Xeravitsg2010 Studies in the Book of Wisdom

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to the Journal for the Study of Judaism

Editor Hindy Najman Department and Centre for the Study of Religion at the University of Toronto

Associate Editors Florentino García Martínez Qumran Institute, University of Groningen Benjamin G. Wright III Department of Religion Studies, Lehigh University

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VOLUME 142 E by Géza G. Xeravits and József Zsengellér

L EN • BOSTON 2010 T book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data

International Conference on the Deuterocanonical Books (4th : 2007 : Pápa, Hungary) Studies in the Book of wisdom / edited by Géza G. Xeravits and József Zsengellér. p. cm. — (Supplements to the Journal for the study of Judaism ; v. 142) Includes index. ISBN 978-90-04-18612-5 (hardback : alk. paper) 1. Bible. O.T. Apocrypha. Wisdom of Solomon—Criticism, interpretation, etc.—Congresses. I. Xeravits, Géza G. II. Zsengellér, József. III. Title. IV. Series.

BS1755.52.I58 2007 229’.306—dc22

2010013816

ISSN 1384-2161 ISBN 978 9004 18612 5

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Preface ...... vii ȱ Abbreviations ...... ix ȱ Matthew ȱGoff ȱ Adam, ȱthe ȱAngels ȱand ȱEternal ȱLife: ȱ Genesis ȱ1Ȭ3ȱin ȱthe ȱWisdom ȱof ȱSolomon ȱand ȱ4Q Instruction ...... 1 ȱ Michael ȱKolarcik, ȱS.J. ȱ Sapiential ȱValues ȱand ȱApocalyptic ȱImagery ȱ in ȱthe ȱWisdom ȱof ȱSolomon ...... 23 ȱ Luca ȱMazzinghi ȱ Law ȱof ȱNature ȱand ȱLight ȱof ȱthe ȱLaw ȱ in ȱthe ȱBook ȱof ȱWisdom ȱ(Wis ȱ18:4c)...... 37 ȱ Moyna ȱMcGlynn ȱ Solomon, ȱWisdom ȱand ȱthe ȱPhilosopher ȬKings ...... 61 ȱ Tobias ȱNicklas ȱ “Food ȱof ȱAngels” ȱ(Wis ȱ16:20) ...... 83 ȱ Angelo ȱPassaro ȱ Cosmology ȱand ȱMusic ȱ Wis ȱ19:18 ȱand ȱthe ȱConcept ȱof ȱCreation ȱin ȱthe ȱBook ȱof ȱWisdom ...... 101 ȱ Friedrich ȱV. ȱReiterer ȱ Philosophische ȱLehre ȱund ȱderen ȱWirkung ȱaus ȱder ȱSicht ȱ eines ȱWeisheitslehrers. ȱUntersuchung ȱvon ȱWeish ȱ1:1 Ȭ15 ...... 125 ȱ Greg ȱSchmidt ȱGoering ȱ Election ȱand ȱKnowledge ȱin ȱthe ȱWisdom ȱof ȱSolomon...... 163 ȱ Stefan ȱSchorch ȱ Jacob’s ȱLadder ȱand ȱAaron’s ȱVestments ȱ Traces ȱof ȱMystical ȱand ȱMagical ȱTraditions ȱin ȱthe ȱBook ȱof ȱWisdom...... 183 ȱ József ȱZsengellér ȱ “The ȱTaste ȱof ȱParadise” ȱ Interpretation ȱof ȱExodus ȱand ȱManna ȱin ȱthe ȱBook ȱof ȱWisdom ...... 197 ȱ

Index ȱof ȱauthors ...... 217 ȱ Index ȱof ȱpassages ...... 222 ȱ

P &' ()*' ȱ

The ȱ present ȱ volume ȱ contains ȱ papers ȱ read ȱ at ȱ the ȱ Fourth ȱ International ȱ Con Ȭ ference ȱ on ȱ the ȱ Deuterocanonical ȱ Books, ȱ organised ȱ by ȱ the ȱ Shime‘on ȱ Centre ȱ for ȱthe ȱStudy ȱof ȱHellenistic ȱand ȱRoman ȱAge ȱJudaism ȱand ȱChristianity ȱof ȱthe ȱ Reformed ȱTheological ȱAcademy, ȱPápa, ȱHungary. ȱThe ȱtopic ȱof ȱthe ȱconference ȱ was ȱthe ȱBook ȱof ȱWisdom ȱor ȱthe ȱWisdom ȱof ȱSolomon. ȱ The ȱeditors ȱexpress ȱtheir ȱdeep ȱgratitude ȱto ȱseries ȱeditor ȱHindy ȱNajman, ȱ who ȱ kindly ȱ accepted ȱ this ȱ book ȱ for ȱ publication ȱ in ȱ the ȱ series ȱ of ȱ JSJ ȱ Supplements; ȱand ȱalso ȱto ȱBen ȱG. ȱWright, ȱwho ȱgave ȱinvaluable ȱeditorial ȱad Ȭ vice ȱduring ȱthe ȱpreparation ȱof ȱthe ȱmanuscript. ȱ ȱ Budapest, ȱHungary ȱ 10.ȱFebruary ȱ2010ȱ ȱ ȱ the ȱeditors ȱ ȱ ȱ + , -. ȱOF ȱABBREVIATIONS ȱ

AB ȱ Anchor ȱBible ȱ AGAJU ȱ Arbeiten ȱzur ȱGeschichte ȱdes ȱantiken ȱJudentums ȱund ȱdes ȱ ȱ Urchristentums ȱ ALGHJ ȱ Arbeitum ȱzur ȱLiteratur ȱund ȱGeschichte ȱdes ȱhellenistchen ȱJudentums ȱ AnBib ȱ Analecta ȱBiblica ȱ ANRW ȱ Aufstieg ȱund ȱNiedergang ȱder ȱrömischen ȱWelt AOAT ȱ Alter ȱOrient ȱund ȱAltes ȱTestament ȱ ATD ȱ Das ȱAlte ȱTestament ȱDeutsch ȱ BBB ȱ Bonner ȱBiblischer ȱBeiträge ȱ BEATAJ ȱ Beiträge ȱzur ȱErforschung ȱdes ȱAlten ȱTestaments ȱund ȱdes ȱ ȱ Antiken ȱJudentums ȱ BETL ȱ Bibliotheca ȱEphemeridum ȱTheologicarum ȱLovaniensium ȱ Bib ȱ Biblica ȱ BiLe ȱ Bibel ȱund ȱLeben ȱ BJS ȱ Brown ȱJudaic ȱStudies ȱ BThSt ȱ Biblisch Ȭtheologische ȱStudien ȱ BZAW ȱ Beihefte ȱzur ȱZeitschrift ȱfür ȱdie ȱalttestamentliche ȱWissenschaft ȱ BZNW ȱ Beihefte ȱzur ȱZeitschrift ȱfür ȱdie ȱneutestamentliche ȱWissenschaft ȱ CBQ ȱ Catholic ȱBiblical ȱQuarterly ȱ CBQMS ȱ Catholic ȱBiblical ȱQuarterly ȱMonograph ȱSeries ȱ CEJL ȱ Commentaries ȱon ȱEarly ȱJewish ȱLIterature ȱ CRINT ȱ Compendia ȱrerum ȱiudaicarum ȱad ȱnovum ȱtestamentum ȱ CSCO ȱ Corpus ȱScriptorum ȱChristianorum ȱOrientalium ȱ DBS ȱ Dictionnaire ȱde ȱla ȱBible ȱSuppléments ȱ DCLY ȱ Deuterocanonical ȱand ȱCognate ȱLiterature ȱYearbook ȱ DJD ȱ Discoveries ȱin ȱthe ȱJudaean ȱDesert ȱ DSD ȱ Dead ȱSea ȱDiscoveries ȱ FAT ȱ Forschungen ȱzum ȱAlten ȱTestament ȱ FoSub ȱ Fontes ȱet ȱSubsidia ȱad ȱBibliam ȱpertinentes FRLANT ȱ Forschungen ȱzur ȱReligion ȱund ȱLiteratur ȱdes ȱAlten ȱund ȱ ȱ Neuen ȱTestament ȱ GAP ȱ Guides ȱto ȱthe ȱApocrypha ȱand ȱPseudepigrapha ȱ GCS ȱ Griechischen ȱChristlichen ȱSchriftsteller ȱȱ HTR ȱ Harvard ȱTheological ȱReview ȱ HTS ȱ Harvard ȱTheological ȱStudies ȱ Interp ȱ Interpretation ȱ JBL ȱ Journal ȱof ȱBiblical ȱLiterature ȱ JBTH ȱ Jahrbuch ȱfür ȱBiblische ȱTheologie ȱ JJS ȱ Journal ȱof ȱJewish ȱStudies ȱ JSHRZ ȱ Jüdische ȱSchriften ȱaus ȱhellenistisch Ȭrömischer ȱZeit ȱ JSJ ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱJudaism ȱ JSJSup ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱJudaism ȱSupplements ȱ ABBREVIATIONS ȱ ix ȱ

JSNTSup ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱthe ȱNew ȱTestament ȱSupplements ȱ JSOTSup ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱthe ȱOld ȱTestament ȱSupplements ȱ JSP ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱthe ȱPseudepigrapha ȱ JSPSup ȱ Journal ȱfor ȱthe ȱStudy ȱof ȱthe ȱPseudepigrapha ȱSupplements ȱ JTS ȱ Journal ȱfor ȱTheological ȱStudies ȱ LCL ȱ Loeb ȱClassical ȱLibrary ȱ LeDiv ȱ Lectio ȱDivina ȱ NEB ȱ Neue ȱEchter ȱBibel ȱ NEB.AT ȱ Neue ȱEchter ȱBibel. ȱAltes ȱTestament ȱ NETS ȱ The ȱNew ȱEnglish ȱTranslation ȱof ȱthe ȱSeptuagint ȱ NovTSup ȱ Novum ȱTestamentum ȱSupplements ȱ NRT ȱ Nouvelle ȱrevue ȱthéologique ȱ NSK.AT ȱ Neue ȱStuttgarter ȱKommentar. ȱAltes ȱTestament ȱ OTL ȱ Old ȱTestament ȱLibrary ȱ OTP ȱ The ȱOld ȱTestament ȱPseudepigrapha ȱ(ed. ȱJ.H. ȱCharlesworth) ȱ PVTG ȱ Pseudepigrapha ȱVeteris ȱTestamentae ȱGraecae ȱ RAC ȱ Reallexikon ȱfür ȱAntike ȱund ȱChristentum ȱ RB ȱ Revue ȱbiblique ȱ REG ȱ Revue ȱdes ȱétudes ȱgrecques ȱ RevQ ȱ Revue ȱde ȱQumrân ȱ RGRW ȱ Religions ȱin ȱthe ȱGraeco ȬRoman ȱWorld ȱ RHR ȱ Revue ȱde ȱl’histoire ȱdes ȱreligions ȱ RivBibS ȱ Rivista ȱBiblica ȱSupplimenti ȱ Sal ȱ Salamanticensis ȱ SBLDS ȱ Society ȱof ȱBiblical ȱLiterature ȱDissertation ȱSeries ȱ SBLSP ȱ Society ȱof ȱBiblical ȱLiterature ȱSeminar ȱPapers ȱ SBLSymposium ȱ Society ȱof ȱBiblical ȱLiterature ȱSymposium ȱSeries ȱ SFSHJ ȱ South ȱFlorida ȱStudies ȱin ȱthe ȱHistory ȱof ȱJudaism ȱ SKK ȱ Stuttgarter ȱkleiner ȱKommentar ȱ SPB ȱ Studia ȱPost ȬBiblica ȱ SPsA ȱ Studia ȱPhilonica ȱAnnual ȱ STAC ȱ Studien ȱund ȱTexte ȱzu ȱAntike ȱund ȱChristentum ȱ STDJ ȱ Studies ȱon ȱthe ȱTexts ȱof ȱthe ȱDesert ȱof ȱJudah ȱ StUNT ȱ Studien ȱzur ȱUmwelt ȱdes ȱNeuen ȱTestaments ȱ SVF ȱ Stoicorum ȱVeterum ȱFragmenta ȱ SVTP ȱ Studia ȱVeteris ȱTestamenti ȱPseudepigrapha ȱ TBN ȱ Themes ȱin ȱBiblical ȱNarrative ȱ ThLZ ȱ Theologische ȱLiteraturzeitung ȱ TSAJ ȱ Texte ȱund ȱStudien ȱzum ȱAntiken ȱJudentum ȱ TWNT ȱ Theologiches ȱWörterbuch ȱzum ȱNeuen ȱTestament ȱ VT ȱ Vetus ȱTestamentum ȱ VTSup ȱ Supplements ȱto ȱVetus ȱTestamentum ȱ WBC ȱ Word ȱBiblical ȱCommentary ȱ WUNT ȱ Wissenschaftliche ȱUntersuchungen ȱzum ȱNeuen ȱTestament ȱ ZNW ȱ Zeitschrift ȱfür ȱdie ȱneutestamentliche ȱWissenschaft ȱ ȱ ȱ

