. Ezek. 16.9: Fuwm) oroa 4FxmIN jowa 4D10m —pbym 4°07, tallying by means of o7 with the commencement of S. The next v. cited there, viz. Is. 4.4, is only of a subsidiary character (cp. above, p. 79). The Prophetic lection probably comprised Ezek. 16.9-14 (concluding with omds °178 DIN)+ 59 (beginning with orbs -N oN TD 7D) — 62, hence 10 verses. The tendency was to omit the denunciatory portion as much as possible. Finally attention should be drawn to the rather unusual abundance of Sedarim in the section comprising Sidra Mesora of AC, viz. 3 lections (Nos. 85-87) plus the beginning of a fourth one (No. 88). The latter makes impossible a new S at Lev. 16.1, where in AC Sidra my ‘=n&8 commenced, since from 15.25 to 33 there are only 9 verses; indeed the next regular S is listed at 17.1

(infra, No. 89). It appears to me that in olden times Sedarim 87

LEVITICUS: SEDER 88

81

and 88 excluded each other, viz. on the same Sabbath in some Pal. localities the custom was to read Lev. 15.1-33, with the next S starting at 16.1 (mn "nN infra, No. 88a), whereas in other localities the fourth lection began at 15.25 (and of course the previous S, No. 86, was extended to 15.24) with the result that on the following Sabbath the new S commenced at 17.1 (No. 89). That Nos. 87 and 88 excluded each other, seems also to be evident from the fact that the Tanh. versions have no section to the former but only to the latter (above, p. 79). The reason for this variance in custom seems to have been the objection of some to have a S at Lev. 16.1 which was also the reading for the Day of Atonement (infra, p. 88). Hence the fixation of the S at 15.25 (No. 88) which made impossible S 88a above, p. 80). For a similar case see above, vol. I, p. 455, with regard to Nos. 58a and 59. Altogether we notice the tendency, according to some mode of arrangement of TC, to diverge from the point where the Sidras of AC began (see above, note 59);

for a fuller discussion of this phase of the problem see the summary (infra, p. 85). However, in the final fixation of TC Nos. 87 and 88 were arranged to be read in succession, as evident from the Geniz. lists, and from Yannai’s Kerobot (above, pp. 79 and 80).®° This procedure may have been in consequence of the Agg. in LR. c. 19.3 (see infra, note 94).

STRUCTURE

OF HOMILIES

1. Y Sermon. T, Mezora, §5, TB, §13: 707 a ar 7D Aw inns moos mbya oy 8staa a ywny i ayaq owned joan on aov> Tox aymatow 4D tnx asd in any asd ar yaaa moya 7S 80 Yet there as variant ones regard to Nos. further infra, p.

is still a possibility that there too these Sedarim were meant for the same Sabbath. Cp. above, vol. I, pp. 76-77, with 6 and 7, and p. 315, with regard to Nos. 38 and 38a. Cp. 94.

8« In TB the reading is: ... 7292 SM) yaa

NIT Abya oy ywrnw o> rnp

43) Inxs 7x5 nt, but the plural m22 is more in accordance with the phrase in H and also with the Bar. (see above in text). The phraseology in TB is already influenced by that of Babli (Sabb. 13a): nbya ony qwny inp ib wyas yaa

NIT) 77122

xn

(there also nnx

AvDA

is missing and likewise in TB).4™*

82

THE TRIENNIAL CYCLE

Sanpa

po Mio

NW.

nates

from

won TWS

p> by)

AxAD

918)

pina paw &,4742

,.NTYID

VSD

W377

NS

1 YTNAI AT DS bhai

rowow

OPSn

9) &4[mmay mid] anpn xb. In essence the Hal. cited here emaan old Bar. which

reads as follows.

7218 NIT 070

DST ney 727 mpw spam dy? atpn Nb onxmw na Tws de moon by aetiaa ipy ywen Sra° sanpn yd o’n oro Noy nntia mam $'n pry ms Syinom op pon dia sanpn x? 9’. The antiquity of this passage is evident from the last item concerning the ‘make up’ of the menstruous woman which represents the strict view of the ‘early scholars’ (anwN7n opr) and which R. Akiba later on modified in order that the woman should retain her attraction in the eyes of her husband.’ Accordingly the Y homilist here has not made use of Babli (Sabb. 13a), as is assumed by Buber (note 69) and by Ginzberg® (G S, I, 474, 8 From (Buber).

1*>x to m122

is missing in TB,

but

cp. YSH,

83 See above, vol. I, H. pt., p. 80, 1. 20; better anv; (cp. also TB, Wayyishlah,

Mesora,

in TB:

§567

jow bor

§12, note 55).

84 Thus Lev. 18.19 is interpreted as prohibiting propinquity lest it lead to intercourse. 85 ARN, c. 2 (ed. Schechter,

p. 8), cp. also NR, c. 10.8, and SER, ed.

Friedm., p. 76.

86 In NR there is added: nism m0 dw». §7 Sabb. 64b: xb binon x bvw ox ONwRIA

DPE

ANIA

ATT

NNT

xxon mya by mp ons ,2"s sod) NDpy 7 Naw TY ,PNyax 122 wwpnn xbdi DIpSN ‘31 mwnwo mbya. This Bar. emanates from Sifra, Mescra, end (ed. Weiss, 79c, top).42* 88 Ginzberg is inclined to designate the author of the Y topic as “‘a late homilist who made use of Babli and Tanhuma”’ (witb xno qwaqw npiminai °>a3a3 wonwmw rmsd), but he entirely overlooked the above Bar. the inference is from Lev. 18.19, which v. is also cited here, whereas in 13a the inference is from Ezek. 18.6: 2) b> xb o-nn bx which is not

maxi where Sabb. men-

tioned here at all, revealing that our Y homilist had passage.43* — Ginzberg’s further assertion that the nyj2 wx 7297 here emanates from Sanh. 37a is since the metaphor (cp. Is. 1.31) was well-known in Min, who used it (nanand AYN) nyi2 Caesarea (according to the reading cited

if we retain the version of R. Kahana, when the latter lived in Palestine as a

not in mind this latter phrase n& oon iden (certainly) not cogent, Palestine; in Sanh. the wx wWweKR), argued with R. Abbahu of in 0", a. 1., p. 79) note 4, end). Even this disputation happened no doubt result of his flight from Babylon (see

B. K., 117a and cp. my remarks in byw nosnd mpixn X, 203).

Hence Resh

LEVITICUS: SEDER 88

83

No. 60), however the copyists here and there may have touched up the style (cp. above, note 81, with regard to TB). The starting point for the above Y item is to be found in Ezek. 16.16: q>7129 *npm.%* This is the portion skipped in H which, however, the Aggadist utilized, describing the alluring locale of the stripped harlot. (Cp. also v. 39: 7-712 Im wwmM). Hence the theme here in contrast concerning the sleeping of a Niddah when fully covered up in her garments on the same bed with her husband. The latter case is prohibited for fear that it may lead to intercourse. The Aggadah is truncated towards the end, and there is not evident the usual return to the begin-

ning of the S by means of the formula: piya iwapy mon 230. The remainder of the sections in TB and T is also defective, and there is missing a Pet. that usually follows the first piece of the Y sermon.

On the other hand in TB,

§17, T, §9, there

has been inserted another Y topic which is based on a different H to our S. It should read: sran wid] 2. mT an aI 2D TN movay by aymanouw 42 .[jav> nywa mno ow mrvay mos by

8uyq npoamay mbnay ata omen

yyxw by joo nywa mop ow

9. mID07 Nywa N>x apy jowN pay jn

nywa oob[y] (1 ,'2 naw 'p)

sox wed anon) nod) nava cin npota w...mnnn yo ynwben }QQwxt7 3701 2"n3) ons bw wot nDpw Nw napa WS TT... mapn ca mut 3)

75?

OT

OT82

OINT

OT TDW

"Ww ,707 qSavnw narnnid

87

Lakish and Zeira commented on this argument with inferences from other verses. Ginzberg could have cited a better example for his argument from Sotah

48a,

bottom,

where

R. Joseph

of Pumbedita

uses

the

phrase

wN>

nya, but again the deduction would hardly be justified that it was not current in Palestine where our Y homilist lived.44* 89 From jyxw by is missing in TB. As regards this topic here cp. also the passage cited by Neubauer from MS. Oxford (REJ, XIV, p. 93, top): mvs ND) wma3 ww 4D 2b» appa and ,77 a aim 7D. Also Yannai in his Kerobah to our S (ed. Zulay, p. 156, |. 34 ff.) introduces this theme: n73y ') by pis

nv dy wp nav 7a dy wp 2) wpa mw xd °D ,wny.4s* % This reason

mp nywa xox py

is found

nbn by (mayo in Yer.

Sabb.

:b"s) moay mom

II (5b, top):

yo

nay

own

.nitby 707 7D)

jowT pry.

% From jnwbw) is a later insertion directed against the Karaites.

Still a

larger passage in T, Noah, §1, TB, §1, and cp. especially above, vol. ep: 62, note 45. Indeed it is missing in REJ, l. c.

84

THE TRIENNIAL CYCLE 3

AW

"01 707

OT

°D AVN)

Dewy

OTT

by n> “panw

ANT

Down.

Here is the return to the beginning of the S but instead of the usual formula: mwx) Piya wapy mo 230, there is given the is modification '1D) "17, just as the beginning '13) 1727 wi missing, due to the fact that another Y topic is heading the sections to our S in both Tanhumas. (Above, p. 83). Now the same Y theme concerning the causes of the death of a woman while giving birth to a child we have had above to S 5 (vol. I, 61 ff.), where the main stress was laid on the point of kindling the Sabbath lights (1am npbam) in accordance with the underlying H to that Torah lection. However, here the Agg. properly concludes with the point of observing the laws of menstruation in order to link up with the initial v. of the present S (Lev. 15.25) where these laws are referred to (ANN ANTI *DD wit mNov). If I am not mistaken, it is rather to link up with mot ar=nopvw on. nad» (Ez. 16.20), cp. also v. 4:... smd

nadin ora. The underlying H here was not the one listed by Yannai, viz. Ezek. 16.9 ff. (above, p. 80), since it does not mention at all the word Niddah.%* Moreover, this Prophetic lection already served as the starting-point for another Y topic (above, p. 83). The pertinent different H was Ezek. 36.16-17: >>» 'n 729 07 =a!

mals

p> oT

Wisse)Yi)

ann

atin

lelglem is by jeaalien

nxpvs

amy

oye

na

O18

ja

ord

tallying so well with

the initial v. of S (Lev. 15:25)2 ms Ano. sitendes N77 7800 MAN mn73. The reading extended to v. 25 (11 verses) with which there begins a new Seder in Ezekiel. Thus the item of Niddah in the Y theme corresponds to both S and H. Furthermore the Aggadic point of the blood of menstruation being in lieu of the blood of Adam that has been shed as a result of Eve’s action (viz. his condemnation to die and not live forever, wea7

ons bv

yo7

nDDw

in the H v. (Ezek. 36.18): ny

Nn’) is homiletically reflected

on

by omby cnon tem

yint by yd ew. The above suggested different H is indeed .indicated in TB, §17, T, §9, but in a curtailed manner because of ‘the elimination

of the Y feature from the above passage concerning the causes of demise at childbirth. After the sentence ait 217 °D mwN) ON

LEVITICUS: SEDER 88

85

m7, with which in reality the new Y theme concluded, there

has been tacked on: A737 nNow> bxqw nNow ADIN "apn Jo°D> rua

eh

tala ehme

"npr on 7701

Fghstre)sefapeay

Ww exw o'71nv

Ue oie)

sFppind

7711)

naw}

=ANIw

nx amb mapa pny JD .e2pd o597 o°D OD°dSy. Here are given both the

beginning and the end of our H.

That the above insertion is

essential is evident from the immediate

sequence

(TB,

§18, T,

§9, end): 35> oD97 ANA AIIM NNDwW. XT Which v. (Ezek. 36.17) has not yet been mentioned at all in our printed texts!#*

This

v. thus became in the Tanhumas a sort of a Pet. in connection

with the previous portion of the section to our S based on the other H from Ezek. 16.9 ff. By means of the flexible procedure of tallying the phrase °1»> nd77 AN’n would supply a connecting link with Ezek. 16.61: 4°3797 ns -nnn (cp. also in skipped part YN72 73277 NNN on, v. 43, and see v. 47).7%° Finally, there is the peroration: panwa joven rmya :>stwb m'apn ox

nw

ond

osopn bw oons anup ow b"y> Sax wprover panm

smux ooo)

S250) o>meov

S50 ona

oA

op ody

onprN

oons. The last v. cited (Ezek. 36.25) is really the final one of the other H, but by considering that the Aggadist had in mind the several verses of glorious promise following this v., as is only natural to assume, (cp. also above, p. 80), then in the sentence o7bxd o55 maN Dan) oy >> onrm (v. 28) there is a point of contact with the concluding v of the above H (Ezek. 16.62): TOS

0D NYT

JAS

PIS

NS

US

7ND?pin.

The structure of the sections in TB and T thus laid bare is again instructive for the process of redaction that becomes manifest. There existed two different Haftarot to our S, viz. Ezek. 16.9 ff. and 36.16 ff., and accordingly two separate Y sermons were based on the former respectively. When for some reason or other the H from 16.9 ff. prevailed and the other was eliminated, portions of the second sermon were amalgamated by the redactors of the current version of Tanh. with the sermon based on the prevailing H. Significantly, Yannai in his Kerobah (cp. note 89) seems already to have used this amalgamated form."”® The existence of two different Prophetic lections will also become clear from the consideration of the further Midrashic material to which we proceed forthwith.

86

THE

TRIENNIAL

CYCLE

In LR, c. 19, there is first given the 2. Other Homilies. Pet. (§§1-3) on Cant. 5.11: 1p on> 1¥87 which tallies with

Jus13

the H v. (Ezekiel 16.12):

sucha

n1vy)

naNDn

beauteous crown consisting of course of fine gold (cp. also v. 13: FIDD1 ant “tym).%°3° The Pet. v. is applied homiletically to various instances the final one of which, viz. by R. Sam. b. Isaac (§3, end), pertains to our S here. This Agg. reflects the criticism levelled by ordinary congregants of the Synagogue services against the recital in public of such topics as contained in Lev., chs. 12-15. One should bear in mind that as against the practice of AC, according to which Sidras yarn and yx would be covered in ordinary years on one Sabbath and in leap years on two, the smaller weekly sections of TC resulted in these apparently unseemly subjects occupying the attention of the worshippers during 6 or 7 weeks in succession (Sedarim 82-88)! Hence the need for the Aggadist to emphasize the importance of these readings as being a part of God’s Torah. The next Pet.

in LR, c. 19.4, is from Koh. 10.18: mbpwai aapon Jo ornbxya man pba o°7°. Here there is only a linguistic tally with the H v.. (Ezek. 16.11): 4° 7% dy. The homily ((§5)"on 2¢Chm 15.3: "9 O27 on although introduced by 7’vr, is not to be regarded as a Pet. since there is no correlation with H but rather only as another instance containing the same phrase “many days” as in the initial v. of S (725 on, Lev. 15.25), this phrase being explained as denoting ‘‘days of pain” (ays bw on”). Eat nada

ni Mi?

tor m2

BVA)

Mmsw

"Sys

j7ATNN

ray

mobn

ee

by

2 yon wn obey anim nm 7D WS

WS

TOSY

D3

1) TDSY

mvankaey tale

Ale al all

DA

prpind

agi)

jelaes?

a lihmale MTL

ala!

Ssiow

15

oleae! Ws)

‘nb mary) ow by many qn ocan in’apm oN i nds ANTS

198)

xb Man

Ar NWA,

aw

,]>

‘17 797 3 AW °D TWN wan 31.46" It seems as if this Agg., referring to Lev. 15.1 ff. and 15.25 ff. as separate sections (nwrD) was the cause for starting at these points respectively separate Sedarim, viz. Nos. 87 and 88 (see above, p. 79). However, cp. the expression nw» *nw with regard to Lev. 17.3 and 17.13 (infra, H. pt., p. 23) where certainly no separate Sedarim could at all be indicated (see note 2, p. 3,).

*3In this homily the sentence anys nny is explained that though these lections are “black” (unseemly, nimy>), yet they are pleasant in the sight of God (a play upon the word any as if being any, pleasant); for this meaning of ay there is cited Mal. 3.4: many) (so rightly "mp 5). (Marg. a. 1.)

LEVITICUS: SEDER 88

87

Other such instances are enumerated in T, §6 (cp. ER, c. 1., and Esther R., c. 2). Thus the section in LR seems to reflect the H from Ezek. 16.9 ff. on which are based essentially also the Tanh. portions discussed before. Yannai, whose Kerobah supplied this very H (above, p. 80), lists too Koh. 10.18, 2 Chron. 15.3 and Cant. 5.11 (ed. Zulay, p. 155, Il. 9-11), obviously alluding thereby to the homilies on these verses as found in LR.795s

On the other hand the suggested different H from Ezek. 36.16 ff., which was the occasion for the Y topic concerning death at childbirth (a topic that has been curtailed in TB and T), is apparently underlying the section to our S found in the Genizah fragment (infra, H. pt., pp. 73-2).96* ~The emphasis there at the beginning (recto, 1.13 ff.) is on God’s anger at the evildoers, who are destroyed from the land, whereas He turns favorably to the righteous to restore them to their country. This is reflected in the H speaking of His wrath at Israel for its misdeeds and the resultant dispersion among the nations (Ezek. 36.18-19); however Israel’s ultimate restoration to its land is foretold (v. 24). Israel is warned in one text to keep pure, as otherwise defilement of Palestine will result in the people being ousted

from

there, parallel to what

we

read in H

(vv. 17 ff.)

that ‘‘the house of Israel, while residing in their land, defiled it...and I scattered them among the nations,” etc. The new Midrashic section also deals with the duty of the scholars to instruct (verso, 1.4 ff.) the people in the law so that the latter

perish not, citing Ezek. 3.17: "n Ssaw mad qpnni mp

O78 JA.

The peroration (verso, |. 27 ff.), too, fully presupposes the above Prophetic lection. The future purification of Israel from sin is promised, (citing Jer. 33.8: "In ony b> on as compared to Ezek. 36.25), whereupon God’s greatness will be revealed to all the nations (citing Ezek. 38.23 as compared to H v., 36.23), when Israel will be restored to its land and the wrongs it underwent will be avenged. The final v. cited (Deut. 32.43) tallies

by means of wy inot8 752) with Ezek. 36.24: 5s nons *nxam ODN.

7°78

*

° Cp. the notes, a./., for the elucidation of several points not touched

upon here.47*

88

THE TRIENNIAL CYCLE

SEDER 88a (15a)

Ino?)

‘Tod onaqpa FAR Naw

1D

INN Ww PR ‘77137,

Lev. 16.1.

The existence of an old Seder here has been discussed above (p. 51). It was ultimately discarded, evidently because the same Torah reading was of yore designated for the Day of Atonement (M. Meg. 3.5, Yoma 7.1) and hence the reading for the Sabbath within TC was shifted to commence at another point (viz. at Lev. 15.25). Now for the former occasion the H began at Is. 57.15 (Meg. 31a). Should we assume the same with regard to our present S? This seems to me hardly likely. Rather another

H was used, viz. Is. 6.1: "nny

Joon n19

nwa, tallying with

}778 722 2” N19 InN. This will be substantiated as a result of a close examination of the extensive Midrashic material to Lev. 16, including that edited from manuscripts further on in the Hebrew section, some of which is to be correlated with the former

H and some with the latter. In order to avoid repetition, the discussion of the whole problem is reserved for the subdivision ealing with the readings on Yom Kippur (infra, pp. inc.).

SEDER 89 (16)

wR Ny

WDN> o.v

Haftarah: NNwsmp

'nomy

onw?

Wwe

TS

mm. opine oN we

ey

ows dsiw man wr, Lev. 17.1-3.

univ °37247 by anmM...°KNDD DDT 'A IDS AD 11v 7, Isaiah 66.1-3. This lection is indicated in Bodl.

26107°, beginning missing, which ends at 66.11 That the H to our S is meant there is evident from the next item (ibid., 74) which gives the H to the next S (No. 90, infra, p. 94). The intrinsic connection between S and H, in addition to the italicized linguistic tallies, lies also in the fact that in the Torah portion the injunction is made to do all the slaughtering of the animals at “the door of the tent of meeting”’ as offerings to God ‘“‘before the Tabernacle” (‘7 ]2w9 25S) and in the initial v. of H the Temple

LEVITICUS: SEDER 89

89

is referred to (4 yan tw ma APR). Moreover, the killing of an animal away from the locale of the Tabernacle was deemed as if blood had been shed (Lev. 17.4: Jv 07 S197 wd av o7), thus affording an association of ideas with the prophetic condemnation (Is. 66.3) that “‘he that killeth an ox is as if he slew a man” (wx 720 Twn vmw)! This association of ideas is expressly set forth in an Aggadah (infra, p. 92). As to the extent of H (Is. 66.1-11), the same is also given to S 63 (above, vol. I, 489). However, from the Y item (to be discussed forthwith) as well as from the Pet. cited infra, (p. 90) it would appear that v. 12 too was included which final v. indeed would,

by the sentence

‘7 708

MD

°D, correspond to the com-

mencement of H (66.1): '" ao" 7D. One may thus surmise that verses 3-4, being of denunciatory character, were omitted (see infra, p. 91), thus reducing the Prophetic reading to the usual number of ten verses, viz. 66.1-2 (1a7 by a3m)+5 (727 Iyow wat by ona ‘n) — 12.9% However, the skipped verses were implied by the homilists, as we have noticed frequently, and hence v. 3 (wm vmw) afforded the starting point for the Y topic as also indeed this very v. supplied a tally with S: onw “ws sw (Lev. 17.3). The portion of Yannai’s Kerobah to our S (ed. Zulay, pp. 158-159) is lacking the part indicating the initial v. of H, but no doubt the latter was identical with the one ascertained from the above Genizah fragment.

STRUCTURE

1. Y Sermon.

OF HOMILIES

From the citation in Arukh, s. v. x13

II,p. 6a, top),asfound in pnw?

JWR

1D

7°7NKI

(Kohut

13709?

4), it appears that the Y topic to our S is to be reconstructed” as follows: 199 nya wid] ,.n Tw onw ses Oxiw map wR WR

:fymat ow Jo

.mama pndbow oon tnd mney

95 Cp. also above, vol. I, p. 430, to S 56. 9% See also GS, I, 493, No. 2, where, however, only lightly touched upon.

dew

the Halakhic

oN?

theme

is

90

THE TRIENNIAL CYCLE

:b"s) cron Tin? pumw px

(o a pon ‘) moma tind xbi (om pray

(vow :>"x) maw pyTi 72a geo TNs

NITw mb

8.ANII2 Ty

jo

miaad pray ya omoqa by ity ome

|NSAw 7812377 nN.”

The starting point is clear; since in Is. 66.3 the verb unw is 7925 ms mI 027 mentioned and further on in v. 12 we read 97 The reading opm in M. is well authenticated note 5), and is also borne out by the continuation:

op Sy (Me ny

iN’).

(see 0'1 Hullin, p. 80, yny sind sin unw bax In Tos. Hull. 2.19 (ed. Zuckerm., p. 503) the text is

corrupt: wmy bax .paay op tind xdy nim pind xd) ,or qin? x? pome PR on dw yx qinb 18; probably read: yinb bes wn) pray om tind wmw Pax (odibys %ex) orm bw ps tind a8 (O™NDY OF ONY ODA ON MITT FInd) OD. See also Sifre, Deut., §71 (ed. Finkelstein, p. 136), and next % Viz. that he is sacrificing to the reflection visible dently involving the notion of a spirit residing therein. tion of worshipping the reflection see Mekh., Bahodesh

Rabin, p. 225):

y’ a7

Cp. further Sifre, Deut.

note. in the water (eviAbout the prohibic. 6 (ed. Horov.—

,(aNaan0 38) Naan ns wand ,paxd nono oDwa IWR. §320:

myaa>

o-tay

on bax, and Mekh.

of R. Sim.

b. Yohai (ed. Hoffman, p. 105, top): moma xdi jmiota xb janon b> aD NAW jnbw myiaa.

Here the reason is different from the one given in Babli Hull.

41b, top: °n op bw any qind wm Ww OND~2 muddy

NIT WON

water

.wnw

Np mNiaa>

in a basin was

xp not stw> cqont oNdt om Jind Siw oD px.

permissible

Here Rabba

clearly meant

(Finkelstein’s remark

that

to the con-

trary, l.c., note to |. 7, on the basis of the above corrupt passage in Tos., is impossible as Rabba’s answer would make no sense here at all). In according to the statement in Tos., as emended, when the water is slaughtering of the animal is permitted even into sea or river, since flection (nmN133) is visible, whereas in the case of water in a basin,

reality, muddy no reeven a

clear one, it is permitted because there can be no suspicion of worshipping a resident spirit at all in view of the fact that the basin serves only as a temporary container soon to be emptied of its water that produces the reflection. Thus the Tos., as interpreted here, corresponds to the reason given in our Y passage: naa 721y sinv ,nob, but in Babli the point involved has become confused. °°A further

morsel

of this Y item

is also cited

in ‘Arukh,

s. v.

eres

(Kohut, V, 56): mso wbva pytad mapa aps into cone wea 1270573 ya mnvb omoia by iytsy omy (1-1 ,'t Ww men) ony yw oA oppoan meiaad exact,

osay.

The indication

since our section

‘the beginning of mi

is to Lev.

c. 17, and

nN’

is somewhat

not to c. 16.

However,

inthe

former c. constituted the first Seder within Sidra mi ‘nx because S 88a was eliminated, with the result that c. 16 was a part of the lection that com-

menced at the end of ynxp (Lev. 15.25, above, No. 88). Yet in ‘Arukh, s. v. Sppo (Kohut, VI, 109) and s. v. nn (VIII, 205), the same indication obviously refers to the section on Ley. 16,

LEVITICUS: SEDER 89

91

m>w, hence the Hal. concerning ‘slaughtering into seas and rivers’ (viz. allowing the blood to be emptied from the animal into these places). This is prohibited because there is a suspicion that such an action involved worshipping the reflection visible from the water, evidently this being connected with a spirit supposedly making his habitat there (cp. note 98). Proceding from this Hal. the homilist mentions the Agg. that the reason Gideon was instructed to eliminate from his troop those who had knelt while drinking water from a brook (Jud. 7.4 ff.), was because by the act of kneeling they worshipped the image that was reflected in the water.* Unfortunately no more has been preserved in the Arukh or elsewhere and there is missing the passage indicating the usual return to the beginning of S by means of the formula, Piya wapy mn ,7720. Whether the parallel section in TB, §§14-18, T, §§9-12, was part of the Y sermon cannot be ascertained at present. Anyhow, it comprises homilies which presuppose the above H. Thus,

there are at first comments

miimichtelah

MNay

Syevte :

‘Tox

WII

oa

TWpiz

bon

cow bit) °D ATID

contactiwith H:2pw2ty

D>.

‘a 725”

(Is. 66.1, 3,5).7°

pis

fipnn

nat

Opi

on

is

Mal.

DA

1.11: wow morn» Dw

5 V7]

12

°D TY)

affording several points of

nnmiponbyp...

mr IDS

A

There follows a Pet. on Ps. 51.20—-21:

oD? b ale

Valtening

meats)

Wpkes fob) piesa)

eben

‘Nn; the rebuilding of the wall of Jer. corresponds to the H v.

(66.10): "1

0°5w17>

nsx Inow, whereas the promise of God’s

desire for ‘sacrifices of righteous men’ is in contrast to denunciation in H (66.3) of those who bring offerings in iniquity an

nen

ome o..

Ww

wmey)).=*

In TB,

§16=T,

10, end,

the

thought is developed, in connection with Lev. 17.2: 1297 a1, that after the cessation of sacrifices, as a result of the destruction of the Temple, the study of ‘the words of the Torah’ has become a substitute for sacrifice as a factor of atonement.’ This emphasis on ‘the words of the Torah’ ("7n 7727) is reflected 00995 jSxqve> nm) mapa ton) jaam> ny p’omaw napa Apy¥ 1270 AT pho jymw jamin vata ipoynn ,oa>y apono mea op p'pma ps... (Ana IATA AT ‘w ,p>2y papIv JM .nuaIp> popy inp (2.9 ywin) WIk IIT ID Qynpy op noben avn) ‘nt bx yaw) o°7437.

92

THE TRIENNIAL CYCLE

by the H v. (66.5);1227 Concerning

$s on

'7 7:37

yo

(cp. 66.3).

another item also dealing with the words

of the

Torah, but in a different trend, see infra, p. 93. In TB, §18=T, §12, a verse from our H is cited expressly (WT bMY AON TMYyW ‘ws MDD) and is used for an association of ideas with the prohibition of slaughtering an animal outside the Tent of Meeting, (see above, p. 89). In contrast to this, the fulfillment of this law will be rewarded by the beholding of God’s salvation.’% The NAT v. cited as inference: yw’. SIN FAT ow TID AN

onbs is in contrast to Is. 66.3: ...mvm

mait

... Tem omy

omD773 na; even the point of honoring God (31171957) links up with Is. 66.5: ‘7 72>" ‘pw yyob. Proceeding from yw" obs the theme of Israel’s redemption is developed concluding with the following peroration: oO'yw on’ mya :n"apnm 7S

Pann onyn on wa pow “yi... (Is wa sm’na) on awa ’y "wy PTaynwd ons px aw oonx byn cpsya our b"yd Sas poaynen ay cpdoy ty bon why awian xd ony nywn ‘na yon Seow”. This final v. cited (Is. 45.17) tallies by contrast with the H v. (Is. 66.5):1 412° OM ONNDwa ANTAN. The Genizah fragment (infra, H. pt., p. unv.) offers quite new homilies to our S. It seems to contain a version of Midr. Tanh. quite different from TB and T. Where the text commences there is found a homily on God’s care for the poor. The Pet. v. is missing, but it seems to me that such a one was Ps. 22.25:

mop 1732p W9NDA 841 72y May ppw edi ma Nd >> corresponding to the H v. (Is. 66.2): by anm cay Os weae ar Oey 27. 327

There follows another Pet. on Prov. 25.2: o°7 5s 7125 non which links up with the H v. (Is. 66.5): 5s o-t4n7

i aa? ... 1949 77" The next thomilysis ons Prove! 435 by assuming that the next v. was also included, there would be a point of contact in 1397 pan ony noon with ima no Oo o7°3974, albeit by way of contrast.2%* For further details

concerning this fragment, see the notes, a. ].1%#8 7Or MY NIT eu7ad 7N nar TINTS FIT ow obs yun. The

WIRD wR W209 Ty bAND pin Tw apo NAY 1D Ww 3732p ]2vo2 ww NImw pn bo14Dw OF NIA wd ow yma mead ns sin byw ayw swaxws 1b yr last point is further reflected by Is. 66.5 nonnova

in’apT TDN avr OF Iw ow toy nn ANN.

LEVITICUS: SEDER 89

93

2. Other Homilies. LR, c. 22.1-5 (=Koh. R., c. 5, verses 8-9) is of a composite character. There are introduced Koh.

5.8-9 as a Pet.: 89 yDD amy tay) mw> 4d win S22 pas pam ban mt oi myian xd yona ams 1 ADD yar, affording no tally whatsoever with the above H from Is. 66.1 ff.73* Indeed §§1—2 are really the Pet. to the S beginning at Deut. 4.41: b 2° m mud (see Deut. R., c. 2.26, TB, yanns1, Addendum, and the discussion, infra, p. inc.). The real part pertaining to our S, viz. §5 concerning the prohibition of offering up sacrifices on high places (M92 “10°s) has no connection whatever with the preceding items, and one is at a loss to ascertain why it should have been connected at all with the former.4* Rather §5 is to be understood in conjunction with §6 where the H v. (Is. 66.3) is cited; with this latter v. is combined the Agg. concerning the high places in TB, §18, T, §12, mentioned above (p. 91). The

Pet. in §10 on Ps. 146.7: ‘7 maynd ond yon ,opwyd wow meny o’1D8 Nd, again has no point of contact with our H, and indeed the whole item has no proper bearing on our Seder.™* This homily has to do with the similar S at Deut. 12.20 (see DR, c. 4.9) as to which see infra (p. inc.). It was brought in here because among the enumerated prohibited items, the counterpart of which are permitted,’* there is mentioned the consumption of animal blood interdicted in our Torah lection (Lev. 17.10 ff.) corresponding to the same prohibition in Deut. 12.23! Thus the whole section in LR seems to be in much disorder.™°* In JTS. Ms. (infra, H. pt., p. 13) there is given a new Pet. from Prov. 3.1-2: oym mw oD JUN °D...n2vn bx cnn 713 35 \ppr 015w affording a tally with the final v. of H (ls.

66.12):

015

m2 mx qv um.

The emphasis of this homily

is on ‘the words of the Torah’ (An °727), but the trend is different from that of the same topic as dealt with in TB, §16, T, §10 (above, p. 91).

*

x2 95 onan jot ns [7b onnpx] ...qb nana 47> onpxy mp oN

binw.

ND

A

94

THE

TRIENNIAL

CYCLE

SEDER 90 (17)

onaw we oxo pas myn... dew a Ox tat...'7 73m wyn xo my DONN NID CN WN ]yID PIN TvyDD) wyn x? m3

ion xb ononpinag, Lev. 18.1-3. Haftarah: > wow mmyor yebn bs on qn iq ban opyn nipin

777 Os ‘1 ON TD D>... nnn, Jeremiah 10.2-10 (9 verses,

so Bodl. 26102). C45 also begins with 10.2, but its extent is not indicated by Abrahams. From the homilies, to be discussed further on, it appears that the H actually began with v. 1:

Syayy

nes

ono oy 'm WaT

WN OTT MN poy,

thereby

completing the usual number of ten verses and offering at the same time further linguistic tallies with Lev. 18.1—2, as italicized. The Prophetic warning ‘not to learn the way of the nations’ was also taken as a parallel to the injunction in our S not to imitate the deeds of Egypt and Canaan. Otherwise the latter essentially deals with the topic of sexual immorality (Lev. 18.6 ff.) whereas the H is chiefly directed against idolatry. A new Seder here involves a difficulty in that it renders the previous S (no. 89) to consist of 16 verses, 5 short of the required minimum, in addition to its inauspicious conclusion with wy xwn (Lev. 17.16)! This would tend to show that S 89 really ought to comprise Lev. 17 and 18, and hence the latter ch. should not form a new S. Indeed there are no sections to the latter in TB or T, indicating that it had no general acceptance. Also in Midr. Agg. (II, 43-44) the comments on Lev. 18 are incorporated within the section to c. 17 (S 89), with the peroration discussed above (p. 92) being placed there subsequently (ibid., p. 92, top). Yet there is evidence that there existed a Y sermon to our present S (No. 90), in addition to the respective section in LR; ¢. 23. It seems that originally Sedarim 89-90 constituted variable lections on the same Sabbath, as the result of the difference as to the respective readings on the previous Sabbath, viz. Nos. 88 and 88a. Accordingly S 88, comprising Lev. 15.25-16.34, was followed by S 89 which combined chs. 17-18 of Leviticus. On the other hand, the different previous S at Lev. 16.1 (No. 88a) really extended to 17.16, with the next one commencing at 18.1

LEVITICUS: SEDER 90

95

(No. 90). In this manner there was preserved a certain symmetry in the respective lengths of the Sedarim. There is further the consideration whether No. 90 was not rejected as a S because it coincided with the Torah lection at Minhah of Yom Kippur, just as was the case with No. 88a in view of the same reading at Shaharit of the same day (above, p. 88). However, there is doubt whether in the former occasion the reading actually began in Palestine at Lev. 18.1 and not at 18.6 (see infra, p. inc.). Anyhow, in the final fixation of TC, Nos. 89 and 90 became successive Sedarim, notwithstanding the shortness of the former (16 verses) and its inauspicious ending (iny xwn). The reasons for this procedure are still inexplicable. STRUCTURE

OF HOMILIES

No Y topic has been preserved. Yet the existence of a section to our S in Midr. Yel. is evident from the citation in Arukh s.v. yor (Kohut, III, 296): prams ibs mo cans soa inpday

npbidya pwpan vos mamas pwpad ios) ,pop on pop ids1 por un. Now the full passage is found in YSH to Cant., c. 2, §985, end (without indication of source, as rightly pointed out by Kohut); as part of a Pet. on Cant. 2.2: man pa mys jd omnn psa mww> 13 Meg. 31a: ma pwpeD) Jonah see infra, p. inc.48*

nyaya

pap

mma.

As regards this H from

x5) ,onw> ms ow xd) aor paw

yr xd) omwyyn py xd ,oow ns ww xdw jor ayer

204 COMIN Pa Ww Mwwh A) .oAe. pow nyws byqwea 7atp jon pa mews 1 nmpd> wad ods moat ww ‘aw ,oax00 dyand owp xr va qa joing nupsd sn awp pa ona bsaw yn ql .omnm ps nq22 a mew mo x 69>, '37) 1 apa 1

imbap xdy moisn b> by minn mapa Winn AMIN jnDa TAT NT yan pw ona an OM) ND PIT MN MINA paw wn mwwe a oman pa mews xt .bxnw> mbapr vy Sxnw pn 4D enim yaqNp 32) .7mx 729 ppm ANI mens mI .ppa Aprd ois oe .MIDINT Pa oTaywe) .(yiwp MDW AP Ww? ND GX"D ,'8 ‘bY) ona ond oypan ibx1 nymias ono ovpad ibx1 ,por > vin :ond opis 1x1 DDD wn som? omna pa mews mn Grob qraya sain 2) nvd1b1. Subsequently there is given in YSH the parallel passage from LR, c. 23.1-7 (,ormna pa mwa 8"5 ')D) npana xp an» pny? '9). The first item in the above Y passage corresponds to R. Eliezer’s homily in LR, §2. However, in the latter Israel is represented

as having

been

outwardly

indistinguishable

from

the Egyptians

Qbs1 bs

3's jorrd> ward yds orxdd ward dx ineba dt bs menba obta9 bs worday yoy bsrw Sssqwd nama pan nt ana sxd. Cp. PRK, win 'p 52a, and PR, 76a)

THE TRIENNIAL CYCLE

96

just as there is a set of beautiful Aggadot on this v. in LR, c. 23.1-7 (=Cant. R., c. 2). In order to obtain the requisite connection with H, also the following v. (Cant. 2.3) is to be included: o 27 pa 717 ]3 Ay sya mand which indeed completes the comparison applied respectively to Israel and God, according to the Rabbinic conception of the Song of Songs.%’> Now the latter v., as allegorically taken to refer to God, affords a subtle homiletic contrast to the H v. (Jer. 10.3) depicting the fashioning of an idol out of a tree from the wood ("nN 1NND AyD py >)! In LR c. 23, Cant. 2.2 is also applied by several Aggadists to the various topics, the last of which, viz. that of R. Berakhyah, pertains to the present S.% There follows in §7 another Pet. by R. Isaac on Ezek. 23.2;7 here again the previous v. 137 77) soxd »5s 'm is to be included in order to link up linguistically

with Lev. 18.1 and with Jer. 10.1.%°

The next item (§8) is a

whereas in the former this point is omitted and, on the contrary, in the second item Israel is depicted as conspicuous among the Egyptians by reason of proper names, deeds, avoidance of unchastity, language and lack of slander (cp. above, vol. I, H. pt., p. 211, note 570).

The third item concerning the

giving of the Torah, which was offered to all the nations but which only Israel accepted (cp. TB, §3, and the parallels indicated there in note 2a), is quite different from R. Judah b. Simon’s homily in LR, §3. Finally as regards the fourth item here, cp. LR, §5.49* 5 That Cant. 2.3 is also to be included seems to be implied in R. Abin’s statement (LR, §6) referring to ‘the shade of Esau’, which is detrimental to Israel and will disappear in the hereafter (b13°29 ,o»p vwy dw rdbxw yor b> 4D

ov

dsawn wy by iby may

orabim.

Accordingly,

b*y> Sax mya

owws

on bed pro

Sxw

Israel will henceforth enjoy ‘the shade’ (protection) of

God, thus alluding to Cant. 2.3:

onawn snton

15 x3. However, it is ques-

tionable whether ¥x in the above passage is not a corruption for $y, as the context would seem to require.5°*

m6 Qrqypa onvAw? ,(v"?7a) Twmwa 12) 122 ,bxawd ax 7S snwnd m"apn roe pa mew>

portoym

qyia paxd poi

onsw

yesy

jomnn

pa mew

port onen

onsD pas TwyI WT Nex mvyos xdy ibs mvyoo xd wyn xbw oonyt yn jomnn 907.52 77 In the printed texts: *nw 15 vy’» OTN JAA N° IND pny? '9 ‘737 nnN8 ON n1323, as if continuing the comments on Cant. 2.2. However, the same Aggadist has already offered his explanation in §1 (pny? ‘9 ‘)2) 7pa7a xp anB). The correct text is given in MSS. Vat. and Brit. Mus.:

7nw .N& OND PNY (3 2" 'P) PNAS O8 M3 OY) ONY OTN Ja NMD pny ‘4 3) nn aw (viz. Egypt and Canaan originated from the same stock and accordingly were immoral alike).

Thus a new Pet. is meant here.52*

LEVITICUS: SEDER 90

97

combination of Yer. passages based on the interpretation of Job 37.21: ovum ATAy MN Ypnws Ni PAA TS WI Nd any) viz. Yer. Ber. 1X (13d) and Sukkah IV (54c, top). Here would be a linguistic connection between mpny and mnvn in the H (Jer. 10.2); also these passages deal with phenomena visible in the skies, thus reflecting this very latter v.: innn bs own mimo. However, it is very doubtful whether here really a Pet. to our S is meant since there is no logical correlation with the latter™°s (the attempt in 179 "» to establish such a connection does credit to the ingenuity of the author, but essentially is hardly acceptable). LR, c. 23.9-11, comprises further several Aggadot concerning sexual immorality which is the main topic of our Seder. There follows (§12) a homily introducing Job 24.15: nn py camwn x> aox> Aw) TOW AND pyr, as if it were a Pet. to our S. However, there is no point of contact with H, and this Pet. really pertains to the S dealing with a Sotah (Num. 5.11 ff., see TB, Naso, §6, T, §4, and NR, c. 9.1, and cp. infra, p. 227). was inserted here because of the previous items (§§9-11) dealing with the same theme.’ Finally there is given the Agg. (§13) to the effect that refraining from deriving pleasure at the sight of obscenity merits the beholding of the Shekhinah.‘*? This item may have served here as the peroration of the section to our S. The final v. cited (Is. 33.17): "1 pry mymn pea bp would be in fine homiletic contrast to the H v. (Jer. 10.4) depicting the process of beautification of the idol by means of a layer of silver or gold (75 ant) 4023).

SEDER 91 (18)

p>witp ods moos dsm ova my b> ox qat...’7 aa obs ‘TN wtp 2 yan, Lev. 19.1-2. Haftarah: b> 6 wow WIT Pp Mow. AMM [Psa qe AM obyipa

ond ainon, Isaiah 4.3

Bodl. 26107 has 4.3-5 where

108 This whole passage of LR (§§11-12) is also found in PR, c. 24 (124b-

125a) to 7NIn Nb.53* r088 NM jqPDwT UD Sapnd ma jon PYY TPN TAY IT ANWw °D ie xD yuk AYR pry Ayinn yea Wop AANA And nD .yIA MIND Pry oxIy) |NoyY D°pm10.534*

THE TRIENNIAL CYCLE

98

the fragment breaks off. With 4.3 there begins a new Seder in this Prophetic book. Probably the H extended to 5.5, skipping

to v. 16: npqxa

wtp)

wITpPT

YRM wVOA May

'n TAM (thus

10 verses). C 13 and 14 also list 4.3 as the initial v. of H, but their extent is not indicated by Abrahams (in his notebook the statement that in C 13 this v. formed the end of H is no doubt a scribal error for beginning). Yannai’s Kerobah to our S (ed. Zulay, pp. 159-161) is lacking the part wherein the H is cited. The connection of H with S is by means of the italicized words. STRUCTURE

OF HOMILIES

1. No Y topic has been preserved.

Of course there was a

section to our S in Midr. Yel., as evident from the citations in Arukh, s. v. w1os (Kohut, I, 203) and mp (VII, 141). The

homilies in TB, Kedoshim, §$1-—6 and 9 (which is misplaced) = T, §§1-6 and 9, all presuppose the above H. In a rather un-

usual manner,

there is first introduced

the final v. of H (ls.

5.16) as a Peibia (TB, $1, T, §1,:cp. also. LR, eG. 24.1)) and im what appears as a peroration (TB, §5, T, §5, end) the final v. cited is the initial v. of H (Is. 4.3)!"° However, it is doubtful whether the latter item is really the peroration™™ since such may be found in TB, §6, T, §6, which begins with comments on

[m1

Nw]

wipoo affording a linguistic tally with the H: yawn aya ni. Cs. 4.4).%° There is also woven in Ps. 17.4:

Ezek. 3.12: ‘a m1a9 Jaa bya wyn bp cans yous)

nina >: 170

t09 The citation, s.v. 1715p 39

NY

yt

NMN

(VII, 166):

1200 neva

,WINDpd, hardly corresponds

OM

NAN

to TB, Kedoshin,

Or wMITD §8, T, §8:

amppa 7¥on upd arp) (as Kohut suggests), since the latter belongs to the next S (No. 92), unless we assume that in ‘Arukh the reference was really

to owmp

nw 15

which

became

corrupted

into

Dwinp

w’ 73.

There

is

another citation s. v. 81 2 (VIII, 233, top), which may belong to our S since

it refers to the topic of dualism (mmx »w) also dealt with in TB, §4, T, §4. 1 Cp. above, vol. I, p. 73, to S 6, where a homily, on the initial v. of

the respective H follows directly on the Y topic.

See further ibid., p. 112,

note 108, 166-7, and 360. ma Theodor (MGWJ, XXXIV, 427, and XXXV, 410, No. 15) is ready to assume it on the basis of one MS. that omits §6 (see also infra, note 120).

LEVITICUS: SEDER 91

99

np nN eH Vv oa 21

ss5 Ty na pws reflecting Is. 4.6: ann mADID1 SUD euse) Le parable concerning a Galilean having a vineyard in Judea and vice versa a Judean having such in Galilee is appropriate here because of ‘the song of my beloved touching his vineyard’ (Is. 5.1 ff.) forming a part of our Prophetic lection. In the finale of the item God’s protection of Israel is

assured by citing Ps. 121.7: qup2 ny anw yn bop row

'n. There

the previous verses are also to be included (121.3-6) as well as the last v. (8), all of which gloriously depict this theme of Divine protection. Accordingly, verses such as 5-6: 4>x 'n Jrow 'n m2>>

xd wovn

ony 430?

by homiletically link up with Is. 4.6

cited before." For quite a different peroration see infra, p. 100). The Pet. in TB, §9, T, $9, (misplaced as part of the section of waypno Jrty now the®next Seder), is on Ps 20.3; 71°29) H... 71°23 “Nw aM J7yo and tallies with the initial v. of

...19 3D’

w 17?

(see farther on to LR).

2. In LR, c. 24, there is first given the Pet. on Is. 5.16 as in the Tanhumas but in a different form. There follows another one on Ps. 92.9: 'n7 odyy> 0140 mn reflecting this very final ve orl (s¥5.16)- 590 MNSE oo om 313.2 In-§§3—4. Ps.-20°3 is commented upon; here the text is fuller than in the Tanhumas where §4 has been entirely omitted, this very item emphasizing the point that ‘‘all good things, blessings or consolations (of Israel), which God is destined to give to Israel, would come from

Zion” xox yys .bsawd jod aeny n’apaw .nienn moqa maw $5) 'y3) ]?¥D). One such aspect of consolation (of Israel) represents the initial v. of H, which gave the inspiration for this homily, VIZ

a TAN’

WITp buna

aT

JI

SA

ASW

TM.

In MHG (III, 469) there seems to be found a new Pet. to our S, viz. introducing 1S 2.2: qnba prod ‘79 witp PE which links up readily with Lev. 19.2 and Is. 5.16. After enumerating the various appellations of wp, as applied to several beings and objects,’* the homily concludes with the statement: HI py... OvTTP INP? DDNoT ,DwITP WIP AAI oat wxew 2b 3 |DwITIP NIP) OP ISM... PVITP WIP)... ONT... oP NTP T°) JI*sa TRwIT ANIA Wap) baw? ...15 TPS? wITP DPwMITA 43)... DvP

INIP] NIaAIPA ... OWIIP WIP] Minawn...owIIp.

Cp. also nw

100

THE TRIENNIAL CYCLE

mow Sw AN WIP |e wmamD WTP Is sTwOd TIS NIT DB PII IWAPY TDD pao ,OPPA ny Dw NX TWRY TD Dep vinw pm "18 WTP 2D YAN owp.2 3. Finally attention is drawn to the conclusion of the section to our S in the Genizah fragment (infra, H. pt., p. unv.). In the lacuna evidently the proximity of Lev. 18, dealing with sexual immorality,

to 19, dealing with holiness was

discussed,

similar

to the Agg. of R. Judah b. Pazzi in LR, c. 24.6 (ja 7717 7's D1. owTp newb nyay nwap 73001 7 73 1H). Hence where the leaf commences Lev. 18.3 is cited, this being at the commencement of the previous S (No. 90, above p. 94). Thereupon follows the peroration of the section to the present S: 17? 70x nV AYA

JD DIPSy

nw nuad paw

Ww

ons

OST

YOST

nS

yd

Ons

pPpwpan

Of

,7I3

NIT

jo? wtp y pam ym wabpbp bw rat bon

("0 ,'v diay) anna by anyun. This final v. in its completeness is in contrast to Is. 5.8—-9, (being the skipped part of H, yet utilized by the homilists) where the devastation of the land is prophesied because of wrongdoing. This peroration is quite different from either of the two in the Tanhumas discussed above (p. 99).%38 srybs ‘1, ed. Enelow, which in reality is construed on Prov. 30.1-3. Hence on °7127 (30.1) we have the Bar. of R. Eliezer b. R. Yose Ha-Gelili intro-

duced by the statement 13) 71y°5x 135 bw 1°72 Nx OMND Op 55 (p. 9, cp. p. 57: mp? Ja WX 277237 ADIN ANN JSD AN); on Ws we have ch. 4 mr as mobw (p. 65), etc.

Now in connection with yas

0°v17 p nym) several chap-

ters are given beginning with these appellations of wip

(pp. 243, 263, 279,

299, 341, 363). See also Enelow’s note to p. 225, to 1. 1. About the structure of this Midr., cp. also Liebermann, o1p ‘1m, V, 186 ff., who could not yet

account for the placing on R. Eliezer’s Bar. in front, as pointed out above. Accordingly the designation 78 witn by R. Menahem di Lonsano is not exact, and should be 71128 °7.137 wr7D. 12 The subsequent passage in MHG: ,mwrp '2 bsowa v1 Nn AD DN maw ans> ,vad bw (1D ,'> nm) mDIa (‘2 wo RU) mes) fal Jala Inligh ‘217? bw Ann 1b, is already modified by the redactor of MHG to suit his arrangement according to AC; in LR, c. 24.8, wherefrom the parable emanates, the introductory question m5D1p21...%50 is missing, and the inference for ‘two sanctifications’ (mwitp *nw) is not from 19.2 and 20.26 but from 20.7:

owip onrm onvapnm

(cp. ww

win, note 8).54* Cp. also the Genizah frag(infra, H. pt., p. wn, 11.25 ff.), where the concerning 19.2 and 20.26 in connection with

ment of a Midr. according to AC

same observation is made quite a different homily.

LEVITICUS: SEDER 92

101

SEDER 92 (19)

msanday ondary) boxp py S55 onyusr poxn bx ian oD Sos? xd oday 005 wa ow wow pap, Lev. 19.23. Haftarah: py oyna 12 oP with the end 66.2, skipping The skipping denunciatory

omsc> bas? any iyy? ed sw one na xd mwyD ny °n, Isaiah 65.22. C. 13 gives 65.22, missing. C. 21 (beginning missing) gives 65.23to verses 5—7 and then to 10-11 (hence 11 verses). of verses 3-4 is due to the tendency of omitting verses (see above, p. 89). Moreover, v. 2 (35m

qa7 by) links up well with v. 5 Qnav by osnnn ‘nm 7597 Wyo). In order to obtain a finale of glorious consolation of Israel, viz. verses 10-11, verses 8-9 were skipped; perhaps also v. 7 was omitted, hence 65.22—66.2-++4-5+ 10-11 (10 verses). The italicized words form the tallies between S and H. STRUCTURE

OF HOMILIES

1. No Y topic has been preserved. A morsel of the section in Midr. Yel. to our S is found in YSH (j1an8 o-1Inp BHM, VI, p. 87, No. 47) wherein Lev. 19.23-24 is allegorized as referring to the subjection of Israel by ‘four kingdoms,’ with the redemption to take place during the dominion of the last one, (viz.

Edom,

moa

Rome): 092 2yw

xbs moos o>

yy a's dos

os :7’an >’s joday o55 po ow vow

ps box

ed dad

aexn xd nado

why

055 ow myain mobnay @3,~9p ns iboNn omyann

byora> .(x’D ,'5 ->wn) mew Sop ed on pas ano wy non ans xin oyun obs sin tp xbs bye os (rand 25") ound Sia napa ps onots by onyon ow ,oxaxa.™4

Am. 9.15 is also woven into the

different Agg. in TB, §11, T, §11 (see further on). Further in the 13 Actually, Lev. 19.24 reads: yn» ns bon

read here:

'nb obdtba wp

nN? vw? Onn

mwa), hence we

yap $2 mm myrann mwa xdy.s5*

™4R,

YSH

Yannai’s statement is curtailed here, but is more fully given in to Prov., a.J. (§963, from Yel.): nvobo ‘2 bs pax am wby nnn

by? m’apn ps Soa2 .myan mw

ow nsw bop xd yaos nnm .bxnwb moayyow

obs jwday 05d pm ow why aoe gi yo) obs sin ta sds Jbxne ax mind map ons vbosn my aan mwa xdbs [nbdosa}) 095 ps joonbiwid wsn xby nivabn mbiya ond mr myan mobnav. Shemita, see infra, p. 104.

About a similar allegorization of the law of

102

THE TRIENNIAL CYCLE

latter Midrashim (§14) the allegorization of Lev. 19.23-25 different from that of the above Y passage (see further on).

is

2. The first Pet. in TB and T (Kedoshim, §7) is on Zech. by means of 1 713°. 26) 0 Sileeeeo as 811-12, containing

linguistic tallies with the initial v. of H:... »pna

°Dy 7D” ypympD "5

to the intrinsic affinity of the verses

152°, in addition

in question.%4° In §8 there is developed the theme of sustained attention to plantations; even if a person is not likely to enjoy them in his lifetime, he should prepare them for his progeny. All this is well reflected in the H v. (Is. 65.23): ‘They will not labor in vain nor bring forth in terror, for they are the seed blessed by God and their offspring with them.’ (cp. the sentence: "38 705)

ons

Sawa yr in the homily as compared to ‘In pry ayy xd

in the above v.). In §10 the Pet. is from Koh. 2.5: »> omwy yy ona °’nybii opm mn, affording a ready point of contact with both Lev. 19.23 and Is. 65.22. In §11 the comments are on Ps. 105.44-45 which link up by means of Oo] mss with yum in Lev. 19.23 and yrs in Is. 66.8 (this in skipped part). In the conclusion the initial v. of H is woven in expressly nwiywo)

mob

bose?

ans)

oyp?

8>

aw?

ons)

132°

85>

mown

7ox on> cnn awe onots byp ny wor dy tw opwma Ps) pyn jw sbs ‘a. With this final v. (Am. 9.15) also the previous one there (v. 14) is to be combined, viz. niowi o°7y 1131 ov 15

nS

ON)

[MEER

ASAT

TERR!

