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Kay Joe Petzold Masora Und Exegese Materiale Textkulturen Kay Joe Petzold Masora und Exegese Materiale Textkulturen Schriftenreihe des Sonderforschungsbereichs 933 Herausgegeben von Ludger Lieb Wissenschaftlicher Beirat: Jan Christian Gertz, Markus Hilgert, Hanna Liss, Bernd Schneidmüller, Melanie Trede und Christian Witschel Band 24 Kay Joe Petzold Masora und Exegese Untersuchungen zur Masora und Bibeltextüberlieferung im Kommentar des R. Schlomo ben Yitzchaq (Raschi) ISBN 978-3-11-062706-0 e-ISBN (PDF) 978-3-11-062712-1 e-ISBN (EPUB) 978-3-11-062713-8 ISSN 2198-6932 Dieses Werk ist lizenziert unter der Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International Licence. Weitere Informationen finden Sie unter http://creativecommons.org/licenses/by-nc-nd/4.0/. Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. © 2019 Walter de Gruyter GmbH, Berlin/Boston Satz und Produktion: Verlagsbüro Wais & Partner, Stuttgart Druck und Bindung: CPI books GmbH, Leck Einbandabbildung: Kanaan-Karte im Raschi-Kommentar, Universitätsbibliothek Leipzig, Ms. B.H. 1, fol. 160v. www.degruyter.com qui bene distinguit bene docet Inhalt Vorbemerkung IX Danksagung XI Abkürzungen & Ausgaben XIII I Einleitung zu Raschi 1 1 רש׳׳י – I.1 Raschi I.2 Der gedruckte Raschi-Kommentar 26 I.3 Die handschriftlichen Raschi-Kommentare 41 II Einleitung zur hebräischen Bibel 54 II.1 Die frühen Drucke der hebräischen Bibel 54 II.2 Die Drucke des 16. Jahrhunderts 63 II.3 Die Drucke in der Ära der Textkonsolidierung 72 II.4 Die modernen kritischen Ausgaben 82 III Einleitung zur Masora 94 III.1 Der Begriff der Masora 94 III.2 Die babylonische Masora 97 III.3 Die tiberiensische Masora 98 III.4 Die Masora in der rabbinischen Literatur 100 III.5 Die Masora in selbständigen Werken 103 III.6 Die masoretischen Werke der Neuzeit 105 III.7 Exkurs: Die Masora – ein Zaun um die Torah 110 Abbildungen 112 Drucke 112 Handschriften 124 IV Raschi und die Masora 136 IV.1 bSanh 4a: Die Orthographie der Qarnot 136 IV.2 Deut 33,23: See und Süden nimm in Besitz! 155 IV.3 1 Sam 5,9: Die Krankheit der Aschdoditer 177 IV.4 Ez 47,19: Der Bach Ägyptens 189 IV.5 Hosea 8,4: Über das Prinzenmachen 190 IV.6 Psalm 9,1: Die verborgenen Dinge des Sohns 197 IV.7 Psalm 80,3: Es ist an Dir, uns zu retten! 217 IV.8 Hiob 32,3: Die Tikkune Sopherim 231 IV.9 Daniel 12,13: Am Ende der Tage 245 IV.10 1 Chr 19,11: Abischai oder Abschai? 256 IV.11 Ergebnisse & Ausblick 271 Literaturverzeichnis 275 Vorbemerkung Diese Arbeit entstand im Rahmen des Teilprojekts B04 „Die Masora der hebräischen Bibel in ihren unterschiedlichen materialen Gestaltungen“ innerhalb des Sonderfor- schungsbereiches 933 der Ruprecht-Karls-Universität Heidelberg und der Hochschule für Jüdische Studien Heidelberg. Der SFB 9331 ‚Materiale Textkulturen‘ beschäftigt sich fächerübergreifend mit Fragestellungen zur ‚Materialität‘ und ‚Präsenz‘ des Ge- schriebenen in nicht-typographischen Gesellschaften. Das Teilprojekt B04 der Hoch- schule für Jüdische Studien unter Leitung von Frau Prof. Dr. Hanna Liss untersucht dabei, ausgehend von der These: ‚Das Artefakt nimmt aktiv teil an der semantischen Verfremdung‘ (H. Liss), in welchem Maße die aschkenasische Masora-Tradition des 12. und 13. Jh. als Zitationsliteratur in den Kommentaren der jüdischen Exegeten von den materialen Komponenten der Masora und ihrem Design mitbestimmt ist, und ob die Masora in den Bibelhandschriften ein Verhältnis von Permanenz zu den in Listen- form präsentierten oder isoliert in biblischen Artefakte n überlieferten Masora-Traditi- onen und ihrer Rezeption in der Kommentarliteratur Raschis widerspiegelt. Wenn Materialität und Bedeutungszuschreibung in einem motivierten und nicht-arbiträren Verhältnis zueinander stehen, und jedes handschrift liche Artefakt mittels seiner ma- terialen Präsenz seine Bedeutungszuschreibung selbst mitgestaltet, dann muss man von einer kulturell kontextualisierten, mithin asch kena sischen, Materialität der schrifttragenden Artefakte der Masora und der diesbezüglichen Rezeptionspraxis derselben in den Metatexten der Kommentarliteratur der jüdischen Exegeten des 12. und 13. Jh. (hier die frühesten Textzeugen des Kommentars des Exegeten R. Schlomo ben Yitzchaq im Raum Aschkenas ausgehen. Für die Untersuchung der überlieferten Masora-Traditionen und ihrer Rezeption in den Raschi-Kommentaren wurden die je- weils frühesten handschriftlichen Textzeugen kollationiert, in denen Raschi explizit auf die Masora, insbesondere auf Akzentuierun gen, Lesarten und orthographischen Besonderheiten eingeht, die sowohl Aufschluss über Art und Materialität des ihm zu- grunde liegenden masoretischen Textes (MT) in den hebräischen