J/ 01234 ȱLADDER ȱAND ȱAARON’S ȱVESTMENTS ȱ TRACES ȱOF ȱMYSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ IN ȱTHE ȱBOOK ȱOF ȱWISDOM ȱ

Stefan ȱSchorch ȱ (Bielefeld–Bethel) ȱ

The ȱgeneral ȱcharacter ȱof ȱSapientia ȱSalomonis ȱand ȱthe ȱdifferent ȱinfluences ȱ which ȱ shaped ȱ it ȱ are ȱ aȱ matter ȱ of ȱ dispute. ȱ The ȱ present ȱ paper ȱ seeks ȱ to ȱ contribute ȱto ȱthis ȱdiscussion, ȱas ȱit ȱinvestigates ȱsome ȱpoints ȱof ȱencounter ȱ between ȱthe ȱBook ȱof ȱWisdom ȱand ȱtraditions ȱknown ȱfrom ȱancient ȱJewish ȱ mystical ȱand ȱmagical ȱtexts. ȱIts ȱspecial ȱfocus ȱis ȱon ȱWisdom’s ȱretelling ȱof ȱ Jacob’s ȱdream ȱin ȱWisdom ȱ10:10 ȱand ȱthe ȱfunction ȱattributed ȱto ȱthe ȱHigh ȱ priest ȱ Aaron ȱ and ȱ his ȱ robe ȱ in ȱ Wisdom ȱ 18:21 Ȭ25.ȱ Before ȱ entering ȱ the ȱ discussion ȱof ȱthese ȱparticular ȱtexts, ȱhowever, ȱaȱgeneral ȱremark ȱseems ȱin ȱ place. ȱ The ȱ Book ȱ of ȱ Wisdom ȱ is ȱ traditionally ȱ ascribed ȱ to ȱ Solomon, ȱ as ȱ its ȱ Greek ȱ title ȱ demonstrates: ȱ Sofi,a Salwmw/noj ,ȱ or ȱ Sofi,a Salwmw/ntoj .ȱ This ȱ claim ȱ of ȱ Solomonic ȱ authorship ȱ is ȱ supported ȱ by ȱ the ȱ book ȱ itself, ȱ even ȱ though ȱ the ȱ name ȱ of ȱ King ȱ Solomon ȱ does ȱ not ȱ appear ȱ throughout ȱ the ȱ whole ȱtext, ȱthanks ȱto ȱseveral ȱclear ȱreferences, ȱespecially ȱin ȱchapter ȱ9: 1

You ȱ preferred ȱ me ȱ as ȱ king ȱ of ȱ your ȱ people ȱ and ȱ judge ȱ of ȱ your ȱ sons ȱ and ȱ daughters; ȱyou ȱsaid ȱthat ȱIȱshould ȱbuild ȱaȱshrine ȱon ȱyour ȱholy ȱmountain, ȱan ȱ altar ȱin ȱthe ȱcity ȱof ȱyour ȱencamping, ȱaȱcopy ȱof ȱthe ȱholy ȱtent ȱthat ȱyou ȱprepared ȱ beforehand ȱfrom ȱthe ȱbeginning ȱ[…] ȱThen ȱmy ȱdeeds ȱwill ȱbe ȱacceptable, ȱand ȱIȱ will ȱ judge ȱ your ȱ people ȱ justly ȱ and ȱ be ȱ worthy ȱ of ȱ the ȱ throne ȱ of ȱ my ȱ father. ȱ (Wisdom ȱ9:7 Ȭ8.12) ȱ

Thus, ȱit ȱis ȱSolomon ȱwho ȱis ȱspeaking ȱin ȱthe ȱfirstȱperson ȱin ȱchapter ȱ7ȱas ȱ follows: ȱ

ȱ 1ȱ In ȱ general, ȱ the ȱ English ȱ translation ȱ of ȱ passages ȱ from ȱ the ȱ Greek ȱ bible ȱ is ȱ quoted ȱ from ȱNETS ȱ(AȱNew ȱEnglish ȱTranslation ȱof ȱthe ȱSeptuagint ȱand ȱthe ȱother ȱGreek ȱTranslations ȱ Traditionally ȱ Included ȱ under ȱ that ȱ Title ȱ [eds. ȱ A. ȱ Pietersma ȱ and ȱ B.G. ȱ Wright, ȱ New ȱ York ȱ and ȱOxford: ȱOUP ȱ2007]). ȱWhere ȱmy ȱunderstanding ȱof ȱthe ȱGreek ȱtext ȱdiffers ȱfrom ȱthat ȱ of ȱ NETS ȱ in ȱ aȱ detail ȱ important ȱ to ȱ my ȱ approach ȱ to ȱ the ȱ text, ȱ Iȱ adapted ȱ the ȱ translation ȱ accordingly. ȱ 184 5 TEFAN ȱSCHORCH ȱ

May ȱGod ȱgrant ȱme ȱto ȱspeak ȱwith ȱjudgment, ȱand ȱto ȱthink ȱthoughts ȱworthy ȱof ȱ what ȱhas ȱbeen ȱgiven ȱto ȱme; ȱbecause ȱhe ȱhimself ȱis ȱthe ȱguide ȱeven ȱof ȱwisdom ȱ and ȱ the ȱ corrector ȱ of ȱ the ȱ wise. ȱ For ȱboth ȱ we ȱ and ȱ our ȱ words ȱ are ȱ in ȱ his ȱ hand, ȱ both ȱall ȱunderstanding ȱand ȱskill ȱin ȱcrafts. ȱFor ȱhe ȱhimself ȱgave ȱme ȱan ȱunerring ȱ knowledge ȱof ȱthe ȱthings ȱthat ȱexist, ȱto ȱknow ȱthe ȱconstitution ȱof ȱthe ȱworld ȱand ȱ the ȱactivity ȱof ȱthe ȱelements; ȱthe ȱbeginning ȱand ȱend ȱand ȱmiddle ȱof ȱtimes, ȱthe ȱ alterations ȱof ȱthe ȱsolstices ȱand ȱthe ȱ changes ȱ of ȱthe ȱ seasons, ȱ the ȱcycles ȱ of ȱ the ȱ year ȱ and ȱ the ȱ constellations ȱ of ȱ the ȱ stars, ȱ the ȱ natures ȱ of ȱ animals ȱ and ȱ the ȱ tempers ȱ of ȱ wild ȱ animals, ȱ the ȱ violent ȱ forces ȱ of ȱ spirits ȱ and ȱ the ȱ thoughts ȱ of ȱ human ȱbeings, ȱthe ȱvarieties ȱof ȱplants ȱand ȱthe ȱpowers ȱof ȱroots; ȱand ȱall ȱthings, ȱ both ȱ what ȱ is ȱ secret ȱ and ȱ what ȱ is ȱ manifest ȱ [o[sa te, evstin krupta. kai. evmfanh/ e;gnwn ], ȱIȱlearned, ȱfor ȱshe ȱthat ȱis ȱthe ȱfashioner ȱof ȱall ȱthings ȱtaught ȱme, ȱnamely ȱ wisdom. ȱ[…]. ȱ(Wisdom ȱ7:15 Ȭ22) ȱ

Clearly, ȱ the ȱ latter ȱ passage ȱ presents ȱ Solomon ȱ as ȱ endowed ȱ with ȱ very ȱ special ȱ knowledge ȱ and ȱ powers, ȱ picturing ȱ him ȱ as ȱ aȱ hermetic ȱ sage ȱ and ȱ exorcist. 2ȱ This ȱ characterization, ȱ absent ȱ from ȱ the ȱ Biblical ȱ image ȱ of ȱ Solomon, ȱ is ȱ part ȱ of ȱ an ȱ ongoing ȱ transformation ȱ of ȱ Solomon, ȱ underway ȱ since ȱ the ȱ late ȱ Second ȱ temple ȱ period, ȱ into ȱ aȱ figure ȱ esoteric ȱ and ȱ magic ȱ traditions ȱare ȱclosely ȱattached ȱto. 3ȱTraces ȱof ȱthis ȱtransformation ȱappear ȱ for ȱ the ȱ firstȱ time ȱ in ȱ the ȱ Old ȱ Greek ȱ translation ȱ of ȱ 1ȱKings ȱ (= ȱ LXX ȱ 3ȱKingdoms), 4ȱwhich ȱwas ȱcarried ȱout ȱin ȱthe ȱ2nd ȱcentury ȱBCE. 5 Since ȱthe ȱBook ȱof ȱWisdom ȱ is ȱtherefore ȱone ȱof ȱthe ȱearliest ȱwitnesses ȱ for ȱ the ȱ esoteric ȱ reception ȱ of ȱ Solomon, ȱ it ȱ seems ȱ not ȱ surprising ȱ that ȱ the ȱ book ȱ incorporates ȱ traditions, ȱ which ȱ later ȱ re Ȭappear ȱ in ȱ Jewish ȱ magical ȱ and ȱ mystical ȱ texts, ȱ demonstrating ȱ at ȱ the ȱ same ȱ time ȱ that ȱ the ȱ joint ȱ transmission ȱ of ȱ magical ȱ and ȱ mystical ȱ traditions ȱ is ȱ present ȱ already ȱ at ȱ aȱ very ȱearly ȱstage ȱof ȱthe ȱhistory ȱof ȱJewish ȱliterature. 6

JACOB ’SȱDREAM ȱ(W ISDOM ȱ10:10)ȱ

In ȱchapter ȱ10,ȱthe ȱBook ȱof ȱWisdom ȱaȱretelling ȱof ȱJacob’s ȱdream ȱin ȱBethel ȱ from ȱGen ȱ28:12 Ȭ13.ȱThe ȱtext ȱreads ȱas ȱfollows: ȱ

When ȱ aȱ righteous ȱ man ȱ fled ȱ from ȱ his ȱ brother’s ȱ anger, ȱ she ȱ [i.e. ȱ wisdom] ȱ guided ȱ him ȱ on ȱ straight ȱ paths; ȱ she ȱ showed ȱ him ȱ aȱ divine ȱ kingdom ȱ [e;deixen