Volsy baal

tele) Ss) =)

ay ishreyalg)

Shah Pd A),

thus supplementing so well Is. 65.22. Am. 9.15 was also cited in the Y passage (above, p. 101).%5 The next Pet. (§12) is from Jer. 3.19: mIon pas 7b ym 072323 IMUS PS NIN DIN, correlating with S and H by means of y7s (as above) and further by means of ‘children’ with Is. 65.23.78 Further §13 introducing Prov. 31.16 on3 nyu mM_D DD, affords a verbal tally with S and H by reason of the verb yu: common to all three. Finally in §14, Lev. 19.23-25 are allegorized (in a different manner from

the Y passage above, p. 101) as referring to a child which in the 5 In JTS. MS. p. 28 (infra, H. pt., p. 92) the section to our S concludes with this Agg., in a variant form, as the peroration:

pyon

Ssaw

yr rmya

av InN) a 82 Ww AMS dioNd por pywa jw mo bys Sax spooiw obiyn mow pnts Vy onyon ‘ww .onbdiy ny qnows by yyur mtapm ,'in.s6*

LEVITICUS: SEDER 92

103

fourth year of its life is dedicated to the Torah and in the fifth year it actually begins to study the Bible.“ This leads down to the peroration which uses Is. 66.23 expressly as its final verse: D273)

OSDIN

:p7 ana

OMX

,ODA

XD

ya

obi) o> 22D) 050 Tnx?

Aw

»"y

oD

mya

"apn

ow wad nyd

(TTS WITHA ws "ona, spond pax) ono

take “VON

Sax ono

opdy one (orn to Lev.

However, in YSH

ny moma yoo why pb ayy xb cw.

($615) the peroration is different, referring not to the death of children but rather to their forgetfulness of the Torah which they had been taught — this forgetfulness to disappear in the

hereafter: , 770% n’apa S"yS Sas janower amin na toby on r’mya

("7") 'w) Jaa m>w an ‘nm otnd qa ba) ww. This final v. would link up well with Is. 65.23 also dealing with children (cp. further the parallel of 'm tb and 'n D172). This version is an improvement upon the one in the Tanhumas, since it involves more skillful homiletic technique to cite a v. from elsewhere and connect it with H rather than quote a v. from the latter itself. Perhaps this version in YSH really emanates from Midr. Yel., 116 xb) pwnd xb oopsw Tn?

Waps

VIS

wtp

worsay Ite

So

o55

mem?

AeA

Ay

ory AIM

wow

pina rat

Wivay

sam

DNwSIT ODT ‘331 ,3’na yD) n"apa> Soanw aywo odin ino ,'nd or5.5H Ror yy Sys wn’apn> Soap sinw nywow sma pita wn"apno Somp spr n'n bw N2775 A 19D8m now on Aiva1 s(lapmb Soinp Ninn nyvay snow mw Jsoo insian 0355 Ar DI7> Gbx woo sna niip> Onno sinw nyen (x"2 .0"D max) mwe5 swy ja sapod won ja wnat. The point of dedication of the child to the Torah in the fourth year is rather vague; there is also no indication how the child praises God (as is the correct reading in TB, cp. the subsequent

'15) bonno sinw nywn also referring to the same).

Buber offers

no comment. It seems that the Aggadist had in mind here the Bar. (Tos. Hag. 1.2, cp. Babli Sukkah 42a: vax .(myratn mwa npn) ato yt... jp

p’nb1 maim yow wpb. In Babli ‘Shema’ is explained as meaning Deut. 6.4, and ‘Torah’ as referring to Deut. 33.4, viz. the father teaching his child to recite these verses. Although this interpretation of the Bar. is by the Babyl. Amora R. Hamnuna, the tradition behind it is Palestinian, thus R. Yehuda Hannassi’s reading of the Shema consisted only of Deut. 6.4 (Ber. 13b) whereas Deut. 33.4 was taught the little children in school (evidently the beginners, cp. the story of R. Yannai in LR, c. 9.3: na *»p Jay mn jer an apy? nbap nemp nwo wb my mn prox NprDT nbp myow xDD), and by the child’s recital of Deut. 7.1 declaring God’s unity, the latter is praised. The child was also taught to recite the blessings over food, etc., involving further

praise of God.

THE TRIENNIAL

104

CYCLE

viz. at first Lev. 19.23-24 were allegorized as referring to the subjugation of Israel by the ‘four kingdoms’ (above, p. 101) and then (as a am 7127) the allegorization concerning the early education of a Jewish child was added (as also given in the Tanhumas) leading down to the peroration as found in YSH.

3. In LR, c.°25, the first Pet. is on Prov, 3.18:

oven

yy

“wind M>pIm m2 opimo> wn, affording a tally by means of py with Lev. 19.23 and Is. 65.22. R. Judah b. Simon (§3) applies Deut. 13.5 as a Pet. to our S, viz. one of the instances of imztatio Dei being that just as God attended to the planting of a garden in Eden soon after the creation, so the Jews were enjoined to start planting trees soon after their arrival in Canaan (about this Aggadic parallelism cp. also TB. Now this v. by the sentence 1yown i>ipai is homiletically reflected in the H v.: mat by a4m (Is. 66.2, cp. also v. 5).%* The next Pet., by R. Levi (§4) introduces Koh. 2.4-5 which verses offer ready tallies with both S and H. The following item (§5) begins with Job 38.3678 which is hardly meant as a Pet., but rather is cited in connection with another remark of R. Levi in order to apply the parable of the hen and her chicks to the case of Israel before and after the possession of Canaan. Likewise Cant. 5.15, introducing the Agg. in §8, is not meant as a Pet., but is introduced in connection with Bar Kappara’s comment comparing the sections of the Torah to a pillar having a chapter above and a basis below (cp. also Cant. R., a. 1., and NR, c. 10.1, as to which see infra, p. 135. See further infra, p. 234). Finally there is the peroration which weaves in expressly the initial verses of H (the citation here is according to the version in Cant. R., c. 5, end, which is more correct than in LR, c. 25, end): »py ‘2 pynw ‘4

(@np> ja coy ya spn’ TAN)

WY]

YD

OFX

Ns

owns mba0

wean TNS)

yp PI.

AA

non) OTs

wnp> rmyaw

sa pb

8? ae ans oa xd jana mo b'yd Say coms (bow :b's) dow 72993 yar ea mAbmad ytd) xd) pd ayy xd on Sow sn ayy oPs7 $5 DpDYyT FIND OREN) OVID oD imaenen Reupey| eaitelta? on: ‘7 JIA yar omr-aom. The last v. (Is. 61.9) has been added because of its tally with Is. 65.23, as italicized.

4. Finally the novel section in the Genizah fragment (infra,

LEVITICUS: SEDER 92

105

H. pt., p. unv.) is to be discussed. It begins with the Pet. on Prov. 3.18, but in quite a different manner from the one in LR, c. 25.1-2. A new allegorization of Lev. 19.23-25 is given, viz. the three years, during which the fruit of a newly planted tree is forbidden for consumption, correspond to the three Patriarchs; the fourth year, during which the fruit is ‘holy’ as praise to God (‘ad odidn), corresponds to Judah, Jacob’s fourth son, whose name means ‘thanking God’; the fifth year, when the unrestricted eating is allowed, symbolizes Israel consumed by the nations. Another parallelism is developed concerning the Pal. trees; the number 3 reminds of the Torah given in the 3rd month (Sivan), with the recipients being the fourth generation (cp. Gen. 15.16) corresponding to the fourth year (Lev. 19.24), and because the Pent. consists of five books, the fruit of the tree is unrestrictedly permissible in the fifth year (Lev. 19.25) to symbolize the enjoyment of the fruit of the Torah. Thereupon follows a new Pet. on Ps. 94.20-21 which by means of xDD (DD TAN) has a linguistic tally with H v. (Is. 6.1): *xDD ovowT.?8° Our fragment breaks off after the development of the comments on this Pet., and the conclusion of the section is missing. (For further details see the footnotes, a. /.).

SEDER 92a (19a)

Syne mam mat yor Syne ap ws ws tonn bsew oa ben... JaN2 Wy

a

PANT Oy nov ni sob yam jn ws, Lev. 20.1-2.

From the Y items, to be discussed forthwith, it appears that a new S began here, and accordingly there could not have been such at 19.23 (above, No. 92) since the latter would thus have contained fifteen verses only (19.23-37). We have here another case of shifting of Sedarim. One custom was to have S 91 comprise Lev. 19.1-22, with the next one (No. 92) beginning at

19.23 and extending to 20.27. But another usage was to prolong S 91 to the end of Lev. 19 and start the rendering of the next

Sabbath at 20.1 (No. 92a). The conclusion of S 91 with Lev. 19.37 is certainly better than with 19.22. Yet the former custom prevailed, and the existence of the latter (of very limited vogue)

106

THE TRIENNIAL CYCLE

is discernible only from the few following Midrashic data. About the influence of the present shifting of the Sedarim on the next one, viz. Nos. 93 and 93a see infra, pp. 108, 112). Arukh, s. v. qn 4 (Kohut, III, 380, bottom), cites: Vay oe byo pind pn py ("a ,'7 ww) opnod isn neAN o'witp 'D

ae2 jjpby row yad ymn ynawh fet Syqw OS MD Ninw n"apn pane bond Niqw OTT 2) .wom oxpy ibs xdbw Ded aor

mp1w mba 12). Now the whole item is given in YSH (o-17np pans, BHM, VI, 87, No. 48) as a Pet. to Lev. 20.2: aus wx

jnaiw> inant bea ns mp san apne ion a'r qdiw> yam yn "yw ovo oxpy box xby wom 7x2 2 on? jmn mxo myy> mm pind pnw raw ond ymin (x"p wk") ome: [nN] wpyn Ox

("D> ,'n jr,’ ow) 9DNN wb ot 52) iw) 2595 Sow wbx Ps 077 731 ypyp naina) nnn xb werd wae jor smpaw mdaim yo apnan []>)]

aT

pind pnw rw 05> yd ™7,(n"D ,b" ow) ‘TIN O52 nn Nd

ya ayo 4a xxo xd 2 n2) .wRa om os prays odin mow 71 (> Jn” '37) wea ina (a :b"x). The above citation in Arukh does not indicate where exactly in owip 'D the Yel. passage belongs, but this is evident from YSH. However, Arukh itself, s. V. 017 72 81). (Kohut, II, 274), produces another passage from the section to the present S dealing with Moloch worship:

:o"s) ndwa mnxow mas nbn j.ownp new (Fia=) ‘pa wba pbwa >owiva ry ona b> pow “bys iymaq os (o's aos

mp? sim opp

‘11> ym ,oobx nwy om won obeyed yin qbinn

‘131 (]7 8X7 'x17) 0 (for the same item cp. also YSH, Jerem, §277, from Yel., and Arukh, s. v. ¥psp II, (Kohut, VII, 139),

where again the reference is pon ownp wid:

without further

specification) .¥° A ready H for such a S, the beginning of which contains the prohibition of the worship of Moloch, would be Jer. 32.35:

D8) o7°32 ne a? 3ay05 of 7a eo ows byan mos oN 12 nny b10> on-nd24, tallying with Lev. 20.2. This H extended to v. 44 (10 verses).

It thus comprised predominantly words of

7 Read ‘131 jn" [jox3]. Cp. TB, sx §22: ray ood yrnad qos ,'n oe md

and Cant. R., to 5.16 (§4): san odiy> aw raw 02d obwb ox) ‘nun. ™§ See further the similar passage in TB, jinnx) Addendum (ie WP SESS y 93) O07 72 N22 yA An.57*

LEVITICUS: SEDER 92a

107

‘consolation of Israel’ (viz. 35-44), except the initial v. of denunciation. Now in v. 36 there is a reference to ‘Jerusalem’ (Pym nim cp. also v. 44: abun saapa), there the Pet. v. from 5.16:

obvi mia ya an yt or on

v1) arpnan ion could be tallied

with H by means of the same locality.%9° Furthermore, since v. 35 contains the indication of the locale of Moloch worship at 037 72 N71, hence the above Y item depicting graphically this worship and giving an Agg. interpretation of the name o7.79 A portion of a Midrashic section to our S is also preserved in TB, §15, T, §15, beginning with comments to Lev. 20.9 It can hardly be assumed that there was once a S there since its commencement would be very abrupt, viz. S>p> wx wx wr °D ‘3. oN) Yas. Rather we have here the latter part of the section that commenced with comments to Lev. 20.2 ff. In connection with Lev. 20.9 there is cited the similar v. from Prov. 20.20: 10x) Yas bopn (but not as a Pet., cp. the introduction moby 7px "01 5$pm and not the usual ‘131 n’vt). The present item leads down to the peroration: (b*awa :a’nn) o> by rmya sn"apm 7K

bax :a"nn) 050 py nn

OD Walp

JAXT

=>

us [sad] pnyd Sas oppib ox 7a sn mS

omyom

[Ww

(050

"1S?

VD

38

amy

ypwn) 1D5N °pIna AWS NS cMwYy) DDIAPA yA °mM7 nN wa ad odd onwy) iawn (Ezek. 36.26—-27).%°s To these two verses the following one (28) should be added as the culmination of the new

order: 05> mmx °D3N1 oyd °> on»m omax> cnn) aw poxa onaw ombsxb. This whole passage of Ezek. corresponds so well to that of our H (Jer. 32.37 ff.): ,nwad onawnm am open bs omen

me?> sms fom onms a> ond onnn ,onbsd ond mas cn oy> od ym 2) ONT PISA ONyON... ODT b> oms. Again the procedure of investigation pursued here makes it possible to establish the proper whereabouts of a Midrashic item that otherwise seems out of place.”

19 ‘Arukh,

J.c.:

xbw opdina

opTID)

ODDIND

Vow

,oIM Nn

ww

Sp)

mod)

(oan) xt ambiy ymin Sop) ome pen maw om xt by onan aya Pip wax you qb opan’ qb any? .42 mam? sone opin Vn. 20 Cp. Theodor, MGWJ, XXXIV, 427, and XXXV, remarks are now untenable (see also above, note 110a).

410, No. 16, whose

108

THE TRIENNIAL CYCLE

SEDER 93 (20)

sS wp2> ods niom pans 22 oon bs tox awe ON ‘7 TON mod) 12aK57 7085 pos atpa ews o8 7D Poya. RODD? sow n> wxd omn xd ows pds marpa mdinan innsdy yymdr anabdi, Lev. 21.1-3.

Haftarah: nb nabs ya>1 ond axd os 72 aNov> a xd OTN nD PM wow werd omm xd awx modi, Ezekiel 44.25 (so C 21, but its extent is not indicated by Abrahams); probably the lection extended to 45.2 skipping to v. 15 wherewith there begins a new Seder in Ezek. (hence 10 verses). Yannai’s Kerobah (ed. Zulay, pp. 161-64) is lacking the part which lists the initial v. of H. The linguistic and intrinsic connection between the commencements of S and H is obvious.

STRUCTURE OF HOMILIES

1. Y Sermon. the Tanh.

The Halakhic topic, although not included in

sections,

can

be ascertained

Arukh, s. v. won (Kohut, III, 439): On Aya

wPS

135)

from

ti98

.NIpom yo mbna arn

the

wena

oat

citation

in

iitpb:a

‘a coms

bp.

In the latter place (s. v. wun Kohut, III, 369) the passage from Yer. Hallah (c. 1, 57b) is given, viz. R. Samuel b. Nahman’s statement inferring from Is. 28.25 the five species from which Hallah is given (M. Hallah 1.1). From these indications it appears that the Y question and answer began as follows:

ndyawi ,pooism pryvm ponn :aona arn oat mp aran wn» Nw L079

NIP

yO Two

yo mean

.('s 8 mon 'pd) paren dyw

mos an ow ,(a"D .n"D 'w) indiaa noord) yoo) Aye Aw AVN OW Mw mow xpi moa jSyw ndiaw i amw s(Ayowos siya) ovnn Tm Joo) ;(Ayowo> sjrnya) onyen ds ayy sows mwy sen

p229 mon Pax jan? sD

‘wpa) indiaa ;pooisa Ar neo)

. pp!wr

ond bw idyaa 1s TY (Grays. 7 For this formula in Y items see above, vol. I, pp. 39 and 52, and cp. especially, p. 71, note 58. See further infra, p. 112.58*

LEVITICUS: SEDER 93

109

The starting point of the above topic concerning Hallah is clearly to be found in the H v. (Ezek. 44.30) which contains the injunction to give to the priests ‘the first of your dough’ (MwNn o>nony, cp. Num. 15.20).%** Wheat and barley, forming two of the five species from which this priestly perquisite was due, are also mentioned in the part skipped in the H (Ezek. 45.13) which, however, the homilist utilized for his purpose. The further development of this item, viz. the transition from Hal. to Agg. leading down to the beginning of the S by means of the formula: }2y2 174pw 79D 21730 has not been preserved. Another morsel from the section in Midr. Yel. to our S is to be found in Arukh, s. v. 19% (Kohut, V, 42, bottom): 1:1:795>3

(o” 8 mo?) om oma amd) jooinoanm OS JID ohiyd mo owanw Sava jowd yninb nvmm orpn inn omp.

wr4A3 Death

is the topic of the beginnings of both S and H setting forth the regulations for a priest when confronted with a case of demise. Perhaps the above morsel was towards the end of the Y sermon leading down to a peroration that contained the cheerful assurance that in the future death would disappear altogether. A passage such as found in M. Moed

Katan, end, which also weaves in the

above v. from Jer. 9.19, would fit in well here: }>12v ry

iPS

m0)

Ny

TVOSIV

PANS

Niwiy

yb121

nat

NAY

Wp

ASD

noon yoa aoe xin ead pnyd Sas jaYp amyn mw pm ona nn op b5 Syn myo obs ‘nm amo nyib. The final v. cited (Is. 25.8) would tally by means of ‘Death’ with the initial v. of H: maxed ots no 51.8 The same final v. is also given in the similar peroration in T, Emor, §3, end, as to which see infra

(p. 110).

2. In the sections in the Tanhumas (TB, Emor, §$1-6, T, §§1-4) the first Pet. is from Ps. 12.7: n17170 mops ‘7 N78 ‘yn affording a linguistic point of contact with the H v. (Ezek. 44,26):1n 17 »mN.%338 The general remark is added that “‘all, that God warns Israel about, is for their sanctification and purification” (jnamw jneatp bawa). These two qualifications are

reflected in Ezek. 44.26-27

(wnpa n>...

1n

170) in addi-

tion to the respective v. of our S (Lev. 21.6). Another Pet. CEB, §2.missins in Dicp.. LLRs c..26.4=5) 1s.0n Ps. 19.37 0%

110

THE TRIENNIAL CYCLE

4) ow yo? 01°54 which can be correlated with the latter H v., Viz. Wa 01°21.%4° By means of the formula of a’n> 79 payr y mbynd (TB, §3, T, §2) there is introduced (Lev. 20.27):

YP

IN DS OF WT have

latter v. we

ny

and in connection with the

°D AWS Is wR comments

on

Is. 8.19-20:

nabs

10K

bs wat.

ox ovnn aya... onyrmd bs maw

oonon

7D)

By

means of onon there is a tally with the initial v. of our H: xd oy nn 5x1.735° Because of the topic of divination by nn a ghost or familiar spirit there is the long Agg. on Saul and the witch of En-Dor (TB, §4, T, §2). Finally there is the comment (TB, §5, T, §3) on the repetition of 78 in the initial v. of S (op>s noni... oima7 bs ox). This leads down already to the peroration (T, §3, end): ,n7ON) [77S 722 ONT bs NON IND AN

sox Jo°Dd Now 8d onN> meIwm Now Msp nD? mNwWT TIN ony ps [sad] -nyd Sax jmxo nod xowe ya> r’myaw vad 2,070 vw) may mon

yba v’nn opnyd amo

paw nod apy

b> proun

'q_ ."D). The passage from *»d onwards has been added in T, ed. Mantua; it is also missing in TB and in LR, c. 26.8.%° However, the addendum is from a genuine source and forms the proper conclusion of the section of our S and H that began with regulations concerning the conduct of priests when confronted with a dead person (cp. also above, p. 109, with regard to the Y item). This peroration neatly terminates LR, c. 26, according to the correct MSS.3 Hence the parallel passages in Lam. R. 722 About the different reading in Lam. note 48 to TB, §5. This different reading to be cited in the next note. 73 A Genizah fragment (T.-S Box C1, the end of ch. 26 of LR and the beginning

R. and in Midr. Sam. see Buber’s is also found in the MSS. of LR No. 19, one vellum leaf) contains

of ch. 27. The former concludes

thus: mnwNn AVN. NbN NON) Tox ANd joInIT by joN mvp dx ‘A AON PAM 29 12 Daun I by mso no Na ON 2b AON Tw AVONAD NOW Nd wed ond IK nsiy mon yoa jana ap wsiad pnyd Sax smxo nob oxnwn

oma

rmyav.

The

same ending of ch. 26 is found in MS. Vienna of LR (the only variant being:

myo nob xoun ja rmyaw ad vb ppin qb myn no wa on). In MSS. Vat. and Brit. Mus.

the whole passage

nxi? mien year ty bsiowt xy

in LR, from

§7 is curtailed,

b> aw nbya 1... paym qo nbyod.

thus:

an>

m0

The copyist

evidently referred to the parallel item in Midr. Samuel and hence omitted it here. Subsequently there begins in both MSS. ch. 27 without the passage P3y7 ans ans

nm, LR, c. 26.9.

LEVITICUS: SEDER 93

111

and in Midr. Samuel have the same conclusion. The omission of the peroration is due to the fact that there had been added later on a passage concerning the High Priest (j>3y7 -nS 2nd 7D

yo

vrim nam, LR, c. 26.9, TB, §6, T, §4) with a sort of con-

clusion of its own

(nvad pow “wa AN... 717 70K).

Hence the

real peroration has been left out. However, this passage is really a part of the section to an ‘irregular’ Seder, which commenced with

Lev. 21.10 and which excluded the regular S at 21.1, as will be shown infra, sub No. 93a (p. 112). 3. LR, c. 26, needs only a brief discussion. It begins with the Pet. of R. Tanhum b. Hanilai on Ps. 12.7; as to the correla-

tion with H see above (p. 109). The whole portion till §2, end, is a replica of what is found in PRK to 7p 'b (30a—33a, cp. also NR, c. 19.2). Indeed in MSS. Vatican and Brit. Mus. of LR we have the following interesting rubric: nnp »>n 7a onin 4

Anmp $5 ayqod os om wa 4bp...

moan mx

by

(NMND

yolp

ANY

Ty

in

2277) amp xby oansa vy a (209D

227m)

D1 yw

Pp? DSO

by Siswa mob

ony ean

3a on

ino

mN .wna

°"D2)

rea ppp any oD 7s

.('2 %D AND.778

The pertinence of this Pet. in connection with the Torah reading on Sabbath Parah (viz. Num. 19) will be discussed infra (p. inc.). There follows in LR (§§4-5) the Pet. on Ps. 19.3 as in TB, §2 124 The

same

designation

of Pesikta is also found

in both

MSS.

to LR,

c. 28: ynw 0-37 12 wsew nbap apo nb wpa nb 72 yous 7s ,"n oNd pron np 1 yow mapa) omp TN, Ty NXNpoanat xnwirps m°>15 myo tsb poo ‘arp xd) ta> Joon yyn> ,poam xbdi pow, thus referring to Piska ayn (PRK, 68b-72b, PR, 90b-93b); further to c. 29: ova °2n ,onwa ax) FIAT '» Diy AnkYo—W) SApoLa1 mmnes 5 obiyn nor Sibea Atoa ayo 9 mwant pam... s71op xponn ws "paap nuaapay ope WR onwy. yard, referring to Piska *yrayn wana

(PRK,

147b-155b);

finally to c. 30:

san

"7

anon-p b> ‘mn ond Nba ADD dpwn nod... ADD bs IDID INP nnD NIMD 7A abqb jon qrant jbna xb) mppa ppd wpia pS yr1D ANSY TY KXNpoant non-op 53 a’apn wd mx bin mn oom... OD ’pna ‘nD am) dina xoona pro many mo bs ibs Jbmocanyy, yrip amnky Ty RNpdanT (ov 3’pN3 3" %D ysoRa 7) 12) 'n7 Nd) Oyy, thus referring to Piska onnp? ob

(PRK, 178a-181b and 182b-185a). The above form xnpobn viz. that the so-called Pesikta contained sections

on the readings that interrupted the regular Sedarim, is apparently the original designation of this Midrashic work (for fuller discussion see infra, vol. III).

112

THE TRIENNIAL CYCLE

(above, p. 109). In §6 there is the Pet. on Ps. 19.10: '7 nx? which again tallies with H v. (Ezek. 44.26): ‘on ‘no a3. just as in the case of the Pet. on Ps. 12.7 (above, p. 109). 117 The homilies, in connection with Lev. 20.27 by means of 79 pay yo mynd ans (7), are the same as in the Tanhumas, and likewise §8 containing also the peroration which has been omitted in the printed text. Finally there is a §9 which is part of the section to S 93a (infra, p. 112). In MHG (III, 519-20) the Pet. on Ps. 19.10 (cp. LR, c. 26.6) is extensively developed leading down to the same comment as that of R. Levi in LR, though in a variant form, to the effect that Aaron, because he feared God, merited to receive the

command to keep himself and his offspring free from the so-called levitical

impurity.*5

The

sentence

ty

namy

in Ps.

19.10

is

further commented upon to emphasize the validity of this law of priestly purity even after the destruction of the Temple.’* The whole passage in MHG seems to emanate from some Midrash unavailable to us now. The further passage in MHG (520-22), introducing the Pet. from Koh. 8.1, does not belong to our S here, but has been taken over from the Pesikta on mova) fae

SEDER 93a (20a)

wiadsd a ns xbn anwen jow wei by psy awe yen Sym ynom Nn otanns,

Yel.

Lev. 21.10.

In Arukh there are three citations from the section in Midr. beginning with the above verse, viz. 1) s. v. "YUUDN

25 ONT TAY FIND 81D Ons D7 Inv o> AAD AN TAD ‘A NT NT Ww ,oaiy> yianr woe mt ayxw mea 1b mina qo ome ato > ony) cw .oDw 2X WX mvp dS ‘TON jPIya wspy mop ,nA Now JAD INN PRY ono nanw pon. 6 nppp) Aaya mmD) ,o>wa Muarpm jared p'oma Pnyw “ay intapm b's Amy Peiow a's yd ntay mane ‘nt mx? ape 425 jodiyd abva ays moinyz “y soy prap (ma :b's) xm xdw yada pmsd ex sqwod ame-n’apa qd .an3 8p yoxy (AP tb") 14M» mianpm ibvaw “Sys Nb .DDAN NIA J2IpA TOR TVD ON TORN IVA VI7IPw ADD yw ,onDd wow (xdw :b*x) oon bx.

LEVITICUS: SEDER 93a

113

(Kohut, 1,175): nroword ens bitin yaaa iiIpb:a wprwox by min> wpaw a2; 2) s.v. ma (Kohut, V, 145):

raw

omny>

bmp

oaensp

bistan

(xnpi 2b") sap odiyd moat aw

si

yoomy

iitab9:31

opd nn onodw mont Sain

2111; 3) s. v. pyan (Kohut, V, 176): bitin pnom1iitad:a

pena

ana omar

bs pa

penem

yb

nod

mn

jens

j>w min. With the second quotation, dealing with the designation of by for the chief priest, there is to be connected the Y passage

from the same section in YSH

(1n8 p-Inp, BHM, VI, p. 87,

No. 49), wherein the role of the High Priest, in bringing about the atonement of Israel in consequence of his entrance into the Holy of Holies on Yom Kippur, is depicted as greater than that of the angel Michael or of Moses.?27 From the above items it would appear that at Lev. 21.10 there was in olden times a new Seder which of course excluded the one at 21.1 (above, No. 93). This difference in custom was apparently the result of the previous one with regard to Nos. 92 and 92a (above pp. 101, 105). Accordingly, the ‘regular’ S at Lev. 19.23 (No. 92), had as its next S Lev. 21.10. The irregular S at Lev. 20.12 listed here as No. 92a, had as its next S Lev. 21.10 (No. 93a) which excluded No. 93. In this manner there was preserved a certain symmetry in the respective length of the Torah lection. Furthermore, there is noticeable with regard to No. 93a, which excluded No. 93, a tendency to have the reading at a point different from where the Babylonian section of AC commenced (viz. 1108 'D). This tendency has been noticed several times before (see above, note 59). It may have been the earlier custom, whereas the later one was to reconcile TC with 27 ym bys aoy? sion ayar ow jdm awa Ss Sota or symp bran yam jn) .o7273 Wo Seow ,(’x a” der oy va by amyA dram spond qx) rom xt obaaw? many Smo xy Jy 1orN) pnp maa 012 NAW ,DvyD My DIT jams by wpap) oy 'p In [apa] Joy ya tnx jay. ow vat meen braw bran pan op nny myy pi22 wm Po 1) TY wy DIM Ty ims (APD—) mp N71 pysx [nx] ‘n> Spins) nwo 4D ,pwsda yo Sy ocwn js NT AMS NS 751 (wD 29m) DDT

TY (> 77 ‘pa MwA) onndo (‘A 2m)

JON 8d) (7"D ,'0,'27) OV

2 nD) .NMX Ayy 0393 Y'7D) ("Dd ,ow ,'27) Ww oATaNd [Frtay>] wor aw pry (> "pb 4) 27 INA Tyar mya

12).

1 wy

(About the expression nx mPD, to acquit,

cp. also the Y passage cited above, note 24).

114

THE TRIENNIAL CYCLE

AC at least where there was a new Sidra according to the latter. A fuller discussion is reserved for vol. III of this work. (inc.) A ready H for such a S beginning with bya jn2mM would be

Zech. 3.1: 90 ‘7 Nb wb ty

51790

[AIT

ye

ns NT

extending to v. 10 (hence the normal number of verses). In this Prophetic passage is described how Yehoshua was ordered to remove his dirty garments, as a symbol of forgiveness of his sins (v. 4), and to don the beautiful garments of his high office parallel to Lev. 21:10 ns nbn (v. 5 op723 1712072571)

o’t3an

nw

wind

ov.

I surmise that the above Agg.

about the great role of the High Priest in bringing about on Yom Kippur speedy atonement was homiletically derived from the H v. (Zech. 3.9): ‘For behold the stone which I have placed before Yehoshua...and I will remove the sin of the land in one day.’ The stone (j287) was taken as referring to 7nw ]a8 in the Holy of Holies, whereon in the period of the Second Temple the High Priest would place the censer of incense (M. Yoma 5.2), and the ‘one day’ (anN ova), on which the removal of our sin would take place, was taken to mean that unique day in the Jewish calendar, viz. the Day of Atonement.”® Also the point of the role of Michael, as pleader (10) for Israel, mentioned in the above homily has been suggested by our H, where Yehoshua is depicted as standing before God’s angel, as long as he was in dirty garments (viz. as long as the sins were not atoned for, Zech. 3.1 and 3), but after putting on the beauteous garments of his dignity he evidently was sitting with the angel Iwad). standing before him. (v. 5: 7H \y ‘748901 oa This suggested the Aggadic idea of the rule of the High Priest being more important than that of Michael (notice this very verse as compared to Dan. 12.1: bin awn bean

10 yo NT

nya

joy 22 by api1yn). Altogether the notion of a defender (7172D) in this homily — presupposing an accuser whose charges

™8 Cp. the similar Agg. on Ps. 139.16:

oma

atm

14) 9x1 OD» to the

effect that the one day belonging to God is Yom Kippur. (according to R. Levi in PR, c. 23, 115a); cp. further SER, c. 1, pp. 4-5: wy xy ow NT

sity nya xbx taba xb) jnmovar man mans a’apn nw 121 Sse bw ymanyd dm.

Syd

p"aay ar ons

LEVITICUS: SEDER 93a

115

necessitate the pleading of the former — has been suggested by

Zech. 3.1-2: "ny 1i9~5

4399?

Sy toy

}owAI. Thus the

surmised H would well account for the theme of the portion of the Y sermon discussed here. Finally attention should be drawn to the item in TB, §6, T, §4, and LR, c. 26.9, beginning with the unusual formula: yop Dyan yaa oat yay IN wn 7D,” and also dealing with the reason why this priest is called bitin. This homily has really no connection with the previous sections in the Tanhumas and LR, especially after the peroration found in T, §3, end, and in LR §8, end (above, p. 114). Moreover, the very formula:

m7 piym ans shows that Lev. 21.10 was regarded as outside the Torah readings which included Lev. 21.1 ff. The whole passage actually is a portion of a Midrashic section to our present S (No. 93a) and was later on attached to the one to S 93 which of course included also Lev. 21.10 ff. (covering indeed Lev. 21.1 to 22.16). However, S 93a at 21.10 meant that the previous S (No. 92a) extended to 21.9, with the result that 21.10 actually was outside the lection dealt with in S 93. And this fact was still further indicated here by 17 Pym ons 3nd 7 notwithstanding the amalgamation of the item pertaining to S 93a with the previous section pertaining to S 93. [According to some codices the next ‘regular’ S was at Lev. 22.1-2 and not at 22.17 (infra, No. 94); cp. Ginzberg, Introd., p. 37, and his edition of Massor. Bible to 22.1 (77D ]8> vw 8"D2 1" pippa wb1). However, there is no other evidence for the existence of such a S, and there seems to have taken place a confusion of

Lev. 22.18 beginning with 22 dy) yams $s 727 with 22.2 commencing in the same manner. Consider such a rubricum as in Meiri’s 4p mp II, 69b, top: nonnmp 's sm OTD 1) (Tos ‘DA WT) 73 wy D1 083N D7 7277 Ty ows '2 [IOs bx qatt jag ay aon which easily lends itself to such a misunderstanding. |

S)

29 About the formulas** payn yo nved an> np in TB, Shelah, Addendum, §17, see infra, p. 134, to S.

116

THE TRIENNIAL CYCLE

SEDER 94 (21)

bewsa aaj DSI) a0 PS WS... PIN PRAT... 77347 mbyy5 tab aap swe omat b5d) oat) 222 nap ap WE o> pm

yis3>

Haftarah: ‘mm yapo nn

Ssow?,

wbop... toro

093% 7%, Lev. 22.17-20.

on ny d yy onven maa onnow wap 77 PX OMNAM obs cme on...nam by yisa> ontnani Isaiah 56.7-8.

The commencement

is indicated in

Yannai’s Kerobah (ed. Zulay, 165, 1. 29). C 20, defective at beginning, ends with 56.12-57.4+19 (11 verses). The H tallies with S by means of the italicized words. Moreover, the v. preceding the initial one of H deals with strangers who ‘attached themselves to the Lord to serve Him and to live in the name of the Lord,’ (56.6), thus becoming proselytes; they will be rewarded by their sacrifices being accepted ‘favorably upon my altar’ (v. 7). Therein there is a further parallel to Lev. 22.18 referring to ‘the stranger who is in Israel’ (bs7wA2 7177) with regard to sacrifices.%3** STRUCTURE

OF HOMILIES

None are to be found in either Tanhuma or in LR, probably because of the Seder at Lev. 22.26—27 (aw> 18 “hw, infra No. 94a) which excluded one here at vv. 17-18, only nine verses previously. However, Yannai’s composition to the present S presupposes the existence of a corresponding Midrashic section the items of which contained Petihtot from various parts of Scripture. These Pet. verses Yannai inserted at the conclusion of each of the first three portions of his composition.%#° Thus Ps. 51.21 is cited

(ibid., p. 164, 1. 8):.byy is da. on

nar

bay

paix onar

pen

mw'n

dy, tallying with the initial v of H (Is. 56.7);

further Ps. 22.31 (1. 9): a5 '~5 amor ay? in contrast to the evil offspring denounced

yar

'n, which is

in Isaiah 57.3—4;™48

then Ps. 76.12 (1. 10): -w vay yarap b> nomads 9S yoden yo 'n sb, which v. by means of 1773 links up with om) in Lev. 22.18,%?8 and by the sentence ‘let all those round about Him

(viz. all nations) bring presents to [Him Who is the object of] awe’ reflects Is. 56.7 wherein God’s house is declared to be ‘a

LEVITICUS: SEDER 94

117

house of prayer for all peoples.’ In connection with Ps. 76.12, which admonishes to fulfill one’s vows, there probably was given the Aggadah found in JTS. Ms., p. 30 (infra, p. xb), the only Midrashic morsel to our S which has been preserved. At the end of the second part of his Kerobah (p. 165, lines 20-22) Yannai

cites Ps. 66.15: ‘in orn mbdiy tallying with both Lev. 22.18 and Is. 56.7, and Ps. 145.19 as well as Ps. 19.15 (wherein the word )s7 affords the connection with the same word in S and H). Finally in the third part (ibid., ll. 29-30) Ps. 100.4 is cited (0 ATA yayw 1812) next to the indication of the initial v. of

H

(sn cwap a7 bs

o°n 181371).

Thus all these citations

correlate with both S and H, and must emanate from a Midrashic section to the present S which Yannai utilized. Such a section

seems also to have been the source for the further passage there (p. 165, ll. 32 ff.) drawing a parallel between the regulation governing the sacrifices and the status of those who bring or offer up the latter.%° The same applies to the remainder of the Kerobah, as far as preserved.

SEDER 94a (21a)

orp) Os nnn ow nyaw mm qbyp °D ry WW awD ON Ww... Ta ‘a> mws jaapb ax oaxdbm crown, Lev. 22.26-27. The question of a Seder here is complicated by the fact that at the same point there also commenced the lections on the first days of Passover and of Tabernacles respectively (cp. above, vol. I, p. 412, with regard to the former). A careful analysis of the Midrashic sections, in accordance with our procedure of investigation, is the prerequisite of any possible classification of the whole matter. This analysis will be offered infra (pp. inc.) in connection with the discussion of the reading and the homilies pertaining to the above Festivals.'* It should only be added here that S 94a precludes S 94 which began at Lev. 22.17, nine verses previously (above, p. 116). This difference of custom *

730 O73) 3)

op Dn.

OPD’ON

NYAIP

OVD

12 PR AWS

JAIP

ANS|DN

,OO

73

PS WR

71577

DD

118

THE TRIENNIAL CYCLE

is apparently the result of the previous one with regard to Nos. 93 and 93a (above, p. 113). Thus the ‘regular’ S at Lev. 21.1 (No. 93) was followed by the one at 22.17 (No. 94), whereas the ‘irregular’ S at 21.10 (No. 93a) was followed by a similar one at 22.26 (No. 94a). In this manner there was maintained a symmetry in the corresponding lengths of the Torah lections.

SEDER 95 (22)

ses post ds wan > ombs nope bene oa bs tat... 7 737 D27°XP MeN wy nS onNAM 77° p nS onpi O59 jn) ON jnon bx, Lev. 23.9-10. This S is possible only as a sequence of the previous one at 22.17 (above, No. 94), but not of the different one at 22.26 (No. 94a) 16 verses previously. Indeed some codices indicate a new S at 23.15 instead of at 9-10," this variant evidently being due to the previous variant; thus those who read on the Sabbath before Lev. 22.17 ff. would continue on the following one with 23.9 ff., whereas those who followed the different custom of S 94a, viz. 22.26 ff., necessarily had to extend their lection to 23.14 (22 verses) and accordingly would commence on the next Sabbath with 23.15 ff. (infra, No. 95a). As to the influence of the present pair of mutually exclusive Sedarim on the next pair, Nos. 96 and 96a, see infra (p. 120).

Haftarah: "71 1772

«19sp dbwa rd diy indw, Joel 4.13-21

(9

verses, sO C 20). The present H is also referred to in the Genizah fragment to be discussed infra (p. 20). The word ‘harvest’ (xp) supplies the connecting link between S (Lev. 23.10) and H. Otherwise the latter is a characteristic TC Prophetic lection of ‘consolation of Israel.’

31 See Masoretic Bible, ed. Ginzberg, vy piopa. See also his Introduction, p. 37.

note

to v. 9:

77D"

OMN

OMDDA

LEVITICUS: SEDER 95

119

STRUCTURE OF HoMILIES

No sections are preserved in either Tanhuma. However, in Midr. Agg. (II, 60) there is a passage (misplaced there, see

Buber’s note 4) which begins with bw pnaw aN? Nia NDIMIN 3"x ‘i n"apn, and clearly emanates from a Tanh. version that contained homilies to the present S (see also infra, H. pt., p. unv.). There is further the section in LR, c. 28 (=PRK, c. 8, 67b-72b;

PR, c. 18, 90b-93b).

yn wows

The first Pet. from Koh.

1.3: pan mp

nnn dinyw rdny S22 on tallies by means of the word

‘sun’ with H v.: "n wp nm wow (Joel 4.15).48 There is further introduced Jer. 5.24 (LR, §3) which by means of 1° p correlates with both S and H. The same applies to the Pet. from Job 5.5: b> ayn 19° p wr (ibid. §4). The remainder of the Midrashic comments deal with the importance of the commandment of Omer. There is no proper peroration, indicating that the section has been curtailed towards the end. Finally it should be remarked that Lev. 23.9 ff. was also the Torah reading in Palestine on Nisan 16th, forming there the first day of Hol-Hamoed of Passover (above, vol. I, p. 419). However, since no H was recited on that day, probably also no

sermon was delivered on that occasion."3? Hence the section in LR really pertains to the TC Seder and from there it was transferred to the Pesiktas,™5* probably because the Piska on Tw aw> 1s (PKR, c. 9, 73a ff.) is also found in LR, c. 27, preceding there immediately the section in our S inc. 28.

SEDER 95a (22a) minay menn

yaw 7bunT Woy Os noon, Lev. 23.15.

oDNaNM

ove

naw

none

02>

onnDD)

The point of view of a S here instead of one at 23.9-10 (No. 95) has been mentioned above (p. 118). However, there is 68b, note 1), notwithstanding of the problem of TC and its connection with

132 Buber’s remark to the contrary (PRK,

(he was altogether unaware the Midrashim).%*

120

THE TRIENNIAL CYCLE

no further evidence for its existence testifying to the very limited vogue of such a S. The interpretation of the first two verses of the latter (23.15-16) of course formed a subject of dispute between the Pharisees and the Sadducees (Boethusians) with regard to the date of Pentecost, which, according to the latter, should always fall on a Sunday..(Meg. Taanit, c. 1, cp. Men. 65a). Should we say that, in view of this issue involved, the H for the present S was Josh. 5.11: paxyq ayn oN

mm orn oxya opi myo noppa nano. This v. was explained by some to mean the 16th of Nisan, thus corresponding to the Pharisaic interpretation of nawn nano as denoting the same day.%33 Such a H probably comprised Josh. 5.11-6.4+v. 27 (10 verses; with the concluding v. there commences a new S in this Prophetic book). However, all this must remain problematic because of the lack of Midrashic data concerning the whole present TC S at Lev. 23.15.

SEDER 96 (23)

mbya> sob mn qromr pow pos inp sw

ca nsx... 7 a7

yon 71, Lev. 24.1-2.

The only Genizah list of TC Haftarot available viz. C 20, contains no H to this S, indicating apparently the non-recognition of the latter.

However,

such a Torah

lection is listed in

Yemen. yarnn nano (Eben Sappir, II, 231), in Meiri’s Kiryat Sepher (II, 69b) and in Adat Deborim (fol. 27a). In view of the fact that in C 20 the next S is listed at Lev. 25.14 (infra, no. 97), thus rendering the previous S there (viz. No. 95 at 23.9) to be of unusual length (Lev. 23.9-25.13, 72 verses), the omission of the present S (No. 96) may be regarded as a scribal lapsus 133 See Yer. Hallah, III (58b): tnayo 1b58 anom xinD 73 pS avy mews xb jnoan nonpp yism. However, R. Elazar b. Yose argues

7 nr that in

Josh., the 15th of Nisan is meant.

D8

TIM

wy

raps

daw

Cp. further Babli, R. H. 13a: non nanpp xd xipryo dix, and see“ Tosafot, ibid., s. v.

apy laps. The variant interpretation of Josh. 5.11-12 was used extensively in the literary feuds between Rabbanites and Karaites concerning the dates of swinging the Omer and the resultant date of Pentecost.‘**

LEVITICUS: SEDER 96

121

calami. Yet in some Biblical codices too Lev. 24.1 is omitted as a S.%4 This omission is due to the different S at 24.10 which

precludes one at v. 1 (see infra, sub No. 96a). Haftarah: To the parallel S beginning with Ex. 27.20 (No. 65, above, Vol. I, pp. 495 ff.) two Prophetic lections were listed, viz. one comprising Hos. 14.7—Joel 1.5+14 (or + 2.14) and another from Jer. 11.16-12.2 skipping to 15.15-16. With either of these readings the respective Midrashic homilies there have been correlated. The available Aggadot here seem to presuppose the same underlying variant Haftarot.

STRUCTURE OF HOMILIES

No section has been preserved in either Tanhuma version, unlike the case with S 65 (T, Tesawweh, §$1-8, TB, §§1-6). There is only to be considered LR, c. 31.

The first Pet. intro-

duces Ps. 71.19 °» ombs mbit mwy awe oD sy onbs qnpIy 122. The same v. was employed in the homily to S 65 (above, vol. I, H. pt., p. 255), and the correlation with either of the above Haftarot, especially with the second one, was pointed out there in the body of the work™®* (p. 498). The trend of the Agg. both there and here is that God, notwithstanding His being the Fountain of Light, so-to-say yearns for the light kindled in the menorah of the Tabernacle."35 Here the reason for this yearning is not indicated, but in the above mentioned Agg. to S 65 the commandment is motivated as being an act of Sedaka on the part of God to Israel in order that the light atone for their soul which is compared to a light.18© The second Pet. by R. Isaac (LR, c. 31.2) is on Ps. 119.140: FAAS FIAy TNO FNS M5. In content this v. links up with the final one of the H from Jer., 134 See Maso. Bible, ed. Ginzberg, note to v. 1: 77D ]8D |S 8"DA. oapbys ayo Tn

135 Cp. the conclusion of the item here in LR, c. 31.1:

ya nso

tian baw

de paxd axno

nner jody xa bb xo

ons jonnnn?

[in] Sxnw. 136 Above vol. I, (H. pt., p. 255): inpy Sx nx mx Nin min TNT" Oy 5995) Ssaw nx mtd Sawa mod jn msn mney ww m2 ,~_pb pram qr nr yw 47 OTN now? ‘Tw Wa nbwe wnw ,jnow dy.

122

THE TRIENNIAL CYCLE

viz. 15.16, wherein the Prophet describes how satisfactory God's

words were to him (nnavd) powd >> rat om o2DN1 7797 INxDI

2335). The homilist comments here on the repetition of the same command concerning the light of the Menorah in three different parts of the Torah (Ex. 27.20, Lev. 24.1-4, and Num. 8.1 ff.) in order to emphasize the importance of God’s behest. There follows in LR (§3) the Pet. on Job 14.15: mwynd says 7D281 SIN HDIn 77. For similar items, cp. ER, c. 34.4, and T, Tesawweh, §2. The tally with H is found in J3ys as compared to’ n?1y 738 ww) in the H from Hos. (viz. 14.9 see above, vol. I, p. 497).*478 Bar Kappara’s Pet. (LR, c. 31.4) introduces Ps. 18.29: Ans °5 25un my omds ‘792 PRN. While by means of °72 there is a ready connection with S: ten 7 mbynd (Lev. 24.2), such one is not apparent with regard to either H.“8* One could find some correlation by way of contrast with Joel 2.4: 1n aps) qJwn ar (this in the skipped part of H from Hos. 14.7 provided it concluded at Joel 2.4 instead of at 1.14, above, p. 121). By the same procedure the skipped part of Jer. H could be utilized viz. in contrast to the gloom and darkness foretold in Jer. 13.16: a9 o2°7dx ‘nd yan

nn mobx> now awd onnp.... pwr oqwa. However, it is doubtful whether the Pet. on Ps. 18.29 really does not belong to the S at Num. 8.1 ff. (qmbyna, infra, p. inc.) where the same verse is also employed for a different Agg (cp. TB, Behaaloteka, §5, T, $4, NR, c. 15.5); the correlation there is due to a different H (ibid., p. inc.). Moreover, the gist of the homily here that God says to man: ‘I have your light and you have mine,’ etc.,%37 is given in the name of the same Aggadist in a different matter in DR, c. 4.4.%8 There Prov. 6.23 is woven in: Ti8 A71N) MND 7) °D

9D NnDIn on 47, which v. indeed links up well with H from Hos. (see above, vol. I, p. 498).

Accordingly, it could be argued

3793.7 TS aN ps Fu [no ‘a1 HA O12 NANT ON i"apm ps Nox Pon Ta mbynd 471 PRD OPaA. 338 "92 DN3D7 WET Wa bw] ANNA W_IT JIN FPa oa am ond A"apn DS NR TIN N°32 ON) 712 08 TWD IN PTD NN NY ON WET 131.772 NN 732

cus 2

nN.

"5a 4b 1D an) OosD papa oO qa ocmn .ooN now ‘no Iw Ps NDP 72 IDX, DVN Now oN 79 NF MSP 35 °D DIT ATM oN now PAW AAA Pa Pa

See further Midr. Ps., c. 17 (ed. Buber, p. 131):

12) 1ppm ary>s aps, and anonymously ER, c. 36.3.

LEVITICUS: SEDER 96

123

that the Pet. of Bar Kappara really was on Prov. 6.23 instead of on Ps. 18.29. And yet since the latter v. somehow or other could by the flexible means of tallying be connected with either of the Haftarot to our present S, such a chance would not be justified. The next Pet. in LR (§4) is on Cant. 7.6 as to which see above (ibid. pp. 499-500). In §5 Prov. 21.22 is introduced On as a Pet.:39 mnvap ny TH Aby Oa Py which seems to

tally with the H v. (Hos. 14.10): "nabs yan o5n

70.788 In §6¥°

the comments are on Job 25.3: xbo-n byy ptrnd apon won Ws Dp’, which v. corresponds to Joel 1.6: sax by mby 1 >> 7°?) (this in the skipped part of H).™%9* The remainder 75D of LR is not susceptible to further analysis in accordance with our procedure. There is no proper peroration in §11, unless we

take as such R. Hanin’s statement:

myo miNa

qoo bw oa (‘nd ‘waa

2” a"5p ‘an) 88,4

onnow aw)

461 ‘7 mad.

a mbynd moi

19> [Ip mnoxe ow v"n

The last v. cited (Ps. 122.1) would tally by means of

753 with Hos. 14.10: 02

>S o-rpwa

ons Ton

ype "D2 Jon wD) Sapmdb mor

15°

opt) or by means of:

*>nnow

with the final v. of the Jer. H: pow? +> Joatom

>a25 nnowd) (15.16). Finally it should be added that the homily in TB, Tesaweh, §1, T, §5, to S65, is also given in MHG, III, 594-5 to the present S. The correlation of the Pet. v. from Cant. 1.15 with the initial v. of the Jer. H (11.16) has been pointed out above (vol. I, p. 499). SEDER 96a (23a)

wr) bsqw oa sina oaso owes a sim mb Syown ws mosiwn ja mina, Lev. 24.10.

ms ja esd

This S, the existence of which is apparent from the Midrashic homilies to be discussed forthwith, renders impossible a S at 39 Instead of

728

NNN '9 DWI 2907 ywi7’ ‘7 in the printed text, MSS.

Vat. and Brit. Mus. read:

nn»;

cp. also YSHM

to Prov. (ed. Griinhut, 23a).

140 Instead of the reading in printed text, which erroneously conveys the impression that Rabbi and Rabbanan commented on Lev. 24.2: nx 1¥ 8"T 3) pat) an ,bsw> 1a, MSS. Vat. and Brit. Mus. correctly read: 732 n¥ 18 pam

ean ptt

spon

wn

,dbsnw, thus their remarks

pertain to the first half

of the Job verse, whereas the subsequent homiletic interpretation second half (ax op xd *p Sy) really links up with Lev. 24.2."

of the

124

THE TRIENNIAL CYCLE

24.1 (above, No. 96) only 9 verses previously. It is clear that Nos. 96 and 96a excluded each other, or in other words they represented different commencements of the Torah lections for the same Sabbath. This difference of custom is the result of the previous one with regard to Nos. 95 and 95a (above, p. 118); thus those who read on the previous. Sabbath Lev. 23.9 ff. (No. 95) would begin their lection on the next one at 24.1 (No. 96), whereas those who a week before did so at 23.15 (No. 95a) would on the following week have their S at 24.10 (No. 96a). In this manner there was preserved a certain symmetry in the respective lengths of the Sedarim, as has been noticed several times before. Haftarah. From the analysis of the available Aggadot pears that such commenced at 1 Sam. 17.4: vwo®

Ny vow md onvds

niinon

oan;

it apSN¥7)

it probably extended

to

v. 12: "mn on wes Ja TN, skipping to v. 45 (717 WON ‘nn onwspm bx) — 47 (11 verses). In addition to the italicized words which form the tallies with the initial v. of S there is the parallel of blasphemy common to ‘the son of the Egyptian’ of the S and Goliath of the H (cp. v. 45 where the Prophetic lection resumed). Their lot was the same, as both were killed by stoning (cp. Lev. 24.23 and 1 S. 17.49). This last point seems to be indicated in R. Levi’s comment (infra, p. 127).

STRUCTURE OF HOMILIES

No Y However, a section there has

topic with question and answer has been preserved. from citations in Arukh (and in YSH) the existence of to the present S in Midr. Yel. is established. Thus been preserved a Pet. introducing Jer. 9.24-25: min

ay mmm dyn ona by abaya dy b> dy onape ‘noo oa OD 72°02 2702 DawyT mND oxixp b> by1 asp by1 poy va byr OnE

a2

2 7y

Sew ma bo

ordS4y

on.

The whole point of

™ ‘Arukh, s.v. 9p, 6 (Kohut, V, 142): inv& ya 8¥°) 1270593 29:77 Avem .nday ind rover phe yaw smbaya di ap sadapa di b> by onapar Jo opr ar ATA dyr sabay qb iowp ADP novar ADP oma phinp mw oOrsD wor maa dw rds [asi dyr spony pax] poy va by. ayy ar ore Spy sai

LEVITICUS: SEDER 96a

15

non-circumcision dealt with in this Agg. is due to the fact that in the H Goliath is referred to as ‘the uncircumcised Philistine’ S3yn cnwdpn), 1S. 17.26, 36; this in the skipped part, which, however, the homilist would utilize for his purpose).*** Another Pet., preserved in YSH (Prov. §961), is from Prov. 25.8-10: xn bs where the verb xv affords the link with the "nam 2b initial verses of S and H.™4 152s In the Tanh. versions our S is hardly represented. What is given in T, Emor, §§23-24, TB, §§31-32 is really a part of the larger section in LR, c. 32 (viz. §§3-4 as to which see further on); indeed MS. Rome of Tanh. omits the whole passage (see TB, $31, note 217). Towards the end of these items there is added abruptly a peroration which is also to be found at the end of LR, c. 33, to S 97 (see infra, p. 136). The proper conclusion of the po>xyown ibs ono continuation

1wow

wy is Jobo ovn or awe

is found s.v.

»p-ryp

oxixp (b> xox)

(Kohut, VII, 78):

‘7 3(127 ax yond oy ,'» ,'2 '3T) aw

ja

me asn bea

by

xx°)

dy. The 11705>23

one bxawen

aK

op» »pwp enna ose Sy yppup enna od1ady 3(1) S09 Jaya wee mday ynb sbaad ims ombam ppp cnn oprmd) snayw omdy wpny .('n,'s ‘ov) wan qbp *nna [axior 39%] poy ad) 3( ,v" 3) wy MR oNDwN IN PD Ppp on) ON by) (‘t.°D '27) [pax] ony xa xd »p-wp. The same item with variants is also given in YSH,

Jer, §285, from 10>»

(viz. from the section to our S):

n'vr

paya wndizy saday ond row odie vow [mdaya] dio ine abaya div b> dy onapan by soup oxisp b> Syr anno byr poy cra byr ore Syn aim by ose Sy ‘ww jams wim) >> or oa > tw wmbay yb iowp ADy mows) ,ADY voa poo pow ,oAxD Sy satiny qbo opin aro amm dyr 3(r am |’ mow a’m ,') ND "ow AM! TP ) .oosyowen tox sxe oxixp S> Syr sib nna dw bx . an poy 122 byt pwy or oN mda wpm 3('» mp ‘nn) em ayaa ayn jond cmwy mo jo¥D in"apm 7K pani onoy xp ox ani poy (1) ‘oD Tay) pnese iar »wy ;(b3a5 177) mK (cpp 3d") »purp enna ob25 ;(nxp oxrxp b> by wnyn mmx by wren tom) oqwa nbayy asaa> nday rom jbion abs jomwyn wyn xd ons iabay ond i2wow (>"> 1" 'm) on oDatpa yA om AN Twa ad O55 onan ,0D7 yn UN DY 7D. For a further morsel from the Y section to our S see ‘Arukh 127, 6 (Kohut, III, 13): Amway jroo jAMIs APY WaT TIND -MIIaT AAW 437 nA moby iitpd:a

awed myn.

ura bonny mos? TWX Ja Ne NDT > qw jaa 7a AD and xxn OK nox ome obomd 77 bw wae sow nod .ano ab xxn bs moby ox AT AND m0) qyd ax 23 427 ane nen ab ys par qa an 4 a sqya qms o2om2 CaN"

'w) STON DANN NNT JoNw ,odiy Swonans Toa D2

nT TD .2an.28 ANN

wero by one? ne oyown b> iDpD) ,yow JID yD 3('1 7D ,DY) PINS 328) WNT IN (ow) maym $5 ams wi awn Xd qnat .(7" ,7"D 'n). Subsequently in YSH are given comments from PR, ed. Friedmann, p. 111la.

