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THE LEGENDS OF
THE JEWS
THE
THE LEOEN·DS (OF
THE JEWS
THE
BY

LOUIS GINZBERG

vV
VOLUMES
NOTES TO VOLUMES
NOTES II AND
AND II
II
FROM THE
FROM EXODUS
THE EXODUS
THE CREATION TO THE

P~ULADELPHIA
PHILADELPHIA
THE JEWISH PUBLICATION SocIETY
SOCIETY OF AMERICA
AMElUCA

l:~25
1-925
 CoPVRIGHT BY
COPYRIGHT
THE
TSE JEWISH PUBLICATION SOCIETY OF AMERICA
192
19255

PriHl04b,
Printed by
The Jewillh
Jewish Publication Society
Society P .....
Press
Philadelphia.
Philadelphia, Pa.
Pa,
U.S.A,
U.S. A.
 TO THE MEMORY OF

JUDGE MAYER SULZBERGER

 PREFACE
The reader who wishes to acquaint acquaint himself
himself with
with the
the aim and purpose
purpose
of" The Legends
of "The Legends ofthe
of the Jews"
Jews" and with the the method and system system followed
followed
by the author will
by will find
find the necessary
necessary information
information in in the
the Preface
Preface to to
the first
first volume. II desire,
desire, however,
however, to to supplement
supplement it it by
by aa few
few remarks
which II hope hope will
will be useful
useful as a guideguide to the two volumes of of Notes.
Notes.
Volumes one to four, four, cOJ;ltaining
containing the Bible Bible as
as mirrored
mirrored by by Jewish
Jewish
imagination
imagination and phantasy,phantasy, are are intended chiefly
chiefly for
for the
the general
general reader
reader
and not for for the scholar.
scholar. It
It is
is true,
true, II flatter
flatter myself,
myself, thatthat the
the latter
latter
too will
will welcome the opportunity
opportunity offered
offered him for for the
the first
first time
time ofof read-
read-
ing
ing hundreds of of legends
legends in in connected form instead instead of of being
being forced
forced to to
hunt for for them in in the
the vast
vast literature
literature of of the
the Jews
Jews spreading
spreading over over aa period
period
of
of two thousand years years and in in Christian
Christian writings
writings of of many
many aa century.
century.
IInn the arranging
arranging and settingsetting of of the material
material in in order,
order, however,
however, my main
effort was to offer
effort offer a readable
readable storystory and narrate
narrate an interesting
interesting tale.
tale.

Volumes five five and six,six, on the the other

other hand,
hand, which
which contain
contain thethe notes
notes to to
the previous
previous four volumes, are
four volumes, are meant primarily,
primarily, if if not
not exclusively,
exclusively,
for
for the student.
student. The material dealt dealt with'in
with in them is is of
of a
a nature
nature which,
which,
in
in the opinion
opinion of the the author,
author, willwill interest
interest not onlyonly students
students of of the
the
legendary
legendary lore lore of
of the
the Jews,
Jews, but also also students
students of of many
many otherother fields
fields ofof
learning.
learning. The student of of comparative
comparative folk-lore
folk-lore will be attracted
will be attracted notnot only
only
by the rich
by rich material
material offered
offered him for his studies,
for his studies, but also
also by the fact
by the fact ofof its
its

bei~g Jewish.
being Jewish. The Jews Jews may may well
well be
be described
described as the great
as the great dissemina-
dissemina-
tors
tors of of folk-lore.
folk-lore. Many a legendlegend that
that originated
originated in in Egypt
Egypt or or Babylonia
Babylonia
appropriated by
was appropriated by thethe European
European peoplespeoples and many many a European
European
fairy tale
fairy tale found its way to
its way to Asia
Asia through
through the the medium of of the Jews,
Jews,
who on on their
their long wanderings from the
long wanderings the East
East toto the
the West,
West, and back
from the
from the West to to the
the East,
East, brought
brought the the products
products of oriental fancies
of oriental fancies
to the
to the occidental
occidental nations,
nations, and the the creations
creations of of occidental imagination
occidental imagination
to the oriental
to the oriental peoples.
peoples.
danger of
The danger of confounding
confounding popular
popular beliefs
beliefs with
with the
th8 belief of a people
b8lief of people
is great,
is great, and
and II have
have on
on more
more thart
thad one occasion strongly
one occasion strongly protested
protested
against the
against the methodological
methodological error
error of
of aa certain
certain school
school of
of theologians,
theologians, who
attempt to
attempt to draw aa picture
picture of
of the
the Jewish
Jewish religion
religion by
by the
the artificial
artificial light
light
of popular
of popular fancies.
fancies. But
But who will
will gainsay
gainsay that
that the
the Volksfrommigkeit
Volksfriimmigkeit
VII
 Preface
Preface

is reflected
is reflected inin the
the legends
legends ofof aa people?
people? If If this
this bebe true
true ofof legend
legc-nd in in
general, how much more
general,
more so
so ofof Jewish
Jewish legend,
legend, and particularly
partkularly of of that
that
part thereof
part thereof in in which
which Jewish
Jewish imagination
imagination expressed
expressed itself
itself with
with regard
n>ganl
to biblical
to biblical events,
events, persons
persons and teachings.
teachings. Creation,
Creation, the the election
election of of
Israel, the
Israel, the Torah,
Torah, the meri~s of
the merits of the
the Fathers,
Fathers, reward and punishment,
punishnwnt,
and many
and many similar
similar problems,
problems, engaged the attention,
engaged the attention, notnot only
only of
of Jewish
Jewish
thought,
thought, but
but also
also of
of Jewish
Jewish imagination.
imagination. It
It is
is a
a well
well known fact £:let
that one
that one cannot
cannot know any anyone thing well
one thing well unless
unless hehe goes
goes beyond
beyond it it and
apprehends its
apprehends its relation
relation to
to other things. To understand
other things. understand a people,
Iwopl<>,
it is
it is not
not sufficient
sufficient toto study
study itsits thought
thought and imagination,
imagination, but alsoalliO the
t.he
relation of
relation of the
the two to to one
one another.
another. Almost one olle half
half of
of this
this volume is is
therefore intended
therefore intended as as much for for the
the student
student ofof Jewish
Jewish religious
religious thought
thought
as for
as for the
the Jewish
Jewish folk-lorist.
folk-Iorist.
One of
One the outstanding
of the outstanding characteristics
characteristics of popular mind" is
of "the popular is
its conservatism
its conservatism and and adherence
adherence to to 01<1 forms. Nothing
old forms. Nothing perhaps
lX>rhaps il-il-
lustrates this more clearly
lustrates this clearly and convincingly
convincingly than the the close
close allinity
affinity
that exists
that exists between
between the
the pseudepigraphic
pscudepigraphic literature
literature and the the rabbinic
rabbinic
Haggadah, notwithstanding
Haggadah, notwithstanding the the centuries
centuries that lie He betwcen
between some of of
the
the Pseudepigrapha
Pseudepigrapha and the Midrashim. Fascinating
the Midrashim. Fascinating as the study study of of
the
the relation
relation between these two branches
between these branches ofof Jewish
Jewish literature is, it
literature is, it is
is

barely in
barely in its
its infancy.
infancy. Jewish
Jewish scholars
scholars have sorely
sorely neglected
neglected the study
study
of
of the
the Pseudepigrapha,
Pseudepigrapha, and non-Jewish
non-Jewish scholars
scholars that of of Rabhinics,
Rabbinics,
and
and consequently
consequently veryvery little
little has been achieved in in this
this field
field of
of learning.
learning.
The two volumes
volumes of of Notes contain,
contain, besides
besides hundreds of of paralll>ls
parallels hetw(..'Cn
bet ween
the
the rabbinic
rabbinic sources
sources and the pseudepigraphic
pseudcpigraphic writings,
writings, also
also a number
of
of lengthy
lengthy studies
studies on the Pscudepigraphn,
Pseudepigrapha, especially
especially on their
their relation
relation
to
to the
the Haggadah.
Haggadah. To mention only only two examples,
examples. To the the Books of of
Adam, i.
Adam, the Vita
e. the
i. t. Vita Adae and the the Apocalypse
Apocalypse (Ifof M(lSts,
Moses, ten
ten page!l
pages are
are
devoted
devoted (118-128),
(118-128), and an almost
almost equal
equal number of of pages
pages isis given
given to to
the Books
the Books of of Enoch
Enoch (153-162).
(153-162).

What has justjust been said

said about the
the relation
relation of
of the
the pseudepigraphic
pseudepigraphic
literature
literature to
to the
the Haggadah
Haggadah might applied mutatis
might be applied mutatis mutandis
mutandis also
also
to
to the
the affinity
affinity between Philo
Philo and the
the Rabbis.
Rabbis. There are are few Jewish
Jewish
authors
authors about
about whom so so much has been
been written
written as
as about
about Philo.
Philo. And
yet
yet the
the most important
important problem
problem connected withwith Philo
Philo is
is not
not yet
yet solved.
solved.
Was hehe aa Jewish
Jewish thinker
thinker with aa Greek education,
education, oror aa Greek
Greek philosopher
philosopher
with
with Jewish
Jewish learning?
learning? II hope
hope that
that the
the very
very numerous
numerous refercnces
references inin
the
the Notes to to the frequent
frequent similarity
similarity of
of the views hdd
the view!! held by
by thl'
the Rabbis
Rabbis
and by
and by Philo
Philo will
will contribute
contribute something
something towards
towards the
the solution
solution of
of this
this prob·
prob-
VIIl
VIU
 Preface
Preface

lem. II call
lern. call special
special attention to those
attention to those Notes where
where apparently philosophic .
apparently philosophic
utterances of
utterances of Philo reveal themselves
Philo reveal themselves on close
close scrutiny
scrutiny as
as sound rab-
rab-
binic doctrine,
binic doctrine, the
the philosophical
philosophical tinsel
tinsel of
of which can be
be easily removed.
easily removed.

Notwithstanding the
Notwithstanding the early
early claim of the
claim of the Church to be the
to be the sole
sole ancl
and true
true
interpreter of
interpreter of the
the Bible, the products
Bible, the products ofof later
later Jewish thought and im-
Jewish thought im-
agination their way
agination found their way into
into it.
it. The channels
channels through which they
through which they
reached the
reached the Christian
Christian world
world were
were two.
two. The Church had at its very
at its very
beginning adopted
beginning adopted the
the pseud
pseudepigraphic
epigraphic literature
literature as well as
as well the Hel-
as the Hel-
lenistic writings, especially those
lenistic writings, especially those of Philo. Besides
of Philo. Besides this this literary in-
literary in-
fluence
fluence of of later
later Judaism
Judaism upon upon the the Church,
Church, cognizance
cognizance must also also bebe
taken of the oral
of the oral communications made by by Jewish
Jewish masters
masters to to their
their
Christian
Christian disciples.
disciples. only the
Not only the Church Fathers,
Fathers, Origen,
Origen, Eusebius,
Eusebius,
Ephraem and Jerome,
Ephraem Jerome, of of whom it it is well known that
is well that they
they studied
studied the
Bible under
Bible under the the guidance
guidance of Jewish teachers,
of Jewish teachers, have appropriated
appropriated a good good
deal
deal of Jewish legendary
of Jewish legendary lore, but also
lore, but Tertullian, Lactantius,
alsoTertullian, Lactantius, Ambrosius,
Ambrosius,
Augustine
Augustine and many many other teachers and leaders
other teachers leaders of the Church have
of the
come under directdirect influence
influence of Jews. It
of Jews. It is
is true
true that
that thethe Church Fathers
Fathers
sometimes sneeringly
sneeringly refer
refer to thejabulae Judaicae,
to thefabulae Judaicae, but more often they
often they
accept these
accept jabulae and even refrain
these fabulae refrain from betraying
betraying the the source
source from
which they
which them. The large
they drew them. material culled
large material culled from the the writings
writings ofof
the Fathers to
the Church Fathers to illustrate
illustrate their
their dependence
dependence upon upon Jewish
Jewish tradition
tradition
will be,
will be, II hope,
hope, of value to
of some value to the
the student
student of of the
the patristic literature.
patristic literature.
At the
the same time time the
the student
student of of Jewish
Jewish literature
literature will will be
be interested
interested to to
learn that
learn many aa Haggadah
that many Haggadah first first met withwith in Jewish literature
in Jewish literature inin a
Midrash composed
Midrash composed in the seventh
in the seventh or eighth eighth century,
century, and even later, later,
was transmitted
transmitted as as Jewish
Jewish tradition
tradition by by thethe Church Fathers Fathers of of the
the
fifth or
fifth fourth or
or fourth even the
or even the third
third century.
century. Not infrequently
infrequently the pat- pat-
ristic
ristic literature throws also
literature throws also some
some light upon the
light upon the origin
origin ofof a Haggadah
Haggadah
which often owes
which often owes its existence to
its existence to the
the desire
desire of of combating
combating Christian
Christian
interpretation of
interpretation of the
the Bible.
Bible. An interesting
interesting example
example of of such
such a Hag-
Hag-
gadah is
gadah is pointed
pointed outout in the very
in the very beginning
beginning of of this
this volume on page page 3,3,
note 3.
note 3.
The proble\ns
proble'ms that
that presented
presented themselves
themselves to the author were
to the were so
so mani-
fold
fold and diverse that
and diverse that it
it was quite
quite impossible
impossible toto deal
deal fully
fully with them.
What II strove
strove to
to achieve,
achieve, and II hope
hope that
that II have not failed,
failed, was to have
the legendary
the material as
legendary material complete as
as complete possible. There are
as possible. very few
are very
Jewish legends
Jewish legends bearing
bearing on biblical
biblical events
events oror persons that will
persons that will not be
found, or at
found, or least referred
at least referred to,
to, in
in the
the seven
seven volumes of of this work. When
this work.
a legend
a has several
legend has several variants,
variants, II give
give them if they are
if they are essential, other-
essential, other-
IX
 Preface
Preface

wise the
wise the student
student is referred
is referred to to the
the sources
sources for further minute study.
for further study.
I found it
I therefore advisable
it therefore advisable to to give
give the the reference
reference to to all parallel
all parallel

passages of
passages the original
of the sources, as in
original sources, in most cases cases some slight slight variants
are not
are not lacking.
lacking. The order order of of the
the sources
sources is is the
the chronological
chronological one, one,
i. e.
i. e. thethe older
older source precedes
precedes the the younger
younger one, one, except
except when on account
of
of itsits fulness
fulness or or for
for some otherother reason
reason the the Text is is based on the the latter
latter
one, in
one, in which case case itit comes first.first.
II have purposely
purposely avoided references
references to to secondary
secondary sources,sources, and while while
one is frequently accustomed to
is frequently to be
be referred
referred to Rashi, Yalkut and other
to Rashi,
mediaeval authors
mediaeval authors as as sources
sources for for Jewish legend, these
Jewish legend, these authors afe are
mentioned in
mentioned the Notes only
in the only when they they offer
offer either material not
either material not found
in
in thethe older literature
literature extant or Of some important
important variants.
variants.

II have also also been

been very
very sparing
sparing with
with references
references to
to Illodl'rn writers
modern writcrs on
the Haggadah or
the Haggadah or onon general
general Folk-lore.
Folk-lore. There are are a considcrable
considerable
number of doctoral dissertations,
of doctoral dissertations, mostlymostly in in German,
German, which attcmpt attempt to to
give the lives
give lives of prominent figures
of prominent figures of the Bible
of the Bible according
according to to the
the Hag-
Hug-
gadah. At their
gadah. their best,
best, they
they areare correct
correct translations
translations of of some section;:;
sections
of the
of the Midrash Rabba, Rabba, and there there was no need need to to refer
refer to translation;:;,
to translations,
as the Notes are
as are written
written forfor those
those who arc are able
able to to make URC use ofof thc ori-
the ori-
ginal sources.
ginal sources. this very
For this reason, II also
very reason, refrained from giving
also refrained giving ex- ex-
planations to
planations to the
the texts
texts quoted
quoted if they are
if they are found
found in the cOl1lIncntaricl'.
in the commentaries.
Explanations are
Explanations are given
given in the Notes only
in the only when the COllllllcntators
commentators
fail to
fail to do so,so, or where II differ
or where differ with
with their views. As II have
their views. have aa thorough
thorough
dislike
dislike for polemics, II rarely
for polemics, rarely gave
gave my reasonsreasons for the refusal
for the refusal to accept
to accept
the views
the views of of others.
others.

As to to the
the literature
literature on general Folk-lore, II was guided
general Folk-lore, guided by by the the con-
con-
sideration
sideration that that a student
student of of comparative
comparative Folk-lore Folk-lore is is surely
surely acquainted
acquainted
with the standard works of of Bolte
Bolte and Polivka,
Polivka, Cosquin,
Cosquin, Child, Child, Clouston,
Clouston,
Hartland,
Hartland, Grasse, Grasse, Hertz,
Hertz, Kohler,
Kohler, Oesterley
Oesterley and other other greatgreat masters
masters of of
this field
this field ofof study,
study, and it it would
would have been been entirely
entirely superfluous
superfluous to to call
call
attention to to the
the very
very numerous parallels parallels found found in in these
these works
works to to
Jewish legends. The relation
Jewish legends. relation of of the
the legendary
legendary lore lore of the Jews
of the Jews to that
to that
of the other nations
of nations is is ofof extreme interest
interest to to the
the student
student 'of *of Folk-lore,
Folk-lore,
but the discussion
discussion of this relation
of this relation doesdoes notnot faU
fall within
within the the scope
scope of of this
this
work.
work.
A folk-Ioristic motif often
folk-Ioristic motif appears in
often appears in aa variety
variety of of legends
legends which
which for-for-
mally
mally are quite quite distinct
distinct from one another.another. In In cases
cases like this, reference
like this, reference
is made either
is either to to the
the Text
Text of of the
the related
related legend
legend or or to the Note
to the Note pertain-
pertain-
ing thereto.
ing thereto. The attention attention of of the
the student
student is, however, called
is, however, called to to the
the
X
 Preface
Preface

fact
fact that it it is
is necessary
necessary to to examine both Text and Note to to make clear clear
the meaning
meaning of of such a reference.
reference. To avoid multiplying multiplying the the references,
references,
it
it was found advisable to refer refer to the Index,
Index, which wi1\ will appear
appear in in the
the
seventh volume,
volume, and which will will contain under the the subject
subject headings
headings
all
all the passages
passages of Text and Notes that are are related
related to to oneone another.
another.
The Index will will also give give a complete
complete bibliography
bibliography of of thethe works
quoted
quoted in the Notes. For the convenience of of the reader,
reader, however,
however, aa
list
list of abbreviated titles titles ofof books is is attached to to this
this volume.
volume. II have
fol1owed
followed the usual forms of quoting, quoting, and no special special directions
directions are are neces-
neces-
sary
sary forfor those who aore a-re able to make use of of the sources
sources in in their
their original.
original.
The titles
titles of the Hel1enistic
Hellenistic and patristicpatristic works are are given
given in in Latin,
Latin,
and thethe editions
editions referred
referred to to are
are the critical ones, if
critical ones, if there
there be any, any, other-
other-
wise the vulgate
vulgate text is is used. Most of of the writings
writings of of the Church
Fathers,
Fathers, for for instance,
instance, are quoted quoted according
according to to the
the Patrology
Patrology of of Migne.
Migne.
In quoting
quoting the works of of Philo the divisions
divisions of of the
the older
older editions
editions are are
retained for for the benefit
benefit of of those who have not the the critical
critical edition
edition of of
Cohn and Wendland at at their
their disposal.
disposal. Almost all all the
the Hebrew works
made use of of in
in the Notes were accessible accessible to to me in in their
their first
first editions.
editions.
In
In quoting,
quoting, however,
however, the Talmudim,
Talmudim, Midrashim and similar similar works,
works, the the
ordinary
ordinary editions
editions are referred
referred to, to, except
except where critical
critical editions
editions exist.exist.
The transliteration
transliteration of of Hebrew words is is that
that ofof the
the Jewish
Jewish Encyclo-
Encyclo-
paedia,
paedia, except
except that because of typographical difficulties,
of typographical difficulties, I I did
did notnot make
use
use ofof the diacritical
diacritical points.
points. Accordingly H stands
Accordingly stands for for il n and ", n, K
for 3 and p,
for;' p, T forfor B~ and n, n, and Z for for I and ~.
T X
The Notes were completelycompletely ready ready for for the printer
printer more than five five years
years
ago, and the
ago, the delay
delay of their publication
of their pUblication is is a matter
matter for which the
for which the author
must notnot be held held responsible.
responsible. II am glad, however, to
glad, however, to be ableable to to state
state
that
that the
the sixth
sixth volume containing
containing the the Notes to to volumes three three and four four
is
is so
so far advanced in
far advanced print that
in print that it will appear
it will appear within
within a a short
short time. time. II
also hope
also hope that
that the
the seventh
seventh volume,
volume, which will will consist
consist of the Excursuses,
of the Excursuses,
Index and Bibliography,
Index Bibliography, will will not
not be delayed
delayed unduly.
unduly.
In
In the concluding lines
the concluding lines ofof the
the preface
preface II can not help help giving
giving expression
expression
to the
to the feeling
feeling of of deep
deep sadness
sadness that that overcomes
overcomes me at at thethe thought
thought
that Dr.
that Dr. B. B. Halper,
Halper, who greatly greatly assisted
assisted me in seeing this
in seeing this work
through the
through the press,
press, was snatched
snatched away away from our midst midst before
before its its comple-
comple-
tion. With the
tion. the devotion
devotion of of the
the friend
friend and the the interest
interest of the scholar
of the scholar
he did
he did much more for for this
this book than than even the the most conscientious
conscientious editor editor
could be
could be expected
expected to to do.
do. His His untimely
untimely death was aa great l,'1"eat loss
loss to to
Jewish scholarship
Jewish scholarship and still still more to to his
his friends,
friends, who will will always
always re- re-
member him with with love affection.
love and affection.
York, April
New York, April 24,24, 1925 LOUIS GINZBERG
Louis
XI
 CONTENTS
PAGE
I. The Creation of
I. of the
the World (VoL
(Vol. I, pp. 1-46)..
I, pp. 1-46) . .. . . . . 33
II. Adam
II. (VoL
(Vol. I, pp.
I, 47-102). . .. ..... . .. .. . ..
pp. 47-102) 63
63

III.
III. The Ten Generations
Generations (Vol. I,
(Vol. pp. 103-142)
I, pp. 103-142) '" . . . .. . . 132
132

IV.
IV. Noah (Vol.
(Vol. I, pp.
I, pp. 143-182).
143-182) .. . . . . . . . . . . . .. 167
167

V.
V, Abraham (Vol.
(Vol. I, 183-308).. . .. . .. . . . .. . ..
pp. 183-308)
I, pp. 207
207

VI. Jacob
VI. Jacob (Vol. I, pp.
(Vol. I, pp. 309-424)...
309-424) . ... .. . . ... .. 270
270

I. Joseph (Vo!.
I. Joseph II, pp.
(Vol. II, pp. 1-184)
1-184) .................... , ., 324
II. The Sons of
II. of Jacob
Jacob (Vol. II,
(Vol. pp. 185-222)..
II, pp. 185-222) . ......... 378
III. Job (Vol.
III. Job (Vol. II,
II, pp.
pp. 223-242)
223-242) ........ '" ............ , 381
IV. Moses in
IV. Moses Egypt (Vol.
in Egypt (VoL II,
II, pp.
pp. 243-375)
243-375) . . . . . . . . . . . .. 391
391
 I. THE CREATION OF THE WORLD
1.
(pp.
(PP- 3-46)
3-46)

x1 TehiIlim
Tehillim 90, 90, 391.
391. For For further
further details
details relating
relating to to the pre-exist-
pre-exist-
ent things,
things, see Excursus 1. I.

a
• The Torah is is conceived
conceived as having
having emanated from God's God 's wisdom.
Compo Excursus 1.
Comp. I.