ȱ 2ȱSee ȱP.A. ȱTorijano, ȱSolomon ȱthe ȱEsoteric ȱKing: ȱFrom ȱKing ȱto ȱMagus, ȱDevelopment ȱof ȱaȱ Tradition ȱ(JSJSup ȱ73, ȱLeiden: ȱBrill ȱ2002) ȱ90 Ȭ95. ȱ 3ȱSee ȱTorijano, ȱSolomon ȱthe ȱEsoteric ȱKing ,ȱ225 Ȭ30 ȱand ȱpassim .ȱ 4ȱSee ȱTorijano, ȱSolomon ȱthe ȱEsoteric ȱKing ,ȱ27 Ȭ33 ȱand ȱ225 Ȭ30. ȱ 5ȱSee ȱP.D. ȱMcLean, ȱ“The ȱKaige ȱTexts ȱof ȱReigns: ȱTo ȱthe ȱReader,” ȱin ȱNETS ,ȱ271 Ȭ76, ȱ 271. ȱ 6ȱ Compare ȱ G. ȱ Scholem, ȱ Die ȱ jüdische ȱ Mystik ȱ in ȱ ihren ȱ Hauptströmungen ȱ (5 th ȱ ed., ȱ Suhrkamp ȬTaschenbuch ȱWissenschaft ȱ330, ȱFrankfurt: ȱSuhrkamp ȱ1993) ȱ54 Ȭ55. ȱ M YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 185

auvtw/| basilei,an qeou/], ȱand ȱgave ȱhim ȱknowledge ȱof ȱholy ȱones ȱ[kai. e;dwken auvtw/| gnw/sin a`gi,wn ]. ȱ(Wisdom ȱ10:10) ȱ

Obviously, ȱthe ȱ“righteous ȱman” ȱto ȱwhom ȱthis ȱverse ȱand ȱits ȱcontinuation ȱ refer ȱis ȱJacob, ȱbut ȱthe ȱconnection ȱof ȱthe ȱlast ȱtwo ȱsentences ȱof ȱthis ȱcited ȱ passage ȱ“she ȱ[i.e. ȱwisdom] ȱshowed ȱhim ȱaȱdivine ȱkingdom ȱand ȱgave ȱhim ȱ knowledge ȱ of ȱ holy ȱ ones” ȱ to ȱ the ȱ story ȱ told ȱ in ȱ Gen ȱ 28 ȱ seems ȱ less ȱ clear. ȱ Some ȱ scholars ȱ suggested ȱ instead ȱ Jacob’s ȱ legacy ȱ in ȱ Gen ȱ 48 Ȭ49 ȱ as ȱ the ȱ Biblical ȱ point ȱ of ȱ departure ȱ for ȱ the ȱ Wisdom ȱ 10:10, ȱ i.e. ȱ the ȱ story ȱ about ȱ Jacob’s ȱ blessing ȱ of ȱ Joseph’s ȱ sons ȱ Ephraim ȱ and ȱ Manasseh ȱ and ȱ Jacob’s ȱ blessing ȱof ȱhis ȱsons. 7ȱHowever, ȱthis ȱseems ȱrather ȱimprobable, ȱmainly ȱon ȱ account ȱof ȱthe ȱobservation ȱthat ȱthe ȱpassage ȱin ȱquestion ȱis ȱpreceded ȱby ȱaȱ reference ȱto ȱJacob’s ȱflight ȱfrom ȱEsau ȱ(Gen ȱ27:41 Ȭ45), ȱand ȱis ȱimmediately ȱ followed ȱ by ȱ references ȱ to ȱ Jacob’s ȱ stay ȱ with ȱ Laban ȱ (Gen ȱ 29 Ȭ30), ȱ his ȱ successful ȱ departing ȱ from ȱ Laban ȱ (Gen ȱ 31)ȱ and ȱ finally ȱ his ȱ wrestling ȱ by ȱ the ȱ Jabbok ȱ (Gen ȱ 32). ȱ Since ȱ the ȱ retelling ȱ of ȱ the ȱ Book ȱ of ȱ Genesis ȱ in ȱ Wisdom ȱ10 ȱgenerally ȱfollows ȱthe ȱsequence ȱof ȱevents ȱas ȱtold ȱin ȱthe ȱbook ȱ of ȱGenesis, ȱwe ȱshould ȱinfer ȱthat ȱthis ȱis ȱhere ȱthe ȱcase ȱas ȱwell, ȱand ȱthat, ȱ therefore, ȱ 10:10 ȱ refers ȱ indeed ȱ to ȱ Jacob’s ȱ dream. ȱ Differently ȱ from ȱ the ȱ Biblical ȱtext, ȱthe ȱBook ȱof ȱWisdom ȱregards ȱwisdom ȱ(sofi,a )ȱas ȱthe ȱdriving ȱ force ȱbehind ȱthe ȱscene, ȱnot ȱonly ȱregarding ȱJacob’s ȱdream ȱbut ȱthroughout ȱ the ȱwhole ȱretelling ȱof ȱthe ȱBook ȱof ȱGenesis ȱin ȱchapter ȱ10.ȱTherefore, ȱit ȱis ȱ sofi,a ȱwhich ȱmakes ȱJacob’s ȱdream ȱhappen. ȱ Regarding ȱ the ȱ content ȱ of ȱ the ȱ dream, ȱ the ȱ meaning ȱ of ȱ “divine ȱ kingdom” ȱ(basilei,a qeou/)ȱand ȱ“knowledge ȱof ȱholy ȱones” ȱ(gnw/sij a`gi,wn )ȱ certainly ȱneeds ȱclarification. ȱNo ȱliteral ȱparallels ȱof ȱthis ȱretelling ȱof ȱGen ȱ 28 ȱseem ȱto ȱexist, ȱneither ȱin ȱHebrew ȱor ȱAramaic, ȱnor ȱin ȱGreek ȱsources ȱof ȱ Jewish ȱbackground. ȱWe ȱmay ȱconsider ȱwhether ȱthe ȱsaying ȱthat ȱJacob ȱsaw ȱ aȱ divine ȱ kingdom ȱ could ȱ be ȱ connected ȱ to ȱ the ȱ tradition ȱ that ȱ Jacob/Israel ȱ was ȱ seeing ȱ God, ȱ attested ȱ in ȱ the ȱ text ȱ entitled ȱ “Prayer ȱ of ȱ Joseph” ȱ and, ȱ most ȱprominently, ȱin ȱPhilo’s ȱwritings. 8ȱHowever, ȱthis ȱlatter ȱtradition ȱis ȱ based ȱon ȱGen ȱ32:31 ȱ(“I ȱhave ȱseen ȱGod ȱface ȱto ȱface”) ȱand ȱon ȱthe ȱ(pseudo Ȭ)ȱ etymological ȱexplanation ȱof ȱthe ȱname ȱ“Israel” ȱas ȱ“a ȱman ȱwho ȱsaw ȱGod” ȱ (= ȱ ʬʠ ʤʠʸ ʹʩʠ ), 9ȱ and ȱ it ȱ is ȱ thus ȱ not ȱ at ȱ all ȱ connected ȱ to ȱ Jacob’s ȱ dream ȱ in ȱ Bethel. ȱMoreover, ȱdue ȱto ȱthe ȱlinks ȱwith ȱthe ȱBiblical ȱstory ȱof ȱthe ȱwrestling ȱ by ȱ the ȱ Jabbok, ȱ this ȱ tradition ȱ hardly ȱ implies ȱ that ȱ Jacob ȱ saw ȱ aȱ “divine ȱ kingdom,” ȱas ȱWisdom ȱ10:10 ȱhas ȱit. ȱȱ

ȱ 7ȱE.g., ȱsee ȱA. ȱSchmitt, ȱWeisheit ȱ(NEB, ȱWürzburg: ȱEchter ȱ1989) ȱ51 Ȭ52. ȱ 8ȱSee ȱJ.Z. ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱin ȱReligions ȱin ȱAntiquity. ȱEssays ȱin ȱMemory ȱ of ȱ Erwin ȱ Ramsdell ȱ Goodenough ȱ (ed.ȱ J. ȱ Neusner, ȱ Leiden: ȱ Brill ȱ 1968) ȱ 253 Ȭ94, ȱ 265 Ȭ66 ȱ and ȱ K.P. ȱ Sullivan, ȱ Wrestling ȱ with ȱ Angels:ȱ Aȱ Study ȱ of ȱ the ȱ Relationship ȱ between ȱ Angels ȱ and ȱ Humans ȱ in ȱ Ancient ȱ Jewish ȱ Literature ȱ and ȱ the ȱ New ȱ Testament ȱ (AGAJU ȱ 55, ȱ Leiden: ȱ Brill ȱ 2004) ȱ98 Ȭ101. ȱ 9ȱSeder ȱEliyahu ȱRabbah ȱ27, ȱcompare ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱ267. ȱ 186 6 TEFAN ȱSCHORCH ȱ

Another ȱ exegetical ȱ tradition ȱ which ȱ should ȱ be ȱ taken ȱ into ȱ conside Ȭ ration ȱ as ȱ the ȱ possible ȱ background ȱ of ȱ Wisdom ȱ 10:10 ȱ is ȱ attested ȱ in ȱ Numbers ȱRabbah: ȱ

And ȱ he ȱ [i.e., ȱ Jacob] ȱ dreamed ȱ and ȱ behold ȱ aȱ ladder ȱ etc., ȱ and ȱ behold, ȱ the ȱ Lord ȱ stood ȱ above ȱit ȱetc. ȱ[Gen ȱ28:10 Ȭ13].ȱ—ȱHappy ȱthe ȱmortal, ȱsaid ȱR. ȱHoshaya, ȱwho ȱbeheld ȱ such ȱaȱthing! ȱThe ȱ(divine) ȱking ȱand ȱHis ȱattendants ȱstanding ȱbeside ȱhim ȱand ȱ guarding ȱhim ȱ[ʥʺʥʠ ʭʩʸʮʹʮʥ ʥʩʬʲ ʭʩʡʶʰ ʥʬʹ ʠʩʬʮʴʥ ʪʬʮʤ ]! ȱ(Numbers ȱRabbah ȱ 4.1) 10

According ȱto ȱthis ȱtradition, ȱJacob ȱsaw ȱGod ȱin ȱthe ȱappearance ȱof ȱaȱking ȱ with ȱangels ȱas ȱhis ȱattendants. 11 ȱHowever, ȱthe ȱdescription ȱof ȱthe ȱvision ȱin ȱ Numbers ȱ Rabbah ȱ seems ȱ to ȱ lack ȱ the ȱ more ȱ general ȱ and ȱ abstract ȱ connotation ȱ of ȱ the ȱ term ȱ basilei,a ,ȱ although ȱ the ȱ use ȱ of ȱ this ȱ word ȱ in ȱ Wisdom ȱ10:10 ȱcertainly ȱimplies ȱGod’s ȱruling ȱas ȱaȱking. ȱThis ȱobservation ȱ brings ȱus ȱto ȱfavor ȱaȱfurther ȱexplanation, ȱwhich ȱseems ȱto ȱcorrespond ȱbest ȱ to ȱ the ȱ whole ȱ range ȱ of ȱ associations ȱ connected ȱ with ȱ the ȱ expression ȱ in ȱ question: ȱ Most ȱ probably, ȱ Wisdom ȱ 10:10 ȱ refers ȱ to ȱ Jacob’s ȱ ascent ȱ to ȱ heaven. ȱȱ Although ȱJacob, ȱunlike ȱEnoch ȱor ȱElijah, ȱis ȱnot ȱgenerally ȱconnected ȱto ȱ aȱ heavenly ȱ journey ȱ in ȱ Jewish ȱ tradition, ȱ aȱ number ȱ of ȱ sources ȱ attest ȱ at ȱ least ȱthat ȱaȱdiscussion ȱon ȱthis ȱissue ȱwas ȱgoing ȱon. ȱMost ȱevidently, ȱsome ȱ texts ȱ explicitly ȱ deny ȱ that ȱ Jacob ȱ indeed ȱ ascended ȱ to ȱ heaven, ȱ as ȱ for ȱ instance ȱthe ȱfollowing ȱpassage ȱfrom ȱLeviticus ȱRabbah: ȱ