126

THE TRIENNIAL CYCLE

Aggadic portion to the present S seems to be in LR, c. 32.8, end, as to which anon. However, if we assume that the peroration in Tanh. is pertinent here— with the preliminary passage having been curtailed —, then some connection with our H could be ascertained.

Thus:

o 00)

ons

mnya

mm

obdia

m’apn

rns

oabp ym (wan ob :a’na) sia tnyd Sax jodiya mor 7A nyt. ind porn apy 4b vinnw pas DDS PMP OPNIWI PIS np wi xo awe ‘7°38 ° 9; the last v. cited (Is. 49.23) would link up by means of the italicized sentence with the final verses

of H: ryt?) obsae> onde we o> panna pata Ceol 46-48 Oy Tesi t And now for the analysis of LR, c. 32.

39> ry371

The first two Petihtot

(§§1-2) are really in connection with Lev. 24.14 (bpm ns x17)

and not with the initial v. of S (v. 10: mwx ja syn). We have therefore to assume that underlying these items was the homiletic tally of the same verb employed in both these verses (8x17 and xxl). The first Pet. introduces Ps. 12.9:;199an* Dywn wap omy a5 mb: ono, correlating verbally with the H v.: xwin yip> 35. msn (1 S. 17.7) ;38 here is a subtle Aggadic allusion to ‘the wicked strutting about’ just as Goliath and his armorbearer did. The Pet. v. is developed in the item (as in Midr. Ps. a. 1.) leading down to the pertinent conclusion that connects it with the case of the blasphemer, the offspring of an illegitimate marriage.™? The second Pet. is on Koh. 10.20: 74m 4y72 03

pros poy oypwn Airy cD... bpm dx affording a link with the H. v. (1 S. 17.46): n> ow Ary 5.548 In LR, §§3-4 there are given the items which were taken over in the Tanh. versions (above, p. 125). In the printed text of LR (§3) there is inserted after x 55s) the rubric: xmN7D soinina, which should by no means be taken to mean that the redactor of LR used Tanh., since this is only a scribal indication that there has been omitted here the remainder of the passage (till awbwh mbox), the whole in reality emanating from M. Men. 11.9.155* Moreover, in MSS. Vat. and Brit. Mus. of LR ™ LR, c. 32.1, end: jp 23) yor map oprpwod ymbr o> onoNR RS maindd pind bs open ns exin ww omwp y yoo Tad) op by (ain 3’ ‘eI (('2 a2 'at] ‘a bapa sad mow saropw 1397).

LEVITICUS: SEDER 96a

127

there is merely the statement: np bois nvnd 4d bw io77 sow

xdi ‘oo mnp xd dom ops on x” by an.

ond print Nan ms NOW IX TON

This seems indeed to be the correct text since, for the

Aggadic point involved here, there is only needed this brief quotation from M. Men. to the effect that the showbread was eaten at the earliest nine days after baking, hence when already cold. There is certainly nothing gained in citing the remainder of the M. (till om ov) and subsequently even the regulations concerning the ‘two loaves’ (anba *nw) on Pentecost, which

regulations are found in the M. prior to those concerning the showbread! LR, §4, is fuller than the corresponding item in Tanh., the latter clearly being a modification of the former.™43 Interesting is R. Levi’s comment (LR, §3) wherein 1 Sam. 17.4 is cited, this v. forming in our opinion the commencement of the H to the present S: sy (xx? j>7D ->sw AWS 12 RYN Dpran wrx xv xD. whiyo. The meaning is that in each case the person involved forfeited his world (i. e., his life) as a result of his action — a parallel that constituted one of the reasons for the choice of this H (above, p. 124).%°s At the beginning of LR, §4, the view of the Rabbanan reads correctly in MS. Vat.: 71DD2

WANT

yy AMSA pans ya xbw "ays.

Thus, correspond-

ing to the anonymous statement in Sifra, Emor, a. 1. (ed. Weiss, 104c). But R. Levi differs by declaring the son of the Egyptian as entirely illegitimate. In LR, §5, the item introducing Cant. 4.12—13 seems to have been transferred from the section on nbwa °7 (see PRK, 83a-b, and parallels, and cp. above, vol. I, 428, top). The verses cited offer no tally with H here, and the whole homily is given here because of its allusions to Shelomit bat Dibri of our S (Lev. 24.11).187° The last Pet. (LR, §8) is from Koh. 4.1: 8 onaw) —sxax1 which affords a point of contact with 1 S. 17.15: mm awi bin (this in the skipped part of H). The former v. is commented upon in various ways in Midr. Koh., a. /., but here only the last instance is given, viz. as applied to Mamzerim such as ‘the son of the Egyptian’ of our S was taken to have been. 143 In T there

sentence:

even

remained

untranslated

into Hebrew

nixav niy> ,mxav nay> ed aos) wor 92 a> ono mn.

the Aramaic

THE TRIENNIAL CYCLE

128

This Agg. leads down already to the peroration* to the effect that in this world Israel reveals in its body base matter (such as illegitimate offspring), but in the future it will be pure gold,

citing Zech. 4.2:

dy

"mn awso

tallies with the H v. (1 S. 17.5):1.

abn mbD ant nop mm which

v7

9y nm yai91.758* The

above analysis of the Midrashic homilies thus tends to the conclusion of the existence of a TC S at Lev. 24.10 with its accompanying H from 1 S. 17.4-12+45-47.

SEDER 96b (23b)

nops?.

mnay

Sxaw?

odd

pni2

22

$8

c28

3237

Tes

.20Nd opp aaa own bs 'n at

pos

OS

Nan

1D OoF7ds

qo naw yas, Lev. 25.1-2. The fact that in the Babylonian AC there begins here a new Sidra indicates that at some time there was here also a new TC Seder (cp. above, vol. I, pp. 8-9). There is the evidence for the latter in the Midrashic data to be discussed forthwith. Now, such a S is only possible as the sequence of S 96 at Lev. 24.1 but not of S 96a at 24.10, 11 verses before. According to the latter custom the Torah lection on the following Sabbath comenced at 25.14 (infra, sub No. 97). We thus notice again how the previous different pair of Sedarim (viz. Nos. 96 and 96a) caused the next such pair (viz. Nos. 96b and 97a). Further on the resultant subsequent variance in custom (viz. Nos. 97a and 98) will be pointed out (infra, p. 136). 144 5*x) noms ibs moon wie saat tow S"yb Say wndiop na w rmyaw rad van 97 mara aben bw owin ant) °p: ant ib ,(6Adxpevooy — pornos myn m2 ant nau mm ons. Subsequently the second half of the v. is com-

mented upon:

(173 :"x) mduw abi aot jxo imdens'm od s'n spent pan

OD WIT onNbw mp "oD 'w) Absa onndw osayo> aoNID yoy mvsw andy baad ano) .('7 1" ,ow) Ssqw wip wow mray ‘nods ow oxprme oman toy ,Cnndw

ovena

'm ond

(a. ,'1 9).

oobp mayy

wa

y8¥71

Avy mayn

God is called the Holy One of Israel (97>

17.45: Dxaw?

wae

All these verses can be correlated with H.

jad

prea aby

Thus Is. 43.14 where

wip) as compared to 1S.

981v> moaqyo mx. Is. 47.4 yields a still better tally by reason of wip 1DY nIXAX ‘nm, corresponding to niINA¥ ‘A OWA

Sxaw> moayo bs in H (ibid.); and finally Mic. 2.13 by reason of the verb xx? (12 xx) which formed the connecting link between S and H (above, p. 126).%3*

LEVITICUS: SEDER 96b

129

Haftarah. From the Aggadot to be analyzed it appears to me that such began at Ezekiel 37.21: 198 nD on’bs® 4477)

oy 1297 we om

pad

be aw?

ca

my mpd ow mn onde (no

ts OS on1N °NNAN) DaodD oMmK *nxapi, tallying with ono Lev. 25.2 as italicized, and also intrinsically in that just as in the past God brought Israel to the promised land so will He do in the future. This H extended to Ezek. 37.28 (8 verses; with the last one there commences a new Seder there). In the portion comprising our S the fulfilment of God’s statutes and ordinances is declared as being rewarded by dwelling securely on the land

(Lev. 25.18: nnav) ons onwy) own

*ybwD MN CNpm ON oMvy)

nuab yann by) and the same is foretold in the Prophetic lection (Ezek.

37.24-25):

by jaw)

ome

wyr

ioe

*mpm

195°

-wpwna

"ny apy’> stays onni wwe pasn. This establishes a still further contact between S and H. Moreover, the emphasis on God being

Israel’s

divinity

occurs

in both

(Lev.

25.17:

'n 7%

°D

o>mbs and Ezek. 37.23: omdsd ond mms vii, cp. also vv. 27-28). STRUCTURE OF HOMILIES

There is no section at all in LR or in TB and T. However, there is one in Midr. Agg. (II, 58-60), beginning with an item, attributed

to R.

Tanhuma,

novel version of the Aggadist. The same Ms. (infra, H. pt., pp. our S are to be found To begin with the

which

seems

to emanate

from

a

Midr. bearing the name of this famous section is also partially preserved in JTS 10-40). Further Midrashic data bearing on in MHG (III, 609-11). above homily, there is introduced a Pet.

v. from Joel 2.21: mvy> 'n bain a ono oS. TT

owdn bs

which tallies by means of 79748 with the initial v. of H (ono in Ezek. 37.21),9* and by means of the sentence that ‘God has done greatly’ (n1wy> 'm 5:17°D) corresponds to the great act foretold of restoring Israel as one nation on its land (Ezek. 37.22: 0) INA TNS 5 omse omwy). In connection with this Pet. v. there is cited R. Tanhuma’s Aggadah concerning the earth’s fear at the giving of the Torah lest Israel’s neglect of the’ latter would result in the former’s punishment (weaving in Ps. 76.9: PINS PT nyow ornwo thus linking up with by Tope) AT?

130

THE TRIENNIAL CYCLE

°>877nN).43 The homily is curtailed at the end and there oT is no return to the Pet. v. and through it to the S (Lev. 25.1)."° However, it is clear that the introduction here of the topic of the giving of the Law is due, on the one hand, to the mention of ‘Mount Sinai’ at the commencement of S (172 nwo bs ‘m7 7277 »~p),47 and, on the other hand, to the assurance in H of the observance of God’s statutes and ordinances (Ezek. 37.24, cp. above, p. 130). The allegory concerning the anxious role of the earth, as affected by obedience to the commandments on the part of the creatures or vice versa, is further graphically depicted in the available section.8 Another Pet. (l. c., pp. 58-59) introduces Koh. 9.18: nav TaN 7M8 =8BIN1 Ap D0 ADDN AAW mann which tallies with H v. (Ezek. 37.23) referring to the previous sins of Israel (Q72 180m “ws). The homily, too, leads down to the transgression in not keeping the Sabbatical and the Jubilee years, which sin resulted in the land lying waste in consequence of the exile of the population.“? The whole item is also found in LT (a. /.), with the author, R. Tobias b. Eliezer, using the Pet. v. (Koh. 9.18) as the heading of his section on Sidra Behar because of its commencement with the word 7210 in accordance with his scheme to use an introductory v. having an allusion to his own name maw. It may be argued that this item is an original composition of the author of LT and that from the latter it was taken over in Midr. Agg. (about several such borrowings see Buber’s Introd. to Midr. Agg., XVI-XXII), in view also of the fact that it is missing in the parallel passage

us inwyds ‘a Som op... mots onpn bs mer toxd opo ana avo bs ‘A aad ams ,bxaw? pram ns yownd: Ssawd an ind n’apm say mywa NDININ 1" N21 .Tepy mob TNT ON TUpPY) TNT PIN PT nyoen ODD /w ,pINT mn oye. Cp. PR, c. 21 (ed. Friedm. 99b—100a), and notes there. “4 Also in JTS MS., which is unfortunately defective clusion is lacking (but see infra, H. pt., p. 4, note 1).

here,

the con-

47 Concerning this point, see ibid., note 1, 30).64*

“8 Midr. Agg., I, 59: qvoy ... onan bap onvd) Myow mIVar PINT 7320 [WwW .7DIZa NID wa 31 oayod mpid wom ornvin. Cp. the parallel in JTS “9 OM1... 7207 WW TaN’ INS NYIM a5p cba N21 mai on? wan .mbam myny ina xvi ison

any ops MS. ADON xbox

yd nbsono pan on bv ansn pry many maw Aw pYD IAD NS 12 wy vd.

LEVITICUS: SEDER 96b

131

in JTS Ms. However, the above tallying of the Pet. v. with the TC H militates against such an assumption, and rather tends to the conclusion that both used a common source, viz. a Midr. version which contained a section to the present S. This section has only partially been used in Midr. Agg.1 No peroration has been preserved. But such seems to be found in JTS Ms. (infra, H. pt., p. 2D) to the effect that because the Sabbatical year had not been observed, the land has been forsaken

and

the Temple

destroyed;

however,

the assurance

is

given that in the future God will restore Israel to the country and will plant them thereon eternally. The last v. cited is

Am.

9.15: 7¥s8

onots byo ny wor

yoy

onotse

by onyyn

abs ‘7 qos o> »nn3 tallying both with Ezek. 37.21 and 25 and further with Lev. 25.2. In MHG (III, 609) there is a Pet. on Ps. 103.20: 'm 1D52

nat bipa yrow> wnat wy m2 sna yox>o.

Now the same item,

with variants, is found in LR, c. 1.1 and TB Wayyikra, §1, T, §1, to S 74 (above, p. 27). However, the above v. also links up by means of 1917 °w1y with the H v. here (Ezek. 37.24): oms iyi iow ompm 195° -ypwoa.ts Hence this Pet. is legitimate here too, especially R. Isaac’s application of the Pet. v. to those “who observe the Sabbatical year,’ despite the constant monetary loss involved.'s* This may have also been the case with R. Aha’s homily referring to the event of the giving of the Law on Mount Sinai (see above, p. 130).%? In 150 The passage on p. 60: 15) soImin 1"... oand pin? mo nvr... ivan 79 does not belong here, but to the section on S 95 (above, p. 118). mr LR.

c. 1.1;

my ay ows

pin

7S

,1279

2IndT

APA

AT

OwIy MD

123

yoy oans wind jnns nawd oan ord myo omy os odiyay ama tate anon 45) mown min aNw>.6* In TB and T, l.c., R. Isaac’s statement is couched somewhat differently. Here in MHG (i. c., 11.5-9) the item is given anonymously

and also in a variant form, probably

emanating

from a Midrashic

section to our S (perhaps from Midr. Yel., see anon.). Abe

fe eS

iaetts) =m

pe) San 25

yaoyy Syqwa

ION NON

4D) ny:nwd n»wy ioIpmw (see TB and T). Here again in MHG

mously.

[9 OWA NIT

4

(11.3-4) anony-

The point of Israel’s acceptance of God’s word even prior to, hearing

is also woven into R. Tanhuma’s homily in Midr. Agg. (II, 58) concerning the earth’s reassurance after its disquiet at Sinai (above, p. 129): nupy wp

4D) youn my

Ds

Sxaww myowr... pas.66*

132

THE TRIENNIAL CYCLE

MHG there is given subsequently a characteristic passage (J. c., 1. 10 ff.: 15) IM& OANA MwyD) allegorizing the seven years ending with the Sabbatical one as corresponding to the seven nations that subjected Israel; with the passing of the seventh oppressor, viz. Edom, Israel will be recompensed abundantly, just as the soil is profusely productive in the eighth year after its having been left uncultivated during the seventh.%’ The whole item seems to me to emanate from Midr. Yel. wherein also the law of Orlah was symbolized as referring to Israel’s subjection and ultimate restoration (see above, p. 131).%%° There follows in MHG (p. 610, |. 1 ff.) a statement by R. Yose comparing the Sabbatical year to the Sabbath and elaborating upon the beneficial or the injurious result of observing or disobeying respectively the former law. The lower part of this item is similar to R. Yose b. Hanina’s dictum in Tos. Arakhin 5.9 (and parallels) ,*54 but here seems to be given a larger version of this Aggadah emanating from a Midrashic section. Finally in MHG (p. 610, |. 15 ff.) there is the statement that Israel’s exile was due to non-observance of the commandment of Shebiit. This is substantiated by citing a Baraita concerning the three things given to Israel on condition, viz.: the kingdom of the house of David, the Temple and Palestine, and subsequently there is the return to the initial verses of S by means

of the formula }3y2 1yapw mop. Here in my opinion, there has been woven in the first portion of the Yel. sermon to our S, *83 In MHG the text has been subjected to change: 7ww itaynwiw "DYN -yawm ear .(y paar 25's) pray jj tr Saar (awe :>"x) ote jose spTayw

MAP .DIN os) AVDw so at new Ssnwn mawm jrpdy nrsdbn 55 to ...myava imsbe abeow pin obeyow? ar eyay sim aps oaNan jmobp) ND) ONWNIT

py

maw

025 yowx we AM cyyawA Tay? mapn tox.

The read-

ing ‘Ishmael’ is clearly a scribal change for ‘Edom’,‘7* the next oppressor in order after Yavan, the sixth of the list. A different Agg. in Mekh. of R. Sim. b. Yohai (ed. Hoffm., p. 118) enumerates 6 kingdoms: 015) 10) baa

D171 TW) 171 (this in the name of mimwr want), but cp. the parallel item in Midr. Agg., I, 155, where seven are mentioned: amo mba ,onxn mba yipr M1 ma>o Ar Ns myrawar wy oom wnpody yaas mbn (wsx—) (cp. further ibid., p. 1D). 1543) myaw bw mpaX qwp mpd AN) NA NPIN II oY 4's which cp. to MHG (Ql. 7 ff.):

21

134, to S. 97).

p02

DID

NINY AID NID

Myay

row

Rw

op Sd) (cp. infra, p.

LEVITICUS: SEDER 96b

133

which originally read as follows: 'n> naw...nwp

bx ‘nm san.

mow spmar ow 7D oxan by dyed una oat ms yan and YN

wapen may aT ma modo 77 bs prin by Seed ama oat

‘121 ‘s5yqw.

Now

the starting points for these three items are

all to be found in H; thus for the royal house of David see Ezek.

37.24: on by 7>o 3717 *72y1 (Cp. also v. 22), for the Temple see v. 26: o?1y? nna *y7pD nN °’nnn (cp. also v. 28), and for the land see vv. 21-22 and 25. The respective verses cited in the homily in substantiation of each item easily can be correlated with our H (viz. Ps. 132.11-12; I K. 6.11-13; and Ps. 105.44-45). One may thus safely assume that the whole section in MHG (609-11, top) has been taken over from Midr. Yel. to our S, however the sequence of the homilies may have been changed and their style touched up by the redactor of this work which in reality is a Yemenite Yalkut to the Pent. on a large dimension. SEDER 97 (24)

ms wroann bs qmpy to

m1p

wwqmey>

aa00

14DDNn

on

of the one

at

yx, Lev. 25.14.

About this S, which is the direct sequence 24.10 (No. 96a), see above (p. 124).

Haftarah: 4111p 2 mNVIID AN_DWD PNIND Ty>D yD yD WM 12 Mw Wd Twas mba mbna 79109, Isaiah 24.2. C 20 has 24.211, with the end missing; probably there was added v. 15 in order to conlude the Prophetic lection with a ‘happy ending’ (hence 11 verses). A better arrangement would have been 24.2-8, adding the three last verses of consolation and encouragement

(13-15), in all 10 verses. present

S indicates

Also Yannai in his Kerobah to the

Is. 24.2 as the initial v. of H (ed. Zulay,

DLS, leo): 155 This is a Bar. emanating from Mekh., Yitro (ed. Horov.-Rabin, p. 201), cp. Midr. Tannaim, ed. Hoffm., p. 39. There the v. cited in substantiation of the item concerning the land of Israel in Deut. 11.16-17, but here Ps. 105.4445 is cited, and likewise in the Genizah fragment edited in GS,

I, 152:

,wtpon may nt nya mobo baw pas sibs pean by uma oat

no. and$n vagy pn

yp pe

raya qoxw

oxo

prn.8*

aby

THE TRIENNIAL CYCLE

134

S and H tally verbally by means of the italicized words. Moreover, in contrast to the assurance in the former, that “the observance of God’s statutes and ordinances results in prosperity, plenty, and security” (Lev. 25.18-19), there is in the latter the prophetic lament over transgression of the Laws, violation of the statute and breaking of the covenant, with the sequence that ‘a curse consumed the land’ and the inhabitants waste away (Is. 24.5-6). The Midrashic homilies to be discussed do not tally at all with the above H. From the emphasis on not wronging one’s fellow-men

in LR, c. 33, in connection

with

the injunction

in

the initial v. of S (vms ms w?s 1210 98), it would appear that the Prophetic lection underlying these Aggadot also contained the same topic.%?* I therefore suggest as such Ezekiel

18.7: 37 Say xd nbn aw oaninhan

731°

8> ws), extending

to v. 14 and skipping to 31-32 (10 verses).

There is a further

contact in v. 9: nox mvy> sow *vewoi bm ompma as compared to yown °YawWD NN -mpin ns omvyi in S (Lev. 25.18). STRUCTURE

OF HOMILIES

1. No Y topic has been preserved.

In TB, Behar,

§1, there is a Pet. from Prov. 28.22: sh py ya wos

§1, T,

pnd dma:

ya? DN °D yt's® which tallies by means of ws with the same word in both S and H.%8° The v. is homiletically applied to several instances, the last of which pertaining to our Torah lection, viz. those dealing illicitly with produce of the Sabbatical year (my*ay *amp 1b) who, because of their greed, are ultimately punished with loss of their wealth being even forced to sell their belongings. Here there is applied the well-known formula of paym qo mbyo? n> mp, thus linking up a v. of the previous S with the initial one of the present S (viz. Lev. 25.2 with 25.14). The next item (TB, §2, T, §1) introduces Bar Kappara’s comment on Cant. 5.15: 1B 208 Dy oDYD ww TIDY Ypw which is not meant as a Pet. (since this v. has no connection with H), but ts6 About the same Pet. to S 61 (which, too, had a similar H from Ezek. 18), see above, vol. I, 477, and concerning the Pet. in connection with wy awyn (Deut. 14.22) see infra, p. inc..

LEVITICUS: SEDER 97

135

rather as an illustration of the comparison of the sequence of the chapters of the Torah to a pillar adorned by a chapter above and a basis below (the same case we had above, p. 104, in connection with S 92).57 The remainder of the section in TB and T requires no further analysis for our purpose here, except the conclusion (TB, §4, T, §1, end) which would seem to contain the peroration: w ,DDN8 PRN Tb Mw AIpnwD :n’apm 7K

ma D1 naw ada opi ov °.%58 There is no clear correlation in this last v. cited (Is. 63.4) with H, unless we find it in ‘25a as compared to H v. (Ezek. 18.31): win a> 055 qwy.7%s However, it is doubtful whether the above is really meant as a peroration since quite another one is found in LR, c. 33, end (see anon); here it may be merely a comment in connection with Lev. 25.24: yax> ann abiwi. At any rate, herewith concludes in the Tanhumas the section to S 97, the next one (TB, §§5-9, T, §§2-4) being to S 97a (infra, p. 136).

2= lone

(c. 33.1) “there 1s first the.Pet.-on

Prov.

18.21:

map bo» mans pwd 7a om mp which, on the one hand, tallies with S (Lev. 25.19: yawb onb 381 7°95 yarn minn) and, on the other, with H where living and dying as a result of good and evil conduct respectively are mentioned several times (cp. Ezek. oem, v. 13: nor mid and v. 32: 7m

13°vm ... nom, mina;

see further the skipped part, vv. 15-30).%%*

16,92 mr

In §§$2-3 there are

comments

(08

on

Amos

7.7—8

(ANN

7D...252

Tm

cs

7D

"y mN) and 9.1 (4n axl cms m8 °mN). The point of contact with H seems to be in the designation of God as ’mn (see Ezek. 18.9: ods 278 ON), cp. vv. 23, 25, 29, 30, and 32); but perhaps also the use of m8" affords further correlation with Ezek. 18.14: 187 In LR, c. 25.8 (cp. Cant. R. to 5.15 and NR, c. 101), this comparison is entirely by Bar Kappara: s72p 72 ova snn an .(toyd wm) mir In m5)

17 JD unbyobp (kegadis omaned myatn

iod>ap)

ones mwa

the text is different:

,

mb71 ja bsiow TX TIN 2) nwndy oon mbyobp 8 In Midr. Agg., oy 3w jdm (anpnesd "yy oaba op3.70*

midbapr jondn orion 1b ww

atin bw mnrywip.

tows

by oor

OST IN AwDby Dor nam ab pw ana (II, 63) the reading :>’x) anpnws nivn>?

mM

Twy2

DN

However, here in TB and T

wy Moy

Ypw and

rapa aty>N 7's

Abyodo noniD 17 PS OX Mm Tyr mwa 42 ps (Nm :'n3).59* is: :b"s) ox 72 :>xqw A’apn 7S nitayo ODI NN) DINN NIN (IR

THE TRIENNIAL CYCLE

136

oy ea. ... o> m8 8771.7 In §4 there is a curtailed homily in connection with Num. 2.34: 1n ‘7 ms qws 295 Sq va wyn which v. fits in with H only in a general way, viz. insofar as the righteous person depicted in the latter is conducting himself in accordance with God’s behest (the verb my is used there several times).%78 The next item, (§5) introduces 2 Chr. 13.17-20: nip?)

‘Tomer... mas

ona io,

the last word of which links

up with H where dying is frequently mentioned (see above).*®* Finally we come to the peroration ($6, end) which in the

printed texts is in qn pMpyw. oMw) apn wor b"yd bax 372270 my ocnboxm

double form: ,7"1N? [Taywe Ixrw r'myaw Dd PK wD2o YM .wWnND 7 (Ma? Tny>rr) dh Jbxnwr> pea. aN Mmyay Dw? ("> ,v'p 'w) cnn ,oo1D ov oma oWwaD oDNTD IN PNY

("> ,Ow) n oOTwa ns. The first form is missing in MS. Brit. Mus. and also in a Genizah fragment (T.-S. Box C 2, No. 135) containing parts of LR, c. 33-34. It is the same conclusion as found in TB and T to S 96a (above, p. 125). The v. cited (Is. 49.23) does not tally with the H here,™* and hence the whole item is out of place. The proper peroration is the second form referring

to the oppression of the Jews by the gentiles and concluding with the assurance that the oppressors will be punished in the future. By the word pn in the cited v. (Is. 49.26) there is the ready link with inn bs in S and mv x> in H (above, p. 134). The suggested H from Ezek. 18.7 ff. accounts thus for all the available Midrashic data whereas the other one from Is. 24.2 ff. (above, p. 133) is not represented at all.17* The latter must therefore be regarded as of late origin, but the reason for its supplanting the former cannot as yet be ascertained.

SEDER 97a (24a)

yn 7290 n8 Sen yx anpm wb Nar ininND 720) MN TD °D, 59 Bevie2oe25-

This S is apparent from the parallel section in TB, Behar, §§5-9, T, §§2-4.

Now,

a S here is only possible

in case

the

159 Several codices read »3) (as in v. 39), and likewise in the Tanhumas

(cp. Masor. Bible by Ginzberg).

LEVITICUS: SEDER 97a

previous one was at Lev. 25.1 not if at 25.14

137

(No. 96b, above, p. 128), but

(No. 97), merely

11 verses

before.

The

next

‘regular’ S (infra, sub No. 98) at 25.35 in its turn, is permissible only as the direct sequence of S 97, but not of 97a which began 10 verses previously. Thus we notice again the cause of this shifting of the respective commencements of the above Torah readings. Those whose lection on the previous Sabbath started at 25.1 would on the following one continue with 25.25, whereas those who adopted the practice of beginning at 25.14 on the Sabbath before (above, p. 133) necessarily had on the subsequent one to shift their S from 25.25 to 25.35, in order to obtain the required minimum of 21 verses for the reading of the week before

(viz. No. 97, comprising

Lev.

25.14-34).

At any

rate, whether the present S commenced at 25.25 (No. 97a) or at 25.35 (No. 98), the still further S was at 26.3 (mpma ox) to be discussed further on (sub. No. 99). Haftarah: The Prophetic portion evidently commenced with a reference to God as the redeemer (5x12) of Israel, in order to tally thereby with 1bsn1 in Lev. 25.25 and furthermore to accord with the characteristics of the TC Haftarot in offering consolation and solace to a people burdened heavily with the sorrows of subjection. Now, several such references to God can be found especially in Isaiah (from c. 40 and subsequently). However in view of the Midrashic data to be considered forthwith — the only criteria available with regard to the present S —, it seems to me that the H began at Is. 49.7: bsaw Os3i1 ‘7 TON 7D wip, probably extending to v. 13+24-26 (10 verses); the last v. again concludes with: apy? Tax 7281211 Jy wd 7 uN 7D, and furthermore forms the commencement of a new Seder in this Prophetic book. One could also suggest as H Is. 41.14

(saw

wp

7os1a7

... apy? nydin onn

bx) - 22427

(10

verses); with the last v. a new Seder is again indicated in the Masoretic codices. Yet the former surmise is to be preferred. STRUCTURE

OF HOMILIES

No Y topic has been preserved.

son (Kohut, III, 452), from

719’

The citation in Arukh, s. v.

*3

'D

12709?

really

e

THE TRIENNIAL CYCLE

138

belongs to S 98 (see infra, p. 139), and hence for °5 the reading should be »3) (Lev. 25.35). In TB, §5, T, §2, there is the Pet.

from Prov. 22.22-23: nywa

xotn bs aim 57 2D 57 Sinn Ox

72y

‘7 72. By means of the 32°7> VD) OP YIP NN yap) o3°7 italicized words there is a tally with H, to wit with Is. 49.13 (iyi) and 25 (248 7238 F277 nM).778 A similar tally, though somewhat less cogently, could be established with the other suggested H, viz. with Is. 41.17 (a»aym) and 21 (052°9 1237p). There is also woven in (TB, §6, T, §3) Jer. 50.33-34, where the sentence: 02°79 N& 2°7? 2°94 ....pm o%82 affords correlation with H.%73° There follows (TB, §§7-8, T, §3) the Pet. on Ps. 106.43; the same item is partially found, too, in LR, c. 34.6, to S 98 (see infra, p. 142). It is apparent that in addition to v. 43, the following ones (44-47) are to be included since they elaborate the statement in the former in accordance also with the trend of the homily to the effect that God vouchsafes help to Israel whenever they repent and beseech divine succor.*® Accordingly by means of 1319 (Ps. 106.43) there is on the one hand the verbal parallel to qin °D of S (Lev. 25.25) and by means of o°9n7> oms jm ton ana onm (Ps. 106.45-46) there is on the other hand a tally with H (Is. 49.13): 'm ona °D on 7? vay wy. Likewise the plea ‘Help us, O Lord. our God’ (in wrbs ‘a iy? win, [s549-25=202 9 92 015 “CIR

Ps. 106.47) would correspond to Pps. 5 Ua Ne Noa Nee

regards the other suggested H, one could find some connection

in

b>Sann

106.47:

dew

7n>¥ana

witpa

nanvnd

(Is. 41.16) as compared

wtp

ovds mand.

to Ps.

The Midrashic

section concludes (TB, §9, T, §4) with an allegorical interpretation of the initial v. of S as referring to Israel and God. The former were brought low on account of their sins (again weaving in Ps. 106.43: onya 1510 corresponding to 71 °D) and were put under subjection, but their Redeemer will surely come; here Jer. 50.34: 'n pin obsn is cited, thus establishing a link with v>x11 in S and especially with H where God is designated as such (above, p. 137). He is further alluded to in our homily as Israel’s relative (8 ainpn), and in substantiation there is cited as a 760 MOIS PA aTaywe ym wy otay Ssnw yay ovDwh DIDY DD yor san mawn wy ro... bs Syn oa ipym awy mp... pbiyn.

RY

MN

LEVITICUS: SEDER 97a

final v. Ps. 148.14: oy

139

sow oad won bb aban wwyd pap on

linking up with the reference to Israel as God’s mbo 12177 people in H (Is. 49.13): 19 y ‘mom °3.775 As for the other H, there would

be a rather

weak

tally in bSann

(Is. 41.16) as compared to pon bab

Sym

witpa

ban here.

The above analysis of the accessible Midrashic data thus tends to justify the conclusion that the Prophetic lection was Is. 49.7-13+24-26.

SEDER 98 (25) 72y

ev

om

AwWIN)

WA

NpmMm7A

Wy

17?

WY)

POs

Fw

D1,

20.30:

Haftarah: wox mbw> won. n1ib1 0°73" 1prn, Isaiah, 35.3. The beginning is found in Yannai’s Kerobah to our S (ed. Zulay, p. 172, 1. 33) and the conclusion in C 12 listing 35.9-10, hence 8 verses; with v. 10 there commences

a new

Seder in this Pro-

phetic book. In addition to the italicized verbal tally of H with S, there is the further parallel that just as in the latter there is a reference to the Exodus from Egypt as the forerunner of the acquisition of the land of Canaan (Lev. 25.38), so in the former there is the assurance of the deliverance of Israel from Exile and the joyful return to Zion (Is. 35.10). Corresponding to the redemption (ndys1) of the needy Jew, who had to sell himself into servitude (cp. Lev. 25.51-52), the Prophetic lection gloriously depicts the triumphant journey of God’s redeemed (Is. 35.9: odisy 195m). The former’s return to his patrimony (wv ymax nnny by, Lev. 25.41) links up so well with the promised restoration of Israel to Zion (Is. 35.10: ‘3 AINA PY IAI Paw? ‘7 Tw). STRUCTURE

OF HOMILIES

In considering these one cannot escape the impression that they presuppse another H, although some of them are capable of correlation with the lection from Is. 35.3 ff. by means of the flexible method of tallying. The commencement of the S deals with the economic support of a needy brother, who is in straitened circumstances, and the same is the trend of the Aggadot in LR,

140

THE

TRIENNIAL

CYCLE

c. 34, whereas this whole theme is missing in the latter H which is a typical one of ‘consolation of Israel.’ One has to look for a Prophetic portion that concretely emphasizes the same topic as that of S.17% I suggest that the H, underlying the Midrashic rAwA YD homilies, began with Ezek. 18.17: manm qwi 17°

mon?

omen

yar pya mo xd sin abn ompna awy yew

np? N°.

In addition to the italicized words by which there is a linguistic tallying with Lev. 25.35 (Joy *m1... 17° 7001) we have a parallel to the prohibition in the S of taking usury from an impoverished Jew (Lev. 25.36-37). This H probably extended to 18.23-+30-32 (10 verses), just as in the case of S 61 (above, vol. I, pp. 475-6). In comparing these two instances, (viz. S 61 and our present one), we notice alike how the earlier H was later on substituted by lections of purely consolatory character, viz. there Is. 48.10 ff. and here Is. 35.3 ff. As regards the respective Aggadot, there is much that is common to both, viz. the general topic of kindness to the needy, but there particular emphasis is put on the sin of usury (in accordance with the initial v. of S 61, Ex. 22.24) whereas here the aspect of charity to the poor is predominant (again corresponding to the initial v. of the present Sp eve o oor And now for the analysis of the homilies. In the Tanhumas the present S is not represented at all, evidently because of S 97a at Lev. 25.25 which excluded one here, only 9 verses

subsequently

(above, pp. 136-137).

However,

Midr. Yel. con-

tained a section to the Torah lection, here, as evident from two citations in Arukh, viz. one s. v. jyow (Kohut, IV, 42) and an-

other s. v. 10m (Kohut, ITI, 452). The former is a morsel of a Pet.

from Prov. 29.7: nyt pa xd yor wd7 pt pox yr, which tallies with H from Ezek. not only on account of pox and yw mentioned in the latter several times, but also by means of o>4

as compared

to ‘yo in 18.17.7778 *

The

full Pet. is given in

x6: Cp. the eight synonyms for ‘poor’ in the Hebrew language as pointed

out in LR, c. 34.8: 991 990.49 97.97 ,w7 J200 Vax »3y Payd iWIpi mow aNDw. In MS. Vat. the reading is: my to the number

in T, §3, TB,

nyaw with 7m not listed, thus corresponding §6 (cp. Buber’s

in LR is also cited in ‘Arukh, s. v. wax

Genizah fragment (infra, H. pt., p. 10).7"*

note

18).

The

(Kohut, I, 10-11).

same

reading

See further the

LEVITICUS: SEDER 98

141

YSH, to Prov., §961.% The second citation in Arukh'® is the same Aggadah about kindness as found in LR, c. 34.8, as to

which anon. In LR, c. 34.1, there is the Pet. on Ps. 41.1-3 where the word 55 (54 bx b:>wp -wx) links up with »3y in H. The same applies to the next Pet. (§2) on Prov. 19.17: 57 jnn ‘a mbp 19 odbw idion. By the flexible method of tallying, the word ion would furnish a connection with the other H from Is., viz. 35.4: obs dix. However, there ‘requital’ means retribution whereas here in Prov. it denotes reward, in addition to the fact that in the latter H the poor are not mentioned at all. Hence the correlation with the suggested lection from Ezek.

is to be preferred.

In

§3 there

is introduced

Prov.

11.17:

2qID8 ANY DIY) JON ws we: S011 which reflects the dictum in H that the sinful soul dies whereas he that repents preserves his soul (Ezek. 18.20: non xm nNoINN wbIn as against v. 27: 7m 1¥5) mx Nim). Here again the word bn would link up with ombs di1 (Is. 35.4),278 but the same objection as above can be put forward here. In §4 the comments are on Prov. 29.13: 7

Ow

ory

TNO

wip]

DDN

wR

w7

and

on

22.2:

yw}

VYWY

"3 ob1> mey wip) where wn tallies with ‘3y in Ezek. 18.17 by reason of their being synonyms (see above, note 161).17° The former v. could somehow be connected by means of 93°) "PND omiw with Is. 35.5: omy °3*y mMInpsn is, but not at all the 2 In ‘Arukh

ois yw nam mnaw (82

(s. v. ]vpv) the text is somewhat

sny tt par rd yor nridy enppa) 1977 wy or ,Q297 pa mo oN) :9"D ,'2) 1997 yravd ots by inp p20 (ximw :>"x) my. yao ano ap jane $m nywren 4 ,0v) 055 ono7a ns cnx) -yawa m8 napy

2297) 2*4p¥y M8 D109 JBID ANN

corrupted:

11705'2)

pa xd yor spmy yip? pam ots neon :'n 7” ‘vp In YSH we read: yr ANT Na TDIa FN OT pt ON io’apm oN ,('2 7D ')

AN) .(A"D ,Ov 297)

+3) AnwA (x") py paNn

70D] NS 7319 7NnN axd oni

wa wen) dt pt pay yty on nny mw wren xby doawa inpb (rp) o> ow — veya — y>7—obiy by ips a 1 — p71 ¥ — yn wd — YI PNT 7 23% nyt pa xd yor (7 avy: yap onN nO NBD INNA ‘A yA 30797 Nin rarap winw np bow aD SIM IM JrDvd OFS bw inod DDD NINY .ywIT wy (n” "2 'w) ta 'nd> wap Aun

TIND AM

fw nos poowie yaw yt

aps) now.

63993 55 oy Jon myy mmr sqid? (791 3b") 9D ‘DB VagD>dAI xox ton ney xb (sb ty b's) adm awy Sw ora 53 ay 007, (0 11"» x") Seow

byaw Sia ans oy meym b> xb (7 ,'2 'py) ond Sox id peop ‘iw .12 mw oy baw? 55 oy nwiy ND Jon (cp. infra, note 165).

THE TRIENNIAL CYCLE

142

latter. In this homily there is woven Koh. 5.12-13 (see also §7) which v. pertains to the H from Ezek., as pointed out above (vol. I, p. 476).%%° In §5 R. Tanhum b. Hiyya employs as a Pet. Koh. 7.14: 3 av. 77 Aw Ova which is in contrast to Ezek.

x> we.

18.18: in awy 210

There follows (§6) the comment on

Ps. 106.43 where onya 1319") supplies on the one hand a link with s)0’ in S and on the other hand with Aya in H {Ezek 18/13))" as for the same Aggadah in a more elaborate version, see above, p. 138. In §8 R. Simon reports in the name of R. Elazar (b. Pedat) four homilies concerning doing kindness to the needy. There is no clear indication as to the actual connection of these items with our S." It seems as if his comments were on Prov.

11.17: Jon ws we) Sn, which v. served above as a Pet., hence the theme concerning him who does kindness (Jon mwyw Dp). Indeed this is apparent from the presentation in MHG (III,

635) which

may

emanate

from

Mjdr. Yel.*%

woven in Ps. 109.31: wi -wawn ywinb which v. by means

In §9 there is

yi7as

pod ay

of ]738 supplies a ready synonym

>

with »1y

of Hs and in §11 a v. from the latter is expressly cited (wpm “yn mevinn, Ezek. 18.20). It seems that Ps. 109 served as the Mizmor for our S since it denounces him ‘who has not remembered to do kindness and pursued a poor and needy person’ (v. 16) and, on the other hand, 164 Tt merely states: PUY 'T 72 7DIN. 65 In LR, c. 34.3 after the story concerning Hillel, the further application of Prov.

11.17 is curtailed:

7’s »7D8

Nw

ADI)

Jon

ws

we

Son Xs

ND) nvy owe wy Vamp NX pst ws aow i> nyxw Ar st0D5x, with no comment whatever on the first part of the cited verse. In YSH, a.1., §947, this omission is partially rectified: Nw aay) ,jys0 abD0D7 jon wrx we Son Ks ‘21 now

1b nyunw

» mr ars.

However,

in the version given in MHG

the

contrast in the two halves of the verse, as exemplified by one’s attitude toward needy relatives, is fully brought out: painp anpon nr jwe) don x"4

PUSS VARY DY) WHI

)PAIPA

OTN Pw vanpy oxy oy ny sim KR. Wamp oy Jon AY

w"D1 OAK 9D oy mma oN poyny odiyd ines jNop wParpa paTD IN

oT

APR) "apm 19 yD) PINS |PRV OY oN AwyY DIED joy prs RY OD CY YDN 12) PAS D738 TT Tt. Herewith are given the examples of Abraham and Jethro which are also mentioned in R. Elazar b. Pedat’s homilies. As the example of Jethro is cited in ‘Arukh from Midr. Yel. (above, note 163), the above version in MHG probably emanates therefrom. Also the remainder of the passage in MHG (till p. 636, 1. 11) is different from LR.

LEVITICUS: SEDER 98

143

it concludes with the assurance that God ‘will stand at the right hand of the needy’ (v. 31). Therefore we have an extensive passage in LR, c. 34.11-16, which resembles the chapters headed Ketubim in AB (as analyzed seriatim above in vol. I). In the name of R. Joshua b. Levi there is introduced the Aggadah concerning the importance of ‘the commandment about (the treatment of) the poor’; the neglect of this law is punished by 24 curses whereas its reward are 24 blessings. The curses are enumerated in Ps. 109.6 ff., with the reason for them stated in ANRT Ty wR ATM Ton Mwy tor Nd mwNK Ty”) v. 16 ("NJ whereas as a result of furnishing aid to the hungry and needy

(as stated in Is. 58.7: om

Fond aynd ow

07291

Nbr

‘21 ma Nan) 24 blessings are promised, 14 of which being listed in Is. 58.8-14 and the remainder in Gen. 27.28-29. The contrasting here of Is. 58.7 with Ps. 109.16 in LR, c. 34.12, is the occasion for an extensive Aggadic interpretation of Is. 58.7-14 taken up in LR. Finally attention should be drawn to JTS Ms. (infra, H. pt., p. 10) where the section to our S is introduced by a Pet. from 1 S. 2.7: "yn wyni wn '”; here the next v. is to be in-

cluded: in 71°72

OP MDvND

b 5 “py opo thus established

a tally with y in H (Ezek. 18.17).*%3* Indeed 1 S. 2.7-8 are cited by Yannai in his Kerobah (ed. Zulay p. 170, Il. 8-9).

SEDER 99 (26)

mn) ony. ow. NNN ON oOMwy) Own omy nN) 1D>N onpna nn mia pasa, Lev. 26.3-4.

oN

Haftarah: b>8sn yusnm aw onyow iaxn of, Isaiah 1.19; c. 8 and 12 have this beginning, but in both the end is missing. However,

c.

7, whose

commencement

is defective,

ends

with

Yet this would render the lection to consist of 1.31-2.1+5. 15 verses, unusually long for a TC H. One may safely assume that there was skipping; probably the very denunciatory verses 21-23 were omitted, and likewise vv. 29-30, thereby eotore the reading to the usual number of 10 verses. 766 LR, c. 34.12:

ova

(por

‘2a MII

‘9 3229 4x

sys

p'mda) ord 227

>) MI93 T'D TIDv yn Mddp a> aIDaRw -pyya ndp uy mis cnn DN Ee eta

144

THE TRIENNIAL CYCLE

Yannai in his Kerobah to the present S also lists Is. 1.19 as the initial v. of H (Ed. Zulay, p. 173, 1. 10). The same is the case in the Kerobah according to AC (published by Zulay, Zur Liturgie d. Babyl. Juden, p. 74, top) as to which see infra, H. pt., p. unv. S and H tally by means of the italicized words, in addition to the intrinsic. parallel of obedience to God’s will being rewarded whereas disobedience results in dire punishment. Just as in the initial v. of H it is stated that the latter is to be effected by the sword (1b>1~n ann), so in the course of the Torah lection ‘the avenging sword’ (nopi 27n) is listed among the means of retribution (Lev. 26.25). Furthermore, there is the promise in the S of God having His residence amidst Israel (v. 11: *nnn oD>21n2 Dw, cp. infra, p. 146), and the Lord’s house (i. e., Temple) as the attraction for all the nations in order to obtain there instruction of His Torah (Is. 2.2 ff.). Again, in the former, there is the assurance of peace established in the land, with the sword never to pass through it (Lev. 26.6), and in the latter there is the expression of the sublime ideas of mankind to ‘beat their swords into ploughshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn warfare any more ’ (Is. 2.4)! This will account for the choice of the above Prophetic reading.

STRUCTURE

OF HoMILIES

No Y topic with question and answer has been preserved. Citation from the Y section to the present S are to be found

in Arukh.

Thus s. v. pa

(Kohut, V, 78): yxaa

powad qa orn sna bea xbw ay porn Can ib) oan

1270573

2 nipna

(‘7.2 8p) Pea ns wt oDd ypwm any bw and s. v. anp (Kohut, VII, 229): pasa mann *7,panp os mpno pasnoam natn bea

MwWIMID DISS NN PNP 039 mpny paxn pro (7 1"D NAP) mdr (4 ,ow).

From the same section no doubt emanates the citation

s.v. ON 2 (Kohut, I, 110):

7s

¢nipna

ona

y3t0b°3)

67 See Jastrow, Dictionary, -np, who emends the text to read: ob mipno paNd onm ymwim> Dos4N8 AN panp 029 napnd paxn px onda ranp. See further, Léw, Zeitschr. f. Assyr., XXII, 84, No. 3.

monn pasa

LEVITICUS: SEDER 99

145

mbiy mNoNT 1D NTT nnN my’aa sms. Perhaps also the one, s. v. 71D 1 (erroneously omitted in ed. Kohut, VI, 26, and not recti-

fied in Krauss, o>wm qyayi npoin, p. 29085):

nwapa

(PTT Pw pwyr 7 IMs wey parvo byw vs (3° a"D ,'Tn) ew

AS ayyram awd

itn b:3

2 nipna

ox

(prow b's) sw.

In the Tanhumas the H is reflected throughout. The first Pet. (TB, Behukkotai, §1, T, §1) is from Job 14.15: oxInnN O®8 may edo mvy 1? Pm qs pwn 7poM 1° tallying on the one hand with on monxa mm in H (Is. 2.2, this in skipped part).*5* The point of keeping the Torah and the commandments (078 mon ns) ann ns qow ds pwran) links up again with Lev. 26.3 (q2wn °n)sD nN) as well as with Is. 2.3 (A-\n N¥N [YxD 7D). The second Pet. (TB, §2, T, §2) introduces Hos. 9.17: m>bsx ooo o°722 om Va15 1y Dw Nb°D; Which is in contrast to what

is stated in H: "19

oOnyow)

iaNn on (Is. 1.19) and yds iinzn

o°’i1ain >> (2.2), thus all the nations streaming towards God’s house in the land of Israel instead of the latter being wanderers among the former.*°s In TB, §3, T, §2, there is woven in

Haggai 1.10:7512°

aNb>

pasa

dvd ow ibd nody j> dy

being the opposite of the promise foretold in S (v7 Minn 75 12° Lev. 26.4) and in the initial v. of H Qbosn yasn aw). The interesting Agg. in this connection, in the name of R. Joshua b. Levi, that the gentiles ought to take measures that the Jews kept their law, instead of preventing them from doing so,'® is reflected by the promise in H that the ‘many peoples will come and say: Let us go up to the Lord’s mountain, to the house of the God of Jacob, in order that He may teach us of His ways and that we may walk in His paths.’ (Is. 2.3). There follows in TB, §4, T, §3, the item on Prov. 1.20-21: Anan yma msn ah

Sh)

fea?

minal

3 ale tae

Yohei

Zaye

marp

yan

maw.

"On 70x, affording by means of the italicized words a connection with H, viz. pasm 1°y 75 sp? (Is. 1.26) and ws .IDON1)....0N7 (2.2-3).878 In this homily the role of the Torah is dealt with, due to Is. 2.3: 71 771n NSN ]VSD D. Interesting 168 yy poy vo ppd ja AS Sxw iswMw> pyty mort pode bia TR mown pre yet xdy sum soy Seay tnx ans b> pow viny 72 purvaqwo'N nixon yo mx povan ty xox ,bxaw ns pan.

146

THE TRIENNIAL CYCLE

is the mention here of the custom of having the synagogue building occupy the highest spot in the city,*® thus corresponding to what is promised in H that ‘in the end of days the mountain of the house of God will be established on top of the mountains and exalted above the hills.’ (Is. 2.2). In TB, §5, T, §3, the topic is concerning God’s Shekhinah, which abideth within Israel (in commenting

upon

Lev.

26.11:

BDS>1nA

cp.

*NNH,

"I5wd

above,

p. 144) and which withdrew in consequence of Israel’s sins resulting in the destruction of the Temple. The Shekhinah will return after Israel’s repentance when God will return to his former locale, viz. the sanctuary at Jerusalem.%” All this is reflected by the glorious vision in Is. 2.1-5. And at the conclusion of the section here the peroration cites as a final v. Is.

59.20: ‘7 om apya yup

°aw5 1 dyn

p17x>

xm which cor-

responds to the v. in H: mptxa 7°32) Mp wpwor 11° x78 (Is. 1.27). Thus the above analysis reveals how the H has entered the web and woof of the Aggadot to the present Seder. The same is the case with regard to LR, c. 35. In §1 there is

a Pet. from Ps. 119.59: -pnay bx bin maw

> 37

*nawn where

there/isva tally with ei" 5 10) Wavieine1s22.0s ene re applies to the next Pet. (§2) from Prov. 8.32: °> iyow oa Any) Dw. > 377 WN, in addition to the verb 1yov as compared to onynw) in Is. 1.19.%°s In §6 the latter v. is cited expressly together with the following one. The topic of occupying one’s self with the Torah recurs several times in the Aggadot of LR, c. 35, due to Is. 2.3: 9 ATIN NEN JYXD 2D. Finally there is the peroration (§12, end) concerning rain (in connection with Lev. 26.4): wnpD

,oAa prxy

bax (oma prs 769 ya

pod

oot

oxsy

jody> ose

ow

rimyaw dS

sax) mu one mn

7

ona pyrED oD

oO yy onnDa wesw mp ops py Sw ana

nyo

cna peny ya aNwNra

qexn mops. Here the beginning of the v. should be added, viz. nynn wea spn (parallel to on ws12 in Is. 2.2). Indeed in Tos. Meg. 4 (3).23, wherefrom this passage emanates, we read: mmw (pna :)23 ¥"23) PAMD pr

Vy2 OyY

enna nya

wRia w vy by mana xbx.

reflects already the time

(during the Byzantine

The phrase mnwsia here period)

when

the Jews in

Palestine were not allowed to build their synagogues in such a conspicuous

manner. ww

TS

D1 NPIV

VIN

TN... aNM uN) mawn my? .qdin ony awn pry ja ody [mr]xa.

UN

"py

co’apn aoe Nos

LEVITICUS: SEDER 99 *NYA

MDAD)

OMS

NN)

,WOYyy mM

,7D42

IMs

147 mwy

mapn

sad

ony

VP 7373 Yow anya ow enjM 7973.77 This final v. (Ezek. 34.26) links up by means of *nyai with myaim in Is. 2.28 And according to the variant (see note 171), which has instead Joel 4.18, there is a tally in '7 map with '7 m3 7 in Is. 2.2 In Midr. Agg. (II, 65) there is found an additional Pet. from Prov. 3.11-12 where the sentence n°31° ‘7 ANN’ WN ON °D tallies with wan ony m°3171 in Is. 2.4, but the style of this homily stamps it to be of rather late origin."%8 *77 Subsequently there is inserted the comment on Lev. 26.3 in Sifra (ed. Weiss, 110c)*3 which again reflects our H; God desires that Israel labor

in the Torah

(an allusion to Is. 2.3: An

substantiation

Ps. 81.14-15

and

R¥N JY¥D 7D) and in

Is. 48.18-19

are cited, which

verses again have point of contact with the above lection. The latter fact is evidence for the prevalence of our H to the present S already in Tannaitic times.13$ SEDER 99a (26a)

TDI OFAN (N72 NS AN) pm? °m-a NS AN) JIpy? oA 21s yaxm, Lev. 26.42. 7 In MS. Vat. the reading is: ‘2717... ob1y> mv

Ms enn

yor pow r’myaw Bd

may mtapn dys snpdn ya pyow a's b’yd Sas yaa paso maony jjaa pase ma 2) nya. m2°3D) Onis *nny ,7I72 yx. is:

(mn ,'7 Sev) on poy OAT

But in MS. Brit. Mus. the final v. given

DY? NIA APs AM.

17209 oy maw mwy apn > 1 oNon bx a ‘A JD nvr jDbn ompna oN minyn yo °p2 nymd on yon xd oa ,a’my> ops qbw sta jobiya ara yor) 1amRv o’nyaw ppm }Don wa jpaxd 19 pron yby wrap mr ayo, 73 9018 NIT D1 TTINa @doy byw ww mxnd oippmw apo 134m ompma ox omens byy yyw omea71e vyoz wom vsa73 Sew +5 yor ry qnpas1 qoby am329 cmonsed nawpn ("y-" Np nn) 977 AUS 'y) pon iow tow? xdr noo xb pmyns pyo oRSRx? qytt bind om on obi ymxp b> mx iow) om Nd ond ar oas> sm jn ow Nim 497 3(o"—n" on"D yy mynd opony andy ("> ,'4 'an) obty> omady ond av >> qyod on bo mana

obdpy.74*

In addition

to their connection

with Lev. 26.3, these cited

verses, as italicized, link up as well with H; thus Ps. 81.14-15 with

Ves AT Dea.

oeey

(Is. 1.19, 25-26

Ton ymnawwa

JAws

and

Wo 1D)

m3533)

ToS

2.3); Is. 48.18-19

with;

3°D970

5.26 with yboxn pun

ONT

3170

ODED (to which

veN 1121... WI...