3 PRE 3.
3 3. As to to God's taking
taking counsel with the
counsel with the angels
angels and the the
Torah, compo also
Torah, comp. vol. I,
also vol. pp. 51
I, pp. 51 and 55.55. Similarly
Similarly bothboth Talmudim
and thethe Midrashim frequently frequently speakspeak of of God's court
court of justice, con-
of justice,
sisting
sisting of the angels
of the angels as as members. Compo Comp. Yerushalmi Berakot 9, 9, 14b;
14b;
Sanhedrin
Sanhedrin 1, 1, 18a,
18a, and Babli 38b; WR 24.
Babli 38b; 24. 2;
2; BaR 3. 4; BR 51.
3. 4; 2; ShR
51. 2;
6.
6. 11 and 12. 12. 4;
4; Shir
Shir 1. 1. 9;
9; PR 42, 42, 175b;
175b; Tan. Wa-Era 16; 16; Tan. B. I, I,
96, 106;
96, 106; II,II, 36, 51; Tehillim
36, 51; TehiIlim 119, 119, 497;
497; Yerushalmi Rosh ha-Shanah
2,
2, 58b;
58b; ShR 30. 30. 18.18. Adversus Praxean,
Tertullian, Adversus
Tertullian, Praxean, 16, 16, clearly
clearly points
points
to
to the factfact that
that thethe legend that the
legend that the angels
angels were consulted by by God
regard to
with regard to the
the creation
creation is to an anti-Christian
is due to anti-Christian tendency.
tendency. ItsIts pur-
pur-
pose is
pose to exclude
is to exclude the the possibility
possibility of of assuming
assuming that that the
the Trinity
Trinity isis im-
im-
plied wherever the
plied the Bible employs the
Bible employs the plural
pi ural in
in connection
connection withwith the the
deity.
deity. Compo
Comp. notes notes 10 10 and 12 12 on vol.
vol. I,
I, pp. 51-53.
pp. 51-53. ,

Raziel 20b and Sode

44 Raziel So de Raza in in Yalkut Reubeni on Gen. 1. 1. 3,
3,

excerpted from an unknown but

excerpted but late
late midrashie
midrashic source,
source, since it is
since it is aa
further development
further development of of the
the Haggadot
Haggadot cited
cited inin notes
notes 1 1 and 3 from Te-

hillim and PRE; camp.

hillim comp. LuriaLuria on PRE 3, note 25,
3, note 25, and vol.
vol. I,I, pp.
pp.
51-52.
51-52.
5
BR 3.
5 DR 3. 77 and 9. 9. 2;2; Koheleth
Koheleth 3. 3. 11;
11; TehiIlim
Tehillim 34, 245. This is
34, 245. is

faint reflection
a faint reflection of the view
of the view that
that God formed the the world out of of eter-
eter-
nal chaos,
nal chaos, since
since thethe legend
legend could not question
could not question thethe doctrine
doctrine of creatio
of creatio
ex nihilo. Compo
ex nihilo. Excursus 1.
Comp. Excursus I. The legend
legend about the nine hundred
the nine
and seventy-four
seventy-four generations
generations which which existed
existed prior
prior toto the creation
creation of of
the world
the world (or (or cautiously expressed, the
cautiously expressed, the generations
generations thatthat God had in- in-
tended to create), originally
to create), presupposed a pre-existent
originally presupposed pre-existent chaos; compo
chaos; comp.
BR. 28. 28. 4;
4; Koheleth
Koheleth 1. 1, 15
15 and 4. 4. 3;
3; Shir
Shir 4. 4; Tehillim
4. 4; Tehillim 90,90, 392,
392, and
105, 459; Hagigah
105, 459; Hagigah 13b; 13b; ARN 31, 31, 91;
91; Tan. Lek 11 11 and Yitro
Vitro 9;9; ER
33
6-8]
68] The Legends
Legends of
of the
the Jews

2, 9;
2, 9; 6,
6, 33;
33; 13,
13, 68;
68; 16,
16, 130;
130; EZ 10,
10, 189.
189. Subseqllently the legend
Subsequently the legend
concerning the
concerning the nine
nine hundred and seventy-four
seventy-four generations
generations was brought
brought
into relation
into relation with
with the
the Haggadah that the Torah was created one thou-
Haggadah that
sand years
sand years prior
prior to
to the
the creation of
of the world. Comp. Excursus I.
world. Camp. I,

See
See also
also Shabbat 88b and Targum
Targum Job
Job 22,
22, 16,
16, according to the manu-
according to
script reading
script recorded in
reading recorded in Levy's
Levy's Chaldiiisches Wortcrbuch I,
Chald'dischcs Wiirtcrbuch I, 186.
186.
BR
66 BR 12.
12. 15
15 and 21.
21. 7;
7; Midrash Shir
Shir 39b;
39b; PR 40,
40, 167a PR
U>7a (inst('ad
(instead
of lJllnO ~1i1
of ItiynD read y^nD
V" read
in
jn ~1i1 ,::l::l
VlVlM Kin "CD "he would actact as a spoiled
spoiled child
child");
");
quoted by
Yelammedcnu quoted by Sikli
Sikli (comp.
(comp. Poznanski in in Hazofeh,
IIazoJdl, II I, 16-
III, 16-
17,
17, and inin Maybaum- Festschrift, as well
Maybaum-FestschriJt, well as Ginzbcrg's remarh in
Ginzbcrg's remarks in
IV, 31;
IIazojeh IV,
Hazofeh 31; Ozar Midrashim 64); 64); Yerushalmi TarguIllim
Targumim on Cell.(ion.
1.
1. 2; a quotation
2; a quotation from an unknown Midrash by by R.R. Bahya
Bahya inill Kad
Karl
ha-Kemah, Rosh ha-Shanah 68a,
ha-Kemah, 68a, and by by R.
R. Aaron inin Ort·hot
Orchot li(zyyim
Hayyim
I, 99c.
I, 99c. The goodness
goodness of of God as underlying
underlying the the principle
principle of creation
creation
is
is very frequently mentioned
very frequently mentioned by by Philo;
Philo; compo
comp. De .Mltt. Nom., 5;
Mut. Norn., 5; DC De
M. Opij.,
Optf., 5 5 (further references to
(further references to Philo
Philo areare cited
cited by by Siegfried, Philo,
Siegfried, Philo,
205-206). Similarly
205-206). Similarly Wisdom 11. 24. The daily
11. 24. daily morning
morning prayer
prayer (Yo-
(Yo-
reads: "And in
zer) reads:
zer) in His goodness
goodness He renews the creation every every clayday
continually."
continually." God is often described
is often described as as "the ... ery good"
very good" (Yerushal-
(Yerushal-
Ta'anit 2,
mi Ta'anit 65b: PK
2, 65b; PI{ 25,
25, 161a),
161a), and hence the maxim: "Only "Only God
is good" (Matthew
is good" (Matthew 19.17; Alphabetot 83;
19. 17; Alphabetot the latter
83; the latter source
source waswall very
very
likely used
likely used by by R. Bahya,
Bahya, Gen. 1. 1. 31),
31), isis only
only a paraphrase
paraphrase of Ps.
of Ps,
149.
149. 9,9, as pointed
pointed outout in in the
the Alphabetot.
Alphabetot. Philo Philo is is accordingly
accordingly de- de-
pendent upon
pendent upon Jewish tradition, but the
Jewish tradition, the Jewish
Jewish sources
sources are indepen-
are indepen-
dent of
dent of him,
him, although
although it it is rather striking
is rather striking that
that thethe rendering
rendering of O'i1?1Il
of tPnVtt
by "God's goodness"
by goodness" in in the Targllmim, lac.
the Targumim, toe. cit.,
cit., coincides
coincides with
with that
that
of Philo
of Philo (Quis
(Quis Haeres Sit, 6), while
Sit, 6), while the Rabbis (sec
the Rabbis (see e.g.
e.g. Sifre
Sifre D.,D.,
27)
27) maintain that that the
the Tetragrammaton
Tetragrammaton i11i1' mT designates
designates Gml's
God's attri-
attri-
bute of
bute goodness but His justice
of goodness justice isis expressed
expressed by O'r&N. Compo
by C'i1'IIl. Comp. notenote
46 on vol. I, p.
vol. I, p. 164,
164, asas well
well as note 9.
as note 9.
to
7 As to Behemoth and
7 Ziz, comp.
Ziz, compo vol. vol. I,
I, pp.
PI'. 28, 29, 30.
28, 29, 30.
8
Compo Index,
g Comp. s.v. "Israel,
Index, s.v. Guardian Angels
"Israel, Guardian Angels of".of". Originally
Originally
these two angels belonged to
angels belonged to two different
different traditions:
traditions: one considered
considered
Michael the the guardian
guardian angelangel of of Israel,
Israel, while
while according
according to to the
the other,
other,
contrary to
contrary to DaniellO.
Daniel 10. 21, 21, Gabriel
Gabriel occupied
occupied this this position.
position, The ri- ri-
valry of
valry these two angels
of these angels is is met withwith in Jewish legends
in Jewish throughout
legends throughout
the
the centuries (comp. Index,
centuries (comp. Index, s.v.)
s.v.) and the the harmonizing tendency of
harmonizing tendency of our
our
legend argues for
legend argues its comparatively
for its comparatively late late date.
date. Instead of
Instead Michael and
of Michael and
Gabriel,
Gabriel, in in Hekalot 6, 6, 179-180,
179-180, thethe Serafim
Serafim (two (two of of them;
them; compocomp.
SodeRazain Yalkut Reubeni,Reubeni, Gen. Gen. 1. 26, 100.,
1. 26, lOa, which reuds: There
which reads: There are two
are two
4.
4
 The Creation of
of the
the World [910

angels
angels withwith whom God takes takes counsel,
counsel, and these these are the same with
are the
whom God took took counsel
counsel at at the
the timetime of the creation
of the creation of Adam) are
of Adam) are
said to
said to burn
burn the the books
books containing
containing the the accusations
accusations brought brought by by Satan
and the
the guardian
guardian angelsangels of of the
the Gentiles
Gentiles against
against IsraelIsrael (in(in accordance
with Yoma 77a, 7ia, read ~~':Jl' instead of ~~10'
reae! Wan ^K1D~r and 'li:J TO instead
instead of ii'W':J).
of rrtna).
Compo
Comp. also also Berakot 17a (W~/;l":J) and EZ 5,
I7a ftr!?Ba) 5, 182,
182, as well as
as well as Rimze
Haflarol, I1 Sheb'uot,
Haftarot, Sheb'uot, concerning
concerning the the accusations
accusations of the angels
of the angels against
against
Israel.
Israel.
9 Konen 37-38;
9 37-38; Midrash
Midrash Behokmah 63-66; Pesikta Hadta 48-49.
63-66; Pesikta 48-49.
distance of
The distance the angels
of the angels of of destruction,
destruction, as as well
well as as all
all other
other evils,
evils,
from God is is alluded to to inin very
very old old sources;
sources; compo comp. Yerushalmi
Yerushalrni
Ta'anit
Ta'anit 2, 65b; Tan.
2, 65b; Tan. B. B. I,I, 95,
95, and III, III, 39-40;
39-40; Tan. Tazria' 9;
Tan. Tazria' 9;
TehiIlim 5,
Tehillim 54, and 87,
5, 54, 374; PK
87, 374; PI{ 24, 24, 161b;
161b; GittinGittin 88a; Hagigah
88a; Hagigah
12a; BR 3.
12a; 3.66 and 51. 31; MHG I,
51. 31; I, 22-25;
22-25; see see also
also note
note 54; note 176
54; note 176
on
on vol.
vol. II,II, p.p. 70,
70, and notenote 766 766 on vol. vol. III,
Ill, p. p. 374.
374. In
In all these and
all these

similar passages
similar passages (Wa-Yekullu
(Wa-Yekullu 17b-18a I7b-18a and Griinhut, Griinhut, ad lac.) the un-
loc.) the un-
derlying
derlying ideaidea is that God,
is that God, the the original
original sourcesource of of good,
good, would not come
in close contact
in close contact with with evil.
evil. ThisThis view view is is related
related to, to, but
but not identi-
not identi-
cal with, the
cal with, the doctrine
doctrine of of Philo
Philo thatthat nothing
nothing but good good emanates from
God. To give
God. give a philosophic
philosophic turn turn to to a popular
popular conception
conception is one of
is one of
Philo'ss chief
Philo
J
merits. A different
chief merits. different opinion
opinion is expressed by
is expressed Freuden-
by Freuden-
thal, Hellenistische
thal, Studien, I,
Hellenistische Studien, 70. Origen,
I, 70. Origen, Contra CeZsum, Celsum, 4, 4, 66, is evi-
66, is evi-
dently based upon
dently based upon Philo.
Philo. The fallen
fallen angels
angels are are found according
according to to
22 Enoch 18, 18, inin the
the second
second heaven,
heaven, i.e., i.e., far
far away
away from the the throne
throne of of
God.
God. Attention, however, is
Attention, however, to be drawn to
is to to the factfact that
that in rabbin-
in rabbin-
ic
ic sources
sources the the angels
angels of of destruction
destruction are are notnot identified
identified with with thethe fallen
fallen
angels,
angels, as as inin thethe Books of of Enoch,
Enoch, and elsewhere elsewhere in pseudepigraphic
in pseudepigraphic
literature, but
literature, but are the angels
are the angels whose task task it it is to inflict
is to punishment
inflict punishment
upon the
upon wicked. The statement
the wicked. statement made in in PR 22, 22, 114a,
114a, that the an-
that the an-
gels of
gels of destruction,
destruction, unlike unlike all all the
the others
others (comp. Friedmann, ad Zoc.),
(comp. Friedmann, loc.)
t

have""joints",
have joints", wishes
wishes to to convey
convey the the idea
idea thatthat they
they do not not stand
stand be-be-
fore God's
fore throne, and do not
God 's throne, not fulfil
fulfil their
their duties speedily like
duties speedily like the other
other
angels, but
angels, but move about slowly, slowly, from one place place to to another,
another, like like human
beings who move by
beings by means of of "joints".
"joints".
1 0 The mystic
mystic passages
passages in in the
the earliest rabbinic sources
sources already
1
earliest rabbinic already
discuss
discuss the the idea that God created
idea that created the the world
world by by the the means of of
"letters"
"letters" (comp.,(comp., e.g., Yerushalmi Hagigah
e.g., Yerushalrni Hagigah 2, 77c; Menahot 29b;
2, 77c; 29b;
Berakot 55a;
Berakot 55a; BR 1. 1. 9;
9; Midrash Shir Shir 39b;
39b; PR 21, 21, 10Sb,
108b, and 33, 33, 153a;
153a;
ER 31,31, 164;
164; ShirShir 5.S. 11;
11; see also the
see also the passages
passages referred
referred to to by by Theodor
on BR 9,
on 9, line
line 9),9), and in in gaonic
gaonic literature
literature this this neo-Pythagorean.gnos-
neo-Pythagorean-gnos-
5
 II 14] The Legends
Legends of
of the
the Jews

tic
tic theory
theory plays plays an an important
important part,part, especially
especially in in the
the Serer Yezirah
Sefer Yezirah
(see Ginzberg's
(see Ginzberg's articlearticle on the the Sefer
Sefer Yezirah in the Jewish
in the Jewish Encyclo-
Encyclo-
pedia, and the
pedia, the literature
literature cited
cited there,
there, as well as
as well as JocI, Elicke, I,
Joel, Blicke, I,' 121),
121),
and
and thethe literature
literature dependent
dependent on this this book,
book, as as l\Iidrash
Midrash 'Aseret ha-
Dibrot 62,
Dibrot 62, Konen 23-24, 23-24, and many many others.
others. AlongAlong with these mystic mystic
speculations (Pesikta Hadta 36
speculations (Pesikta 36 asserts that God created
asserts that created the universe
by means of
by the Sefer
of the Yezirah; compo
Sefer Yezirah; comp. also also Seder Rabba di-Bereshitdi-Bereshit
1-5),
1-5), the
the forms, names, and order
forms, names, order of of the Hebrew letters letters are
are a favorite
favorite
theme
theme of of the
the .."pedagogic
pedagogic Haggadot",
Haggadot", whose object object it it is
is to
to render
the elementary
the instruction to
elementary instruction to the
the young
young interesting
interesting and attractive.
attractive.
Such Haggadot
Haggadot are, are, e.g.,
e.g., Shabbat 104a; l04a; Yerushalmi Megillah Megillah I, 1, 71d;
7 Id;

BR 8. 8. 11 (see the
11 (see the numerous parallel parallel passages
passages cited cited byby Theodor),
Theodor), as
well as
well as thethe non-mystic
non-mystic elements
elements of the two versions
of the versions of the Alphabet
of the Alphabet
of
of R. Akiba. Darmesteter,
R. Akiba. R.E.J., IV,
Darmesteter, R.E.J., IV, 259, seg., and MUlier,
259, seq., Muller, Sitzltngs-
Siteungs-
berichte
berichte Wiener Akademie,
Akademie, Phil.-historische
Phil.-historische Klasse,Klasse, CLXVIII,
CLXVIII, treatise
treatise
2,furnish
2, furnish a rich rich collection
collection of of parallels
parallels to to these
these Haggadot
Haggadot from patristic
patristic
"
as well as
as well from later
as from later Christian literature. To these"
Christian literature. pedagogic Hag-
these pedagogic Hag-
gadot"
gadot" belongbelong also
also the Tagin and Midrash R.
the Tagin R. Akiba,
Akiba, whereas Mid-
rash ha-Shiloah
rash ha-Shiloah (in (in Onkeneira's
Onkeneira's Ayyum&h Kannidgalot, 18)
Ayyumah Kannidgalot, 18) and Tik-
kune Zohar deal
kune Zohar e.'{clusively with
deal exclusively with thethe first
first word of of the
the Bible,
Bible, concern-
concern-
ing which aa great
ing which great deal
deal may be be found
found in in other
other parts
parts of rabbinic liter-
of rabbinic liter-
ature; comp. BR 1.
ature; compo 7; MGH 1,10-11;
1. 7; Alphabet of
I, 10-11; Alphabet of R.
R. Akiba 19; Seder
19; Seder
Rabba di-Bereshit
di-Bereshit 3-4; Midrash Aggada
3-4; Midrash Aggada on Gen. Gen. 1. 1; the
1.1; the comment-
aries Hadar,
aries Hadar, Da' at, Pa' aneah, and Toledot
at, Pa'aneah, Toledot Yizhak on Gen., Gen., loco cit.
loc. cit*

For interesting parallels in

interesting parallels in Christian
Christian literature relating to
literature relating to the
the forms
of
of the alphabet, compo
the Hebrew alphabet, comp. especially
especially ps.- Matthew 31;
ps.-Matthew 31; Gospel
Gospel of of
Thomas 66 (in (in both
both versions).
versions).
11
allusion to
I I An allusion to Ps.
Ps. 145.
145. 15;
15; compo
comp. also Berakot 4b*
also Berakot 4b.
1 a
There are
I l There are different
different versions
versions relating
relating to the controversy
to the controversy of the
of the
"
letters about
letters precedence-originally
about precedence originally a II pedagogic
pedagogic Haggadah",
Haggadah", it it was
was
later
later combined with with thethe mystic
mystic theory
theory of of the letters. The text
the letters. text given
given
is essentially
is essentially basedbased on 22 Alphabet
Alphabet of of R. Akiba 50-55,
R, Akiba with the
50-55, with the omis-
omis-
sion
sion of of many
many biblical
biblical verses,
verses, which
which are are quoted
quoted by by God and by by thethe
letters. Other versions
letters. versions are found in
are found in MHG I, I, 12-13;
12-13; 'Aseret
'Aseret ha-Dib-
ha-Dib-
rot 62;
rot 62; Midrash R. R. Akiba
Akiba 23-24;
23-24; Zohar
Zohar I, I, 2b-3a
2b-3a and 205b. 205b.
1 3
This number,
I3 This number, as as Lekah,
Lekah, Gen. 1. 1. 1,
1, correctly
correctly remarks, corres-
remarks, corres-
ponds to
ponds to God's
God's "ten words". words". CompoComp. vol. vol. I,I, p.
p, 4949 (beginning).
(beginning).
14 I.e., "time",
I4 I.e., "time", which is here mentioned
is here mentioned as having been
as having been created
created si- si-
multaneously
multaneously with with the
the world.
world. ThisThis is in agreement
is in agreement with Philo, who
with Philo,
in De M. OPif.,
in Opif., 7,7, rejects
rejects the
the view
view which
which assumes
assumes that" time" is
that "time" older
is older
6
 The Creation of
of the
the World [i5~*7

than the
than world;
the world; BR 3.
3. 7
7 and Koheleth
Koheleth 3.
3. 11
11 hold
hold this
this very
very opinion
opinion
rejected by
rejected by Philo.
Philo.
15 Hagigah 12a;
15 Hagigah 12a; PRE 3.
3. The former passage
passage mentions God's ten
ten
attributes whidh
attributes whiCh were made use use of of at the
the creation
creation of the world.
of the world. So
also in ARN, second
also in version 43,
second version 43, 119,
119, whereas the the first version knows
first version

only of
only of seven
seven such attributes.
attributes. This latter view corresponds
latter view corresponds to Jub. Jub.
2.
2. 2; Philo, De M,
2; Philo, M. Opif.,
Opif., 7; 7; Tadshe 6, 6, which statestate that
that onlyonly seven
categories of
categories of creation
creation took place place on the first first day.
day. Other sources sources as- as-
cribe three kinds
cribe three kinds of of creation
creation to to each
each day;
day; compo
comp. vol.vol. I, pp. 82-83.
I, pp. 82-83.
Quite instructive
Quite instructive is the fact
is the fact thatthat the the Talmud does not conceive rm
not conceive rn,
0'i1'~ (Gen.
D'H^N (Gen. 1. 1. 2)2) as
as "God's spirit", spirit", but as as "God's wind",
wind", which in- in-
terpretation is
terpretation is certainly
certainly due to to an anti-Christian tendency, since
anti-Christian tendency, since thethe
Christians identified God's spirit
Christians identified spirit withwith the HolyHoly Ghost;
Ghost; camp.
comp. Origen,
Origen,
Princip., I,
Princip.j I, 33, Jerome" ad loc.
33, and Jerome,, lac. The JewishJewish interpretation
interpretation was
later accepted
later accepted by by some of of the
thE' Church Fathers,
Fathers, as as e.g.,
e.g,t by Ephraim,
by Ephraim,
I,
I, 88 B,
B, F; F; Basilius,
Basilius, Hexaemeron,
Hexaemeron, 3, 3, and Theodoretus,
Theodoretus, Gen., Gen., lac. loc. cit.;
cit.\
compo
comp. also also Ginzberg,
Ginzberg, Haggada Haggada bei bei den
den Kirchenv.,
Kirchenv., 14-15.
14-15. The pre- pre-
"
valent
valent opinion
opinion of the Palestinian
of the Palestinian Midrashim is that by
is that by "God's
God's spir-
spir-
it"
it" the
the spirit
spirit ((=soul)
=soul) of Adam is
of meant; according
is meant; according to to others
others it implies
it implies

the spirit
the spirit of of the Messiah; BR 8.
the Messiah; 8. 1. 1. The souls
souls ofof all the pious,
all the pious, how-
ever, were likewise
ever, likewise created
created at at the
the same time as as Adam,
Adam, or, or, asas others
others
assert, the
assert, the primordial
primordial light light which came into being on the
into being the first day
first day

is the
is the material
material out out of of which
which the the souls have been formed;
souls have formed; comp. camp. Ex-
cursus I,
cursus I, where details
details areare also given concerning
also given concerning the view of of the Rab-
bis about the
bis about the doctrine
doctrine of of creatio
creatio ex nihilo, on which
ex nihilo, which theythey insist
insist to the
to the
extent of
extent counting Tohu ("
of counting void ") and Bohu
("void") Baku (" emptiness") among
("emptiness") among
the things
the things created.
created. As to to God's
God's spiritspirit in the form of
in the of a dove (Mat- (Mat-
thew 3. 16), compo
3. 16), Tosefta Hagigah
comp. Tosefta Hagigah 2. 2. 5; Yerushalmi 2,
5; Yerushalmi 2, 77a; BabIi
77a; Babli
15a;
15a; BR 2. 2. 4.
4.
x1 66 The heavens,
heavens, like like all the beings
all the beings dwelling
dwelling therein,
therein, consist
consist of of aa
combination of
combination fire (not
of fire (not of of an earthly
earthly or physical nature)
or physical nature) and water, water,
whereas
whereas the the earth
earth was formed formed of of thethe snow found under under the the heavenly
heavenly
throne;
throne; Konen 24; 24; BR 4. 4. 77(0W "
=0'01 III~
heaven""=D'D1
(0'0111 II heaven PK "fire
"fire and waterwater"); ");
Hagigah
Hagigah 12a; 12a; BaR 12.4. 12. 4. Compo
Comp. further
further Lekah,
Lekah, Gen. 1. 1(1'''~ "earth"
1. l(y"IN

is derived
is derived from from 1" pi "the runningrunning one", one", i.e.,
i.e., the one around which

everything moves),
everything moves), and note note 18. 18.
*7 BR 1.
17 1. 15; Yerushalmi Hagigah
15; Yerushalmi Hagigah 2, 2, 77c; Babli 12a;
77c; Babli 12a; Tamid 32a
(the question is
(the question is here
here discussed
discussed whetherwhether lightlight oror darkness was creat- creat-
ed first;
ed first; to to Philo,
Philo, too,too, darkness
darkness is is something
something positive,
positive, not not merely
merely the the
absence
absence of of light;
light; camp.
comp. De M, Opif., 7,
M. Opif,, 7, where darkness
darkness is is identified
identified
'1
i
 18-19] The Legends
The Legends of
of the
the Jews
Jews
with dffp
with o..qp air);
air); WR 36. 36. 1; 1; Tan.
Tan. B. B. I. I. 1010 and
and 15; 15; PRE 18; 18; Shemuel
Shemllcl
5, 55-56; Mishle
5, 55-56; Mishle 60; 60; Tosefta
Tosefta KeritotKeritot (end);(end); Mekilta
1lckilta (beginning).
(beginning). In In
most of
most the passages
of the passages just just quoted
quoted mentionmention is is made of of two more mure
views in
views in addition
addition to to the
the oneone given
given in in the
the text.
text. According
According to to one,
one,
the heaven
the heaven preceded
preceded the the earth
earth (so (so Philo),
Philo), whilewhile according
according to to the
the se-se-
cond, the
cond, the earth
earth preceded
preceded the the heaven.
heaven. Joel, Blicke, I,
Joel, Blicke, I, 112,
112, remarks
that in
that in these
these speculations
speculations we have an echo echo of of the
the Greek theories
theories ap- ap-
pertaining to
pertaining to cosmogony. Recognitiones, I,
cosmogony. Recognitiones, I, 27,
27, agrees
agrees with
with the the later
later
Rabbis that
Rabbis that heaven
heaven and earth earth werewere created
created simultaneously.
simultaneously. Comp. Compo
Konen 24, 24, where
where the the old
old view
view is is still
still retained.
retained. Although
Although created
created si- si-
multaneously, nevertheless
multaneously, nevertheless the the heavens
heavens were created created by by God's right right
hand, and
hand, and the the earth
earth by by His left; PRE 18;
His left; 18; Zohar II, II, 18b, 65b; comp.
18b, 65b; compo
Luria, PRE,
Luna, PRE, ad ad loc.
lac. At the the very
very beginning
beginning God created created the the world
wurld
to come,
to come, which which He, He, however,
however, hid, hid, so that not
so that not even the the angels could
angels could
see it,
see it, then
then He fashioned
fashioned this this world;
world; Alphabetot
Alphabctot 97; 97: compo
comp. Isa. lsa. 64,4.
64.4.
18
18 PRE 3. 3. But But in in the
the older
older sources
sources (BR (BR 3. 4; PK 21,
3. 4; 21, 145b:
I45b;
WR 31.
WR 31. 7;7; ShR 15. 15. 2222 and 50. 50.1; 1; Tan. B. I. L 6,6, and II,II, 123;
123; Tan. \Va- Wa-
Yakhel 6; 6; Tehillim
Tehillim 27, 221, and 104,
27, 221, 44'0) it
104, 440) it is the light
is the light emanating
emanating
from God's
from splendor, that
God '5 splendor, that was the the beginning
beginning of of all
all cren.tion.
creation. Thl! The
view that
that snow was the the primeval
primeval component
component of of thethe earth
earth is is mentioned
mentioned
only
only in in PRE and in the sources
in the sources dependent
dependent OIl on itit (comp.
(comp. Luria,
Luria, ad l(lc.),
loc.),
whereas
whereas ShR 13. 13. 1 maintains that
1 maintains that the the world was created created of of the
the earth
earth
found under God's God 's throne;
throne; compo
comp. however,
however, B BR R 1.
1. 6
6 and parallel
parallel passages,
passages,
where it it is
is proved
proved by by Job
Job 37.37. 7 7 that
that the the earth
earth was created
created of of snow.
snow.
Zohar III, III, 34b,
34b, however,
however, is is directly
directly dependent
dependent on ShR, ShR, Zoc.loc. cit.
tit* As
to
to the
the account
account of of thethe creation
creation in in Konen 24-25, 24-25, compo Excursus I.
comp. Excursus I.