And ȱhe ȱdreamed, ȱand ȱbehold, ȱaȱladder ȱset ȱup ȱon ȱthe ȱearth ȱetc. ȱand ȱbehold ȱthe ȱangels ȱof ȱ God ȱascending ȱand ȱdescending ȱon ȱit ȱ[Gen ȱ28:12]. ȱ—ȱThese ȱangels, ȱexplained ȱR. ȱ Samuel ȱb. ȱ Nahman, ȱ were ȱ the ȱguardian ȱ Princes ȱ of ȱ the ȱ nations ȱ of ȱthe ȱ world. ȱ […] ȱR. ȱBerekiah ȱand ȱR. ȱHelbo, ȱand ȱR. ȱSimeon ȱb. ȱYohai ȱin ȱthe ȱname ȱof ȱR. ȱMeir ȱ said: ȱIt ȱteaches ȱthat ȱthe ȱHoly ȱOne, ȱblessed ȱbe ȱHe, ȱshowed ȱJacob ȱthe ȱPrince ȱof ȱ Babylon ȱascending ȱand ȱdescending, ȱof ȱMedia ȱascending ȱand ȱdescending, ȱof ȱ Greece ȱascending ȱand ȱdescending, ȱand ȱof ȱEdom ȱascending ȱand ȱdescending. ȱ Then ȱ the ȱ Holy ȱ One, ȱ blessed ȱ be ȱ He, ȱ said ȱ to ȱ Jacob: ȱ “You ȱ also ȱ ascend.” ȱ Thereupon ȱ our ȱ father ȱ Jacob ȱ was ȱ afraid, ȱ and ȱ thought: ȱ Perhaps, ȱ heaven ȱ forefend, ȱin ȱthe ȱsame ȱway ȱas ȱthese ȱare ȱto ȱcome ȱdown, ȱso ȱalso ȱam ȱI? ȱSaid ȱthe ȱ Holy ȱOne, ȱblessed ȱbe ȱHe, ȱto ȱhim: ȱ“Fear ȱthou ȱnot, ȱOȱJacob ȱmy ȱservant ȱ[Jer ȱ30:10]. ȱ

ȱ 10 ȱ The ȱ translation ȱ is ȱ quoted ȱ from: ȱ Midrash ȱ Rabbah: ȱ Numbers, ȱ translated ȱ by ȱ J.J. ȱ Slotki. ȱAȱparallel ȱversion ȱis ȱcontained ȱin ȱTanhuma ȱBeMidbar ȱ19. ȱ 11 ȱ For ȱ the ȱ use ȱ of ȱ ʠʩʬʮʴ ȱ as ȱ “angels” ȱ see ȱ P. ȱ Schäfer, ȱ Rivalität ȱ zwischen ȱ Engeln ȱ und ȱ Menschen: ȱ Untersuchungen ȱ zur ȱ rabbinischen ȱ Engelsvorstellung ȱ (Studia ȱ Judaica ȱ 8, ȱ Berlin: ȱ de ȱGruyter ȱ1975) ȱ41. ȱ 7 YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 187

Once ȱ you ȱ ascend ȱ there ȱ will ȱ be ȱ no ȱ descent ȱ for ȱyou!” ȱ He ȱ would ȱ not ȱ believe, ȱ and ȱdid ȱnot ȱascend. ȱ(Leviticus ȱRabbah ȱ29.2) 12

Besides ȱthis ȱmidrash ȱand ȱits ȱparallel ȱversions, 13 ȱthe ȱmotif ȱof ȱJacob ȱbeing ȱ asked ȱ by ȱ God ȱ to ȱ ascend ȱ the ȱ ladder ȱ into ȱ heaven, ȱ but ȱ fearfully ȱ denying ȱ this ȱrequest ȱreappears ȱin ȱaȱnumber ȱof ȱfurther ȱmidrashim. 14 Aȱ further ȱ source ȱ which ȱ should ȱ be ȱ regarded ȱ in ȱ the ȱ context ȱ of ȱ the ȱ question, ȱwhether ȱ Jacob ȱascended ȱto ȱ heaven, ȱ is ȱpreserved ȱin ȱTanhuma ȱ Buber: ȱȱ

What ȱis ȱthe ȱdifference ȱbetween ȱthe ȱdreams ȱof ȱthe ȱrighteous ȱand ȱthe ȱdreams ȱof ȱ the ȱwicked? ȱThe ȱdreams ȱof ȱthe ȱwicked ȱare ȱnot ȱin ȱheaven ȱand ȱnot ȱon ȱearth ȱas ȱ is ȱwritten: ȱPharaoh ȱhad ȱaȱdream; ȱand ȱbehold, ȱhe ȱstood ȱon ȱthe ȱriver ȱ[Gen ȱ41:1]. ȱ[…] ȱ But ȱthe ȱdreams ȱof ȱthe ȱrighteous ȱare ȱin ȱheaven ȱand ȱon ȱearth, ȱsince ȱyou ȱfind ȱ that ȱJoseph ȱsaid ȱto ȱhis ȱbrothers: ȱThere ȱwe ȱwere, ȱbinding ȱsheaves ȱin ȱthe ȱfield ȱ[Gen ȱ 37:7]. ȱ —ȱ This ȱ is ȱ on ȱ the ȱ earth. ȱ And ȱ why ȱ in ȱ heaven? ȱ Since ȱ it ȱ is ȱ written: ȱ And ȱ behold, ȱ the ȱ sun, ȱ the ȱ moon, ȱ and ȱ eleven ȱ stars ȱ bowed ȱ down ȱ to ȱ me ȱ [Gen ȱ 37:9]. ȱ Accordingly, ȱthis ȱis ȱthe ȱcase ȱregarding ȱour ȱfather ȱJacob: ȱThen ȱhe ȱdreamed, ȱand ȱ behold, ȱaȱladder ȱ[was ȱset ȱup ȱon ȱthe ȱearth, ȱand ȱits ȱtop ȱreached ȱto ȱheaven] ȱ[Gen ȱ28:11]. ȱ (Tanhuma ȱBuber, ȱWayyetze ȱ6) ȱ

According ȱto ȱthis ȱpassage, ȱJacob ȱindeed ȱwas ȱin ȱheaven: ȱWhile ȱPharaoh, ȱ during ȱ his ȱ dream, ȱ was ȱ standing ȱ on ȱ the ȱ river, ȱ i.e. ȱ he ȱ was ȱ neither ȱ in ȱ heaven ȱ nor ȱ on ȱ earth, ȱ Joseph ȱ was ȱ during ȱ his ȱ dream ȱ both ȱ on ȱ earth, ȱ binding ȱsheaves ȱwith ȱhis ȱbrothers, ȱand ȱin ȱheaven, ȱbeing ȱgreeted ȱby ȱthe ȱ heavenly ȱ lights. ȱ Like ȱ the ȱ latter, ȱ Jacob ȱ was ȱ in ȱ heaven ȱ and ȱ on ȱ earth, ȱ as ȱ hinted ȱby ȱthe ȱladder ȱhe ȱsaw ȱduring ȱhis ȱdream. ȱ While ȱ the ȱ quoted ȱ midrash ȱ seems ȱ to ȱ have ȱ at ȱ least ȱ aȱ metaphoric ȱ undertone, ȱ the ȱ following ȱ passage ȱ from ȱ Midrash ȱ Shir ȱ ha ȬShirim ȱ Zuta ȱ leaves ȱno ȱdoubt ȱthat ȱJacob’s ȱheavenly ȱjourney ȱwas ȱaȱreal ȱone, ȱand ȱit ȱthus ȱ provides ȱan ȱeven ȱcloser ȱparallel ȱto ȱWisdom ȱ10:10: ȱȱ

The ȱHoly ȱone, ȱblessed ȱbe ȱHe, ȱwill ȱshow ȱIsrael ȱthe ȱhidden ȱthings ȱabove ȱand ȱ the ȱrealms ȱof ȱthe ȱheaven. ȱRabbi ȱJacob ȱsaid: ȱLearn ȱthis ȱfrom ȱJacob, ȱto ȱwhom ȱ He ȱsaid: ȱArise, ȱgo ȱup ȱto ȱBethel ȱand ȱlive ȱthere ȱ[Gen ȱ35:1]. ȱThis ȱteaches ȱthat ȱthe ȱ Holy ȱOne, ȱblessed ȱbe ȱHe, ȱshowed ȱhim ȱone ȱascend ȱabove ȱanother ȱand ȱshowed ȱ him ȱthe ȱcelestial ȱrealms. ȱ(Shir ȱha ȬShirim ȱZuta ȱ1.4) ȱ

ȱ 12 ȱ The ȱ translation ȱ is ȱ quoted ȱ from: ȱ Midrash ȱ Rabbah: ȱ Leviticus, ȱ translated ȱ by ȱ J. ȱ Israelstam ȱand ȱJ.J. ȱSlotki. ȱ 13 ȱSee ȱthe ȱreferences ȱin ȱJ. ȱKugel, ȱ“The ȱLadder ȱof ȱJacob?” ȱHTR ȱ88 ȱ(1995) ȱ209 Ȭ27, ȱ213 ȱ n. ȱ13. ȱ 14 ȱSee ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱ287 ȱn. ȱ1. ȱAn ȱanalysis ȱof ȱthe ȱ“Ladder ȱof ȱJacob” ȱ is ȱprovided ȱby ȱKugel, ȱ“The ȱLadder ȱof ȱJacob.” ȱ 188 8 TEFAN ȱSCHORCH ȱ

The ȱquoted ȱpassage ȱrefers ȱto ȱBethel ȱas ȱthe ȱplace ȱof ȱJacob’s ȱdream ȱand ȱto ȱ the ȱladder ȱJacob ȱsaw, ȱas ȱis ȱdemonstrated ȱby ȱthe ȱexpression ȱ“one ȱascent ȱ above ȱanother” ȱ(ʤʩʬʲʮ ʤʬʲʮʬ ʤʩʬʲ ). ȱBeing ȱthe ȱclosest ȱparallel ȱto ȱWisdom ȱ 10:10, ȱ this ȱ passage ȱ introduces ȱ an ȱ element ȱ which ȱ is ȱ absent ȱ from ȱ the ȱ sources ȱanalyzed ȱso ȱfar: ȱAccording ȱto ȱShir ȱha ȬShirim ȱZuta ,ȱJacob’s ȱascent ȱ was ȱ step Ȭwise. ȱ This ȱ finally ȱ brings ȱ us ȱ to ȱ aȱ further ȱ literary ȱ corpus, ȱ the ȱ Hekhalot ȱliterature. ȱȱ The ȱ step Ȭwise ȱ ascent ȱ of ȱ the ȱ mystic ȱ to ȱ heaven ȱ is ȱ aȱ typical ȱ feature ȱ of ȱ these ȱtexts. ȱHowever, ȱthe ȱHekhalot ȱliterature ȱdoes ȱnot ȱexplicitely ȱrefer ȱto ȱ Jacob ȱ in ȱ this ȱ context, ȱ but ȱ rather ȱ draws ȱ on ȱ traditions ȱ connected ȱ with ȱ Enoch ȱ or ȱ Ezekiel’s ȱ visions ȱ of ȱ the ȱ merkava .ȱ Nevertheless, ȱ the ȱ motif ȱ of ȱ Jacob’s ȱladder ȱholds ȱan ȱimportant ȱplace ȱin ȱit. ȱThat ȱthis ȱmotif ȱis ȱdeduced ȱ from ȱ Gen ȱ 28:12 ȱ was ȱ demonstrated ȱ in ȱ detail ȱ by ȱ Bill ȱ Rebiger. 15 ȱ Most ȱ prominently, ȱJacob’s ȱladder ȱappears ȱin ȱHekhalot ȱRabbati ȱas ȱthe ȱaxis ȱmundi ȱ (ʵʸʠʥ ʭʩʮʹ ʣʥʴʹ ,ȱ “the ȱ axis ȱ of ȱ heaven ȱ and ȱ earth”) ȱ which ȱ connects ȱ the ȱ whole ȱcosmos: ȱ