(Is. 1.19).

MDPINY

(Is. 1.19,

AED

should

npisa 27 and

onynwi

ONIN Wes

be added

v. 17:

Wah) ...onypys 2.2-3);

and

Deut.

148

THE TRIENNIAL CYCLE

A S here is rather strange as it involves an inauspicious conclusion of the previous one (No. 99), viz. at Lev. 26.41. Yet LR, c. 36, presupposes such a Torah reading since there is a whole section of Aggadot in v. 42 together with a peroration Of course such a S would render impossible the next ‘regular’ S at Lev. 27.1-2 (infra, No. 100), only a few verses subsequently. We would thus have another variant in custom with regard to the respective commencement of the lection following directly the one recited on the Sabbath before (viz. Lev. 26.3 ff.), with some starting at 26.42 ff. while others did so at 27.1 ff. The latter practice prevailed. As to the question of reading m372

mbbpi on fast-days (M. Meg. 3.6) and the possibility of LR, c. 36, consisting of homilies delivered on such occasions, see infra, [ob Ke

A

Haftarah.

On

the basis of the homilies

to be analyzed

forth-

with — the only criteria available —, it appears that the Prophetic portion commenced at Jer. 31.30: 'T o}k8) ONA OD? TIT mwinon?e oa ana ma om Syn ma ns ono, thus tallying with the same word ‘covenant’ in Lev. 26.42. The H probably continued to v. 36, skipping to 33.25—26 which verses continue the point of the reassurance that God will never reject Israel; in the last v. the Patriarchs are mentioned (Ss1w pny? o77aN yn), just as they are in the initial v. of S. At 33.26 there also begins a new S in Jer., according to some codices instead of at 33.15 (see Ginzberg, Introd., p. 49). Our H thus comprised 9 verses (31.30-36 — 33.25-26). For a similar H to S 70 see above, Vola p1530: There are several other points of contact between the present reading from Torah and Prophets. As against the expiation of Israel’s sin for not keeping God’s laws (Lev. 26.43), there is the promise of His Torah being inscribed upon the people’s heart, with all their transgressions pardoned (Jer. 31.32-33). The Exodus from Egypt and the acceptance of the Lord as Isracl’s Divinity is reiterated both in Lev. 26.45 and in Jer. 31.31-32. The comforting assurance that, even while in exile in the hand of their enemies, the people will not be rejected by their God (Lev.

26.44: "ny om22> onbyi xd n> nod

Nd) is still more strongly

LEVITICUS: SEDER 99a

reaffirmed in Jer. 31.35-36:...5>

149

1 nym anaw byw yoo

NOI (cp. further 33.26).

dxaw yar boa ps

STRUCTURE OF HoMILIES

In LR, c. 36.1, there is the Pet. from Ps. 102.26: ob D°pwA FP Awye nt. prxn7 which links up with the H v.:

mun?

yas

°3010

pan mbynbo

ov nw

wm on (Jer. 31.36,

cp. also 33.25).15° The next Pet. (§2) introduces Ps. 80.9-11: ‘0 yyon O° 1D corresponding to the event of the Exodus from Egypt mentioned in S and H (Lev. 26.45 and Jer. 31.31).29% This homily contains a series of beautiful parallels between the vine and Israel.'74 In §3 the comment is on Prov. 11.21: 7b 7

bop) Op

'T¥ yt

apy pnw ommas

yo npr xd corresponding to Jer. 33.26:

yur... ay mm apy

yor

(cp. os

yor

in 31.35-36).778 Ps. 80.9-11 and Prov. 11.21 were also employed in the section to S 68d, (above, vol. I, p. 520) which Torah lection, too, began with a reference to the Patriarchs (Ex. 32.13) as here in Lev. 26.42, thus giving rise to the introduction of the same Aggadic theme of the efficacy of ‘the merits of the Fathers’ (mas mt). However, there the H was different and the respective correlation of the Pet. verses not as pregnant as here, especially with regard to Ps. 80.9-11 (see above, |. c). Indeed the latter homily seems to have been transferred from here (LR, c. 36.2) to there (viz. ER, c. 44.1).775 Also the item on Prov. 174 About the same Pet. to S 103, see infra, p. 189. 175 In the latter place we read: n)y 77 ms ¥D DINDD ANN ,DISDD jDI NT

MMO 71031 yon onsen ya .('y ,'o '2) ub yr mM oa nII1aRA paywn opp) orn on bsqw 42 ,ono oxy dy myvn an Nn pI AD :D375D masa ibs ,onon by. The citation of Gen. 40.9 in juxtaposition to Ps. 80.9 would seem to refer to the Aggadah in GR, c. 88.5 (ed. Theod. — Alb., p.

108): "27 yron orrxDn yD. x aw idx 2255 JD1 MIM (cp. y"InmD w"D to ER, c. 44.1). However, this seems to me to be an unwarranted scribal insertion. What was really meant by the sentence ‘you furnish all the views expressed concerning it’ (viz. Ps. 80.9) was a reference to all the Aggadic applications of this v. as found here in LR, c. 36.2.75*

This is clear from the continuation

‘and at the

end you supply (the item that) just as the vine is living and is supported by dead pieces of wood’, etc., thus clearly alluding to the conclusion of the

homily here in LR:

mora piyy2 bxqw 42 ,and som owar oxy yy naywa mr yp1 mp

2) apy? oma NX NIN Ton jw? jw "DYN ,OMIaN (cp. the reading in Midr. Sam, c. 16, ed. Buber, p. 94, which is similar to that in ER).

150

THE TRIENNIAL CYCLE

11.21 in ER, c. 44.3, is curtailed as compared to the one here in LR, c. 36.3. Next comes in our section (§4) the Agg. on Is. 43.1:

byw? x11 apy JNA 1 wx 19 Anyi which v., in addition to the mentioning of Jacob and Israel common to our H (Jer. 31.30,

32, 35-36 and 33.26), also tallies with the latter by means of the phrase '7 708 7D employed three times. therein (31.34, 36, and 33.25).198° The whole point of the world having been created by the merit of Jacob seems to have been suggested by the juxtaposition in the H of the continued existence of the laws of nature and of ‘the seed of Jacob and Israel’ (33.25—26, cp. 31.34-35 and 36). The peroration seems to be contained in the statement in the name of R. Berakhyah (§6), to the effect that if the merits of the Patriarchs and the Matriarchs were of no avail, acts of kindness should be accomplished instead so as to merit God’s benevolence.’ There is woven in Is. 54.10: myaim wis O77 °D TE2n1D

WS

Yiyon

xb Taba)

geen

Vea)

33 y

qn

TDM

Advan

'3 linking up with moa in both S and H as well as with wv" os in Jer. 31.35 and mnonn in 33.26. But R. Aha differs and maintains that Zekhut Abot is to endure forever,!” citing Deut. 4.31:

nea

ns now xbdy gone xh qpp xb pods

om>d yaw) ws o’nona

4°n12k8.

xp

tn nina

In addition to nin as compared

to

in H, there is in this v. the reference to ‘the covenant

of thy fathers’ as in both S and H. From the parallel passage in Yer. (Sanh., c. 10, 27d) it appears that R. Aha’s statement should really be placed before R. Berakhya’s, thereby concluding 78 ADS

MIN

(pw)

“Da

Naw

12

.Awow

:>"x) AUDY

"DAD 7") ‘we wy ,oton mbypia spy “D21) oon

MAN

Soum qb

MDT

NT

ON

nw wiDNiw

ND) 727b1ON mya 1v19) OAT 7D TAA (na pain 7d syn. But from the parallel passage in Yer. Sanh., c. 10 (27d): tona 1pa3m 199, it would seem that the meaning of ton is God’s kindness (viz. to rely on it), thus corresponding to win NX? qnND “IDM in the cited verse.7’* However, the sense seems to be as stated above in the text, viz. that acts of kindness performed by the Jews will result in God’s benevolence towards them, or, in other words, their

own good deeds will constitute ‘the merit’ formerly furnished by the Fathers.77*

“7

TAN ‘oN

bx o> prow prs

odiyd jp

max mor odaiy>. This

reading would indicate as if R. Aha referred to some liturgical custom of reciting Deut. 4.31. However, a better reading is found in Tosafot (Sabb. 55a

oS Dxrewr):

127 oN

$8 > TIN NIT 7D) (MANA 9m)

OMA BDI

See also YSH, J. c.; 1m bx 02 'n21 (ams spoINd Jay) pat

obdrydn.

UN odiydy.

LEVITICUS: SEDER 99a

151

the enumeration of the various opinions as to how long ‘the merit of the Fathers’ is to be efficacious.” Thereupon R. Berakhyah commented that even if the latter failed, there is recourse to deeds of kindness in order to obtain Divine favor, citing Is. 54.10 which links up well with H. Thus we obtain the proper perora-

tion of the section to the present Torah lection. SEDER 100 (27)

at.

">

Nd>

0D wre

mwpi joqya,

obs

mons

Seow

on

by tat...‘

aa

Lev. 27.1-2.

Haftarah: 73 poy 223 nS jnn pn os WN

‘> aI nny? aI, Judges

11.30. This beginning is found in C 7, but the end is missing (also C 8 has a fragment of Jud. 11). Probably H extended to

v. 40 (thus 11 verses), but perhaps vv. 33-34 were omitted (hence 9 verses). There is a portion of Yannai’s Kerobah to the present (ed. Zulay, pp. 175-6), but the part indicating the initial v. of H is missing. In addition to the verbal tally of ‘vow’ in S and H, there is an intrinsic parallel though of a contrasting character, inasmuch as in the former are given the rules concerning vows of ‘souls to God,’ which involved only the payment of their monetary value (Lev. 27.2-8), whereas in the latter there is the sad story of Jephthah’s rash vow to offer to God as a burnt offering ‘whatsoever comes forth of the doors of my house to meet me’ (Jud. 11.31), a vow that resulted in the death of his daughter. STRUCTURE

OF HOMILIES

No Y question and answer have been preserved. Citations from the Yel. section to the present S are found in Arukh (s. v. way 3, Kohut, IV, 98, and s. v. pinqps, I, 240).%79 178 nop max NDI nd Ty; in Yer: nD’p max mdI AN

19 This latter citation reads:

qbo

2nipna

os

The first one

I" Ty.

AID

13705731

ap ox ware a 8*,(poas :b"s) caq¥ pIzTDNd prDoD 1» Iw DIDS Nowy spn oym by poreym an) .jnd pppoe qm .(arar anN) Tw. a7) *nNdw PIN

py) Na Jo rom I4¥ ns byw? 125 ppraop). Cp. the Y passage in YSH, Micah, §554, end, and TB, Bammidbar,

§2 T, §2.

152

THE TRIENNIAL CYCLE

reads:®° cay OD AWN TWIP PNpNa oN FIDA 1370772 4772 nnaw apy :apy’> n’apm b's aby wpe wow NID 2 9 TDR. Concerning this statement see GR, c. 81.2 (ed. Theod. — Alb., p. 972), and T, Wayyishlah, §8, to S 32b (above, Vol. I, 280-81). Also to our S there is in LR, c. 37.1, a reference to the cause of Jacob’s delay in fulfilling his vow. One. may therefore venture to suggest that the same Y topic as in the case of S 32b served From the here, too, because of the item of obvo wwe atin. instance of Jacob there was a transition to the present S, with the emphasis on being careful to carry out one’s vow, similar to the Y passage in YSH, Num., §784, as applied to S (infra, p. inc.). The continuation would be the Pet. from Koh. 5.1: aw pbun xd tnup 31137n > “ws dealing with vowing as in S and H. This Pet. is found here in LR, c. 37.1, and indeed also in T, J. c., to S 32b, following immediately the Y topic mentioned

before (cp. also infra, p. 153). To continue with the section in LR, there is another Pet. (§2) from Job 34.11: o7% byD °D

myyso”

ws

msi 1> obw, thus linking up with ws in Lev. 27.2

and in H (Jud. 11.39: y>s my nd).2°* In §4 the story of Jephthah and his vow is introduced, leading down to the peroration

which

terminates

with

Ps.

116.18:

‘in

obwss

‘mS oqp,28

again linking up by means of ‘vow’ with both S and H. When we turn to the section in TB, Behukkotai, §§6—-8, T, §§4-6, we are confronted with homilies that presuppose another H, although the story of Jephthah and his daughter is brought in (TB, §7, T, §5). Neither the two Petihtot nor the peroration offer points of contact with the Prophetic lection from Jud. 11.30 ff. It seems that there was raised objection by some to 0 Num. 21.1; there, too, vowing is mentioned About this S see infra, p. inc.

81 The following sentence: scribal addition

thanking

God

(v. 2: 'nb 372 Syne a7).

110n ddiys »> ayw vd ‘nd rm for His kindness

TIN

is a later

on the completion

of the

copy. Indeed in MS. Vat. Ps. 118.1 is cited (without m1») on a separate line (in the middle) followed by another such line with the rubric: nbon

739 $3py7 xn. Accordingly, from ‘121 117 is the colophon of the scribe. Cp. further the same peroration to 77a (above, p. 46) where, too, Ps. 118.1 is omitted.

LEVITICUS: SEDER 100

read in the reminder of in the Bible different H

153

Synagogue the bitter story which was an abhorrent the practice of human sacrifices, so much denounced (cp. the opposition to the Molokh service). Thus a was selected, viz. 2 Kings 12.5: wx owapn ADD 95

my? awe ps b> 1D4y

niwb)

ADD WR IY ADD ‘m7 ma NAY

ma wanb wrx ad dy, thus tallying with niwp1 Jo 1ya in Lev. 27.2 (also D2 is mentioned several times subsequently). The lection probably comprised verses 5-13-++17 (10 verses). Hence we have in TB, §6, T, §4, the Pet. from Ps. 89.7: »» °>

ods van ‘no apt ‘nd

iny?

pnva, linking up with Jorya in

S and 1qy in H.2"* The next Pet. (TB, §7, T, 5) introduces Prov. 11.30: pon niwp: mprdi on yy pts oD, affording the contact with both, S and H, by means of miw53.7s In this latter homily there is developed the theme of Jephthah’s vow, and towards the end there is woven in Jer. 19.5: omy xb 108

725

Sy andy

#5)

cnnat xh) which is in contrast to 7YN

wos a5 Sy aby> in the initial v. of H. Finally there is the pberoration (TB, §8, end, T, §6, end) which introduces verses containing the verb 77y"® thereby tallying with S and H (as in the case of the above initial Pet. from Ps. 89.7).23* Thus the analysis of the Midrashic data to our S reveals the existence of two Prophetic readings, with the first one (Jud. 11.30 ff.) represented in LR and probably also in Midr. Yel. (above, p. 152), and the second one (2 K. 12.5 ff.) in the Tanh. section.?4* The former one prevailed, as is evident from the Genizah lists cited before. Herewith concludes the examination of the Sedarim, Haftarot and corresponding sermons to Leviticus. We proceed forthwith to the discussion of the next part of the Pentateuch.

MI sn"apT DN 182 :b"y) snow orm na'ayp ons bxp uN OD 7y 3 7a (ainsy Fiay Swnxp anpn 'w) "> ("> qiaysd oreo ,jnby i> aoxv (mn oy’> ‘an) m7 cod cwNT joa MwI as Ta ynbyouw? Jrayn WM.

NOTES

BY SONNE

ON

LEVITICUS

«This, in my opinion, is a case in point exemplifying the “magnetic field’? suggestion which would allow us the search for the main link beyond the limits of the H proper. In fact, we need to extend our exploration to a couple of verses before the beginning of the Haftarah, namely to Mic. 6.6-7, and we hit the very topic of our S: ...n1>¥1ya D7pNn... ‘7 OTpN mp3

o°5>~

>pb5xa

‘an oxan.

Here we have the center of attraction through

which the whole area is linked up with our S, yes, with the whole book of Leviticus. This becomes transparent in the last Tanhuma homily on Leviticus. There the cited Micah passage serves as a means of connecting the

beginning of Leviticus with the end:

by

inbonmny

...7’apm >"N... D7P8 7D3 ODI

35 yin...niladp

Aere)

Pay

NINA

Ay 1eeenny

s

nipixn yo NOI...DID B°9p™ "9 O98...9B pS Ttappears clearly that in the mind of the homilist this passage of Micah puts its stamp on the whole book of Leviticus. No wonder that whoever was looking for a prophetic reading based on a verbal link with xp", could not fail to be attracted by the Micah verse 6.9: 81 p> yd 'n dip. 2 The twelfth benediction may begin with o-tmwn in the earliest fragments

available, yet in the Tannaitic and earlier Talmudic

sources

it is, to

my knowledge, never referred to as o'-IDwHA nD73, but often either n2d73 moron (as in our Y passage) or, less frequently, ott yDn nDd73 (cp. Yer. 1. c.) because of the conclusion:

(O°ywn)

O° 7?

yDD)

DANN

Taw.

One might be tempted to suggest a link between o'ynm no73 and our S based merely on assonance: JN¥M 1D) 7pan ]» moman 7» (Lev. 1.2). If we insist on a link with H, I would consider a term such as 218 or yw. a more suitable link than the verb 1mv. The Micah H, indeed, can be linked up with the Minim-benediction by means of ywn (three times in vv. 10-11) as well as by means of *nans (Mic. 7.8: last verse of H).

There may also be a subtle reflection of our Y topic — that of proselytes being more acceptable than Jewish heretics — in the first v. of the H. The second clause of the v.: 72” N71? mwIN is interpreted by the Karaite Yaphet b. Ali (cp. Ezra a.l.) as qov x “those who fear Thy name.’’ So

does Pseudo-Jonathan:

sovb pons.

Now according to certain teachers “7

own are identical with ptxn '11— “‘proselytes of righteousness” (cp. LR. 3.2). Of interest to our Y. passage is Tosefta Ber. III1.25: o%3°9 bw bby 17¥175 4wa (generally corrected: 1?>yw1p >bwa, cp. Lieberman, Tosefta

Ki-pshutah, 1, 53-54) opr 5va 0713 bw. We have here the same juxtaposition of “‘heretics-proselytes” as in our Y homily. 154

NOTES BY SONNE ON LEVITICUS

155

3 The proposed H contains really no reference to sacrifices, nor could we find any reference to this topic in the whole chapter 48 of Isaiah. 4 Here again, as above note 1, the exploration of the area of the Y Halakhah reveals a close connection between the following items and the first portion of the Y homily. The Y topic, as stressed above, is clearly related to M. Ber. V. 3, dealing with a reader who erred in the recital of the Amidah. There the statement of the Mishnah that such a reader should be replaced by another one is followed by the exhortation: ‘And in such a moment

(occasion)

he, the other reader, should not refuse the honor’’

(xb)

nyy AMX 7270 wn), the implication being that under normal circumstances one should first refuse honors. This is indeed expressly stated in a Baraita 32.05 sox mann vb aaiyn. Now the topic which follows im(Ber. 34a): mediately the first Y portion is that of Moses having been rewarded for his refusal to accept high offices. In other words Moses is styled as a ]27D, one who refuses honors and runs away from leadership a770vm jo na. There could hardly be a better continuation of the first portion of the Y topic if we only bear in mind its close association with the warning }270 sm xb myy ANIN3. I would suggest the tally with the Micah H by means of 078 4b 70 (Mic. 6.8) in the proximity of the H. Through the same term 07% the Pet. is linked up with S: ap °D onn. © One could find a verbal link in the Micah H: 7° 0n “aw (7.2). If we further apply the magnetic field pattern to the Pet. vv., and consequently admit links with the area of the cited Pet., it should not be difficult to perceive a

resonance of the Micah Ton nanxi (Mic. 6.6-8) 7S Dep mpm (Pss 7 By the same means

H area: b5wp nwy OND...’ OTP 7s in the area of the Pet.: JNo> poo YbwYD1 PIX 89515). of “righteousness” and ‘‘justice,’”’ the peroration tallies also with Micah H through v. 7.9: 1npa¥a ANTS 7 BVDYD APL A still closer link can be found in the H area, i.e., Mic. 6.4-5: -pipd nbws

Teh

Pony Woes. Te. 8 There is of course a much better link with the first v. of the Micah H by means of 'n and 1p (cp. author’s note 16). The periphery of the Micah H (6.1): 7b1p ...myoun qx '7 Ww... 1ynw offers a still closer tally with Ps. 103.20. 9 The end of the Hos. v.: 29 7°* 2 i591} ym forms a contrast to Mic. 6.15: 7°? manvn xdv... axpn Nbr yon. % Assuming that Prov. 25.7 forms a new Pet., the immediate area of

the Micah H (6.6): tally with rate Pet., discussed refusal to

210

mp

o78

7%

7°17

would provide a perfect

75 19x aw °>. But I doubt whether it really was meant as a sepaand not rather as a supporting piece to the Pet. from Prov. 29.23 before. The latter, as seen above, has as its main topic Moses’ assume leadership. The same idea is implied in the midrashic

nterpretation of Prov. 25.7 (cp. TB. W.§2). 11 This seems forced. I would rather suggest a graphical and phonetical

156

THE TRIENNIAL CYCLE

link with S as well as with Micah H by means of xp and sp respectively. We should bear in mind that in the Palestinian idiom the Aleph was often dropped so that (&)7p" and (s)7p’ (H) could well tally with 1p >). This is especially true with regard to S, since the Masora remarks that the Aleph of Wayyikra is a small one (s7yt 'x) and could therefore be disregarded. 2 The peroration seems rather to be linked up, intrinsically as well as verbally, with our S. in contrast to ‘‘this world” where the Lord spoke to

Moses solely Q> bs 'n 727°) nwo dx Np), “in the future’’ every flesh shall see that the mouth of the Lord has spoken (127 ‘1D 1D wa $3 ANN). As to the lack of a link with H, we may take into consideration the following: Admitting the pattern of the homilist to connect the S. with the Pet. through the intermediary of the Haftarah, it [is] reasonable to assume that such pattern was followed only when the Pet. v., or the peroration v., was taken,

as usually, from the Hagiographa. The preachers might have felt some hesitation to ascend from the lowest level, that of the Hagiographa, directly to the highest elevation, the Torah, leaving out the middle link the Prophets, in the hierarchal order. But when the Pet. v. or the peroration verse was taken from the Prophets, as in our case, there seems to be no reason why it should not be connected directly with the Seder. 3 Here again, since the link with S is manifest and the Pet. v. is taken from Jer. there seems to be no reason why we should search for a link with H. But even if we insist on such a link, one might suggest Mic. 7.6: ] 2 ax bain tallying by contrast with »5 14°p> yan. 4 If Is. 44.26 is to be treated as a separate Pet., one could surmise a

tally with Micah H by means of *n»op

‘nbp2 2, (7.8). A still more suitable py? mp si 7921

link could be established with the area of the Micah H (6.5): oyb3a

o>y

ims

my

1»>850.

no

pba

which

tallies with

Is. 44.26 by means

of

nyy}

Moreover, Mic. 6.5 tallies intrinsically with Is. 44.25 — im-

mediately preceding our Pet. v.: $$im> 0°901p1 oa mins 15D, Balaam being the prototype of a opip. But since the Pet. v. seems to have no connection with what follows immediately, it is possible that the v. is here out of place, and originally served as supporting v. to Pet. LR. 1.1 (— JTS, §1) where vxbp is explained as meaning Moses. The passage of the JTS will be discussed in our note a. I. *s It also tallies with the Micah H by means of: yrin... yawn xdi boxn ~yypn N21. Besides the common verb bax the whole forms a contrast to 7:13

map Sox? mann.

© Concerning the text of the Midrashic passage under consideration, cp. LR ed. Marg., p. 69, v. J. and notes to 11.4—5. Though generally referred to as evidence of different Sedarim in various localities, I doubt whether the story really speaks of a local Seder in its strict sense, namely as beginning of the Torah reading. We should bear in mind that very often the second verse of the S, not the first, was taken as point of departure by the homilist. In such case the second verse would be con-

NOTES

BY SONNE

ON LEVITICUS

157

sidered, for homiletical purposes, the “heading of the S’’ (1p wx). This is manifest in Yannai’s compositions where the second verse forms a counterpart to the first in the structure of the Kerobah. In certain cases the ‘‘heading of the Seder,” for homiletical purposes, extended also to the third verse of the Seder. And this seems to me is meant here by 770 wen. V. 2.3 was designated as point of departure for the sermon, though the S proper started 2.1. R. H. b. Aha was therefore asked to find a Pet. which would be linked up with the third verse of the S, which he did. On the other hand there is one conclusion to be derived from this story

overlooked by most scholars, viz. that the Pet. verse was supposed to tally verbally with “‘the heading of the Seder.”” Indeed R. H. b. Aha’s improvised Pet. contains the word onn’ which tallies with naman.

7 A better tally with S is: 92 xbo (H)-+1x0p nbn (S). 8 Cp. LR, ed. 79 It should be ed. Margulies, v. J. 20 Cp. LR, ed.

Margulies, p. 60 editor’s note to line 2. noted that the word 701 is missing in some a. 1.). Margulies, p. 72, editor’s note to line 4.

21 The A seems to have overlooked

Mal. 2.5:

0°» na

ons Ann

MSS

(cp.

cna

(H,

according to the A, extends to 2.7) which affords a tally with o°»na opbn. 22 According to our point of view the use of v. 32 as linkage does not necessarily imply its inclusion into the H; the entire area of the

H may be

used for this purpose. 23 This H is not recorded in any list known to us; it is only a plausible suggestion made by the A based on the premise that a link with H is indispensable for a Pet. no matter how close its connection with S.

24 We should include also Ezek. 36.27: on?’#y

mind

mnwn,

nms&

‘vpwn) 195n *pna wR ne oN

YY)

and we will obtain a fitting link, by way of contrast, with S:

ney.

mivyn

xd

wR

‘nm mxD SoD Nunn 1D wD).

2s A survey of the area may help us to find some link between Pet. and H. Indeed, Job 34.29 y»w7» »»1 ypw im forms the conclusion of the main theme of the entire chapter which is best formulated in vv. 11-12: by» °3 your? xd dx ome AN...15 obv> oq, namely that of just retribution for man’s deeds, and this is also the leading idea of H, Ezek. 18. 26 There is also a close relation between Koh. 5.1 and S. Indeed, baan bx

+p by may well refer to Lev. 5.4: yrnb oynawa xvad yawn 1D wb) IN. 27 It should be stressed that the main connection of this Pet. with S is not the common term 7bxs alone, but rather the whole phrase 1¥ 5) Nnw

3°27

»51

yow?

abs

which echoes beginning of S:

Typw1...¥53)

s>a> xb on...758 5 1p. Accordingly the link with S should be regarded as the main one, and the H tally as subsidiary. 28 Here again the Pet. tallies with

S not only by means

of 7y, but also

through 7°>nbw3 nin°’57) which resounds o°nDdwa3 noad. 29 The middle of the peroration reads: 7°7...771N7 NN 1O*pw baw bas bypm n&® D2ynw.D 7°71 7X MNT TD which seems rather to reflect

nbx dip nype in S.

158

THE TRIENNIAL CYCLE

3° In substance Jer. 7.21-28, 9.22-23 evolve almost the identical theme as Mic. 6.6 ff., and there seems to be no compelling reason to substitute the latter for the former, the less so since Micah was used in S 74. 3t See our remarks a. J. 32 The main connection

here is of course with S: nbiyn my

6.5). The Midrashic paraphrase of the Pet.:

xb

>n7°7

(Lev.

qnyi

janp wpap vn

1d

?>S a*3p°y bxa%nd 1018 seems rather to echo Jer. 7.22: x? 02 ...mday matby ...onnat (I spoke not... concerning sacrifices). There might even be some token link with the area of H(J) by means of n> pwn nobn> (Jer. 7.18, only 3 vv. remote from the beginning of H). 33 By the same token Is. 61.8: p> vo ams ‘7 738 72 is connected H())} viz Jer. 9.232 no PD ange yeaa Nik. 34 The theme of humility is also inherent in the H(J), viz. Jer. 9.22:

sey Soon bx... sam boon bs... 09m Sban On. 35 The same holds good for Jer. 7.22, 9.22-23. Moreover, there is also a verbal tally by means of the verb yan (9a n—*N¥5N). 36 A still closer relation is manifest between Hos. 6.6 (nx 5n 170n)

and Jer. 9.23

Q@nxoen

nbxa...3D0m

my).

37 If we take into consideration also v. 11, immediately preceding begin-

ning of S, we obtain another link by means of ndiy (ob1y pn—aobdiy

»n7d).

38 Judging from',the entire homily, one gets the impression that its struc-

ture is based on the contrast of mm —ar (mann ar pwbar Sawin ar pwba). The main link is therefore 1 at the beginning of S. The homiletical function of the word ar is also manifest in Yannai’s composition

17053

(PY, p. 126, bottom):

99 oanpd / ara ipmin on °2 / arab men 4a a // ar day nxowa iYy

mt.

39 It seems to me that the main tally is 725

38 > JrnN aa tor bd (Lev.

6.11), preceding immediately beginning of S. Indeed, the conclusion of the

homily reads:

nisanpa

b>

1*>b318

1°331

718

4D which clearly

refers to Lev. 6.11.

4° Cp. LR, ed. Margulies, p. 172, editor’s note 8. 4* Here again the main tally, in my opinion, is with S, viz. by means of

wai ams.

Similarly Yannai (PY, p. 127) cites Is. 38.19 (... yay oad ax)

as a supporting verse to beginning of S. (1221 }7M }a7p 71). 4 Cp. LR, ed. Margulies, p. 173, editor’s notes. 43 The derivation of the H from the Midrashic material is ingenious and convincing. In view of the fact that most Petihtot are linked up with H by means of the term oo which is also common to S, we may consider most

of the Petihtot dependent mainly on S, and secondarily on H. The only Petihta primarily dependent on H is that of Prov. 14.19. However, even here S is not entirely out of the picture. We should bear in mind that our S, dealing with peace-thanksgiving offering (Shelamim-Todah), is preceded by the section which deals with guilt offering (Asham). Now in the mind of the homilist the juxtaposition of Asham-Shelamim in S is reflected AshamRezono (1117 ow par owx pd ody) in the Pet. “4 Both vv. contain the term nbw common to S and H.

NOTES BY SONNE ON LEVITICUS

159

4s We should of course include the first half of the verse: 471n bipa vam) mnats which links it up with mtn nar in S. 46 The whole ceremony of the initiation of Aaron and his sons as described in our S is alluded to in the first verse of H. There is also a linguistic tally

between H (}739 °%...1ms "nn3) and Lev. 7.35 (ova... ;anN nnvp met »>5 ym95 om apn) which remains in the area of our S.

47 There is also a secondary tally with S by means of the verb 27p (Lev. J778 nk nwD Ap), and anpn in H). 48 The main link, as rightly pointed out by A is H, but there is also some connection with S by means of 12 which appears repeatedly in our S. 49 Ps. 48.15 may tally with S by means of the word obiy which occurs in Lev. 7.36 (...ob1y npn). This v. refers to the ceremony described in our S. and might have been considered by the homilist as part of the S. Cp. above

8.6:

our note 46.

5° Cp. LR, ed. Margulies, p. 195 f., editor’s notes and references. st It should not be overlooked that the Pet. tallies verbally with the beginning as well as with the end of S: ya ny) jany m8 np—ornrpd;

1nion

xdionqowe ny ontpwi— nid.

52 ] surmise that the reason of its removal from ‘‘head of Seder’? (w7 N717D) was the fact that Lev. 9.2 (b:y 75 np) became closely associated with the “making of the (Golden) Calf.” Already in the Tannaitic period (Sifra) it was commented: biy nwyo Sy p21).

“‘Let the calf atone for the making of the Calf” (b3y > Now, there is a ruling that the second part of the story

of the Golden Calf (Ex. 32.21 ff.) where Aaron is the target of reproach, should be only read in the synagogue, but not interpreted, or preached on

(cp. Tosefta Megillah, 4, §36): tos... 77 19s) ,oranD xd) Spi orwn day Awyn mey aws Say my... yams mya o>... m>o oxpn poy mean op... pans bs aw yams). As long as the connection between Lev. 9.1 f. and ‘‘the making of the Calf” by Aaron remained within a restricted circle of scholars no objection was raised against our S. As soon, however, as such association penetrated into the popular circle of interpreters (cp. Pseudo Jonathan a./.), it was thought that the rule of the second part of the story of the Golden Calf (bay avyo *wn) should be applied also to Lev. 9.2, viz. not to preach upon it. Consequently, the passage was considered unfit to be ‘‘head of Seder” (x77 v4). 53 Here we have a typical example of the magnetic field pattern. The entire chapter echoes our S, but the last v. is taken as point of departure because of its linguistic tally. 54] doubt whether this Midrash falls under the category of and 7»

piym jo nbyob. The formula is generally used when the topic of the new S seems entirely disconnected from that of the preceding S, and poses the question: What has the one topic to do with the other (arb mr pay mp D1)? In our case no such problem exists. The present S continues to evolve the topic of the preceding S, viz. the description of initiation ceremonies of Aaron and his sons. What we really have here is nothing but the usual pattern of linkage with the area of the S. Koh. 8.5 (mx 1p) tallies with Lev. 8.35 (an7n%n

THE TRIENNIAL CYCLE

160

'a napwp nsx). The latter gravitates towards our S, and is considered as a part of it. ss The last v. of S (Lev. 9.24:12771 oym b> 87) may afford some link with (addinb —) orydind onnox, since o%bin corresponds to 127. s6 The peroration seems to refer mainly to S, Indeed, Lev. 9.7 affords not only a verbal link with the peroration by means of nxwn, but also an

ni2a9p

intrinsic one.. As a matter of fact,

°7°

by ond

1531

OYT

JAP

o79y3,

J? ywd

AND

N17

and forms a contrast toit. 43.25:

mys

In2

ab

in the peroration is but a paraphrase of

AR

AKI

YDIN

799K.

In coniparison with such close connection the H link appears rather weak, and should therefore be considered as a subsidiary one. 37 We should of course supplement the second half of Prov. 9.1 (naxn ayaw

mmpy)

which

tallies with

Lev.

8.35

(nyaw

iawn

ayio

bax

nn)

op’), considered as part of our S (cp. our note 54). 88 There is a point of contact with S by means of Tamim (... on 72) oy) which echoes Temimim (Lev. 9.2). The area of H (Ezek. 43.22—25 — only two vv. removed from H) affords the same tally by means of o'»n or onDn. 59 There is no need for such forced tally. The point of contact with S as well as with H is obviously ppy, synonym of j. This identification of poy is given in Joel 1.5: p» oy Sy 72» nw $3 Idd Which v. forms a contrast to Joel 4.18 cited in the peroration. 60 Like in all other Petihtot to the present S, here too the link is formed by

means of ] or its synonyms. On the basis of Ps. 104.15: ux 3135 now? pn, 235 nnpvw became a synonym of }», and afforded a link with S and H. Jer. 15.16 is then interpreted homiletically that the word of God was the substitute wine (aa> nnow) which was prohibited to Aaron and his sons. This holds good also for the following Pet. from Ps. 19.9 where ab -nnwn is linked up with 7. 6t In view of the fact that the Y topic is so directly and intrinsically related to S, a verbal link with H can be dispensed with. If nonetheless we insist on some token connection with H, I venture to suggest that the homilist might have taken the word nya in Is. 40.16 in the sense of sya, the Aramaic

equivalent of noma.

The term 7’ya for cattle seems to have appealed to the

Palestinian preachers

first v. of H:1n’nm1 6 The same

(cp. PRK, ed. Buber, p. 58a: vya bos -pya mx).

7y3

The

ps would afford a link with “cattle and beast.”

tally, by means

of 71x, exists of course also in the corre-

sponding passage of Is. 40.18: y71x ADD... amta Ax which is but a variation of Is. 46.6.

6 The link by means of odiy is unlikely. The Hab. Pet. starting 1ny O71] an AST py 17?) is best linked up with Is. 40. In the first place, by means of on (Is. 40.17: 11 p> orm 49). The term yrs affords another link with H (Is. 40.22-24) as well as with S (paxn by -wk apnan). The most striking tally, however, one finds outside the H proper, but within its area,

i.e. Is. 40.12: lable, Soe

2S)

pasa

apy wdws 93) op bywa

SIGHSTS) Shiawe

34”

>» which reechoes in

NOTES There

BY SONNE ON LEVITICUS

is also a link with

S (Lev.

11.46-47:

...noman

161 nain

net

...nbaxim nn... pa danb — last two vv. of S) which is reflected in the

second half of Ps. 40.9 in my stomach).

(yo sina

7n71n1— Thy

law concerning the food

°s There seems to be a better connection with Is. 40 by means of the particle °p, expressing a rhetorical question. As matter of fact °» is a favored figure of speech in Is. 40 (cp. vv.

12, 14: jon °» ;770 °» in the area, and 26:

mx x12» in H proper). 66 Ts, 66.17: “inn qwa °>D18 is so intimately related to our S that a tally

with H can be dispensed with. If one still insists on such a link, we may refer to Is. 41.1: manp vpwod i4H>. 67 By the same

or with Is. 40.28:

token it is also linked

ny nw

up with

Is. 40.21: ,ynwn_

nbn,

xd ox.

6° The theme of the future kingdom of God resounds in the entire chapter of Is. 40, and no specific verbal link is needed. 69 There is no denying that to a certain extent Is. 46.1 ff. would afford smoother links with the various Petihtot than does Is. 40.16 ff. But this is hardly sufficient ground to introduce a new H, not otherwise recorded. Is. 40.16 ff. accounts,

as we

have seen, for most

of the Petihtot; others are so

closely related to the Seder that the preacher might have felt free to dispense with H link. Moreover, we should bear in mind that Is. 40 and 46 evolve partially a common theme, consisting in the attack against the worship of idols. It is thus well possible that in the mind of the homilist the two chapters became welded together. In this way, though the H was taken from Is. 40, the preacher might have used as linkage some vv. from Is. 46. We are far from having established the validity of the suggested H from Is. 46.1 ff. 7 Cp. Buber, note 33. = The peroration verse:

mnow

'n2...150"

(Is. 29.19) seems rather to echo

Is. 9.2; mmown nbtan 713m n*29n which is outside the H proper, but remains within its area. 2 This faint tally could hardly have been the source of inspiration for the homilist. In all probability the center of attraction was vv. 8-11 (7? *2DvN OPN Moya... naxy) which speak clearly of the formation of the embryo, and are thus intrinsically connected with our S speaking of the birth of a child. There is also a linkage between the last v. of Job 10 (ni0>b¥x oto xb1) and the first v. of Is. 9 (mwbx pasa av) within the area of H. 73 This Pet., like the preceding from Job 10.12, contains a clear reference to the formation of the embryo, and is consequently directly and intimately linked up with our S, so that a link with H may not be compelling. One

may be satisfied with the assonance of nr—

yn.

74 We may add that the numbers seven and eight form only a subsidiary

link between Koh. 11.2 ff. and S. The real point of contact consists, in all probability, in the term y71 which occurs in 11.4, 6. mybpn qos in v. 5. 75 We have tried to show that the linguistic links with H were not neces-

162

THE TRIENNIAL CYCLE

sarily the main instruments which effected the connection of the Petihtot with S; in most instances they seem to have been of secondary order. 76 The suggested H from Is. 5.7 is at best a plausible and workable conjecture, and I would hesitate to call it an established fact. There are, in all probability, other prophetic passages which would also account for all the homilies to S, supposing that such links are indispensable. Let us take, for example, Hab.

1.7: 88

1N 81

WWD

1200 NNN

OVS which tallies with S by

which could also be linked means of nxv, or Hab. 2.15: jnon mp0... up with S through nnpo. In either case we could consider the entire book of Habakkuk as the area of H, and it would homilies, their Petihtot and perorations.

be easy to account

for all the

Let us take the first suggestion, Hab. 1.7.

1) Pet. from Job 28.25: 7703 Es,

GOR

VARY

72n

om Spyp mid mwy>

is reflected

Saka a) Sits)ME

2) Job 38.25: nibp rotm> 4271 tallies with Hab. 3.10: }n3 o1n {> Up: 3) Job 34.11: 14 abv» ons bya >> tallies by means of bya with Hab. 1.5 (oom.

bya

Sys») and 3.2: (ow arpa

1by5).

retribution in kind is often implied in Hab. T1903 cp. also 2,12,.10, 17).

Moreover, the theme of

(cp. 2.8:

...n1¥w

aAn®

75D

4) Ps. 75.8: 13) wav ombs oD is linked up with Hab. 1.7 by means of 1ODWD, 5) Ps. 5.5 yr qay xd ans yor yan bx xb o> is linguistically and intrinsically linked with Hab.

1.13:

yw

ybaa

voan

nod

yn

nig it»

oy

np.

6) Peroration: (3" ,2"0 'v) wapn oy ond iwip)... Ooms wapn TN is reflected

in Hab. 1.12:°¥3p ond 7) Prov. 19.29: ovaw

‘nm otpo one Nba. oxdd ona tallies by means of vev with Hab.

iNethy

Thus the Hab. suggestion would also do justice to all homilies, though, it must be admitted, in a less satisfactory way than does the H suggested by the A. We should bear in mind that many of the known Haftarot do not present the best possible choice from our point of view. 77 It should be noted that the real tally consists in the combination of myaand may (8|73 AIM WIA ART [S]—1n785 781 ne Po [H)). 7 T wonder whether the two Sedarim were not originally established as alternates for the same Sabbath. The choice might have been left to each congregation, or perhaps to the individual reader. As a matter of fact, the halakhic Midrash (Sifra) unites both Sedarim under the heading of ‘‘Section of Plagues” (oy217 xnb:Dn). Such division is also reflected in the redaction

of the Mishnah which contains a “Tractate of Plagues’ (ayn noo). It is therefore possible that the H was meant for the section of Negaim no matter which of the two Sedarim was read. Indeed, in the Agadic field the topic of Negaim was that of suffering (y710»), its origin and meaning, and Is.

NOTES BY SONNE ON LEVITICUS

163

57.17: “For the iniquity of his covetousness was I wroth and smote him’’ seems a most fitting motto for this subject. 79 The same holds good for the Tanhumas

and LR; neither of them has

any homily on S 83, and probably had no S at Lev. 13.18. We should therefore hesitate to assume a new H for these collections. 8 This is one of the most persuasive suggestions made by the A. aiming at introducing a non-recorded new Haftarah.

We, nonetheless, shall see that

it remains a most plausible conjecture, but is far from being an established fact. As to the Y topic, we may be able to find some connection also with H from Is. 57.7. Indeed, we need only extend our search for contacts to the immediate area, the verse preceding the beginning of H, viz. Is. 57.6: nb >

Apr mab xbd1 aw odiyd to establish a connection with the Y topic by means of the underscored terms (82

051y)).

True the tally suggested by A. is

much more transparent, but that is not enough to make it an established fact. §t As realized later by the A. (note 74) Is. 57.17 (@n5xp iyxa jya), and we may add also Is. 57.16 (V¥x px ob1y5 wb >) afford a perfect link with the second half of Koh. 5.5: ondsa »xp md. 82 The second half of Mal. 3.16 (yow*1 'm ap) is reflected in Is. 58.9 (may? ‘mM SIpN Is). 83 Is. 58.3: ytn xb) iwi ay affords a clear contrast to Ps. 139.2, besides

a verbal tally. 84 We should include the second half of Prov. 18.21 (apy> nbmi q>nbosm) which tallies with Is. 58.14 (mrp b5x° mans). This verse cluded in the H; if not, it surely belongs to its area.

may

still be in-

85 Intrinsically the peroration tallies better with Is. 57.17-18. Indeed pawn) prone is but a paraphrase of INDIN) °N"NT VIII TIN) cnD¥p. There may also be some linguistic tally with cited v. by means of Is. 58.11 (x10) oD).

86 As realized later by the A. (his note 74) Prov. 6.19 (a0 nbwn) is re-

flected in Is. 58.4: wixn mxpi ad. 87 Ps.

34.13 ff. tallies

better

with

Is.

58.2

by

means

of

(377

nym)

])¥)n°)—so A. in note 74. If we include also v. 15 (p77) 019 wpa), we have a ready tally with Is. 57.18 (amnph) pnb 1 dw o1dw). 8 We should include the first half of Job 20.7: 128° mxi5 bap, and we obtain a perfect contrast to Is. 57.16: yx ps nxib sbi. This v., as noted above, was regarded as an integral part of the following v., the beginning of the H. 89 As realized later by the A. (note 74) there could hardly be a better

counterpart to Ps. 50.16 than Is. 57.21: n>ywrdb

onde

9° | readily admit that in this case the ‘‘presupposed rest on solid ground, especially the Y topic and the H to On the other hand, however, the absorption by Yannai, as H, of much of the Midrashic material, must caution

TD®

OIDw pr.

other H”’ seems to our Parasha in AC. who lists Is. 57.17 us against overcon-

164

THE TRIENNIAL CYCLE

fidence in “new Haftarot’’ derived from the homilies. The A.’s explanation of the phenomenon is ingenious and plausible, but cannot be considered as conclusive. ° Cp. LR, ed. Margulies, p. 368, editor’s introductory remark to 17.1. 2 There is also a linguistic tally between Ps. 73.1 (Ssaw5 310 7s) and Is. 5.20 (210 yb onminn 7). 93 Needless to say, the main connection of Is: 28.16 is with S by means of oa" — jax. The last clause of the Is. verse (vin? x5 poxon) forms a striking contrast to Is. 5.19 (Awin? 7m”). 24 1 would suggest the tally of myam

wbwn

°9°

(Koh. 12.1) with

0°D*»)

1m

o1?3 (Hos. 6.2).

95 All known MSS have the reading: n»7w (cp. LR, ed. Margulies, p. 400, v. J. 96 Here the main link seems to be with S:139D N¥n °D we) which resoundsin S¥°? 1NNW) WWD 11D. 97 Here again the main connection is to be looked for in S, viz. ar Jw», corresponding to >7¥2.3 OND Pr. 98 The Y topic was obviously suggested by S with which it is linked up not only intrinsically, but also by linguistic tallies (Lev. 15.33: mom

a) Vy Neves eeerenion is) 99 If I am

not mistaken,

the main link of this Y topic is also S. The

center of attraction here is not 772 nxnw, as in previous Y, but rather 07 m2 and o7 n>‘2y which is clearly reflected in Ley. 15.23: 311...7vm mna3 ny xba...197 (|Dw—). There may be some link with the Y H

by means of 7°97 (Ezek. 16.9) or 07 n35Y1 nN DWH (Ezek. 16.38). 100 The formula ins 727 seems rather to indicate that the v. under consideration already was used as Pet. before, and that there is a lacuna before jm.

Since it is unusual,

to say the least, for the homilist

to utilize the

first verse of the H as Pet., the appearance of Ezek. 36.16 as Pet. can hardly lend assistance to the new H suggested by the A. ror The main tally, as pointed out by the A. above, is with S by means of mkbw...an72

wD

(Lev. 15.25); a token link with H is satisfactory.

102 In fact, section IV of his Kerobah (PY, p. 156, ll. 34 ff.), which follows

immediately the citation of Ezek.

16.9 as H verse, is but a versification of

the second Y topic (mind many ows nay wdw Sy one). Interesting Yannai’s version of the last part: 07 7° NIT WS/OTNS NIB ANDD OD AN

eyo) 4) 9) ae 13 Tt is more likely that the term Ketem which is often used in connection

with Niddah (cp. M. Niddah 6.13: ond min & passim) suggested this Pet. This seems to be borne out in Yannai’s Kerobah mentioned above. In section I, line 2 (PY, 54) we read: nD» n3) 0° D7/ MND cwoNd TD md mx, and in the corresponding line in section II we have: sba x73 oO ND

(ip oOn2—) ovant *yn33 4b onrwy / oar. 4 Here again the main link seems to be with S, viz. by means of Rb considered as synonym of a1” (cp. Targum Jonathan on Koh. a. l.). This too

NOTES BY SONNE ON LEVITICUS

165

seems to be indicated by Yannai, 1. c. section I, 1. 6: / man»

oo

m7

DUM ny?

mbawa 25

s But Yannai also inserted into his Kerobah the second Y topic which, according to the A., is based on H from Ezek. 36.16 ff. (see above our note 99), 16 Unfortunately none of the A.’s notes on this fragment could be found. In our own notes we mostly pointed out the connections with S (Lev. 1525531): 77 Deut.

32.43;

np? yaay

o7

>

wy

on

WIN

tallies by means

of o7

with S as well as with H from Ezek. 16.9. Also by means of inDIs 755} there would be a link with S (Lev. 15.30: jan 1p5)), and also with Ezek. 16.62 (45 1523) which may be included in the first H, and surely is in its

area. 108 Exploring the area of the Gideon Story, one discovers a link H by means of 14n. In Jud. 7.3 (one v. remote from the beginning of H) those who had knelt while drinking water are styled ‘fearful and trembling” (n t7m x7). They form a contrast to those who are ‘‘trembling at His word”

(Is. 66.5: 1927 5s o-t4Nn). 109 Intrinsically Mal. 1.11 stating that “in every place offerings are presented to My name” (nw wnd awpi» oipn >a) forms a contrast to S prescribing

“to present an offering to the Lord’ (Lev. 17.4: 'n> janp apn>) only within the ‘‘tent of meeting.’’ On the other hand, Mal. is in accordance with H. Being so intimately linked up with S and H, the verbal tallies are of little weight.

It may be noted that our Midrash seems to belong to the group of Midrashim aiming at reconciling Biblical verses which appear to be contradictory to one another

(ff m8 Ar Dw’NDNA

OAIND

72 wI7D).

110 Ps, 51.20 forms a parallel to S, insofar as acceptance of sacrifices is restricted to Jerusalem, and by the same token is in contrast with H. Apart from this, there is a linguistic tally with S (by means of opby *nar —Lev. 17.5, and px *nar— Ps. 51.21). 11 By the same token, viz. by means of 1537, it tallies also with S (m1 sis i)

12 Prov. 14.7 proper: b> w*sb 1 49 affords a linguistic tally with S by means of ws (wd avn oF... wR wR). 1128 Ags indicated

above

in our

note

106,

none

of

the

notes

to

the

Genizah fragments could be found. 113 There is a linguistic tally by means

of prs (Is. 66.1, 8).

4Cp. LR, ed. Margulies, p. 494, editor’s introductory remarks to section 22. 15 If we take into consideration also the preceding v. of Ps. 146.6 (ney y 28) 07D), we obtain the required link with H (pas) +8035 o’pwan). nv1y (ANwy oT... NI — There is also a tally with Ps. 146.7 by means of P Is. 66.1). 116 Cp. LR, ed. Margulies, p. 521, editor’s remarks to 22.10. 17 According to our suggestion, v. 1 being within the area of the H, was

166

THE TRIENNIAL CYCLE

sufficient to be utilized by the homilist as point of departure for his homily. There is no compelling reason to include the v. into the H proper. 8 Intrinsically the relation of Cant. 2.2 to S is quite obvious. Israel stands above other peoples ‘‘as a lily among thorns,” and consequently ‘‘the children of Israel shall not walk in the statutes” of the gentiles. 19 The main link is obviously with S, viz. through Ezek. 23.3 where the theme of “fornication’’ (min) is introduced which runs through the whole chapter. In fact oy xo2 mum besides the linguistic tally with S contains almost an allusion to it (Ox

yrN AyD).

10 Cp. LR, ed. Margulies, p. 536, editor’s remark at the beginning of TRS 3235 121 Both Tanhumas have '13) °"n8 yows) 2°nD7 17D, and it appears strange that they should have omitted the beginning of the verse which forms the point of contact. I therefore suggest that it tallies by means of 771A '3 3122 with Is. 4.5 (nbn Tad b> dy). 122 Cp. LR, ed. Margulies, p. 549, editor’s remark on LR 24.1. According to Marg. Pet. 1 is dependent on Pet. 2. It seems that 0170 was considered synonym of wp (in Is. 37.23b on forms a parallel to bsqw wip). Hence the tally with our S.

123 This peroration seems rather to allude to the following S beginning: pDnywi) pana nect Lev. 19.23

bx wan D1 (Lev. 19.23). The homilist endeavors to conwith the two preceding Sedarim dealing with ‘“‘purity”’ (nnmv) and holiness” (mAwitp). The observance of the precepts contained in these two Sedarim is a prerequisite of taking the land in possession. 124 Zech. 8.11—-12 tallies mainly with S by means of 15 (Lev. 19.23, 24, 25: mx, and Zech. 8.12: 7°75 jnn jpn). v5 25 The link with H is more likely to be by means of niNax vax nbn3 5°13, re-echoing Is. 66.12: 0°12 7129 yvw bm35D1. The center of attraction, however, seems to me to lie in Jer. 3.18 (the verse preceding the

Pet.): opmax

ny cnbmin we

which corresponds to S:paxn

posoa

by...im

bx isan

1na1...195°

mpan ops

2D.

26 Deut. 13.5: 199n oa nbsx 'n ons is obviously linked up primarily with S where n> "75x ‘nm uN is used repeatedly as a refrain (Lev. 19.25, 27, 34). As a matter of fact, a Pet. taken from Pent. we should expect to be directly connected with S, and not through the intermediary of the H. “7 Here again the exploration of the area is the key to the real link. Indeed, the entire chapter of Job 38 abounds in rhetorical questions: ‘‘Who did that” (cp. vv. 5, 25, 36, 41), to which Is. 66.2: ‘‘For all these things hath My hand made” (anvy 1 mbx 53 ns) sounds a fitting response.

8 Ps, 94.20: pn by boy ax° is linked up by contrast with S (Lev. 19.37: *npn >> nx oni). 79 There may be a token tally with S by means of 7, viz. Lev. 20.20:

m3 9777

mop.

30 Ezek. 36.27 quoted in the peroration is primarily connected with S by means of the refrain *npn nx ontpw (Lev. 19.37; 20.8, 22). Moreover Ley.

NOTES

20.22:

BY SONNE

i»pn sor ome onvyy

code D b>

m2 nawd...°78 7YN pan guistically with Ezek. 36.27-28: +2.

NN]

WS

YPINDA

ON

ON LEVITICUS

AN

AY)

nei

which

b>

nN

ONIDD?

oone tallies intrinsically as well as lin»»pwn1 195n *pna We ON omy) YY

I7DwWH.