It
It may also also be be remarked that that thethe statement
statement in in ShR 15. 15. 22,
22, accord-
accord-
ing to
ing to which the the light
light emanated from fire fire (of
(of aa heavenly
heavenly kind)kind) occurs
occurs
very
very likely
likely already
already in in 44 Ezra 6. 6. 40,
40, where lumen alig,uid luminis is
aliguid luminis is based
based
on the
the faulty
faulty reading .,'NO "'N
reading mD "TIN instead instead of "N.
PN *m It
of ItIHI.) It is
is however

possible that
possible that 4 4 Ezra wisheswishes to to say
say the the same as as many
many of of the
the Midrash-
Midrash-
im just
just quoted,
quoted, according
according to to which the the primordial
primordial light light was
was made of of
God's splendor,
splendor, in in Hebrew "light ''light from light." light." Philo Philo expresses
expresses this this
view in in words similar similar to those those of of the
the Haggadah;
Haggadah; compo comp. Freuden-
Freuden-
thal,
thal, Hellenistische
Hellenistische Studien, Studien, 71; Weinstein, Genesis
71; Weinstein, Genesis der der Agatla,
Agada, 41. 4L
See also the
See also the following
following note. note.
19 BR 3. 3. 6,
19 6, 11.
11. 2,2, 12.
12. 6,6, and
and 42. 42. 3;3; Hagigah
Hagigah 12a 12a (only
(only thisthis pas.
pas-
sage
sage and
and BHM VI, VI, 59, 59, give detailed but
give a detailed but rather
rather obscure
obscure description
description
of Tohu and
of Tonu and Bohu;Bohu; compocomp. Joel, Blicke, I,
Joel, Blicke, I, 142);
142); PR PR 5,5, 20a,
20a, andand 46, 46,
187a; EZ 21,
187a; 21, 94; 94; Tehillim,
Tehillim, 97, 97, 422.
422. Compo Comp. furtherfurther ER ER 3, 3, 1414 andand
88
 The Creation
Creation of
of the
the World [20-21

16-17;
16-17; EZ 12, 12, 193; Nispahim 56;
193; Nispahim 56; PRE 3 (here, (here, in in accordance with with
ARN, second version, version, 37, 37, 95,
95, should be read D'p'nx C'P'1~ nmK l11i1tl: instead
instead of of
C'P'1:S;
D'pHX mrnN); compo also
n1nitl:); comp. vol. I,
also vol. pp. 86,262,
I, pp. 86, 262, 388; vol. IV,
388; vol. IV, p. 234,
p. 234,
with regard
with regard to to thethe future
future light
light of of the pious.
pious. On this light which
this light
is, however, not
is, however, not identified
identified with the the primordial
primordial light light (but(but compo
comp. 4
Ezra 6.
Ezra 6. 40,
40, which reads; reads; lumen, ... de thesauris
lumen, ...de thesauris tuis, which literally
tuis, which literally
Mi = "preserved
"
corresponds to
corresponds to thethe rabbinic
rabbinic MUn I1JliT ilN,
"11K, since
since III preserved in in
the treasury";
the treasury"; see see also
also thethe preceding
preceding note), note), compo
comp. the the Apocalypse
Apocalypse
of
of Baruch 51. 51. 3;3; Enoch 38. 3S. 4 (numerous
(numerous parallelparallel passages
passages are cited
are cited
by Charles,
by Charles, adloc.)\
ad lac.); 22 Enoch 66. 66. 3 3 and 9. 9. Concerning
Concerning Philo's Philo 's viewview
on the primordial
primordial light,light, comp.
compo De M, M. Opij.,
Opif., 8 8 and is; 18; Sachs, Beitrage,
Sachs, Beitrdge,
II,
II, 34; Weinstein, Genesis
34; Weinstein, Genesis der A gada, 3S.
der Agada, 38. For thethe further
further develop-
develop-
ment of this light
of this light doctrine
doctrine among among the the medieval philosophers
philosophers and
mystics, compo
mystics, AI-Barceloni, 18-22;
comp. Al-Barceloni, 18-22; Zohar I, I, 31b,
31b, 34a, 45b, and II,
34a, 45b, II,
15Sb.
ISSb.
20
'0 The Hebrew word for for heaven
heaven c'orv DW (for (for itsits etymology
etymology see see
note 16;
note 16; BR 4.7 4.7 and parallel
parallel passages
passages cited cited by by Theodor)
Theodor) looks like aa
looks like
plural though
plural though it it is
is really
really a singular
singular (see (see Barth, Z.D.M.G., 42;
Barth, Z.D.M.G., 42; 346),
346),
hence the
hence the conception
conception that that there
there are are several
several heavens is is already
already met
with
with in in thethe Bible.
Bible. But the the exact
exact fixing
fixing of of their
their number belongs belongs to to
a more recentrecent date.
date. CompoComp. the the following
following two notes. notes.
31
significance of
• I The significance of the
the number seven seven in Jewish legend
in Jewish legend may may
be seen
be seen by by referring
referring to to the
the Index
Index s.v. s.v. Seven.
Seven. PK 23, 23, 154b-155a;
154b-155a; Tehil-Tehil-
lim 9,
lim 9, 87 (comp.(comp. the the parallel
parallel passages
passages cited cited by Buber); PRE 18 and
by Buber);
Tadshe 6, 6, 19-20, maintain that
19-20, maintain that from the the history
history of of mankind and
that of
that of Israel,
Israel, asas well
weIl asas from nature,
nature, one may may prove
prove that that this
this num-
ber plays
ber plays an important
important part. part. Similar
Similar discussions
discussions on the the importance
importance
of "seven" are
of founel in
are found Philo, De M. OpiJ.,
in Philo, Opif., 30-34
30-34 (in (in a very
very elabor-
elabor-
ate
ate form),
form), and in in 44 Maccabees 14. 14. 17.17. Yezirah
Yezirah 4, 4, which is the source
is the source
for Zohar I,
for Zohar I, 15b and 38a, 38a, asas well
well as for MHG I,
as for I, 11, points out that
11, points
everything
everything physicalphysical is is determined
determined by by seven
seven limitations:
limitations: above and
below, right
below, right and left,left, before
before and behind,
behind, and its its own individual
individual form. form.
Similarly
Similarly Philo,Philo, All. Leg., 1.
All. Leg., 1. 2.
2, Zohar I, I, 38a,
38a, derives
derives the the conception
conception
of seven heavens,
of seven heavens, seven hells, and other
seven hells, other "sevens" from this this funda-
mental idea,
mental idea, and this this view
view of of Zohar deserves serious attention.
deserves serious attention.
On thethe seven
seven heavens
heavens compo further the foIlowing
comp. further following note. note. The de- de-
pendence of
pendence of Tadshe,
Tadshe, loc. cit., on Philo
lac. cit., Philo is is not to to be assumed (against (against
Epstein, R.EJ., XXI,
Epstein, R.E.J., XXI, 87, seq.), in
87, seg..), in view of the fact
of the that the conception
fact that conception
of the
of seven stages
the seven stages of of man's age, though of
age, though of Greek origin, occurs not
origin, occurs not
only
only in'
in' Philo
Philo and
and Tadshe,
Tadshe, but
but also
also in
in Kohe1eth
Koheleth 1.
1. 2.
2.
9
22] The Legends
Legends of
of the
the Jews

22
22 Hagigah
Hagigah 12b. 12b. For the the correct
correct reading
reading of this classic
of this classic pas- pas-
sage concerning the
sage concerning the seven heavens, comp.,
seven heavens, besides Variac
comp., besides Lationes,
Variae Lectioncs,
loc., MHG I,
ad loc., I, 14-15.
14-15, The seven heavens heu\'ens are are further
further mentioned
in BR 19.
in 19. 7;7; PK I, lb, and 24,
1, Ib, 24, 154b-155a (the (the names of the the heavens
are different
are different here here from those those in in the Talmud); PR 5,
the Talmud); 5, 17b-18b,
17b-18b, and
15,
15, 68b;
68b; Shir
Shir 5. 5. 1; Tan. B.
1; Tan. B. Ill,
III, 37-38;
37-38; Tan. Pekude 66 and Naso 15; 15;
BaR 12. 12. 6 6 and 13. 13. 2;2; WR 29. 29. 11;
11; Tehillim
Tehillim 9, 9, 88,
88, and 109,471;
109, 471; Seder
di-Bereshit 5-6
Rabba di-Bereshit 5-6 (read
(read I1mVl:I instead of
maiJJD instead of 111l'Vo).
mryD). The last-named last-named
source, 21-26,
source, 21-26, also also gives
gives a a detailed
detailed description
description of of the heaven:;
heavens (this (this
is
is the
the only rabbinic passage
only rabbinic passage which speaks speaks of of a heavenly
heavenly ladder lead- lead-
ing from one heaven to
ing to another;
another; comp.compo note 49 49 on Vol,
Vol. I,I, p.
p. 70).
70). See also
See also
, Aseret
*
Aseret ha-Dibrot
ha-Dibrot 63-65 63-65 and the the older
older version
version of of this Midi-ash on
this Midrash 011 the fir:;t
first

commandment; ARN37,
commandment; ARN 37,110; 110; Midrash Shir Shir 2b;
2b; Alphabetot
Alphabctot 86·R7; 86-87; PRE
18;
18; DR 2. 2. 32;
32; compo
comp. also also PK I, 7b; PR 20,
1, 7b; 20, 98b;
98b; Zohar I, 1, 8Sb;
85b; II,II, 1Mb-
I64b-
165a,
165a, 172a;
172a; III, 9a-1Oa. That the
III, 9a-10a. the idea
idea concerning
concerning the seven heavens
originated in
originated in thethe tannaitic
tannaitic periodperiod cannotcannot be be definitely proved. It
definitely proved. is
It is

found in
found in a statement
statement by by R, R. Meir
Meir (ARN,(ARN, loco loc* cit.),
cit.)t
but the authen-
the authen-
ticity
ticity ofof this source is
this source not above
is not above suspicion.
suspicion. From DR 2. 2. 32; Tehillim
32; Tehillim
109, 471 (read
109, 471 (read an for pan),
::Ii for Jl::li), and 148, 148, 538,
538, it may be
it may be seen that even
seen that
much later
later the the prevailing
prevailing view view was that there were
that there were onlyonly three
three (ac-(ac-
cording
cording to to some,
some, two) two) heavens.
heavens. This view view is is inin agreement
agreement with with
opinion of
the opinion of 12 Testaments,
Testaments, Levi Levi 3, 3, and 2 2 Cor.
Cor. 15.15. 6.6. 2 Enoch
2
3-31, cosmogony, however,
3-31, whose cosmogony, however, is rather syncretistic,
is rather syncretistic, and the the fol-
fol-

lowing pseudepigraphic
lowing pseudepigraphic works (which (which containcontain Christian
Christian revisions),3
revisions), 3
Baruch; Ascension of
Baruch; Isaiah 8.
of Isaiah 8, 13;
13; Testament of of Abraham 19 19 (longer
(longer
recension), as well
recension), well as as some versions
versions of the 12
of the 12 Testaments (containing
(containing
Christian revisions),
Christian revisions), lac. loco cit., are the
cit., are the oldest
oldest passages referring to
passages referring to the
the
seven heavens.
seven heavens. The view of of "ten heavens" (corresponding
"ten heavens" (corresponding to to thethe
ten groups
ten groups of angels;
angels; it it may
may also
also be be a learned
learned combination
combination of the views
of the views
concerning the
concerning the three
three and seven seven heavens,
heavens, respectively)
respectively) is is found
found in in some
some
of the texts of 22 Enoch 22
of 22 and Zohar Zohar II, II, 164b-165a
164b-165a and 172a. I72a. The
later popular
later popular view among among Jews, Jews, Christians,
Christians, and gnostics gnostics was was thatthat
there were
were seven heavens. heavens. The learned learned classes,
classes, however,
however, were were not not
inclined to
inclined to accept
accept this this view;
view; they they were were of the opinion
of the opinion that that two,two, or or
at most,
at most, three
three heavens,
heavens, were sufficient.sufficient. As to the rabbinic
to the rabbinic sources,
sources,
compo Hagigah, DR,
comp. Hagigah, DR, TehiIlim,
Tehillim, loc. loco cit.
cit. As toto the
the Church F,lthers,
Church Fathers,
see Gin2)berg,
see Ginsberg, HaggadaHaggada bei bei den Kirchenv., 10-14,
den Kirchenv., 10-14, asas well
well as as Siegfried,
Siegfried,
Philo., index,
Philo., index, $.v. S.V. "Himmel". In In thethe description
description of the individual
of the individual
heavens, each of
heavens, of thethe sources follows its
sources follows its own way. way. As to to the pseu-
the pseu-
depigraphic
depigraphic works, works, comp. compo 22 Enoch;Enoch; 33 Baruch; Ascension of
Baruch; Ascension of Isaiah;
Isaiah;
10
10
 The Creation
Creation of
of the
the World [23-27

12 Testaments, Levi.
12 Testaments, to the
Levi, As to the rabbinic
rabbinic literature,
literature, see
see Hagigah;
Hagigah; Seder
Seder
Rabba di-Bereshit
di-Bereshit 21-26;
21-26; Sode Raza inin Yalkut Reubeni on Gen. 1. 1.

1,
1, 3c-4a;
3c-4a; RazieI
Raziel 12a-13d,
12a-13d, 19a-19c,
19a-19c, and 27c-27d;
27c-27d; Zohar II,
II, 254a-263a,
254a-263a,
whose fantastic
fantastic description
description of the seven II"Hekalot"
of the Hekalot" (the
(the heavenly
heavenly
halls) is
halls) is nothing more than
nothing than an account of the seven heavens.
of the heavens. Just
Just as
as
the
the gnostics
gnostics speak
speak of three hundred and sixty-five
of three heavens (TertuI-
sixty-five heavens (Tertul-
lian, Haer., 1),
lian, Haer. 1), even so
t so do thethe Jewish
Jewish mystics
mystics assert that besides
assert that besides the
the
seven heavens there
seven there is
is still another great
still another great number of of heavens; compo
heavens; comp.
BHM I,I, 132; Alphabetot 89;
132; Alphabetot Raza, loco
89; Sode Raza, loe. cit.
tit. With regard to the
regard to the
description of
description of the
the heavens
heavens in the text
in the text according to Hagigah,
according to Hagigah, the fol-
the fol-
lowing
lowing is to
is to be noticed.
noticed. The manna is is placed
placed in
in the third heaven;
the third heaven;
compo
comp. vol.voL III,
III, p.p. 44,
44, and Apocalypse
Apocalypse of of Baruch 29. 8. As to
29. 8. the
to the
fourth heaven in in which the the heavenly
heavenly temple
temple is is situated,
situated, compo
comp. Zeba-Zeba-
62a; Menahot 110a;
him 62a; Kebod Huppah,
llOa; Kebod Huppah, 11. 11. For the
the literature
literature ap- ap-
pertaining to
pertaining to this
this subject,
subject, see Excursus I.
see Excursus I. PR 20,
20, 98b,
98b, seems to to locate
locate
the heavenly
the heavenly temple
temple in the seventh
in the seventh heaven.
heaven. As to to the removal of
the removal of the
the
instruments of
instruments of punishment
punishment from the the sixth
sixth heaven,
heaven, compo
comp. Tan. B. B, I,
I,

99; BR 51.
99; 51. 3; Tehillim 5.
3; Tehillim 5. 54.
54. With regard regard to subject, i.e.,
this subject,
to this on
i.e., on

the
the idea that no evil
idea that evil isis to
to be
be found
found in in God's proximity,
proximity, see note 9.
see note 9.

Compo further
Comp. further Enoch 60. 60. 17,
17, and vol.vol. IV,IV, p.p. 102.
102. As toto the dew
for the
for purpose of
the purpose quickening the
of quickening the dead,
dead, compo vol. III,
comp. vol. Ill, p.p. 95; vol.
95; vol.
IV,
IV, p.p. 333,
333, 336, 360. See
336, 360. See also the Apocalypse
also the Apocalypse of Baruch 29.7
of Baruch 29. 7 and
73.
73. 2;
2; 2 2 Enoch 22. 22. 9;
9; as well as
as well the""dew
as the dew of of light"
light" of the gnostics in
the gnostics in
Preuschen, Adamschriften, 63.
Preuschen, Adamschriften, 63. The old
old rabbinic
rabbinic sources
sources where this this
is mentioned are
is the following:
are the following: Yerushalmi
Yerushalmi Berakot 5, 5, 9b;
9b; Ta'anit
1, 63d. This
1, 63d. This dew particularly
particularly plays plays a very
very important
important partpart in in mystic
mystic
literature; compo PRE 34 (end)
literature; comp. (end) and the the sources
sources cited
cited byby Luria.
Luria. As
to the
to the seventh heaven 'Arabot,
seventh heaven 'Arabot, compo
comp. BHM I, I, 132,
132, which
which is is the
the source
source
for Tola'at
for Tola' at Ya'akob (at (at the
the end of Asher Yazar).
of Asher Yazar).
'3 The sea
23 sea and the the water
water in in Jewish
Jewish legend,
legend, like Apsu and Ti-
like Apsu Ti-
amat in Babylonian mythology,
in Babylonian mythology, are are two different
different elements:
elements: the the one
is sweet
is water and the
sweet water the other
other salt
salt water.
water. To point point out the the exact
nature of
nature of this
this difference,
difference, Konen 24 24 uses phrase C'P'W
uses the phrase D'plHD D'D0'7.) (" sweet
("sweet
water"), in
water"), in contrast
contrast to to C'D* "sea "=salt water.
"sea"=salt water.
•a44 That is,is, counted from above downward.
as Seven names for
• 5 Seven for hell
hell are
are already
already given
given inin 'Erubin 19a, 19a, which
in Tehillim
in Tehillim 11, 11, 100
100 (with
(with some variants)
variants) appear
appear as seven compart- compart-
ments of
ments hell; compo
of hell; comp. notesnotes 55-57
55-57..
•a66 Corresponding
Corresponding to to the
the number of of days
days of the solar
of the year.
solar year.
27 Concerning these
'7 Concerning these monsters,
monsters, compo
comp. notenote 34 on vol. vol. I,I, p.
p. 114.
114.
11
28-30] The Legends
Legends oj
of the
the Je'(t 1S
Je*ivs

38 MHG I, 16-17. For a

,8 a full
full account of the sev{'n
seven {,:'Irth", sec
I, 16-17. of the earths, see
Konen 35-37;35-37; Seder di-Bercshit 5-28
Seder Rabba di-Bereshit (different vCl'sioll~);
5-28 (dilIercn! versions); Ra- Ru-
ziel (n'tlI~'::l i1tl1110),
ziel (nwi3 nJ7D), 27a-27b.
27a-27b. Older sources
Older sources speak
speak of se\'C'!l
seven or ten ten
names of of the
the earth
earth (comp.
(comp. notenote 22 with with reference
reference to to the
the SC\'Cll
seven or or tCIl
ten
heavens), as
heavens), as well
well ofof the
the seven earths. It
seven earths. It is,
is, howen-r,
however, doubtful whether wlll'tlwl'
this does not
this does not really
really mean seven parts parts (zones); comp. PK 24,
(zones); compo ISSa;
24, 155a;
WR 19. 19. 11;
11; Shir
Shir 6. 6. 4 (here, however, only
(here, however, only six
six heavens are mentioned,
mcntitllll'd,
the highest
the highest of of which,
which, where God dwells, dwells, not hcing included, and
being' included, ami six six
earths; comp, PK 1,
earths; comp. 1, 7b,
7b, and ShR 15. 15. 26);
26); ARN 38, 38, 110;
110; second WI'- ver-
sion 43,
sion 43, 119; Mishle 8,
119; Mishle 59, and 9,
8, 59, 9, 61;
61; Tehillim
Tehillim 92, 402; PRK
92, ·W2; PRE 8; 8; ;;('c
see
further
further Sode Raza in in Yalkut ReubeniReubcni on Gen.!. Gen. 1.1, 1, 2d-3a.
2<1-3a. Another
sevenfold division
sevenfold division of of the
the earth
earth is to be found in
is to thc following
in the ~tatc­
following state-
ment of of Hagigah
Hagigah 12b and, with
12b and, with essential
essential variant:;,
variants, in in YCl'llshalmi
Yerushuhni 2, 2,
77a; Leket 8b;
77a; Leket 8b; Tehillim
Tehillim 104, 442; Seder Rabba di-Bcreshit
104, 442; di-Bereshit 11. 11. Ac-
cording
cording to to this
this statement,
statement, the the earth
earth rests
rests on pillars,
pillars, which rt'st rest on
water, which rests
water, rests on mountains,
mountains, which rest rest on the winds, winds, which
rest on storms,
rest storms, whichwhich rest rest on God's arm. The number numher of of the
the pillars
pillars
upon which
upon which the the earth
earth rests
rests is variollsly given:
is variously given: seven, twelve, and even
seven, twelve,
one,
one, whose name is is "Zaddik" (righteous).
(righteous). These fievell pillars of
seven pillars of
the earth
the earth are personitied in
are personified in the
the Clementine writings writings as as the seven li~lil1ts
the scwn saints
Adam, Enoch,
Adam, Enoch, Noah, Noah, Abraham,
Abraham, Isaac, Isaac, Jacob,
Jacob, and Moses, Mm;es. The view
that
that there
there is is aa connection between between the seven pillars of
seven pillars of thethe earth spo- spo-
ken of
ken of byby the
the Rabbis
Rabbis and the the seven
seven saints
saints of the \lementine
of the writingil,
Clementine writings,
first suggested
first suggested by by Ginzberg
Ginzberg in the Jewish
in the Jewish Encyclopedia,
Encyclopedia, IV, IV, 114,
114, is j,;
proved to
now proved to be
be correct
correct by by Alphabetot
Alphabetot 103, 1G3, where the seven pillar~
the !leven pillars
are actually identified
are actually identified with with thethe sevell
seven pious
pious men: the the three
three patriarchs
patriarchs
Moses, Aaron,
and Moses, Aaron, David,
David, and Solomon.
29 BR 1. 1, 13; Tan. B. B. I, 6. Compo
29 13; Tan. I, 6. Comp. also also Alphailctot
Alphabetot 97. 97.
30 Seder Rabba di-Bereshit
30 di-Bereshit 4-5; 4-5; Alphabetot
Alphabetot 89. ~9. A passagepassage
found at at the
the end of the Mishnah which,
of the which, however,
however, doeH does not belong
belong to to
it,
it, but is is a later
later insertion
insertion (comp,
(comp. Sanhedrin
Sanhedrin lOOn; Tchillim 31,2,39,
lOOa; Tehillim 31, 239,
and Schwarz,
Schwarz, Die Die Coniro'l.lersen,
Controversen 2) t reads as
2) reads as follows:
follows: In
In the lillle to
the time to
come God will will bestow
bestow three three hundred and ten ten worlds
worlds on every right-
every right-
eous person.
person. Camp. Comp. further Petirat Mosheh 121
further Petirat 121 (where
(where Wai ~l:l' is is to
to
struck out),
be struck Ketoret ha-Sammim 4b,
out), and Ketoret 4b, where a pas&1.gc
passage from from ARN
is cited
is cited concerning
concerning the the three
three hundred and ten ten worlds.
worlds. This This passage
pasHage
does occur in
does not occur texts of
in our texts this Midrash,
of this Midrash, but but it resembll's the
it resembles the state-
state-
ment of of BHM I, I, 132 (this is
132 (this is the
the 'source
source of of R.R. ilahy:!,
Bahya, Gen. Gen. 1.1, 1) with
1) with
reference to
reference to the
the three
three hundred a.nd heaven~. On thege
ninety heavens.
and ninety these heavens
heavens
see Derek Erez R.
see R. 2 2 (end)
(end) and Targum Ycru,shalmi Exoci.
Targum Yerushalmi Exod. 28. 28.
12
12
 The Creation of
of the
the World [3*~"33

30. Instead
30. of three
Instead of three hundred and ten, Alphabetot of
ten, Alphabetot R. Akiba has
of R. has
three
three hundred and forty.
forty. In the
In the same source,
source, 29, the view
29, the regard-
view regard-
ing the distance
ing the distance between thethe angels
angels and the
the Shekinah isis very
very likely
likely
connected with the
connected the statement made in in 'Abodah Zarah
Zarah 3b and Seder
Seder
Rabba 4 concerning the eighteen
concerning the eighteen thousands worlds.
worlds. Compo like-
Comp. like-
wise note
wise note 97.
97.
3 I BR 6.
31 6. 6 and numerous parallel
parallel passages
passages cited
cited byby Theodor.
Theodor.
Compo likewise Ascension
Comp, likewise Ascension ofof Isaiah
Isaiah 7.
7. 18; vol. II,
18; vol. II, p.
p. 307;
307; vol. III,
vol. Ill,
p. 111;
p. vol. IV,
Ill; vol. IV, p.
p. 334.
334. See also
also the
the sources
sources cited
cited in the following
in the following
note.
note.
32
3' Ta'anit lOa;lOa; Pesahim 94a;94a; Yerushalmi Berakot
Berakot 1,1, 2c.
2c. Compo
Comp.
the material
the material collected
collected by
by Hirschensohn,
Hirschensohn, Sheba' Hokmot,
Hokmot, 1-13,
1-13, on thethe
views of
views the ancient
of the rabbinic sources
ancient rabbinic sources concerning
concerning the
the extension
extension of of the
the
earth and other
earth other physical-meteorological
physical-meteorological observations
observations found in in these
these
wntmgs. On the
writings. the thickness
thickness of the heavens compo
of the comp. BR 6. 6. 6,
6, and the
the
Greek Baruch 3. 3.

33 Konen 27.
33 Yalkut Reubeni on Lev.
Yalkut Lev. 2.
2. 13
13 quotes the fol-
27. quotes the fol-

lowing from an unknown Midrash: The world is

lowing divided into
is divided into three
three
parts: inhabited
parts: inhabited land,
land, desert,
desert, and sea;
sea; the
the temple
temple is
is situated in the
situated in the
inhabited land,
inhabited land, the
the Torah was given
given in
in the
the desert,
desert, and salt
salt from the
the
sea is
sea is offered with every
offered with sacrifice. God's power
every sacrifice. power extends
extends over all
all

these three parts

these three parts ofof the
the earth;
earth; He led Israel through
led Israel through the the Red Sea,Sea,
they through the
they wandered through the wilderness,
wilderness, and reached the the inhabited
inhabited
land,
land, Palestine;
Palestine; R. BahyaBahya on Num. 10. 10. 35.
35. According
According to to 4 Ezra 42, 42,
aa seventh part of
seventh part the earth
of the earth is water; but this
is water; this bears
bears no relation
relation to to
Recogniliones 9,
Recognitiones 9, 26.
26. This passage
passage contains
contains only
only thethe view
view that
that the
the
world is
world divided into
is divided seven zones.
into seven zones. Compo
Comp. the the rabbinic
rabbinic parallel
parallel pas-
pas-
sages cited in
sages cited in note
note 28.
28. The division
division into twelve zones,
into twelve zones, which is is fre-
fre-
quently
quently found in in non-Jewish
non-Jewish sources
sources (comp.
(comp. Broil,
Broil, Sphaera,
Sphaera, 296,296, and
Jeremias, ATAO 2,
Jeremias, 2, 50-51),
50-51), is not unknown to
is not to rabbinic
rabbinic literature,
literature,
where it
where is stated
it is that according
stated that according to to Deut.
Deut. 32.32. 88 the
the earth
earth consists
consists ofof
twelve parts corresponding
twelve parts corresponding to to the
the twelve
twelve sons
sons of of Jacob.
Jacob. CompoComp. Se-Se-
der di-Bereshit 4;
der Rabba di-Bereshit Alphabet R.
4; Alphabet R. Akiba 24; Lekah, Gen. 1.
24; Lekah, 1. 14

(end, where it
(end, it is said that
is said that the
the various
various zones
zones correspond
correspond to to the signs
signs
of
of the Zodiac). See
the Zodiac). See further note 73
further note 73 on vol. p. 173.-
I, p.
vol. I, 173. The view that
paradise is
paradise is situated
situated in the east
in the east isis based on Gen. 2. 2. 8.
8. But O"po
DlpD inin
u
this verse was taken
this verse taken by by very
very oldold authorities
authorities in in the
the sense
sense ofof "pre-ex-
pre-ex-
~sting" (comp.
^sting" Excursus I).
(comp. Excursus I). Thus many Rabbis assert assert that paradise
paradise
was situated in
was situated the west,
in the west, or to be
or to be more accurate,
accurate, in the north-west.
in the north-west.
13
34"~39] The Legends
Legends of the J
oj the Jews
e'l.1)S

Compo Tosafot
Comp. Tosafot Berakot
Berakot 55b,
55b, caption ~'~O; Enoch 32;
caption tODD; vol. III,
32; voL III p.
p. F

161.
161.
3 4 Konen 28-31; Baba
34 Batra 25a;
Batra 25a; vol.
vol. lIT, pp. 160, 232.
160 232.
28-31; Ill, pp. t

