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The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional -
The King Who Will Rule the World the Writings (Ketuvim) Mako A
David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings. -
Guide to Reading Nevi'im and Ketuvim" Serves a Dual Purpose: (1) It Gives You an Overall Picture, a Sort of Textual Snapshot, of the Book You Are Reading
A Guide to Reading Nevi’im and Ketuvim By Seth (Avi) Kadish Contents (All materials are in Hebrew only unless otherwise noted.) Midrash Introduction (English) How to Use the Guide Sheets (English) Month 1: Yehoshua & Shofetim (1 page each) Month 2: Shemuel Month 3: Melakhim Month 4: Yeshayahu Month 5: Yirmiyahu (2 pages) Month 6: Yehezkel Month 7: Trei Asar (2 pages) Month 8: Iyyov Month 9: Mishlei & Kohelet Month 10: Megillot (except Kohelet) & Daniel Months 11-12: Divrei HaYamim & Ezra-Nehemiah (3 pages) Chart for Reading Sefer Tehillim (six-month cycle) Chart for Reading Sefer Tehillim (leap year) Guide to Reading the Five Megillot in the Synagogue Sources and Notes (English) A Guide to Reading Nevi’im and Ketuvim Introduction What purpose did the divisions serve? They let Moses pause to reflect between sections and between topics. The matter may be inferred: If a person who heard the Torah directly from the Holy One, Blessed be He, who spoke with the Holy Spirit, must pause to reflect between sections and between topics, then this is true all the more so for an ordinary person who hears it from another ordinary person. (On the parashiyot petuhot and setumot. From Dibbura de-Nedava at the beginning of Sifra.) A Basic Problem with Reading Tanakh Knowing where to stop to pause and reflect is not a trivial detail when it comes to reading Tanakh. In my own study, simply not knowing where to start reading and where to stop kept me, for many years, from picking up a Tanakh and reading the books I was unfamiliar with. -
59 Putting Ruth in Her Place: Some Observations on Canonical
59 Putting Ruth in Her Place: on Some Observations Canonical Ordering and the History of the Book's Interpretation J. Andrew Dearman & Sabelyn A. Pussman Austin Presbyterian Theological Seminary adearman@austinseminary. edu [email protected] ' As is well known, an early definition of the term canon applied to Jewish and Christian Scripture is that of an authorized list.' From that perspective, the place of the book of Ruth in Jewish and Christian canons of Scripture has seldom been doubted. In the long history of transmis- sion and sequence of scriptural texts, however, the exact .. placement of Ruth within a canon has varied widely until , the development of the printing press and the fixed orders known today. Modern Hebrew Bibles, where Ruth is a part . of the Ketubim, preserve an order of books inherited from the medieval period. That order was only one of several in use during the period. Most modern Christian Bibles fol- low the order of the Vulgate, where Ruth is placed after the book of Judges. Jerome noted that this placement of Ruth among the Old Covenant books was followed by both Jews in Palestine and Christians (using Greek and Old Latin texts). .. In the and medieval of Judaism the book early periods ' of Ruth moved within canonical orders as much as, if not more than, any other book in the Bible. In what follows ----- ' E. Ulrich, "The Notion and Definition of Canon," in L. M. McDonald ' and J. A. Sanders, ed., The Canon Debate (Peabody,NiA: Hendrickson, 2001), 22-35. 2 For a comprehensive study of the various orders of Israel's Scriptures among biblical canons, see P Brandt, Endgestalten des Kanons. -
The Seder and the Song of Songs: a Love Story in Four Scenes Rabbi Aviva Richman
The Seder and the Song of Songs: A Love Story in Four Scenes Rabbi Aviva Richman SESSION 1 In Egypt: Love in Hard Times Song of Songs people love to tell and In Hebrew, Shir Ha-Shirim. Strictly speaking, the retell the story of how they Song of Songs is not one fell in love, relishing in poem but several stitched together. Traditionally the highlights, the pivotal these poems were written moments, and even the by King Solomon, the son challenges and obstacles that stood of King David. While David was renowned for his in the way. In some respects, the Exodus is a love story, musical ability and therefore too—the tale of the burgeoning relationship between