31 It should not be overlooked that ons (Lev. 21.6, 8, 19, 21-22)

onpn

167

ond occurs five times in our S

might have contributed

to the introduction

of our Y topic (Hallah). It is, in all probability through the term ond that Is. 28.25-28 became associated with the Hallah topic. This would explain

the above mentioned Yerushalmi reading:

on

indya, to indicate the be-

ginning of v. 28 as the point of departure. 132 By the same token it also tallies with the corresponding v. in S: b> by)

nar xd np mwe (Lev. 21.11). 33 The main connection of Ps. 12.7 is obviously with S by means niq)8 corresponding to nN)... TOs. 134 Here again the main point of contact is with S by means of 1px. 35 By the same

S: sa xb no be by 136 137 138

of

token it is also linked up with the corresponding v. in

niwpa

> dy (Lev. 21.11). But the real connection seems to

means of 1798? 0D) in contrast nN)... 7198 in S. Cp. Buber’s note 48 a. 1. Cp. LR, ed. Margulies, p. 587, editor’s introductory remark to sect. 26. Here the A. inadvertently comes very close to the principle of the

“magnetic field,’”’ in so far as a phrase outside the H proper is being utilized as link because of its proximity to the H. We must, however, admit that in the present case the “‘strangers’’ (731 122) of the previous verse are actually referred to in the suffix of 0° n 1N’an). We may also add that the real point of contact between Is. 56.6 and our S is not so much the beginning (Lev. 22.18: 1:7), but rather 22.25 stating

that offerings ‘from the hand of foreigners shall not be accepted (j2 7) ooo yx4° xb...7593). Is. 56.6 seems to refer to this rule saying that it does not apply to those foreigners “‘that join themselves to the Lord,”’ their offering will be accepted. 139 Here for the first time the A. rightly recognized that the verses which follow each of the first three sections of Yannai’s Kerobot contain besides S(1), S(2), H(1) also Petihtot, point of departure for various homilies. The Midrashic material indicated by these citations is often evolved, sometimes

only alluded to, in the paitanic compositions which precede such verses and follow them. 40 By the same token it tallies also with S by means of 7519. rx & 142 Ps, 22.31 as well as Ps. 76.12 tally primarily with S by means

of ‘n> common to all three (‘a 15107; 'nb bw, corresponding to 'nd 12°7p"). ™43 This seems to imply that the A. shares the generally accepted opinion that the midrashic

material

to this S originated

in the Pesikta,

and from

there transferred to LR. This opinion has been recently challenged by Prof. Albeck (cp. Louis Ginzberg Jubilee Volume [Hebrew sect.], 1946, pp. 36 ff.). ™44 The main point of contact here seems to be the term oonat> which

168

THE TRIENNIAL CYCLE

occurs several times in our S (Lev. 23.14, 21, 31, 41, 43), and which

is re-

echoed in Koh. 1.4: xa 31171 7517 117. By the same token the Pet. is also connected with the H: (‘2 ,'t bxv) 3271 7175 obwian. As a rule we should always prefer a common link with S and H. 45 In this particular case the A. agrees with Albeck that LR was the source for the Pesikta, and not vice versa (see above our note 143). 146 Here we have, in my opinion an instructive example of the working of the ‘“‘magnetic field”’ principle in the selection of a Pet. v. One of the conspicuous terms of our S. is that of Tamid; it appears three consecutive times in the first three vv. (Lev. 24.2, 3,4). Ner Tamid must have had a special appeal to the preacher and the audience. Now if we explore Ps. 71, we find that like our S this Ps. too contains the term Tamid three times (vv. 3, 6, 14). Moreover the first time (v. 3), Tamid is accompanied by the verb fzaw (mmx apn) which connects it still closer with our S (...1¥% s>pn

13

n1by75).

It is reasonable to assume

that the center of attrac-

tion linking up Ps. 71 with our S was the term Tamid; the choice of the particular verse within the ‘‘magnetic field,” might have been determined by a certain token link with H. 147 In a case like this where the connection with S is so manifest, we could, in my opinion, dispense with a H-link. The attempt to remove the Pet. from here because no reasonable tally with H could be established, seems to me unwarranted. I may add that some kind of link between 7ns °5 *32 Yxn and the H from Hos. 14.7: 17 nD %7) could be established if we take into consideration the rendering of the Hos. v. by Pseudo Jonathan

(Vm

SYVT1P M720 191d 7). 48 By means of mby Prov. 21.22

tallies also with

S echoing mbynb.

Moreover, the term o05n in the Pet. v. could have been associated, or confused, by the homilist with the same term in Prov. 21.20, only two vv. removed from our Pet., where it is connected with ow (Q2n nia jnw)), the main topic of S. 49 Job 25.3 tallies with S by means of inmx, corresponding to 71Nnb. It is interesting to note that in the small chapter of Job 25, consisting of six verses, there occurs twice the term 741 (vv. 4,5) which echoes 41 nr yow in our S. 5° Considering the two verses cited in the peroration, we find the first,

Ps. 132.17 ([we>

43

>na-7y] 7b pp moxn ov) clearly linked up with S

(Lev. 24.4: ni137 n& 479°); the second, Ps. 122.1, related to the H, as pointed out by the A. Is this a mere accident? st It should be noted that Jer. 9.24 tallies also with S by means of oxy echoing *1¥p in Lev. 24.10. «2 However, the point of contact seems to be S with which the Pet. v. tallies not only by means 3 In Ps. 12.9: “The

of xx, but also through 2°94, equivalent of im. wicked walk around,” the homilist might have

sensed an allusion to our S, Lev. 24.14: “Bring forth him that has cursed without the camp,” i.e., to “walk around”

the camp.

NOTES BY SONNE ON LEVITICUS

169

*s4 Here obviously the main tally is with S, viz. by means of bbpn, the very topic of our S (cp. Lev. 24.11, 14, 15). 88 Cp. Ch. Albeck, Midrash Wayyikra Rabbah, Louis Ginzberg Jubilee Volume (Hebrew section), 1946, p. 36, note 67. 186 Similarly the commentators (cp. n> nnd and $b" a./.). But they fail to explain how this meaning can be derived from the Goliath passage.

I would suggest that ‘the went out from his world” means “from his own environment, his own camp.’’ The curser being a son of an Egyptian, was supposed to live in an Egyptian camp among Egyptians, and not to mingle with Israelites in the camp of Israel. This meaning we can well derive from the Goliath passage which reads: ‘‘And there went out... from the camp of the Philistines” (anewban minod ovan wx Rx). 187 There might be some phonetic linkage between Cant. 4.11 (mn j>no>w) and S (Lev. 25.11: n°>5w ws ow). In fact the homily con-

cludes 158 ywxo 59

with the explanation of the 127 na nnbv. By the same token it tallies also with S (Lev. 24.14: oynwn b> D001 Sy ont ny). By the same token it also tallies with S where prxn (nupyi—) ana

is synonym

moas

of mpqNn.

oN a'n

This is made clear in the course of the homily where

Oy is contrasted with

o81°

por.

Ps. 76.9 (ANY

PIN

1% pw) woven into the homily affords a perfect parallel to yaxn anawi. 160 By the same token it also tallies with S (Lev. 25.18: nse on?wy Onis ON YY? DWN -wDYWH nN) NPN). 161 Cp. MHG,

Lev., p. 610, editor’s note 5.

162 The rejection of the given H on the ground that there is no intrinsic, topical connection with S and homilies, seems somewhat strange, since on other occasions the A. seems to imply that we should be satisfied with linguistic tallies. 163 We may perhaps take into consideration some kind of phonetical link with S by means of pnb. In the Palestinian dialect the He was usually dropped, so that p> might have had some resonance of inn Nd. 4 But »>5s1 niw isa most fitting link for our S. As a matter of fact, “years” (ow) and “redemption” (nx 5x3) are special features of our S. We may also add that bayn nwa (Lev. 25.13, immediate area of S) affords a perfect parallel to "x1 niw. 65 The real link with S as well as with H from Is. 24 is given expressly by the homilist himself. He quotes Akila’s rendering of o>»py oun which reads:]?7°2D snwx. Akila employs here the Greek word maxaira (swords, knives) which re-echoes 73) in S and H. It may be noted that the play on the Hebrew root 73 as identical with the Greek maxaira seems to have been a favored one with certain exegetical circles in Palestine. Various Midrashic sources interpret o7’n129 in Gen. 49.5 “swords,” as if it were the Greek maxaira (cp. Midrash Aggada, ed Buber, 1894, I, 109a, note 12). 66 Here again the homilist provided us with the key to the tally with S

170

THE TRIENNIAL CYCLE

by quoting this time the Aramaic rendering of 738 nmin which reads: x71 xn’nN7, related to nuns cheating, fraud, and, of course, intimately connected

with inn bx.

x67 By the same token Num. 2.34 tallies also with S (Lev. 25.18: nx).

on’wy)...-npn

oni

However,

it seems

on*vy)

to me that we have here

v. also the

We should include in the Num.

again a more

artificial tally.

clause oat

1:0 13. In the Palestinian dialect Heth and He are interchange-

able, and it sounds as if it were written: obi09 1217 79, linking it up with ynn dbs in our S. 68 By means of 727 90 there is a linguistic link with S and H from Is. 24 (cp. Lev. 25.16: ...27

°»¥; Is. 24.22:

op»

2701).

69 The peroration v. from Is. 49.26 tallies with the H from Is. by means

of jos nnox in Is. 25.1.

This v. may be included in the H, and in all events

remains within its area. 170 In our notes we have tried to show that the H from Is. 24 is not entirely void of links with the Midrashic material, and that the S accounts for almost all the material. The need for a new Ezek. Haftarah remains therefore problematic, the more so since no reasonable explanation is given for the dropping of the “‘old H.”

172 With regard to the H to this S, we should bear in mind that this S is but an alternate to the previous one, starting 25.14, and that the topic remains the same. It therefore would seem logical that we should try to ascertain whether the same H, viz. Is. 24.2: 13105 mnpo... N92 oy. WM could not have been used also by those who started the S Lev. 25.25. There is the same tally, as in the previous S, by means of 73103, re-echoing 71D” °>

7251) 7m in the new S. As to the arrangement of the H, I would suggest Is. 24.2-3 ('a °95 m1 7377 m8 727), 25.1-8, concluding with a similar phrase (137 ‘A 75). In this way H would include Is. 25.4: 15 4a

wand nyo 545 nyp nm

1D, a most

fitting motto for both Sedarim, and which might have been the magnetic center, the determining factor in the choice of the H in this area. As to the °> motif, this is well furnished by our S. In the sequel we shall investigate whether the suggested H from Is. 24.2 would account for the Midrashic data. 7 Concerning Prov. 22.22 f., there is in the first place the obvious tally with S by means of *1y ,54 synonym of 7) °D. Still more striking is the tally with Is. 25.4: 1°28 nono $75 nyo nn °D which constitutes a perfect

counterpart too3*9

3°9°

‘n°

95 Sra be

173 Jer. 50.34 f. tallies in the first place with S, where the term $s) occurs several

times, by means

Ys

in the Pet. v. affords a striking contrast to Is. 24.18-20:

PO

ew

la

of obx11.

sey

Moreover,

i) Saale

tise)

the clause HeSIRY

n&

15

ax2...595

ond

yn

1wy14°)1

atte) ahie) asta,

suggested H. 74 The link with Ps. 106.44 is provided by the clause:

O37 ns 1yova which reflects Is. 24.14: Is. 25.4: ay obyp Nw mn.

yin

4x23

ne

8)

nyo nen op, and

NOTES BY SONNE ON LEVITICUS 75 Ps, suggested the same Thus

171

148.14: 19y5 yap on tallies perfectly with the last v. of the H (Is. 25.8): 17>» 10 y nam which in negative terms expresses thing that Ps. 148.14 does in positive terms. all the Midrashic material could be accounted for by S and the H

from Is. 24.2, 25.8, and there seems to be no compelling reason for any non-

recorded H. We readily admit that the H proposed by the A. affords easier connections with the Petiltot and with the substance of the homily, but this is not sufficient ground to consider the introduction of a non-recorded H as an established fact. 176 We have here a reversal, to a certain extent, in the A.’s approach to the problem of the relationship between S and H. Thus far the A. seems to have shared Biichler’s opinion, viz. that the Haftarot to TC, their main purpose being consolation, were not always selected on the basis of intrinsic affinity with the corresponding S, but often by mere linguistic tally. It seems therefore strange to see the A. stating that ‘we must look for a pro-

phetic portion that emphasizes the same topic.” This shift of emphasis seems to have been the result of overemphasizing the weight of the H in the formation of the homilies. In order to carry such weight the H must absorb the substance of S. But if we consider S as essential a factor in the structure of the homily as H, so that linkage with S may sometimes dispense with a H tally, we should have no difficulty in assuming that occasionally mere linguistic tally was decisive in the selection of a prophetic portion as H. 177 In the preceding S beginning with 7)» °> we found several Petihtot containing the term 571 or some synonym of it which served as direct link with S. In these cases we thought that any ‘‘flexible’ link with H would suffice, and that we might even dispense with a H tally altogether. The same

holds good here with regard to the two Petihtot, i.e., from Ps. 41.1

and from Proy. 19.17; both are linked up directly with S by means of 5+. 178 While the first half of Prov. 11.17 ton ws wo») >») affords a tally with the Is. H, as pointed out by the A., the second half: »11D8 198v 19y1

tallies with S (Lev. 26.49:

1:583°...197¥2

Nv)

IN).

119 The latter is obviously a supporting v. connected with the former by means of verbal and intrinsic links. 18 Not necessarily. We should bear in mind that the last clause of Koh. 5.13 reads: npwo 1772 ~pN which is but a circumlocution for 57 and its synonyms. Accordingly, it is linked up directly with S (cp. our note 139). There is also a token tally with H Is. by means of or (miIDa 0°77? Ipin). 181 As for Ps.

pn

106.43,

we

should

include also v. 44: iyowa

ns, and we obtain also a link with H Is. by means

ond xa

of mn

897

(Is. 35.10:

73 77S 1821). 182 By the same

token

it also tallies with

equivalent to ]vax; the second half of the v.: flects H:n>y?v?1 wa’... dior (Is. 35.4).

S because

‘wp1

of 710° °2 which

*bDwD

y? vind

is

re-

IZ

THE TRIENNIAL

CYCLE

83 As in most of the other Pet., 1 Sam. 2.7 is primarily connected with S by means of w 1, synonym of 719" 2. Moreover, the second half of the v.: (’m 7135 INV 109) which precedes ob°ni° 3135 Nod? reflects Is. 35.2: transmitted H. 84 The A. has overlooked that, in accordance with all MSS and earlier editions, this item is placed before n170 (Kohut, VI, p. 23). 8 It seems that something has been omitted here. I suggest to add:

“on the other hand with *npna ox in S.”’ 86 Here the principal association is with S. Indeed, Hos. 9.17 is but a variation of Lev. 26.14, 33. “ 87 Though the verbal tallies with H are manifest, they are only secondary ones; the real link is with S, and has to be looked for in the area of the Pet. v. Indeed, it is the term mnm>1n which occurs twice in the area (Prov. 1.23:

*nmzind yawn; 1.25: omasx xb -nnzin1) which constitutes the center of attraction for our S that is known by the name of AnD1n or ninD1n. 88 We readily admit that technically the structure of this homily seems

to be dependent on H.

But it should not be ignored that the theme is in-

dicated

26.44),

in our

S (Lev.

and

more

articulated

in the corresponding

main S in Deut. 30.1-10 which passage was, in all probability, in the mind of the homilist. 189 The main intrinsic connection of this v. is with S, since na°’wR)

s>nity

bx

»517

is but a variation of 7°>npna

3581,

-npna on)

Qabn. 10 The main

association

is obviously with

ynown (Lev. 26.3), and contrasting nis d wo (Lev. 26:33).

ns iwyn

S, viz. paralleling

xb.

25

aynwn

»mxp

ns

Bd

om

19t As to the peroration, it should be added that we find it in LR joined to a comment

on Mal. 3.10:

"toba ty

nona

055

*np?

ni.

This v. is,

in all probability, linked up with S because it forms a contrast to ann oan

(Lev. 26.33).

Moreover,

there seems

°np?771

to be a hint to the S asa

whole in the word 7272, our S being known under the name of mybpi mana. There is no need to stress that the peroration v. from Ezek. is primarily connected with S, since 1nya owiq ona71m is almost a citation of oD°Dw) °nnN onya (Lev. 26.4). 12 The choice of this Pet. v. containing the verb mat, may be due to the

name 7n>1n attached to our S (cp. above our note 184). 3 Both supporting vv., Ps. 81.14 (aata baw

+5

yoriw

wy

yrr28 O773°s vypr 19977) & Is. 48.18 (19) *mx0d nawpn 1b) mentioned by the A. as well as Deut. 5.26 (mxo 53 ns niovdy... mr oaad mm qn >) are so intimately related to our S (Lev. 26.3:>n1¥9

my...1925n

17Dwn;

onpna ox

>>

NX>

26.8:

oD?

o3°3*s

14531; 26.14: 927

YyDwN

ON)

that there seems to be no need for any intermediary link of the H. 94 It is to be greatly regretted that no traces of the discussion referred

to here could be found in the A.’s notes. The suggestion seems to me rather We should bear in mind that, according to a Baraita (Meg. 31b),

well taken.

NOTES

BY SONNE

ON LEVITICUS

173

such reading on fast-days started at Lev. 26.13 and concluded at 26.42 (sin

Janey piopa ood oop Niwa) jwbw propa bnnn Senna winw3).

Instead of

the beginning of a new S, we would have here the conclusion of a Torah portion serving as point of departure for a homily. The Midrashic material, as we shall see, is well linked up with this Torah portion. The existence of a new S here and its H derived from LR, c. 36, should

be considered as a plausible suggestion, but not as an established fact. 95 It should be added that by means of yrnn the Pet. v. tallies directly with S (4218 panm). ; 76 Assuming that we have here a homily for S(f), comprising Lev. 26.12-42, our Pet. v. would be linked up with the beginning and conclusion of this Torah portion; both contain the mention of the Exodus from Egypt fa} Dep Ry fa)))hs 197 Intrinsically Prov. 11.21 is closely related to S. Indeed, the promise in Lev. 27.42 that Israel will be saved for the sake of its ancestors is but a particular case of the general maxim in Prov. 11.9: vba) opty yan. 198 Ts. 41.1 is also linked to S, or S(f), by means of the name “Jacob.” We should, in all probability, include also the last clause of the Is. v.: *ns1p

mnx

°> ‘4owa

which corresponds to Lev. 26.12: oy>

»>b 19mm

onm.

This v. is closely related to the following v., the beginning of S(f). 199 Tt should be added that if we take into consideration the verse $21 nov nid O18 yD Onn? awe on (Lev. 27.29), we obtain a perfect parallelism with the Jephthah topic (cp. Nahmanides’ commentary on Pentateuch, a. /.). 200 An additional

27.29:

ob787

tally with

yo o1n b=

o7N

S can

dyD).

be obtained

by means

of oN

(Lev.

There might also be a more subtle

connection through the similarity of >(y)p and (s)bp°. mind that in the Palestinian idiom 4s and jy are often intrinsic link, see 1"mmnp a. 1. 201 The correspondence of the Pet. v. (‘no jy*) to obvious, the homilist might have thought that he could

We should keep in dropped. As to the S (‘n> Jo5y2)

being

dispense with a sub-

stantial H link. He contented himself with a ‘“‘slim”’ tally, consisting of the word 'nb 4ny> to Pet., S and transmitted H (Jud. 11.30, 31: 'n¥ ama ,'n9 mm). 202 As pointed out by the A., the Pet. v. is linked up with S. by means of mwb). There was no need to allude to the transmitted H by any artificial device, since the homilist introduced the Jephthah topic expressly into his

homily and dwelled on it at some length. 203 An exploration of the area of the first v. in the peroration, 30.33, reveals a surprising tally with the transmitted H. In fact, the ing v., Is. 30.32, reads:n}72931 Dd’ Dna Poy ‘NP wR...raya a3 omd3...nwnbpa..., re-echoing Jud. 11.32,34: ...mnp>

ny>np3)

0°5n3

It should

be

iep> oxy inamm...o2 added

that

the

Tanhuma

viz. Is. preced-

9 mM 12971

anda. section

which

contains

the

peroration introduces Mic. 6.6—-7. Through ‘m5 otpx moa can be linked up with S ('n>’ 72793) as well as with the transmitted H (ome =5i Moreover,

the homilist seems to have intentionally directed our attention to

174

THE TRIENNIAL CYCLE

the passage containing the phrase *w5) nsvn 7203 °"D jnNn because of its allusion to the Jephthah story, the transmitted H. 204 In view of our last few remarks, it would appear that the second Haftarah should not yet be admitted to the realm of ‘‘necessary’’ existence, but should, for the time being, be confined to the region of probabilities.

NUMBERS

SEDER 101 (1)783 nay

Saxacrn

3a3p3

Haftarah: 9y »>n7379)

me bs'n

72700

aad

Ta Ne

nad

mn_D cD

1

AIT Db

mab, Hosea 2.16 (so C 8, but the extent is not indicated by Abrahams). Probably it comprised 2.16 to 25 (10 verses). For the same Prophetic lection to S 48a see above vol. I, pp. 374 ff. Concerning the possibility of a different H to the present S which commenced at Hos. 2.1, see infra, p. 183. H links up with S by reason of the italicized expressions. Moreover, in the former there is an allusion to the exodus from Egypt (Hos. 2.17: os paxo amby ovo) just as in the latter,

(Num. 1.1: 4%

porn anys).

STRUCTURE

OF HOMILIES

No Y topic with question and answer has been preserved. The citations in Arukh from the Y section to our S**4 correspond partially to what is found in TB (and parallels), viz. the quotation s. v. DDN (cp. TB, Bammidbar, §7, end) and the one s. V. N’D7DN (cp. TB, §5, beginning).™5 83 The figure in parenthesis indicates the respective number of the S in Numbers proper. See above, note 1, with regard to Leviticus, and cp. vol. I, p. 358, note 380, with regard to Exodus.

184 S. Vv. PDDIDN ,NVDTD’N »NOD 2 ,DIDID. %85 The latter passage (ed. Kohut, I, 240) needs rectification: ya wind)

sb's jaainad 75 ain x’ Dd yor nb :b'x) 4b sina ero sates mw dx ‘1374 TNA

123

WN

N’DID’N mI Na.

APRA

jmw WoND

.(yiay 25") nyiay qrowa

This corresponds to TB, §5, beginning

3) maw PND yiay APSA mind 7b and... mnwsaz 175

(mand

75

(see NR, c. 4.5)

ma nmin by nyavw).

ans 70x

176

THE TRIENNIAL CYCLE

There is a parallel section in TB, §§1-8, T, §§1-8, and NR, c. 1.1-9, which presupposes the above H from Hos. 2.16-25. The

first Pet. introduces Ps. 36.7;

bRoIIND

7>vpwD

[NPIS

vpyoa1 pasa °%> pnem™ 727 on which v. tallies with H: (Hos. 2.21).1* The second Pet. is from Jer. 2.31: 189 ons 177

>py

iON yo

PoeND pas os Oxaw> cnen

‘nat

adam

In addition to the word ‘wilderness’ common to both S

‘7 wa44.

and H, this Pet. v. contains also a reference to Israel as God’s

people (*y), corresponding to the final v. of the Prophetic lection (Hos. 2.25): mmx ny ‘ny Ndd nas). The whole Agg. depicting Israel’s refusal to rejoin God, because of His departure from their midst, and the latter’s nostalgia so-to-say for the scenes of the wilderness™ is reflected by the initial v. of H which describes so tenderly God’s reconciliation with Israel while alluring it to follow Him into the wilderness in order to speak there upon its heart (Hos. 2.16). There is a further Pet. on Cant. 7.3 wherein the mentioning of ‘wheat’ (ayn noqy) links up with the more comprehensive noun of ‘grain’ (j17) in the H v. (Hos. 2.24).?s There follow comments on Ps. 147.20 and 148.14 wherein there is the tally of o»ypwm (in the former v.) with wDswaai in Hos. 2.21 and of 1219p oy...wy (in the latter v.) with Ans py in 2.25. Ps. 148.14 is also mentioned at the end of the Midrashic section under discussion (TB, §8, T, §8, NR, c. 1.9).38 This conclusion offers no proper peroration, with the usual allusion to the happy state of affairs in the future. Such seems rather to be found

where jm

§3 terminates: AWS

TWAT

oA

bxawd ‘Iw

ona

osm patnid

oie O82

(pnydy OT)

ca'na) a'myh

,ONDY

apn

Wit

pony 253 aoxdb oT wr A292 IpNM om mnwd Son OVINE TIwYy pony on>s uynw >. This final v. cited (Zech. 8.23), with its promise of the universal recognition of God’s presence among Israel, reflects well the final v. of H which foretells the mutual acknowledgment of each other as to the special relationship of

Deity and people: 7s px ST ANN ony coy Kodo onaON). over, there is a tally in 4977 OMA with MIAN Ova WM 2.18 and 23).

More-

in H (Hos.

786 sya ND TY 10D wpa AMX AD oo JnvDw npbyor ,p’pma > nna nb DN 22 099 MwyY Jo way TatBD nym wd qn wr sad aOR u(x" ,/a >) pox ny b>pnd *nvny j>71... 07037 JMN.

See also infra, p. 177.

NUMBERS: SEDER 101

The

remainder

Tanhumas),

of NR,

c.1, viz.

contains comments

177

§§10-12

(missing in the

on the last verses of the S (to

wit Num. 1.46 ff.) which are of an Aggadic-exegetical nature and require no analysis for our purpose. About similar comments in NR, cps. 2-3, see infra, pp. 184 and 194. In MHG, IV (ed. Fisch, Manchester 1940, pp. 146-8), the section to the present S begins with a Pet, from Hos. 2.25: xr

TM3

2 BTW

TT

PIDDN

Ws

19 wr... aya

orbs

TON

SUT...

PISA

%

Mayan

mvt

pad ow qopd apo bw inst pry inv

'yD) my’2 7? wn. Such a Pet. is rather strange since the v. forms the final one of H; the sermonic technique consisted rather of using an extraneous v. (mostly from the Hagiogr.) and linking it up with S and H (yet see above, vol. I, pp. 73, 166, and 360; cp. further above, p. 103). There follows in MHG a comment which is really based on Cant. 7.3, without, however, citing this v. as a Pet. as in Tanh. and in NR (ibid., p. 147, top: ns 75)

(12) wpa advair y’ms

ovna

bsaw

ibwow xxi.

(pp. 150-53) Cant. 7.3 is used as such but point is not in connection with myn novy (see further on). Lastly there is given the §5, T, §5, NR, c. 1.5, without prefacing

Subsequently

in this item the main but with oimya AnD same Agg. as in TB, the Pet. verses from

Ps. 147.20 and 148.4 (pp. 147-8: am xd) ows Nww qb0b a'nbp ‘31 nym).

This last item is also couched

cludes: n’apn 7x

differently and con-

TINT ns wap -yD 7A 7Dd ypyw> Oxon Sas

nnnb oanpe oran onmnn nx wap Sin jonextd ona am ors mw? WIT Mm

3)

APRA JP

TIN APIWT

‘7 737)

APRA °DID

DIO NAN

,paya woapw.

iD]

The

APSA

yTT

PAD

whole

APRA

OMS

WPS

~Nrav

Nw

PSA

WIN

homily seems

Hid WIA

to emanate

from a new version of a Midr. to Num. which the author of MHG had before him.4* We have further there (J. c., pp. 149-50) the Pet. from Jer. 2.31, headed by nnd ATI '9 and concluded by the formula: piya wopy ADD .pm, which again reveals a different presentation of the homily (see above, note 186, as

compared to here, p. 176: xbn_ pbs ny sai xd opie one 7101 ”y DONS

on”

13) ,O°D) 79>

T’aApnr o5>

mwy

oy

,oDa

(yD

jan

Ny qwo bs ‘nm 72971 paya woapw m9 ,730 .7Awe). Finally there is given (pp. 150-53) the Pet. from Cant. 7.3 which too is differently treated. Whereas in Tanh. and NR the main point is the

178

THE TRIENNIAL CYCLE

preciousness of Israel which is being counted as wheat is (commenting on own nony), in MHG the homily is continued also with regard to o*wwa AND (incorporating much of the material also found in Cant.

R., a. 1.), and in connection with the latter

there is the return to the beginning of S: jo pam

vow *ad xn

ommaxs phpy yaw jomax mab onnawob orenm> ir nvayn eased yma ose> ynoa wi 42D) ,apy) pox? ,o7738

Iya

wWapy

me

jp

mab ommpwod bya

wiry IVT

Jtaleal

fy)inidgl

a

Bai,

Was Blea)

oon my b> wen meow... nwo ds ‘m7 Tag)

omax. Anew we gather the impression that in MHG a new version of a Midr. to Numbers is offered (cp. also infra, p. 189).58 About a further new version see infra, H. pt., p. np.

SEDER 102 (2)

omax mad mma

ib by ws aoxd pans bs nwo bs ‘no nat

vi ay Sard aap sa Ssqe a um, Num. 2.1-2. Haftarah: None is available from the Genizah lists at our disposal. Also Yannai’s Kerobah (ed. Zulay, pp. 177-78) is defective, with the part indicating the initial v. of H missing. However, the Midrashic data, to be analyzed forthwith, presuppose a Prophetic lection, that commenced with Is. 55.13:

nis>

owd ‘a> mm

otn aby: seqpa nnm wna aby yisyin nnn

naa xb ody tallying with S by means of the noun ‘sign’ (mx). This reading extended to 56.8 (hence 9 verses). With 56.9 there begins a new Seder in Isaiah, testifying to the fact that a H started here.®s This lection is essentially of a consolatory character, with the linguistic connection with S consisting merely of a common noun. However, there is intrinsically a fine correlation of the two, inasmuch as Num. c. 2 depicts the encamping of all the tribes of Israel around the Tabernacle, and correspondingly there is the promise in H that God’s Temple will be a universal house of prayer (Is. 56.7) and the scattered ones of Israel will be gathered (v. 8) — thus resulting in Palestine becoming again the home of the whole Jewish people with the Temple of Jerusalem being the national center, as was the case with the Tabernacle

NUMBERS: SEDER 102

in the wilderness. here.7s

179

This will account for the choice of the above

H

STRUCTURE OF HoMILIES

iY

Sermon.

TB;

Bammidbar,

qm0 mos ADD Fina araqotod

§9,.T,

§9*7 3. a

can

|yn amas mas mmwsa yds by wrx

by? OTN MDS TOD TINA sA’nay) nawa Fond (xswy arm) ood yarns ay mony ab my qaqa naw wma ow 42 ,(nava qomd D1 DIN Ja NPN 9 IAT nN.788 The starting point is to be found in H where the observance of the Sabbath and the refraining from desecrating it are commanded (Is. 56.2, 4, and 6). Hence the question and answer concerning one’s conduct when compelled to spend the Sabbath on the road outside an inhabited locality. As an example for the limit of 2,000 cubits in each direction there is cited the injunction of Joshua to the people to keep the same distance away from the Ark (Josh. 3.4). This is explained here as contemplated for the stay in front of Jericho so that on Sabbath the people should be able to approach the Ark in order to pray in front of it. The allusion to praying on Sabbath is due to H where, in conjunction with the observance of this day of rest (Is. 56.6), there is the promise of being brought to ‘My Holy Mountain’ and made happy ‘in My House of Prayer’ (v. 7). Likewise the encampment of the tribes under their banners around the Tabernacle was at a distance of 2,000 cubits. Here-

7 In NR,

c. 2.9, the Y topic is placed within the section

(see infra, p.

181) with the question omitted and the answer introduced by: jn jon "D1 7772 nawn. Cp. also infra, notes 217, 224, 269. The present Y item is also reproduced in YSH, Num, §684, and partially is cited in ‘Arukh nay 5 (Kohut, V, 162): 2) nytoa naw 27277) wa wba (the indication ‘at the beginning of 727°’ is not exact since the passage belongs already to the section for the second Seder of Numbers).7” 88 Concerning the sources of this Hal. see Buber’s notes, a./., and GS,

I, 475, No. 61.

i

189 9 INP PANT JO IpMan b& Naw nN ow meyd> onX OMPNy sperm on? 7K nava pant op> Sono sad prea yanw iad jm bob mow ord.

130

THE TRIENNIAL CYCLE

with there is a return to the beginning of the S,%° thereby completing the first portion of the Y sermon. Here follows in TB, §10, T, §10 (as the parallel section in 7nyiw?sa m7 NR, c. 2, see further on), a Pet. from Ps. 20.6: na. 53373 wb awa), which v. tallies, on the one hand, with S by means of 51173 (as compared to 1537 Sy ws) and, on the other hand, with H by means of Jnywa (as compared to Is. 56.1: sab *>nyiw? manp °>). The sentence ‘and in the name of our God we shall set up standards’ is homiletically interpreted to mean that He ‘inserted His name into ours (viz., El forming the end of Israel) and grouped us into banners’.* This comment is reflected by the initial v. of H (Is. 55.13): 7°71 xd oby mes

naz

item

Cant.

2.4

ovd

There

‘45.

nomobyo

into this

is also woven

y>oasy

ee

ra: Wea

eo

ee

supplying again a link with S (by means of 1brm) and with H (by means of 24°27 as compared to Is. 56.7: 17 bs oomMNXAM wap). This v. is also used as a Pet. in TB, §15, T, §14=NR, c. 2.3 (end).% A further Pet: (TB, $11, T.3 $11) introduces Cant. 6.10: mors mond mma mab> mp’ any wD TPpwIn NRT the point of connection with H being mt as comnibi33> pared to Is. 56.2: nN} Mwy wx owe (in addition to the con-

0 The conclusion in TB and T is defective:

o7bxn

toNv>

NID

ANN 9

men :b'x (aba > awyw sotnar way oan y21) odat Sew ne aww mod pao wba wo spoid yas) mr $295 obits ome (wa in'nay .w"5a s"p23 731)

Yat by wx vpaya iwopy mop po vm omax mab mina.

.(qox meds pint :a’paa w2 IN TDN oDdy

Now there is no explanation of how Num. 2.2 indicates

the distance of 2,000 cubits.

However,

this is found in NR:

oms

awn

:b’s

pina pny ‘3 7X wo 7D parr ay baNd aap Tw rw joe ode pina mo bab mox odds onw |b». This passage evidently was also inserted in the original Y item prior to the concluding formula: '13) nop ?}p29. In the present version of Tanh.

R. Isaac’s inference

§14, middle):

is found

farther on

(TB, 3.16, beginning,

T,

pasa yo opinn bxw pa cntapm qos jb pintd pny? 7s TIP IMD

(72 'o) 1 mos O_>ND ya oDPa WT pI IN ‘ww TON oDde. rb by we tw jodi MIN My) whines iy A’apm yapy jdi wads ows) mmxa, so in TB and in NR, c. 2.2. In T (in the early editions): n'aprey oT Dy AY) IYMIDwD IDw, but in YSH, Num. §684: iymwa iow ow n’apnw ord:7 ms mwyi. See also the reading in YHM, to Ps. 20 (ed., Buber, I, 142):

odat odst ms

avy) Miwa

iw ovw ,Ssw ns aan mapny.

NUMBERS:

SEDER

102

181

tact with S by means of mbyt13).98 "~The

next item (TB, §12,

T, §12) employs Job 36.3: pay

yn yh)

pintnd cyt now

Thereupon H v. (Is. 56.1): mbinb »>npax1. §13) Deut. 32.10 is dealt with Aggadically; here (17295) is a synonym of mw in H (Is. 56.1 ff.).2°8 is the peroration (TB, §16, end, T, §14, end):

tallying with (TB, §14, T, the verb "x1 Finally there

rmya sna) wr by ws tw joo ons omvy mya ca’apr b's oons bin dtp ow a'mydy %,(a>:mbxwo onesor odotd onwns max mor ppm by adam oons bea ous odrin mora >"yd) :a'nay)

mya by pepo osnn by abso xa ar ma ott bop tw (oa snp. In this final v. cited (Cant. 2.8) 12549 is evidently taken homiletically as akin to brmp so as to link up with 1$x in S, but the connection with H would be in o-77 as compared to wp 17 in Is. 56.7 (cp. also xa here and orvms’am there)."®

2. As regards NR, c. 2, the first part is essentially the same as the section

in the Tanhumas.

The

initial Y topic (above,

p. 179) is placed within this part (§9) and is introduced by jP3n jon, with the formula "131 an wd» being omitted. This procedure is noticeable several times in NR, up to C 14 inclusive, and resembles the one in ER.%3 The first item (§1) concerning God’s order being directed simultaneously to Moses and Aaron (as in Num. 2.1) eighteen times in the Pentateuch, corresponding to the same

number

of benedictions

in the Amidah,

is late (as

is apparent from the style) and does not belong to the section under discussion. There follow the Petihtot ($§2—4) on Ps. 20.6, Cant. 2.4 and 6.10 respectively. From §5 it would seem as if 1a Here again MHG, IV, p. 161-2, offers a different version of this Pet. resembling more Cant. R., a./. It begins: “nw 12 ADpwin nxt +9 7"vr

ow 7n>5 jmiaba Ssaw? now mbwar nod) bsnw> nowa rat mens mI M392 7p nay mba) ova nudw yn mabny. 192 The reference here is to the Agg. at the beginning of the item (TB, §15, T, §14) that at Sinai the hosts of angels appeared grouped under banners,

and

that

Israel,

on

beholding

them,

desired

the

same

arrangement

which request was granted unto them (o°5:7 onwy ony dxnw omN isqw yD ponbxw my oy ooyn ,odatd omen intapm b's... odath onsno pa oda TEs

i 193 See above, vol. I, pp. 372, 389, note 419, 408, 429 and 547, and cp.

ibid., H. pt., p. 92.

182

THE TRIENNIAL CYCLE

there was another Pet. from Cant. 6.4. However, this item is really an adjunct to §4 (on Cant. 6.10) because both verses con-

clude with mbrnp mors.

In TB, §13, end, T, §12, end, the former

is given in a different connection (M8 75” moby oy nas pm ‘7 a¥aND °myn) without being intended as a separate Petihtah. In NR (§8) we have further the homilyon Job 36.3. The long piece concerning the order of the banners ($10) is extraneous to the sermon discussed here, but herein is found a passage (from oipp $52 8¥1D nN to Fn AT °1n) which pertains to the end of our section (see TB, §16, T, §14) preceding directly the peroration (above, p. 181). The latter itself is missing altogether in NR (about the further analysis of NR, c. 2, 19 ff., see infra, p. 185).

3. In connection with Num.

2.32: " dsnw 21a opp mds

there is given in NR a Midrashic section (c. 2.11-18) which would seem as if meant for a separate Seder. There is even listed the initial v. of a H (Hos. 2.1) upon which several Aggadot are being developed (thus §12: 7’n7 ,.n ds xa opp mds

saat ‘no oby> san bys

om poo

am

on Seq

oa apoD mM

‘31 own 3x1). We have thus a replica of the chapter headed Nebiim in AB which is also traceable elsewhere.’ Yet it is very difficult to assume that Num. 2.32 formed the commencement of a new Torah lection for which there is no other evidence whatever. It would indeed be a peculiar procedure, since verses 32-34 naturally conclude the topic of c. 2; cp. the parallel in c. 2 v. 34: nwo ms 'n my ows Soo Sea oa wyn to 1.54, which latter v. constituted the ending of the previous S (No. 101) just as 2.34 should be the same of the present S. Indeed the next regular S is at 3.1 (No. 103, infra, p. 185). It is true that with regard to the latter there was a shifting either to 3.5-6 (No. 103a, infra, p. 190), or to 3.14-15 (No. 103b, infra, p. 195), but neither

instance involves the breaking up of c. 2 as would be the case of an assumed S at 2.32. It therefore appears that the Midrashic section under discussion has been originally intended for the beginning of the 94 Above, vol. I, p. 57, and frequently in connection with the analysis of AB to each S in Genesis; and with regard to ER, pp. 421, 474, 500-1,

505-6.

NUMBERS:

SEDER

102

183

fourth book of Moses, viz. to S 101. It has been inserted here in NR because of the tendency of this Midrash (viz. till c. 14 inclusive) to incorporate extensively the available Aggadic material wherever there was room for it (see infra, p. 194). In other words, these homilies are based on a different H to this S, to wit Hos. 2.1 ff. instead of Hos. 2.16 ff. (above, p. 175).%8 With Hos. 2.1 there started the Prophetic lection not only according to the Babylonian AC ritual, but also according to the Byzantine Rabbanite custom, later on adopted by the Karaites of Byzantium, Turkey and the Crimea. The latter usage was to retain for each Sidra one of the several previous Haftarot of TC to the Sedarim comprised within the compass of that Sidra (see above, vol. I, p. 91). There is thus evidence in the present case for the conclusion that according to TC there were two different lections to S 101, viz. one being Hos. 2.16 ff. and another Hos. 2.1 ff. To the latter pertains NR, c. 2.11-18,

whereas NR, c. 1.1-9 was based on the previous H (above, p. 176), corresponding to the structure of AB where occasionally the chapter headed Torah presupposed one Prophetic lection to the respective S while the chapter headed Nebiim had another one as its basis (above, vol. I, p. 57).

Now, Hos. 2.1: .n Dxiw> °32 verbally with Num. 1.2:... bsaw> Ny mow

35002.

Furthermore,

35500 mM would tally 222 my >> wx ON IND

there is the intrinsic contrast

that whereas in the S there is recorded the sum total of the census of the Israelites in the wilderness, in the H we read the Prophetic promise of Israel’s multitude becoming as numerous ‘as the sand of the sea that cannot be measured nor counted.’ As regards the extent of this TC H, it certainly did not comprise 22 verses (viz. till "In mmK2 °> -pnwas)) as according to the AC ritual followed by that of Byzantium. We have rather to assume that in Palestine the lection comprised Hos. 2.1-9, skipping to v. 25 in order to conclude with a verse of consola-

tion (Saw nom).

Moreover, the end of v. 25: y

N29 °n70N)

75s ION’ NIT) ONS Oy would link up with that of the initial v. of H (2.1: °n dx 122 07> ow ons coy Nd ond TON? TWH DIPDA_ mM). Thus the H contained 10 verses, as was the usual procedure.

To continue with the analysis of the respective homilies in

184

THE TRIENNIAL CYCLE

NR, c. 2. In connection with Hos. 2.1 there is ($12) the Pet. 0°79 wa 2x2 qrat ‘m7 ody which tallies with from Ps. 119.89: MN myN (this in the skipped part). The Hos. 2.23: 0D’ yw beginning of the item is curtailed and has to be reconstructed by means of the partially parallel passage in ER, c. 38.6.5 There follow Aggadic comments on Hos. 2.1 proper (§§13-15 and 18), but in §16 there is given a further Pet. from Cant. 8.7-8 where the expressions 723798 and mons afford links with o>°nins and *anND in Hos. 2.3 and 7. Another Pet. (§17) is from Ezra 8.34:

nn $25 Spyna 150023.

Finally §11 should be added which may

have formed the conclusion of this section, except that it is curtailed towards the end with the peroration missing. There we have the Agg. concerning the census of Israel taking place ten times, the last one being in the hereafter (citing Jer. 33.13). Now the last item would contradict the promise in Hos. 2.1 of Israel being uncountable. However, from the peroration in TB, Ki Tissa, §8 (and parallels listed there),'%7 it is evident that all these censuses are meant as human ones, with by orders of the Messiah. But the final one distant future will be done by God Himself as Israel’s numbers will be limitless; here Hos. 2.1

the last one done in the still more a result of which is cited explicitly

as proof of the case in point. 4. The remainder of NR, c. 2, needs only brief remarks, as it

is of an Aggadic-exegetical nature and does not pertain to the sermons discussed here (cp. also above, p. 177, and infra, p. 194). In §10 there is a running comment on Num. 2.3-31, allegorizing 195 Here there is the abrupt statement: %259 ,o’pwa ax) Frat 'n Odiy> s'nn 12) OFNAN ON "apn mvanv, but in ER we read: ,o wa 3x2 JII7 'n odiyd sn Mapn mvanw pp (ky Ia 7PpIN 7x) ,DDwa NbN paNa ay) A’apm bw wat PR os) 3) oopwa 727.80" 196>q) Dy NxM miayn Ty wad pnyd any... dso unr mops mwys (GES shh P55) Bie, vt by exam mmayn ny tw by nme... oxw wm opps 9 Nx ome xan oviyd bax pons (pnd :D"7IDPA) oDID ON VA YN mya Tioetel are} anbhi= 7BDD WM ,OINN Nd pRr (ons 4730 Iw S"yS Say :"ID_a1) ODNN TWDON WN spo xd) to xd awe on Sind Syqw oa. 8 Cp. the Genizah text (above, vol. I, H. pt., p. 130): bse 1103 opya op by qexm mmayn ny spayd...mwo op dy umw siad pnyd vy) ayy 'y 7D.

NUMBERS:

SEDER

102

185

the arrangement of the four banners with the respective tribes gathered around them as corresponding to the four sides of the universe and to the four angels surrounding God’s throne. This item is introduced by the citation of Prov. 3.20 which however, should not be taken as a Pet. proper; it was the tendency of this extensive Midr. to expatiate on its detailed exegesis (see especially, infra, p. 196). Therein has been incorporated a passage which belongs to the end of the sermonic section to S 102 (above,

p. 178). Following the unit comprising §§11-18, discussed above, we have in §19 and till the end of the chapter Aggadot on Num. 2.32—34 and 3.1-4. The S, which began at 3.1 (infra No. 103), is not represented at all in NR nor in the Tanhumas. In these Midrashim there are instead sections to different commencements of the S in lieu of No. 103, as will be pointed out in due course (infra, p. 190). SEDER 103 (3)

yD ITA Awo ns 7 937

ova ae

nitdi.n

mbm, Num. 3.1.

About the choice of this S and the objections raised against it, see infra, pp. 186, 190.

Haftarah: y115

onros xb yen pas opoa

°n a7

sands KN?

Own PIO PIX 737 ‘7 uN -nwpa inn apy’, Is. 45.19 (so C 12, with the end missing). Also Yannai in his Kerobah to the present S lists this initial v. of H (ed. Zulay, p. 180, top). The lection probably extended to 46.2, skipping to v. 13 which concludes in a ‘happy’ manner that ‘I will place salvation in Zion, to Israel, My glory’ (hence 10 verses). The connection with S is by means of the italicized words. The choice of this

H may also be due to the homiletic explana-

tion of Is. 45.19 as referring to the giving of the Torah openly on a mountain in the wilderness of Sinai, thus corresponding to Num. 3.1 which mentions ‘the day when God addressed Moses 199 See

Mekh.,

Yitro,

Bahodesh,

c.

1

(ed.

Horov-Rabin,

p. , 205-6):

D8 UDP (7... 0PDT DpH. NONI DIO WAN AN) ,3INA UN PD IAT Iwi anos nn xb mbnna 8 Wnnw> WIN PIN opoa *NIAT ANDAR? WIN NIT ‘1D) (cp. further, c. 5, p. 220).

186

THE TRIENNIAL CYCLE

on Mount Sinai.’ of Israel.%3s

Otherwise H is a typical one of consolation

STRUCTURE

OF HOMILIES

1. Whereas in the Tanhumas and in NR the present S is not represented,” owing to its having been shifted to 3.5-6 or 3.14-15 (infra, p. 190), there has been preserved a Midrashic section in a Genizah fragment (edited infra, H. pt., pp. unv.). The introductory Y topic is as follows: Panw7 ONNT 1139 wi] DDDI7

INaAvAY

PSaMwT

ONT

omiwy mod mwa ppdin op

32NIAT

Ww

[5

jd

DODDI

Wavy

is mop Nbs yrpas ond min Nx? 1°DN

ons." From this Hal. concerning brothers, who were partners as heirs of their father’s estate, the homilist turns to the spiritual ‘partnership’ of the two brothers Moses and Aaron who, unlike so many other brothers at feud, cherished each other and rejoiced in each other’s attainment of leadership. Herewith there is a return to the initial v. of S (Num. 3.1) which mentions Aaron even before Moses to indicate their equality. This topic has no connection whatever with the above H from Is. 45.19 ff., and therefore presupposes another Prophetic lection which would also account for the other Aggadic items contained in this fragment.“* I suggest Mic. 6.4: 7pnbyn >> Ow)

JIT

TYP

OS

sppd

nbwei

VID

OT3y

35)

OSD

pose

thus tallying with Num. 3.1 by means of Moses and Aaron. The H probably comprised verses 4 to 11, skipping to 7.14-15 in order to lead down to a ‘happy ending.’ Moreover, the final verse (7.15), with its promise that ‘as in the days of your going out from Egypt I will show him wonders’ (a’"x¥9 paNd FOXX 19°D mx51 uss) would link up with the initial v. of H (6.4) referring to this historic event. The latter was brought about by the last of the plagues, the death of the firstborn (cp. Ex. 11.1 ff., 12.29 ff.), and this decisive plague is alluded to in the present S 200 See infra, p. 188, concerning a Genizah version of NR which contained a section to the present S.%* 2 A Baraita in this form is unknown from elsewhere! Cp. M. B. B. 9.3:

YSON? IMawT ,DDDIT ns Od TIM Pave jo wp? odIT2 Oa MIN, and the comment in Yer., a.1. (16d bottom): 0177p ib»x ,b0 1b» -px an. The expression Vaniwa ann occurs in M. B. B. 9.4.

NUMBERS:

SEDER 103

187

(Num. 3.13). Thereby is established also an intrinsic connection between the lection from Torah and from Prophets. As demonstrated so abundantly in the course of our study, the skipped part of H was throughout utilized for sermonic purposes. Now in Mic. 7.2 there is denounced the faithlessness of one towards another, with even ‘a person hunting his nN weK). This afforded the brother with a net’ (QoN Mx’ 17° homilist his starting-point of the Halakhic theme concerning the appreciation in value of the property belonging to brothers as partners in an inheritance; this appreciation is to be divided equally between these brothers, hence one is not to have advantage over the other, a crime denunciated in the Prophetic verse concerning a person dealing treacherously with his brother. From this point the preacher proceeded to depict the ideal spiritual partnership of the two brothers, Moses and Aaron, which was so precious in the sight of God. The latter theme is further developed in the main Pet. from Ps7133.17 a Oo) ons Nayeo ys Wo) 310 p. unv.), which v. tallies verbally with The former v. is applied to Moses and several cases enumerated in the Bible of

7D mn (Unfra, H, pt, aw mp in Mic. 6.8.58 Aaron as against the feuds among brothers,

such as Cain and Abel, Ishmael and Isaac, Esau and Jacob, and soon. This item also concludes in our text with the characteristic formula }3ya pw md, just as the initial Y passage. This repetition reflects the combination of two types of sermonic compositions with the one introducing at the head a Y topic whereas the other only using a Pet. verse, mostly taken from the Hagiographa, to be developed homiletically so as to evolve the main sermonic lesson. The latter procedure is older, and the former was an innovation, though already in Amoraic times, to achieve

the same purpose by means of a theme (mostly of an Halakhic nature) introduced by the formula of tw 43...125 7099 Nazi slmeace

To proceed with the analysis of our Genizah

another

Pet. from Prov.

17.6: O32

NONDN)

text, there is

O13 7°13 opr nowy

22 Cp. vol. I, H. pt., p. 92, and infra vol. III, where be fully treated, inc.

the subject will

188

THE TRIENNIAL CYCLE

omas which again is in contrast to Mic. 7.6: a8 2am J2 9.76 A further Pet. is from Cant. 4.5 supplying by means of 0° y177 owwa the virtual link with H v.: 9 Joy ay a (Mic. 7.14).178 The homily concerning the successive stages of God’s discourses with Moses, first at the burning bush, then in Midian and in Egypt, followed by the scenes at Sinai and lastly by addressing him in the Tabernacle, is expressly based on Mic. 6.8: yixm spabsx oy nab. Thus because humility towards God is proper, therefore He finally addressed Moses out of the privacy of the Tent of Meeting. There follows a passage dealing with the three good leaders of Israel, Moses, Aaron and Miriam, wherein the initial v. of H (Mic. 6.4) is mentioned explicitly.*s Thus the suggested underlying Prophetic lection is manifest from the section preserved in the Genizah and its substitution by another one from Is. 45.19 ff. (above, p. 186) must be regarded as late, viz. in the Byzantine period when Christianity was the state religion. A verse like Is. 45.20: »bbanm obpp py ns NWT yor xd bx bx could easily have been turned as an allusion directed against the Christian worship of the Cross (a piece of wood) and of Jesus (yw") as the saviour (owrTnp), ironically styled here as ‘a god who does does not save.’ And in the same strain there is in the H the further emphasis on there being no Saviour but the Jewish God (Is. 45.21: »nbit ps yw) and that ‘only I am God and none else’ (v. 22: ny ps bx uN 7D). This substitution of the H thus reveals an interesting point of the self defense of the synagogue against the claims and assumptions of the church in using the Jewish Bible for its own christological purposes. *9§

It is interesting to note that Yannai in his Kerobah though already listing the later H from Is. 45.19 ff., cites several verses from the Hagiogr. found in the Genizah text (thus Ps. 133.1 and Cant. 4.5, ed. Zulay, p. 178, bottom; Ps. 122.8 and Prov. 17.6, ibid., p. 179). These verses, as well as the others cited by him,?% 73 Thus

Koh.

4.9:

obyya

210

“9y

ond w

wR

IHNN

}o Dw

or110

(p. 179, top) tallies by means of ow with both S and H wherein these two famous brothers are mentioned. However, Is. 2.3 (p. 180, top), cited immediately after Is. 45.19 (the initial v. of the other H), is mentioned because the preceding v. was explained as referring to the giving of the Torah openly

NUMBERS: SEDER 103

189

all are to be correlated with the H from Mic. 6.4 ff. This shows on the one hand that Yannai was familiar with the Midrashic section analyzed here, and on the other hand that the latter was retained in his time for sermonic purposes, although the underlying H was different from the one adopted later on for the synagogue service.?% 2. Another Genizah fragment (GS, I, 91-95) seems to be from a version of NR which contained a section to our S,?° unlike the current printed version of this Midrash (above, p. 178).

In this text figures the Pet. from Ps. 80.9: yon o°1%¥05D JD) myon) on wan containing a series of beautiful parallels drawn between the vine and Israel. The same Agg. is found in LR, c. 36.2, to S 99a, as to which see above (p. 149). This Pet. v. poetically describes Israel’s exodus from Egypt as a vine removed from that country and planted elsewhere (viz. in Palestine), and thus readily tallies here with the initial v. of H alluding to the same event (Mic. 6.4, cp. also the final v., 7.15).2°* Since in Num. 3.1 there is a reference to ‘‘the day when God spoke to Moses on Mount Sinai,’”’ hence the Pet. v. is first applied to the scene at this mount when Israel readily declared to act according

to God’s word.”

The reason for the assumption that this Geniz.

and publicly (above, p. 185) and accordingly in the future the nations will flock to Zion to obtain there the teachings of the Torah (a71n xxn ps0 73).8" 204 The same procedure can be observed several times in the Kerobot of this Paitan (cp. the summary in vol. III). Inc. 205 The editor was unaware of S 103, and thus after hesitating between assigning the text either to S 101 or 102, decided in favor of the latter because one of the parallels between the vine and Israel mentioned the grouping of the latter under banners (ibid., p. 91). However, this item occurs also in the parallel text in LR, c. 36.2, to S 99a. We find it strange to have an Agg., supposedly to Num. 2.2, followed forthwith by comments on Num. 3.1-2 (ibid., p. 94, 1. 12 ff.) and prefer to assign the whole to Num. 3.1, the initial v. of our S. 206 GS, I, 91-92:

nwbnn

%*[yn]

mpon

napy2

nvm

ypI7 MO .yron oOXP

1D)

Wow PD MPD wy Xd omxwa pow yor b> dxqw 4D aw oippa (nd nw2r :>"x) youn myo aatoqwe bo pao mop poyroibnna ato 375 war onsen (here '7 727 again tallies with 'n 727 ova in Num. 3.1). Prior to this passage there probably was in the text the comment concerning Aaron being mentioned here before Moses as against the usual procedure vice versa (cp. the

text in H. pt., p. unv.: y77N8> Ave Opa Nim onpD baa ,AwHI IAN AYTDIN APN NT

190

THE TRIENNIAL CYCLE

text emanates from a version of NR is on account of C. 3 of our printed edition (to S 103a which was in lieu of the present S, infra, p. 192) which contains a Pet. from Ps. 92.13-14, with a similar series of beautiful parallels between the date palm and Israel (infra, p. 192). It thus stands to reason that the above Pet. concerning the vine constructed in the same manner was in the section that preceded the one in c. 3 of NR, viz. to the present S at Num. 3.1. Thus the Genizah finds have supplied two Midrashic texts to the latter Torah lection which hitherto was lacking entirely in Sermonic productions following in its train.

SEDER 103a (3a)

IMs NAW yADA ANN 11> ims ntpym n> mw. OX aqpN... ‘7 a7, Num. 3.5-6. This S, which is evident from the homilies in NR, c. 3.1-3, was in lieu of the one at 3.1 (No. 103), only 4 verses previously, that is not represented at all in NR and in the Tanhumas (above, p. 185). But the same Aggadot, though in a curtailed form, are found in TB, §17, T, §15, to Num. 3.14-15 where apparently another commencement of the S is indicated. To the latter there is in the Tanhumas a whole Midrashic section concluding with a peroration (end of TB, §20, T, §17). Now this lection would again exclude the one at 3.1 (only 13 verses before) as well as the alternative at 3.5 (only 9 verses previously). We notice thus another instance of the variance of custom as regards the beginning of the S on the same Sabbath, with three resulting usages:

1) Num. 3.1 (No. 103), 2) 3.5-6 (No. 103a), and 3) 3.14-15

(listed here sub No. 103b).?"8 In the absence of concrete data in explanation of these differences, we can only advance the following surmises. The adoption of S 103 was probably motivated by the fact that its initial v. (Num. 3.1) afforded linguistic parallels to the two previous Sedarim; thus by means of *»p 7712 Aw nN ‘TAT OYA to Num. 1.1: 131). In LR, c. 36.1, too, this topic (among the other instances of this kind) precedes the Pet. homily on Ps. 80.9 (ibid. §2).