3S Gittin
35 31b. On the
Gittin 31b. the winds compo
winds comp. Hirschensohn,
Hirschensohn, Sheba'
Sheba* Hok-
mot, 8-11;
mot, 8-11; Derenbourg, MonatsscJmjt, XXX, 173-174.
Derenbourg, Monatsschrift, 173-174. CompoComp. vol. vol.
III, p.
Ill, p. 282.
282.
36 Gittin 31b;
36 Gittin 31b; Konen 31. 31. An interesting parallel to
interesting parallel to 22 Enoch 40. 40.
11,
11, concerning
concerning the the stilling
stilling of the wind in
of the in order that the world world should
not be
not be destroyed,
destroyed, is found in
is found in BR 24. 24. 4 (camp.
(comp. thethe parallel
parallel passages
passages
cited by
cited by Theodor).
Theodor).
37 PRE 3; Tehillim 2, 16. Compo
37 3; Tehillim 2, 16. Comp. likewise
likewise Baba Batra Batra 25b. 25b.
3 8 This
38 This is the usual
is the usual transliteration,
transliteration, whereas \vhereas Shetiyyall
Shetiyyah is is the only
the only
permissible form,
permissible form, if if it is to
it is to be be derived
derived from 'ntt'o W.
Tan. B.
35 Tan.
H B. Ill,
III, 78;
78; Tan. Kedoshim 10. 10. We are here confronted
are here confronted
with aa legend
with legend whichwhich is is composed
composed of of variol.\s
various elements.
elements. Palestine,
Palestine,
God's favorite
God's favorite land,
land, was createdcreated beforebefore allall other parts
parts ofof the world;
world;
Sifre D., 37;
Sifre D., 37; Mekilta
Mekilta RS, RS, 168; Ta/anit lOa;
168; Ta'anit Sibyl. 5.
lOa; Sibyl 5. 300.
300. Compo
Comp. like-like-
wise Excursus I.
wise Excursus I. Instead
Instead of Palestine in
of Palestine in general,
general, Jerusalem
Jerusalem (Yoma ('lorna
54b;
54b; Tehillim
Tehillim 50, 50, 279;
279; Targum
Targum Ps. Ps. 50. 2), or
50. 2), or the
the site
site of
of the
the temple
temple
(camp. the
(comp. the following
following note)note) is is designated
designated as as the
the beginning
beginning of of creation.
creation.
The widespread
widespread popularpopular notion
notion that that thethe earth
earth came into into being
being as as a
result of
result of aa stone which God had thrown into
stone which into the water (comp.
the water (comp. Dahn-
hardt, Natursagen,
hardt, Natursagen, I, I, 4,
4, and see see further
further thethe remarks on water water as the
primeval first
primeval element in
first element in Excursus I) I) was subsequently
subsequently broughtbrought in- in-
to relation
to relation withwith thethe view that that creation began with
creation began with the
the site
site of the tem-
of the tem-
ple; hence
ple; hence the the legend
legend that that creation
creation began began withwith the
the stone
stone found in in the
the
holy of
holy of holies;
holies; seesee Tosefta
Tosefta Yoma 4. 4. 6;
6; compo
comp. also Babli 54b
also Babli (prw "'1
54b (prtt*
NnDl, in
NJIDJ, view of
in view Tosefta 'Erubin
of Tosefta 'Erubin 7. 7. 18,
18, against Rabbinovicz, is
against Rabbinovicz, is to
to bebe
retained); Yerushalmi
retained); Yerushalmi 5, 5, 42b; Tan., lac.
42b; Tan., loc. cit.,
cU. and parallel
t
parallel passages.
passages.
Independent
Independent of, of, and partlypartly contradictory,
contradictory, to to this
this view is is the
the opin-
opin-
ion maintains that
ion which maintains that Palestine
Palestine is is situated
situated in the centre
in the centre of of the
the
earth; Jub.
earth; Jub. 8. 8. 12;
12; Enoch 26. 26. l(according
1 (according to to 90.
96. 20,
20, Gehenna is is like-
like-
wise located
wise located in in the
the centre
centre of of the
the earth,
earth, because
because an an entrance thereof
entrance thereof
is found in
is found in Jerusalem,
Jerusalem, the the centre
centre of Palestine; see
of Palestine; see 'Erubin
'Erubin 19a; 19a; Preu-
Preu*
schen, Adamschriften, 27,
schen, Adamschriften, which is
27, which not anti-Jewish):
is not anti-Jewish); PR 10, 10, 34a,
34a, and
many of
many the parallel
of the parallel passages
passages in in later Midrashim, cited
later Midrashim, cited by by Fried-
Fried-
mann (Yoma,
(Yoma, loc. cit., on the
lac. til, the contrary.
contrary, distinguishes
distinguishes between
between the the
centre
centre of the the earth
earth and Jerusalem),
Jerusalem), to to which many many more may may be be
added; compo e.g.
added; comp. e.g. Seder
Seder Rabba di-Bereshit di-Bereshit 4; 4; Zohar
Zohar II, II, 151a;
151a; III,III,
161b and 221b. 221b. Jerusalem
Jerusalem is is already
already mentioned
mentioned in Aristeas, 83
in Aristeas, 83 asas
14
14
 The Creation
Creation of
of the
the World [39
[39

the centre
the centre of Palestine, and this
of Palestine, this agrees with the
agrees with the later Midrashim,
later Midrashim,
Tan., lac. cit.,
Tan., loc. parallel passages;
cit., and parallel passages; Seder Rabba di-Bereshit,
di-Bereshit, lac.
loc.

cit. Since
cit. Since it
it was assumed that that the
the ark was placed
placed in
in the
the centre of
centre of
the holy
the holy of
of holies
holies (Meleket
(Meleket ha-Mishkan 53; not so
53; not Maimonides, Yad
so Maimonides,
ha-Hazakah, Bet ha-Behirah 4.
ha-Hazakah, 1, and RSBM on Baba Batra 99a)
4. 1, 99a)
upon the
upon the Eben Shetiyyah, the legend,
Shetiyyah, the legend, desirous
desirous of
of finding
finding creation
creation
centres (comp.
centres the elaborate
(comp. the elaborate account of
of such circles in Zohar II,
circles in II, 157,
157,
and III,III, 161b),
161b), quite quite naturally
naturally saw in in this
this stone
stone thethe centre
centre of of
the earth.
the earth. In view ,of
In ,of the belief
belief that
that thethe creation
creation of of thethe earth
earth
(and of
(and of everything;
everything; comp. compo Yoma 8Sa) began with
85a) began with itsits centre,
centre, thethe Eben
Shetiyyah also
Shetiyyah became'the
also became^ beginning of
the beginning of creation.
creation. The oldest source
oldest source
(Yoma 5.
(Yoma 5. 2),
2), where this this stone
stone isis mentioned, leaves no doubt that
mentioned, leaves that it it
is considered
is considered to to have come down there there at the time of
at the the first
of the first pro-
pro-
phets (i.e.,
phets (i.e., Samuel and David; compo Sotah 48b
David; comp. 48b and Yerushalmi
Yerushalmi 9, 9,
24b:
24b; see, however, Yerushalmi
see, however, YerushaImi BerakotBerakot 5, 5, 8d),
8d), and it is therefore
it is therefore
impossible
impossible to to assume that that the
the Mishnah identified
identified it it with
with thethe stone
stone
with which creation
with creation began. began. It It is
is accordingly probable that
accordingly probable nw isis
that M'nlV
the same as M'lWN,
the nWN, and i1'nlV nW 'N'N isis toto be translated "fire-stone", i.
translated "fire-stone", e.,
*. e.
t

meteor.
meteor. We have here, here, therefore,
therefore, a tradition
tradition basedbased uponupon 2 2 Sam-
uel 24.
uel 24. 16, seq., and 11 Chron.
16, se$., ehron. 21. 21. 26,
26, according
according to to which
which a meteormeteor
fell
fell down at this place
at this place (note that the Mishnah does
(note that does not read
pnl
pro M'i1), subsequently the
rPn), where subsequently the holy
holy of holies was situated.
of holies situated. Hadar
OIl Exod.
on Exod. 19.19. 1919 quotes
quotes Targum Yerushalmi ad loc.,
Targum Yerushalmi loc., in
in which NnW'N *J3N is
fcWM 'J:lN is

employed
employed in the sense
in the sense of meteors. Later,
of meteors. however, M'nlV
Later, however, rPHP 'N 'to was
connected with
connected W
with 'lW "100m" "loom" (creation
(creation as as a spinning
spinning out of of skeins
skeins of of
the warp
the warp is is aa favorite
favorite picture;
picture; camp.
comp. BR 10. 10. 55 and thethe parallels
parallels given
given
by Theodor)
by W
Theodor) and 'lW "foundation"; "foundation"; compo comp. Tosefta, Yerushalmi, and
Tosefta, Yerushalmi,
Babli Yoma, loco
Babli Yoma, loc. cit.; Yerushalmi Pesahim
cit.-, Yerushalmi Pesahim 4, 30d; PK 28,
4, 30d; 28, 171a;
I7la; Tan.
B. Ill,
B. III, 78;
78; Tan.
Tan. Ahare Ahare 33 and and Kedoshim 10; 10; WRWR 20. 20. 4;
4; BaR 21. 21. 4;4;
Shir
Shir 3,3, 9.
9. In
In all these passages
all these passages it it is
is stated that the
stated that the stone was called called
Eben Shetiyyah
Eben Shetiyyah because because the the foundation
foundation of the world
of the world had been laid laid
with it.
with it. A later later development
development of of the
the Eben Shetiyyah
Shetiyyah legend
legend trans--
trans-
ferred to
ferred to this
this stone
stone all all that
that which
which had originally
originally beenbeen said
said concern-
ing
ing the
the foundation
foundation of
of the
the temple
temple (comp.
(comp. vol.
vol. IV,
IV, p.
p. 96,
96, and note
note 69
appertaining
appertaining to it). It
to it). It is therefore asserted
is therefore asserted that the the" Ineffable
*'
Ineffable Name"
was engraved
was engraved on this this stone, whose power
stone, whose power checks
checks the Tehom from over-
flowing
flowing the the earth;
earth; compo comp. Targum Yerushalmi Exod. 28.
Targum Yerushalmi 28. 30;
30; Targum
Targum
Ecc!.
Eccl. 3. 3. 11.
11. This legend is
This legend is further
further enlarged
enlarged upon upon in in Jewish
Jewish JesusJesus
tales. Since
tales. Since the the knowledge
knowledge of of this
this name enabled
enabled anyone
anyone to to accom-
plish all
plish all one desired, aa device
one desired, device waswas necessary
necessary to to prevent misuse. At
prevent misuse.
16
15
40-43] The Legends
Legends of
of the
the Jews

the gate
gate of the temple
of the temple two brazen
brazen dogs
dogs were placed
placed (on (on such magic
magic
dogs compo
dogs comp. vol. III, pp.
vol. Ill, pp. 6-7),
6-7), so that whenever a person
so that person who had
acquired the knowledge
acquired the knowledge of the Name would pass,
of the they began
pass, they began to bark.
to bark.
Frightened by
Frightened by this
this sound, the person
sound, the person would forget
forget the knowledge of
the knowledge of
the Name. Jesus,
the however, had written
Jesus, however, written the
the Name on paper, paper, which
he hid
he under his
hid under his skin.
skin. He forgot the Name while
forgot the while passing
passing thethe dogs,
dogs,
but later
but later learned
learned itit again
again from the
the paper
paper which he he pulled
pulled out from under
his skin.
his skin. By means of
By of the
the Name he was able able to to perform
perform all the
all the

miracles. Compo
miracles. Krauss, Leben
Comp. Krauss, Jem, index
Lebc1t Jesu, S.V. "Grundstein." The
index s.v.
view that
that the
the Name of of the
the Messiah
Messiah is is engraved
engraved upon upon a stone of of the
heavenly temple
heavenly belongs likewise
temple belongs to the
likewise to the Eben Slzetiyyah legend cycle.
Shetiyyah legend cycle.
further details
For further concerning this
details concerning this legend,
legend, see \"01. I,
see vol. I, p.
p. 352; Feucht-
352; Feucht-
wanger in
wanger in Monatsschrift
Monatsschrift LV, 43-47; Jeremias,
LV, 43-47; Babylollisches i1ll
Jeremias, Babylonisches im NT,
79-80, and ATAO 2,
79-80, 2, 49,
49, ISS, 372, 374,
155, 372, 374, 585.
585.
40 Konen 24-25, based
40 24-25, based on old old sources; compo BR $.
sources; comp. 4-5; PK 21,
3. 4-5; 21,
145b;
145b; WRWR31.31. 7;
7; ShR 15.22
15. 22 and 50.50. 1;
1; Tehillim
Tehillim 50, (where it
50, 279 (where it is
is

said that also

said that the destruction
also the destruction of of this
this world
world as well
well as the creation
creation of
the new world
the world will
will begin
begin with
with Zion)
Zion) and 104, 441; ER 5,
104, 441; 21; Tan.
5, 21;
B. II, 96.
B. II, 96.
4 I Originally
41
Originally a a mythological
mythological conception
conception of creation as
of creation as aa strug-
strug-
gle
gle between light
light and darkness (= ( chaos).
chaos). In Jewish
In Jewish sources
sources thethe
prince of
prince of darkness
darkness is the angel
is the angel of (
= Satan); c\)mp.
of death (=$atan); comp, ShR 8. 8.

6; Yelammedenu in
6; in Ozar Midrashim
Midrashhn 64b; 64b; Tan. Wa-Yakhel 4. 4. He
is, of course,
is, of course, considered
considered to to have been created by
been created by God.
4' PR 20,
43 20, 95a-96b,
95a-96b, and 203a. 20$a. The allegorical
allegorical interpretation
interpretation of of
the sign
the sign ofof thethe Zodiac,
ZCJdiac, although
although foundfound in in both versions
versions of of the
the Pes-
Pes-
ikta, does
ikta, does notnot belong
belong to to the
the original
original legend
legend concerning
concerning the the struggle
struggle
between light darkness, i.
light and darkness, e., God and Satan,
i.e., Sutan, and is therefofP
is therefore
rightly omitted
rightly omitted in in the
t'he manuscript
manuscript made use use ofof for
for the text. In
the text. this
In this
account water and darkness darkness are identical, because
are identical, water is
because water is conceived
conceived
as the chaotic
chaotic primeval
primeval substance.
substance. On the the rebellion
rebellion of of the water
the water
compo notes
comp. notes 50-53
50-53 and 71-73,
71-73, as well
well as
as Konen 25 25 (read ,.,':00
(read VTCQD itOp,rul
rtDpnnJl
or i1~p'ru, for
or nyp-irui '''';0
for rrm i1lP,ru,; formation of
rapinr); the formation of solid bodies out of
solid bodies of the
the
fluid
fluid water will will thus
thus be explained),
explained), where,
where, quite
quite manifestly,
manifestly, thethe struggie
struggle
between lightlight and darkness,
darkness, as as the
the strife
strife of the former
of the former against
against thethe
water, is
water, described, although
is described, although justjust aa little
little before
before (24) this struggle
(24) this struggle isis
given
given in in quite
quite a different form.
different form.
43 BR 5.
43 5. 88 and 46.46. 3,
3, where thethe Midrash refers refers to Aquila's trans-
to Aquila's trans-
lation of
lation of ,.,It/
*TV by by "ikanos";
"ikanos"; comp. compo Theodor on the the second
second passage just
passage just
referred to and Joel,
referred Blicke, 1,
Joel, Bltcke, r, 147.
147. As to to the
the aspiration
aspiration of of created
created things
things
l6
16
 The Creation
Creation oj
of the
the World [4450
to be
to be infinite,
infinite, see
see the
the utterance
utterance of R.
of R. Simeon b. b. Lakish
Lakish in in Hagigah
Hagigah 12a 12a
(combined
(combined with the the myth
myth of of the
the rebellion
rebellion ofof the
the waters;
waters; see note 42),
see note 42),
and D;ihnhard, Natursagen, I,
Dahnhard, Natursagen, 2. Camp.
I, 2. Comp. alsoalso Tan.
Tan. B. B. I,I, 7-8,
7-8, 80,80,
197,
197, 202;
202; Tan. Hayye Hayye Sarah 3. 3. In the first
In the passage of
first passage of Tan.
Tan. it it is
is said
said
that the
that the heavens which were were created
created out out of
of the
the heap
heap of of snow (camp.
(comp.
"
note 18),
note 18), in accordance with
in accordance with God's blessing,
blessing, "became
became fruifulfruiful and
multiplied ".
multiplied",
44 PRE 4;
44 4; Konen 25. 25. comp.
camp. note note 9898 on vol.vol. I, I, p.p. 83,
83, and Jub.:"
Jub."
2. 4,
2. 4, according
according to to which the the firmament only only was created
created on the the sec-
sec-
ond day.
day. See also Philo, De M. OpiJ.
also Philo, Opi]. 10.
10.
4S PRE 4;
45 4; Theophil,
Theophil, 2. 2. 13.
13. Camp. vol.
Comp. III, p.
vol. Ill, p. 162.
162.
4466 BR 4. 2-7, which contains
4. 2-7, contains a number of remarks concerning
of remarks concerning
the relation of
the relation of the
the firmament
firmament created
created on the the second
second day day to to the
the heav-
heav-
ens created on the
ens created the first
first day.
day. See further further Mekilta RS, RS, 100,
100, and
Jerome
Jerome on Is. Is. 64.
64. 1. 1.

Tosefta Hagigah
Hagigah 2. 6; Yerushalmi
Yerushalmi 2, 2, 77a;
77a; BabHBabli 15a;15a; BR 2. 2.
47 Tosefta
47 2. 6;

4 and 4. 4. 3-5.
3-5. Camp. the
Comp. the following
following note. note.
48 Seder
48 Seder Rabba di-Bereshit
di-Bereshit (the (the text
text must be be emended to read
to read
ilrao7 12130 nrnyo 't
ll1ltv··· 111llVO T Oil"V
orrVy pis Jll~ rbyn 1
il'VO'? npW a'am)... The waters
np?tv C'Oi11) .
waters
above (camp.(comp. Greek Baruch Baruch 2) 2) are
are found, however, according
found, however, according to to an-
"
other view
other view at at a "distance
distance of of five hundred years"
five hundred years" from the the firma-
firma-
ment, where they
ment, they are suspended at
are suspended at God's command. The waters waters
above are are assumed in in Seder
Seder Rabba di-Bereshit
di-Bereshit to to be of of an illumin-
illumin-
ating nature,
ating nature, while while the the waters
waters below are are of the opposite
of the character.
opposite character.
Accordingly, in
Accordingly, in 22 Enoch 27, light and darkness
27, light darkness are are identified
identified with the the
waters above and the
waters the waters
waters below,
below, respectively.
respectively. See also also Konen
24
24 and note note 42.42.
49 BR 4. 4. 6. This is to
to serve
serve as as an explanation
49 6. This is explanation why why the Bible
the Bible
does
does not not use use thethe phrase
phrase "and it it was good"
good" in in connection
connection with with the the
creations
creations of of the
the second
second day; day; camp.
comp. note note 54 where this this subject
subject is treat-
is treat-

ed
ed atat full length.
full length.
50
s Hadar on Gen. 1.
on Gen. 1. 99 and thence
thence ininBHM
BHM V, V, 150-156;
150-156; the text
the text
needs to
needs to be emended.
emended. The sentence sentence from 1l1l' |fU1 to to rPPN"!!
l1'tvt{':l cer-
cer-
tainly
tainly does not not belong
belong here,here, and instead
instead of '1;"
f
'~?I1' read 1111'!l:l
!3T|H^m lV'P'
miVflS Jjnpl
t{V.:I~:l. Comp.
ttyazou. Camp. Konen 25 25 and Sanhedrin 38b. 38b. Read also also 1tIt{ fa?!! 1
PK D^Bl
and after
after nopn il':lPil Cil'?V
OiT^7 Ht33il~l insert
insert "'. IT. On the the formula of incantation
used by
used by thethe angel
angel of of the
the countenance" (O'l!lil (D'asn ,tv)*1B>) compo
comp. Origen,
Origen,
Contra
Contra Celsum,Celsum, 4. 4. 34.
34. Quite a considerable
Quite considerable number of of versions
versions of of
the legend
the legend of the rebellion
of the rebellion of the waters
of the waters (comp.
(comp. notenote 42) 42) are
are extant.
extant.
The waters
waters above, above, which
which are are masculine,
masculine, aspired
aspired to to a union with the
17
17
 The Legends
Legends of
of the
the Jews

waters below,
waters below, which
which are
are feminine,
feminine, and had not not God separated
separated them
by means of
by the firmament (read
of the (read anztfn OWE V'Pii1
C'i.:J1ii C'l:)i'l1'" jnn), their
JPp~n 1l1l1), their
union might
union might have
have destroyed
destroyed the
the world.
world. Seder Rabba di-Bereshit 6. 6.

to other
As to versions comp.
other versions compo the
the notes
notes 52,53,
52,53, and 72. 72.
551I Compo notes 49 and 54
Comp. notes 54... .

52 Seder
52 Seder Rabba di-Bereshit
di-Bereshit 99 (the
(the source
source for this paragraph
for this paragraph isis

not identical
not with that
identical with that of
of 6); Raziel 11b,
6); Raziel lib, 18a-18b,
18a-18b, and 27d;
27d; Konen
25. God"
25. tore" the
God "tore" the mass of of waters
waters into
into two halves,
halves, the waters
waters
above the waters
above and the waters below,
below, and informed them that they would be
that they
divided
divided againagain forfor Israel's
Israel's sake
sake (as to these
(as to these conditions,
conditions, compo
comp. aloo
aho vol.
vol.
I, pp.
I, pp. 50-51);
50-51); 'Aseret ha-Dibrot 63;
'Aseret ha-Dibrot 63; MHG I, I, 26;
26; ShR 15. 22; Radar
15. 22; Hadar
on Gen.
Gen. 1. 1. 4: as compensation
4: as compensation to to the
the waters
waters below,
below, God command-
ed the
ed water libation
the water libation in in the
the temple
temple and the the use
use ofof salt
salt with allall sac-
sac-
rifices. A similar
rifices, source was used
similar source used by by Rashi;
Rashi; R. Bahya;Bahya; R. Shem
Tob b. b. Shem Tob; Tob; R. R. Isaac Caro, and Bertinora
Isaac Caro, Bertinora on Lev. Lev. 2.2. 13;
13; compo
comp.
Berliner, Raschi, 426.
Berliner, Raschi, 426. Compo
Comp. also also ER 31, 31, 161,
161, concerning
concerning the weep- weep-
ing
ing of of the
the primeval
primeval elements
elements of of creation,
creation, which wished to to remain
all the time
all the time in in God's
God's proximity.
proximity. See further further the following
following note,
note, as
well as
well note 72.
as note 72.
53 'Aseret ha-Dibrot
53 'Aseret ha-Dibrot 63; 63; MHG I, 26; Raziel
I, 26; 27d. The song
Raziel 27d. song ofof
praise
praise to to God by by the
the waters
waters originally
originally belonged
belonged to to another cycle
cycle of of
legends which
legends which state that the
state that the waters
waters-the primeval element-praised
the primeval element praised
God before
before anyany other
other thing
thing had been been created,
created, and that that they
they willingly
willingly
submitted to to His
His command to to withdraw in in order
order to render creation
to render creation
possible. Comp.
possible. Compo BR S. 2-4; ShR 17.
5. 2-4; 17. 1 1 and 15. 22 (the
15. 22 (the second
second pas-
pas-
sage, however, contains
sage, however, contains a mixture
mixture of myths, referring
of myths, referring also to the
also to the re-
re-
bellion of
bellion the waters
of the waters at the same time);
at the time); Tehillim
Tehillim 93, 415-416 (in
93, 415-416 (in Ma-
'asiyyot,
'asiyyot, Gaster's
Gaster's edition,
edition, 8, 8, it is Alexander
it is Alexander the the Great, not Hadrian,
Great, not Hadrian,
as in
as in Tehillim,
Tehillim, who hears hears the
the hymn of the waters);
of the waters); PR 192b; 192b; Alpha-
Alpha-
betot 82 (the
betot hymn of
(the hymn the water
of the water induced
induced God to to create the world);
create the world);
Midrash quoted quoted in in Hadar on Gen. Gen. 7. 7. 55 and Exod. 15. 15. 88 (the waters
(the waters
praised God when Israel
praised Israel crossed
crossed thethe Red Sea); Sea); Yerushalmi Abodah
Yerushalmi I'Abodah
Zarah 3, 3, 42a;
42a; PRE 5; 5; Ta'anit 25b. 25b. CompoComp. notesnotes 71-72: Tertullian,
71-72; TertuIKan,
Baptismo, 3.
De Baptismo, 3.

54 BR 4.
54 4. 16,
16, where two other other reasons
reasons are are given
given why the Bible
why the Bible
does not
does not have the the sentence"
sentence "And And He saw that that itit was good" with ref-
good" with ref-
erence to
erence to the
the second
second day day ofof creation:
creation 1)because
:l)because the things created
the things created on on
the second
second day day werewere notnot completed
completed on that that dayday and were were finish-
finish-
ed on the third; hence
the third; hence this
this sentence
sentence is is repeated
repeated twice
twice on the third
the third
day;
day; 2) 2) because
because God had foreseen foreseen thatthat Moses
Moses would
would incur
incur death
death on on
18
18
 The Creation
Creation of
of the
the World [55
[55

account of
account the "water";
of the ''water"; compo comp. vol. vol. III,307,
111,307, seq.seq. Two of of the
the mid-
rashic
rashic explanations
explanations are are also cited by
also cited by the
the Church FathersFathers; compo ;comp. Je- Je-
rome on Gen. 1. 1. 8;
8; Ephraim
Ephraim 1, 1, 15 B-C; Albertus
15 B-C; Albertus MagnusMagnus XIX, XIX, 1. 731;
1. 731;

Origen, Ad Africanum,
Origen, Ajricanum, 4. 4. See See Griinbaum,
Grlinbaum, Gesammelte Aujsiitze, 176,
Gesammelte Aufs'dtze, 176,
Ginzberg, Haggada
and Ginzberg, Haggada bei bei den Ki~chenv. 15-16.
den Kirchenv. 15-16. Midrash ha-Ne-
Midrash ha-Ne-
'elam on Gen. 1.
'elam 1. 9 reads: Only
9 reads: Only unity unity is is good.
good. This This agrees almost
agrees almost
verbatim with Philo,
verbatim Philo, De Allegor*,
Allegor., 2. 2. 1.
1. That hell
hell was created
created on the the
second dayday is also found in
is also in various
various other passages of
other passages of rabbinic
rabbinic liter-liter-
ature; comp.
ature; compo BR 11. 11. 9 9 and 31. 31. 9; 9; Pesahim 54a; 54a; PRE 3; 3; ShR 15.22;15. 22;
Tan. B.
Tan. B. I,I, 12;
12; Tan. HayyeHayye Sarah 3; 3; Tosefta Berakot 55 (6).
Tosefta Berakot (6). 7.7. Compo
Comp.
Excursus I.
Excursus I.
55 In rabbinic
S 5 In rabbinic sources the the word ordinarily
ordinarily used used for for "hell"
"hell" is is

Gehinllom, although this

Gehinnom, although this is is at the the same time time thethe name of of one of of the
the
parts of
parts hell; comp.
of hell; compo the the passages
passages quoted quoted in note 25.
in note 25. The Rabbis,
Rabbis,
of course,
of course, knew that that Gehinnom originally originally was the the name of of the
the valley
valley
near Jerusalem
near Jerusalem Ger. (Jer. 7. 7. 32),
32), where
where Moloch had been worshipped worshipped in in
ancient times,
ancient times, and they they therefore
therefore explained
explained the the meaning
meaning of of this
this
word, as
word, as well
well as as its
its synonym
synonym Tofet, Tofet, from its its connection
connection with the the
worship of
worship of Moloch. Comp. Compo the the vivid
vivid description
description of of thethe worship
worship of of
Moloch in in Ge ben Hinnom in in Tan. B. B. V,V, 15;
15; Ekah 1, 1, 71-72;
71-72; Yelam-
medenu in in 'Aruk,
'Aruk, s.v. ~'l and ^p:p.
S.V. fcW ~plp. See Krauss in in ZDMG, LXVI, LXVI,
273-274.
273-274. The relation relation between
between Gehenna and Jerusalem Jerusalem is, is, however,
however,
of
of a
a closer nature, for
closer nature, for one of of thethe three
three gates
gates of hell (the
of hell (the one is is found

in the
in the inhabited
inhabited land, land, thethe other
other in in the wilderness, and the
the wilderness, the third
third at
the bottom of
the the sea)
of the sea) is located in
is located in Jerusalem;
Jerusalem; 'Erubin'Erubin 19a 19a (where
(where the the
exact place
exact place of this gate
of this gate is given); PK 29,
is given) ; 29, 186b
186b (bottom);
(bottom) compo; comp. notenote
39. Tamid 32b cites
39. cites two opinions:
opinions: according
according to to one, hell is
one, hell is found above
the firmament (but
the firmament (but not not in in heaven),
heaven), while while thethe other
other maintains
maintains that that
it is "beyond
it is "beyond the the mountains of darkness". There is
of darkness". is a widespread
widespread
view that
view hell and paradise
that hell paradise are are situated
situated sideside byby side,
side, so that it
so that it is pos-
is pos-

sible to
sible to look from one
look from one place
place intointo the other; PK 30,
the other; 30, 191b;
191b; Koheleth 7. 7.