Iȱwill ȱtell ȱthem ȱthe ȱsecrets, ȱwhich ȱare ȱhidden ȱand ȱconcealed ȱ[…] ȱand ȱthe ȱaxis ȱ of ȱheaven ȱand ȱearth, ȱto ȱwhich ȱall ȱends ȱof ȱthe ȱearth ȱand ȱof ȱthe ȱworld ȱ[…] ȱare ȱ being ȱknotted, ȱstitched, ȱtied ȱand ȱattached ȱ[…] ȱand ȱthe ȱway ȱof ȱthe ȱladder ȱ[…] ȱ the ȱfoot ȱof ȱwhich ȱstands ȱon ȱthe ȱearth ȱand ȱthe ȱtop ȱof ȱwhich ȱreaches ȱthe ȱright ȱ foot ȱof ȱthe ȱthrone ȱof ȱthe ȱmajesty. ȱ(SHL ȱ§201) 16

Apart ȱfrom ȱbeing ȱthe ȱaxis ȱconnecting ȱthe ȱwhole ȱcosmos, ȱthe ȱladder ȱ(ʭʬʥʱ )ȱ is ȱreferred ȱto ȱas ȱaȱway ȱ(ʡʩʺʰ ), ȱwhich ȱin ȱthe ȱcontext ȱof ȱHekhalot ȱmeans ȱthe ȱ way ȱof ȱthe ȱmystic, ȱthe ȱʤʡʫʸʮ ʣʸʥʩ .17 ȱThus, ȱalthough ȱJacob’s ȱname ȱdoes ȱnot ȱ appear, ȱthe ȱstory ȱof ȱJacob’s ȱdream ȱobviously ȱwas ȱone ȱof ȱthe ȱkey ȱtexts ȱof ȱ early ȱJewish ȱmysticism. ȱAt ȱthe ȱsame ȱtime, ȱthe ȱmystical ȱexegesis ȱof ȱGen ȱ 28:12 ȱ seems ȱ to ȱ be ȱ the ȱ closest ȱ parallel ȱ to ȱ the ȱ tradition ȱ preserved ȱ in ȱ Wisdom ȱ10:10. ȱ The ȱobservation ȱof ȱaȱmystical ȱbackground ȱmay ȱhelp ȱto ȱilluminate ȱyet ȱ another ȱexpression ȱwhich ȱappears ȱin ȱthe ȱBook ȱof ȱWisdom’s ȱretelling ȱof ȱ Gen ȱ28:12, ȱnamely ȱthat ȱJacob ȱin ȱand ȱby ȱhis ȱdream ȱgained ȱgnw/sij a`gi,wn .ȱ This ȱlatter ȱexpression ȱhas ȱoften ȱbeen ȱunderstood ȱas ȱ“knowledge ȱof ȱholy ȱ things.” ȱThus ȱWinston, ȱfollowing ȱBurrows, ȱconsidered ȱgnw/sij a`gi,wn ȱas ȱaȱ possible ȱ reference ȱ to ȱ aȱ tradition ȱ found ȱ in ȱ the ȱ Testamentum ȱ Levi, ȱ

ȱ 15 ȱ See ȱ B. ȱ Rebiger, ȱ “Das ȱ Leitermotiv ȱ in ȱ der ȱ Hekhalot ȬLiteratur,” ȱ in ȱ Jewish ȱ Studies ȱ between ȱ the ȱ Disciplines ȱ —ȱ Judaistik ȱ zwischen ȱ den ȱ Disziplinen. ȱ Papers ȱ in ȱ Honor ȱ of ȱ Peter ȱ Schäfer ȱon ȱthe ȱOccasion ȱof ȱHis ȱ60th ȱBirthday ȱ(eds. ȱK. ȱHerrmann ȱet ȱal. ,ȱLeiden: ȱBrill ȱ2003) ȱ 226 Ȭ42, ȱpassim .ȱ 16 ȱAȱGerman ȱtranslation ȱcan ȱbe ȱfound ȱin ȱÜbersetzung ȱder ȱHekhalot ȬLiteratur ȱ(Teil ȱ2: ȱ §§ ȱ81–334, ȱeds. ȱP. ȱScha ferޠ ȱet ȱal ., ȱTSAJ ȱ17, ȱTübingen: ȱMohr ȱSiebeck ȱ1987). ȱ 17 ȱRebiger, ȱ„Das ȱLeitermotiv,“ ȱ235. ȱ 9 YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 189 according ȱto ȱwhich ȱJacob’s ȱdream ȱin ȱBethel ȱconsisted ȱof ȱaȱvision ȱof ȱthe ȱ heavenly ȱtemple: 18

And ȱwhen ȱwe ȱcame ȱto ȱBethel, ȱmy ȱfather ȱJacob ȱsaw ȱin ȱaȱvision ȱconcerning ȱme ȱ [i.e., ȱLevi] ȱthat ȱIȱshould ȱbe ȱaȱpriest ȱfor ȱthem ȱto ȱGod. ȱ(TL ȱ9:3) 19

Additionally, ȱ one ȱ may ȱ refer ȱ to ȱ aȱ Rabbinic ȱ midrash ȱ on ȱ Gen ȱ 28:12 Ȭ13,ȱ contained ȱ in ȱ Genesis ȱ Rabbah, ȱ which ȱ is ȱ even ȱ more ȱ explicit ȱ in ȱ this ȱ direction: ȱ

Bar ȱ Qappara ȱ taught: ȱ No ȱ dream ȱ is ȱ without ȱ its ȱ interpretation. ȱ And ȱ behold ȱ aȱ ladder ȱ [Gen ȱ 28:12] ȱ symbolizes ȱ the ȱ stairway ȱ [of ȱ the ȱ temple]; ȱ Set ȱ up ȱ on ȱ the ȱ earth —the ȱaltar, ȱas ȱis ȱsays, ȱAn ȱaltar ȱof ȱearth ȱthou ȱshalt ȱmake ȱunto ȱMe ȱ[Ex ȱ20:21]; ȱ And ȱthe ȱtop ȱof ȱit ȱreached ȱto ȱheaven —the ȱsacrifices, ȱthe ȱodor ȱof ȱwhich ȱascended ȱ to ȱ heaven; ȱ And ȱ behold ȱ the ȱ angels ȱ of ȱ God —the ȱ High ȱ priests; ȱ Ascending ȱ and ȱ descending ȱon ȱit —ascending ȱand ȱdescending ȱthe ȱstairway. ȱAnd ȱbehold ȱthe ȱLord ȱ stood ȱbeside ȱhim ȱ[Gen ȱ28:13]— Iȱsaw ȱthe ȱLord ȱstanding ȱbeside ȱthe ȱaltar ȱ[Am ȱ9:1]. ȱ (Genesis ȱRabbah ȱ68.12) 20

The ȱquoted ȱpassages ȱdemonstrate ȱthe ȱexistence ȱof ȱaȱtradition, ȱaccording ȱ to ȱwhich ȱJacob’s ȱdream ȱwas ȱabout ȱthe ȱheavenly ȱtemple. ȱHowever, ȱand ȱ although ȱthe ȱBook ȱof ȱWisdom ȱin ȱ9:8 ȱdoes ȱindeed ȱmention ȱthe ȱheavenly ȱ temple, ȱit ȱseems ȱvery ȱproblematic ȱto ȱidentify ȱa[gioi ȱin ȱWisdom ȱ10:10 ȱas ȱaȱ reference ȱto ȱthis ȱtradition, ȱespecially ȱdue ȱto ȱthe ȱfollowing ȱobservations, ȱ which ȱclarify ȱthe ȱmeaning ȱof ȱgnw/sij a`gi,wn :ȱȱ x In ȱWisdom ȱ10:10, ȱgnw/sij a`gi,wn ȱstands ȱin ȱaȱsynonym ȱparallelism ȱwith ȱ basilei,a qeou/.ȱ Being ȱ the ȱ counterpart ȱ to ȱ qeo,j ,ȱ a[gioi ȱ seems ȱ to ȱ refer ȱ to ȱ divine ȱbeings, ȱi.e. ȱ“angels.” ȱ x In ȱaȱsimilar ȱway, ȱa[gioi ȱis ȱparalleled ȱwith ȱui`oi, qeou/ȱin ȱWisdom ȱ5:5. 21 ȱ x Prov ȱ 9:10 ȱ and ȱ 30:3 ȱ suggest ȱ that ȱ gnw/sij a`gi,wn ȱ as ȱ well ȱ as ȱ its ȱ Hebrew ȱ equivalent ȱʭʩʹʥʣʷ ʺʲʣ ȱis ȱnot ȱan ȱoccasionally ȱphrased ȱexpression, ȱbut ȱaȱ terminus ȱtechnicus ȱof ȱJewish ȱwisdom ȱliterature. ȱProv ȱ30:3 ȱparallels ȱthe ȱ wisdom ȱ(sofi,a )ȱoriginating ȱin ȱGod ȱwith ȱthe ȱknowledge ȱowned ȱby ȱthe ȱ holy ȱ ones: ȱ qeo.j dedi,dace,n me sofi,an kai. gnw/sin a`gi,wn e;gnwka ,ȱ “God ȱ ȱ 18 ȱD. ȱWinston, ȱThe ȱWisdom ȱof ȱSolomon ȱ(AB ȱ43, ȱNew ȱYork: ȱDoubleday ȱ1979) ȱ217. ȱ 19 ȱThe ȱtranslation ȱis ȱquoted ȱfrom: ȱH.W. ȱHollander ȱand ȱM. ȱde ȱJonge, ȱThe ȱTestaments ȱ of ȱthe ȱTwelve ȱPatriarchs: ȱAȱCommentary ȱ(SVTP ȱ8, ȱLeiden: ȱBrill ȱ1985) ȱ155. ȱ 20 ȱThe ȱtranslation ȱis ȱquoted ȱfrom: ȱMidrash ȱRabbah, ȱTranslated ȱinto ȱEnglish ȱwith ȱNotes, ȱ Glossary ȱ and ȱ Indices ȱ (3 rd ȱ ed., ȱ eds. ȱ H. ȱ Freedman ȱ and ȱ M. ȱ Simon, ȱ London: ȱ The ȱ Soncino ȱ Press ȱ1961), ȱGenesis ȱII, ȱtranslated ȱby ȱH. ȱFreedman. ȱFor ȱan ȱanalysis ȱof ȱthis ȱtext ȱsee ȱM. ȱ Niehoff, ȱ“A ȱDream ȱwhich ȱis ȱnot ȱInterpreted ȱis ȱLike ȱaȱLetter ȱwhich ȱis ȱnot ȱRead,” ȱJJS ȱ43 ȱ (1992) ȱ58 Ȭ84, ȱ72 Ȭ73. ȱ 21 ȱSee ȱM. ȱNeher, ȱWesen ȱund ȱWirken ȱder ȱWeisheit ȱin ȱder ȱSapientia ȱSalomonis ȱ(BZAW ȱ 333, ȱBerlin: ȱde ȱGruyter ȱ2004) ȱ144. ȱ 190 : TEFAN ȱSCHORCH ȱ

has ȱtaught ȱme ȱwisdom, ȱand ȱIȱhave ȱgained ȱknowledge ȱof ȱholy ȱones.” ȱ Similarly, ȱthe ȱGreek ȱtranslation ȱof ȱProv ȱ9:10 ȱʤʰʩʡ ʭʩʹʥʣʷ ʺʲʣ ȱas ȱboulh. a`gi,wn su,nesij ȱ (“counsel ȱ of ȱ the ȱ saints ȱ is ȱ understanding”) ȱ shows ȱ that ȱ the ȱ translator ȱ understood ȱ ʭʩʹʥʣʷ ʺʲʣ ȱ as ȱ aȱ genitivus ȱ subjectivus ,ȱ i.e. ȱ knowledge ȱowned ȱby ȱthe ȱsaints. ȱȱ