NUMBERS: SEDER 103a

191

nav yy Sma yD Tata mwe by ‘a at (No. 101),27 and by reason of mentioning together Aaron and Moses (mwa) jams mitdin mds)

to Num.

2.1: j778 bn mwo bs ‘mn tat

(No. 102).

However,

objection was raised against this arrangement inasmuch as Num. 3.1—4 contains an isolated brief account of Aaron’s progeny, two of whom died prematurely. The main topic of the lection pertains to the assignment of the tribe of Levi to the service of the sanctuary under the supervision of the priesthood (from 3.5 ff.). Hence another custom developed to conclude S 102 at 3.4 and begin the reading on the following Sabbath with 3.5-6 ff. S 103a, with its injunction at the head concerning the Levites: 11 pn "15 myo nx, would thus constitute a parallel to S 65a containing a similar order concerning the selection of Aaron and

his sons for the priesthood: "1n j>nN nS —POS 277

ANN (Exod.

28.1, see above, vol. I, pp. 501-2). Indeed the same H is to be presupposed in both instances, as will be shown forthwith. But S 103a involved the difficulty of terminating the previous one (No. 102) with an inauspicious v. recounting the death of Nadab and Abihu (3.4). Hence, a different solution was offered, viz. to start the Torah section at 3.14—15 containing the command to

hold the census of the sons of Levi (amas nad nb on my pp 'n). Thereby a certain intrinsic symmetry in the sequence of the first three Sedarim in Numbers was established. On the first Sabbath there was read the portion concerning the census of Israel (No. 101: Num., c. 1; cp. the specific exclusion there of the tribe of Levi, v. 48 ff.). On the next Sabbath there was recited the passage dealing with the grouping under their respective banners of those who had been included in the census (No. 102: Num., c. 2). And now on the third Sabbath the lection commenced with the order to count and group the Levites (No. 103b: Num. 3.14 ff.; cp. v. 23 as regards the encampment of the sons of Gershon,

etc.).

A further reason

for the choice of

No. 103b instead of 103a was the fact that 3.14 reads: '7 727% »D 439702 nwo bx (similar to Num. 1.1) whereas in 3.5 the mention of the locality is omitted. The former S seems to be a later 207 This parallel is indeed commented upon in the Genizah text to S 103 (infra, H. pt., p. unv.).

192

THE TRIENNIAL CYCLE

innovation,

as evident from

the fact that the homilies

to the

latter S were subsequently transferred to the former and adapted to its H (see infra, p. 195). But neither lection prevailed, and S 103 was still in vogue in the time of Yannai and subsequently. We discuss here quently No. 103b.

first the alternative

S 103a,

and

subse-

’

Haftarah: Just as in the case of S 65a mentioned before, so with regard to the present S the Prophetic lection began with Jer. NY Iaapo ww 90 PIN 7M; 30.21: nn ooe win 17 N AIPA

tallying with Num. 3.6: > myo ns 277; it probably extended to 31.4 skipping to v. 13 (10 verses).7° This H is a typical one of consolation of Israel. Yet in 31.5 the sentence ‘arise and let us go up to Zion, to the Lord our God’ evidently means to the Temple, the house of God (cp. Is. 2.3). Thus there is a parallel to the Tabernacle where the Levites were to do service (Num. 3.7-8). Moreover in the final v. (31.13) there is a reference to the priests under whom the former were to serve (see Num. 3.9). STRUCTURE

In NR,

OF HOMILIES

c. 3.1, there is given the Pet. from

Ps. 92.13-14:

Vie ds mosma 9 n?a3 odin mw pada myo me ton> px ip’, where v. 14 tallies with Jer. 31.5: '7 bs yrs abyn ip 12°75 in the meaning of mds ‘nm [ma] bx, as has just been pointed out. This Agg. contains at first a series of beautiful

parallels drawn between Israel and the righteous on the one hand and the date palm on the other, and thus resembles the similar Agg. to S 103 with regard to the vine, as found now in the Genizah text discussed above (p. 189). This application of the Pet. verses to Israel is due to the fact that the latter forms the main topic of H (see Jer. 30.25 ff.); further the distinction of the righteous is in contrast to the denunciation of the wicked in Jer 30.23-4.7* The homily then proceeds to apply Ps. 92.13-14 to the tribe of Levi with whom the S deals.2° This whole item 206 To S 65a the H comprised Jer. 30.21-31.4+19. 29 ypys ovawn Soa ana xbw...db Sw wawa raqp 44 spno DAs NT mosna jobiy> pap or yo xby .'n mas obdiny...tasa nb on abs winws

mwo Ms pA (p3ya wapw map 2m) ww 72 Aw Id yon mrywa ds am qn nqowe ns Dwi in 1d.

abs

NUMBERS:

SEDER 103a

193

thus originally belongs to the present Torah lection and was later inserted into Midr. Ps., c. 92 (ed. Buber, pp. 409-11).2%° There follows (NR, c. 3.2) a Midrash on Ps. 65.5: “nan °-7wK won vIp ra avon nyswa pasn paw 39pn), affording a link with both S and H by means of the verb ap and further with the final v. of the latter (Jer. 31.13):1 yay? °310 nN Dy). That the Temple was meant in 31.5 has been stated before.235 This Pet. has been employed to several Sedarim (thus to S 68a ingBR, c.37.3, above, vol. 1,p. 502; to'S 784n TB; Saw, $11, T, §8, above, p. 47).2% The remainder of NR, c. 3, is loosely constructed, with running comments on Num. 3.6-39 (§§3-13), some of which are parallel to the items in the Tanhumas comprised within the section to S$ 103b. Thus to Num. 3.14-15 there is in NR, c. 36, the Pet. from Ps. 68.7 as in TB, §18, T, §16, (as to which cp. infra, p. 196). Likewise §§$7—9 of NR contain the same material although in a more extended form, as found in TB, §§19-20, T, §§16-17. One notices how in the Tanhumas the Aggadic items have been compressed so as to form a more compact sermonic unit.””. Only the peroration (end of TB, §20, T, §17) is omitted in NR, and yet essentially it pertains better to the present S, as its analysis farther on (p. 197) will show. Thus the whole section was originally intended for No. 103a (asin NR). But after the commencement of the Torah lection had been shifted to 3.14-15 (No. 103b, which took the place of No. 103a), the same Aggadot were applied to the new S and were adjusted to suit in turn its H which was different from the one to S 103a. This adjustment we notice in the Tanh. section to S 103b to be discussed soon. To conclude the remarks on the remainder of NR, c. 3, there is noticeable again the detailed Aggadic exegesis of the verses, in addition to those items incorporated into the sermon to the S,

21%0 About the same Pet. but in a curtailed form, to S 10a see above, vol. I, p. 103. As to its version in TB, §17, T, §15, to S 103b see infra, note 212. 21 See further above, vol. I, pp. 100 and 539-40.

22 This process of compressing the homilies in TB to S 1 as compared to the larger version of Midr. Tanh. has been pointed out above, vol. I, p. 34-35. See also ibid., H. pt., p. 8-9.

194

THE TRIENNIAL CYCLE

a procedure that obtains also in the first two chapters of this Midrash (see above, pp. 177 and 184). The passage here ($12) about the respective positions of the divisions of the tribe of Levi around the Tabernacle, in their relationship to the grouping of the other tribes under their banners, presupposes the allegorization of the latter arrangement as found in NR, c. 2.10 (above, p. 182). Here a general statement should be made on the first part of NR (viz. till c. 14 inclusive). In its present form it shows evidence of several extraneous insertions (cp. Epstein, nvnoapp onan, 70 ff.). That it contains material that is also found in Midr. Yel. has been noticed so far in our investigation, and the same will be the case in the subsequent analysis (Epstein, too, observed this, though in an incomplete manner). Moreover, in its extensive coverage of the Aggadic material, it resembles the larger version of Midr. Tanh., parts of which (to Gen.-Exod.) were dealt with in vol. I (pp. 29 ff., 514; H. pt., 1, pp. 7 ff., 69 ff., 122 ff.). The parallel homilies in TB and T on the one side and in NR on the other can be traced all along, as has been done here so far and as will be continued afterwards. R. Tanhuma b. Abba is also cited several times in NR, c. 3 (thus twice in §1, and see the story of his discussion with R. Huna Hakkohen b. Abin in §7); in c. 7.1 there seems to be given his Pet. to a S (see infra, p. 214). Because of the manner of the larger version of Midr. Tanh. to comment fully on each verse of a given Bible section, there was also placed at the head of each item an extraneous verse which need not be taken as a real Petihta to be correlated with the H; such is only the case when the respective homily pertains to the beginning of the S and not when it is a part of running comments on the subsequent verses. One has only to examine the text edited above (vol. I, H. pt., pp. 112 ff.) to realize this point, and the same applies to the early part of GR for example (above, vol. I, p. 35). Accordingly, here too in NR, c. 2.10 and 12, we observe a similar procedure (see above, pp.

181, 182, and

infra, p. 196).

Now

the part of NR

under

discussion contains a good deal of extraneous matter. Also in style it was subject to much change. However, it is clear that there has been incorporated a considerable portion of the larger

NUMBERS: SEDER 103a

195

version of Midr. Tanh. which is older than the versions that assumed their form in TB and T (for a fuller discussion of this topic see infra, vol. III, inc.).24s

pp.

Finally, attention should be drawn to MHG, IV (ed. Fisch, 178-9), wherein there is given a Pet. from Prov. 22.22:

9 Sw way ar aim >t TWAS

SUTY

JI1 IST

(PET NTP. yi

$7 Sinn Os a'r mb nwo ns anpa..

OS PSV

TPDVT7

OSX PRI

jw

3b

por yo

.poyo jaw pnxso xdond an) oD

9a 5

pya Ara

manon yo o>7 jaw. This whole item is out of place here, and really belongs to S 104, as evident from TB, §27, T, §23, NR, c. 5.2

(see infra, p. 203).

It has no connection whatever with what

follows in MHG: 31 7o18 AT '5, this latter being a comment on Ps. 103.3-6 (see Midr., Ps., a. 1.); because in v. 6 we read sin

>in 7w, there is a tally with Num. ims 1n1w) (see also infra, note 213).

3.6: ..."> myo nsx anpa

SEDER 103b (3b)

yao 721 b> omnpwob omax mad n> oa ns o7apen

abyoi win,

About the shifting of the commencement see above, p. 182. Haftarah.

1p

...'7 13m

Num. 3.14-15. of the S to here,

By reason of the Aggadot to be analyzed forthwith,

the Prophetic

lection

Wy

AS

Te

‘nn.

It extended to v. 12 (10 verses).

DisSas

seems

a p>

*D

by means of the verb 1pp.

to have

NpPAS

begun

OTNyTI

with

by) aN

Zech.

TIN

Oya

10.3: by

The tally with S is only

Otherwise the H is of a purely con-

solatory character.”5§ STRUCTURE

[net

mer

bots ls) 5 atheresiszthe:

713252

mx

me

originally

Pet. irom

Ps. 92:13:p'ax

ton2, which affords the link with the

H v. (Zech. 10.10): ova was

OF HOMILIES

constructed

712291 to

yda pos 9m.

S 103a,

as

evident

This Pet. from

NR,

c. 3.1 (above, p. 192), and was transferred to the present S in a curtailed form. This curtailment is evident from the conclusion of the item here bringing in points that were legitimate

196

THE TRIENNIAL CYCLE

there including the Pet. from Ps. 65.5 (above, p. 193) which would offer no tally with the present H and hence was changed in such a manner as to remove this difficulty!#3 The next Pet. (TB, §18, T, §16) introduced Ps. 68.7: o-tm 3?wv1D ombs pny Dw OND IN MWwIID2 OOS N12 TNA which offers by means of aw a point of contrast with the H v.: "> o’nawini ‘7 ornonn (Zech. 10.6).27° In NR, c. 3.6, the Agg. on this v. is extensive and is really connected with Num. 3.14.24 It was not meant there as a real Pet., but was in accordance with the manner of this Midrash to comment in a running homiletic exegesis on the numerous verses comprising the Torah lection (see above, p. 193).78* However, in the Tanhumas the Agg. has been curtailed and so shaped as to fit Num. 3.15 (and not 3.14) !?%5 213 "apn (jmaenw :b"x) wan > bw wava taqD .np? IND pay XT xow qaeds ane iynbs miasna ‘no maa odiny pans an2 7,027 OMvyDA (0 8"p on) cana xia open qaqa qdin stay nawd pas xia ory 'w .o"Tap Opn Yo maw wads nasna tw ono aon aTty ann xdy ,'n naa odinw ros 42 TE Saleh ewer Veale alien) OGM ke Taletou aolgealesime Iakegs 1p 65.5 is cited indeed by the introductory formula 21nD37 7K 171, but in a subsidiary connection with Ps. 92.14! But the legitimacy of the Pet. from Ps. 65.5 in NR, c. 3.2, to S 103a has been made manifest above (p. 193). Here, too, Ps. 101.6 is woven in artificially, but in NR, c. 3.3, we logically read the comment on Num. 3.6: m0 mM Yn1w) JAI yas 71pd mS nIDyM

1.) PUN OMNIA

PY

FDIS

ainza

o7°>y

my

inaw

poor

pan

onp

>}3n.1wv? xin. Buber, in his notes to TB, §17, constantly belittles the value of the text in NR claiming insertions from Midr. Ps. by some copyist. While the current printed text was no doubt ‘‘touched up” here and there, the originality of its homilies (to S 103a) under discussion is clear. Buber, on the one hand, was unjustifiably prone to regard his version of Tanh. (TB) as the most ancient and original and, on the other hand, was unaware of the

problem involved here as to the respective Aggadot to Nos. 103a and 103b.

24 8"T... MIWIDD

OPON

NX... 2

OPM

awn

tom

.WwR>S oD

sata

n> bw waw... napa mexw upp Samy jonxpo Sw ix? aD mar .nwi2 ayo Dax por NT Bon wea bsqw ns nd Na Nimw yy Jaw... Ne? Mo mor

yrxo ones, po yom yi Saya cro sata nwo bx ‘Aad ww jos myx” M313 WY 7 722 Fax Ty DAN Mota dy oOxnD bxqw nx? Ndw GyenAd ,"orI¥D Vay TAT os. nes Nd) Ty YaNd nwa Pom wx Jnuod Ka NInw Vd Oxy

(7,193) xd *yD TatDa nwa dx 'n.

75 sw PRY AMA oT aw onde mer (iy ,2 3) nb 22 EN pp mos (poy 35's) o-payn nnd xin tod min vaem Swi (T"apn AON... nn 4b 00a M8 TpP_ DMX Wad) 4D.

NUMBERS:

Finally there is the peroration

SEDER 103b

197

(end of TB,

§20, T, $17): 7x

DIN NT NP 0D Woman pao yaw by pono ya rmya cAtapa 8 VPS? cnysw Tinews (b"yd sana) a'myd day ,('> .°> ‘ow) om IN? pya py 7d ‘iw jpdyd ovm ome orn Syne 55 Sy onaza aba TaD ns (stow 2b") orn eds ry sdr (7 3") we) qx 'n ows mo> os) .(yassa [ms :>"x] ims proow sa'na) yassa ard ar ora so

yw

("9m")

,'4n) mo Sy way

xi ty ody onde ods

‘A Arye

dump aroyAbs mn wna

Anown Aw bop

(‘a ,7"D 'w). Now the whole point of the danger of perishing in this world on account of beholding the Deity is abruptly introduced here. There would be a slight connection with the present S by reason of the injunction towards its end, (Num. 3.38): nov anpm am, or by reason of 4.15: no. wtipm bs iy» Nd) if this Torah lection extended to 4.16 (see infra, p. 200). However, there is no real intrinsic contact with H, and only the very last v. cited in the peroration (viz. Is. 25.9) would somehow linguistically link up with H: y? wis Apr m3 nN aT m3 nS onan But if the peroration is applied to S 103a, o>°n>x ‘nm uw. there is a natural suggestion for the topic of this peroration since on the one hand, quite at the beginning of this S there is the warning: nov aqpma arm (Num. 3.10), and, on the other hand, in the corresponding H (Jer. 30.21 ff.) the appearance of God is ‘nm pin together with the promise mentioned (31.2:°> a7:

of flocking to ‘Zion, to the Lord, our God’

(31.5: abyn wip

wibs ‘1 5s ys). Hence the assurance in the peroration that ‘in the hereafter I shall restore My Shekhinah to Zion, I shall be revealed in My glory to all Israel who will behold Me and vet live forever citing Is. $2.8:41°.5 ‘N awa 181° Pya py %s ombs mt > corresponds to further Ps. 48.15 (where 11°75 Jer. 31.5 referring to visiting God at Zion), and finally Is. 25.9

which v., in addition to its phrases '7 At... speaks of God’s saving and the resultant mem... 12°11) anaes. Qnyiy?a

with the final v. of H (Jer. 31.6): 15m)

12°79

mn

joy of His people and thus links up

anow

apyd an

joy nN ‘7 ywin ....2%° There is thus ample evidence for the assumption that the above feroration originally pertained to S 103a, just as the other homilies analyzed before, and was later on transferred to S 103b. The above discussion of these two

198

THE TRIENNIAL CYCLE

Sedarim and their respective homilies is very instructive for the understanding of the changes the Midrashic material underwent in connection with its employment for the sermons delivered during the service of the synagogue.

SEDER 103c (3c)

sor mdyor win yao bene as aor na

b> pp

wp Ox ‘7 ON

ompw apod ns, Num. 3.40.

The ‘regular’ S following directly the one at 3.1 (No. 103), commenced at 4.17 (infra, sub No. 104). But from the Midrashim a Torah lection here (at 3.40) is apparent, and the same applies to Midr. Yel. as cited in Arukh (791 32 5D “pp wtpb»a).2" Now such a S could be a direct sequel of either No. 103, 103a or 103b since in each case there would be the required minimum of 21 verses prior to 3.40.

Haftarah. By reason of the Midrashic material to be analyzed forthwith the following Prophetic lection is to be presupposed,

viz. Is. 66.7: 791

awbom Ad San sia ova md denn owas tal-

lying by means of 731 with the initial v. of S (moa $5 —pp 491). The extent of H probably was 66.7—-12-+ 20-23 (10 verses).

The promise in v. 21: ‘7 tox

0°155

ormad

nps

ono on

would link up with Num. 3.41, where the selection of the Levites for God’s service is mentioned (38 >5 o°157 mx nnpdy 'm), while the final v. (66.23) would offer by means of win another point of contact with Num. 3.40 (wn jan). Furthermore, the phrase 'N 78 recurring several times (66.12, 21 and 22, cp. also 'N 798 in v. 9), corresponds to 'm 798 with which the S commenced. Otherwise the Prophetic rendering is one of ‘consolation of Israel,’ so typical of the Haftarot of TC.

26 S.v. pups (Kohut, 84, erroneously x70),

I, 257), pans (I, 294) and xno

(in Kohut, VI,

NUMBERS:

STRUCTURE

1. Y Sermon.

SEDER

103c

199

OF HoMILIES

TB, Bammidbar,

asowin mows adyw pwn araq ib

§21, T, §18:27 by 'm apy

WN Dt Na b> pp AwD

™9ayMaI ww 7D naw ns (wy bond inp cn'na) poy podnp N31 navi ns poy poono ps own ‘nd thw pwn. The = se item has been skillfully developed on the Sees ee of the H wherein the sudden restoration of Israel is compared figuratively to the birth of a baby (Is. 66.7 ff.). Mother Zion is depicted as bringing forth her children in a surprisingly rapid manner (v. 8), with the latter ‘sucking’ and being satisfied from ‘the breast’ of her consolations (v. 11: mnimn aw onyaw iprn jyod). In a subtle homiletic contrast, the Hal. is cited here concerning a premature human birth which sometimes is fatal (as in the case of a birth at eight months); this law also contains a detail about giving

to suck (np

by mma ws bax).

Unlike such a birth, the

rebirth of Israel is to last as long as the new heaven and earth

Dp The juxtaposition of this promise (TiDy? (v. 22). poov. oy 17) and the following one (v. 23) concerning worshipping God in the sanctuary every month and every Sabbath 7p mm) suggested the conclusion of the Y item Qwina win here to the effect that a babe ceases to be of premature birth” Hence the counting of the first after having lived a month.

born males was

to be ‘from a month

old and upwards’

(29

mbyn1 wiin).2* 3°°- Herewith there is a return to the initial v. of S, thereby completing the first portion of the Y sermon. There follows (TB, §22, T, $19) a Pet. from Is. 43.4: -wxo

nan

°28)

N7253

217 merely 218 219 135a.

-rya nap,

In NR, c. 4.3, this item is by jon jPin (cp. above, p. In T erroneously nwwb (see About the Hal. cited here The variants need not be in connection with the statement item), for 151 Inyt 7300 7031

which

links up by means

placed within the section and is introduced 181). See also infra, note 224. Buber’s note 168). see Tos. Sabb. 15 (16).5 and 7, and Babli discussed. It should only be added that, of R. Simon b. Gamliel in TB (in T: 7951)

(at the end of the read (as in NR):

yoy oy "> and by papi nynzan pay od .Atin jat> yav3 bw inyt nano 2065),

the eee

of

Pn pds.

of which being styled sop ]3.

2ar TB, §21, end (omitted in T, §18, end): 17 ee mwo> m’apm aps 42°2d b> pp Paya (Papy 2722 TAY) WIPY THD Ppyo .wTN yap NXPX OPE. nNNII7 ny mbynr win jap .bsaw? aa 427 792.

200

THE TRIENNIAL CYCLE

n7a>) God’s ‘As a This

with the H v. love of Israel person whom latter v. also

(66.10):77125 v1 onuynm.3s Moreover, (77na78 7381) is so tenderly depicted in 66.13: his mother comforts, so will I comfort you.’ supplies the tally (ox) for the next Pet.

mon ov

(TB, §23, T, §20) from Cant. 6.8-9: nnx...mobp

s7n.38 There is no proper peroration preserved. The ‘yn moe item (TB, §26, T, §21, end) concerning the several kinds of ‘visitation’ (a77pB) does indeed conclude with a reference to the

peace (mbw qnTpp now ‘wv o>wb app vw) and thereby seems to allude to the promise in H (Is. 66.12) that ‘I will extend to her peace like a river.’ However, this should hardly be taken as the real termination of the sermon, since such usually contained a contrast between the present state of affairs and the ideal one in the hereafter (a’my> siad rnyd Sax... my). Thus the section in the Tanhumas is defective. 2. In NR, c. 4, there are first given the above

2 Petihtot

followed by the Y Halakhic topic placed here within the section ($3, cp. above, note 217), and subsequently by the above Agg. concerning the kinds of ‘visitation’ (§4). The remaining two items of the section to our S in the Tanhumas

(TB,

§§24-25,

T, §20, end, and §21) have their parallel in NR, §§5 and 10. But the latter Midr. contains an extensively running exegesis of Num. 3.40 to 4.16 where the Torah lection ended. While there are several extraneous insertions, a good part of c. 4 seems to emanate from a larger version of Midr. Tanh., as pointed out before (pp. 194, 195) .7” [Arukh, s. v. pump (Kohut, VI, 78) cites a passage from Yel. to od ns np,?3 which Buber (TB, sa», p. 200) took to refer to aqna (viz. Num. 3.45, yet on p. v's he stated: 1% a7D2 smbyna, 8.6), followed by Kohut (SHL, IV, 7a, No. 18). This would presuppose a Seder at Num. 3.44-45 for which there is no other evidence whatever. There can be no doubt that the 72 In §20 (to Num.

4.16) there is a passage

introduced

by Prov.

25.6

(an bp und atann bx 4nn) which certainly cannot be taken as a Pet. in the

proper sense since no Y commenced insertion

13) OY

from

SER

7133 AaqA.

733 o9R93

at Num. 4.16.

(c. [13] 14, ed. Friedm.,

In this item there is an

65-66):

See also infra, p. 204.

"DN puro

aN)

:ondm nx mpa wid.

53>

:np1R

in>dE

NUMBERS: SEDER 103c

201

above citation refers to Num. 8.6, since a new S actually began there according to a variant custom (see infra, p. inc., sub No. inc.). The latter is specifically mentioned in Arukh, s. v. bi

(I, 271: onda nx np propa min nx qymbyna winba) where the

respective Halakhic topic from Y is quoted (see infra, 1. c.).] SEDER 104 (4)

onda Jind onapn mnpwn waw nk in? aon

by...’a 49, Num.

4.17-18.

Haftarah.

None

is preserved

in the available

Genizah

lists.

From the Midrashic data, however, it is clearly evident that the

Prophetic

lection started with Zeph. 3.7: *>MS °N7N

JN °N7DN

Nn anyo na 2° xd) api npn tallying with S by means of the italicized sentence. It extended to v. 15, skipping to v. 20 with which there commences a new S in the Minor Prophets. Hence H consisted of 10 verses. Besides the above tally, there is an intrinsic connection between S and H, inasmuch as the former deals with the details of the specific labor (ATIAay) assigned to the three clans of the Levites (cp. 4.19: In innay by wN wK, 23, etc.), of whom the clan of Kehat (mentioned at the beginning of the Torah lection) had to carry their loads on the shoulder without the assistance of carts (see Num. 7.9). In contrast to this state of affairs, limiting the physical service of God to one tribe, there is the glorious promise in H (Zeph. 3.9) to the effect that in the future all the nations will ‘call upon the name of the Lord, to serve Him with one consent’ (literally: with one shoulder, 11712 y% sn& 02 w) — this service of course being meant as spiritual.33s STRUCTURE OF HOMILIES

1. Y Sermon. TB, Bammidbar, §28, T, §23:%4 ison bx m’na) opond of moa AMnaw mons by aayA sa5 wb nN nw 42 Jmm7D oP prev (Buber n. 205 — preand :myva pewr idem spNw jjaMaD TD we pow mind °a"n > arma 224 In NR, c. 5.4, this topic is placed within the section: ‘31 minvnd (see above, notes 187 and 217).

°a”n b> www

an

202

THE TRIENNIAL CYCLE

apbw ra (3 No. om om

.a"D oat) Fens Abpa wy spor 8? WD? Oya xbs joys

mob) 5,(1"0 "1 MD

10

'DD) PNs NIT TT.

The verb nip, by which H tallies with S, suggested the topic concerning the transgressor of a law punished by n73.%4* Moreover, the point of such a culprit obtaining atonement after being flogged has been ingeniously inspired by the initial v. of H:

miiyo

n1aa°

x>b1

7010

*npn.

Chastisement

(1019) was

taken as referring to flogging, and nny was homiletically taken to read nyiyo hence: ‘you will take chastisement, so that he will not be cut off on account of her sin,’ or in the words of the

Mishnaic law: ‘all guilty of na>, who have been flogged, are freed from their impending punishment’ Qpbw mnn> arn 55 jn PD yup)! From the Hal. the homilist turns to explain symbolically the reason for the number of the stripes (40 in all) constituting the punishment of flogging. Man, whose formation in the womb after the conception lasted 40 days and who transgressed the Torah that Moses received during 40 days on Mount Sinai, shall atone for his sin by 40 stripes. Adam’s offense which was to be punished by death (Gen. 2.17), was expiated by 40 kinds of afflictions imposed on the world, viz. ten on him, ten on his wife, ten on the serpent and ten on the earth — these symbolizing the similar number of the stripes.” After the event in the wilderness of the gathering of wood on the Sabbath (see Num. 15.32-36), whose penalty was death, Moses pleaded with God to absolve from n3 anybody who underwent flogging. Likewise after the untimely death of two of Aaron’s sons the clan of Kehat was afraid of the same dire result because of their approaching the Deity too closely in consequence of their particular labor. Accordingly God directed Moses to order this clan not to approach the Holy of Holies but to wait for Aaron and his sons. Thus a remedy was contrived to save the former from

#5 In TB only yn mbpn is cited, but this is evidently due to shortening by the copyists. In T the concluding sentence: —pns sin ‘17 Apbw jv is en-

larged so as to explain it: pry

qm mbpn atom ydy Ain

mon npbw yrs

ns sian. In NR, c. 5.4, a further section of the M. is continued (aya 7D) ‘\D1 77729) which is really not needed here. 26 About this allegory, see above, vol. I, H. pt., p. 277-78.

NUMBERS:

SEDER 104

203

threatening n> (in-2n bx).27 Herewith there is a return to the beginning of the S, thereby completing the first portion of the Y sermon. In the continuation there is the Pet. (TB, §29, T, §24) from Ps. 33.18-19: 1*>8 9° 5s ‘a py man linking up with the initial v. of H: Noms 78 1°N FN nN.35° This Pet. has been applied to several other cases, but here it is limited to the instance of the tribe of Levi with whom the S deals.” The Agg. is curtailed in the Tanhumas,

and there is no connection evident between the

commencement of the S with its particular reference to the clan of Kehat. This connection becomes apparent from the further version in NR, c. 5.1, where we have the comment of R. Elazar b. Pedat that the sentence ‘and to save their soul from death’ (Ps. 33.19) is to be applied especially to the Kehatites because they had to carry the Ark which task involved mortal danger. Hence special regulations had to be given so as to avoid destroying this group from among the Levites (Num. 4.17 ff.).79 The next Pet. (TB, §27, 7, §23, misplaced before the Y topic)

is from Prov. 22.22: nywa

227 There is woven

°3y

xotn bo ei ote

in a comment

on the expression nsn

5b

brn by

in Num.

4.19:

AN (2010) WN pS Nay ons ta fw jpanN> mpnoemyyy ow :ovp> napa b's Son oNia2 yD) owspm wtp bx oxiaa ime xXbw mpn my uN 4D ¢nnpm mnpwad paya GYapy sps2 4NP1) wapy mos pao pm xdy pm on? wy xn ow .(A"pa1 Ana ‘NAPA minpwy vay nsX inn bx. This comment on nxn is further found separately in NR, c. 5.7, to Num. 4.19, in accordance with the procedure of this

Midrash to comment in detail on the verses of the S.

228 aan po wa aindn 7a79 ,[n] owe: moo Sxad ny psy bs 'o py mn ner nb Sy qwawa at mriy> Joyw mp pr IND pyrsa uxy we) paras uxw 709 dx. The allusion here is to such a passage as found in TB, Toledot, §5, where these verses are applied to Abraham, Isaac, Jacob and the tribe of Levi (Buber has failed to point this out).

29 pxM TPA pS am ody by nmap on dr) VT AMD PND NID J2 NIN T'S ond wy :jinsdy need n'apn b's .197 NT Aap NN ,OwDI MID Dexa? IND AND 41 odiyn wo inna? xbw oma nap v205 mpn. Cp. further NR, c. 6.8: o»ipw D> 22771) IDs Twa N71 bD dw oD ony ww Tap APS PANT nYyy ov> An np orp fo > oband v'nbea ws anes] mn obese a” am? wa a, Cnnpa owe) noo boxnb ‘sw. Buber has not realized at all the lacuna in TB and T. About the addition of "1" and 7"” see also TB, NR, c. 5.6, end.

§30, end, and T, §24, end,

204

THE TRIENNIAL CYCLE.

tallying with the H v. (Zeph. 3.12): *3y ody Jaqpa -naNwm "yy 5 71.398 The former v. is applied here to several cases, only the item in the Tanhumas is curtailed, and has to be supplemented by NR, c. 5.2, with the latter in turn also deficient in our printed texts (as is evident from the complete version in YHM,

Prov., ed. Griinhut, 32a—33a).

Combining all these data,

we find Prov. 22.22 at first interpreted as referring to the perquisites due to the poor, such as gleanings, forgotten sheaves of grain, corner-ears and poor-tithe. Subsequently the Pet. v. is applied to other items leading down to the tribe of Levi.?3 The latter are called ‘needy’ because they obtained no portion of Palestine and also because their service in the sanctuary, fraught with danger, diminished their numbers. As the text is in the Tanhumas, there is no special application to the clan of Kehat with whom the S deals as its commencement; only the latter handled the Ark, which harmed those who were disrespectful towards it, and not the whole tribe of Levi, as it appears from the Tanhumas.” But in NR we have the logical development of the Agg., viz. first treating of the tribe of Levi as a whole and then turning specifically at the end to the Kehatites.33 Only

70 NR, c. 5.2: ON ,2270 a1nIn ADA wma ox, $7 +> b4 Sinn bs sna yop> srmina yo ond ind ayn saw jovay manga xbx tat 8b bx db Sm. np Oo ann ‘131 2” TwyD) ANDI AND. Different is the Agg. on this same v. in TB, Behar, §5, T, §2 (cp. above, p. 41). 231 TB, §27, T, §22, fuller in the version of NR given in YHM (32b):

ny pyomnan arb o's 54 on 55 Sinn bs et (in the Tanhumas: 8»1nIn 7'x 21.19 7'% Rak 7a, but in YSH, Num. §695, only R. Levi as in YHM). Interesting is the citation (in the version in YHM) 3) 737 Tow rev» b> 7018 17°58 and in c. 5.9, end, see infra, note 237).

of a passage from SER:

(as above in NR, c. 14.16, note 222, About this particular item in YHM,

see the rather profuse remarks of Friedmann,

SER, 139, pp. 143-144.

232 69 4b by awd spp wim 795 Sw yyava sad wi abt po > ,or>9 api mpd sas ond IN& APMIAT wD 73 7259 Jaa ab20 J1980 AAw nod opin yo odt pny sao -napA Mnpvo vay nx inman bx sqIN) mwD AN MD A’apn. 233 NR, c. 5.2: vow .od>T jms sp md od Sw qwawa ratp oT on my...wtip> ors1D0 enw mob...ovawa bavo yaw jo jms snp mao anap v2aa cat wb5 dynn bw Qyipbw 332 jo’ AND NIT ND) pasa pom iby Now nd.

bt Sonn by e's PA dT 1D} InN... momp

154 Sinn bx es bop pws ods [Ns]... bmp

NUMBERS:

SEDER

104

205

this end is again truncated in the printed texts, with the proper conclusion found in YHM.234 The next Pet. (TB, §30, T, §24, end) introduces Is. 48.9:

JA-93n Whereas

nF35

42 oon

onda

ODN

PANN

o Dw

JyDd.

by 4n-127 *nbad there is an obvious tally with the

initial verses of both S and H, there is a further connection with

the latter by means of the contrast in God being long-suffering towards Israel as against the pouring out of His wrath on the

nations.

(Zeph. 3.9:> 58 pian >> ‘yr ody qrawd.) In the final

v. of H (3.20) Israel is promised to have name and renown among ow)).378 The Agg. is again truncated the nations (9banb) in the Tanhumas, and the whole application of the Pet. v. to Israel, as conditioned by the H, is missing. Again NR, c. 5.6, rightly supplies the lacuna, and its conclusion that, in order to glorify His name through Israel, God will restore Israel to its land, has been inspired by the last v. of H (3.20).735 Subsequently the Pet. v. if applied to the Kehatites whom God decided to spare, in spite of Korah and his group belonging to them; hence at the beginning of the present S there is the form °n7pn (Num. 4.18), thus adding to the name 7 and 7 =77 half of the full Tetragrammaton (cp. also above, note 229). Another Pet.

is from 2 K. 14.27: nnno

bsaw>

ow

nsx mno> 'n a7 Kh)

‘In ovowr linking up with Zeph. 3.13 which mentions ‘the remnant of Israel’ (Ssnw masw) and with v. 20 where Israel is assured to have a ‘name’ (fame) among the nations. In TB, $31, T, §25, the introductory formula is: 7 727 Nd) aIND7 WN TD? 47, but in NR, c. 5.3, the usual phrase 7"n7 is used.38* The next item 234 YHM, I. c., 33: prow bt ome ep ood) snap °3a3a at $7 Sinn bx y) DM INwD mdaya Ndi ANIA OND TAW NT «pasa pen 1703 Nw 9 Dy wad past may ,oba mnsvp boo obabtnp yaw xb Ty 821 NIT 2772 (DT ‘D3 wy ,onp omyn wbnn bx nap aa yAa nm :yaoxd) awed aapa aps .ona man pry ond wy msn janbm sino vnapa ninsve vay nx inten Ys Tn yw mpn on? ina? Ndr. 235... >sqwa qaqp qos onbab qd ome ondam ps NN caw ]yp? nn pyw> tnd noua p22 anim) oma a’apm bw i» ddnn> xdbw m2 49 nuns ondAm nx ones) ‘ww ,oinnn nbwan yp ond wea (ona mapm bw iw Sonny 13 .:166 4s onxam myaxn bop ODN onyap? onI7 yD OMS vanpdr ww ona bbinea bran nw (7’> "2

"5 ‘m) ones

bx Donx,

thus reflecting Zeph. 3.20:

ny mbonndy owd oons JNS 9D DINN ap nyai ox.

sax

sn

nya

206

THE TRIENNIAL CYCLE

(TB, §32, T, §25, NR, c. 5.3, end) is based on Nah. 1.7: 'n a0 12 9D Nn ym my ova nyod which tallies with the H v. '7 ov3 1011.3 Finally there is the peroration (Zeph. 3.12): (end of TB, §33, T, §26, and NR, c. 5.9) to the effect that the fear of God and the doing of His will result in honor and in everlasting preservation.?® This theme, as applied to Israel, clearly reflects our H, viz. Zeph. 3.7 as regards revering God (ms NTN JN), 3.13 as regards refraining from doing evil (n’-INw

mhiy wy? xo Sxqw), and 3.20 as regards fame and honor (jns °> mbmnb) owd non).4°8 2. NR, c. 5, requires little further analysis, since it contains the whole sermon discussed above. It should only be pointed out how the component parts of TB, §28, T, §23, forming the first portion of the Y sermon (above, p. 201), are differently arranged in NR, in accordance with its procedure of commenting extensively on the verses of the S. In §4 there is a discussion as to why with regard to the clan of Kehat the Divine injunction is directed to both Moses and Aaron (Num. 4.17) whereas concerning the other clans only Moses was addressed (vv. 21-22 about the sons of Gershon, cp. v. 29 about the sons of Merari). This is obviously the purport of the statement here: bs x"

bs nwo Os ‘mn sat

o(r ,'9 ‘oa wen) abynd and m,n

3) ]ND 79n j7TN bw ippy ao 1d 7's .JION.

inn

Of course the same

question applies also to Num. 4.1 wherewith the Biblical portion concerning the sons of Kehat began (v. 2: In NTP 732 WNT NN NV). 236 As to the version in TB and T see the reading in YHM to Is. 48.19 (ed. Spira, p. 170) which resembles more closely that of NR and which we

cite here: on? cnp>m vontaa ome ONY pow Sava nop 2a MD) imapm oN ‘npom ontas yms ox 7? paw dy snap ad omwyy ows in"p2a) TaD oad) 17390 ND KIND Naw yp bd 4D ,owD) mon bxmd ombdy onaarm TaD ond ens wyy vp by ja97 Ja aT aa td mmx own cody jo 1ow n>790 OPM mor .(v on" >) oon b> pd adn ja ated wes naa> xd jona and aD PrP oa pam a onw jbsqwd ond omwy 4D ons wyw oy jo] On ONIN ON Pins AM WN oms—b nawpr xd tw jon b> wb omy ow eNET prry jAwD r"DRY Sei .(o%—n" in" 'w) > wow Tow xd n3z32> xb ymypa py oNeNY qy4 ('3.,'9 '25) ora 09S> on

obs

‘aa opaqn

onni.

The last v. (Deut. 4.4) is

cited only as an addendum, the real finale is meant to be Is. 48.19 containing the expression n1>" xb as in S and H; the latter (Zeph. 3.7) also mentions the point of fearing God (*mix 18qn 4s onTDN).84*

NUMBERS:

SEDER

104

207

Since, however, no S commenced at the latter place but only at 4.17-18 (No. 104), the above comment in NR is in its proper place.*37 Now R. Levi and the Rabbis explain the mentioning of Aaron here in addition to Moses, in different ways, and the opinion of the latter is woven into the above Y item anonymously and also without indication of the proper connection with Num. 4.17.78 In illustration of that opinion of the Rabbis, to the effect that God ordered a remedy for the Kehatites in order to prevent their premature death, there is cited in NR the instance of even an evildoer being given a chance of reprieve such as the case of one guilty of n> expiating his punishment by means of flogging (quoting also M. Makkot 3.15).?89 This has been shaped into a 231 The commentators (see 6"19m ‘wan and ymin "D) have difficulty with R. Levi's question as to why Aaron is mentioned here, inasmuch as to Num. 4.1 there is found in NR, c. 4.12, a statement that explains this very point: nav at 655d prays ns wean Jama mwrpn myn bow »pd (and the same difficulty would apply to the same question of the Rabbis further on: (798 1yMmaN }778 js> ano m05). However, this whole item in c. 4.12 emanates from Sifre in connection with quite a different situation, viz. where Scripture reads:

aoxd ya sy yans bx nat oxd mvp bx 'n rat (see §39 to Num. 6.22-23, ed. Horov., p. 42; §59 to Num. 8.1, ibid., p. 57). R. Levi and the Rabbis are certainly not responsible for the above insertion in c. 4.12 which is out of place, since in Num. 4.1 (and 4.17) Aaron is addressed directly in conjunction with Moses, and not through the intermediacy of Moses, as in 6.22-23 etc.

Cp. further NR, c. 6.5:

5) sin vyiwo jamNw °Dd which also is subject to

criticism. 28 NR: svp dy nop %22 nsw nyway D> jams jNo ana nob ps man 5ON8 JINN 022 Indy OVD OND WR IA ODN Awe Sy pons adennA ANTYN? ANA "nonb wy mxn...mwo> n"apn. This became in TB and T: ,.778 123 InDw> 72

2) nwo by prox tdonnn nap Sw iwaw jn inn. The version in NR is obviously more logical and original.

39 NR:

nap wey nywa[y]

opbiyn pao s’apn >

pas 4D) the the DN

mm

xbw mpn v’apa ond mvyw uw by monn ds

mvp ape .(’R 'R m2

'p Men) ANaw

MND

9 nwnd

oyars ip>> sn"apn b's (odiym yo 227m) TWw2 N17 4D O72 OTN NYT ON

Jn PD wD) pow mina varn b> , (19,1 MDD 'Dd) wy an jnns2. In Tanhumas, Moses’ plea is stated to have been made in consequence of condemnation of the stoning of the gatherer of wood on the Sabbath: :y’v27 IN) nbana mvp Joy TD ,OAND MN OT... wwIpD IN¥D) 7379 INA

yarns ipo? b's smpn ond nvy ,obonp onan

J pd

NIT JD eR WD DIN RUT?

This is not a logical development, since the remedy does yann> 1 wx. not apply at all to a transgression involving stoning. One could argue that, since desecration of the Sabbath, as it occurred in the above case, was one

208

THE TRIENNIAL CYCLE

Y topic by placing the Mishnaic passage at the head and proceeding from it to develop the Aggadic theme. One can but obtain the distinct impression that the item in NR presents an earlier stage of the Aggadic construction and was reshaped subsequently by the Y homilist.4"s There are further comments in NR (§§7—-9) on Num. 4.18-19, not included in the Tanhumas. There must have been more running exegesis on v. 21 ff., as indeed found in NR, c. 6. This

would be in accordance with the procedure noticed before with regard to the previous chapters of this Midr. (above, pp. 183, 193, 194, and 196). Only there has been inserted in c. 5, end, the peroration discussed above (p. 206) because at Num. 4.21-22

there began

a new

S, according

to a variant

custom,

in lieu of No. 104 (see infra, sub 104a), and hence by means of the peroration there was indicated that in c. 6.1-2 were contained homilies to the new Torah lection (for further analysis of c. 6, see further on). SEDER 104a (4a)

omas

mado on o; pwn ca wet ons aw? ond

qwo bs ‘mn oat

ominawnd, Num. 4.21-22. The fact that according to AC a new Sidra commenced here, also tends to show that at some time there began here a new S according to TC. Of course the latter would exclude No. 104 at Num. 4.17, only four verses previously. The reason for the substitution of No. 104 for 104a may have been the inauspicious ending of 4.20 (1nm) which was the concluding v. of the previous S. Hence the latter was terminated at 4.16, with the new Torah of the 36 types of n>

(see M. Kerit. 1.1:

(navn nx $onom, there would be

established a sort of connection with the plea of Moses. However, n> applies to a sin committed without warning (nN71nn) whereas the gatherer of wood received warning (according to the Rabbinic interpretation, see Sifre, Num., §113). The version in NR seems to be more original.®s* 40 In TB, §33, T, §26, the peroration is the result of a logical homiletic

development whereas in NR, c. 5, end, it is tacked on abruptly after a previous passage with which it has no connection at all, testifying that it has been inserted here as an afterthought. It is curious that the whole homily in TB and T preceding the peroration is found in NR, c. 1.12, to Num. 1.49.8

NUMBERS:

SEDER

104a

209

lection starting at 4.17 instead of at 4.21. Here we have another case of shifting of the Sedarim, involving especially a divergence between AC and TC (see above, p. 65, note 59, and pp. 49-50, 80-81). Haftarah. There are only scanty Midrashic data to enable the ascertaining of the underlying Prophetic lection. I hesitatingly suggest Mal. 2.3 where the sentence: y>s oms 8w3) would link up with xvi in S. Of course, there is the difficulty of the former v. being entirely derogatory. However, who knows whether the above sentence, which is very difficult in the present context, really should not form the commencement of the next v., viz. ‘And He (God) raised you up to Him, and know ye that I sent to you

his commandment,

that

My

covenant

be with

Levi,

saith the Lord of Hosts.’ In this manner the ‘raising’ meant honor and prestige just as the metaphor wx ns Nw (literally ‘to count’) was Aggadically interpreted as bestowal of dignity.” Be this as it may, this H probably comprised Mal. 2.3-10, skipping to 3.3-4 which verses furnished the ‘happy ending’ (thus 10 verses). Although essentially there is depicted in this lection the ideal of the priesthood (cp. 2.6-7), yet there is employed the general term of God’s ‘covenant with Levi’ (2.4:

15 nx ona; 2.8: 144 mena; 3.3: 1d 22 ms IMM) and thereby there is an intrinsic connection with S which describes in detail the functions of the Levites under the supervision of ‘Aaron and his sons’ (cp. Num. 4.27—28, 33). STRUCTURE OF HOMILIES im-NKe

c. 6.1) there

is a. Pet.

from

Prov.

3.15

>

17"

ma nw so -pxpn 521 oyapn. While the linguistic tally would be in spn as compared to oxen in Mal. 3.1 (this in the skipped 241 Cp, the comment

on Num.

1.2:

‘in wx

ns ixv in TB, Bamidbar,

§8,

T, §8, NR, c. 1.9: 055 omni 43> ,o20 any mad onsan xb :bsnw’> n’apm tox 43) odiym ona bo by wan ndn od ww owsw > oony on wR nbn. Cp. further, NR, c. 4.12 (to Num.

4.2):

.wx7 ny Niwi Nd PD

WIN IPN 1

WNT AS NWI

43) mixrwi pwd, and see c. 6.2, end: mm D> nda tax xb pew tw? Ans p31 n® NW, WII WX FD ,"N7P 22 VNT NN Nw1, NAPA WY OWI RY ON JDV NII "wri 2a wen.

See further, infra, note 247.

210

THE TRIENNIAL CYCLE

part), the main point of the Agg. as to the superior importance of the Torah has been inspired by the H (Mal. 2.6-7: nn WDD wy AM... wa ANT Nx). There is a subtle homiletic turn in the particular point concerning a scholar, though of illegitimate birth, having precedence over a High Priest who is an ignoramus,”” inasmuch as the Priest. according to the Prophetic ideal, should have been the one from whose mouth the Torah was being sought (eo wpa’ mm)! Now this item in NR, after citing the Pet. v., introduces a Tannaitic passage by

the formula yon }7r1n,23 and one would be tempted to assume that there has been inserted the topic which formed in Midr. Yel. the initial one of the sermon to the present S, in view of the previous similar examples in this Midrash (above, notes 187, 217, 224).244 But in the latter cases the particular Y topic is not connected at all with a Pet. v. and there is no reason for a new procedure here. Moreover, there would have to be a startingpoint in H for the Y question upon which there follows the answer introduced by rman uw 42.75 As the Tannaitic statement deals with the respective precedence of the various personages when in need of sustenance (see note 243), the Y question would thus have to be couched in some such form as follows: While the conclusion of the topic, with

‘>. OTP odn sayman iv. 242 SAW

TID

155) 55 D2 243 IN

onb omp oo san imo

mood waas awnbd) mynd

52 ome)

7a

"DNR...

DIDO

NT

mp?

"wy

(n'y

fii

Oop

n’n

710d

77

ON

VSI

NS

bas

(here there is a play upon the Ketib no»). nw?

xb

TS5n

boy

PID

NM

map?

Wan

7 1a)

PW

22

RVI

nor mabob xn bsaw b> now qbo na xxvo ub pr oon np bob onp oon :jon (in ed. Romm, Wilna, bs1w after 75» is an insertion due to the censor). About this Bar. see Tos. Horayot 2.8-11, Yer. III, 9 (48b) and Babli 13a. The

point of the respective precedence is with regard to support, restoration of

lost articles, etc. (121 7PaN awmd1 nynad cp. M. Hor., 3.7 and Tos. 2.5). The text here resembles that of Yer.; thus the insertion here: syn ‘7 Ova NNT 4 43) pba. yt? ADID ND) WN is to be compared to that in Yer. (I. c., 1. 57,ff.):

poo wp (qpoo b's) nap kD) AIM Ia NON ID Ova mY ‘5, and the passage here: ‘131 ni15> 10 prap as to which see there (48c, bottom).

244 See also Epstein, om

nvnDtpe,

p. 72, who could not account

for

a S here. 245 Epstein, who was entirely unaware of the dependence of the Y on TC H, writes facilely: (apo ow2 77D Nw AN) Nv? wR by OD mwIT OO toda Ast

YD AID NNT NNN

ws How

D1 OTP ODM aw

od op vy 7"5> nbew oy.

NUMBERS:

SEDER 104a

211

its climax that an illegitimate scholar has precedence over an ignorant High Priest, would link up with H (as pointed out before), the commencement would lack such a link unless we reason that the H. v.: mbwm o**mn (Mal. 2.5) inspired the question which contained a reference to sustenance (nvnm). But it is still difficult to explain why M. Horayot 3.8 was not cited, but instead the longer statement from Tos. or Yer. The latter fact rather seems to indicate that the main purpose was to make use of the Pet. v. from Prov. 3.15 (see note 242), which v. is subsequently applied to the case of the sons of Gershon with whom the S deals.74* It thus seems to be unjustified to detect a hidden Y topic in this passage in NR (as Epstein does; his further examples will also be shown further on to be unwarranted, see infra, pp. 229-230, note 269, 296, inc.).48 There follows in NR, c. 2, another Pet. from Job 36.7-8: wnopry praxd yay xd, affording a point of contact with mpisa in Mal. 3.3%° The remainder of the chapter is of an Aggadic exegetical nature giving comments on Num. 4.23-49 that do not require further analysis for our purpose. Finally the passage in MHG (IV, ed. Fisch, pp. 215-17) is to be discussed. It offers a novel Pet. to the present S which seems to emanate from a version of a new Midr. to Num. (as has also been noticed with regard to previous items in MHG, above, pp. 177-8, 195).

Ps. 132.16: 1p ya POM

yw wads pn,

is applied

to the tribe of Levi which was designated for God’s service because of humility and piety and because of devotion to the study of the Torah. Therefore God concluded with the tribe a covenant that ‘the words of the Torah will never cease from their mouth’. Now, in addition to the verbal tally of m17>) with jn in Mal. 2.7, the points of the covenant with Levi and the study

of the Torah clearly reflect the sentiments expressed in our H (2.4-7). Av. from the latter, viz. 3.3, is expressly woven into this item.27 In MHG (pp. 226-7) there seems to have been also pre246 9D) IDA WW "YS ,PWIN NAP. III ,DDd NT ATP? NX. 247 pay ooainw nd Sw qwawa rat ‘D7 ay YW APO yor wads mand Avr >... mas maga otpy) oom ony pow 2d jSsqw bop any wopnh wipon na map ond naz 42°51 .maanp D3) aan ANDwa poDdoDr TNS pun jw ~pypnr mbiy mbyp bo ws nis xd onda onadi x'na1 ,odiyd oma n% pon? Noy

212

THE TRIENNIAL CYCLE

served from this Midr. a peroration of the section to the present S. In connection

with the comment

on the sentence

nmNAy

sayd

may towards the end of the S (Num. 4.47), as denoting the task of singing by the Levites (p. 201, cp. NR, c. 6.10, end), there is given (pp. 209-11) the well-known list of the daily Psalms recited by them in the Temple (cp. M. Tamid 7.4 and the Bar. in R. H. 31a). Thereupon is added a passage that in consequence of the destruction of the Temple the Holy Spirit ceased from Israel and the melody of song (7wn oy; cp. the expression onyy for the signs of cantillation) disappeared. A novel Agg. on Ps. 137.3-4 is cited to the effect that, when asked to sing by their Babylonian captors, the Jews could only produce words of lament. But Jerusalem will be ultimately restored to its pristine glory and then a new song will be heard there (concluding with the quotation of Is. 65.19 and 12.6).748 Now the reference to xov xbox map 1pop) wapan ann 7a> xbm (n>) men b> mar my) mmo 2 mar wbx anon omy mbyor nnaap IID’ pum AVA PND mn 17 Ipop? av tw jmeon mod vbnn omnnd pony yn job... muanpa b> pby papa ym byw 8 Ip sw IDwa APIS. wD ‘i 2 '5p) 9 5 3a nS JAW DD AMD

ATED

x... 8125 pny> apn ab nptxa pwowo nnd ion .n2bm aonb po pre "mya mop ,pyo wR mse ond mann omnnd yor bom minawon nen $5 yaa ww rb WII a

WRI MX kv

,JIya apy.

Now,

this final formula

occurs in MHG

frequently (thus 3 times to the beginning of Num., above, p. 177) and is not by itself evidence for the assumption of the editor that this whole item emanates from Yel. (l.c., p. 217, note c, and pp. 66-7). More important is the insertion here of the comment on Jer. 33.18, which is similar in substance to the item from Yel. in YSH, Jer. §321. However, in form the latter

is different (nx ans DWP

bRw smdid ay nn uDdd wx nia Nd ondn oma)

3) "pr ‘4, cp. GS, I, 220, ll. 34.6, where Hadrian is supposed to have the same question of R. Josh. b. Han.), and it is difficult to ascertain whether it was the Y section to the present S. By means of n>” xd this v. would tally with S 104 and its corresponding H, which S indeed took the place of No. 104a and to which we have an established Y section (above, p. 201 ff.). Accordingly the above passage cited in YSH may be a portion of the latter section.

248 ybinw> Nx nN Jw Pen oyy Son p'n ApOD vYMmMya p"oAa aqnwo) yy a7 aw indxw ov > apsw jody wa wd wm :ond ps Sew ne ow VY FAN yea nsw qa2y Ndbx Ty NdI ANDY pasa dw phio> os ps :omd ip APY IP O_ ND pA FIND ,/DINN pw ws pr 12d °_ dy AX :omd rx sAYpd yy oyy ar ps sod rox wadoa nan moa... 773 maw 7DN Nb oD by No dy AMOI? odwy ox yinad n'apm ny .1D2 now by ‘7 yw MX Dw) PR TDN

Sym. D Je navy cnn obny aw... odvrpa ond spew win (this is addition of copyist ,o1N7 7px? 13) Sxiw wap Jaqpa.

py

aa yw)

NUMBERS:

SEDER 104a

213

Jerusalem is due to the final v. of H (Mal. 3.4) where there is mentioned o*>wy7 ATI nm. The point of the new song at the time of the Messianic restoration is also mentioned in the above Pets item introducing Ps. 132:16 (p. 217: >... onbn ibs japom mwaIn aw mb pony jaw wy 19). Thus there is good reason for the assumption that the author of MHG had before him a Midr. which contained a full section to a S that began with Num. 4.21, from which he excerpted the initial Pet. as well as the conclusion, whereas in NR (being of different construction) we have two Petihtot for the commencement of S, but no further parts of the sermon.