14; Midrash Tannaim 224.

14; Midrash 224. On thethe enormous size size of of hell compo
hell comp.
Pesahim 94a;
Pesahim 94a; Ta'anit
Ta'anit lOa; lOa; Shir
Shir 6.96. 9 (the
(the size
size of
of the entire
entire worldworld bears
bears
the same
the relation to
same relation to hell
hell asas aa lid to its
lid to its pot);
pot) PR 41,
; 41, 173b
173b (hell(hell expands
expands
according to
according to its
its needs);
needs); PRK, Griinhut's Grlinhut's edition,
edition, 71.71. As to the in- in-
tensity
tensity of the fire
of the fire ofof hell,
hell, comp.
compo Berakot
Berakot 57b and Shabbat 39a (bot- (bot-
tom), which state
tom), which that the
state that the heat
heat of the hot
of the hot springs
springs of of Tiberias
Tiberias is is due
to the
to fact that
the fact that its waters pass
its waters pass the the gates
gates of of Gehenna. Compo
Comp, also also
Yerushalmi Berakot
Yerushalmi Berakot 6, 6, 10d
lOd (end)(end) where tl'~Pi D^pl '::I reference to
'a have reference to
the statement
the statement in in 'Erubin
'Erubin 19a. 19a.
19
56-61}
$6 61] The Legends
Legends of
of the
the Jews

56 Sotah
56 Sotah lOb ('"1'"1~ "habitations",
lOb (nnD "habitations", a play play on the word n"1'"1t) mrtD
"fire-place
"fire-place"); "); for the various
for the various descriptions
descriptions of hell and paradise
of hell paradise compocomp.
Index. s.v. "Hell and Paradise".
Index, So'/!. Paradise". The place place where Moloch was wor- wor·
shipped
shipped (comp.(comp. the the preceding
preceding note),note), according
according to to the description
description in in
the
the older Midrashim, consisted
older Midrashim, consisted of of seven
seven compartments
compartments (Gc (Go ben Hin-
nom is thus modelled
is thus modelled after
after Gehinnom).
Gehinnom). The allegoric interpretation
allegoric interpretation
of the seven
of the seven compartments
compartments as as symbolizing
symbolizing the the se\"enfold
sevenfold pUIlil:;hment
punishment
is found
is found not not only
only inin Ezra
Ezra 7. 7. 80-81,
80-81 but
,
but also
also alllong
among the later Kabbal-
the later
i5t5; comp.
ists; camp. Zohar II, II, 150b,
150b, and Azulai,
Azulai, Hesed le-Abraham,
le-Abraham, SId.5 Id. l-bth-
Rath-
er strange
er strange is Mishle 7,
is Mishle 7, 57, which speaks
57, which speaks of of fourteen
fourteen compartmentl!
compartments
of
of hell
hell (the text is
(the text is not
not toto be emended,
emended, as as it
it is based on the interpret-
is based interpret-
ation
ation of of C'I1Y::llV
DTiyjP as as "two timestimes seven"),
seven "), whereas the rabbinic SOUlTeli sources
(in addition to
(in addition to those
those mentioned
mentioned above,above, compo
comp. alsoalso TehilIim
TchilHm 11, 11, 100-
109-
103)
103) and the the Babylonian
Babylonian myth myth concerning
concerning the the descent of Ishtar into
Ishtar into
hell know only
hell only of of seven
seven compartments.
compartments.
57 The names vary
57 vary in in the
the different
different versions;
versions; compo
comp. 'Erubin 19a; 19a;
Tehillim 11.
Tehillim 11, 100 and 101; 101; PRK, Griinhut's
Griinhut's edition, 77, and vol.
edition, 77, vol. I,I,

p. 10.
p. 10.
588 Seder
* Seder Rabba di-Bereshit
di-Bereshit 15; 15; Konen 35 35 (bottom; O'E)7~' Y
(bottom; read D'W*'J?
P"I1 rom>); compo
p*n n1TW); further Alphabet
comp. further Alphabet R. Akiba 28; 28; BUM
BHM V, V, 50;
50; vol.
vol. I,
I,

p. 10.
p 10. The numbers given given in in Konen concerning
concerning the the dimensiuns
dimensions
of hell
of hell presuppose
presuppose aa "distance
"distance of of 500 years"
years" as as a unit.
unit. Compo
Comp, vol. vol.
I, p. 1I.
I, p. 11.
59 Seder Rabba di-Bereshit
59 Seder di-Bereshit 19-20; 19-20; BHM V, V, 49-50.
49-50. Compo Comp.
further vol.
further vol. II, pp. 311-312,
II, pp. 311-312, as as well
well as vol. Ill,
as vol. III, p.
p. 37.
37. serpent~
On serpents
which have venom instead
which instead of of blood,
blood, see King, Creation
see King, Creation Tablets,
Tablets, 16 16
50.
and 50.
60
60 Masseket Gehinnom 147.
Masseket 147. On the
the different kinds of
different kinds of lire compo
fire comp.

vol. II,
vol. II, p.
p. 310; vol. III,
310; vol. p. 244;
Ill, p. 244; vol.
vol. IV, p. 199.
IV, p, 199. See See further
further Alphahet
Alphabet
R. Akiba 81;
R. 81; PRK, 16a; 16a; Sefer Yezirah (not
Sefer Yezirah (not in in our text) ill
our text) in Mahzur
Mahzor
Vitry 319.
Vitry 319. On the the Persian
Persian origin
origin of this legend,
of this legend, COlllp. Darmestetcr
comp, Darmesteter
in R.E.J. I,
in R.E.J. I, 186, Kohut, Angdologie,
186, and Kohut, Angeiologie, 32-33.
32-33.
61 BR
6I 1.
1. 3 and 3. 3. 88 (according
(according to to one opinion
opinion thethe angels
angels werewere
created as late late as the fifth
as the fifth day,
day, simultaneously
simultaneously with with the the other
other
winged creatures),
winged creatures), as as well
well as as 11.
11. 9;
9; Tan.
Tan. B.B. I,I, 11 and 12;
12; ShR 15. 15. 22;
22;
PRE 4; 4; Tehillim
Tehillim 24, 24, 204;
204; 76, 76, 373-374;
373-374; 104, 442; Konen 25.
104, 442; 25, Rem·
Rem-
iniscences of
iniscences the old
of the view, according
old view, according to to which the the angels
angels were
were created
created
on the first day (Jub.
first day (Jub. 2.2. 2;
2; 2 2 Enoch 29. 29. 3;
3; Apocalypse
Apocalypse of of Baruch 21. 21. (),
6),
have been preservedpreserved even even in in authoritative
authoritative Midrashim,
Midrashim, but but partic-
partic-
ularly in
ularly the mystic
in the mystic literature.
literature. In the latter
In the latter an attempt
attempt is is made to to har-
har-
20
 The Creation
Creation oj
of the
the World [62
[62

monize the
monize the conflicting views concerning
conflicting views concerning the the day
day on which
which the
the angels
angels
were created
were by assuming
created by assuming thatthat the
the higher
higher ranks were
were created
created on the
the
first
first day,
day, and the lower ones later; later; camp. \Va-Yesheb 4 and
comp. Tan. Wa-Yesheb
Yelammedenu in Ozar Midrashim,
Midrashim, 1,64I, 64 (where
(where two contrary
contrary opinions
opinions
are found besides
are found besides one another);
another); ER 1, 1, 3,
3, as
as well
well as
as 19,
19, 160,
160, and per-
per-
haps also BR 21.
haps also 21. 9 (ER,loc.
(ER, loc. cit., understands BR to
cit., understands to say that the
say that the Cher-
Cher-
ubim werewere created
created first,
first, taking
taking DIpD to mean "in the
tlipi.) to beginning");
the beginning");
PRE 4;4; Konen 24 24 (in
(in the
the two last-mentioned
last-mentioned sources
sources the
the archangels
archangels
are differentiated
are differentiated from thethe other angels; camp.
other angels; the words tl'':!l~~i.)
comp. the D'OK^D 'I '?

il~nn ifcrnatP,
rfrnn '~"':!ltv, and Luna,
Luria, note 1); Zohar I,
note 1); 46a (the
I, 46a (the contrary
contrary opinion
opinion
is
is given
given in III, 217);
in III, Kctab Tamim 59;
217); Ketab Peletat Soferim
59; Peletat Soferim2\ 2; Zohar Hadash
I1b and 12a (mention
lib (mention is is made here here ofof angels
angels who existed existed prior
prior toto
the
the creation
creation of of the
the world;
world; comp.
camp. Excursus
Excursus I); I); R.R. Bahya
Bahya on Gen. 38. 38.
12.
12. authoritative view
The authoritative view maintaining
maintaining that that the the angels were created
angels were created
on
on the second day
the second day (as(as to
to the
the reason
reason given
given for this view,
for this view, camp.
comp. alsoalso
the statement
the statement in Alphabetot 89 and 103
in Alphabetot 103 concerning
concerning the the disappear-
disappear-
ance
ance of all the
of all the angels before the
angels before the creation
creation of of thethe new world;
world; see see fur-
fur-
ther Tertulliun,
ther Hermogenem 34)
Tertullian, Adversus Hcrmogenem 34) is
is also
also found in in Tan. Hayye
Hayye
Sarah 33 and in in the
the quotation
quotation from this this Midrash in in Makiri Is. Is. 43,
43, 141;
141;
Batte
Batte Midrashot IV, IV, 33; Targum Yerushalmi
33; Targum Yerushalmi Gen. 1. 1. 26.
26. Camp.
Comp.
also note
also note 22 on vol. vol. I, p. 59.
I, p. 59.
62
6, PRE 4; 4; Konen 25 25 and 24. 24. The factfact that
that thethe angels
angels werewere
created of
created of fire
fire does not not interfere
interfere withwith their
their incorporeality,
incorporeality, for in
for in
legend fire,
legend fire, particularly the
particularly the heavenly
heavenly fire, fire, is is incorporeal
incorporeal (camp.(comp.
Konen 24);24); see also Enoch,
see also Enoch, at the beginning
at the beginning and 20, 20, which reads:
reads:
"All
"All the fiery hosts
the fiery hosts ofof great
great archangels
archangels and incorporeal
incorporeal powers".
powers".
Although
Although they they areare incorporeal,
incorporeal, they they are
are not
not eternal,
eternal, since there are
since there are
angels
angels who come into being for
into being for a moment only only and vanish immedi-
ately after. Thus there
ately after. there are angels who spring
are angels spring up up daily
daily out of of the
the
stream Dinur
stream = "stream of
Dinur ((="stream of fire";
fire"; ;!;comp.
*comp. Dan. Dan. 7. 7. 10);
10); they
they praise
praise
God, and then
God, then disappear,
disappear. Out of of every
every word uttereduttered by by God angels
angels
arc created.
are created. Compo Hagigah
Comp. 13b-14a; BR 78.
Hagigah 13b-14a; 78. 1 1 (Michael
(Michael and Ga-
briel are
briel the only
are the angels who do not
only angels not vanish)
vanish); Alphabetot
;
Alphabetot 88; ; Trypho
88 Trypho
in Justin '5 Dialogue,
in Justin's Dialogue, 128. Trypho'ss remarks
128. Trypho
J
remarks concerning
concerning angelsangels are
particularly important
particularly important with with respect
respect to to the
the attitude
attitude of of the
the Synagogue
Synagogue
towards angelology.
towards angelology. His His remark,
remark, 60, 60, that
that wherever
wherever Scripture
Scripture speaks
speaks
of the
of the appearance
appearance of angels, it
of angels, it wishes
wishes to to express
express symbolically
symbolically God's
visible activity, is
visible activity, is also found in
also found in BR 97. 97. 3;
3; ShR 2. 2. 55 and 32.32. 9.9. His
other statement,
other statement, 128, that the
128, that the angels
angels areare borne
borne by by God's power, cor-
power, cor-
responds
responds to
to the
the view
view poetically
poetically expressed
expressed by
by the
the Rabbis
Rabbis that the
the splen-
splen-
21
63] The Legends
Legends of
of the
the Jews

dar
dor of of the
the Shekinah
Shekinah sustainssustains the the angels.
angels. CompoComp. PK 6, 6, 57a;
57a; ShR 32. 32,
4 and
4 and 47. 47. 5.5. A statement
statement like like that
that of of Jub.
Jub. 15.15. 27 to the effect effect that
certain
certain classes
classes of angels bear
of angels bear the the sign
sign ofof the Abraharmc
Abrahamic CO\'enunt
covenant on
them
them would would have have struck
struck thethe Rabbis
Rabbis as blasphemy. Compo
as blasphemy. Comp. the the fol-
fol-

lowing
lowing note note and note note 66 on vol. vol. I, I, p.
p. 50.
50.
6
633 BR 21. 21. 9; 9; Yelammedenu
Yelammedenu in in Yalkut
Yalkut II, II, 6969 and 925; 925; SltH.
ShR 25. 25.
2;
2; PRE 4; Tehillim 104,442
4; Tehillim 104, 442 (in the two last-named sources the
(in the the angels
angels
are wind
are wind when when performing
performing their their duties,
duties, in in God's presence
presence th(!y
they are
fire).
fire). Compo also
Comp. also BR 50. 50. 1.1. On angels shades, see BaR 10.
angels as shades, 10. 5;5;
perhaps also
perhaps alia Baba Batra Batra 91a.
9 la. In WR 31.
In 31. 5 5 it
it is
is said that the
said that the nngels
angels
are males
are males and not not females, i.e., they
females, i.e., they never assume the the form of women;
but comp.
but camp. the the parallel
parallel passages
passages in Mishle 21,
in Mishle 21, 89,89, and HR, BR, loe.loc.

cit. It
cit. is, however,
It is, however, to to be
be observed
observed that that Lekah,
Lekah, Gen. 3. 24, in
3. 24, in citing
citing
the
the last-named
last-named passage passage doesdoes not not read
read the the word D'Wu O'~l. Men, women,
Men, women,
boys, and maidens
boys, maidens among angels are
among angels mentioned in
are mentioned in lllysticalliterature.
mystical literature,
but this
but this description
description has has hardly
hardly anything
anything to to do with their their forms;
forms; it it
merely
merely expresses
expresses the the different
different degrees
degrees of of their ranks. Camp.
their ranks. Comp. Val- Yal-
kut Hadash,
kut Hadash, s, S. V. O'::l~~O Nos.
v. a^^D Nos. 63,93;
63,93; R. R. Moses ha- ha-Darshan
Darshan in in Mag-
Mag.
a:;il1,
azin, XV, XV, 80; 80; Hasidim
Hasidim 277. 277. Although
Although the the rabbinic
rabbinic sources hardly
sources hardly
offer any
offer remarks concerning
any remarks concerning the the forms
forms of of angels,
angels, manymany a statement
statement
is found
is found in in the
the older
older literature regarding their
literature regarding their size
size and rapidity; compo
rapidity; comp,
Enoch 40. 40. 1; 1; Berakot 4b; Hullin 91b;
4b; HuIIin 91b; BR 68. 68. 12 12 and 51. 51. 1.
1. As to to
the material out
the material out of which the
of which the angels
angels werewere created,
created, compocomp. the the pre-
pre-
ceding note,
ceding note, as well as
as well as PK 1, 3a-3b; ShR 3.
1, 3a-3b; 3. 11:
11; BaR 15.8: 15* 8; DR 5. 5. 12;
12;
Yerushalmi Rosh ha-Shanah ha-Shanah 2, 2, 58a;
58a; 2 2 ARN 24 24,48-49;
F 48-49; Tan. Vv'a-Yilo:-
Wa-Yig-
gash 6;
gash 6; Targum
Targum Job Job 25. 2: Pesahim,
25. 2; Pesahim, 118a (bottom). Along
118a (bottom). Along with
with lret:re
which is
which is the
the peculiar
peculiar heavenly
heavenly element,
element, waterwater and snow (also (also hail)
hail)
are
are mentioned as the material
as the material out out ofof which
which thethe angels were fashioned.
angels were fashioned.
On fire,
fire, water,
water, and snow as the primeval
as the primeval elements,
elements, compo Index, s.
comp. Index, $,

fJ.
v. The statement
statement found in in many
many passages
passages of rabbinic literature
of rabbinic literature that
that
Michael was created created of fire and Gabriel
of fire Gabriel of of snow or water (see
or water (see Index,
Index,
s.v. "Michael",
S.fI. "Michael", "Gabriel")"Gabriel") implies implies the the view
view that that thethe former
former be- be-
longs
longs to to heaven and the the latter
latter to to the
the earth.
earth. The idea that the
idea that the res·
res-
idence of the angels
of the angels is is in heaven is
in heaven unanimously expressed
is unanimously expressed by by the Rab-
the Rab-
bis, as well
bis, well asas byby the
the authors
authors of of the
the pseudepigraphic
pseudepigraphic writings.writings. Philo's
Philo's
view, De Gigant.,
view, Gig&nt., 2, 2, and De Somn., Somn., 22, 22, that
that thethe angels inhabit the
angels inhabit the
air is
air is entirely
entirely unknown to to the
the Rabbis
Rabbis (BR (BR 26. 26. 5, to which
5, to which Siegfried,
Siegfried,
Philo, 147,
PUlo, 147, alludes,
alludes, has has nothing
nothing to to do withwith the place inhabited
the place inhabited by by
the angels;
angels; thisthis passage
passage was was misunderstood
misunderstood bySiegfried;
by Siegfried; for for the
the correct
correct
translation thereof, see
translation thereof, note 11 on
see note on vol.
vol. I,I, 105).
105). Similarly
Similarly therethere is no-
is no-

22
 The Creation
Creation oj
of the
the World [6465
thing in
thing in the
the older sources
sources of
of rabbinic
rabbinic literature
literature in
in support
support of Philo's
of Philo's
statement concerning
statement concerning the the identity
identity ofof the
the angels with the
angels with souls (Noe
the souls (Noe
4; De Gigan.,
4; Somn., loc.
Gigan., and De Somn., lac. tit.),
cit.), which
which isis only
only found inin the
the Kab-
balah; comp.,
balah; camp., e.e. g. I, 7a,
g., Zohar I,
t 7a, and note
note 444 on vol. II, p.
vol. II, p. 184.
184.
64
64 Enoch 20. 20. 1; Yerushalmi 'Erubin
1; Yerushalmi 'Erubin 1, 1, 19d,
19d, and Shemuel 23 23
(for the
(for the two last passages see
last mentioned passages Ginzberg, Unbekannte
see Ginzberg, Sekte,
Uribekannte Sekte,
243 note
note 2;2; concerning
concerning thethe presence
presence of the Shekinah in
of the in the
the assembly
assembly
of ten,
of ten, comp.
camp. also
also Sanhedrin
Sanhedrin 39a;
39a; Berakot
Berakot 6a);
6a); Adamschriften, 27,
Adamschriften, 27,
speaks of
speaks of nine
nine hosts
hosts of
of angels.
angels. On the
the names of of the
the ten
ten classes
classes of
of
angels,
angels, found only
only in
in medieval
medieval sources,
sources, camp. Azilut (beginning);
comp. Azilut (beginning);
Maimonides, Yad ha-Hazakah,
Maimonides, ha-Hazakah, Yesode Yesode ha-Torah,
ha-Torah, 2. 2. 7;
7; Zohar II, II, 43a;
43a;
R. Moses ha-Darshan (from
R. (from a manuscript
manuscript in Gross, Gallia
in Gross, Judaica,
Gallia Judaica,
411); Konen 25;
411); 25; Derek Erez 2. 2. The lastlast two sources
sources know only only ofof
five (six?)
five (six?) classes
classes of angels; camp.
of angels; comp. the the following
following note. note. The division
division
of
of angels
angels intointo seven classes
classes mentioned
mentioned in in Enoch 61. 61. 10
10 isis an older
older
view which makes the
view the number of of classes
classes correspond
correspond to the number
to the
of archangels
of archangels and to to the
the heavens.
heavens. On the the other
other hand,hand, there
there is is one

view which
which counts
counts three
three heavens
heavens (camp.
(comp. notenote 22), 22), and hencehence knows
only
only of three archangels
of three archangels (see note 13
(see note 13 on vol.vol. I, I, p.
p. 54).
54). Accordingly
Accordingly
the
the idea that there
idea that there are ten classes
are ten classes of of angels
angels is is based
based on a a combination
of
of two older views. On the
older views. the number of of angels
angels camp. comp. Sifre
Sifre N., 42;
N., 42;
Sifre
Sifre D.,
D., 51;
51; TehiIIim 68, 319; ER 6,32
Tehillim 68,319; 6, 32 and 34; 34; 17,84;
17, 84; 29,
29, 156,
156, and
160;
160; EZ 12, 12, 193; Alphabet R.
193; Alphabet R. Akiba 21; 21; Seder
Seder Rabba di-Bereshit
di-Bereshit 28; 28;
aa midrashic
midrashic quotation
quotation (the source is
(the source is a somewhat different version of
different version of
the
the description
description of of Solomon's throne throne given
given in in BHM. V, V, 34.)
34.) byby R. R.
Bahya on Gen. (beginning).
Bahya (beginning). The statement statement "as great great as is the
as is the mul-
mul-
titude of
titude the angels,
of the angels, soso great
great is the race
is the race of of man" (Revelation
(Revelation of of John
John
towards
towards the the end)
end) hashas a parallel
parallel in Tehillim, lac.
in Tehillim, loc. cit.
cit. All these
All these classes
classes
of angels
of angels reside
reside at at a very
very great
great distance
distance from the the Shekinah,
Shekinah, whereas
God is is near
near to to those
those that
that are are broken-hearted
broken-hearted (Ps. (Ps. 34.
34. 19),
19), because
because
He loves
loves them more than than the the angels; Alphabet R.
angels; Alphabet R, Akiba 29; 29; Midrash
Shir
Shir 16b (frequently quoted
16b (frequently quoted by by the
the mystics,
mystics, as, as, e.g., Rokeah, Hasidul,
e.g., Rokeah, Hasidut,
at
at the end; Teshubah
the end; Teshubah 28; 28; Orehot Hayyim I,
Orehot Hayyim I, lOla).
lOla).
65 PRE 4;
65 4; Enoch 9. 9. 1;1; 40.
40. 2-10
2-10 (here
(here the the reading
reading is is Phanuel
Phanuel
instead
instead of Uriel); 71.
of Uriel); 71. 9.9. On these
these fourfour archangels
archangels camp. comp. vol.vol. III,
Ill,
p. 232,
p. 232, and the the note
note 440 appertaining
appertaining to to it.
it. The veryvery old view con- con-
cerning
cerning the the seven
seven archangels
archangels (Enoch (Enoch 20. 20. 1-8;
1-8; 81. 81. 5; 5; 90.
90. 21-22;
21-22; 12 12
Testaments, Levi
Testaments, Levi 8.8.1,1, and in in many
many other
other works of of the
the pseudepigraph-
pseudepigraph-
ic literature,
ic literature, as as well
well as rabbinic writings
as rabbinic writings of the post-talmudic
of the post-talmudic period period
as PRE, lac.
as PRE, cit., and
loc. cit., and particularly
particularly in in mystic
mystic works;works; camp.
comp. AI-Bar-
Al-Bar-
23
66-70] The Legends
Legends oj
of the
the Jews

celoni, 247,
celoni, 247, which
which is indeed the
is indeed the oldest
oldest rabbinic
rabbinic source on the the name's
names
of the
of the archangels
archangels and their
their relation
relation to the planets;
to the planets; Raziel
Raziel 31'.1,
3Sa, (,b,
Ola,
where various
where various sources
sources are are made use use of) naturally supposes
of) naturally supposes seven ('Ia:-;,es classes
of angels. Along
of angels. Along with with the the sevenfold
sevenfold anel and fourfold
fourfold divisions
divisions of aIlgel~,
of angels,
found
found in pseuclepigraphic and rabbinic
in pseudepigraphic rabbinic literatures,
literatures, we meet with with thl~
the
concept.ion of
conception twelve archangels,
of twelve archangels, which is is conllected
connected with with thethe signs
signs (If
of
the
the Zodiac;
Zodiac; compo Razid 52a,
comp. Raziel 52a, 61aOla (which
(which is is based on another sourn: source
than the
than the twotwo other passages referred
other passages refl'rrt'd toto ahove).
above)- As
A S to
* this \'icw
this view in in
pseudepigraphic literature,
pseudepigraphic literat.ure, compo Religion, 3i4-3i0.
BOUHSct, Religioll,
comp. Bousset, 374-376.
66 Hullin 91a;
66 Hullin 91a; 2 2 ARN 27, 27, 55;55; 44,
44, 124;
124; Midrash Tannaim Tannailll 71; 71;
Sifre
Sifre D.,D., 306 (end); BHM VI,
306 (end); VI, 37; 37; l\Iishle 9. 75; BR
Mishle 9.75; HR 65.21;
65. 21; Tan. B. B.
III, 74; Tan.
Ill, 74; Tan. Kedoshim 6; Kispahim 56.
6; Nispahim 56. Tht1
The last-named passage passage
states that when the
states that the angels
angels had complainedcomplained of the fact
of the fact that lIIan man
was
w r
preferred to
as preferred to them,
them, God replied: replied: "Wh,tt,
"What, ye wish to
ye wish to prc('('dc
precede Is- Is-

rael in
rael in chanting
chanting songs songs of praise to
of praise to Me? They, though I'born
They, though born uf of woman
Wllman'
'

and subject
and subject to to the
the evil inclination, conquer
evil inclination, conquer theirtheir evil
evil inclination
inclination and
daily proclaim Me as
daily proclaim as the
the oneone God and King, King, and wait wait for for the
the coming
coming
of
of My KingdomKingdom and the the establishment
establishment of of My house.
house." "-Although
Although
man, who is
man, is a terrestrial
terrestrial being,
being, is is inferior
inferior to the angels,
to the angels, he surpasses
surpasses
them by by overcoming
overcoming the the evil
evil inclination,
inclination, which which the the angels
angels do not not
possess at
possess at allall (BR 48. 48. 11).
11). The pious
pious areare therefore greater than
therefore greater than thethe
angels (Sanhedrin 39a;
angels (Sanhcdrin 39a; BR 88. 88. 1; 1; Tehillim
Tchillim 91, 91, 398,
398, and 103, 103, 438).
438)-
In
In the world to
the world to come the the angels
angels will will try
try to to find
find Ollt from Iflr:l('l
out from Israel thethe
things taught
things taught to to them by by God; Yerushalmi Shabbat S,
God; Ycrushalmi 8d, and BR 1.
3, 8d, 1.