In ȱ light ȱ of ȱ these ȱobservations ȱwe ȱshould ȱ conclude ȱthat ȱ the ȱpassage ȱkai. e;dwken auvtw/| gnw/sin a`gi,wn ȱ can ȱ not ȱ be ȱ translated ȱ “and ȱ gave ȱ him ȱ knowledge ȱof ȱholy ȱthings,” ȱbut ȱhas ȱto ȱbe ȱunderstood ȱas ȱ“and ȱgave ȱhim ȱ knowledge ȱof ȱholy ȱones.” ȱAs ȱaȱconsequence, ȱaccording ȱto ȱthis ȱpassage ȱ Jacob ȱ obtained ȱ “participation ȱ in ȱ the ȱ knowledge ȱ of ȱ the ȱ angels” ȱ during ȱ and ȱdue ȱto ȱhis ȱdream. 22 That ȱJacob ȱgot ȱaware ȱof ȱknowledge ȱoriginally ȱdestined ȱand ȱrestricted ȱ to ȱthe ȱangels ȱis ȱvoiced ȱby ȱfurther ȱtexts ȱas ȱwell, ȱespecially ȱthe ȱ“Prayer ȱof ȱ Joseph,” ȱ aȱ Greek ȱ text ȱ of ȱ Jewish ȱ origin. 23 ȱ According ȱ to ȱ the ȱ “Prayer ȱ of ȱ Joseph,” ȱJacob ȱread ȱin ȱthe ȱtablets ȱof ȱheaven. 24 ȱHe ȱcould ȱdo ȱso ȱbecause ȱhe ȱ himself ȱwas ȱan ȱangel ȱwho ȱhad ȱdescended ȱto ȱearth: ȱ

I, ȱ Jacob, ȱ who ȱ am ȱ speaking ȱ to ȱ you, ȱ am ȱ also ȱ Israel, ȱ an ȱ angel ȱ of ȱ God ȱ and ȱ aȱ ruling ȱspirit. 25

Thus, ȱ following ȱ the ȱ “Prayer ȱ of ȱ Joseph,” ȱ Jacob ȱ is ȱ the ȱ earthly ȱ name ȱ of ȱaȱ person ȱwhose ȱangelic ȱname ȱis ȱIsrael. ȱIt ȱis ȱthis ȱtradition, ȱwhich ȱfinds ȱits ȱ continuation ȱin ȱone ȱof ȱthe ȱHekhalot ȱtexts, ȱaccording ȱto ȱwhich ȱIsrael ȱis ȱan ȱ angel ȱstanding ȱin ȱthe ȱcenter ȱof ȱheaven ȱand ȱleading ȱthe ȱheavenly ȱchoir. 26 ȱ On ȱ the ȱ other ȱ hand, ȱ this ȱ concept ȱ is ȱ absent ȱ from ȱ the ȱ Book ȱ of ȱ Wisdom, ȱ since ȱ it ȱ contains ȱ no ȱ hint ȱ that ȱ Jacob ȱ was ȱ thought ȱ of ȱ as ȱ an ȱ angel, ȱ and ȱ although ȱ he ȱ was ȱ given ȱ knowledge ȱ of ȱ the ȱ angels, ȱ the ȱ Book ȱ of ȱ Wisdom ȱ most ȱobviously ȱperceives ȱhim ȱas ȱaȱman. ȱȱ ȱ If ȱwe ȱtry ȱto ȱreceive ȱaȱconclusion ȱout ȱof ȱthe ȱcomparison ȱof ȱthe ȱtraditions ȱ analyzed ȱso ȱfar, ȱshowing ȱsignificant ȱjoint ȱfeatures ȱas ȱwell ȱas ȱimportant ȱ differences, ȱthe ȱfollowing ȱpicture ȱemerges: ȱȱ x According ȱ to ȱ Wisdom ȱ 10:10 ȱ and ȱ Shir ȱ ha ȬShirim ȱ Zuta ȱ 1:4, ȱ Jacob ȱ is ȱ aȱ man ȱwho ȱin ȱhis ȱdream ȱreceived ȱheavenly ȱknowledge. ȱ

ȱ 22 ȱ “Partizipation ȱ an ȱ der ȱ Gnosis ȱ der ȱ Engel,” ȱ D. ȱ Georgi, ȱ “Weisheit ȱ Salomos,“ ȱ in ȱ Unterweisung ȱin ȱlehrhafter ȱForm ȱ(JSHRZ ȱ3, ȱGütersloh: ȱMohn ȱ1980) ȱ391 Ȭ478, ȱ438. ȱ 23 ȱOnly ȱaȱfewȱlines ȱof ȱthis ȱtext ȱare ȱpreserved, ȱthanks ȱto ȱtheir ȱquotation ȱin ȱOrigen’s ȱ writings. ȱ 24 ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱ258. ȱ 25 ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱ256. ȱ 26 ȱScholem, ȱDie ȱjüdische ȱMystik ,ȱ67, ȱand ȱcf. ȱSmith, ȱ“The ȱPrayer ȱof ȱJoseph,” ȱ264. ȱ ; YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 191 x In ȱ the ȱ “Prayer ȱ of ȱ Joseph,” ȱ Jacob/Israel, ȱ being ȱ an ȱ angel, ȱ per ȱ se ȱ owns ȱ heavenly ȱknowledge. ȱ x The ȱHekhalot ȱtexts ȱcombine ȱboth ȱtraditions: ȱIsrael ȱis ȱan ȱangel, ȱand ȱthe ȱ ladder ȱ seen ȱ by ȱ Jacob ȱ in ȱ his ȱ dream ȱ is ȱ aȱ paradigm ȱ for ȱ the ȱ ascent ȱ through ȱwhich ȱthe ȱmystic ȱgains ȱheavenly ȱknowledge. ȱ

Thus, ȱ on ȱ the ȱ one ȱ hand, ȱ Wisdom ȱ 10:10 ȱ is ȱ the ȱ earliest ȱ witness ȱ for ȱ aȱ mystical ȱ reception ȱ of ȱ Gen ȱ 28:12, ȱ and ȱ one ȱ of ȱ the ȱ few ȱ attestations ȱ that ȱ Jacob ȱ made ȱ aȱ heavenly ȱ journey, 27 ȱ demonstrating ȱ that ȱ the ȱ mystical ȱ reception ȱ of ȱ this ȱ Biblical ȱ verse ȱ was ȱ not ȱ an ȱ innovation ȱ of ȱ the ȱ Hekhalot ȱ texts, ȱbut ȱrelies ȱon ȱearlier ȱtraditions. ȱOn ȱthe ȱother ȱhand, ȱthere ȱis ȱno ȱdirect ȱ continuation ȱ from ȱ the ȱ mystical ȱ exegesis ȱ embedded ȱ in ȱ the ȱ Book ȱ of ȱ Wisdom ȱto ȱHekhalot ȱmysticism. ȱ Regarding ȱ Shir ȱ ha ȬShirim ȱ Zuta ,ȱ aȱ midrashic ȱ composition ȱ which ȱ apparently ȱ was ȱ redacted ȱ at ȱ aȱ relatively ȱ late ȱ date ȱ (10 th ȱ century), ȱ the ȱ tradition ȱ contained ȱ in ȱ Wisdom ȱ 10:10 ȱ is ȱ aȱ further ȱ indication ȱ that ȱ this ȱ composition ȱmade ȱuse ȱof ȱancient ȱsources. ȱ

THE ȱPRIESTLY ȱVESTMENTS ȱ(W ISDOM ȱ18:20 Ȭ25)ȱ

In ȱchapter ȱ18:20 Ȭ25,ȱthe ȱBook ȱof ȱWisdom ȱretells ȱthe ȱBiblical ȱstory ȱof ȱthe ȱ revolt ȱof ȱthe ȱIsraelites ȱagainst ȱMoses ȱand ȱAaron, ȱoriginally ȱknown ȱfrom ȱ Num ȱ 17:6 Ȭ15.ȱ According ȱ to ȱ the ȱ text ȱ in ȱ Numbers, ȱ the ȱ Lord ȱ himself ȱ reacted ȱ and ȱ started ȱ to ȱ attack ȱ the ȱ rebellious ȱ Israelites ȱ by ȱ means ȱ of ȱ aȱ plague. ȱ Aaron, ȱ on ȱ the ȱ other ȱ hand, ȱ with ȱ the ȱ help ȱ of ȱ incense, ȱ made ȱ atonement ȱ for ȱ the ȱ people ȱ and ȱ thus ȱ stopped ȱ the ȱ plague. ȱ Although ȱ usually ȱpresenting ȱrather ȱbrief ȱsummaries ȱof ȱthe ȱbiblical ȱstories, ȱat ȱthis ȱ very ȱpoint ȱthe ȱBook ȱof ȱWisdom ȱis ȱmuch ȱmore ȱdetailed ȱthan ȱNumbers: ȱ According ȱ to ȱ Wisdom ȱ 18:21, ȱ Aaron ȱ used ȱ “the ȱ weapon ȱ of ȱ his ȱ own ȱ ministry, ȱprayer ȱand ȱpropitiation ȱby ȱincense,” ȱthe ȱfollowing ȱverse ȱsays ȱ that ȱAaron ȱ“by ȱhis ȱword ȱ[…] ȱsubdued ȱthe ȱchastiser, ȱcalling ȱto ȱmind ȱthe ȱ oaths ȱand ȱcovenants ȱgiven ȱto ȱthe ȱfathers” ȱ(Wisdom ȱ18:22). ȱVerses ȱ23 Ȭ25,ȱ however, ȱ seem ȱ to ȱ present ȱ an ȱ additional ȱ and ȱ different ȱ version ȱ of ȱ how ȱ Aaron ȱstopped ȱthe ȱplague, ȱdepicted ȱin ȱthis ȱtexts ȱin ȱaȱpersonalized ȱform 28 ȱ as ȱ“bitter ȱanger” ȱ(kola,zwn,ȱv. ȱ22)ȱand ȱ“destroyer” ȱ(ovleqreu,wn ,ȱv. ȱ25): ȱ

For ȱwhen ȱthe ȱdead ȱhad ȱalready ȱfallen ȱon ȱone ȱanother ȱin ȱheaps, ȱhe ȱintervened, ȱ held ȱback ȱthe ȱanger, ȱand ȱcut ȱoff ȱits ȱway ȱto ȱthe ȱliving. ȱFor ȱon ȱhis ȱfull Ȭlength ȱ robe ȱ the ȱ whole ȱ world ȱ [o[loj o` ko,smoj ]ȱ was ȱ depicted, ȱ and ȱ the ȱ glories ȱ of ȱ the ȱ ȱ 27 ȱThus, ȱSegal ȱdoes ȱnot ȱeven ȱlist ȱJacob ȱamong ȱthe ȱ“ascending ȱheroes” ȱof ȱHellenistic ȱ Judaism, ȱsee ȱA.F. ȱSegal, ȱ“Heavenly ȱAscent ȱin ȱHellenistic ȱJudaism, ȱEarly ȱChristianity ȱ and ȱtheir ȱEnvironment,” ȱin ȱANRW ȱ2.23.2 ȱ(Berlin: ȱde ȱGruyter ȱ1980) ȱ1333 Ȭ94, ȱ1354. ȱ 28 ȱ This ȱ personalization ȱ has ȱ its ȱ biblical ȱ point ȱ of ȱ departure ȱ in ȱ Exod ȱ 12:23; ȱ see ȱ Schmitt, ȱWeisheit ,ȱ78. ȱ 192 < TEFAN ȱSCHORCH ȱ

fathers ȱ were ȱ engraved ȱ on ȱ the ȱ four ȱ rows ȱ of ȱ stones, ȱ and ȱ your ȱ majesty ȱ was ȱ represented ȱon ȱthe ȱdiadem ȱon ȱhis ȱhead. ȱFrom ȱthese ȱthe ȱdestroyer ȱwithdrew, ȱ these ȱ he ȱ feared; ȱ for ȱ merely ȱ the ȱ experience ȱ of ȱ anger ȱ was ȱ enough. ȱ (Wisdom ȱ 18:23 Ȭ25)ȱ

