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吀e Use of Paratextual Elements in Targum Research

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吀e Use of Paratextual Elements in Targum Research Aramaic Studies Aramaic Studies 10 (2012) 7–21 brill.com/arst 吀he Use of Paratextual Elements in Targum Research Alberdina Houtman Protestant 吀heological University—Kampen Abstract Targum manuscripts and early printed editions consist of more than just the text. 吀hey also include diverse paratextual elements to give the user information on how to read and under- stand the text. 吀his information can be very useful in research on interpretation and textual history. 吀he added information is sometimes difficult to interpret because the key to how to interpret and weigh the information is not always obvious. In this article some kinds of para- textual information are discussed within the context of cultural historical Targum research, such as the project of ‘A Jewish Targum in a Christian World’. Keywords Paratext; Targum Jonathan; manuscripts Just as clothes make the man, so paratext makes the book. In the words of the famous literary theorist Gérard Genette, paratext is that which enables a text to become a book and to be offered as such to the public.1 If we read a book, we o昀ten think that we are reading just a text, being unaware of how all kinds of paratextual information in that book influence our assessment of what we read. Elements such as page layout, spaces, titles, headers, and illustrations, to a large extent shape how the written text is used and interpreted. 吀his was just as true in the Middle Ages as it is today. Different editions of the Hebrew Bible contain paratextual elements that are meant to help the reader understand the text or to steer him or her in a certain direction. 吀he amount and nature of the paratext is flexible and may be affected by custom or specific needs. 吀he first written Bible texts were presumably made up of just text, even without word divisions or punctuation.2 Almost nothing has 1) G. Genette, Paratexts: 吀hresholds of Interpretation (Cambridge: Cambridge University Press, 1997), p. 1. 吀he word paratext was coined by the author in his earlier work Palimpsestes: la littérature au second degré (Paris: Seuil, 1982), p. 9. 2) C.D. Ginsburg, Introduction to the Massoretico-critical Edition of the Hebrew Bible (New York: KTAV Publishing House, 1966), pp. 158–162. © Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/17455227-0101002 8 Alberdina Houtman / Aramaic Studies 10 (2012) 7–21 survived from that stage.3 吀he oldest manuscripts of Qumran already had word divisions and section divisions, but still no vocalization.4 Probably from the sixth century onwards, the Masoretes provided the text with vowel and accent signs and other notes to ensure what was considered to be the correct interpretation.5 In a later stage, the manuscripts might also be provided with a Targum. In that sense the Targum may be considered paratext in itself, since it served as support for the interpretation of the Hebrew text. But then, the Targum is also a text in its own right, and as such it has in turn been provided with all kinds of paratextual elements through the ages. In the present article we will briefly discuss both kinds of paratext, that is with the Targum as object and with the Targum as subject, and examine how they may be used in Targum research. 吀he main focus in this article will be Targum Jonathan, but for the greater part it may be extrapolated to other Targums. 吀he following issues will be reviewed: (a) the different functions of Tar- gum manuscripts and editions; (b) the regional traditions in transmitting Tar- gum Jonathan; (c) corrections and glosses to the texts; (d) Christianized editions of Targum Jonathan; and (e) the deceptive look of some manuscripts or editions. Different Functions Westart by explaining how paratext may help us to establish the function of a text edition, be it handwritten or printed. In the course of history, Targum Jonathan served different purposes. It was used for the preparation of the oral translation of the ha昀tarah reading in the synagogue, for private and academic Bible study, and possibly also for language acquisition.6 吀hese different functions led to different ways of presenting the text, in accordance with what functionalists consider to be the general rule, namely that form ever follows function.7 Take for instance the liturgical readings. We know that only selected extracts from the Prophets found their way into the liturgy. 吀hese texts were published in special ha昀tarah collections. 吀he Aramaic translation of these extracts had to 3) See for example the potshard with a short biblical fragment that has recently been deci- phered by Prof. Gershon Galil of the University of Haifa. See http://www.sciencedaily.com/ releases/2010/01/100107183037.htm (retrieved June 16, 2011). 