12.
12. Compo Schechter,
Comp. Schechter, Aspects, Aspects, 49; 49; Singer,
Singer, Das Such Buck d, Ju/Ji/lrm
d. Juhilticn
98, note 6;
98, note 6; vol.
vol. I,I, p.p. 334; vol. Ill,
334; vol. Ill, p.p. 32.
32.
67 The windows of
67 of heaven
heaven arc are frerJuently I1H'ntioncd in
frequently mentioned in Enoch
(comp. Charles'
(comp. Charles' Index,Index, s.v,) s.v.) and likewise
likewise in in rahhinic source!!; compo
rabbinic sources; comp.
Yerushalmi Rosh ha-Shanah ha-Shanah 2, 2, 58a;
58a; ShR 15. 15. 22;
22; PRE 6; 6; Ginzbcrg,
Ghulxirg,
Unbekannte Sekte, Sekte, 78.78.
68
68 On the the defilement
defilement of of thethe celestials
celestials by by coming
corning into into contact
contact
with terrestrial
with terrestrial beings,
beings, comp.compo note note 105.105.
69 This stream of
69 fire is
of fire is very
very likely
likely thethe one which springs
one which springs out out
of the perspiration
of the perspiration of the Hayyot
of the Hayyot encircling
encircling God's throne, throne, and out out
of
of which the the daily
daily angels
angels rise rise to to chant
chant songs
songs of of praise
praise to to God and
disappear after
disappear their task
after their task hashas been
been accomplished;
accomplished; BR 78. 78. 1; 1; ShR 15. 15.
6; Hagigah
6; Hagigah 14a. 14a. Compo
Comp. note note 62. 62.
70 Seder Rabba di-Bereshit
70 di-Bereshit 28-30; 28-30; 33 Hekalot 161-163. In
Hekalot 161-163. In other
other
sources it
sources it is not Shamiel who appears
is not appears as the master
as the master of of heavenly
heavenly song song
(probably
(probably the the correct reading is
correct reading is Shammie1,
Shammiel, since since it it is
is derived
derived from from
24
 The Creation of
of the
the World
World [70

v~r
y$?# "he summoned"),
summoned"), but Michael (comp.
(comp. vol.
vol. I,
I, p.
p. 386),
386), or
or rather
rather
Metatron;
Metatron; compo comp. SeierSefer ha-Heshek,
ha-Heshek, 26, 26, No. 13, 13, and 8a, 8a, No.61.
No. 61. The
mystic
mystic literature
literature knows also also of of a heavenly
heavenly Hazzan;Hazzan; compocomp. HagigahHagigah
13b and PR 20, 20, 97a,
97a, concerning
concerning the function function of of the
the angel
angel Sandalfon
Sandalfon
(on
(on the text of PR see Ketab Tamim, Tamim, 59). 59). See also
also the
the account
account in in the
the
mystic
mystic literature
literature of the gaonic gaonic period
period (Pirke(Pirke Hekalot,
Hekalot, Wertheimer's
Wertheimer's
edition,
edition, 31;
31; compo
comp. also also Baer,
Baer, Siddur,
Siddur, 120) 120) concerning
concerning the the angel
angel Is- Is-
rael;
rael; compo
comp. Zunz,
Zunz, SYllagogale
Synagogale Poesie,
Poesie, 477. 477. This angel
angel is is described
described as as
belonging to the order of the Hayyot;
belonging Hayyot; compo comp. notenote 253 on vol. vol. 1,388.
I, 388.
Originally
Originally the name Hayyot Hayyot was used to designate designate the the creatures
creatures with with
animal forms mentioned in Ezekiel 1.
in Ezekiel 1. 5,
5 seQ.,
t seq. as surrounding
t surrounding God's
throne. These were considered as a distinguished distinguished class class of of angels
angels
(Sifra
(Sifra 1.
1. 11 and Sifre
Sifre N.,N., 103;
103; in in these
these passages
passages the the life
life ofof the
the angels,
angels,
or at
at least
least ofof this
this class,
class, isis assumed to to be eternal;
eternal; compo
comp. note note 62);
62) sub-
; sub-
sequently, however, the Hayyot
sequently, however, Hayyot denoted a class class of of angels.
angels. Simi-
Simi-
larly
larly Hashmal (Ezek (Ezek 1. 1. 4)
4) isis taken to to be as as the
the name of of a class
class ofof an-
an-
gels; compo
gels; comp. Hagigah
Hagigah 13a-13b. In this this passage
passage of of the
the Talmud (comp. (comp.
Seder Rabba di-Bereshit
di-Bereshit 28) 28) the
the description
description of of God's throne throne in in Is.
Is.

6.
6. 1-3 isis said
said to be identical
identical wJthwith thatthat of of Ezek. 1. 1. 5,
5, seQ.,
seq., and the the
discrepancies
discrepancies are removed. Thus it
are removed. it isis said,
said, for
for instance,
instance, that that the the
six
six wings
wings of the Seraphim
of the Seraphim in in Is.
Is. correspond
correspond to to the
the four
four faces
faces of of the
Hayyot
Hayyot of of Ezek.,
Ezek., since
since two of of the wings
wings with which they they had formerly
formerly
praised God were taken away
praised away from them after after the destruction
destruction of
the temple.
temple. PR 33, 33, 155b-156a,
155b-156a, reads reads somewhat differently.
differently. The
bull image
bull image of of the Hayyot
Hayyot (Ezek. (Ezek. 1. 1. 10),
10), was changed
changed by by Ezekiel's
Ezekiel's
prayer to
prayer to that
that of of Cherubim,
Cherubim, so so that
that God should should notnot be be constantly
constantly
reminded of
reminded Israel's aberration
of Israel's aberration in in connection
connection with the the golden
golden calf.calf.
The feet
feet of
of the
the Seraphim
Seraphim (Is. (Is. 6.
6. 2) were concealed
2) were concealed for for the
the same reason
because the
because the calves'
calves' feetfeet (Ezek.
(Ezek. 1. 1. 7) would have constantly
7) would constantly served served
as
as a reminder
reminder of of the
the golden
golden calf; Hagigah 13b;
calf; Hagigah 13b; WRWR 27. 27. 3. 3. On the
the
liturgical
liturgical formulas
formulas which which the the angels
angels employ
employ in their doxology,
in their doxology, compo comp.
Hullin 91b-92a;
Hullin 91b-92a; HagigahHagigah 14a; 14a; ER 31, 31, 163;
163; Hasidim 400; 400; Seder
Seder R. R.
Amram 18a. 18a. See also the
See also the quotations
quotations from from medieval
medieval authors given given
in Baer's
in Baer's Siddur,
Siddur, 120.120. Compo also
Comp. also Hagigah
Hagigah 12b; Malikim 119;
12b; Mahkim Seder
119; Seder
Troyes
Troyes 26 26 (Moses
(Moses caughtcaught the the formula
formula Baruk Shem, Shem, etc.,etc., from the the
whispering angels); DR 2.
whispering angels); 2. 36.
36. In In allall these
these legends
legends the the tendency
tendency is is
to trace
to trace back
back the the origin
origin of of the
the essential
essential parts parts ofof the
the liturgy,
liturgy, as the the
Shema', Bareku,
Shema 1

Bareku, and Kedushah,

,
Kedushah, to to thethe angels;
angels; comp.
compo also also vol.
vol. Ill,
III,
pp. 256-257.
pp. 256-257. Not all all angels
angels however
however are are perfect;
perfect; comp.
compo the the sources
sources
cited at
cited at the
the beginning
beginning of of this
this note,
note, according
according to to which countlesscountless
25
25
71-73] The Legends
Legends of
of the
the Jews

numbers of angels perish

of angels perish in the stream Dinur,
in the they do
DInur, whenever they
not chant
not chant their
their hymns
hymns at the exact
at the exact moment. Compo III,
Comp. Zohar III,
64b;
64b; Ekah 3, 3, 132-133.
7 xI
7 PRE 55 (read,(read, with
with thethe two last passages, m:po
parallel passages,
last parallel nxpD ); } ; Te-
hillim 93,
hillim 415; Aguddat
93, 415; Aguddat AggadotAggadot 7; 7; MHG
l\IHG I, 29. A different ,·ersinn
I, 29. version
is given
is given in in Tehillim
Tehillim 90, 90, 391,
391, which reads:reads: The mountains flew over the the
waters as
waters as birds,
birds, whereupon
whereupon God distributeddistributed them in in accordance with the till."
nature of
nature of the
the earth.
earth. Other legends
legends concerning
concerning the origin origin of the the moun-
Illoun-
tains
tains areare found in in vol.
vol. I,
I, pp.
pp. 79-SO;
79-80; secsee note 29 on vol. vol. I, I, p.
p. 112.
112. 0',;1
D'"in
in
in BR 3. 3. 88 is
is based
based on an erroncous reading (comp.
erroneous reading Theodor, ad loe.)
(comp. Theodor, toe.)
and C'inD'Tri isis the
the correct
correct reading,
reading, for for the
the Midrash attemptsattempts to to explain
explain
why Gen.
why Gen. 1. 1. 33 reads
reads "TH in~ 01'DV "one day", day", and not ]10feO 01* "the first
J11t1t-1i 01' first
day",
day", a a difficulty
difficulty to to which also also Josephus,
Josephus, Antigui.,
Alltiqui., 1, 1, 1,1, calls
calls atten-
tion. See-
tion. See aslo Hippolytus, lid
aslo Hippolytus, ad loco
loc.
7'
72 PRE 5; Aguddat Aggadot 7.
5; Aguddat Aggadot 7. all
On the rebellion
rebellion of the the waters
compo vol.
comp. vol. I, pp. 14-15,
I, pp. 14-15, as as ,veil
well asas the foHowing
following note. note.
7 3 Baba Batra 74b; Tan. IV, 97-98; Tan. Hayye Sarah 3 and
73 Batra 74b; IV, 97-98; Hayye
Huklrot 1;
Hukkat 1; BaR 18. IS. 22;
22; ShR 15. 22; Tehillilll
15. 22; Tehillim 1, 1, 17 (D* ~1tI 1n"Y);
(0' *7V WlJ?); Wa-
Yosha' 46; 46; Hagigah
Hagigah 12a ("Ol ("~, :::l'n'10
3*mD i1'il,Tn 0'i1).
D77), Compo
Comp, also also vol.
vol. I, pp.
I, pp.

14--16,
14^16, 27, (Leviathan, Rahab,
27, and 40 (Leviathan, Rahab. and the angel angel of death arc art* con-

sidered identical),
sidered identical), as as well
well as vol.vol. III,
Ill, p.p. 25,
25, and Yerushalmi Sanhedrin
7, 25d,
7, 25d, where the the prince
prince of of the
the sea (0' (D* ~ttI ~HP) is
hw iltl) is mentioned twice. twice.
In the Midrashim cited abo\·e two entirely
cited above entirely different
different elements are are
combined: God's strife strife with
with Rahab (which (whkh is is a a remini!lcence
reminiscence of of an
old Babylonian myth),
old Babylonian myth), taken taken from the Babylonian Babylonian Talmud, Talmud, loc* lac.
cit., and the weeping
cit., weeping of the waters on account of
of the of thethe separation
separation
of the upper
of upper and lower waters (a mythological explanation
(a mythological explanation of of rain
rain
as tears),
as tears), which is is found in the Palestine
in the Palestine sources
sources (BR (BR S. 5. 4 and
ami the the
Midrashim cited cited in in note
note 52).
52). The eagerness
eagerness of the waters
of the waters to to obey
obey
God's command is is emphasized
emphasized in in PR 192b-193a and WR WR (accord-
(accord-
ing to
ing to a quotation
quotation from it it found in in Makiri
Makiri on Ps. Ps. 33,
33, 210)
210) as as aa pro-
pro-
test against
test against the mythological
mythological account of the rebellion
of the rebellion of of the
the waters.
waters.
A legend
legend which is is also composed of various
also composed various elements
elements is the one given
is the given
in Tan. Hayye Sarah, Sarah, loe. cit., and ShR,
loc. ciL, ShR, lac.
loc, cit.,
cU.^ where the the ocean
ocean
and the "sea of of death" are are consirlered
considered identical
identical (a Babylonian view,
(a Babylonian view,
compo KAT 3,
comp. 3,576,
576, note 2), 2), and at at the
the same time time it it is
is said that it
said that it will
will
be "cured" in in the
the time to to come. The last last statement
statement is is'found
s

found in in the
the
old sources
sources in connection
connection with the the Sea of of Sodom (comp. (comp. note note 184 184
vol. I,
on vol. I. p.
p. 256),
256), which was known to Pausanias and the
to Pausanias the Church
Fathers as the "Dead Sea". Sea". This name is is unknown in Jewish sources;
in Jewish sources;
26
 The Creation of
of the
the World [74

hence the
hence the above-mentioned Midrash confused the" the "DeadDead Sea" of of his
his
source-of
source of Christian Christian origin?origin?-with with the"
the "SeaSea ofof Death" of Babylonian
of Babylonian
mythology,
mythology, that that is the ocean.
is the ocean. In In' Erubin
'
Erubin 22b 22b it it is
is supposed
supposed that that thethe
ocean surrounds the
ocean the earth
earth (so(so also
also Herodotus 11,21 II, 21 and 23),23), whereas
whereas ac- ac-
cording to
cording to PRE 5, 5, the
the earth
earth extends over the the waters
waters of of thethe abyss
abyss as as
a ship
ship in in thethe midst of of the
the sea.
sea. 'Aseret ha-Dibrot 63 speaks
'Aseret ha-Dibrot speaks of the
of the
"
"Great
Great Sea that that encompasses
encompasses the the earth
earth ". ". This corresponds
corresponds to to 'Erubin,
'

Erubin,
loc. cit.,
loc. since the
cit., since the designation
designation of of "Great Sea" for for the ocean
ocean is is known

in
in rabbinic literature; comp.
rabbinic literature; camp. the the explicit
explicit statement concerning
concerning this this
identity
identity made in in Konen 32, 32, as as well
well as as Seder Rabba di-Bereshit di-Bereshit 9
and Luria,Luria, note note 77 on PRE, PRE, loc. cit., and the
loc. cit,t the statement (in (in Sifre
Sifre D.,D.,
39; Mikwaot 5.
39; 4; BR 5.
5. 4; 5. 8) that there
8) that there is is only
only one sea; sea; the Bible
Bible speaks
speaks
of
of "seas", because the
"seas", because the sea
sea differs
differs inin its
its peculiarities
peculiarities in in different places.
different places.
The reasonreason why why the the ocean
ocean doesdoes not not overflow, though all
overflow, though the waters
all the waters
enter
enter into into it, it, is because the
is because the salt waters "absorb" the
salt waters sweet; BR 13.
the sweet; 13.
9; Bekorot
9; Bekorot 9a; Koheleth 1.
9a; Koheleth 7. A different
1. 7. view is
different view is given
given in in Tikkune
Zohar (end),
Zohar (end), which reads: reads: The ocean ocean derives
derives its (Dl^plK) from
its name (01l'i'11ot)
'i',l:'t "he spat
'pltt spat out",out", because
because it it "spits
"spits out" the the water or or the aquatic
aquatic
animals that that come into it. Compo
into it. Comp. Kohut's essay essay in Judische Woch-
in Judische
enschrift
enschrift II, II, No.No.5, 5, on thethe ocean
ocean according
according to to Jewish
Jewish sources.-With
sources. With
regard to
regard the strife
to the strife of the waters,
of the waters, camp.
comp. alsoalso 4 EzraEzra 4.4. 15-17,
15-17, where
it is
it is said
said that
that the the waves of of the
the sea
sea took
took counsel
counsel to to wage
wage war againstagainst the the
wood of of the
the fieldfield that
that they
they win more territory; territory; although
although the the wood
had been been vanquished
vanquished by by fire,
fire, the
the counsel
counsel of of the waves of of the
the sea
sea did
did
not succeed
not succeed becausebecause the the sand
sand keptkept them within their bounds.
within their bounds. This
is, however, not
is, however, not aa mythological
mythological conception,
conception, as as maintained by by many,
many,
but a fable; fable; compocomp. the the following
following note. note. The reason reason why why the waters
of
of the the seas
seas and the the abysses
abysses did did notnot overflow
overflow the the earth
earth is is due to to the
fact
fact that that God had sealed their boundaries
sealed their boundaries with with His name; name; PrayerPrayer
of Manasseh 3.
of 3. For details
details on on this
this""sealing"
sealing" compo vol. Ill,
comp. vol. III, p. 99,
p. 99,
and vol. vol. IV,IV, p. p. 96.
96.
74 Konen 25,
74 which essentialIy
25, which essentially follows
follows BR 5. 5. 9.
9. Compo
Comp. furtherfurther
Sanhedrin
Sanhedrin 39b; 39b; ER 29, 29, 143;
143; ElIeh
Eileh Ezkerah (beginning).
(beginning). It
It is
is a leg-
leg-
endary application
endary application of of an
an old fable, which is
old fable, is already
already found in in Ahikar;
Ahikar;
camp. Smend,
comp. Smend, Alter Alter und Herkunft
Herkunft des des Achikar-Romans,
Achikar-Romans, 77, sliq. From
77, seq.
Ahikar it
Ahikar it was directly
directly or or indirectly borrowed by
indirectly borrowed by thethe Greeks;
Greeks; camp. comp.
Back, Monatsschrift
Back, Monatsschrift XXV, 132-135, 132-135, and XXXIII, XXXIII, 267. 267. On the the
pride of
pride the trees
of the trees comp.
compo Tub ha-Arez ha-Arez 93, 93, which reads:reads: The fruits fruits of of
the ground
the ground thrive thrive even even when moistenedmoistened by by the feminine
feminine waters (on (on
the
the sex sex of the waters
of the waters comp.camp. vol.vol. I,I, p.p. 162),
162), but not the the trees,
trees, which,
which,
2'1
27
75]
75] The Legends
Legends of
of the Je~£Js
the Jews

on account
account of their pride,
of their pride, would notnot thrive unless moistened b}
thrive unless b> Jllas-
mas-
culine waters.
culine waters_ According
According to to PRE 55 and AguddatAglllldat Aggadot
Aggadot 7, 7, the
trw
plants of
plants of paradise
paradise werewere created
created first
first and were
Wl're afterwards utilized
utilized
for the
for the purpose
purpose of the cultivation
of the cultivation of of the earth.
earth. For the opposite
opposite
view comp. BR 15.
view camp. 15. 1, which reads:
1, which reads: God tooktook c('dars
cedars ofof Lebanon,
Lebanon, which
were not
were not larger than the
larger than the tentacles
tentacles ofof a grasshopper,
grasshopper, and planted
planted them
in paradise. Comp.
in paradise. Compo notenote 9696 on vol.
vol. I,I, p.
p. 82.
82. The shooting
shooting upup of
of
the
the trees
trees is only a special
is only special application
application of the view that
of the that the first
fir"t things
things
in creation were
in creation were produced
produced in in their
their fully
fully de\'eloped
developed form (comp.
(comp. note
21 on vol.
21 vol. I, p. 59).
I, p. 59). This view is
This view is especially emphasized hy
especially emphasized by Philo,
Philo,
De M. OPij,
Opif, 13, with reference
13, with reference to
to plants,
plants, which God brought
brought forth
forth
out of
out of the ground in
the ground in their
their complete form, "as if
complete form, earth h;1I1
if the earth Ileen
had been
pregnant with
pregnant with them for for aa long time". PRE 5 similarly
long time". similarly speaks
speaks of
the pregnancy of
the pregnancy of the
the earth,
earth, where,
where, in connection with the
in connection the COllCt'ptiun
conception
of rain
of rain as the consort
as the consort of the earth
of the earth (camp.
(comp. note 39 on vol. vol. I,I, p.
p. 1(2),
162),
the legitimate
the legitimate fecundation
fecundation is is differentiated
differentiated frolll from the illegitimate.
illegitimate.
When the earth is
the earth is fructified
fructified by by rain,
rain, it it is
is considered
considered a legitimate
legitimate
fecundation, whereas when it
fecundation, whereas is artificially
it is watered, it
artificially watered, i11egitimaH~
is an illegitimate
it is

fecundation. As to
fecundation. to the
the statement made in in PRE C'ollcernl'ng
concerning the the
origin of
origin of rain,
rain, comp.
camp. alsoalso BR 13. parallel pas~ag'·s
13. 9-10 and the paralll'l passages dted
cited
by Theodor,
by Theodor, wherewhere various
various views views are expreHsed on this
are expressed this Jloint.
point. The
that the
view that the clouds
clouds drew their their water
water fromfrom the the ocean,
ocean, ami and the ob- ob-
jection raised
jection raised against
against it, is also
it, is found in
also found the Sla
in the vonic version
Slavonic version of II I
of ill
Baruch 10. 8.
10. S.
Hullin 60a;
75 Hullin
15 60a; camp.
comp. Back, MonatssclzriJt XXIX, 30i,
Back, Monatsschrift with re-
307, with re-
ference to
ference this talmudic
to this talmudic passage.
passage. The Palestinian
Palestinian sources,
sources, BR 5. 5, 9,
9,
and Yerushalmi
Yerushalmi KilayimKilayim 1, 1, 27h, mention two views:
27b, mention views: according
according to to
one the
the earth
earth did
did notnot follow
follow God's
God's hidding;
bidding; it it only produced ('dihh'
only produced edible
fruits, but
fruits, but not
not edible
edible trees, which it
trees, which it was als()
also COI1lIll:l!Hle(!
commanded hy by (~lHl
God
to produce.
to produce. On account account of of this
this disobedience
disobedience it was cursed
it was cursed by by Cod
God
after Adam
after Adam's fall. The opposite
'5 fall. opposite view view maintains
maintains that that the the earth
earth was
so
so eager
eager to to obey
obey GodGod's 's orders that that itit went one step step further
further and pro- pro-
duced all
duced trees bearing
all trees bearing fruit;fruit; but but after
after Adam's fall fall thethe fertility
fertility of of
the earth
earth was diminished,
diminished, and it it produced
produced barrenbarren trees
tl'(>(,5 as
as well; compo
well; comp.
vol. I,
vol. p. 80 (top).
I, p. (top). "The princeprince of of the
the world" mentioned
mentioned in I1ullin.
in HuUin,
loco cit., bears
loc. cit., bears no relation
relation to to the
the demiurge
demiurge of the Cnostil'll,
of the Gnostics, nor to &'1-
nor to Sa-
tan,
tan, "the prince
prince ofof the
the earth" (John (John 12.31,
12. 31, and in in many
many other
other places
places
of the New Testament),
of Testament), but but it it signifies,
signifies, here
here asas elsewhere
elsewhere in in rabbinic lit-
rabbinic lit-
erature
erature (camp.
(comp. Index,
Index, s. S. v.),
t>.) the angel
the angel in in charg-c
charge of of the world, or,
the world, or, to
to
be more accurate,
be accurate, the the earth.
earth. Comp. Camp. Joel, BUrke, I,
Joel, Blicke, I, 12+-128.
124--12&. The
The
28
28
 The Creation of
of the
the World [76-8I
[76-81

identification of
identification this angel
of this angel with
with Metatron in the mystic
in the mystic literature
literature
of the gaonic
of the period is
gaonic period is not
not found in
in talmudic sources.
sources. In Ascension
In Ascension
of Isaiah 2.
of Isaiah 2. 4 "the ruler
ruler of the
the world" is
is Satan as
as the prince of
the prince of the
the
world in
world in the New
the New Testament.
Testament.
7
76 Jub.
fi
2. 7;
Jub. 2. 7; BR 11. 9, 12.
11. 9, 12. 5,
5, 15.3, 21. 9;
15. 3, 21. 9; 2
2 Enoch 21.
21. 1.
1. The
prevalent view in
prevalent the rabbinic
in the rabbinic sources
sources is that paradise
is that paradise was created
created
before the world;
before world; compo Excursus 1.
comp. Excursus I. In
In Konen 2525 paradise is dif-
paradise is dif-
ferentiated
ferentiated from its its plants,
plants, presupposing
presupposing that that paradise
paradise is is pre-exist-
pre-exist-
ent, while
ent, while the plants
plants were created
created on the the third
third day.
day. This is is an attempt
attempt
to harmonize two different
to different views.views.
77
77 On this this gold,
gold, comp.
compo Yoma 45a; 45a; BaR 11. 11. 3;
3; Tan. B. B. IV,IV, 33;
33;
Tan. Naso 9. 9. In In all
all these
these passages
passages it it is
is stated
stated that
that this gold bears
this gold bears
fruit. In
fruit. In this
this and in in other accounts
accounts of of paradise
paradise the the description
description of of
the future
the future Jerusalem
Jerusalem and the the temple
temple by by the
the prophets
prophets is transferred
is transferred

to paradise;
to paradise; for for later paradise was identified
later on paradise identified withwith the
the heavelny
hea veiny Jeru-Jeru-
salem. Alphabetot 96-97
salem. Alphabetot 96-97 contains
contains many many points
points which are are analogous
analogous
to
to the description
description given given in in the
the text,
text, with
with thisthis essential
essential difference
difference
that
that thethe reward of of the
the pious
pious is is postponed
postponed for the future
for the future world.world. As
to the
to the site
site of the
the earthly
earthly paradise,
paradise, comp. compo vol. vol. I,I, p.
p. 11.
11. The old rab-
binic sources
binic hardly contain
sources hardly contain anything
anything definite
definite on the the earthly
earthly para-para-
dise;
dise; butbut inin the
the pseudepigraphic
pseudepigraphic literature, literature, particularly
particularly in in the
the Books
of Enoch (camp.
of (comp. Charles' edition, index,
Charles' edition, index, S. v.) and in
s. fl.) later haggadic
in later haggadic
works aa good good deal deal is is said
said about
about it. it.
78 According to
78 According to Baba Batra Batra 75a and PR 38, 38, 163a,
163a, therethere are
seven "canopies"
"canopies" given given to to each
each pious
pious person.
person.
These four
7799 These streams are
four streams are frequently
frequently mentioned in the legends;
in the legends;
camp. 22 Enoch 8.
comp. 5; PR 38,
8. 5; 38, 163a; Aggadat Shir
163a; Aggadat Shir 4,4, 83-84;
83-84; see see also
vol. I, p.
vol. I, p. 132;
132; vol. II, p.
vol. II, 315; Visio
p. 315; Visio Pauli
Pauli 23; 23; Koran 47. 47. 16-17.
16-17. While
in the
in the Koran the the stream
stream of oil is
of oil is replaced
replaced by by a stream of of fresh
fresh water,
water,
it is just
it is just this
this stream
stream of of balsam
balsam which which is is frequently
frequently alluded to to in rab-
in rab-

binic literature; BR 62
binic literature; (beginning); Ta'anit 25a;
62 (beginning); 25a; Yerushalmi 'Abodah
Zarah 3,
Zarah 3, 42c;
-l2c; Tan.
Tan. B. B. II,II, 131; Bacher, Agada
131; Bacher, Agada der der paltistinensischen
palastinensischen
A mortier, II,
Amortter, II, 102, note 7;
102, note Babylonisches im NT,
Jeremias, Babylonisches
7; Jeremias, NT, 47. 47. On
the wine preserved
the wine preserved for the pious,
for the pious, comp,
camp, Sanhedrin 99a and Matthew
26.
26. 29; Targum Eccl.
29; Targum Eccl. 9. 9. 7,7, where the the Midrash given given in the text
in the text was
very likely made use
very likely use of. of.
8
80 This picture is
This picture mentioned in
is mentioned in the
the Talmud,
Talmud, Baba Mezi'a Mezi'a 48a,48a,
with reference
with reference to to the
the beauty
beauty of of R.R. Johanan,
J ohanan, upon upon which our source
is based; comp.
is based; camp. PIC PK 1, 1, 3b.
3b.
8 I 1.
81 e., the
I. e.t
the branches
branches of of this
this tree
tree extend to the farthest
to the farthest ends
29
82-88]
82-88] Legends of
The Legends of the
the Jews
of paradise.
of paradise. the joys
On the joys of
of the
the four
four different
different ages,
ages, which the
the pious
pious
experience, see
experience, see Zohar I,
I, 140a, where it
140a, where it is
is explained
explained allegorically.
allegorically.
82 Instead of
82 Instead of ]'30 read ]1':l7,)
1'::17,) read 1
(" fanning", from TO3
no ("fanning", "blew"); the
i1:ll "blew"); the
variant ]l':ltVl7,)
variant seems to
^3D seems
t)
to bebe an explanation
explanation ofof the
the difficult 1'~, which,
difficult ^30, which,
as aa lectio
as lectio difficilior, deserves preference.
dijficilior, deserves preference. On the the seven
seven clouds
clouds of
of
glory see
glory see vol.
vol. II,
II, p.
p. 374.
374.
83 Compo vol.
83 Comp. vol. IV,
IV, p.
p. 205,
205, with
with reference
reference to
to the
the fragrance
fragrance of
of
paradise. Concerning
paradise. Concerning the
the "canopies",
"canopies", see note 78.
see note 78.
84 Concerning these
84 Concerning these worlds
worlds see see note
note 30.
30. According
According to to Zohar I, I,
125a,
125a, Eden is is situated
situated in in the
the seventh
seventh heaven (according(according to to another
another
view, even
view, even above
above the the seventh
seventh heaven),
heaven), and paradiseparadise is is situated
situated on
earth directly
earth directly opposite
opposite to to it.
it. Comp.
Compo Berakot
Berakot 34b; Sanhedrin 99a:
34b; Sanhedrin
No eyeeye has
has ever
ever seen Eden, ....Adam
seen Eden,. . Adam dweltdwelt in in the garden ( == paradise)
the garden (
paradise)
of
of Eden;
Eden; comp.compo notenote 17, end.
17, end.
divisions of
85 The divisions
8s of thethe dwellers
dwellers in paradise (or
in paradise (or Eden?)
Eden?) into into
seven classes
seven classes is is very
very frequently
frequently met with with (Sifre D., 10
(Sifre D., 10 and 47; 47; Midrash
Tannaim 6; 6; Tehillim
Tehillim 11,11, 10,
10, and 16, 128; WR 30.20;
16, 128; 30. 20; PK 28, 28, 197b;
197b;
PRK, Schonblum's
PRK, edition, 36a).
Schonblum's edition, 36a). In
In one passage
passage onlyonly is the number
is the

reduced
reduced to to three
three (ARN 43, 43, 120;
120; compo
comp. also also note 97). 97). Perhaps the
Perhaps
difference
difference of of opinion
opinion on this this point
point is is in
in some way way related
related to various
opinions
opinions aboutabout the the number of of the
the heavens (comp. (comp. note 21); 21); each
heaven having
heaven having a separate
separate classclass ofof dwellers,
dwellers, the the more pious pious one is, is,

the higher the

the higher the heaven
heaven in in which he dwells.dwells. It
It is
is said
said inin Shir 6. 6. 88 that
sixty
sixty groups
groups of of the
the pious
pious study
study thethe Torah under under thethe shades
shades of of the
the
tree
tree of of life,
life, while
while eighty
eighty groups
groups of of the
the average
average men study study the the Torah
within
within a a short
short distance
distance from that that tree.
tree. Mention is is often
often made of of
the
the habitations,
habitations, or or rather
rather worlds,
worlds, which every every pious
pious man receives
receives ac-ac-
cording
cording to to his
his merit;
merit; compo
comp. Shabbat
Shabbat 152a; 152a; Ruth R. R. 1,1, 16; PK 4,
16; PI{ 4, 75a;
75a;
Tehillim
Tehillim 34 (end); (end); ShR 42. 42. 2;2; Koheleth
Koheleth 12. 12. 5;5; Baba Batra 75a (,::ltV (bw
"'InN, inN); 2
-TITNl "'InN); 2 Enoch 61. 61. 2;2; John
John 14. 14. 2.2. This view
view doesdoes notnot conflict
conflict
with
with the the division
division of of the
the pious
pious into
into classes,
classes, since
since the
the individual,
individual, though
though
being
being one of of a class,
class, does
does not not forfeit
forfeit hishis independence.-The
independence. The honor
conferred
conferred upon upon R. R. Akiba and his his colleagues
colleagues as as members of of the
the first,
first,
i.
i, e.,
0., the
the foremost
foremost division,
division, is is already
already mentioned
mentioned in in Baba Batra lOb. lOb.
I. e.,
86 I. as
86 e.t as martyrs
martyrs during
during the the religious
religious persecutions;
persecutions; compo comp.
Gittin
Gittin 57b. 57b.
87 Camp. Hagigah 14b
87 Comp, Hagigah 14b where where thisthis Rabbi
Rabbi describes
describes his his disciples
disciples
as
as belonging
belonging to to the
the "third
"third division".
division".
88 Uncler these, the descendants of
88 Under these, the descendants of Moses (comp. (comp. vol. vol. IV,
IV, p.p.
317)
317) areare toto bebe understood.
understood.
80
30
 Creation of
The Creation oj the
the World [89-94