While ȱin ȱthe ȱfirst ȱversion ȱof ȱthe ȱstory, ȱcontained ȱin ȱverses ȱ20 Ȭ22,ȱit ȱis ȱthe ȱ “typical ȱ sapiential” ȱ feature ȱ of ȱ “the ȱ intercessory ȱ power ȱ of ȱ the ȱ just ȱ man ȱ which ȱ can ȱ effectively ȱ turn ȱ away ȱ the ȱ destructive ȱ powers ȱ of ȱ divine ȱ punishment,” 29 ȱit ȱis ȱthe ȱvestments ȱof ȱthe ȱhigh ȱpriest ȱby ȱmeans ȱof ȱwhich ȱ the ȱ“destroyer” ȱis ȱrepelled, ȱaccording ȱto ȱthe ȱsecond ȱversion ȱof ȱthe ȱstory ȱ in ȱverses ȱ23 Ȭ25. 30 ȱFrom ȱthe ȱparts ȱof ȱAaron’s ȱvestments ȱwhich ȱare ȱlisted ȱin ȱ the ȱHebrew ȱtext ȱof ȱExod ȱ28 ȱas ȱwell ȱas ȱin ȱthe ȱdescription ȱof ȱthe ȱgarments ȱ of ȱthe ȱHigh ȱpriest ȱin ȱm. ȱYoma ȱ7:5 31 ȱthe ȱfollowing ȱare ȱmentioned ȱin ȱthe ȱ passage ȱ under ȱ discussion: ȱ The ȱ full Ȭlength ȱ robe ȱ (podh,rouj evndu,matoj ,ȱ MT ȱ ʬʩʑʲʍʮ), ȱthe ȱfour ȱrows ȱof ȱstones ȱ(tetrasti,coj li,qoi )ȱon ȱthe ȱbreastpiece ȱ(MT ȱ ʯ ʓˇʧ ), ȱ and ȱthe ȱ frontlet ȱ(dia,dhma kefalh/j ,ȱMT ȱʵʩʑʶ), ȱ upon ȱ which ȱ the ȱwords ȱ ʤʥʤʩʬ ˇʓʣʷ ȱ were ȱ engraved, ȱ according ȱ to ȱ Exod ȱ 28:36, ȱ or ȱ solely ȱ the ȱ Tetragrammaton, ȱaccording ȱto ȱLate ȱSecond ȱTemple ȱsources. 32 ȱRegarding ȱ the ȱ content ȱ of ȱ this ȱ inscription, ȱ Wisdom ȱ 18:24 ȱ speaks ȱ of ȱ megalwsu,nh sou ȱ “your ȱ greatness.” ȱ In ȱ any ȱ case, ȱ due ȱ to ȱ the ȱ apotropaic ȱ function ȱ of ȱ these ȱ vestments, ȱthe ȱdestroyer ȱis ȱunable ȱto ȱpass ȱAaron ȱthe ȱHigh ȱpriest. ȱThus, ȱ according ȱ to ȱ Wisdom ȱ 18,ȱ the ȱ priestly ȱ vestments ȱ in ȱ themselves ȱ own ȱ an ȱ effective ȱmagical ȱforce, ȱindependent ȱfrom ȱthe ȱritual ȱcarried ȱout. ȱ That ȱ the ȱ priestly ȱ vestments ȱ are ȱ perceived ȱ of ȱ as ȱ having ȱ an ȱ effective ȱ force ȱ is ȱ not ȱ aȱ feature ȱ unique ȱ to ȱ the ȱ current ȱ text, ȱ but ȱ it ȱ is ȱ attested ȱ in ȱ sources ȱ from ȱ the ȱ corpus ȱ of ȱ rabbinical ȱ literature ȱ as ȱ well. ȱ The ȱ latter, ȱ however, ȱ usually ȱ relate ȱ the ȱ effective ȱ force ȱ of ȱ the ȱ vestments ȱ to ȱ the ȱ

ȱ 29 ȱ L.G. ȱ Perdue, ȱ Wisdom ȱ and ȱ Cult: ȱ Aȱ Critical ȱ Analysis ȱ of ȱ the ȱ Views ȱ of ȱ Cult ȱ in ȱ the ȱ Wisdom ȱ Literatures ȱ of ȱ Israel ȱ and ȱ the ȱ Ancient ȱ Near ȱ East ȱ (SBLDS ȱ 30, ȱ Missoula: ȱ Scholars ȱ Press ȱ1977) ȱ224. ȱ 30 ȱIt ȱhas ȱbeen ȱ suggested ȱby ȱSchwenk ȬBressler ȱthat ȱ the ȱformulation ȱ “by ȱhis ȱword ȱ [lo,gw|]ȱhe ȱ[i.e. ȱAaron] ȱsubdued ȱthe ȱchastiser…” ȱ(Wisdom ȱ18:22) ȱalludes ȱto ȱthe ȱpriestly ȱ logeion ȱ (U. ȱ Schwenk ȬBressler, ȱ Sapientia ȱ Salomonis ȱ als ȱ ein ȱ Beispiel ȱ frühjüdischer ȱ Textauslegung: ȱ die ȱ Auslegung ȱ des ȱ Buches ȱ Genesis, ȱ Exodus ȱ 1Ȭ15 ȱ und ȱ Teilen ȱ der ȱ Wüstentradition ȱin ȱSap ȱ10 Ȭ19 ȱ[BEATAJ ȱ32, ȱFrankfurt: ȱLang ȱ1993] ȱ290), ȱand ȱthat, ȱas ȱthe ȱ consequence ȱof ȱthis, ȱthe ȱpriestly ȱvestments ȱare ȱreferred ȱto ȱalready ȱin ȱverse ȱ22. ȱIn ȱlight ȱ of ȱthe ȱcontinuation ȱin ȱthe ȱsecond ȱpart ȱof ȱverse ȱ22, ȱhowever, ȱwhich ȱexplains ȱAaron’s ȱ use ȱof ȱthe ȱword ȱas ȱ“…calling ȱto ȱmind ȱ[u`pomnh,saj ]ȱthe ȱoaths ȱand ȱcovenants ȱgiven ȱto ȱthe ȱ fathers” ȱ and ȱ was ȱ obviously ȱ meant ȱ to ȱ involve ȱ aȱ speech ȱ act, ȱ this ȱ seems ȱ rather ȱ improbable. ȱ 31 ȱSee ȱM.D. ȱSwartz, ȱ“The ȱSemiotics ȱof ȱthe ȱPriestly ȱVestments ȱin ȱAncient ȱJudaism,” ȱ in ȱSacrifice ȱin ȱReligious ȱExperience ȱ(ed. ȱA.I. ȱBaumgarten, ȱLeiden: ȱBrill ȱ2002) ȱ57 Ȭ80, ȱ61 Ȭ63. ȱ 32 ȱE.g. ȱJosephus, ȱAntiquitates ȱIII ȱvii ȱ6; ȱPhilo, ȱVita ȱMosis ȱ2:115; ȱ2:132. ȱ = YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 193 function ȱof ȱatonement, 33 ȱand ȱnot ȱto ȱapotropaic ȱmagic, ȱas ȱcan ȱbe ȱseen ȱin ȱ the ȱfollowing ȱpassage ȱfrom ȱthe ȱBabylonian ȱTalmud: ȱ

R. ȱAnani ȱbar ȱSasson ȱsaid: ȱWhy ȱis ȱthe ȱpassage ȱabout ȱthe ȱsacrifices ȱ[i.e. ȱLev ȱ7] ȱ placed ȱnext ȱto ȱthe ȱpassage ȱabout ȱthe ȱpriestly ȱvestments? ȱTo ȱtell ȱyou ȱthat ȱjust ȱ as ȱthe ȱsacrifices ȱatone ȱso ȱdo ȱthe ȱvestments ȱatone. ȱ(b. ȱZebah. ȱ88b) ȱ