associated with the Psalms, Solomon was renowned for God and Israel. For this reason, it is fitting that the Song his wisdom and connected of Songs —the great biblical love poem traditionally to the biblical books of Proverbs, Ecclesiastes, and understood allegorically as a story about the love Song of Songs. between God and Israel—is customarily read publicly on the Shabbat of Passover. We will explore in this course a midrash that further links the text of Song of Songs to the Exodus story and highlights four pivotal moments representing when God “fell in love” with us, and when we “fell in love” with God. The Seder and the Song of Songs Session 1 | Rabbi Aviva Richman Song of Songs First, ask your havruta this question: 2:1-3 Translation Do you relate to the metaphor of “love” as a way of describing the divine-human from the Jewish relationship? Why or why not? Publication Society. -
The Biblical Text
WOMEN’S LEAGUE FOR CONSERVATIVE JUDAISM International Day of Study Leader’s Guide: The Biblical Text Part I: Background Reading CANON The book of Ruth is found in the section of the Hebrew Bible referred to as Ketuvim or “Writings.” Ketuvim consists of a variety of books including; poetry (Psalms), short stories (Ruth, Esther), collec- tions of wisdom (Ecclesiastes, Proverbs), and history (Ezra, Nehemiah, Chronicles). Concerning the book of Ruth’s exact placement within Ketuvim, Jewish tradition offers at least three possibilities: 1. According to one tradition (BT: Baba Bathra 14b), the book of Ruth is the first book in Ketuvim and is immediately followed by the book of Psalms. Since the book of Ruth ends with a genealogy for King David, the supposed author of Psalms, the book of Ruth serves as a fitting introduction to the Psalms. 2. According to our oldest existing manuscripts of the Bible (The Aleppo Code and The Leningrad Codex both dating to the tenth-eleventh century CE), the book of Ruth follows the book of Proverbs. In this tradition, Ketuvim opens with Psalms, Job and Proverbs followed by the five megillot (scrolls read in the synagogue on Jewish holidays). In these early manuscripts: Ruth is the first of the five megillot because its setting, the time of the judges(shoftim) precedes historical settings of the other megillot. Song of Songs and Ecclesiastes follow because they are traditionally dated to the time of King Solomon. Lamentations is next because it is dated to the time of the destruction of the First Temple. Esther is the last of the megillot since it is dated to the Second Temple period. -
The Public Reading of Scripture in Early Judaism
JETS 50/3 (September 2007) 467–87 THE PUBLIC READING OF SCRIPTURE IN EARLY JUDAISM michael graves* i. introduction The public reading of Scripture has long been a central component of Jewish practice. The special significance of this component lies partly in its great antiquity: the communal reading of Scripture is pre-rabbinic, and its earliest attestations, even in rabbinic literature, provide a unique glimpse into the world of first-century Judaism. Beyond this, however, the public reading of Scripture is also significant because of the ways in which the Rabbis them- selves shaped and formed the practices that they inherited. Much can be learned about the theology of rabbinic Judaism from the Rabbis’ appropria- tion and development of Scripture reading as part of the liturgy. The study of ancient Jewish liturgy has a special significance for students of early Christianity. It is generally accepted that specific elements of early Christian worship can best be understood in light of the Jewish practices out of which they are thought to have arisen.1 The earliest layer of material is believed to offer potential insights into the liturgical context of the NT,2 and later traditions are used for comparative purposes to trace the development of Christian liturgical practices during the patristic period.3 This approach has yielded many important insights, and there is every reason to think that the origins and development of the Scripture reading rubric in early Jewish (and later, specifically rabbinic) liturgy will have the same comparative value. Yet, the use of Jewish liturgical practices to reconstruct early Christian worship is not without difficulties. -
Diplomatic Edition the Church Slavonic Song of Songs