89 In Berakot
89 In Berakot 34b
34b two views
two views are
are cited;
cited; according
according to
to one,
one, those
those
repent are
who repent are considered
considered superior
superior to
to those
those who have
have never
never sinned,
sinned,
while the
while the other
other view
view maintains
maintains the
the opposite
opposite case.
case. As to the
As to the high
high
esteem in
esteem in which
which innocent
innocent youths
youths are
are held,
held, comp.
compo Pesahim
Pesahim 113a.
113a. On
the study
the study of of the
the Torah
Torah under
under God's
God '5 guidance,
guidance, comp.
compo note
note 194.
194.
90 Perek Gan 'Eden,
90 Perek 'Eden, which
which is
is extant
extant in
in many
many recensions:
recensions: Yal-
Yal-
kut I,
kut I, 20
20 (from
(from aa poor
poor text
text of
of Yalkut published
published by
by Jellinek
Jellinek in
in BHM BHM
II, 52-53,
II, 52-53, under
under the
the wrong
wrong title
title Seder
Seder Gan 'Eden);
'Eden); Baraita
Baraita di-She-.
di-She-.
muel 25
muel 25 (text
(text in
in manuscript
manuscript byby Rachlin,
Rachlin,Bar York, 1906,
Levoi, New York,
Bar Levoi, 1906,
pp. 82-84);
pp. 82-84); Vitry 735.
Mahzor Vitry 735. Aggadat
Aggadat Shir
Shir and Targum
Targum Eccl.,
Ecc!.,
and probably
and probably also
also Zohar
Zohar (comp.
(comp. notes
notes 79
79 and 81),
81), seem to
to have made
use of
use of this
this description
description ofof paradise.
paradise. Most of the legends
of the legends relating
relating to
to
paradise and
paradise and hell
hell are
are attributed
attributed to R. Joshua
to R. Joshua b.
b. Levi,
Levi, who,
who, according
according
to aa well-known
to well-known tradition,
tradition, already
already mentioned
mentioned inin the
the Talmud (Ke- (Ke-
tubot 77b)
tubot 77b),, was
was permitted
permitted toto enter
enter paradise
paradise during
during his
his life-time.
life-time. Hence
the description
the description of
of paradise
paradise begins:
begins: "R. Joshua
Joshua b.b. Levi
Levi said:
said: There
are eighty myriads
are eighty myriads of
of trees in every
trees in every corner
corner of paradise, etc."
of paradise, etc/' In
In
Baraita di-Shemuel,
Baraita after this
di-Shemuel, after this description
description of paradise, there follows
of paradise, follows
in
in aa lOecond
second chapter another description
chapter another description of of the
the seven
seven divisions
divisions of of the
the
pious
pious in paradise (comp.
in paradise (comp. note note 97).
97). The entire
entire tractate
tractate is is headed

Masseket
Masseket Gan 'Eden.
'
Eden. It It is, however, quite
is, however, quite obvious
obvious from the the contents
contents
that
that thethe twotwo descriptions
descriptions are are ofof different
different origin.
origin. That a description
description
of
of hell
hell followed
followed the the one of of paradise
paradise is is quite
quite probable,
probable, and the the desig-
desig-
nation
nation of of the
the latter
latter asas Perek Gan 'Eden clearly clearly points
points to this this di-
di-
rection;
rection; but but the
the description
description of of hell
hell found
found in in our
our text
text of of Baraita
Baraita di- di-

Shemuel30-32
Shemuel 30-32 (published(published in in BHM I, I, 147-149),
147-149), from another source, source,
has
has been
been artificially
artificially attached
attached to to that
that of of paradise.
paradise. One of of the
the des-
des-
criptions
criptions is
is purely
purely legendary,
legendary, while
while the
the other
other is
is midrashic-haggadic;
midrashic-haggadic;
they
they therefore
therefore must be be ofof different
different origin.
origin.
991x These
These seven
seven divisions
divisions are are obviously
obviously identical
identical with those pre- pre-
viously
viously described.
described. There There are are many
many otherother descriptions
descriptions of these di- di-

visions; compo
visions; comp. note
note 97.
97. Concerning
Concerning the
the proselyte
proselyte Obadiah,
Obadiah, compo
comp.
vol.
vol. IV, IV, pp.pp. 240-241.
240-241.
992~ The
The views
views of of the
the ancient
ancient authorities
authorities differ
differ on the question
question
whether
whether the the "generation
"generation of of the
the wilderness"
wilderness" have aa portion portion in in the
the
life
life to
to come
come (=paradise);
(=paradise); compo
comp. note
note 177
177 on vol.
vol. III,
Ill, p.
p. 79.
79.
93 The
93 The sentence
sentence Cl'II1!lNO
Dl^BQND.....^Dl
. ?::ll is
is to
to be placed
placed after DP Nln;
after Cit! Kin;
hence
hence the the translation
translation in in the text.
text.
94 Read c'otv:llll
94 Read D^DBDP instead
instead of D'3D0, and
of C'JOItI, and compo
comp. KonenKonen 28. 28. On
Chileab
Chileab compo comp. Vol.
Vol. II,
II, p.
p. 260
260 and vol.
vol. IV,
IV, p.
p. 118.
118. On Menasseh
Menasseh
81
81
954>7]
95~97] The Legends
Legends of
of the
the Jews

compo Vol.
comp. Vol. IV,
IV, p. p. 280.
280. On thosethose who repent,
repent, see note 89 and
see note
Koheleth 1. 1. 8.
8.
95 Read 01K1
9S C"~1 nstf'D
ME~'IJ '1):1 (=Ezek. 28.
i;a (=Ezek. 28. 13)
13) instead
instead of
of the mean-
ingless 11~~1il DlfcO
ingless ]W*nn nm
C"~:J ME'1 '1)::1.
'iaa. Compo A scribe
29. PI.
Comp. Konen 29. srribe who mis-
read clt;\
read for C1N
D"W for D"jfc added J1lVI{1il.
juwnn.
96 According to
96 According to Yoma 45a, fine gold
45a fine
f gold (rE)(TS) isis the third
third best
best among
among
the
the seven
seven kinds of
kinds of gold, whereas Parvaim gold
gold, whereas gold (comp.
(comp. note 77, i7, as
well as
well as Masseket Kelim 89) 89) is is the
the very
very best.best.
97 Ma'aseh
97 Ma'aseh de-R. de-R. Joshua
Joshua b. b. Levi
Levi 48-49.
48-49. This description
description is is
partly (not
partly (not in its entirety,
in its entirety, as Jellinek
Jellinek asserts)
asserts) incorporated
incorporated into into Konen
28-30, which source
28-30, which source is to be
is to be used
used for for thethe establishing
establishing of a correct correct
text of
text Ma'aseh (comp.
of Ma'aseh notes 94-95),
(comp. notes 94-95). Great caution caution must,must, however,
however,
be taken,
be since Konen had other
taken, since other sources,
sources, along with Ma'
along with aseh, at
Ma'aseh, its
at its
disposal for
disposal for the the description
description of paradise. R. Joshua
of paradise. Joshua b. Levi's des-
b. Levi's des-
cription of
cription paradise, found
of paradise, found in in Gaster's J.!a'asiy),ot 96-97,
Caster's Ma'asiyyot 96-97, corrc$jlouds
corresponds
to
to ours
ours in in thethe introductory
introductory parts parts only,
only, in in which the the adventurc
adventure of of
this sage
this sage with
with the the angel
angel of of death is mentioned (according
is mentioned (according to to Ketubot
77b; comp,
77b; compo note note 90),
90), butbut notnot inin the
the description
description of of paradise proper.
paradise proper.
Very
Very characteristic
characteristic is the fact
is the fact that
that thisthis source
source knows only only of of three
three
halls
halls of paradise, one
of paradise, one ofof glass,
glass, forfor proselytes;
proselytes; one of silver, for
of silver, the
for the
righteous of
righteous Israel (instead
of Israel (instead of ~I{i~' ^D
of ^*n '.:J~l:l VD,
~.:J, p.
p, 97, line 24,
97, line 24, read cm~ ~.:J
read om ^D
'~1lV' jnro
^KW Cil~); one of
V1rl:l on); of gold,
gold, inin which dwell the the three
three patriarchs
patriarchs and
Moses, Aaron, David,
Moses, Aaron, David, "the weeping"weeping" Messiah, Messi:lh, and Elijah Elijah comfort-
comfort-
ing him.
ing him. On the the division
division of of paradise
paradise into into threc,
three, compo
comp, note note 85.
85. The
most elaborate
elaborate description
description of of paradise
paradise is is that
that given
given by Jellinek in
by Jellinek in
BHM III, III, 131-140
131-140 (comp. (comp. also also thethe additions,
additions, 194-198), published
194-198), published
under the
under the title
title ofof Seder
Seder Gan 'Eden. 'Eden. This This description
description has has been
been ex-
ex-
tensively made use
tensively use of of byby kabbaiistic
kabbalistic authorsauthors (comp. Jellinek, Ein-
(comp, Jellinek, Bin-
leitung und Zusatze,
Uitung Zusatu, as well as
as well as Zohar
Zohar I, I, 41a;
41a; III,III, 167b) describe
167b) who describe
it as
it as aa part
part of of the
the Book of of Enoch. It, however, shows traces
It, however, traces ofof spec-
spec-
ulative mysticism
ulative mysticism (for (for instance,
instance, great emphasis is
great emphasis laid upon
is laid upon the dif-
the dif-
ference between spirit
ference between spirit and soul, soul, on the the union
union of the masculine
of the masculine withwith
the feminine
feminine souls which result
souls which result in in the
the productions
productions of of new souls,
souls, and
on many
many other
other viewsviews of of speculative mysticism), and it
speculative mysticism), therefore could
it therefore could
not have originated
not have originated earlierearlier than
than thethe end of of the
the twelfth
twelfth century.
century, The
division of
division the pious
of the pious into
into seven classes is
seven classes is also
also known to to this
this source,
source,
but it
but differs from
it differs from thethe divisions
divisions foundfound elsewhere
elsewhere (Perek (Perek Gan 'Eden
52-53 and Sha'are
52-53 Sha'are Gan 'Eden 'Eden 42-43 42-43 = = Baraita
Baraita di-Shemuel
di-Shemuel 28-29;28-29;
compo note
comp. note 90). 90). ThisThis source
source is is also
also acquainted
acquainted with with aa portion
portion of of
paradise assigned
paradise assigned to to women,
womm, who, who, like
like thethe men,
men, areare divided into sev-
divided into sev-
32
32
 The Creation
Creation oj
of the
the World [97
[97

c1ass('s, each of
en classes, of which is is under
under the the supervision
supervision of of some famous
woman from biblical biblical times.
times. These These are:are: 'Bithiah,
Bithiah, the the foster-mother
foster-mother
of Moses, Jochebed,
of Moses, Jochebed, Miriam, Miriam, Huldah the the prophetess,
prophetess, Abigail,Abigail, the the
four matriarchs,
matriarchs, Sarah,
Sarah, Rebekah,
Rebekah, Rachel, Rachel, Leah.
Leah. As nine nine women are are
given
given herehere as heads of of seven divisions,
divisions, the text must therefore
the text therefore be
corrected in in accordance with with Zohar III, III, 167b.
167b. The distinction
distinction drawn
here between the
here the garden
garden (= ( = paradise)
paradise) and Eden is is old
old (comp.
(comp. notenote 84
and Sha'
Sha'areare Gan 'Eden, 'Eden, loc. Zoe. cit. where the
cit., where
t the dwellers
dwellers of of Eden are are
divided into
divided into twelve
twelve classes),
classes), but but this
this source
source expresses
expresses this this distinc-
distinc-
tion
tion in in aa different
different manner. To the the old mysticism belongs
old mysticism belongs the the con-
con-
ception of
ception the 390 heavens and 18000 worlds
of the worlds (comp.
(comp. note note 30),
30), but this
this
source gives
gives a different interpretation of
different interpretation this mystic
of this mystic doctrine.
doctrine. Quite
Quite
new is is the
the conception
conception of the secret
of the secret chamber of the Messiah in
of the in paradise
paradise
which is is called here, as
called here, well as
as well as in Zohar II,
in Zohar II, 8a,
8a, byby thethe peculiar
peculiar name
"bird's nest". On the
"bird's nest". the whole,
whole, the the Messiah plays plays an important
important part part
in this
in description of
this description of the
the life
life of the pious
of the pious in paradise. Old is
in paradise. is the
the view
that the
that pious, particularly
the pious, particularly the the patriarchs
patriarchs and the the Messiah,
Messiah, grieve
grieve
over Israel's
over suffering, and pray
Israel's suffering, pray to to God for their redemption;
for their redemption; Ber- Ber-
akot 18b;
akot 18b; ShR 15. 15. 26;26; BaR 19. 19. 15;
15; Tehillim
Tehillim 14, 14, 115;
115; Ekah 2, 2, 11
11
(in the
(in the two last-named passages passages it it is
is Jacob
Jacob especially
especially who is is most

concerned about Israel's

concerned Israel's suffering);
suffering); Baba Mezi'a Mezi'a 85b (comp. (comp. thisthis
passage in
passage vol. IV,
in vol. IV, p. 219); Mahzor Vitry
p. 219); Vitry 17; Pardes 54d;
17; Pardes 54d; Seder Rashi Rashi
22;
22; a a kabbalistic
kabbalistic source
source in Yalkut Reubeni on Deut.
in Yalkut Deut. 23. 23. 3;3; Tosafot
on Sotah 34d (caption (caption ^DUN),'n'::l~), and the the passages
passages cited cited there from
the Talmud;
the Talmud; see further PR 12,
see further 46h-47a. Whereas Tehillim 30,
12, 46b-47a. 30,
234 and 14
234 (according to
14 (according to the
the reading
reading of of Makiri,
Makiri, ad. loc., 79,
ad. loc., 79, bottom),
bottom),
and PR 2, 2, 5b, state that
5b, state that thethe pious
pious when dead continually
continually praise praise God,
God,
later sources
later sources (PR (PR 198a;
198a; BHM V, V, 43;
43; Recanati
Recanati on Gen. 3. 3. 24;
24; R. Bahya
Bahya
on Exod.
Exod. 20. 20. 8;
8; Seder
Seder Can'Gan 'Eden Eden 138) maintain that
138) maintain that on the the Sabbath,
Sabbath,
festivals, and new-moons the
festivals, the dead rise rise from their
their graves,
graves, behold the
the Shekinah,
the Shekinah, and praise praise the the Lord.
Lord. CompoComp. also also Zohar II, II, 8a (which
(which
very
very likely depends upon
likely depends upon thethe Seder
Seder Gan 'Eden,'Eden, loco cit.); Yalkut Reu-
loc. cit.};

beni Gen. 19.

beni Gen. 2; vol.
19. 2; vol. III, p. 400.
Ill, p. 400. On Korah compo comp. vol. III, p.
vol. Ill, p. 300,
300, and
vol.
vol. IV,
IV, p.p. 234.-R.
234. R. Joshua
Joshua b. b. Levi
Levi is is also
also the author of of a description
description
of hell which
of hell which is is given
given in in vol.
vol. II,II, pp.
pp. 310, seg. For further details
310, seq. details con-
cerning the
cerning the description
description of of hell
hell and paradise,
paradise, compo
comp. Gaster,Gaster, Hebrew
Version
Version of of Hell Paradise in
Hell and Paradise Journal of
in Journal of the Royal Asiatic
the Royal Asiatic Society,
Society,
1893,
1893, pp. pp. 571-611;
571-611; Rachlin,
Rachlin, Bar Levoi, Levoi, 70-86; Landau, Hdlle
70-86; Landau, Holle und
Fegfeuer (Heidelberg,
Fegfeuer (Heidelberg, 1909, passim). A fragment
1909, passim). fragment of of a description
description

, ss
98- loo]
p8 100] Legends of
The Legends of the
the Jews
of paradise
of paradise found in
is found
is in Steinschneider-
Steinsckneider-Festschrift, section,
Festschrift, Hebrew section,
55-56.
55-56. Compo also
Comp. Abkat Rokel,
also Abkat Rokel, II,
II, 1.
1.
98
98 Hagigah 12a.
Hagigah 12a. view that
The view that the
the light
light created
created on
on the
the first
first
day is
day is identical
identical with
with that
that of
of the
the heavenly
heavenly bodies
bodies is
is given
given as
as that
that of
of
the majority
the majority ofof scholars.
scholars. But there
there are
are some who maintain
maintain that
that
the light
the light of
of the
the first
first day
day is
is entirely
entirely different
different from all
all the
the other
other lights.
lights.
Compo vol.
Comp. vol. I,
I, pp.
pp. 8-9.
8-9. Philo, Opij., 3-4,
Philo, De M. Opif., 3-4, asserts
asserts that
that the
the
ideal world
ideal world created on the
was created the first
first day
day (concerning this explana-
(concerning this explana-
tion of
tion the expression
of the expression ,nN QT
TDK compo note
01' comp. note 71), whereas the
71), whereas the material
material
world appeared
world appeared onon the
the following
following days.
days. Similarly
Similarly aa Tanna
Tunnn ofof the
the
middle of
middle of the
the second
second century
century asserts:
asserts: Everything
Everything was created on the the
first day,
first day, except
except that
that some things
things appeared
appeared earlier
earlier and others
others later;
later;
Tan. B.
Tan. B. 1,2;
I, 2; BR 12.4; Origen on Gen.
12.4; Origen Gen. 2. 2.2; Ephraim, I,
2; Ephraim, I, 127C;
I27C; Ba-
silius Ilexaemeron, 4.
silius Hexaemeron, 4. Compo
Comp. Ginzberg, Ha.ggada bei
Ginzberg, Haggada KircMnI!., 24.
bet den Kircfanv., 24.
See
See also
also Ginzberg's
Ginzberg's remarks in R.E.!., LXVIII,
in R.E.J., LXVIII, 148. 148. On the the same viewview
by the
by the philosophers
philosophers of of the
the middle ages, see
middle ages, Horovitz, Uta"
see Horovitz, Ueber den Ein- Ein-
flus$. .. auf
fluss... auf den Kalam, 22,
den Kalam, note 2.
22, note 2. Compo
Comp. alsO also note 97 on vol. vol.
I, p. 82.
I, p. 82.
99 God created
99 created the the sun and the the moon in in order
order to give the
to give the lie
lie
to
to the heathen who worship
the heathen worship them as as deities;
deities; had God only only created
created
one of them, the
of them, the heathen
heathen would have apparently apparently had good good reason
reason
for
for adoring
adoring it. it. Similarly Philo, De M. Opif.,
Similarly Philo, Opif., 14-15;
14-15; Theophilus
Theophilus 2. 2. 15;
15;
Tadshe (beginning),
(beginning), which which reads:
reads: God first first created
created the the plant
plant world
and then
then the the heavenly
heavenly bodies.
bodies, inin order
order that
that it it should
should not be said said that
that
the
the latter
latter produced
produced the the former;
former; compo
comp. alsoalso vol.vol. I, I, p.
p. 16,
16, where the the
same idea idea isis expressed
expressed with with reference
reference to to thethe angels.
angels.
lOO Konen 25-26, 25-26, which is based on older
is based older sources;
sources; compo
comp. BR 6.3;
1
6. 3;

Hullin
Hullin 60bj 60b; Shebu'ot
Shebu'ot 9a. 9a (the
(the sacrifice
sacrifice of
of atonement on the new-moon
is God's
is God 's acknowledgement
acknowledgement that that He dealt
dealt too too severely
severely with the the moon);
moon) ;

PRE 4 and 51; 51; Targum

Targum Yerushalmi Gen. 1. 1. 1616 and Num. 28. 28. 15.
15.
These sources,
sources, as as well
well as
as others
others (Mekilta
(Mekilta Bo 1, 1, 3a;
3a; PK 5, 5, 54a;
54a; PR
15,
15, 78a;
78a; Tan. B. B. II,
II, 47),
47), also
also speak
speak ofof the
the compensation
compensation received received by by
the moon for for its
its reduction
reduction in in size:
size: it
it became a symbol symbol of of Israel
Israel and
the
the pious,
pious, whereas the the sun
sun represents
represents Esau and the the ungodly.
ungodly. More-
over
over the the moon is is sometimes seen seen also
also by by dayday while
while thethe sunsun on the the
other
other hand is is never
never seen
seen by
by night.
night. A reminiscence
reminiscence of the m~1h­
of the myth-
o\ogical
ological conception
conception of of the diminution of of the
the moon (the (the rationalistic
rationalistic
explanation
explanation of
of the
the Haggadah
Haggadah by
by Back,
Back, Monatsschrijt
Monatsschrift XXIX, XXIX, 226, 226>
seq,, must not
seq., not be be taken
taken seriously)
seriously) as as a a punishment
punishment for for its
its re-
re-
bellious
bellious conduct
conduct toward God may may be found in in Enoch 18. 18. 1S,15,
84
 The Creation
Creation of
of the
the World [100
[100

where mention isis made of the

the chastisement of the
of the stars
stars which
"did not
not come at their
their appointed times". This
appointed times". This corresponds
corresponds
to
to the reproach
reproach administered
administered to
to the
the moon,
moon, mentioned
mentioned in
in BR,
BR, lac. cit.,
loc. cit.,

for having encroached

for having encroached upon upon the the province
province of of its
its colleague
colleague (=the (
= the sun),
sun),
i. e.,
i. for having
e., for having shone during during the the day.
day. The myth myth sought
sought to to explain
explain
the
the appearance
appearance of of the
the moon by by day,
day, which,
which, owingowing to the superior-
to the superior-
ity
ity ofof the sun over over it, rather baffling
it, was rather baffling toto the
the primitive
primitive mind. mind. Hul- Hul-
lin, loco cit.,
lin, loc. as well
cit., as well asas the
the later
later addition
addition in (WW
in BR ('nr,,'ltll Kin ~1i1 *JN),
'l~), does
does
not present
not present the the myth
myth in in its original form.-That
its original form. That the the sun and moon
are endowed with wisdom and passion
are passion like
like man is is originally
originally a myth-
a myth-
ological conception
ological conception which had been been maintained
maintained for for a long long time by by
Jews Christians. On this
Jews and Christians. this conception
conception in pseudepigraphic lit-
in pseudepigraphic lit-
erature and Philo,
erature Philo, compo
comp. Psalms of of Solomon,
Solomon, end (the prayer at
(the prayer at the
the
appearance
appearance of the new-moon,
of the new-moon, ill::l' TCfih tII"p,
0np, in present use,
in present use, which is is al-
al-
ready
ready foundfound in in Sanhedrin 42a, 42a, partly
partly corresponds
corresponds to to this psalm);
this psalm);
Apocalypse
Apocalypse of of Baruch 48.9; 48. 9; Enoch 2, 2, 1-5,3
1-5, 3 (it (it is
is more than a poetic poetic
description of
description the order
of the order reigning
reigning in in nature and the the lack
lack of order dis-
of order dis-
played by
played by man);
man); Philo,
Philo, De Plant. Noe, 3;
Plant. Noe, 3; De Somn. 1,4 1, 4 and 2,16.
2, 16. On
the rabbinic
the rabbinic sources containing this
sources containing this view,
view, comp.,
comp., besides
besides the pas- pas-
sages referred
sages referred to to at the beginning
at the beginning of of this note, also
this note, also those
those cited
cited in in
notes 102,
notes 102, 104, lOS, 112.
104, 105, 112. For the the Christian sources, sources, see see Origen,
Origen,
I,
1, 7; Visio
7; Visio PauliPauli 4-6.4-6. Like the the heavenly
heavenly bodies, bodies, even so so the
earth,
earth, the the plants,
plants, in short, all
in short, all existing
existing things,
things, were conceivedconceived more
or less
or less byby analogy
analogy to to man;
man; comp.
compo note 193.-Concerning
193. Concerning the motions
of
of the heavenly bodies,
the heavenly bodies, the the Books of of Enoch,
Enoch, as as well
well as as the
the old rab- rab-
binic sources,
binic sources, contain
contain aa goodgood dealdeal of material which is
of material is on the
the bound-
ary line of
ary line mythology and astronomy;
of mythology astronomy; compo comp. Pesahim 94a; Yerushal-
94a; Yerushal-
mi Rosh ha-Shanah
mi ha-Shanah 2, 2, 58a;
58a; Baba Batra Batra 25a;
25a; PK 29, 186a-186b; ER
29, 186a-186b;
2, 9-10;
2, 9-10; Hallel
Hallel 89;89; Shir
Shir 3. 3. 11; see also
11; see also thethe two writingswritings Baraita
di-Shemuel
di-Shemuel and and Baraita di-Ma~zalot, which are
Baraita di-Mazzalot, are entirely
entirely devoted
to this
to this subject.
subject. Old material
Old material is is found also also in Raziel, which is
in Raziel, is

particularly
particularly instructive
instructive for
for the
the history
history of
of astrology.
astrology. Of interest
interest is
is