Other ȱ sources, ȱ Jewish ȱ hellenistic ȱ as ȱ well ȱ as ȱ rabbinic, ȱ illustrate ȱ that ȱ the ȱ priestly ȱvestments ȱwere ȱexplained ȱin ȱaȱsymbolic ȱway. ȱMost ȱprominently, ȱ this ȱ is ȱ the ȱ case ȱ in ȱ both ȱ Josephus’ ȱ and ȱ Philo’s ȱ writings. 34 ȱ According ȱ to ȱ Philo’s ȱLife ȱof ȱMoses, ȱthe ȱrobe ȱof ȱthe ȱHigh ȱpriest ȱis ȱan ȱimage ȱof ȱthe ȱair, ȱ while ȱ the ȱ pomegranates ȱ on ȱ the ȱ robe ȱ represent ȱ earth ȱ and ȱ water ȱ respectively, ȱand ȱthe ȱbells ȱare ȱsymbols ȱof ȱthe ȱharmony ȱbetween ȱthe ȱtwo. ȱ Similarly, ȱ links ȱ connect ȱ the ȱ ephod ȱ with ȱ the ȱ heaven, ȱ and ȱ the ȱ twelve ȱ stones ȱon ȱthe ȱbreastpiece ȱwith ȱthe ȱsigns ȱof ȱthe ȱzodiac. 35 Most ȱ obviously, ȱ this ȱ symbolic ȱ element ȱ is ȱ already ȱ contained ȱ in ȱ the ȱ way, ȱin ȱwhich ȱWisdom ȱ18 ȱperceives ȱthe ȱpriestly ȱvestments, 36 ȱtelling ȱthat ȱ on ȱthe ȱHigh ȱpriest’s ȱfull Ȭlength ȱrobe ȱ“the ȱwhole ȱworld” ȱ(o[loj o` ko,smoj )ȱ was ȱ depicted. ȱ However, ȱ this ȱ element ȱ is ȱ not ȱ the ȱ central ȱ focus ȱ of ȱ the ȱ interpretation ȱin ȱthe ȱBook ȱof ȱWisdom, ȱand ȱit ȱserves ȱonly ȱas ȱthe ȱbasis ȱfor ȱ the ȱ effective ȱ magical ȱ forces ȱ the ȱ vestments ȱ own. ȱ This ȱ marks ȱ aȱ clear ȱ difference ȱ between ȱ Josephus’ ȱ and ȱ Philo’s ȱ perception ȱ of ȱ the ȱ priestly ȱ garments ȱ on ȱ the ȱ one ȱ hand, ȱ and ȱ the ȱ concept ȱ which ȱ stands ȱ behind ȱ Wisdom ȱ18,ȱon ȱthe ȱother. ȱȱ Further ȱ sources ȱ which ȱ ascribe ȱ aȱ magic ȱ function ȱ to ȱ the ȱ priestly ȱ vestments ȱ do ȱ not ȱ seem ȱ to ȱ have ȱ been ȱ identified ȱ so ȱ far. ȱ In ȱ this ȱ regard, ȱ however, ȱ the ȱ Sefer ȱ ha ȬMalbush ȱ (“The ȱ Book ȱ of ȱ the ȱ Garment”) ȱ should ȱ be ȱ ȱ 33 ȱCompare ȱthe ȱinstrumental ȱdimension ȱis ȱascribed ȱto ȱthe ȱpriestly ȱvestments ȱin ȱthe ȱ Avodah ȱpiyyutim, ȱsee ȱSwartz, ȱ“The ȱSemiotics ȱof ȱthe ȱPriestly ȱVestments,” ȱ72 Ȭ76. ȱ 34 ȱ Josephus, ȱ Antiquitates ȱ III ȱ vii ȱ 7; ȱ Philo, ȱ Vita ȱ Mosis ȱ 2:109 Ȭ135; ȱ Spec. ȱ Leg .ȱ 1:84 Ȭ97; ȱ compare ȱ B. ȱ Ponizy, ȱ “High ȬPriestly ȱ Ministration ȱ of ȱ Aaron ȱ according ȱ to ȱ the ȱ Book ȱ of ȱ Wisdom,” ȱ in ȱ Goldene ȱ Äpfel ȱ in ȱ silbernen ȱ Schalen; ȱ Collected ȱ Communications ȱ to ȱ the ȱ XIIIth ȱ Congress ȱof ȱthe ȱInternational ȱOrganization ȱfor ȱthe ȱStudy ȱof ȱthe ȱOld ȱTestament, ȱLeuven, ȱ1989 ȱ (eds. ȱ K. ȬD. ȱ Schunck ȱ and ȱ M. ȱ Augustin, ȱ Frankfurt: ȱ Lang ȱ 1992) ȱ 135 Ȭ46, ȱ 143 Ȭ44 ȱ and ȱ Swartz, ȱ “The ȱ Semiotics ȱ of ȱ the ȱ Priestly ȱ Vestments,” ȱ 68 Ȭ69. ȱ For ȱ aȱ comprehensive ȱ analysis ȱ of ȱ Philo’s ȱ cosmological ȱ interpretation ȱ of ȱ the ȱ Temple ȱ see ȱ U. ȱ Früchtel, ȱ Die ȱ kosmologischen ȱ Vorstellungen ȱ bei ȱ Philo ȱ von ȱ Alexandrien: ȱ Ein ȱ Beitrag ȱ zur ȱ Geschichte ȱ der ȱ Genesisexegese ȱ(ALGHJ ȱ2, ȱLeiden: ȱBrill ȱ1968) ȱ69 Ȭ112. ȱOn ȱthe ȱbasis ȱof ȱboth ȱJosephus’ ȱand ȱ Philo’s ȱwritings, ȱSt. ȱJerome ȱdeveloped ȱhis ȱown ȱsymbolic ȱexplanation ȱof ȱthe ȱvestments, ȱ see ȱ R. ȱ Hayward, ȱ “St. ȱ Jerome ȱ and ȱ the ȱ Meaning ȱ of ȱ the ȱ High ȬPriestly ȱ Vestments,” ȱ in ȱ Hebrew ȱStudy ȱfrom ȱEzra ȱto ȱBen ȬYehuda ȱ(ed. ȱW. ȱHorbury, ȱEdinburgh: ȱT&T ȱClark ȱ1999) ȱ 90 Ȭ105. ȱ 35 ȱSee ȱPhilo, ȱVita ȱMosis ȱ2:117 Ȭ124. ȱ 36 ȱ“Der ȱkosmologische ȱSymbolismus ȱin ȱSap ȱ18 ȱist ȱdeutlich ȱälter ȱals ȱdie ȱallegorische ȱ Auslegung ȱPhilos, ȱaber ȱdoch ȱauch ȱeindeutlig ȱverwandt,” ȱGeorgi, ȱ“Weisheit ȱSalomos,” ȱ 467. ȱ 194 > TEFAN ȱSCHORCH ȱ mentioned, ȱaȱJewish ȱmystical Ȭmagical ȱcomposition ȱin ȱHebrew ȱlanguage, ȱ dated ȱby ȱScholem ȱto ȱthe ȱ7th ȱcentury ȱCE. 37 ȱȱ The ȱ main ȱ focus ȱ of ȱ Sefer ȱ ha ȬMalbush ȱ is ȱthe ȱmagical Ȭmystical ȱ ritual ȱof ȱ “putting ȱon ȱthe ȱname” ȱ(ʭʹʤ ʺʹʩʡʬ ), ȱbasically ȱconsisting ȱof ȱputting ȱon ȱaȱ robe ȱ made ȱ from ȱ the ȱ skin ȱ of ȱ aȱ gazelle ȱ and ȱ aȱ frontlet ȱ from ȱ metal, ȱ both ȱ inscribed ȱwith ȱmagical ȱnames. ȱThanks ȱto ȱthese ȱvestments, ȱthe ȱmagician ȱ gains ȱthe ȱmagical ȱpower ȱhe ȱseeks ȱfor. ȱJudging ȱfrom ȱboth ȱthe ȱcontext ȱas ȱ well ȱas ȱthe ȱexpressions ȱused ȱin ȱthe ȱrelevant ȱpassages ȱit ȱis ȱentirely ȱclear, ȱ that ȱthe ȱvestments ȱreferred ȱto ȱin ȱSefer ȱha ȬMalbush ȱare ȱthought ȱof ȱas ȱactual ȱ realizations ȱ of ȱ the ȱ High ȱ priest’s ȱ vestments ȱ which ȱ are ȱ described ȱ in ȱ Exodus ȱ and ȱ in ȱ the ȱ Mishna. ȱ Thus, ȱ Sefer ȱ ha ȬMalbush ȱ provides ȱ aȱ clear ȱ attestation ȱ for ȱ the ȱ magical ȱ interpretation ȱ of ȱ the ȱ vestments ȱ of ȱ the ȱ High ȱ priest ȱand ȱsuggests ȱthat ȱthe ȱaccount ȱin ȱWisdom ȱ18:23 Ȭ25 ȱshould ȱbe ȱseen ȱ as ȱpart ȱof ȱan ȱbroader ȱstream ȱof ȱinterpretation ȱand ȱre Ȭinterpretation. ȱȱ Moreover, ȱ the ȱ observation ȱ that ȱ Wisdom ȱ 18:23 Ȭ25 ȱ preserves ȱ an ȱ magical ȱ interpretation ȱ of ȱ the ȱ high Ȭpriestly ȱ vestments ȱ is ȱ not ȱ only ȱ important ȱfor ȱthe ȱunderstanding ȱof ȱthis ȱpiece ȱof ȱWisdom ȱliterature, ȱbut ȱ it ȱ also ȱ provides ȱ valuable ȱ information ȱ regarding ȱ the ȱ origins ȱ of ȱ Jewish ȱ magic: ȱIt ȱhas ȱbeen ȱsuggested ȱthat ȱmagical ȱrituals ȱwere ȱregarded, ȱat ȱleast ȱ to ȱsome ȱextant, ȱas ȱ“substitutes” ȱof ȱrituals ȱoriginally ȱbound ȱto ȱthe ȱtemple ȱ of ȱ Jerusalem, 38 ȱ attesting ȱ aȱ “transition ȱ from ȱ Temple ȱ to ȱ magical ȱ ritual.” 39 ȱ Wisdom ȱ18:23 Ȭ25,ȱwritten ȱat ȱaȱtime, ȱwhen ȱthe ȱtemple ȱof ȱJerusalem ȱwas ȱ still ȱfunctioning ȱwith ȱthe ȱministry ȱof ȱthe ȱHigh ȱpriest ȱstill ȱtaking ȱplace ȱin ȱ it, ȱleads ȱto ȱaȱsomewhat ȱdifferent ȱpicture. ȱThe ȱpassage ȱdemonstrates ȱthat ȱ the ȱ magical ȱ interpretation ȱ of ȱ the ȱ High ȱ priestly ȱ ritual ȱ was ȱ already ȱ in ȱ existence ȱbefore ȱthe ȱdestruction ȱof ȱthe ȱTemple ȱand ȱits ȱcult. ȱ

CONCLUSION ȱ

Looking ȱat ȱthe ȱtraditions ȱregarding ȱJacob’s ȱdream ȱand ȱthe ȱvestments ȱof ȱ the ȱHigh ȱpriest, ȱwhich ȱsurface ȱin ȱthe ȱBook ȱof ȱWisdom, ȱwe ȱhave ȱto ȱrealize ȱ ȱ 37 ȱ See ȱ G. ȱ Scholem, ȱ Article ȱ “Kabbalah,” ȱ in ȱ Encyclopedia ȱ Judaica ȱ (CD ȬROM ȱ edition ȱ 1997), ȱ“beginning ȱof ȱthe ȱgeonic ȱera”. ȱThe ȱoldest ȱmanuscripts ȱof ȱthis ȱcomposition ȱdate ȱ to ȱthe ȱ11 th ȱcentury ȱCE. ȱAlthough ȱthe ȱhigh ȱimportance ȱof ȱthis ȱcomposition ȱwas ȱnoted ȱ since ȱlong ȱago, ȱit ȱwas ȱedited ȱfor ȱthe ȱfirst ȱtime ȱonly ȱrecently ȱby ȱIrina ȱWandrey, ȱ“Das ȱ Buch ȱ des ȱ Gewandes” ȱ und ȱ “Das ȱ Buch ȱ des ȱ Aufrechten:” ȱ Dokumente ȱ eines ȱ magischen ȱ spätantiken ȱRituals, ȱediert, ȱkommentiert ȱund ȱübersetzt ȱ(TSAJ ȱ96, ȱTübingen: ȱMohr ȱSiebeck ȱ 2004). ȱ 38 ȱ M.D. ȱ Swartz, ȱ “Sacrificial ȱ Themes ȱ in ȱ Jewish ȱ Magic,” ȱ in ȱ Magic ȱ and ȱ Ritual ȱ in ȱ the ȱ Ancient ȱWorld ȱ(eds. ȱP. ȱMirecki ȱand ȱM. ȱMeyer, ȱRGRW ȱ141, ȱLeiden: ȱBrill ȱ2002) ȱ303 Ȭ15, ȱ 307 Ȭ15. ȱAȱvery ȱdetailed ȱand ȱwell ȱbalanced ȱanalysis ȱof ȱthe ȱinterpretation ȱof ȱthe ȱcultic ȱ tradition ȱ of ȱ the ȱ Jerusalem ȱ temple ȱ in ȱ Jewish ȱ magic ȱ is ȱ provided ȱ by ȱ D. ȱ Salzer, ȱ Biblia ȱ magica: ȱDer ȱGebrauch ȱbiblischer ȱAnspielungen ȱin ȱden ȱmagischen ȱTexten ȱder ȱKairoer ȱGeniza ȱ (Dissertation, ȱFreie ȱUniversität ȱBerlin ȱ2008) ȱ335 Ȭ64. ȱȱ 39 ȱSwartz, ȱ“Sacrificial ȱThemes,” ȱ315. ȱ ? YSTICAL ȱAND ȱMAGICAL ȱTRADITIONS ȱ 195 that ȱ this ȱ composition ȱ has ȱ some ȱ strong ȱ links ȱ with ȱ the ȱ mystical ȱ and ȱ magical ȱ tradition ȱ of ȱ Judaism. ȱ Thus, ȱ on ȱ the ȱ one ȱ hand ȱ side, ȱ the ȱ Jewish ȱ magical ȱ and ȱ mystical ȱ literature ȱ may ȱ provide ȱ important ȱ insides ȱ into ȱ some ȱpassages ȱin ȱthe ȱBook ȱof ȱWisdom. ȱOn ȱthe ȱother ȱhand, ȱhowever, ȱthe ȱ Book ȱ of ȱ Wisdom ȱ contributes ȱ some ȱ important ȱ information ȱ to ȱ the ȱ question, ȱ how ȱ and ȱ where ȱ we ȱ may ȱ find ȱ the ȱ background ȱ out ȱ of ȱ which ȱ these ȱtraditions ȱdeveloped. ȱ ȱ ȱ