_full_journalsubtitle: Journal of Patrology and Critical Hagiography _full_abbrevjournaltitle: SCRI _full_ppubnumber: ISSN 1817-7530 (print version) _full_epubnumber: ISSN 1817-7565 (online version) _full_issue: 1 _full_issuetitle: 0 _full_alt_author_running_head (neem stramien J2 voor dit article en vul alleen 0 in hierna): 0 _full_alt_articletitle_deel (rechter kopregel - mag alles zijn): The Church Slavonic Song of Songs _full_is_advance_article: 0 _full_article_language: en indien anders: engelse articletitle: 0 The Church Slavonic SongScrinium of Songs 15 (2019) 111-131 111 www.brill.com/scri Diplomatic Edition ⸪ The Church Slavonic Song of Songs Translated from a Jewish Source in the Ruthenian Codex from the 1550s (RSL Mus. 8222) A New Revised Diplomatic Edition Alexander I. Grishchenko Moscow State Pedagogical University, Institute of Slavic Studies of the Russian Academy of Sciences, Russian State Library, and St. Tikhon’s University for the Humanities [email protected] Abstract This paper presents the new and actually the first diplomatic publication of the unique 16th-century copy of the Church Slavonic Song of Songs translated from a Jewish origi- nal, most likely not the proper Masoretic Text but apparently its Old Yiddish translation. This Slavonic translation is extremely important for Judaic-Slavic relations in the con- text of literature and language contacts between Jews and Slavs in medieval Slavia Orthodoxa. Keywords Song of Songs – Slavonic Bible – Church Slavonic – Ruthenian – Old Yiddish – Jewish- Christian relations 1 Introduction In February 2018, I accidentally found a very interesting set of the Old Ruthe- nian biblical translations from Jewish sources in the Miscellany No. 436 from © AlexanderScrinium 15 (2019) I. Grishchenko, 111-131 2019 | doi:10.1163/18177565-00151P08Downloaded from Brill.com10/01/2021 07:53:33PM This is an open access article distributed under the terms of the CC-BY-NC 4.0 License. -
A. the Tanak As the Foundation of Judaism
A. THE TANAK AS THE FOUNDATION OF JUDAISM THE TANAK, OR THE JEWISH BIBLE, stands as the quintessential foundation for Jewish life, identity, practice, and thought from antiquity through contemporary times. The five books of the Torah, or the Instruction of G-d to the Jewish people and the world at large, constitute the foundation of the Tanak. According to Jewish tradition (Exod 19—Num 10), the Torah was revealed to the nation Israel at Mount Sinai while the people were journeying from Egypt through the wilderness of Sinai on their way to return to the land of Israel to take up residence in the land promised by G-d to their ancestors, Abraham and Sarah; Isaac and Rebecca; Jacob, Rachel and Leah; and the twelve sons of Jacob. The four books of the Nevi’im Rishonim, or the Former Prophets, provide an account of Israel’s life in the land from the time of the conquest under Joshua until the time of the Babylonian exile, when Jerusalem and the Temple were destroyed and Jews were exiled to Babylonia and elsewhere in the world. The four books of the Nevi’im Ahronim, or the Latter Prophets, provide an assessment of the reasons why G-d chose to exile Jews from the land of Israel and the scenarios by which G-d would choose to restore Jews to the land of Israel once the exile was completed. The eleven books of the Ketuvim, or the Writings, include a variety of books of different form and purpose that address various aspects of Jewish worship, critical thought, future expectations, history, and life in the world, both in the land of Israel and beyond. -
(718) 258-7335 Email: [email protected] EDUCATION
CURRICULUM VITAE J. Mitchell Orlian 948 East 19th Street Brooklyn, NY 11230 (718) 258-7335 email: [email protected] EDUCATION Ph.D., Bible and Rabbinic Literature (Parshanut haMikra), Bernard Revel Graduate School, Yeshiva University, NY, 1973. Thesis title: Sefer haGan: Text and Analysis of the Biblical Commentary M.S., Yeshiva University Graduate School of Education, 1961 Major: Administration and Supervision of Secondary Education Minors: Guidance and Psychology Ordination, Hebron Yeshiva, Jerusalem, 1957 B.A., Yeshiva College; Major: Hebrew Literature, 1955 Hebrew Teacher’s Diploma and Bachelor of Religious Education, Teacher’s Institute, Yeshiva University, 1954 ACADEMIC POSITIONS 1974 - Present, Associate Professor of Hebrew and Bible (tenured) Yeshiva College, Yeshiva University. Courses: Hebrew Grammar and Readings, Early Prophets, The Twelve Prophets, Psalms, Proverbs, Daniel, Ezra, Nehemia, The Megillot, Targumim. 