Bibelhandschriften geben, als auch eine möglichst authenti sche Version des Raschi-Kommentars abbil- den. Daneben wurden die frühesten handschriftlichen Zeugen der Masora in den aschkenasischen Bibelhandschriften und davon unabhängige masoretische Listen, wie Okhla we-Okhla (vgl. Mss Paris BNF Hebr. 148; Halle UB Y b 4° 10) und die gram- matischen und masoretischen Kompendien (Diqduqê ha-Te‘amim; Masoret Seyag la- Torah; Minḥat Shay; Maḥb eret Menaḥem) daraufhin ausgewertet, ob und welche Les- arten Raschi vorgelegen haben könnten. Die masoretischen Untersuchungen wurden nicht auf Grundlage der den modernen Textausgaben (BHS; BHQ; HUB, und MQG Ha- keter) zugrunde liegenden Handschriften orientalischer Provenienz (Leningrad Codex = MS Russian National Library St. Petersburg, Firkovich Evr. I, B 19a; und ‚Aleppo Codex‘) durchgeführt, sondern unter Benutzung hebräischer Bibelhandschriften 1 Vgl. http://www.materiale-textkulturen.de/ (letzter Zugriff: 30.03.19) Open Access. © 2019 Kay Joe Petzold, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110627121-203 X Vorbemerkung westeuropäischer (aschkenasischer) Provenienz. Der in dieser Arbeit postulierte eigenständige aschkenasische Bibeltext ist seiner Beschaffenheit nach (Konsonanten- text, Voka lisierung, Akzentuierung) zunächst ein masoretischer Texttyp, der dem Tiberi ensischen MT, wie er in den heute reizipierten orientalischen Handschriften be- zeugt ist, nahesteht, der jedoch wegen seiner zahlreichen besonderen Lesarten, maso- retischen Besonderheiten, mate riellen Präsentation (Mise-en-page, Hagiographen-Ka- non) und seiner besonderen Rezeption im wesdteuropäischen Kulturraum (Targume, Raschi, Paraschiot) als eigenstän diger Texttypus anerkannt werden muss. Als eigen- ständiger aschkenasischer Text typ ist er in einigen wenigen Manuskripten noch auf- findbar und an einzelnen masore tisch und exegetisch relevanten Stellen als derjenige hebräische Bibeltext identifizierbar, der den Autoren der frühesten Rezension des Raschi-Kommentars vorgelegen haben muss (z. B. Mss Oxford Bodl. Hunt. 11; London BM Harley 5710; Wroclaw M1106; Vatican ebr. 14; Mailand B30–32 inf.; u. a.). Die wichtigsten Manuskripte beider Texttypen der hebräischen Bibel wurden zur Unter- suchung der Lesarten des Obertexts und der Masora, und der zu untersuchenden Ab- schnitte des Raschi-Kommentars stets kollationiert. Die Untersuchung konnte zeigen, dass die jüdische und die frühe christliche Hebraistik und Exegese des 12. und 13. Jh. mit Hilfe des heute als autoritativ erachteten orientalischen Texttyps der hebräischen Bibel nicht vollständig erklärt werden können. Vielmehr konnte gezeigt werden, dass die der Exegese Raschis zugrunde liegenden hebräischen Lesarten und das dazuge- hörige masoretische Material ausschließlich in den erhaltenen Manuskripten des aschkena sischen Texttyps und in den aschkenasischen Rezensionen der masoreti- schen Werke, wie den Okhla-Listen, auffindbar sind, und der aschkenasische Texttyp damit – anders als der tiberien sische MT – einen substanziellen Bestandteil des jüdi- schen Erbes des europäischen Mittel alters darstellt. Die Untersuchung wurde im Herbst 2014 vom Sonderforschungsbereich 933 und der Hochschule für Jüdische Stu- dien Heidelberg als Dissertation ange nommen und wird hier in einer für den Druck überarbeiteten Fassung vorgelegt. Danksagung Im Rückblick auf das Entstehen dieses Buches habe ich Grund, vielfach zu danken. Mein besonderer Dank gilt Frau Prof. Dr. Hanna Liss. Sie hat besonderen Anteil an meiner wissenschaftlichen Ausbildung und meinem Kurswechsel von der Historio- graphie und Assyriologie hin zum Mittelalter und der jüdischen Auslegungsliteratur. Ohne ihre Initiative und Unterstützung wäre auch diese Untersuchung nicht möglich gewesen. Mein besonderer Dank gilt meinem ersten Lehrer, Prof. Baruch Halpern, der mich mit der Historiographie und der historischen Kritik zur hebräischen Bibel vertraut gemacht hat. Er mahnte stets, die richtigen Fragen an den Text zu stellen. Mein Dank gilt meinen Freunden, Bekannten und Kollegen, die mich über viele Jahre auf meinem Weg mit Raschi und der Masora begleitet haben. Für Gespräche, Hinweise, Ermutigun­­gen, Neugier und maßvolle Kritik bedanke ich mich hier insbesondere bei Dr. Viktor Golinets, Rabbiner Janusz Pawelczyk-Kissin, Clemens Liedke, Sebastian Seemann, Dr. Frederek Musall, Dr. Johannes Becke, Jonas Leipziger, Julie L Russell, Dr. Daniel Krochmalnik, Enrico Milani, Christopher Dost, Dr. Florian Voss, Dr. Rolf Schäfer, Dr. Alexander Fischer, Prof. Jordan S. Penkower, Sara Offenberg, Élodie Attia, Anne-Sophie Leutenberger, Arno Tappe und Martin Brunnemann. Mein besonderer
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