4) I. Yeivin, Introduction to the Tiberian Masorah (SBLMasS 5; Missoula, MO: Scholars Press, 1980), p. 8. 5) A. Dotan, ‘Masorah’,EncJud, 16 (Jerusalem: Macmillan, 1971), cols. 1401–1482 (1416). 6) See A. Houtman and H. Sysling, Alternative Targum Traditions: 吀he Use of Variant Read- ings for the Study of Origin and History of Targum Jonathan (Leiden: Brill, 2009), pp. 35–39 and the literature mentioned there. 7) 吀his rule was first formulated by the American architect Louis Sullivan who coined the phrase in his article ‘吀he Tall Office Building Artistically Reconsidered’, Lippincott’s Magazine 57 (March 1896), pp. 403–409. Alberdina Houtman / Aramaic Studies 10 (2012) 7–21 9 be recited by heart, just like the Targum of the Torah. 吀he Mishnah prescribes that a昀ter no more than one verse of the Torah reading and three verses ofthe ha昀tarah reading the Aramaic translation must follow. In m.Meg 4.4 the Hebrew text reads: םיקוספהשלשמתחפיאלהרותבארוקה . השלשאיבנבודחאקוספמרתויןמגרתמלארקיאל 吀his definition allows two interpretations: (1) no more than one verse ofthe Torah and exactly three of the ha昀tarah and (2) no more than one of the Torah and no more than three of the ha昀tarah (but less is allowed). Initially the first interpretation became the rule. 吀his changed later, apparently because too many errors were made in the translation due to the long sections. In the tosafot to b.Meg 24a we read on this subject the following statement (in translation): Nowadays even in the Prophets we read just one verse to the meturgeman lest he should err. Only at the beginning of the ha昀tarah we read three to the meturgeman to indicate that that is the rule, that is if we do not suspect that he might get it wrong.8 吀his habit is reflected in some early medieval European ha昀tarah manuscripts, where at the beginning of a ha昀tarah the translation actually follows a昀ter three verses, whereas in the continuation each verse is immediately followed by its translation.9 吀he new practice is obviously an indication of the dwindling knowl- edge of Aramaic in Medieval Europe. Another, and even more dramatic sign of the decreased knowledge of Aramaic is the habit to restrict the Targum to just the festive ha昀tarot. Since the Targum did not serve its original function of clarification anymore, the habit to recite it a昀ter the reading of Scripture on Sabbath was gradually abolished and replaced by a commentary. In Sefer Mitzvot Gadol (France, thirteenth century), it says on this subject:10 I argued before my masters that a commentary is more efficient than the Targum; and my masters agreed with me. 8) See also W.F. Smelik, ‘Orality, Manuscript Reproduction, and the Targums’, in: A.A. den Hollander et al. (eds.), Paratext and Megatext as Channels of Jewish and Christian Tradition: 吀he Textual Markers of Contextualization (Leiden: Brill, 2003), pp. 49–81 (57–58). 9) I found it in the following Ashkenazi manuscripts: ms Levy 19 (Staats- und Universitäts- bibliothek, Hamburg), 1309; ms hébreu 40 (Bibliothèque Nationale, Paris), 1335; ms Parm. 2867 (Biblioteca Palatina, Parma), Italy fi昀teenth century; ms Cod. Hebr. 20 (Staats- und Uni- versitätsbibliothek Hamburg). For a description of these and other manuscripts and early edi- tions mentioned in this study, see the demo-version of the Targum Manuscripts Database at www.targum.nl. commandment 19, f. 103c; cited in L. Zunz, Die gottesdienstlichen Vorträge der Juden מם ”ג (10 historisch entwickelt (Hildesheim: Georg Olms, 1966), p. 426, n. f. 10 Alberdina Houtman / Aramaic Studies 10 (2012) 7–21 However, as a reminder of its original usage, it continued to be recited on special occasions.11 As a witness to this, there are many Ashkenazi medieval manuscripts with just the Targum for Pesach and/or Shavuot,12 and also some mahzorim contain the Targum of the ha昀tarah for special occasions.13 吀he second function we mentioned above is private and academic Bible study. It is known that the study of the Torah and the Prophets belonged to the curricu- lum of the basic education of the Beit ha-Sefer. 吀his also included the study of the Targum. A昀ter that, the Targum study was continued in the secondary level education, the Beit ha-Talmud.14 As a translation it belonged to the Beit ha-Sefer, where the study of the Written Torah occupied central stage, while as a commen- tary it belonged to the curriculum of the Beit ha-Talmud, where the Oral Torah was taught and studied. As such it was also studied at the higher academic level of the Beit ha-Midrash. 吀his may be illustrated by a well known saying of Rav Joseph15 in b.Sanh 94b, that was uttered in response to a question about Sen- nacherib’s claim that he had God’s orders to destroy Jerusalem. In the talmudic exposition R. Joseph refers to the Targum of Isa. 8.6–7 which implies that the people of Israel brought the Assyrian invasion down on their own heads because they lost their trust in the Davidic kingdom.
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