1960 – Present, Associate Professor of Bible, Isaac Breuer College, Yeshiva University. Courses: Poetry of the Bible, Early Prophets, The Twelve Prophets, The Books of: Genesis, Exodus, Deuteronomy (texts and commentaries), Pentateuch: In-Depth Topical Survey, Holidays and Festivals, Man and Society, Psalms, Proverbs, Daniel, Ezra-Nehemiah and Chronicles, The Five Megillot, Introduction to Biblical Exegesis, The Exegetes of Northern France: IX-X1V Centuries, The Exegetes of Spain: IX-XV Centuries, Targumim, Midrash and Aggadah, Research Methods in Bible. 1981-1999, Coordinator of National Bible Contest, World Zionist Organization. Duties: Planned and executed the two-stage contest involving approximately 10,000 students across the nation annually, prepared questions for different educational levels, planned weekend for national finalists, served as consultant for the International Bible Contest in Jerusalem. 1984-1986, Adjunct Professor of Hebrew, Brooklyn College, City University, NY. -
The Peasants, the Lovers, the Sage, the Vanquished, and The
THE PEASANTS, THE LOVERS, THE SAGE, THE VANQUISHED, AND THE QUEEN: IS THERE GOOD NEWS FOR THE POOR IN THE MEGILLOT? Joseph E. Coleson Roberts Wesleyan College Rochester, New York, U.S.A. Exegetes and commentators easily find good news for the poor in the Torah and the Prophets. The Torah demands justice for the members of society who otherwise would be without the protection of the law--the widowed, the fatherless, the Hebrew slave, the resident alien all are prominently mentioned. The prophets gained a large measure of their fame as thundering doomsayers for their oracles of judgment upon the advantaged classes of Israel and Judah, because of their habit of denying to these poor the justice mandated to them in the Torah. But what of the Kethubim? Most would agree that these concerns may be found in various of the Psalms; certainly, the suffering of the righteous poor falls within the purview of the universally pondered question of the book of Job. And Proverbs has something to say about wisdom and the poor, whether one is poor, or is dealing with the poor. But even in these books, where the commendation of right actions toward the poor is obvious, biblical students usually direct their attention elsewhere. When it comes to that delightful, stunning, and unparalleled ·collection within the Writings, the Megillot, one can hardly find a sentence suggesting that any of these five books is concerned with Coleson - Megillot 2 good news for the poor. The only exception (that I have found) is the treatment of the themes in Ruth of the reversal of Naomi's fortune, and the acceptance of Ruth, the Moabite widow of Mahlon, into the people of Israel through her marriage to Boaz. -
Reading Shir Hashirim, Ruth, Eicha and Kohelet
265 Reading Shir haShirim, Ruth, Eicha and Kohelet By: ZVI RON The reading of Megillat Esther on Purim is dealt with extensively in the Mishna and Talmud in Masechet Megilla. Today it is customary to read Shir haShirim on Pesach, the Book of Ruth on Shavuot, Eicha on the Ninth of Av and Kohelet on Sukkot. None of these readings are mentioned in the Talmud. In this article we will trace the origin of this custom, the ways it was performed and the reasons given for it. The Traditional Connections Between the Holidays and the Megillot Shir haShirim A possible conceptual source for reading Shir haShirim on Pesach is found at the end of R. Saadia Gaon’s introduction to his commentary to Shir haShirim. He states there “and when Solomon reigned and sat on his (ניבא throne in the last days of Pesach he prophesized in Shir haShirim The source for this idea is unknown, but it may explain ”.בשיר השירים) the connection between Shir haShirim and the last days of Pesach, when it is customarily read.1 The earliest source that provides explanations for reading each of the megillot on a particular holiday is the 11th-century work Machzor Vitry. Machzor Vitry explains that Shir haShirim is read on Pesach because it was understood to hint to the redemption of the Israelites in 1:9, “I have lik- ened you, my darling, to a mare in Pharaoh’s chariots.”2 In the 1300s, R. Avraham b. Natan haYarchi reiterated the explanation found in Machzor 1 S. Wertheimer, Geon haGeonim vol.