SEDER 104b (4b) The regular Sedarim were No. 104, comprising Num. 4.175.10, followed by No. 105. As to the length of the latter, viz. whether it consisted only of the passage concerning the ordeal of a woman suspected of adultery (Amp ‘5, Num. 5.11-31, just the minimum of 21 verses) or combined also the section dealing with the laws of the Nazirite (71 '5, Num. 6.1—21, again the bare minimum), see infra sub No. 105a (p. 232). Now as to S 104 we have noticed the alternative S 104a that began with Num. 4.21 (instead of 4.17). And with regard to the commencement of the next Torah lection the considerable sections in NR, cps. 7 and 8, suggest variants in customs, viz. that instead of the S starting at Num. 5.11 (No. 105) one usage was to do so at 5.1 while another was to begin reading at 5.5 For the former practice there is the evidence of NR, c. 7, to be analyzed forthwith. There is a further consideration inasmuch as Sifre to Num., as well as Sifre Zutta, commenced at Num. 5.1, which must have formed at some time a new S (and not the end of S 104 or 104a), and hence afforded an appropriate starting point for this Tannaitic Midrash in addition to the

fact that there was the first Halakhic topic in the fourth book of Moses. This commencement would thus resemble that of Mekh. of R. Ishmael at Exodus, c. 12, where there was, if, not a

Seder, a distinct special lection for the so-called Sabbath wtinn (see above, vol. I, p. 406, and especially, infra, p. inc.). And

214

THE TRIENNIAL CYCLE

Mekh. of R. Simon b. Yohai began with Ex., c. 3, which formed a S (above, vol. I, p. 365). Of course, Sifra to Lev. and Sifre to Deut. both started at the very beginning of these parts of the Pentateuch respectively where Sedarim were naturally in general acceptance (above, p. 23, and infra, p. inc.). The validity of an alternative S at Num.

of NR, c. 8 mencements (Num. 5.1), The reasons

5.5 will become evident from the analysis

(infra, p. 218). We thus have three different comof the same S which we list here under Nos. 104b 104c (Num. 5.5) and 105 (Num. 5.11) respectively. for these various differences are entirely obscure.‘**

sop $2) arbor yins 55 mano yo inbwn Dyn cua mss... 77397 wois, Num. 5.1-2. Haftarah.

On the basis of the Midrashic data it appears to me

that the Prophetic lection began with Is. 52.1: ;wab »my ony

Ty Ja sp poy xdo> wpa vy odery qnaNen oa wa? Ts JNy sou Say; it probably extended to v. 10, in making up the usual length of a TC H. In addition to the tally of nov, there is the intrinsic parallel that just as in S the Levitically impure was

to be sent out from the camp in order not to defile it (Num. 5.2-3), so also in H it is promised that Jerusalem the holy city,

will no longer be frequented by ‘the uncircumcised and the impure.’ The camp of the wilderness was the locale of the Divine residence (Num. 5.3: 051N3 ]>1w 738 ws), and correspondingly

Zion — Jerusalem

was

again to become

the place where

God ruled (Is. 52.7: pads bo yrx> mix, cp. v. 8: 7v¥ ‘7 awa). Otherwise the H is a typical one of ‘consolation of Israel.’ STRUCTURE OF HOMILIES

NR, c. 7, evidently incorporated a good deal from the larger version of the Midr. Tanh. (as noticed before with regard to the portions of the former, see above, p. 194). Thus section 1 here commences

with

there is here the also common to point infra, vol. 25.4: D290 oD

a Pet.

of R. Tanh.

b. Abba.

Furthermore,

characteristic use of (a7m$s 70x) obs which is Yel, and kindred compositions (more about this III).4° The above Pet. ($1) introduces Prov. 17 which tallies linguistically with the H v.:

NUMBERS: SEDER 104b

215

osan -*}0 92 wd) (Is. 52.3). The former v. is applied to Israel on leaving Egypt; among them were many invalids from the effects of the hard labor there, but prior to the giving of the Torah at Sinai they were healed. Yet the blemishes returned upon the worship of the ‘Golden Calf.’ Thus there were in the wilderness persons afflicted with gonorrhea and leprosy that had to be sent out from the camp (thereby linking up with S, Num. 5.2-3). The introduction here of the point of the Exodus from Egypt has been inspired by the H v. (Is. 52.4): ‘py 47 oD ‘1 TwHI.4°S In §2 the placing of the commencements of the S (Num. 5.1-4) next to the section concerning the Levites is discussed (onda nwnp> mytix nwip mD003 mad). Here again the sin of the ‘calf’ is woven in. It was committed by a part of Israel, but not by the Levites; therefore the latter were honored by being chosen to God’s service, whereas the former were smitten by leprosy and were put to shame by being sent out from the camp. The Agg. here is developed on 1 S. 2.30: °D 15p» *nan TaDN °7290,25° which v. in its second half has an affinity to the H v. (Is. 52.5): psio ow ov b> som. Whereas the above 249 The printed text of NR, c. 7.1, is defective, and has to be rectified by the citation in YHM to Prov., a.l. (ed. Griinhut, 53b—-54a). Thus after M71n jnda XAwPY 277 there has been left out in the printed NR: 72 4717 7's

Nowo

2°94

,omad poo onr...1xwnd wpan mm jad mnw qb0b Sw jor

m73n ynoa. See PRK, 12 (ed. Buber 106b). Griinhut’s remark (I. c., note 7) that the redactor of NR took this passage from PRK (a7007v pad ps) xnpoay mt mpd "pan) is incorrect. Rather R. Tanh. b. Abba wove into his Pet. here the Agg. of R. Judah b. Simon concerning the healing of the afflic-

ted Jews prior to the giving of the Torah which Agg. belonged originally to S 50a (see above, vol. I, p. 456-7).

250 NR, c. 7.2: 1192 sow yntasw 1d v1 yop? onal TaN 171390 9D 3n"2pT TDS xinw bays raps om) oso ome ombyn xy pnray Seow bas ,tazp us ond 2 onpoy jonba ns n’apn a> 32 mop vbpw Nim pra .('7 a" ‘pw men) odya x po ontasw ondn sn’apn aox...1ponb. From here the printed text is truncated, and should be rectified by the citation of NR, in YHM to Ps. 101 (ed. Buber, IJ, 124, No. 12): toy naw> pax cpxia cry x” TDD pox pm

rds jbaya ayy (on opr 2b") on obyn rpman days ayow jms Yas .('1 Np ‘n) "IN yk FpoINd Fpaya ,(a’D a" ‘ow) NIT YIND 0D OY AX TWD ND WNW .NyIA pow WRN yD Ww yroxM NoNT ROD Yas pwd xox yraD peo] 2's > ,7"da2 192 [Oe e ee) Gone im Nep ne ie Pp oars) a al(re ih 1) an yine apn (1..8"p ‘nn) cneaw DY

AwyY DIN NIT JD) (‘2,7

9a) WW

yr4a¥

2s)

apie

216

THE TRIENNIAL CYCLE

homilies take it for granted that the lepers to be excluded from the camp were the devotees of the Calf, in §4 there is given a difference of opinion between R. Judah b. Simon and the Rabbis as to the cause of this affliction, with the former ascribing it to this deed and the latter to the grumbling about the Manna (Num., c. 11). Long Aggadot are developed in support of each theory.?** While these do not lend themselves to detailed analysis for our purpose here, it should only be pointed out that the one Agg. concerning the grumblers weaves in the feature of ‘spurning’ God (thus Num. 14.11 is cited, although this v. really pertains to the evil report of the spies); it concludes with the statement that anyone who contemns God becomes leprous and thus is excluded from the community.’ This feature seems to have been suggested by our H containing the statement: b3 Tom yuo vow ov (Is. 52.5). In §5 there is given, in the name of R. Judah Hallevi b. Shalom, a list of the causes of leprosy. This item is really a Tannaitic statement, and has been used as a Y topic to S 86 (see above, p. 76, and cp. there note 76). But here it is cited in order to conclude with one of the enum-

21 NR, c. 7.4: Jw 12 mT 9 Pnyayn omdy nea yon 0 mnon yo Indwn jaw spond -pax) ayman nyt> .ounsnom yo om wan ,biym myo 1 710N nyasn omby nsa ounsnon yo (103 4x way ‘x1 U8” ‘wd p'md:a ws .]DIN MwWYD 1D ADSI poro 7a "IT nyt by ,127 Jom nw ods ond oinw nywa ?tx2 2) Nap cnn md peo nyasn omby nxa dayn.

In LR, c. 18.4, the authors of

these opinions are reversed (see w'wy1n win here, note 2). According to the version in NR, c. 13.8, already R. Sim. b. Yohai ascribes the existence in the camp of oytxm) ovar to the sin of the Golden Calf, but according to the version in LR, J. c. (cp. also Cant. R. 4.7) this Tanna only uses the general

term of sinning (Myt)¥01

oar ona INsow

sy odp ov

may

Nd INVMY WD)).

Thereupon follows a discussion as to the kind of sin that caused these afflictions, with three reasons being advanced: 1) slander, 2) the sin of the Calf, and

3) the grumblers:

yw

7 ova gna "9

Pnyrxy mara

Sxaw> iaynna yan

Tox SoImn A? Py xdbe oN. oyuT paw qInd>... qd ox ppd yaw oy sym yo es pan nb by abs ona opyn pr... post cans pros yaw vy DSN

WS 719°D 7"3 2".

72>.) ¥82> me TY ward. dad Sy ory cnyod ods tox ayy omEa 22's) omby naw xox oar mya qm oar mya onbey prriv om bo 49... 0 Papa yo oT AA ms 182 on AD jomban (Awd mmm) S's enya (pdy "mn yrax $3 min yp indwn.

NUMBERS: SEDER 104b

217

erated causes that pertains to our S, viz. that leprosy is caused by idolatry.?s3 In NR (§§6-9) we have insertions from Sifre and Sifre Zutta to Num. 5.1-4 that require no further comment here. But interesting is §10 wherein this whole Biblical passage is interpreted in an allegorical manner as applying to the exile and the subjection by the ‘four dominions’ and the leading down to the ultimate salvation of Israel. While such allegorizations are frequent in the Midrashic literature, (cp. also infra, p. 223, concerning the same procedure with regard to the portion about a Sotah, Num. 5.11 ff.), the specific inspiration for this theme here is to be sought in the H referring to Israel having been sold into captivity and to its subsequent redemption (Is. 52.3, about which v. see further on, note 255). The exile has been caused by three sins: idolatry, sexual immorality and bloodshed.*4 Israel’s subjection to Babylon was succeeded by that to Media (and Persia), Greece and Rome. The redemption will be the result of repentance (weaving in Is. 30.15:]1ywin nnn amawa which v. is reflected by the theme of ‘salvation’ in our H, Is. 52.7 and 10).755 On that 23 NR, c. 7.5, end: wy) (ayn nim) neyo ime wyws Jbxnw obs uy dyn wy ony ,Ssqw mnop o>ray Oytspn wien smvod> obs row Joo... oynse yros >> manon yo indwr ,awynn ine. 24 NR, c. 7.10: ,bxqw 3a ns .mbaa aeap pana pat bs ca ns 1S NT inbwn ps manpm yooandw stan ymba ar ymbw iarnn mxyom by bya aye by noo 521 ar bor yoy b> saw nysen ovw bx pos wu mmo yo... mba xd map

9,7

ony

da saat aay

ndoda movay

'2 by Sw

ray: oxw ond ron wwe

max mun) arsvn npbnon... odrys mya mba p> yyam...mida ian

n"> pap jm) '77 mani).

oT

In the continuation there has been inserted between:

pwsa wipoa yo wb$m onan

and baa mbia siox min mbwm

a passage that

emanates from Yoma 9a and Sabb. 139a.

wye

255 awn wy? oxw .mwod m’apn jatonp ('t ,'7 '2) nwo bx ‘7 TAT WN bsiw ppnyy ,(ov) dxqw oa wy J2...0xapp n’apn .ow ry nods

pywin nnn nazwa qesaw ods om on moanxa mawn. This v. (Is. 30.15) is one among others cited by R. Eli‘ezer b. Hyrcanos in his argument that repentance was the indispensable prerequisite of redemption, whereas his colleague, R. Josh. b. Han., quoted among others Is. 52.3 to the effect that the latter would

be consummated

even

without

the former

(see Yer. Taan.

I, 63d, bottom: ‘w ,odiy> odin pr mawn poy bsqw pr ox sw UN 4 wy xd Sw rtpy? on 7D) spor ‘9 b's .pywin nnn (mawna w2 1m) Tawa

218

THE TRIENNIAL CYCLE

happy occasion Israel will be purified by God from all uncleanness and imperfection. As a final v. Ezek. 34.25 is cited with which some of the subsequent ones are to be included (as noticed several times before, cp. above, pp. 200, 206). Thus the assurance of Israel’s restoration to its patrimony, with the re-establishment of the former relationship between

God and His people (Ezek. 36.28: mmx cpa

oy>

»° onem

o’n7 5s o5d), links up with the announcement of the harbinger of good tidings to Zion that ‘thy God ruleth’ (Is. 52.7: 53°75 70, cp. v.5: (oy mpi>°>. The conclusion of the section in NR, c. 7, is thus in the form of a peroration, affording further evidence for the validity of our assumption that Num. 5.1 formed the commencement of an alternative S, with a H of its own, and accordingly in NR there has been preserved a regular Midrashic portion comprising a Pet. as well as a proper termination, in addition to the other Aggadic material, on the construction of which the influence of the Prophetic lection could be definitely traced.

SEDER 104c (4c)

byp Sind otsn wy

WS

neon

ONNVN

bop wy

NS NM

WNW

cD WRN wei

Towe)

wo... ‘na, Num.

TOM 5.5-7.

About the commencement of the S here, instead of at 5.1 or 5.11, see above (p. 214).756 VasIn FOI NDT onII2 oN and NM

"9 b"N... Podiyd poss ps smawn (in Babli,

Sanh. 97b, bottom the reading is: mawna xb jdxan ADDa Ndi |N"ya ,ONIDD2 ON o"yni).

256 oa ibe OSI YAW) 121w ADIN NAN "9. nNwn 5D WY? 1D TWN IN WR (y3a> pd at yATANA 219. NAD? pba pT ym sa"apa bw ydesa oom oN. OAD vr an8 WaT... mam val by qoino simw prs oma by ymow cby aan nm’apn ooN ran? Dxrw pa anna AwWID Tansy OVD Nx1D MN D1... dxwD (ON) PY wy. Pnaaawt > bsqwm ots $m oxy jomd Ssqw pa mina mew ans WAP 52a }223 INT] PT VT Raw > of apy onan wind xn... 9xaww. It should be pointed out that in YHM

the passage:

om

to Is. 56.6 (ed. Spira, p. 214) there is rightly missing

b> ow vad) yy ym. ..12 omy maadn Sow ane “awn which

is unnecessary here (see also, above, note 11a).

NUMBERS:

SEDER

104c

219

Haftarah. The extensive section in NR (c. 8) deals with proselytes to Judaism concerning whom some beautiful Aggadot are given. This topic here is in accordance with the Tannaitic interpretation of Num. 5.5 ff. as applying to the restitution made by an Israelite who robbed a stranger (cp. Sifre, Num. §2:

N21 7

Pn by tod. ainsn Na...11 WwID aN

gests a Prophetic and which thus Bearing in mind cussion here, the

70d). This sug-

lection wherein the non-Jew was mentioned suggested the whole topic of proselytes.47s other data, to become evident from our disv?® RUM?’ “WR ON following H. is proposed:

m7 maa qnar 25> ads sar indsad abs ia xwn iay7d (1 Kings 8.31), extending to v. 39 (concluding with

ons 722 55)+58 (vbs 13225

235 ns qoab nyt ans oD

mum), hence 10 verses (with v. 38

there begins a new Seder in this Biblical book). In addition to the linguistic tally in 1 K., 8.31 with Num. 5.6, as italicized, there is the further parallel of confessing one’s sin in Num. 5.7 (OnNvN nsX ITInm) and in 1 K. 8.33, 35. Moreover, the point of a false oath implied in the initial v. of H, connects it with the guilt dealt with in the S, as the parallel law in Lev. 5.20 ff. shows (cp. v. 22 there: pw by yawn). Now in the skipped part of the lection, which the homilists would utilize, there is a reference to the Gentile who, on hearing of God’s fame, came to

worship at the Temple (1 K. 8.42-3). This afforded the starting point for the theme concerning the proselytes (a°72) who accepted Judaism. STRUCTURE

The

first

Pet.

in NR.

yaad pra vir yp wn]

OF HOMILIES

(c. 8.1)

introduces

pT yr wbsa vawy

Hosea

14.8:

3217, which v. R.

Abbahu applied to the proselytes ‘who came and took protection in the shadow of the Holy One.’ The verbal link with H. here would be in 1a as compared to pox 1a” in 1 K. 8.33. The same

Pet. we have in LR, c. 1.2, to S 74 (above, p. 27), where,

however, the item is truncated. Here this homily concerning the neophytes to Judaism who became as important in.God’s eye as native Jews, is further illustrated by the commencement of the S, the laws of which were explained as referring to robbery

220

THE TRIENNIAL CYCLE

perpetrated by a Jew towards a Ger (above, p. 219). As pointed out there, the whole introduction to this topic has been inspired by the H where (in the skipped part) there is mentioned the non-Jew who came to pray in the Temple because of the reputation of God’s name (1 K. 8.41-43), and such a sentence as contained in v. 43 concerning the former ‘that he fear Thee as Thy

people Israel’ (6x1w Joya mx mNv>).

On account of this close

relationship between H. and Pet., it would seem that the latter was originally composed to the present S and not to S 74 where its relevance is not apparent; it is true that in LR the item begins with mnBD wax’. whereas here in NR with 1018 Was ‘5, but in YSH, Hos. §533, where the passage in LR is cited, the reading is: 1728 ‘7 7oN.48s The next Pet. (NR, c. 8.2) is on Ps. 146.8-9: ony np ‘7 ep?

hehea NP SSP

ooo.

1) “alae

dah} ately

7

(7 Pp? 1s

Sis

ike

which verses afford several points of contact with H; thus with

1K. 8.32: 1m peas

pyymdy wena

1247

nnd yw

ywand

and with 8.41 where ‘the stranger who is not of Thy people Israel,’ is mentioned as having come to join the worship of God. The Latter’s love of the righteous can be considered as a manifestation of the fact that the acquisition of the praiseworthy moral qualities is not dependent on lineage or class, but ‘anybody who wants to become a righteous person, even a gentile, can do so.’ Here there is woven in comment on Ps. 135.20: '7 °~>? ‘7 Ms 1372 (a later special designation for non-Jews attached to Judaism, cp. metuentes), thus reflecting what is stated in 1 K.

8.43 concerning ‘the peoples of the earth’ srw Joys qm aN.257 There follows in NR (§3) a homily on 1 S. 2.30: mds ‘m7 oa 13>

Tosa many obi sy cb wbam spay mar qnea conto Toe bene 9p? nai TDN Taz 1D °> Abb. In addition to the linguistic connection with H by means of 7738 m2) as compared to I K. 257 9M) OYRY OPTS ITS apm mpd... 10 OPIS AMIN ‘TTI D8 1972 N97 Wa "TAN 1973 |S aw OA aN a OITA NEW NS 172 8? yas aa xby and dia aps nb nnd Sie ps ja nad ons DIN NIT 727 a8 ra Rw NIT d12> 2 ODN .prax nym> OTN wpaD oN JATIN] ODXYD NPN AN MDS TOS Soy oN Nd TON may’ ns

AMS TAP 7277 1 13) O07 ns.

ops

AWN ON wR .nM|wD OYE) wpap ow ,'n bats rb xdr Ia AON?

amM¥ A DN] 72> ,DamMs map 42_> .n"apnd ian

NUMBERS:

SEDER

104c

221

8.38: VMAs NS MS WK, this item follows logically the preceding one where emphasis was laid on good action and not on descent, and here in the cited v. likewise Eli’s sons, in spite of their priestly lineage, are to be punished because of their deeds which are tantamount to despising God; indeed 1 S. 2.30 is woven into the previous homily (§3 beginning: 278 "278 [8 :n"apm DX 4D 7298 77290 7D N"m ,(1” ,'7 wo mun)). Now this Pet. v. is first applied to other instances (for the whole passage in §3 from NOs

ey

As

an,

toy)

NWN

Tina

op

“see

DARN)

ex

27,-ed:

Shechter, pp. 83-4) and then to the topic pertinent here, viz. the proselytes. Because the latter honor God by ‘forsaking their evil deeds and coming to seek shelter under the wings of the Shekhinah,’ He in His turn honors them, whereas the wicked He esteems lightly because of their departure from Him. This item,

too,

reflects

in its structure

the

underlying

present S.758 In §4 there is a further Pet. from Ps. 138.4:

7D TDN Iyow °D prs °Dbn, affording a tally with

H

to

the

b> ‘a Jit.

m¥

17171

jov in H (1 K. 8.33 and 35).4* Bearing in mind the plural ‘words’ R. Pinhas developed an interesting Agg. concerning two items in the Torah which especially had found approval by the non-Jewish rulers, the one being the command in the Decalogue, of honoring one’s father and mother and the other being the regulations concerning the restitution of monetary trespasses committed respectively towards the sanctuary and towards an individual; the latter case was regarded as more serious and applied not only to a Jew but also to the proselyte (in accordance with the above-mentioned interpretation of the commencement of our S).?° The same Pet. is also to be found in PR 28 orvyn omiow "apny oaz0 of ,OIA 737N {7 T2DN 1290 7D NT nonin. awean Sow qanb> jora20 m’apn .avovn p32 nnn oom ORNs) oOyIT Q’> ,'2 ‘an) [obs yora use 447 ov] amas: an nay ‘w mapn> 3220 Nin 31 ,0Dp n’apn .DIpom INN OID ANY .oywan mos opr onar.... The allusion

to him “who sets his paths straight’’ reflects the final v. of H. (I K. 8.58):

¥°977

$22 nodb, and the reference to the wicked links up with I K. 8.32:

wreoa roa7 nnb yor pwnd. 259 O37 '3 DMD TN PD DN ow 1D pas 2p 5D "mT TTT 1 TWN WN WR TM OMNDID 17Dy) Tapn py nN iow. As regards the first half of R. Pinhas’

222

THE TRIENNIAL

CYCLE

(ed. Friedm., p. 101a—b) in connection with the fourth commandment of the Decalogue, but there it is curtailed and the point that links it up with our S is missing. In view of the above tally of the Pet. v. with the H here, the whole item pertains well to the present Midrashic section and should not be regarded as having been transferred from PR to NR (as Friedm. assumes, /. c., note 4). Following this Pet. there is given a long discourse concerning the Gibeonites and their terrible demand of vengeance on Saul’s descendants (2 S. 21),? which to analyze would be beyond our scope here. The same applies to §§5-8 which emanate from Sifre and Sifre Zutta. But interesting is §9 which contains an Aggadic interpretation of Ps. 128 as applied to proselytes. In NR the whole item is connected with Num. 5.10, but in reality it formed a special section dealing with the Mizmor read on the Sabbath when our S was recited — thus corresponding to the chapter headed Ketubim in AB which ch. was also traceable elsewhere (see above, vol. I, pp. 57, 94,

note 85, 220). Now the ‘God-fearing’ in Ps. 128.1 (wv 5D "wx your. 75107 ‘'n) was taken as referring to the neophyte to Judaism, thus linking up with our H (1 K. 8.43, as above, p. 220 and 8.58: 12927 45:2-n555).. This correlation was the

reason for the choice of this Ps. for the present Sabbath and in the Aggadah this Mizmor was accordingly entirely interpreted to suit the righteous proselyte (p1x 1)? to whom also statement, see the text in YHM,

which

to Ps., a./. (ed. Buber, II, p. 265, No. 4),

corrects the printed one in NR

mapm 12) vbw spi

(thus:

paaz0 wr xbv mx

4bo aps

ov instead of the corrupted nvran yo xbw ayia abo apK

*yravl7 ov nsx o7a50).

It would be out of place to discuss this passage in which there is an echo of the analysis and appreciation of the Decalogue by the heathen. It should only be added that R. Pinhas seems to have modified and enlarged an earlier Agg. which Ullah once preached (Kidd. 31a:

PPD TDS wow > pox bp $5 ‘a ym ens OND mew) 'AT NMDSN TAT Nd WIT TIS 8 2 TT Ny DIN TTapA IDXw myva PD MN Nd TON? NO TD IND MVNA nwND> YA IM OR NN) Pax AN TaD ONY WD WNT NIT sy 29d). 260 sow yINw INN PDN NOX apn app w'vd rnw prism a corn Ndr WNT. ay mM aan ,anaby m"apn yanw isn w'vd. After this long insertion §4 of NR concludes: anw ibey , pina AN Aap ayp mpD wiw> xn

Sa pas 2a bo ‘a qe

nn jpaxa oop by Sex) joe owd rdw.

* NR, c. 8.9: oat

qb

‘a os b> nes Tan md

pesp my wed NT

NUMBERS:

SEDER

104c

223

there was applied the law that formed the beginning of the S under discussion. The above analysis of NR, c. 8, laying bare its warp and web again justifies our assumption of a new Torah lection here with its corresponding reading from the Prophets.s°s

SEDER 105 (5)

Ins Tuvn oD ws wr ods byp ia mdbymi, Num. 5.11-12.

noo

Sen oo bs sad... a oops

Haftarah: »2 mepxin > o2mM>> Vy) Ayimn 7D oma vad» pa xd oyi nar mwspm oy) mp

by pp

xd

mmm oy on, Hosea 4.14.

This initial v. is evident from Yannai’s Kerobah to the present S (see ed. Zulay, p. 181, top). Moreover, the Byzantine ritual, which retained one of the Haftarot of the Sedarim of TC comprising within the section forming the Sidra of AC (see above, vol. I, p. 91), has to xwi 'pb a Prophetic lection consisting of Hosea 4.14-6.2; the latter was also taken over by the Karaites of Byzantium, Turkey and the Crimea (see infra, vol. III). Now, while a TC H did not cover 23 verses, it may safely be assumed that it extended from 4.14 to 5.2 (and ino’ yw Fun there was a verbal tally with nuwn °D in Num. 5.12) and then there was skipping in order to lead down to a ‘happy ending’; thus there were added 6.1—2 to complete the usual number of 10

verses.

With Hos. 6.2 there begins a new Seder in Minor Proph-

ets, indicating that here was the termination of a H. The initial v. of H links up with the beginning of the S intrinsically, only inasmuch as the adultery of one’s daughter-in-law is that of a married woman. The verbal tally is found only in Hos. 5.2, as pointed out above. However, the coupling of Hos. 4.14 with the ordeal of ‘the bitter water’ is already old. When this ordeal was abolished by R. Yohanan b. Zakkai (not long before the destruction of the Second Temple) because of the increase of immorality among the men, this v. was eviony

on

by

TSP

b> -qwS

xox

yond

Ws

pI¥ WNIT A'apm PD NT? NITY... 50 Sp. RV At Dt 2

,DITD

WD PW

WS

yaw

WS

STDIN

WS

WS 72 APSA... TT ONT

224

THE TRIENNIAL CYCLE

dently used by that eminent Pharisee in justification step in abolishing a practice ordained in the Torah.” 5° STRUCTURE

1. Y Sermon.

TB, Naso,

of his

OF HOMILIES

§1, T, §1: .nwx mown oD Ww wR

... (nerd miapd wpap remy °p :a"na1) inexd sapow °p aran 170?? s'nb apoio mo inves spp aymanouw 42.02 spp mm 1392 ,wowrpvaw Synn.2% In looking for a starting point in H characteristic feature of Midr. Yel. Halakhic item —a abundantly proven —, it seems to me that in addition general case of adultery involved (in Hos. 4.3: opmbs

oy this now the

262M.

Sotah

9.9:

sb ‘w

j]proan

ran

,oO DA

ODA

IPD,

oDNINT

for by to dyn

IAIwD

43) oD meNin > oD-Mb> Sy) Ayan 1D D2 by Tppx. Cp. further the comment on Num. 5.31 in Sifre, Num. §21, end (ed. Horov., p. 25): mpn oxi nd yd APD wT prod] xd1 ANY NS kV TWIT yo TPAD wNAw. yd wNA 49) oa by TPN Nd tw pays [wn "0 xvi w">m mows. See further the better version of this Sifre passage in NR, c. 9.43, end. Sotah 47b and Yer. I, c. 9 (24a).

See also the Bar. in Babli

263 The initial phrase 1nwx> sipon is taken from continuation

is from

I, 475, No. 64).

1.3—-4, etc.

(for the sources

M.

Sotah

see Buber’s

1.1 and the

notes and GS,

Neither Buber nor Ginzberg have noticed that the state-

ment here ‘he (the husband) leads her to the High Court at Jerusalem’ would be in accordance with R. Judah’s opinion in M. Sotah 1.3: my yor: nbya which, however, has not been accepted by the redactor of the M. since it was a minority view. See the discussion between R. Judah and the majority scholars in the Bar. cited (in the best version) in Yer. c. 1 (17d); in Tos. 1.2-3

(ed. Zuckerm.,

well.

It seems that in the Y answer a passage has fallen out due to a scribal

p. 293) and in Babli

7a the text is not preserved

so

skipping from one 7’a> to another 7’ab. Thus it should read: invxd> sipon moy sia? sov mn 'a1o papi: opp imsav] 7°35 madi an ,(’s 8 md 'DD) nov ('1 ov) wbervay Syan [1°35 ams pbyo ym (2 .0v) Jota. That the Tanh. text is defective is still more evident from the first two editions where

also the Y question is truncated: 7'25 a>bip mn inex sippy op ivan wtb? or>wivaw bitin. Only since ed. Mantua has this question been properly inserted, but the answer has remained deficient requiring rectification as suggested above. The verb p>yn is essential here as affording the specific link with H (as shown forthwith). The author of YSH (Naso, §904) had already the deficient version. See also Wehizhir (ed. Freimann, II, p. 286-7):

oowryay Siaa ttab nod

especially p. 293:

mo ines spay np Sow bsqw nx n’apn vam,

and

7'ab amy wan an ined xipow op bow byaw ox mapa wn

Noy mby porror obervaw Sya37.87*

NUMBERS:

SEDER

105

225

mein °D and in the Hal. inwxd sappn, viz. the accusation by the husband of such conduct on the part of his wife), the Y homilist found a specific allusion in the Prophetic lection for his theme which describes the ordeal of such a suspected woman.”* This ordeal began with her being brought to the

High

Court

at

Jerusalem

(y9

7nd

mmx

y?5yn)

vm

>) obwivav, see note 263) and subsequently to the eastern gate of the Temple (13) sno1en ayw> ams 7>>yD D'nN, cp.

M. Sotah 1.5). Now in H we read: pix na vbyn edi, (Hos. 4.15), with pix a being a derogatory nickname for Bethel (5s na). Hence the Y preacher ingeniously utilized this v. for his topic which began with the statement that the Sotah was brought for her ordeal to Jerusalem and then to the genuine Beth-El, the Temple!5s* He then proceeded to depict briefly the ordeal by citing appropriate passages from M. Sotah and elsewhere,” leading down to a general statement that ‘‘God said to Moses: Commit the section concerning a Sotah to writing, so that she may know which Divine Name the priest has to erase (viz. from the scroll), and what kind of death will befall her, and how she will become publicly known’ (aind nwo :awob n’apa cox

1") 7 'D32 Pippen DY) AMD ADT Ow APS AyTY NONMw oD, 'D b's) amp ino ondvawa (Gn wm .pmo :o"nay ood op bs ann Ws

,PIYD

ISIPY

MmdD

PID

NPDI|ND

NT

TST

(na

8D)

INN

Invs mywn °D ws. Herewith there is a return to the beginning of S, thereby completing the first portion of the Y sermon. There follows (TB, §3, T, §1, end) a homily based on Prov. 6.16-19 which verses R. Yose the Galilean (but in YSH, Prov., §938, the author is R. Eliezer the son of R. Yose the Galil.) applied to the case of a Sotah.

Now,

it is difficult to find a

264 What is given in TB, §2, and T, §1, as a separate item (with Buber even inserting as a lacuna 1nvs nun °D WX wN), really belongs after xby a71y7 nk Noun (see M. Sotah 3.4) as the continuation of the M. there: w ox 'y3) mt mb. [There follow the opinions of R. Simon and R. Meir taken from M. Sotah 3.5.] Subsequently we have (in TB, §1, T, §1) the citation from 5.1 (nNDUN TNDUN...oDMY ow>D). Finally there is stated the contrast in case the

suspected woman 3) NIpD) Mapy an’

underwent ox ,7711w

the ordeal while innocent:

m¥¥pn nnw OX bax

(see the Bar. in Yer. Sotah, c. 3, 18d, bottom,

and cp. Sifre, Num., §19 ed. Horov., p. 23-24, where the parallels are cited).

226

THE TRIENNIAL CYCLE

linguistic tally between these verses and H, and it is altogether doubtful whether this Tanna originally commented on the former in connection with the present S. Hence the item should not be taken as a Pet. proper.‘48 Buber inserted in front of it the heading (inwx mun °> ws wr) but at the conclusion there is no return to this S v., as is usual with regular Petihtot.

In NR, c. 9.11, the Agg. is connected with Num. 5.14: 7a n mip moa y>by, and hence at the conclusion (after nova 10 ons pao) there is given a different finale so as to link it up with the above verse. In TB, §4, T, §2, there is given the item setting forth how the adulterer and his paramour break all the laws of the Decalogue. The very first point concerning the denial of God (weaving in Jer. 5.9-12) would be reflected by Hos. 5.7: 1$° att oa °D 1713 ‘na (this in the skipped part of H). Thereupon is added the homily on Koh. 7.26 (tox my) ‘) TWNT NN 10D 7D IN NED Mow) the final sentence of which: ma 755» xwim would link up with Hos. 5.5: onya idw>’. In NR, c. 9.12, the former v. is even listed as a Pet. (however in connection with Num. 5.14: 19 x xsi TI AMP ma yoy say i): The first real Pet. in the section to the present v. is in TB,

§6, T. §4, introducing Job 24.15: tox? Awl TIDY

ANI]

py)

ow oD and) py -mwn xb, which affords a ready tally by means of the verb 4™) with the initial v. of H: 73D 8%1n °D (cp. also

op in the Pet. v. with 1°25

dsm pn myn

in Hos. 5.5).55°

The same Pet. in a different version, is also found in the Genizah

fragment of the Midr., each section of which began with the formula: wTIpT M72 AADNIwW NT (infra, H. pt., p. 10m). There is woven in Is. 29.15 where the self-assurance of the evildoers, who say: “Who sees us and who knows about us (701 72817 7D >1]y71°)?”, is in contrast to the declamation in Hos. 5.3:

"90 IND] 8b Dew

ODN

ony?

WN.

There follows (TB, §8,

T, §5) another Pet. from Jer. 23.24: -239 OnDDA ws AND oN ‘ny usk 82, which v. again links up with Hos. 5.3 where it is 265 Instead

we read in NR: However,

of the

finale

in TB

and

T:

ney

anion

ovp

oat

't an

3) py2 pw? NPN ANP PX ANP mi ydy aayr TIN NIT IND AN.

see infra, p. 231, concerning the version in MHG.

NUMBERS: SEDER 105

227

emphatically stated that God is aware of Ephraim’s whoredom and Israel’s pollution. Towards the end of the homily there are woven in Jer. 17.10 (where »>5ym »n5> offers a verbal point of contact with om>byp in Hos. 5.4) and Mal. 3.5 (cp. o’DNId2 there with mpNin in the initial v. of H.).5°* The Pet. from Jer. 23.24 was apparently in the section in Midr. Yel. to our S, as evident from the citation in Arukh (see TB, §8, note 55). Finally we come to TB, §13, T, §7, which contains the peroration. The first part (from wma 17s to ovanya qbo aM ‘31 xapy '1) is really an exegetic comment on Num. 5.20: ‘\D) NNO) 7D) W's NNN nw

»D nNi, as is evident from NR, c. 9.34.

Similar such comments are interspersed in the Tanh. section (thus to Num. 5.13 in TB, §§10-12, T, §§6-7, and to Num. 5.15 and 17 in TB, §5, T, §§3-4). All this belongs to the exegetic part emanating from Sifre, etc., which hardly formed an integral part of the sermon.

In NR, c. 9, such comments are

given in abundance. We are here interested in the peroration proper which is rather abruptly tagged onto the story concerning the king of the Arabs (i. e. Nabateans) and R. Akiba

(thus after sapy

'7> ovanyn qbo anim we read: awe b> nn

1D) MwIpa abya oy ninvnnw, which is the preceding). This conclusion is to the past God chose Israel because of seed’ (NOX yur, weaving in Jer. 2.21), select it for the same

reason:

onxw

not the its so

a logical sequence of effect that just as in being from the ‘true in the future He will ,0D2 Nbx ama crs bryd AS

1752 xd) pd yy xb cw (7 a2 AwIP yo sn’na) wp yr "spina yar monads. This final v. cited (Is. 65.23) would be in contrast to the denunciation

See

of Israel in Hos. 5.7: 1a

‘na

cr os 1

2. The Homilies in NR, c. 9. This extensive chapter requires an analysis for our purpose only as far as the items pertaining to the sermon on the present S are concerned. We notice therein the tendency to give running comments on the whole Torah lection (Num. 5.11-31), and this has been accomplished not only once, but even twice; thus one set of such comments is completed in §27 with the interpretation of 5.30-31, and another such set is commenced in §28 (on 5.12) extending to §43 inclusive.

228

THE TRIENNIAL CYCLE

Material from Sifre, Sifre Zutta and other sources has been incorporated, which to examine in detail would be beyond our scope here. But to deal with the Petihtot and other kindred homilies, there is first (§1) the item placing at the head Deut.

32.18 (qbdinn bs nowm own 41>» ny) and Job 24.15.

Only the

latter v. figures in the parallel Pet. in the Tanhumas (above, p. 226) whereas the former v. is woven into the Aggadah. Also

the ending of the item in NR (from [pwpwarnd :d"s] wpaax? dwn) is really a part of the Pet. on Jer. 23.24 (above, p. 226) which is found, in a different version, also in NR, §9 (for the passage there 15) 3nd pizw nd anon see TB, §9, T, §5, end, in connection with the comment on wx wx also found in NR, §2). There is thus disorder in the printed version of NR (cp. also §4 which is really a morsel of the item on Koh. 7.26 given in §12, see further on, p. 230). In §6 there is introduced a Pet. v. ny a5 Dn 7wS AND (Prov. 6.32) and a subsidiary to it myo

manny Say xb 1301

ppnd Sov xb (Koh. 1.15). The latter v.

tallies with the former one by means of the verb 10n, but the main Agg. is developed on the basis of Prov. 6.32 in order to conclude with the statement that adultery is the result of insane

passion.

This verse links up by means of the verb 4") with the

initial verse of H: mpxin 1D; also 29 on in the former would cor-

respond to vay» 773» &> oyiin the latter. There is also woven in Prov. 9.13 to prove the same state of mad passion with regard to the profligate female, and finally there is the comment on muwn °D, which could also be read muwn, in order to arrive at the same conclusion of madness (mww) being involved in this case.” Here we have the larger homily which seems to be given, in a shortened form in TB, §7, T, §5, beginning.?% In NR (§7) we have further a long item headed by verses

7D

266 NR, c. 9.6, end: 170 .mawy? si we? nnes ad on AwWR AN DIN NNT ]21 0D ADIN NIT DT ANyTD Rew ay wx mvs Sex 4b17 ooN pRe yROD ad oon

DSP] WA

TD PND SAP] Nw

ow...

(1

,'v 'wo) I

ya? xdy ad som mm o>

‘amp ayy? Sar nyne mom mbps nvx 2 n> jw ANyID NSNY IY nD oYNw oN ("y—1"" ,ow).

257 DOWN 9D WR WN TDNIW .NIWY MT ITI DIINY AY PHN POR Pp wa Ww 33 70n Awe AND IW pI wNd wRd Id .(ABEN sn), (cp. R. Simon Lakish’s statement in Sotah, 3a, top).

NUMBERS: SEDER 105

229

from three different places: Gen. 17.8, Deut. 23.15 and Prov. 5.7-10. The homily proceeds first with the Aggadic interpretation of the last mentioned verses, then with that of Deut. 23.15, and finally returns to the v. listed first.2 Here we have a concatenation of homilies on verses, all of which have points of contact with H. Thus the emphasis on -pany 4yt>) (Gen. 17.8) as legitimate progeny (7?7n& DNV Ww yar) would be in contrast to 17>» oo °D in Hos. 5.7 The explanation of Deut. 23.15, with its injunction that ‘thy camp be holy lest He behold an unseemly thing in thee and turn away from thee,’ as referring in particular to sexual immorality*® would be reflected by such verses as Hos. 5.3-4 and 6 denouncing Ephraim’s harlotry and Israel’s defilement; is a result of ‘the spirit of whoredom that is in their midst,’ God

‘has withdrawn

Himself from them.’

And

as regards Prov. 5.7—-10, the words o2 (v. 7) and ont (v. 10) offer verbal tallies with Hos. 5.7.58° In §9 of NR, there is the Pet. on Jer. 23.24, as to which see above. It should only be remarked concerning the story of the two sisters (given at the end of this item, cp. also TB, §10, T, §6) that in the citation of

Koh. 8.8: man nx b2> mina aby ons ps there is involved a point of »apn bx, viz. for mn read m4, scent, hence when the guilty sister died from the scent of the ‘bitter water,’ which her innocent sister imbibed, there was fulfilled the above mentioned 268 9b onnn

6M

PND

PAS AS PAN

sym)

qb onnn

F'n

1)

wR

WR

NT

»> yyow oa mnyime... 1 °> yay oa ony) tian in qbano -pabs ‘a> F'n onxw mywa :bxowd nwo ond qox jd)... ponal an vawa) oval nivya jap

xbw 0 wip qino mm ans 425... 82 py oa mm xbw via monda> oxy wer omd>y iw amp mapa pre Dd jzwtpa xbw ody xdt ons ora am 421 pans qytdy qd nnn was oataxd aapm aor 2 .mombpa oyron. 269 In connection with this homily there is cited M. Kidd. 4.5 together with the corresponding comment thereon in Yer. (66a): ,wiqp 73nd mm NT

41 pane by mind NXN 7D |TPaNa and AD... mam

yO NY ppTa PR pan yon.

Curiously enough, Epstein, omm7 nynotpe, p. 72, has taken this item to emanate from the Yel. to the Seder that commenced with Deut. 23.10! While it is true that in the first half of NR

the particular chapter is connected is above, notes 187, 217, 224) it would so far removed from the present S. with a Pet. v. militates against such

p. 211).

the Y item to the S, with which

sometimes introduced by yin jpn (see be very strange to do so with a theme Moreover, the connection of the topic an assumption (as pointed out above,

And as regards the S at Deut. 23.60, see infra, p. inc.

230

THE TRIENNIAL CYCLE

verse.?” The latter in its turn, tallies by means of m7 with Hos. 5.4: oaapa anit m17 °2.5° As to Pet. (§11) from Prov. 6.16-19, see above (p. 225). Finally there is in §12 the homily on Koh. 7.26 (cp. also §4, above, p. 228): "In mp 7 728 NEVO wherein the sentence 72 755° swim correlates with onya 1bw>> in Hosy5is.3 We have thus accounted

for all the Petihtot in NR

on the

basis of the underlying H to the present S. Omitting the further running comments on the whole Torah lection (see above, p. 227) the conclusion of the chapter in NR (§§44-49) remains to be considered. Here the whole portion concerning a Sotah is allegorically interpreted as referring to the worship of the Golden Calf and its consequences (§4: 131 biyn mwyna AAP pranp p3a7); for a similar procedure in NR, c. 7, to S 104b, see above, p. 215. Now, the introduction of this theme, which involved treason against God by substituting the recognition of an idol for allegiance to Him, has been suggested by the whole tenor of H (cp. especially Hos. 4.17: oes o°3¥y Nan and 5.7: ‘na yaaia). After the detailed application of Num. 5.12 ff. to this allegorical topic, there is the explanation of the final v. of S (Num. 5.31) in such a manner as to offer a sort of peroration (§49, end). In the latter are woven in verses which reflect the H?7* — a procedure common to similar ‘happy’ terminations of the sermons to given Sedarim. Thus the promise of Israel’s

purification

from

its defilement

and

of its obtaining

a new

spirit (Ezek. 36.25—29) is in contrast to the denunciation contained in Hos. 5.3-4 (oanpa ona map... ds so 3). There is further cited Ezek. 36.32 (a2:2990 wbam 1124) to 27 yoy OTN PR Iw mo o»p> pnp Poi opm owas (man...ma,. 7p 2m)

IM

nian

mx sbsd

AN? an

wb W apww ys

nooaa.

7 9>5y 959 Ty Ty (>) wy? xdw dxqw ny pry napa ar pye wen apn WW mean mM

win ad odd onan yn ow

op ody

onprin :dxpirp oy ond ax

Tem .(u'2-"2 11" 'm) In oD mow Sop DMN cnywIM ,N |Da7pa js MI nN ma op277p wom wa... my us odyodb xb xo mo any nN Kvn own ‘YIN? DORIM ,oDIna yaw ond n¥ann bays ntapm ond Snow ovr .(a"> ov) Sere» UN TT OTN TADS AD Oy 737 TwNw |ADAd n'apn nvy> Jw dxpim Naa 4D VTA ON W? DX wIPD ‘TaN DW DwVa TM, aMdibaa Hy wow Ndy ,n mpd (n'2-x"2 "5 ,ow) obdyyd oon

wn.

NUMBERS:

SEDER

105

Devil

which cp. Hos. 4.19 (aminard wan). And lastly there is the promise of the reunion of the two houses of Israel (Ephraim and Judah, both of whom figured in our H), their restoration to their land and God’s residence among them (Ezek. 37.21-28) — all this being the opposite of what is depicted as punishment in the present Prophetic lection. 3. Other Homilies. Above (p. 225), the Aggadic application of Prov. 6.16-19 to the case of Sotah has been discussed. Here attention should be drawn to the version in MHG, IV, (ed. Fisch, pp. 246-7), which seems to indicate that in the Midrash, from which the item emanated, there was a proper Pet. from the above verses.” In order to establish the necessary connection with H, we have to assume that in the sentence: ab PSR mavno wan (Prov. 6.18) which was homiletically taken as referring to lascivious thoughts there was the link with m5 °p papa oni in Hos. 5.4. Subsequently there is found in MHG a novel Agg. concerning the wording of the third commandment of the Decalogue (xwn xb instead of yawn xd) as alluding to a feature of the ordeal of the Sotah.?3 Whereas in other sources there is depicted how both adulterer and adultress break every law of the Decalogue (see TB, §4, T, §2, NR, c. 9.12), the emphasis here on the third one is due to the H v.: '7 °n yawn by (Hos. 4.15), in addition to Num. 5.27 (cited in this item) wherein a curse (=oath) is mentioned (nbxb mwyn anm, cp. the

parallel v. 21 nyiawb) mbxd). In Sotah 2a it is reported that R. Simon b. Lakish introduced his discussion of the subject of Sotah with the remark: No person is predestined to obtain a helpmate except in accord272 aa puso bom mi ‘7 NY TIM ww WEI Nayin yaw) ‘7 Nw mM wy Oy or ny PND PAIN PON APay 7a. pasa yA |pPR mavna wn ad... mw oy Wan nv oY ANIM .O-Ms ON Pp? bx Soy jos pa oD mbwor... ANI? 73 WN Town oD wX wr Sxw ns VM mea 72> any xia mbya 1a yowr. (This ending is missing in the other sources,

see above, note 265).

273 yapp> mn ww> ods ‘nov mx Nv xd MATT Awya Va NT Moy pao joo ns pyvd qosy> pcan bx cntapa nd ox ween NY aa "pawn X?, D127 3px) Ov)) mp2 mnas1 wexw ynbpvpno ann myn Jind visa Nbw yw yb n> qa xa atm

Sx

ineed n’apn tox

«(apy anpa

{NON TUWN 7D WR WN ADVI MIND Nw

[mysv—]

abxd awsn

nnm

by bNIw NX (AAIM—) WAM 7D wyY.

197

THE TRIENNIAL CYCLE

ey)

ance with his deeds (weaving in Ps. 125.3). It is doubtful whether there is meant here a synagogal sermon on the Sabbath when

our

S was

read; the v. cited offers no contact

with

H.

Rather the discussion in the house of study of the laws concerning an unfaithful wife may have been the occasion for this scholar’s opening the debate with the above Aggadic remark.”*

SEDER 105a (5a)

sop op menos ws omds noo Sew rah sprmb sp ata ao, Num. 6.1-2.

oa Os sad...

moat

A new S here would render the previous one (No. 105) to conclude in an inauspicious manner (ANY NN NUN NTT AWN, Num. 5.31). There is no section in either Tanhuma version to the portion concerning the Nazirite (Num. 6.1-21). This would seem to indicate that S105 really comprised Num. 5.11-6.21, with the next ‘regular’ S commencing at 6.22 (infra sub No. 106). Also Yannai seems to have composed Kerobot to Nos. 105 and 106, but not to the portion concerning the Nazirite (listed here as No. 105a).?% Furthermore, some Biblical codices have no rubric of 770 at Num. 6.1 (see Ginzberg, Massor. Bible, a. 1.). However, the latter is listed in Meiri’s Kiryat Sepher (II, 74b, bottom), in the Yem. jsrnm nano (7d jax, II, 231) and in Adat Deborim (fol. 27b); in the last two sources there is the same

erroneous omission of S 105, although the sum total cited there requires its inclusion. There is further an extensive section in NR, c. 10, which testifies to the existence of such a Seder. We are thus confronted with another instance of the shifting of the 2746 pri pe vom KX mw nwa witd Ka mnwD mua b"4 nD opxa baa by yorn vay mr xb o> ww wpyyn oad eos owe ond.

mn vd

278 What is printed in ed. Zulay (pp. 181, bottom, to 187) emanates from

one Genizah leaf (see his »» ‘\pna, nay

men

apn> popa my,

II, p. 330,

No. 29, and cp. ibid., p. 298-9, Nos. 82-83). Now this leaf contains the end of the Kerobah to Num. 5.11 ff. (S 105), followed directly by that to Num. 6.22 We (S 106); the small lacuna between the two Kerobot in ed. Zulay, p. 184, is

due to the faintness of the writing. It is thus manifest that this MS. contained no Kerobah to Num. 6.1 ff. (S 105a).

NUMBERS:

SEDER

105a

233

Sedarim. Some terminated S 105 at Num. 5.31 and began a new S at 6.1 (No. 105a), thus resulting in each of them consisting alike of 21 verses (5.11-31 and 6.1-21). But others objected to the inauspicious conclusion of 5.31 and combined both portions as one Torah lection. The latter custom prevailed in the time of Yannai.®*

As to the difference concerning the commencement of

the next S, whether at 6.22 or at 7.1, see infra, p. inc. Haftarah. The Babylonian Prophetic lection to xwi'» was Judges 13.2—24 containing the story of the birth of Samson dedicated as a Nazirite from his very birth (see v. 5). To our present TC S the present lection would be very appropriate, too. Only such a H would not comprise 23 verses, but the usual number of about 10. We may thus safely assume that it extended from v. 2 to v. 10+v. 24; the latter formed a proper conclusion ($77 "3 D792 yim) and also was the beginning of a new Seder in Judges —an indication that herewith terminated the lection, as we have noticed so frequently before (see above, vol. I, pp. 10-11). As regards the required linguistic tally between S and H, such is to be found in ...7y780 INN w°oR OY 0 7py inws. (Jud. 13.2) as compared to AYN IN VS bp» °> (Num. 6.2). There is a further intrinsic connection inasmuch as both the wife of Mano‘ah and her husband were to refrain from wine and strong drink and defilement during the period of pregnancy of the former (see Jud. 13.3 and 14) — thus both man and woman were in the status of a Nazirite until the birth of their child who was to remain as such for the rest of his life (aodiy 1). And just as a Nazirite offered up sacrifices in connection with his peculiar status (Num. 6.19 ff.), so Manoah and his wife beheld their offering of food to the angel being consumed by the flame as a sacrifice (Jud. 13.15-20). This will amply account for the choice of this H as the companion of the present S. STRUCTURE

OF HOMILIES

In NR, ¢.. 10.1, there is a long Pet. on Cant. 3.13-16 wherein the expression A879 (]11293 19870), denoting appearance,

would tally with '7 qNbo ANID INN

in H (Jud. 13.6). There

234

THE TRIENNIAL CYCLE

is no need here to analyse the composite structure of this item (cp. Cant. R., a. l.). Its pertinent part is the point concerning the comparison of the Torah to pillars, just as the latter have a a chapter above and a basis below, so the sections of the former are to be combined with what precedes and follows, or, in other words, each given section can have the preceding one as a sort of chapter and the succeeding one as a sort of basis. This statement is illustrated among others by the case of the present S concerning the Nazirite being placed between the lection concerning the Sotah and the one containing the Priestly Blessing (Num. 6.22 ff., infra, sub No. 106).%* 776 In §2 there follows a long homily on Prov. 23.26-35 which verses are interpreted in a twofold manner, first as applying to Israel and the nations and subsequently to the more legitimate theme of sexual immorality and of inebriety. The evil effect of wine is depicted as leading to profligacy, leading down again to the reason as to why the section about the Nazirite follows that of Sotah.?77 Since in the Pet. verses ‘wine’ is mentioned (Prov. 23.29-30), there is a ready tally with S (Num. 6.3) and H (Jud. 13.4). For the same reason there is given in §3 the homily on Am. 6.1—7 because of v. 6 (j? ’paroa ormwi), and in §4 the one on Prov. 31.1—9 because of

v. 4 (7 nw aabnd bx). In §5 the story of the birth of Samson, which formed the Prophetic lection in conjunction with present S, is commented upon in detail.“: In §8 another v. ferring to wine and strong drink is introduced (Is. 5.22—23) homiletic interpretation. In this item there is woven in

the refor M.

Abot 1.1 3»D wy mat o-pebn ypeym jpaa onnd wi 7P2n yon) 76 npbaip ome? (mea vam nan ons 92 TWN ON wR a map nn

ond w ibSa oipyn mp AON NIDP Ta owD RIT...ww DY :b*x) nea ain bw omnes yA 42 .Jwobn nora pbyndn aned ae aeansdy pad neat yn nea annot... omanedy TDD nett Iw... Sxaw oa ms ID4an 7D Pans 2nd AD YAN nxt Azya> sanz mp ‘wn xba. About the similar Agg. see above,

pp. 232 and 233.

77 NR, c. 10.2, end: -pn '» Ana mapa ana 7341 ,md on peAw ited xn Non JD NTT NPN ASpopnn p> invy nD AN TVD OON Mwy Row yD 'D InN 825) > AVN IN wR INI IIS ~n J wyy MNP. Cp. Sotah 2a: nonD2 mb PT yD wey WP Ayip>pa noo myn bow 45 amd wmv nvaad +1 nwa. See further ER., c. 16.2.

NUMBERS:

SEDER 105a

235

munb) and the corresponding comment thereon in ARN, c. 2 (ed. Schechter, pp. 8-9). Therein Epstein (a7 nvnoqtpn, p. 72) has discovered a Y topic to our S which the author of NR excerpted from Midr. Yel. However, such a topic would require a starting-point in the H —a point Epstein was entirely unaware of — and as none is to be found in the latter, the whole suggestion is nothing but a figment (cp. also, above, p. 211).%°

The remainder of NR, containing running comments on the whole Torah portion that emanate from Sifre, Sifre Zutta and other sources, require no further analysis for our purpose.

SEDER 106 (6)

Num. 6.22-23. Haftarah.

NOTES

BY SONNE

ON

NUMBERS

« At first the Pet. from Ps. 36.7 appears void of any connection with S. On closer consideration, however, it becomes clear that Num. 1.1: 12771

onss>

in Ex. 19.1f.: soy

nen

wind

miva

mwn

...0?7¥~

wao...o°79¥0 Sinn

SRY

tar

sanya...229D

PR

MyD

2703

'F

the homilist’s attention to the parallel passage

y.Nbdirected

Ox av? 7393 need

posd

why

9 a4e Sa es OMT...

son yo ‘nm vos snpy ovndxn ox. with onbsn an or bs 00 is established.

wiIna

Oeste

Here the association of *r0 7270 Hence the link between S (12703

+p) and Ps. 36.7 (bs ‘s702). The link with H, as pointed out by the A., is direct and conspicuous, but is only verbal; the link with S is indirect, but intrinsically much more significant. In fact, the sermonic conclusion of this

Pet.: 12) WN APS DPE APRa ov APNa oD7D NIT Sew a ns ba Ka yinvo bas is equally fitting for Ex. 19.1 ff. which passage must have been present in the mind of the homilist. 2 There is no proper verbal link between S and Cant. 7.3, but neither is there a verbal link in the strict sense of the word between H and Cant. 7.3. We should perhaps take into consideration the rendering of 717>w by xna’nd vw? 1 in the Targum. This would afford a tally with ws ns Nw in S (Num. 1.2).

3 Ps. 147.20 (101 12 555 yD wy Nd) and 148.14 (on bad Adm) seem to me subsidiary vv. to Pet. 1 on Ps. 36.7.

In this case what is needed is a link

between Ps. 147.20 and Ps. 36.7; such link consists in the common

term vpawn

(...00nn Ppoave —oiyt-d3 ovavn). Ps. 148.14 in turn is linked up with 147.20

through the contrast of 1 53> against yon

$23. The whole homily forms

a kind of chain reaction.

That this Pet. is but a variation of Pet. 1 appears

clearly in the conclusion

(8a) mw Isa)

O}7P °nNDI API Wa

wINA

M23

,wIn APNa

and sind Job

.XDIDX) which is almost identical with that of Pet. 1.

4 Here is a still clearer indication that this homily is but a variation of 1 which, as noted above (note 1) has as its background the scene of “matan Torah”’ described in Ex. 19.1 ff.

Pet.

5 Here again in the italicized close we sense the presence of the ‘‘matan Torah” scene in the mind of the homilist. 6 Assuming, as does the A., that H tallied with S by means of minx, I would suggest as beginning of H Is. 8.18: nin ‘1° qn ws ode oDay man

js aa yow7

nisaxy

'moyo

$x awa

the verbal tallies of mnxb and byw. that the term sax

(onxax)

onpiwdh.

We would of course have

We should furthermore bear in mind

runs all through our Seder.

The H would con-

sist of Is. 8.18-20 (skipping to the end of c. 8), 9.1-6 (together 9 verses). The finale would revert to the term mxax (nxt nwyn n18a¥ ‘A nNIp) which forms the keynote of our S. We shall see in the sequel whether such H could account for the Y topic as well as for the Petihtot, especially those without

manifest connection with S. 236

NOTES

BY SONNE

ON NUMBERS

DSi

7 There is no denying that the tally is perfect which should surprise no one, since H was chosen by the A. to suit the Y.

In view of the fact, however,

that the connection of the Y with S is quite natural, the latter dealing with the location of the tribes in the encampment and the distance of each of them from the center, it seems that a token link with H would suffice. The suggested H from Is. 8.18 ff. affords a verbal link with Y by means of 45n (mD5in7 oy, 19.1). Furthermore, the Halakhah referred to in the answer (Qm1a7 Ww 42) is the Mishnah ‘Erubin IV.7-8 (so rightly indicated by Buber,

note 72) which reads: mox odds nya

n> wunwo

74nd

re-echoing Is. 9.1: Seas)

Kxo...15

A2WMN1

Ll Si)

tebe

mah

FTT2 Naw wD

8 Ps, 20.6 (S117) ‘7 owas), as well as Cant. 2.4 (...°>y 13:1) are so manifestly linked up with S (bat by ws) that no tally with H seems necessary. 9 Cant. 6.10 seems equally to be mainly connected with S by means of a7 (mbim>), but tallies also with the suggested Is. H by means of anv (w>

anv) in contrast to nw 1b psx ows in Is. 8.20. 10 The tally of Job 36.3 (p 7x jms *by1Dd) pintnd -yt NwN) by means of pix, holds good also for the suggested Is. H (9.6: aptxa) vewna). As to Deut. 32.10, we should bear in mind that a Pet. v. from Pentateuch is in all probability connected with S rather than with H. In fact, through 17323)10D> it tallies with S (am Saxbs 2°30). The real link with S, however, one finds in Deut. 32.8-9 immediately preceding the Pet. v.: ay

beav>

e2a

15005

ony

niba2.

Here we have a resonance of the

main theme of S consisting in the assignment of the “‘boundaries’’ of the tribes in the encampment, the places they should occupy. In the immediate area

of this center of attraction,

the homilist found the Pet. with a verbal

tally. There seems to be some link with the suggested H from Is. by means of

bb «mma which the Midrash seems to equate with (n)b*5: inna (cp. Buber, note 128 where such reading is termed erroneous, but not necessarily, since

it agrees with Targum Yerushalmi: ...5°>7 sna).

This would tally with

Is. 8.22.

Finally, we may add that the whole trend of the sermon (15°51 yan ne 3>ap) oxo Nyy pyo ono ns bsew bop xow ay oF1ym ara obyyn 3° 77907N7 seems to reflect Is. 8.22-9, 2: ma¥ MIM WAN pint bs Oya TTS YR Jena odin oyt...n20nN. 11 Concerning the supposed peroration verse Cant. 2.8, the main link is with S by means of $37 (by vba), as rightly pointed out by the A. A secondary, token link with the suggested Is. H may be seen in the particle m7

common to both Cant. 2.8 and H (sa nr man

jo

oN mn).

1 The suggestion that Hos. 2.1 was originally the H of our S appears

very plausible. The fact is that the way we perceive the process of linkage, Hos. 2.1 remains the main link behind the scenes also in the transmitted H of Hos. 2.16. There is reason to believe that in adopting a H fom the first S of the fourth of the Pentateuch the name of the book played an important role, and was supposed to be reflected in the first verse of the H.

As is well

238

THE TRIENNIAL

CYCLE

known there are two names by which the book is referred to: a) Numbers (in the Septuagint and other translations, but also in earlier rabbinic writings —o-npon worn), indicating the main theme of the first sections of the book, the mustering of the Israelites; b) Bamidbar, after the first characteristic 7M word of the book. There can be little doubt that Hos. 2.1 @i12 150»

byw?)

tallying with S by means of the term 750» is the most fitting H

for the first S of a book called Numbers or its equivalent (o-1p57 wnin). However, when the name 12701 supplanted that of Numbers, and a H tallying with S through 137» was looked for, it was still in the area of Hos. 2 which was preferred. We may assume that Hos. 2.1 was never lost sight of by the homilists even after it has been discarded as H beginning. A similar process, according to our suggestion, took place in the H on the first S of the book of Leviticus. There too, the H fitting for the name “Leviticus,”’ we assumed Mic. 6.6 (... mbiya uwo7pyoa... ‘7 o7ps ma), but when the name

Np

prevailed, and a tally by means of snp was looked for, they took the

first snp’ in this area, viz. Mic. 6.9: xnp vy> 'n Sip. Cp. also above note 10. Finally, it should be noted that this section of NR might have been taken from a Midrash based on the AC in which Hos. 2.1 was retained as

the beginning of H. 13 It is apparent that the mere linguistic link did not quite satisfy the A. I wonder whether we could not apply here too our device, i.e., to look for a more substantial contact at the background. Such contact could indeed be found at the beginning of chapter 45 of Is.: qwy...1m’wnd> ‘nm aN AD Dv. xvpn...iwea enpinn which tallies verbally (amN 122 ninw 7bs o°’nm1wni), as well as intrinsically with S. In both reference is made to the act of consecration by anointment. This was the point of attraction for those who were looking for a H tallying with the first v. of S. They found such H in the area, namely Is. 45.19. 14 The Y topic is quite fitting and natural for our S in which three pairs of brothers are mentioned,

Moses

and Aaron,

Elazar and

Ithamar,

Nadab

and Abihu, the last dying together. Moreover, the Mishnah referred to in the answer (17n137 12¥ 72) starts now °p (B. B..8.v .0) which affords a linguistic tally with S: asi atl nD. It may be noted that the substitution mv» for bo in the original source (cp. Wertheimer,

notes) could be due

link up the topic with Num. 3.6: 5

to the endeavor

av»

of the preacher

to

ns anpn.

*s The main tally is, of course, with S by means of D’n1 vO YIAK 22, as compared with }178 jpr by a9" yw >. Should we insist on some verbal tally with H, the Is. H affords one by means of 134n° wunn and yan?

aisyy

(Is. 45.20, 21) contrasting with

7m?

0) onN nav.

© Prov. 17.6 (...0°33 MoNpM O°32 *32 Op? nowy) is also primarily linked up with S by means of o75 1°97 8b 0°331...]078 °323. Besides the verbal tally, there is also the indication of Aaron’s lack of Dupr navy, since his sons died without children. It should be added that there is also

a verbal link with the H from Is. in the very finale: 1nnwen dso.

NOTES

BY SONNE

ON NUMBERS

239

™7 The connection with S can be established through the Targum on the Cant. verse. There max ‘msn o-npy ww is rendered }>» D7... ppp pan 1278)

nwo.

Also Miriam is mentioned in the Targum.

The homilist did

not have to think of Micah. %8 Direct reference to and commenting on H is rather unusual. Consequently, the explicit mentioning of Micah rather casts doubts on the suggestion of a Micah H. ? Ingenious and attractive as this explanation sounds, it is not quite convincing.

If certain Jewish authorities wanted

as an anti-Christian

to use the Isaiah passage

manifesto, they had better occasions to do so; there are

many other Sedarim where the passage would fit much better as H. It certainly does not explain why those authorities would remove the Micah H which is so much better fitted for our S in order to insert this Isaiah passage here where it seems entirely out of place. As indicated above, I am not convinced that there are reasons enough to assume the existence of a second Micah H not otherwise transmitted. But assuming the existence of such second H, I would consider it as the later one, and the Isaiah H as the earlier. It seems to me that as early as the first century the book of Isaiah, the prophet of consolation par excellence, was used as the main source for Haftarot, and all kinds of artificial tallies were admissible in order to obtain a H from this book. Only later when the

use of the other prophetic books became more and more frequent, were some of the Isaiah Haftarot supplanted by Haftarot from other prophetic books with less artificial links. And this might have taken place in our S. Such changes, however, were not always universally accepted; more conservative groups would continue to retain the older Isaiah H. This is reflected in the

fact that the Karaites, representing a conservative trend, still have more Isaiah Haftarot than the Rabbinists. The fact that Yannai has the Isaiah H does by no means prove that this H is the later one. It simply means that Yannai represents a more conservative trend which did not accept the change. It is interesting to note that also in his Halakhic elements scholars, especially Lieberman, pointed out that Yannai often follows older traditions. 20 There is no certainty that the Pet. from Ps. 80.9: ... o’1xn» 15) really originated in our S. And even if so, the Is. H affords some verbal tally, as for instance °>s 15 (v. 22) as compared with mpd np (Ps. 80.10). 21 The existence of a S in Num. 3.5, not otherwise transmitted, seems to me doubtful. It is well known that the homilist usually took the first two

verses of the S as point of departure for his sermon.

This is manifest in

Yannai’s Kerobot where the first two verses follow the first two sections of the Kerobah respectively. But sometimes, when the first two verses did not

touch the topic of the S, the homilist built his homily on the third verse of the S.

Moreover,

in certain Kerobot of Kalir the third verse

is treated in

the same way as the two first vv. of the S (Cp. Menahem Zulay, Zur’ Liturgie der babylonischen Juden— ‘‘Bonner orientalische Studien’ — 1933, p. 12 ff.).

240

THE TRIENNIAL

CYCLE

Now, if we read carefully Num. 3.3-4 we can not fail to realize that they are to a certain extent out of place here, and form a parenthetical insertion. For the story of Nadab and Abihu remains, as pointed out by the A., ‘‘an isolated brief account” entirely divorced from the main topic— the assignment of the tribe of Levi to the service of the sanctuary. This being the case, it is quite possible that although the S started 3.1, the homilist felt justified to disregard the parenthetical vv. (3-4) and build his sermon on v. 5f. Needless to say that in such case no other H besides that of Is. 45.19, transmitted in the list and by Yannai, would be required. In the sequel we shall see whether such assumption would account for the Midrashic material. 22 It is by no means certain whether the Pet. from Ps. 92.13 (nan> px imap? orbs nvisna ‘nt maa odinw...nop’) actually originated here. But in case it did, we have to give priority to the intrinsic connection with S by means of ‘‘planted in the house of the Lord, in the courts of our God they shall blossom,’’ which reflects the assignment of the Levites ‘‘to keep the charge of the congregation before the tent of meeting (—court of our God) and “to do the service of the tabernacle’? (— the house of the Lord). There might also be a subtle, indirect linguistic connection by means of “‘blossom”’ (nap), alluding to Num. 17.23 which reads: ‘‘And behold the rod of Aaron

for the house of Levi was blossoming” (715

n’ab

Jans AD

M1D

mm).

The homilist associated »b nvo with “blossom” (m5) tallying with n°. There is also a verbal link with H from Is. 45 by means of px in Is. 45.21: ywinr px bx. The topic of the Agg. could have been suggested by

Is, 45.2525 n300

par

b>.75 Snot

ipast ia

23 Ps. 65.5 (apni anan ws) tallies, as has been rightly noted by the A., mainly with S by means of anpn. The finale of the Isaiah H affords also a

tally (pnan xb

onpas

ona 1p, Is. 46.13).

Alluding to Num.

17.20: mm

map? 170) 12 2M3N Ws ww, the homilist might have associated nb nun with “being chosen” (an2x), and subsequently linked up »b mua with anan ‘ws. Both Petihtot, that from Ps. 92.13 and from 65.5 would then have a common source of inspiration, viz. the scene of the blossoming of the rod of Aaron in Num. 17.20 ff. It may be added that the two Pet. verses are

linked

together by means

of

Jn’

3143

but a variationof ...13°nDR ndAsnMa

Ayawl

7J°7¥N

‘an nta3

odinw.

yDw which

is

24 Unfortunately nothing of this larger discussion could be found in the A.’s manuscript. On the basis of the material thus far presented, the existence of an earlier, larger Tanhuma

version,

though

probable,

is far from

having

been definitely established. Still less certain is the assumption that a great deal of it has been incorporated into NR. At present, all I would dare to affirm is that it seems to be a valuable working hypothesis. 77 As H for S 103b

(Num.

3.14f.),

I would

suggest

Is. 62.6: q>nnin

by

o°1D1Y *n1pDn own. Besides the tally by means of the verb 7p», there is also an intrinsic connection with S, since it deals with the assign-

ment of the Levites as custodians of the tent of meeting (....nqpvp nN IDL)

NOTES BY SONNE ON NUMBERS

241

ayo bmx pd, Num. 3.7). The H would consist of Is. 62.6-63.1 yrvim> 37 nmptsa), 7-8 (yr>v10> ond om).

(7270 1X

© The suggested H from Is. 62.6 affords a better tally through

niax1n3

wip (Is. 62.9) as compared with

wabs

ninasna.

27 The suggested Isaiah H affords a tally with Ps. 65.5 by means of N11] as compared with 7*1x¥n jDw. It is, however, in all probability only subsidiary to the preceding Pet. Cp. above note 23. wap

8 The Pet. from Ps. 68.7 (aN

S>¥10D...2~1D

OTbN) seems

to have originated in S 101 (Num. 1.1) where it was linked up with

to me onxxd

oxo yard. It was probably due to a conflation of Num. 3.14 (ox 'n 1377 yD TaqDda nve) with Num. 1.1 which likewise starts with (mvp bs 'n 7a7 *yD 27p2) that the Pet. found its way to our S. 22 The suggested H from Is. 62.6 could well account for the peroration ViVi OlSLSAtO2.O0

(yayry17

(iS

wd wp

esa

mr

viends

ANAM yal ya)eand

man.

|[s.25:O NC aes aN

Both tally with Is. 62.11:

1208

83 yyw? min 71*x nab. Nonetheless, the A. is quite right in suggesting that the whole sermon was originally conceived for Num. 3.5 (see infra). 3° This derivation of the H from the Y through an ingenious penetration into the subtle connections between H and Y is one of the most brilliant and convincing combinations of the A. Nevertheless, we should not neglect

the link with S since R. Simon ben Gamaliel bases his opinion on our verse. 3t Concerning the Pet. from Is. 43.4, the quotation should be extended to the second part of the verse: yup) non od. Jonnn oN IAM “And I will give men instead of thee and peoples instead of thy life,” reflecting Num. 3.41: ‘‘And thou shalt take the Levites for me...instead of all the first born in Israel, etc.” (ny... 722 $9 non ‘now > ondn on nopda

oon Ti

Mem nprma).

3? Cant. 6.8f. is primarily linked up with S by way of ony DDD ns NY), as contrasting with ppp px mabyi. moby is taken by the homilist as abbreviation for obiyn nip, “the nations of the world’? that have no “‘counting,” i. e,, are of no account. 33 The proposed H, its subtle linkage with S, is undoubtedly suggestive, yes captivating. But I still would hesitate to call it “clearly evident,” because it does not preclude other possibilities. So, for instance, Is. 56.5 (nnn ni5a°> xb obyy ow... 0% 7 ompina) maa ond) “And I will give unto them

in My house and within My walls a monument and a memorial. ..an everlasting name that shall not be cut off,’ seems to me a fitting H for our S.. We would have the same verbal tally by means of n>" xb, its meaning in Is. much more in conformity with that of S than is that of Zeph. 3.7. Also the whole background, “in My house and within My walls,” in Is. reflects our S which deals with the service of the Kehatites around the tabernacle. We shall see in the sequel whether this H can do justice to the Midrashic material. 34 This of course holds good also for the suggested H from Is. 56.5. 33 The

oni’n>)

Pet.

ov53

from

Ps.

10D)

33.18, 19, especially

the

second

verse,

(cbr es in

is in the first place connected with S, re-echoing

242

THE TRIENNIAL CYCLE

ino xbdy pm ond wy nan (Num. 4.19). It is interesting to note that the preceding Y section concludes with this very verse: ‘131 Ym ond wy myn. The concluding verse is at the same time the point of reference for the following Pet., a pattern of concatenation well known in Yannai’s Kerobot.

We may add that there is also a token verbal tally with the suggested

Is. H by means of *8 7° N83 mM, Is. 57.11. 36 The contact of Prov. 22.22 (syva ny saan

bx1...o7 dnn

S seems to me to have been established through the common

Gyan

bsxa...dnn

5 s—innon

>)

bs) with negative 5x

instead of x.

This would explain the fact that this Pet. was placed ahead of the Y topic, because the latter is connected with S by means of the word 1n’75Dn, while our Pet. tallies with the preceding word bx. The suggested Is. H affords also a verbal link in Is. 57.15: wip) oin0

peso732 25 nynmdi—so7 11 JDDN. 37 The tally of the Pet. from Is. 48.9 by means of n7> holds of course good also for the suggested H from Is. 56.5. There moreover is also a linguistic tally by means of ow (ohy ov—»nw qynb). 38 The Pet. v. from 2 K. 14.27 (avn nono bsaw ow ns mined ‘a 337 x1) tends rather to support the suggested Is. H. Indeed, “I will give them an everlasting name” (1b jnx obiy ow) in the initial v. of the Is. H is but the positive counterpart of, “And the Lord said not that He would blot out the name of Israel, etc.’’ However, I doubt whether 2 K. 14.27 should be considered as a new, separate Pet. It seems rather only a subsidiary to the pre-

ceding homiletical explanation of Is. 48.9 (...°2v yyo>) with which it is connected by means of ov. Only so would the formula in T. 198 75? "7 which is never used to introduce a new Pet., make sense.

The insertion of the S v.

at the beginning may be the work of a copyist who mistakingly took the v. for 2 K. 14.27 as a new Pet. 39A still better tally for Nah. 1.7 (13 > D1n yr ‘a aww) is offered by

the suggested Is. H (pax bny

12

m01NM1,

Is. 57.13).

4° With regard to the peroration vv. we may note in the first place that Jer. 35.19 is linked up by means of n12° xb with S as well as with H (whichever we may choose), and this threefold cord of naz» xb accounts for the theme of “everlasting preservation,’ which is most explicitly expressed in the

initial verse of the Is. H. The theme of reverence of God is also present in the suggested Is. H where Israel is reproached for the lack of fear of God @xatn ed oniet...*89°n7 mxtop om, Is. 57.11). 4*One might be inclined to argue that the fact that the anonymous opinion in Tanh. is attributed to the Rabbis

(rabotenu)

indication of the latter being dependent on Tanhuma.

that the name

“Rabotenu”

in NR

is but a reference

in NR

is rather an

For it would seem

to wmian

iw 42 in

Tanhuma. I cannot share the impression that the version in NR presents an earlier stage than that of the Tanhuma. The fact is that the transformation of a Y formula into a simple quotation (taman taninan) is also otherwise observed

NOTES BY SONNE

ON NUMBERS

243

and generally recognized. But there is no other known instance to indicate the reverse process, viz. the reshaping of a simple quotation into a Y topic. Consequently, even if we were to accept the A.’s thesis that NR reproduces an earlier version of the Tanhuma, we would still assume that already this older version

had

the Y formula,

preserved

in the later Tanhuma,

which

NR transformed into a mere quotation. 42 The objections raised against Epstein’s suggestion that the idiom taman taninan may indicate a Y source do not justify the harsh qualification of ‘‘figment.”’ a) As far as the first objection is concerned, namely that there is no tally of the question with H, we should bear in mind that neither the H nor the question formula has been definitely established. Indeed, the proposed H from Mal. was “‘hesitatingly’’ suggested by the A., and at best can be considered as very plausible, yet does by no means preclude other possibilities. Nor is there any certainty about the question formula. It seems improper to speak of contact, or lack of it, between

two unknown

entities.

But assuming the proposed H from Mal. and the question formula 0171p °» »»b proposed by Epstein, we find a verbal link in the very finale of H which reads n1°3197) oWD). b) Still less compelling is the second objection, viz. why was the longer version of the Tosefta preferred over the shorter in the Mishnah. This is not unusual even in genuine and original Y homilies, and should be still less surprising in the version of NR which, as is generally known, tends to expand its sources. Besides, the question formula might have read: nan .1"% onNp 9 1731 499, and since o02n proper does not figure in the Mishnah (there is only non nbn towards the end), the homilist rightly quotes the Tosephta which starts with o5n. For all these considerations it would seem that Epstein was in his right to suspect not to affirm, that the quotation (jr1n yon) is a transformed Y topic. We noted above that the proposed Mal. H does not preclude other suggestions. I would, for instance, suggest Is. 52.13: sway ory “tay bDe? mn “Nd man, tallying with S by means of xwn. Such H would consist of Is. 52.13-53.3, 10-12 (together 9 vv.), terminating with 8v2 on SOD NIM yp’ oywpd). There would be a tally with the Y question as formulated by us

above by means of bp (om»

0°34»

rap poy,

Is. 52.15).

This H would

also tally with the Pet. from Prov. 3.15 (xb 4>x on 49>) D»IBD ma 1w) by means of contrast to 'n yon (Is. 53.10).

NT

TIP”

43 Job 36.7 (mar Noob ot 35D me 1727y prtxD yr? s>) tallies with the suggested H from Is. 52.13 in many ways. First by means of (p>ax pty? inyta, Is. 53.11); secondly by way of o’29n (Is. 52.15 quoted above), and finally through 73: (cp. initial v. of H quoted above). 44 If we consider carefully the position chapters five and six occupy in the fourth book, we may perhaps find the key to the dispelling of the obscurity. Indeed, it should not be difficult to realize that Num. 4.47*(end of chapter four) brings to a conclusion the first topic of the book, consisting

244

THE TRIENNIAL

CYCLE

in the main of narrative-descriptive matters, such as the counting of the children of Israel, the assignment of places and functions to the various tribes within the encampment and the like. It is due mainly to this part of the book that it obtained the name of Numbers (a’np5n vein). Beginning with chapter five the narrative is interrupted by certain legalistic matters. It is here where the Halakhic Midrash, Sifre, starts. There are five topics in the two following chapters (5-6): 1) lepers and those who are unclean should be sent forth out of the camp (5.1-4); 2) how to redress certain acts of unfaithfulness against God (5.5-10); 3) laws concerning a woman suspected of unfaithfulness against her husband (5.11-31); 4) laws concerning a Nazirite (6.1-21); 5) priestly blessing (5.22-27). After these five topics of Halakhic nature, the book resumes the narrative-descriptive form, describing the consecration of the tabernacle. A glance at the five topics shows that the first two are too small to constitute a S; so is the last one, the fifth. Only three and four are large enough to form a Seder. The authorities plan-

ning the arrangement of the Sedarim for the TC had to face the problem what to do with the two small topics separating the first narrative-descriptive section of the book from the first larger Halakhic theme. There were three alternatives: a) To treat the first two small topics as appendices joined with the preceding Seder; b) to follow the arrangement of the Halakhic Midrash, and put them at the beginning of the first S of Halakhic character;

c) finally, the third alternative is to consider the first

small topics as a bridge between the narrative and Halakhic section, and to add the first (5.1-4) as appendix to the preceding Seder, while attaching the second (5.5-10) as introduction to the following Seder. This indeed, appears the most logical arrangement. For one cannot fail to realize that Num.

5.1-4 remains tied up with the previous section dealing with the organization of the camp, the assignment of place and duties to the people within the camp. The logical sequel is to deal with those who have no right to stay in the camp, and this is precisely the theme of Num. 5.1-4. Seen from this angle this topic actually remains within the narrative frame. On the other hand the second small topic (5.5-10) dealing with acts of unfaithfulness against God ('na byn byn)) is clearly joined to the theme of unfaithfulness of a woman

against her husband

(by»

12

15y0n1)

in the following

Seder. The three different customs mentioned by the A. represent these three alternatives. Those who started the S at 5.11 adopted the first alternative; those who

started

the new

S at 5.1 followed

the second

alternative,

while

those who started at 5.5 preferred the third most logical alternative. It is interesting to note that what prevailed was not the most logical alternative, but the first one which followed a pattern in vogue. It should be remarked that the redactors of the Mishnah often had to cope with the same problem, how to dispose of small secondary items, and in most cases adopted the first alternative, viz. to add them as appendices, to the preceding section 4s This is explicitly stated by Epstein, nvnetpn, p. 72, top: ov 12 14Nw)

nope maama ombs7 nbp xxoi probe by.

NOTES BY SONNE ON NUMBERS

245

4° On the basis of this Pet. from Prov. 25.4, I would suggest as H Is. 52.11: 'n b> oxwa nan nadine oNs in bw xov ovd IR¥ IHD IMD which tallies perfectly, verbally and intrinsically, with our S. The H would consist

of Is. 52.11-53.1, 10-12

(together

9 vv.).

The

link with

the Pet.

(+4 > »txb sx OD 119) would be by means of (7 >5 5 onvi 99n) in the initial v. of. H. 47 It probably might be more correct to say that the topic of proselytes was introduced by the Halakhic interpretation of v. 5.8, and it was the topic that suggested the area of the H. The starting point was then determined by the usual linguistic tally. 48 The reasoning is hardly convincing. The fact is that the topic of proselytes, here as well as in Lev. 1.2 was introduced by the Halakhic Midrash, here in Sifre, there in Sifra, and it is therefore justified there just as here. Add to it the other fact that S 74 (Lev. 1.1) was universally accepted while our S seems to have been of a limited, local use, and we will be rather

inclined to consider S 74 as the genuine place of the homily.

Cp. LR., ed.

Margulies, 1.2, editor’s note.

49 It should be noted that by the same token the Pet. tallies also with S (onxum nk 1TINTI, 5.7). 5° While we can only admire this brilliant, painstaking hesitate to consider the conclusions as definite, incontestable.

analysis, we I doubt that the Petihtot are genuine, belonging to this S, because their links with S are extremely weak. It would seem to me possible to perceive the whole of NR 8 as a collection of Midrashim on the topic of proselytes, an Aggadic supplement to ‘Parashat Gerim’”’ in the Halakhic Sifre. The compiler might have gathered whatever Midrashic material on this topic was available to him. A certain indication to this effect can be seen in the fact that when referring

to the text of our Seder, the compiler does not use the standard term }2y (paya apy ma; ayn yo mbynd), but nwwp (0°72 nvIDA>A wR TDN 425; and 430 $11 nw» “nxd), a term which seems to refer to the topic rather than to the S. st The fact that this apparent old H shows no linguistic, but only intrinsic connection with S seems to corroborate Buchler’s theory that the pattern of linguistic tally represents a later stage of development. However, the use of the Hos. v. by R. Yohanan ben Zakkai to justify the abolition of the Sotah ordeal does not prove that already at that time the Hos. v. was the beginning of the H for this S. It is well possible that it was because R. Yohanan ben Zakkai’s use of the Hos. v. in connection with Sotah that

this verse was later adopted as starting point for the H to our S. 82 A Y topic like that of our S which is so intimately and manifestly related to the substance of the S may not require any tally with H, as has been rightly pointed out by Lieberman. 53 The connection with H is quite ingenious, and if there were a need for it, I would not hesitate to accept the suggestion. But I am not corivinced of the need of any link with H, I hesitate to ascribe that much of ingenuity to the homilist.

246

THE TRIENNIAL

CYCLE

s4 It seems to me that Buber was justified to consider the verse as a Pet. since it is introduced by the specific formula 21nD7 7oKv mt. True no linguistic tally with H is to be found, but there is a linguistic tally with S by means of mon ory (cf. Num. 5.13: mw -»yo obyn). Even should we admit that at a certain period the pattern of linking the Pet. v. with H was generally accepted and followed, we still may doubt whether this was the case at such an early period as the middle of the first century (the time of R. Yose, the Galilean). As a matter of fact, contemplating all these formalistic word linkages one has the impression of being at the threshold of the Byzantine period.

ss The Pet. from Job 24.15 (7? y wn

xb aoxd AwI mIDY AN

JVI

ow» o°25 4n0D1) was manifestly suggested by S: nwN 73°yd obyn mano3)1 (5.13). This is also the case with Jer. 23.24 (wx nbD* OS oD’ an0n2) and Is. 29.15 (ayy a°no0b ‘no op pynn 17). The tallies with H are secondary, token links. 56 In Mal. too the main link is, in all probability, with S, namely by

means of D°D82D21 ODYINA INDO Ty NM, as against 72 JS TY) in O1(veros13)s 87 The peroration verses of Is. 65.23 (‘a 2219a yur) and Jer. 2.21 (nos yt) allude clearly to S, and precisely toward the end of it, v. 5.28: your myora) anp3i) wm any) mean nxov xb ox. It is worthy of note that this verse is the last one of the S to be commented upon in Sifre, the

Halakhic Midrash on Num. 58 The quoting of several verses from different places after each of the first three parts of the composition is a familiar feature of Yannai’s Kerobot as well as those of all the earlier Paitanim. They seem to be united by a great variety of linkages, and not exclusively through the H. In many cases the first verse is linked up with S, and the second verse tallies with the first;

often the various verses are linked up with S, but through various words of the S verse, either starting with the end and ending up with beginning or vice versa. We are therefore hardly justified to reduce the complicated scheme of various combinations to one single method of linkage, viz. that by means of the H.

I am inclined to see here too a more complicated combination than the simple link of all three verses with H. There is in the first place the connection of the first quoted v. (Gen. 17.8: 7°>1ns 7y7151) with S by means of 5.28 (yt my1t31 “npn) which v., as we surmised, was also

used as link in the peroration; the second verse quoted

Janke

(Deut. 23.15:

'n °>

av... qanpa Joan -pobs) is linked up with Gen. 17.8 through

the italicized words. Finally, Prov. 5.7 ff., speaking of a ‘‘strange woman,” is intrinsically connected with S as well as with H, and verbally tallies with H.

89 Koh. 8.8 (n 17.2 wdw on pr) tallies in the first place with S by means of mANIp nia poy say? (5.14). ® Needless to say that the main contact of Koh. 7.26 (mipy 4D 08 NX) mwxiT ns) is with S where we find the suspect woman repeatedly referred to

NOTES BY SONNE ON NUMBERS as NWN CPIISST

247

NN, and especially in connection with the bitter cursed waters OPI

CONS

AMYRA

(5.24:

mpwm).

TS

* The peroration vv. from Ezek. 36.25 ff.:

o>

71nv

O°D

o>by onpIN

+..]08 7¥7nm m17)1...) form also a contrast to the OTINDA DID OD destined for a woman “being defiled” (78903 Nm), and the “new spirit” in contrast to the ‘‘spirit of jealousy” (n81p 17). ® It is doubtful whether a verbal link with H was indispensable already at the time of Resh Lakish, first half of the third century (cf. above, notes 51 and 54). Intrinsically, R. Lakish’s statement that one gets a wife he deserves is reflected in the first v. of H: “I will not punish your daughters, etc., when they commit adultery, for they themselves consort with lewd women,’’ in other words they do not deserve better wives. It should be noted that in a larger sense R. Lakish’s saying is but a variation of the principle of “measure for measure’? ("7D 723 170). Now this

principle was already in Tannaitic

time developed and illustrated in con-

nection with ‘‘Sotah”’ (cf. Tosephta, Sotah, c. 3).

6’ The question whether the Torah portion dealing with the laws of the Nazirite should form a separate Seder or not, entailed something more significant than the inauspicious ending of the previous S. It involved the attitude towards the Naziriteship, especially that of life long ascetic conduct (Nazir ‘Olam). In the first two centuries C. E., when various heretic sects, Jewish and Christian, assumed an ascetic, Nazirite coloring, Jewish authorities endeavored to degrade Naziriteship as something desirable in itself. Only under certain circumstances, to combat one’s excessive passion, was it considered advisable to subject oneself to a temporary Naziriteship (usually for 30 days). It was, in all probability, at that time that the Torah portion dealing with the laws of the Nazirite was dropped from the list of

Sedarim, and placed as an appendix to the S dealing with the laws of Sotah. However,

even within authoritative

Judaism

there still were certain circles

which assumed a positive attitude towards the Nazirite status. Among them the Torah portion concerning the Nazirite continued, in all probability, to form a separate S. The different views about the Nazirite status among the teachers of the second century is reflected in the controversy in the last Mishnah of tractate Nazir whether the prophet Samuel was a Nazirite or not. The first opinion is maintained by R. Nahorai, the second by R. Yose. This last Mishnah

is, in all likelihood, a later addition, because the authori-

tative Mishnah code did not care to mention the opinion of a sectarian tinge, that of R. Nahorai. 64] was unable to find the source of the statement wife, but also Manoah was in the status of a Nazirite

Samson.

I suspect here a lapsus.

its technical-Halakhic

that not only his until the birth of

As to Samson, it should be noted that in

sense, he was not a obiy 7;

Mishnah

Nazir

1.2 ex-

plicitly contradistinguishes pwov wn from ody WN. 6s There might be here an allusion to the different customs with tegard to our S, i. e., those who combined

it with the previous one, and those who

248 started

THE TRIENNIAL CYCLE here

a new

S, terminating

in the following

topic,

the priestly

blessing. 66 This is rather an exception; the general pattern being, as often pointed out by the A., to let the H work behind the scenes.

One might therefore be

tempted to suggest that we have here a relic of an earlier sermon which, according to Rapoport’s suggestion, consisted in commenting the H proper. This earlier homily would reflect the older tradition concerning the Nazirite, i.e., before his status was challenged, at which time our Torah portion formed, of course, a Seder by itself.

67 The judgment. from being have been as: ‘‘None

All this, however, is but mere guess.

A.’s objection does not carry enough weight to justify such The fact remains that the suggested H, though plausible, definitely established. Nor do we know how the question formulated. Under these uncertainties, a categoric assertion is to be found in H,” seems out of place.

harsh is far could such

ADDITIONAL NOTES LEVITICUS AND

BY SONNE NUMBERS

ON

* This is also stated by Ginzberg, GS, 1. ¢.: sim cpbvrva pinoy way

ny xbx we ppboo. (Bomberg Mk

D1

It should be noted that in the earlier Talmud editions

1520 to Basel

7? 7°tmMp...Imsx.

1579), the passage in Babli reads: }?1°1nD Solomon

Luria

corrects the text Qms ]*>yp...1m¥

in his critical

notes

SX

(nodbw nozn)

]>>b yp pr d's). In the later Talmud

edd. which made use of Luria’s corrections ...}>byp...ime J >byo pg was substituted for MN J°7T°1ND...IMB PV IND PK. 2 On the other hand the reason given by M. for the omission of the second benediction in the Y is hardly tenable, since the Baraita quoted as basis of

our Y states expressly ims pune ps 7912

n12 9237

$54

AyD, in contra-

diction to the opinion which makes a distinction between the benedictions and the others. It seems to me that essentially Ginzberg is right, namely that sion was due to the lack of interest by the author of our Y. The this lack of interest in the second benediction is rather obvious,

first three

the omisreason for because it

was not actual any more. Indeed, the only sectarians who might have been tempted to skip intentionally the second benediction, containing the belief

in resurrection, were the Sadducees, and they disappeared soon after the destruction of the Temple. On the other hand, Judaeo-Christians, various Gnostic sects as well as Samaritans who would contrive to skip the benediction containing a curse against sectarians (jon nd73) and the prayer for the restoration of Jerusalem (o*>vi7 nna) respectively, continued to linger on and to trouble the Jewish communities in Palestine for many more

centuries. 3 M. follows all commentators who consider ywoy) as the beginning of a new sentence, introducing the conclusion. However, a Genizah fragment (VI, §16, note 7) seems to indicate, rightly in my opinion, that pw>y) should

be connected with the preceding sentence.

The whole passage would read:

mqa bapp 223 OPN oT NS?... owe AN Ma Sapp +322 Sw nD ON yo ommaxy ot xd mea cbapp airway ony abe $5) 1° wa y1—aon d'n nena app). and it. say but

4 The Genizah fragment referred to is said (vol. I, 426) to be “edited discussed infra vol. III.’”” We regret to say that we were unable to find

Since I have not seen the fragment, it is of course impossible for me to anything positive about it. Yet it seems that it is not a list of Haftarot, a list of verses vaguely connected with the AC of Parshyyot or TC

Sedarim. I am inclined rather to consider both vv., one as H v. the other as Pet. v. or as supporting v. in the same fashion as Yannai adds to the S vv. and H v. some “‘supporting,”’ or better ‘‘Pet. vv.” 249

250

THE TRIENNIAL CYCLE s Concerning the text of R. Simon’s saying, cp. LR, ed. Marg., p. 7,

v. J. The references are given in the editor’s notes. 6 Cp. LR, ed. Marg., p. 16, v. J. and notes. 7It may be noted that Yannai (Zulay, PY, p. 121), though citing the Micah H, alludes to this saying of R. Abin: 12797 x7)p7 NIT MNK 7D (section

I, line 6). 8 Cp. also LR, ed. Marg., p. 32, editor’s note. 9 Cp. also LR, ed. Marg., p: 44, v. J. and notes. 10 One sees the uncertainty of M. in deciding the chronological relation-

ship between Isaiah.

the transmitted

Micah

H and

the suggested

new

H from

First, in the text, priority in time was given to the Is. H, whereas

here the Mic. H is considered likely to be earlier. In our own notes we have endeavored to show that all midrashic data can be linked up with S and the Mic. H, so that there is no compelling reason to assume the Is. H. But admitting the existence of two Haftarot, they might have been used at the same time in different congregations, and not necessarily in subsequent periods. m So Ms Brit. Mus. (cp. LR, ed. Marg., p. 19, line 7, v.1.). 12 T assume that Theodor understood 17D wxn in the sense we suggested, viz. the third v. of the S used as heading for the sermon. Similarly Samuel

Jafe Ashkenasi in his commentary: -Nn 75°: mr propa ynd1 xwrd ybonnazw. 3 Cp. LR, ed. Marg.,

p. 70, note

4.

The

suggestion

to connect

the

phrase with ombiy has been made also by 1'np a./., but M. is quite right, there is no connection whatsoever. ™% Cp. now Tosefta, ed. Lieberman, vol. I, p. 38 f. and Lieberman’s commentary, Tosefta K1-Fshutah, p. 121. 1s The Is. v. may also be considered as connected with Ezek. 36.26 (jaNq a5 nsx onvom) through the preceding v. (Is. 54.12): 3973 °now

... pia boy pam

+3385

qdoaa boy maps

v32aN5

ayer qpnwnw.

6 In fact the conclusion of the homily (p. 85) reads: sunn °> wb} 4D. 77 Cp. LR, ed. Marg., p. 91. In his introductory note to 4.6, the editor also rightly remarks: 7m pw> wD) ,xonn °D wD) wT), but it has already been

noted by Luria (6"n) a.1.: pr pwd wei w'n wiitd Ka. 78 Cp. LR, ed. Marg., p. 116, line 1, v. 1. and note. 17 Cp. LR, ed. Marg., p. 130, v.1.; see also p. 135-136, editor’s note to 135, line 4.

0 Variants and references are given in LR, ed. Marg., p. 146. 2x Cp. LR, ed. Marg., p. 156, editor’s note to line 4. 22 This may indicate that the compilers of the later Midrashim to which JTS belongs, were not aware any more of the connection between peroration vv. and H. Thus they felt free to substitute Nahum 2.1 for Is. 52.7. 23 See ed. Marg., p. 210 (editor’s note), 215. *4 Concerning the text of this passage in LR, cp. ed. Marg., p. 219, v. Ll. and notes. 5 Cp. commentary 1'mnp a. 1.; see also ed. Marg., p. 255, v. J. and notes.

*©It also echoes

}1y

b1iv3b

vm,

rendered

by Pseudo-Jonathan

SUPPLEMENTAL pan

nb pnb,

in Ezek.

44.12

NOTES BY SONNE

which

verse

could

251

be considered

as

being

within the area of H (Ezek. 44.21).

27 Cp. also LR, ed. Marg., p. 277, note 1. 78 | would suggest that originally the text had: 7's 5's to be read 7px (a9 8) °39 D8 19, meaning that Levi ben Sisi, disciple of Rabbi and colleague of Rab, transmitted the saying in the name of Rabbi (or Rab). But

when the abbreviation >": was misread 1b 7px the Aleph of 7's had to be dropped, and we got the corrupted text: '1 1 1ox. 29 To a certain extent, this interpretation has been suggested already by Samuel Yaphe, a sixteenth century commentator, in Vephe Toar a.1. Concerning the text, cp. now LR, ed. Marg., p. 277-278, v. 1. 3° The recurrence of this formula may perhaps be considered as indication that the homily was delivered on the occasion of the birth of a son, at

the Sabbath preceding the circumcision, as suggested by us infra (see following note). 3 Concerning the existence of a S at Lev. 13.1-2, cp. LR, ed. Marg., p. 318, introductory note to 15.1. It should be noted that in most of the cases mentioned above, we observe that some of the main Midrash compilations, like TB, T, LR, have homilies on the one S, but none or only very few on the other. In our S, however, all three collections, TB, T, LR, have almost an equal number of homilies to each of the two Sedarim. It seems to indicate that both Sedarim were in use at the same time and within the same circle. I wonder whether

the beginning at least of this S might not have constituted a special Torah reading for the occurrence of the birth of a son. Such Torah portion would be read by the father on the Sabbath preceding the circumcision. It is interesting to note that in the Sephardic communities the Hazan recites the verse of Is. 9.5, the beginning of the H to our S, Friday evening preceding a circumcision. We know of a special Torah section for a bridegroom (Gen. 24.1 ff.) on the Sabbath preceding the wedding, and it would appear logical to have also a special Torah section for the Sabbath preceding a circumcision. If our Torah portion was used for this purpose, viz. for one person alone, then 8 verses would be sufficient. It would also explain the fact that most of the homilies have circumcision as their main theme. In this connection I venture to suggest that the two Haftarot to Gen. 24.1, as indicated by M. (vol. I, 184-186), should be as to two different occasions. The one transmitted in the H lists, Is. 51.2 ff., was used in the normal TC; the other, 1 K. 1.1 ff. is most appropriate for the reading of the bridegroom. 32 79p2, so have MS Vat. and YSH, as quoted by Buber, TB, p. 35, note 81.

33 Cp. also LR, ed. Marg., pp. 323-324, v. 1. and notes. 34 Almost

the same

peroration

is to be found

in TB

Messora,

§9, as

; rightly pointed out by Marg. in his LR, p. 339 end. 35 It seems that M. has not yet had a clear idea of the function verses, besides those from S and H, which Yannai attached to the first three parts

252

THE TRIENNIAL CYCLE

of the Kerobah. Only later, as we shall see, did he become aware of the fact that for the most part these vv. represent Petihtot of homilies that furnished

Yannai the material for his compositions. up with S or H, or with both.

As such they of course are linked

36 The repetition of the phrase xan odiyd pon ond ps requires its removal from one place. But whether from the first place, as suggested by M. (preceding note), or from the second, as proposed by Ginzberg, cannot be

ascertained.

:

37 Cp. TB a.1., editor’s note 31; see also LR, ed. Marg., p. 361, where

editor remarks: 12105" myva pis. 38 Concerning text and meaning,

cp. LR, ed. Marg.,

pp. 365-67,

v.1.

and notes. 39 Ginzberg (GS, I. c.) suggests that there might have been an old tradition, perhaps of Tannaitic origin, that leprosy is caused by eleven sins, but

without any further specification. R. Judah ben Shalom expanded this tradition by specifying the eleven sins and deriving them from Scripture. This suggestion seems to me well taken. 4° The difference is only in appearance; in reality however this version is but an expansion of the cause given here, namely Uzziah’s usurpation of the rights of priesthood by offering incense. This was the immediate cause of his punishment. Yet the remote cause, which led the king to this usurpation, was his arrogance. This appears quite clearly in the version of T. Noah, 13: nod

anpm ana i> ox

wsy vpam qop mow ,(') 1D .2"7) WA TOTN Ams 7°93 IND Wnys

.ppory ons moa ond vps tyin nead ppn ans ov

.atind ppr xda

pupndy $0 13D wows 5nd mea qbp om qb n'apm ony d's ,(8"2..'8 ‘TWa) nov oy iDyrar... poms ca oms> »> ‘nb pupmd rany qd xb nd row... Bd Fooiinestl=) tila t67S) oto flONS ink It is evident that the direct cause of king Uzziah’s leprosy is here attributed to his quarrel with the priests. But at the same time it is also emphasized that the conflict with the king’s arrogant behavior toward the members of the academy. 48 Cp. also LR, ed. Marg., p. 374, editor’s introductory remark to 17.3. 4{ hn mda is not missing in TB, but it is shifted after s°m) 17122 NIT

m7123. 42 The appearance of the strict view of the earlier teachers can hardly prove that we have here an old Baraita. It is well known that this strict Halakhah found entrance to quite later sources, as Seder Elijah Rabba and Baraita d’Masekhet Niddah. Saul Lieberman has shown that some

“earlier Halakhot”’ found their way to Yannai’s mOlnats). 43M. failed to take into consideration:

is not necessarily old.

Kerobot

(Hazanut

Yannai,

a) The Baraita from ARN,

c. 2

The B is found only in the A version, but is missing

in B. According to Schechter (Introd. c. 5) passages which appear in A alone are for the most part later additions. b) As to the derivation of the Halakhah in Babli from Ezek. 18.6 which is not mentioned here, we should

SUPPLEMENTAL

NOTES BY SONNE

253

bear in mind that what we derive from Ezek. is but the meaning of ap» xb, viz. that it includes also A722 8M T1323 NIT. Consequently anpn xd in Lev. 18.19 also embraces 77233 §’7) 17122 NIN. The homilist therefore, even if he “made use of Babli,” could have omitted referred directly to Lev. 18.19.

the middle link, Ezek.

18.6, and

44 Ginzberg’s argument is based on the phrase 72707 oon ibvov, “our sages have compared this thing...’ which seems to indicate that the preacher refers to a place in which this metaphor was applied to our topic, i.e., a Niddah sleeping beside her husband in her garments. In Sanh. 37a the metaphor is actually applied to quite a similar case, namely to a Niddah being alone with the husband in a room. is used with reference to a woman’s song.

that Palestinian

sources

But in Sotah 48a the metaphor It is true that there is no proof

did not apply the metaphor

topic, but thus far such Palestinian

also to the Niddah

sources have not been discovered.

It should be noted that already N. Brull in his review of Buber’s Tanhuma (Jahrbiicher, VIII,

126) pointed out that our Y passage made

use of Sanh.

37a, and that it therefore belongs to the later elements of the Midrash. 45 In the same piece we find an allusion to Ezek. 16.9 and its supporting v.,Is.4.4:

12.n8i¥

poani

11078

pabn

he

46 Concerning the text, cp. LR, ed. Marg., p. 424, v. 1. 47 We regret to have been unable to find the notes referred to here. 48 Refers to the third vol., planned, but not executed. 49 Concerning the relation of LR, c. 23 to other similar Midrashim, now LR, ed. Marg., pp. 526-535, editor’s notes.

cp.

5° Concerning the text, cp. LR, ed. Marg., p. 534, end, v.J. The most likely correct text: wy bw wbx ray...o0»p wy bw idvxw yor b>. Margulies’

reference to Gittin 17a )vy

727

xbiva

iw 751024

1 NIDM is to the

point. Accordingly, the phrase should be understood as follows: “As as Israel is under the protection of Rome (Edom).... When Rome’s tectorate is terminated (and replaced by the protection of God)...” probable that the homilist has interpreted Hos. 14.6: 942 778 as by 5« Concerning the text, cp. ed. Marg., p. 535, v. l.

long proIt is mM.

s2 Cp. now ed. Marg., l. c. where the correct text is given; see also editor’s

note to line 7. It should be noted that the correct sense has been rendered already by the commentator. 53 Cp. now ed. Marg., p. 545, introductory remark to 23.12. 54 Cp. ed. Marg., p. 562 f., editor’s note. 55 The

text seems

to me

correct; we

should

only set a dot

(period)

at

myain. The following 1p nx 1boNn is a new quotation which should not be connected with the fourth year. This suggestion is corroborated by YSH to Prov. §963 quoted in the following note. s6It is worthy of note that while the first v. is linked up with H, the second v. points manifestly to S (onyun). s7 All the sources discussed by M (‘Arukh, Yalkut, and Rodeaen Ekha) are mentioned by Buber, note 4.

254

THE TRIENNIAL

CYCLE

s8 About the term N71pd in the sense of Scripture except Torah (Prophets and Hagiographa), cp. W. Bacher, Die exegetische Terminologie, I, p. 119; cp. also I. Sonne, Book List, I, “Studies in Bibliography,” I, p. 76, note 28. 59 | was unable to locate the place referred to. 6» About the relationship between LR and PRK, cp. Albeck, Midrash Vayikra Rabba, “Louis Ginzberg Jubilee Volume,” (Hebrew section), p. 36 ff. 6: References to Karaitic sources are given. by Ginzberg, GS, II, 478, 493-94,

62 Cp. commentator 1"170 a. L. 63 It should be added that not only does the last v. (Mic. 2. 3) tally with S, but also the two Is. vv. mentioned above. Is. 43.14 tallies with S by means of Israel; as to Is. 47.4,

10

msax

‘nm

echoes

‘7

Ow

apn

which

con-

stitutes the core of S. 64 I was unable to find the notes referred to in these notes. 6s Concerning the text and the references, cp. now LR, ed. Marg., pp. 4-5, v. 1. and notes.

66 This too is best conceived as contrast to Jer. 32.22:

ywy

qhipa

iyow

xd

sd mys ond nn... in the inverted order. 67 The change was, in all probability, introduced

by a copyist living under Arab (Ismael) domination. 68 It should be noted that all the references are also given by Ginzberg in his note 24.

69 Concerning the text of this passage and the references, cp. now LR, ed. Marg., p. 584, v. 1. and notes. 7° The text is corrupt. We should take into consideration also the pre-

ceding sentence. I venture to suggest the following reading: (xb) ox 72°5> mMapn qos... ava mex bara sy ppb ney nnpbwo xd ox. wp? dyn 1d x03 yoy esis [ay sd os. oma? .ds11 95 sxo] ox 42 .bxiw. God is waiting for a redeemer (x12) to redeem Israel before the jubilee year, the year of redemption, arrives. But when none presents himself, then He Himself at the appointed time, will be the by. This is derived from Is. 63.4, to which v. 5 should be added: 41t1y 7°81) B22 81. 7 | was unable to identify the fragment referred to. 72 ]DSy NS is missing in the earlier edd.

(Ven.

1566, Cracow

is, in all probabilty, a correction by some later corrector. But that originally it read: 733 4p1b. 73 The earlier edd. mentioned above have 1277 as in ‘Arukh. 74 Cp. Buber’s

note

1 a.l. where references

I surmise

to Sifra and Lekah-Tob

given. 78 So already explained by Buber in his ed. of Midrash

note 1: [1"> 'p] nan Spa MTNA

1595), and

are

Samuel, c. 16,

Mya TM b> pinpp Sx yK2 JD1.

7 So no "pa. 1.:'m ton (mpi :'p) mpi mx. 77 Both ceerorei tens are said by Samuel Yaphe (aN1n 75°) equally possible. 7 ‘Arukh ed. Pesaro 1517 has 1371x which would be as correct as yoas; ed. Ven. 1531 corrected :D7% (!), and all later edd. followed suit.

SUPPLEMENTAL

NOTES

BY SONNE

255

79 Cp. Epstein A., nynotpe, p. 72: widen ova ‘a Way Jay Jaya Nap. 80 It seems that only the name (xn 13 pin 1’x) was omitted; as to the rest, we have here, in all probability, a typical homoioteleuto skipping by a

copyist. The text read: paxa ay) n’apn bw nat prop] ...pp

[o’pwa

8 The

Genizah

o°Dwa

ax ‘mn adiyd

published

by Solomon

nby. fragment

referred

to here was

Wertheimer, nwi7n na, III, Jerusalem 1895, pp. 15-19 (recently re-edited by his son, nw 7p -na, I, Jerusalem 1950, pp. 215-218). There is a copy of

this fragment which seems to have been made by the A. from the original. But I could find no other information about the use of the original. 82 As to Is. 2.3 (An RxN ]V¥D 1D) which follows H v. (Is. 45.19), it should be noted that besides the intrinsic connection rightly pointed out by the A., there are various verbal links, the most characteristic with the finale of H

(Aywn 71i?x¥a nnn, Is. 46.13). 83 Ginzberg notes that it could not be yn, because there is more than needed for two letters, and proposes mnp. I would suggest yin.

84 Last v. of peroration (Deut. 4.4: ova 0559

space

o°°nm... opatn one) is

linked up with S by means of Num. 4.19: ino) xv) 191. It is worthy of note that the two vv. of the peroration are linked up with two subsequent vv. of S. Is. 48.18 f. tallies with Num. 4.18 by means of in15n; Deut. 4.4 tallies, as mentioned above, with Num. 4.19. 85 A smoother and more logical text is no criterion of being original. I am inclined to see in the version of NR a later attempt to remove the difficulty raised by the A. The reference to the case of the gatherer of wood is, in all probability, genuine, because, being illogical, no later copyist would

have introduced it. The same remark holds good for the previous note.

8% The language of the peroration in NR (nap °125 *nwyw ow> "apm 70x nine bexm> ombyoniam nas ond onpbm ontas enix oN aw dy ow»2) reflects clearly Ps. 33.18-19 (owp) moo bund pew bx 'n py mm), the first Pet. in NR. 5. 87 The homilist, as rightly noted by Ginzberg, does not quote the Mishnah verbatim, and seems to be following closely the Szfre, where it is stated 1nvS NN 82D WNT MINA yo. Being mainly interested in the description

of the Sotah ordeal according to the Torah, the homilist skipped the passage in the Mishnah dealing with a later rabbinic enactment. The same seems to be the case with the author of nm.

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