"the
"the case"
case" in which the
in which the disc
disc ofof the
the sun is is inserted (pap8~KIJ)" p'ml
inserted (vap8j)Kiov p'rfU
"case"),
"case"), a a conception
conception often often mentioned
mentioned in in old rabbinic literature
old rabbinic literature
as well
as well as as inin the
the writings
writings of the Persians
of the Persians and Arabs (comp. (comp. Grun-
Griin-
baum, Gesammelte
baum, Gesammelte Aufsatze,Aufsatze, 145-146).
145-146). It
It is is noteworthy
noteworthy that this this
"case"
"case" is is known in rabbinic sources
in rabbinic sources (BR (BR 6. 6. 6;6; Koheleth 1. 5; PK
1. 5;

29, 186a;
29, 186a; Nedarim 8b; 8bj 'Abodah Zarah 3b; 3b; Tehillim 19, 19, 168 and 170; 170;
Tan. B.
Tan. B. II,II, 98;
98; Tan.
Tan. Tezawweh 8; Hallel 89;
8; Hallel Baraita di-Ma'aseh
89; Baraita
Bereshit
Bereshit 50) 50) by by the
the Greek
Greek word p^rTD p'ml'-Concerning
Concerning the darkness of of
35
35
101-102]
IOIIO2] The Legends
Legends oj the J
of the Jews
C1C'S

the sun and the

the sun the 11100n,
moon, which occupied occupied the the minds of thc the anciL'nt.,.
ancients,
comp. Mckilta Bo 1.
camp. Mekilta 1. 3a;
3a; Tosefta
Tosefta Sukkah 2. 2. 6 and Rabli Bahli 29u;
29a; Jk·ft·k
IVrek
Erez 2;
Erez 2; Nispahim
Nispahim 10; 10; secsee also the references
also the references in in note 112,112, ant!
and [lIdn;
Imlrx
s. v.
s. v. Eclipse.
Eclipse. The view
view that that the
the light
light of thc sun is
of the is seycn
seven tinH's
times as in- in-

tense as
tense that of
as that of the
the moon (Enoch (Enoch 72. 37,73.
72.37, 73. 2,and
2, and 78. 78. 4,a5
4, as wC'J]
well as:2 Enoch
as 2 Knodi
11,2)
11,2) is based on Is.
is based 30. 26.
Is. 30. 26. This opinion
opinion is is also
also shared by by the It·gcml
legend
given in
given in thethe text
text in in accordance
accordance with with Konen U-25 24-25 concerning
concerning the j he
restoration of
restoration of the
the light
light of of the
the moon and the the sevenfold increase int'rcasl~ ()f of
the
the light
light of of the
the sunsun in in the
the future.
future. The old old midrashic sOllrCt:Ssources (:\1 (Mid-id-
rash Tannaim 181;
rash 181; ShR 15. 21; Targum,
15. 21; Targum, ad arllac.), howevcr, conceh'"
/#<:.), however, conceive
the passage
the passage of of Is., loe. cit.,
Is., loc. cit., inin aa diffcrent
different manner,
manner, and according
according tn to
them the the relationship
relationship betweenbetween the the light
light of of the sun and that of of thethe
moon is is 1: 49 or
1: 49 or 1: 343. That the
1: 343. the sun and the the moon hud ha,1 h('('n
been of of
equal size,
equal size, asas stated
stated by by Enoch 72. 72. 37,
37, is not stated
is not stated ('xplit'itly
explicitly in in 1',111-
rab-
binic literature,
binic literature, but but thethe legend
legend given
given in the text
in the text implies
implies it. it. Similar
Similar
is the view
is the view of of modern scientists
scientists that that the
the moon was originally originally an in- in-
dependent
dependent planet; planet; compocomp. See, Researches, II.
See, Researches, I I. Like
Like allall first thing;;
first things

created (camp. vol.

created (comp. vol. I, p. 59),
I, p. the moon was creatt'd
59), the created in in a fully
fully d('\'el-
devel-
oped form, so
oped form, that there
so that there was full full moon all on thethe fourth
fourth day day of of creation;
creation;
Seder 'Olam 4. 4.
101
'0 I PRE 6; 6; Baraita
Baraita de-Ma*de-I\la' asch
asch Bereshit
Bereshit 50. 50. metaphor
The metaphor
of
of the
the sun as bridegroom is,
as bridegroom is, of
of course, taken from
course, taken frolll 1'5. 10, 6.
Ps. lG. 6. It i~,
It is,

however. questionable
however, questionable whether the the crown and the the wreath (in Ilebrew
(in Hebrew
these two things
these things are are represented
represented by by one word)word) belongbelong to thi ... COIl-
to this con-
ception.
ception. The wreath wreath of the bridegroom
of the bridegroom is Jewh;h (cOlllp.
is Jewish (comp. Sotah Sot ah 9. t).
14) but the
14) but the wreath
wreath of of the
the sun may may have been been horrowed
borrowed from the the (;n'('b;,
( Irccks,

as the
as the Jews
Jews havehave often
often seen
seen thethe image
image of of the
the sUII-god wreathed. The
sun-god wreathed.
Apocalypse of
Greek Apocalypse of Baruch knows of of the
the crown of the sun,
of the liUn, llS well
as well
as of
as of its
its chariot;
chariot; so so also
also Enoch 75/8; 75.·S; 22 Enoch 11. 11. 2.
2, Many
Many of j he
of the
rabbinic sources
rabbinic sources cited
cited above employ employ the the word :1:l:li/;l
roo^iS .. chari<Jt ", which
"chariot", which
*'
is,
is, however, rendered "throne",
however, rendered throne", in in order
order to to retain
retain thethe picture
picture of of the
the
bridegroom.
bridegroom.
10. MHG
102
MUG 1,41-42;
I, 41-42; PRE 6; 6; Tehillim
Tchiilim 19, 19, 168-17<); Bnraita de-
168-170; Baraita de-
Ma
Ma'aseh
1
asch Bereshit
Bereshit 50; 50; Kohelcth
Kohclcth 86; S6; 'Aserct ha-DilJrot 6·1;
'Aseret ha-Dibrot 64; Zohar
Zohnr
Hadash on Gen. 4, 4. 1%;
19b; 2 2 Enoch 11. 4; Greek Apocalypse
11. 4; Apocalypse of of Baruch
Baruch
6. Camp.
6. Comp. also also vol.
vol. I, p. 132.
I, p. 132. The song
song of of praise
praise of the heavenly
of the heavenly
bodies is
bodies is partly
partly basedbased OIl on Ps.Ps. 19,
1, but but presupposes
presupposes also also an acquaint-
acquaint-
ance with the the Pythagorean
Pythagorean doctrine doctrine (perhaps
(perhaps of of oriental
oriental origin)
origin) of of
the music of
the of the
the spheres.
spheres. The original original texttext of of Enoch 41. 41. 77 very very
likely read
likely ifW tib
read In:JW' ~t, DH
O~ 1!l.:1lVl 0''''~~1:l' 0''1'0
irnw DnHSJDl nni: ""And
D'TiD 0,11: And they give thanks
they give thanks
36
 The Creation of
of the
the World [103-105

and they
and they glorify; they would cease
glorify; they cease to exist if
to exist they would
if they would not praise."
not praise."
In consequence
In consequence of the similarity the letters
similarity between the letters nand
n and Il, the trans-
n, the trans-
lator was
was misled
misled into
into making
making the
the text
text say just the
say just the opposite.
opposite. With
With re-
re-
gard
gard to thethe music
music of of the
the spheres, Philo, De Car.,
spheres, Philo, Car., 3, refers to
3, refers to it in the
it in the
very
very words which remind one of of the
the anonymous
anonymous Midrash quoted quoted in in
Hada'r, Deut.
Hadar, Deut. 32. 1. 1. Compo also
Comp. also DR 10. 10. 1 1 and 2; 2; Yelammedenu in in
Yalkut I, I, 729. See further
further vol.vol. I,I, pp. seq. The song
44, seq.
pp. 44, song of of praise
praise
of
of the sun and moon did did not
not strike
strike the
the naive
naiVe mind as as strange,
strange, in view
in view
of the fact
of that the
fact that the surfaces
surfaces of these luminaries
of these resemble the
luminaries resemble the human
countenance;
countenance; comp. compo R. R. Benjamin
Benjamin b. b. Zerah (about
(about 1050)1050) in in hishis piyyut
piyyut
Il0~ DTJ7N
noK tI'i1~~ 13TI7K
'l'i1~~ inin the
the Roman and German Mahzor (comp. (comp. Zunz, Lit-
Zunz, L-it-
eraturgeschichtc, 121),
eraturgeschichic, undoubtedly made use
121), who undoubtedly use ofof a version
version of of Mid-
rash Konen different
different from ours, ours, butbut which Treves still still had had before
before
him in his commentary
in his commentary on the the Roman Mahzor entitled entitled Kimha Da- Da-
bishuna, ad loco
bishuna, loc. The human countenance
countenance of of thethe sun is is also referred
also referred
to in
to in the Greek ApocalypseApocalypse of of Baruch 6. 6. Camp.
Comp. also also thethe preceding
preceding
note as
note well as
as well note 112 and note
as note note 6 on vol. vol. IV,IV, p. 4.
p. 4.
103 PRE 6;
103 6 Baraita
Baraita de-Ma'de-Ma'aseh aseh Bereshit.
Bereshit. See See also
also 2 2 Enoch
;

37.2.
37. 2. In the Midrashim (BR
In the (BR 5. 5.6;6; Koheleth 1. 1. 5; Tehillim 19,
5; Tehillim 19, 170;
170;
Baraita de-Ma'aseh Bereshit,
Baraita Bereshit, locoloc. cit.)
cit.) it
it is
is said
said that
that the sun is is led
led
through
through a stream,
stream, which is put up
is put up for
for that purpose
purpose in in heaven,
heaven, be- be-
fore it
fore starts its
it starts its revolution,
revolution, to to cool
cool off
off its
its heat;
heat; otherwise
otherwise it it might
might
consume the the earth.
earth.
1044 PRE 51
10 51 and 6; 6; Baraita
Baraita de-Ma'aseh Bereshit Bereshit 50. 50. The moon
and the
and the stars have light
stars have light but
but no heat,heat, and hence the "bath of of hail".
hail".
On the
the stream
stream of fire in
of fire in which the the sun bathes,
bathes, compocomp. alsoalso Enoch 17. 17.
4 and Baba Batra Batra 84a. 84a. The latter latter passage
passage reads:
reads: The sun passes passes
paradise in
paradise the morning
in the morning and hell hell inin the
the evening.
evening. Dawn is is a reflec-
reflec-
tion of
tion of the
the roses
roses of of paradise;
paradise; the the evening
evening twilight
twilight of of the
the fire of hell.
fire of hell.

The stream
stream of of fire
fire in which the
in which the sun
sun bathes,
bathes, is is identical with the'
identical with the' N ehar
Nehar
di-Nur; compo
di-Nur; comp. Luria on PRE 51 and note note 62.62.
xos* WR 31.
10 31. 9; 9; Tehillim
Tehillim 19, 19, 169;
169; ER 2,11;2, 11; MHG I, 42; Alpha-
I, 42; Alpha-
betot 118;
betot 118 Baraita
;
de-Ma' aseh Bereshit
Baraita de-Ma'aseh Bereshit 50.50. Quite
Quite similar
similar is is the
the state-
state-
ment of of the
the Greek
Greek Apocalypse
Apocalypse of of Baruch 88 to to the
the effect
effect that the the an-
gels remove
gels remove the the crown of the sun
of the sun inin the evening,
evening, bring bring it it toto heaven,
heaven,
and "renew" it there (the
it there (the "renewing"
"renewing" of of creation
creation everyevery day day is is also
also
alluded to
alluded to in
in the
the morning
morning prayer,
prayer, at the end of of Yozer,
Yozer, compo
comp. note note 6),
6),
because the
because the sun
sun and its its rays
rays are
are becoming
becoming defiled
defiled on earth.
earth. With re- re-
gard
gard to
to the compulsory motion
the compulsory motion of of the
the heavenly
heavenly bodies,
bodies, which do not not wish
to shed
to shed their
their light
light uponupon a sinful world, compo
sinful world, comp. vol. III, pp.
vol. Ill, pp. 197-298;
197-298;
37
I06-I07]
106-107] Tlze
The Legends
Legends oj
of the
the Jews
Jews

vol.
vol. IV,
IV, p. p. 309.
309. In Visio Pauli
In Visio Pauli 4-6, 4-6, the the sun,
sun, moon,
moon, stars, stars, and and
the
the sea
sea implore
implore God God to to grant
grant them them the the power
power to to destroy
destroy the the sinner;;.
sinners.
There is
There is aa widespread
widespread view, view, which
which is is based
based on on Deut.
Dent. 31. 31. 28,28, to
to the
the
effect
effect thatthat the the earth,
earth, the the heaven,
heaven, and and the the heavenly
heavenly bodies hear bear
witness
witness for for andand against
against man,man, according
according to to his
his actions;
actions; camp.coinp. Enoch
Enoch
1. 7;
1. 7; Sifre
Sifre D., D., 306;
306; 'Abodah
'Abodah Zarah 3a. 3a. The following
following lcgt'nd legend is is

quoted
quoted by by manymany medieval
medieval authors authors (Mahzor
(Mahzor Vitr)"
Vitry 373; Zohar Ill,
373; Zohar III,
275a;
275a; SeJer
Sefcr Miz'wot Gadol, 42nd positive
Mizivot Gadol, positive precept;
precept; Kanch in in Yalkut
Reubeni
Reubeni I, I, 16,
16, 8b)
8b) from
from an unknown midrashic midrashic source which reads: reads:
Whenever Satan Satan brings
brings accusations
accusations againstagainst Israel
Israel on the New Year, Year, the
day
day when God sits sits down to to judge
judge the the whole universe,
universe, Got!God commands
him toto prod
produce lIce witnesses
witnesses in in support
support of of his
his accusations. But he can
only
only secure
secure one one witness
witness on that that day,
day, the sun, sun, because the moon is is

invisible at
invisible at that
that time;
time; but when Satan appears appears tell
ten days
clays latcr,
later, on the
Day
Day of of Atonement,
Atonement, with with his his second
second witness,
witness, he is is inforlllcct
informed by by the
Lord thatthat Israel
Israel repented
repented of of their
their sins
sins during
during the ten days days of peni- peni-
tence and that
tence that they
they werewere pardoned.
pardoned. Satan fares fares still
still worse in in the
the
legend
legend given
given in in PR 45, 45, 185b-186a,
185b-186a, according
according to to which,
which, while Sat,llI Satan
is
is searching
searching for for more sins,sins, God removes
removes sins sins frOIll
from the balance ill in which
the good
the good and evil evil deeds
deeds are are weighed.
weighed. OIl On the appearance
appearance of the hmv- heav-
enly bodies,
enly bodies, beforebefore andand after
after their
their daily
daily course, I)('forc God,
course, before God, comp.
compo
Baba Batra 25a and vol. vol. Ill,
I II, p.p, 116.
116.
106 Zohar Hadash Bereshit
106 Zohar Bereshit 4, 4, 23a
23a (on(on Gen.
Gen. 2. 2. 8); that God's
God's
8); that
name is is engraved
engraved in in the
the sun is is already
already mentioned in in PRE 6, 6, as
as well
well
as in
as in the
the 11araita dC'-l\1a'aseh Bereshit
Baraita dc-Ma'aseh Bereshit 50; 50; whereas
whereas according
acrording to to the
the
Apocalypse of
Greek Apocalypse of Baruch
Baruch 6, 6, the
the bird
bird running
running before
before the tht, sun (cmnp,
SUll (comp,
vol. I,
vol. I. p.
p. 32)32) bears
bears on its its body
body an inscription
inscription of of golden
golden letters.
lctters, In In
the old
the old Midrashim (Tan. (Tan. B. B. II,II, 112;
112; Kinyan
Kinyan Torah;
Torah; introduction
introduction to to
Ekah 2; 2; Tan.
Tan, Ki-Tissa
Ki-Tissa 16; 16; PK 15, 15, 121a;
121a; ShR 41. 41. 6)
6) itit is
is said
said that
that aa
heavenly voice
heavenly voice proclaims
proclaims daily daily on on mount Horeb: Horeb: "Woe
"Woc to to mankind
mankind
for contempt
for contempt of of the Torah." The revelation
the Torah." revelation which
which took took placeplace onon
Sinai-Horeb is
Sinai-Horeb is aa constant
constant accusation
accusation againstagainst mankind
mankinct for for not!lot walk-
walk-
ing in
ing in God's
God's path, path, despite
despite the the Torah
Torah thatthat was givengiven to to them.
tht'In, Si- Si-
milarly the
milarly the daily
daily appearance
appearance of of the
the sunstln also
also is
is aa constant
constant accusation
accllsation
against the
against the sinners
sinners whowho do do notnot recognize
recognize their
their Creator.
Creator.
I00 ?
1 7 BR BR 6. 6, 7;
7; ShR
ShR 5. 5. 9;9; Koheleth
Koheleth Z. Z. 86;
86; Shcmue!
Shemuel 99, 74;t
74; Yoma
YOllla
20b-21a; PRE
20b-21a; PRE 34. 34. On On thethe grating
grating of of the
the sun
sun against
against its its wheel,
wheel, comp,
camp,
Sachs, Beitriige, I,I, 50;
Sachs, Beitr'dge, 50; Perlcs, Etym%giscM Studien,
Perles, Etymologuche Studictl, 72; 72; Grtinbaum,
Griinbaum
Gesammclte Aufsatze,
Gesammclte Attfsatze, 145.145. This This has has nothing
nothing to to do
do with
with the musi~
the music
of the
of the spheres,
spheres, despite
despite the the statement
statement of of Maimonides,
Maimonides, Guide Guide of oj the
the
88
38
 The Creation
Creation oj
of the
the World [108-X09
[108109

Perplexed, II, 8,
Perplexed, II, 8, and Zohar Hadash Bereshit 4 (caption
Bereshit 4 ]1>1lJtV 'i'll'l).
(caption ]iy&B? n^n).
The old
old Jewish
Jewish sources
sources are not
not acquainted with the
acquainted with the conception
conception of of
the
the music of the spheres;
of the spheres; compo note 102.
comp. note 102. As to
to the noises
noises which
resound throughout
resound throughout the the universe
universe but are are nevertheless
nevertheless inaudible
inaudible to to
man,
man, a goodgood deal
deal more is is mentioned in the sources
in the just quoted.
sources just quoted. These
noises are
noises are at thethe birth
birth and deathdeath of man, at
of man, at the
the first
first sexual
sexual inter-
inter-
course,
course, as well
well as atat the
the time-
time- of
of divorce,
divorce, the felling
felling of
of a fruitful
fruitful tree
tree
and the sloughing
sloughing of of the
the skin
skin of
of a serpent,
serpent, the
the falling
falling of rain (Y
of rain oma
(Yoma
loco cit., reads
loc. cit., reads more accurately:
accurately: thethe roaring
roaring of the taurinc
of the taurine angel
angel when
he causes the the water from the the lower abyss to be poured
abyss to poured into the up-
into the up-
per abyss;
per abyss; compo Ta'anit 2Sb;
comp. Ta'anit Baraita de-Ma'aseh
25b; Baraita Bereshit 49;
de-Ma' aseh Bereshit 49; Seder
Rabba di-Bereshit
di-Bereshit 10; Responscn dcr
10; Responsen dcr Geonim, Harkavy's edition,
Geonim, Harkavy's edition, No.
289. p. 142);
289. p. finally there
142); finally there resounds
resounds outout of
of Rome suchsuch a loud
loud voice,
voice,
that were it
that were not for
it not for the
the grating
grating of the sun,
of the sun, it been audible
it would have been audible
all over
all over thethe world.
world. In In these
these sources mythological conceptions,
sources mythological conceptions, as, as,
for instance,
for instance, thethe roaring
roaring of the taurine
of the taurine angel
angel ofof the abyss,
abyss, which is is

merely
merely the Jewish recast
the Jewish recast of the Babylonian
of the Babylonian belief
belief about the
the god" Ea",
god "Ea",
are
are found sideside byby side with purely
side with purely poetical
poetical images.
images. As to the loud
to the loud
voice
voice which resounds at
which resounds the time
at the time ofof a divorce,
divorce, compo
comp. Index s. S. V.
v.
Divorce. See also
Divorce. vol. I,
also vol. I, p.
p. 59.
59.
108
108 Nedarim 8b; Yorna 20b,
2Ob, which
which reads: These motes
motes 'are
Sb; Yoma These
i1'
reads: 'are
named Ib ttV "la" in
in Aramaic,
Aramaic, according
according to
to which nV (Dan.
(Dan. 4.
4. 32)
32) is
is

explained. On the
explained. the grating
grating of
of the
the sun,
sun, compo
comp. Low in
in Orientalische
Orientalische
XV, 305.
Literaturgeitung, XV,
Literaturzeitung, 305.
I0 *
I09 Yerushalmi Ta'anit
Yerushalmi Ta'anit 4,4, 68b;
68b; Babli
Babli 27b;
27b; Soferim
Soferim 7. 7. 5.
5. One
should not go
should not go out of
of doors
doors on
on Wednesday
Wednesday night
night (i.e.,
(i.e., on Wednesday
Wednesday
eve, for
eve, for according to the
according to the Jewish
Jewieb conception the day
conception the belongs to
day belongs to the
preceding night)
preceding night) because
becaooe the
the demon Agrat the daughter
Agrat the daughter of of Mahlat
(=n'nr.l
(
m
-rfcnD TO nilN; the transliteration
rrttN; the transliteration is
is doubtful,
doubtful, and Kohut's Persian
etymology in
etymology 88, is
Angelologie, 88,
in Angelologie, is certainly untenable) with
certainly untenable) with her
her eighteen
eighteen
myriads Of
myriads malicious throngs
of malicious throngs come out this night
on this
out 011 night (also
(also on Saturday
Saturday
night) to
night) to inflict evil
on man.
inflict evilman. See
See Pesahim
Pesahim il1a 112b; PRK (Griln-
Ilia and 112b; (Griin-
hut's edition)
hut's edition) 73;
73; BaR 12. 12. 3.
3. Camp.
Comp. further
further Sifra
Sifra 26.
26. 4; Geiger,
4; Geiger,
Maamarim, 167,
Kebuzzat Maamarim,
Kebuzzat 167, and Ginzberg's
Ginzberg's note
note in the supplement.
in the supplement.
In the
In the middle
middle ages
ages Monday (comp. vol.
Monday (comp. vol. I, p. 15)
I, p. 15) and Wednesday
Wednesday
were considered as
were considered unlucky days,
as unlucky days, and there
there isis an accepted 1'~
rule ]'K
accepted rule
Y33 ]'^nnD "one should
i':l':ll"'Ml'IlJ not begin
should not begin any undertaking on Monday or
any undertaking
Wednesday". Brull, Jahrbucker,
Wednesday". Briill, IX, S
JahrbUcher, IX, 5 (comp.
(cornp. also
also ibid., 66), accepts
ibid., ,66), accepts
the
the explanation
explanation found
found in a manuscript,
in a manuscript, according to which the belief
according to belief

39
39
no 112]
IIo-IU] The Legends
Legends oj
of tlte
the Jews

is due to
is to the
the fact that 13
fact that ,:;,. in
in Persian
Persian signifies
signifies "bad";
"bad"; but this this expla-
expla-
nation
nation is rather far-fetched.
is rather far-fetched.
110 Compo vol.
I 10 Comp. vol. I, pp. 23-24.
23-24.
I, pp.
111
I I I It
It is not on
is not on earth
earth but but inin heaven
heaven where where the the moon slipped slipped
in
in itsits terror
terror of the punishment
of the punishment which which was pronounced.
pronounced.
112
I 12 Hadar on Gen. 1. 16, which citescites an unknown midrashic
Gen. 1. 16, which
source; Toledot
source; Yizhak on Gen.,
Toledot Yizhak cit., which is
loco cit.,
Gen., loc. very likely
is very likely based on
"
Hadar. According
Hadar. According to to this
this legend,
legend, the the word 0':HO C':l:J1~ "stars"
"stars is is connected

with
with the word ilD
the word HUD "was extinguished";
extinguished"; the the light
light of the moon was
of the
dimmed because because some some of of her her parts
parts feI!fell off.
off. On the the etymology
etymology of of
rvotvIP "sun",
"sun", HT n,' andand ,no TTD "moon",
"moon", see see Konen 25-26. 25-26. The text text of of
this passage is
this passage is toto be be corrected
corrected in in accordance with with Zohar Hadash
Bereshit 4,
Bereshit 4, 19b: 2W =1V~
19b: !Vo!V tf$ "servant
"servant of of man". Jellinek Jcllinek emended it it

correctly without
correctly without havinghaving known the the parallel passage.-In
parallel passage. In the legends
legends
concerning
concerning the the sun,
sun, moon,
moon, and the the stars
stars itit is presupposed that these
is presupposed these
luminaries are
luminaries are endowed with with consciousness
consciousness and intelligence.intelligence. This
This
idea,
idea, as pointed out
as pointed out in in note
note 100, 100, was so so widespread
widespread among among the the ancients
ancients
that Maimonides,
that Maimonides, Guide Guide of of the Perplexed, II,
the Perplexed, II, 55 (comp.
(comp. also also YtUl
Yad h& ha-
Hazakah, Yesode
Hazakah, Yesode !la-Torah,
ha-Torah, 3. 3. 9),
9), was justified
justified in in referring
referring to to the
the
Haggadah
Haggadah as as support
support for for hishis doctrine
doctrine whichwhich he he borrowed
borrowed from the the
Greeks,
Greeks, that that the the heavenly
heavenly bodies bodies werewere endowed with with intelligence.
intelligence.
Philo, De Plan.
Philo, Plan. Noe,Noe, 33 and De Somn., Somn., 4, 4, likewise
likewise callscalls attention
attention to to
the
the agreement
agreement among among the the Jews
Jews and the the Greeks concerning
concerning this this view.
view*
It should, however,
It should, however, be be observed
observed that that in the liturgy,
in the liturgy, at at least
least as farfar
as
as thethe old prayers are
old prayers are concerned,
concerned, the the conception
conception of the heavenly
of the heavenly bodies
bodies
as intelligent or animate
as intelligent animate beings beings is is entirely
entirely ignored,
ignored, thoughthough the the op-op-
portunity has
portunity has frequently
frequently presented presented itselfitself toto make use use ofof this
this idea,
idea,
as, for
as, for instance,
instance, in in the
the morning
morning and evening evening prayer,
prayer, in in the
the passages
passages
of Yozer and Ma'arib
of Ma'arib 'Arabim.'Arabim. On the passages in
the passages pseudepigra-
in pseudepigra-
phic literature
phic literature stating
stating that that the the heavenly
heavenly bodies bodies are are endowed with with
life and senses,
life senses, comp.
compo note note 100, 100, asas well
well asas Enoch 41. 41. 5,5, and the the pas-
pas-
sages
sages cited cited by by Charles.
Charles. Not only only Enoch 18. 18. 13-16,
13-16, but but also the Tal-
also the Tal-
mud (Mo'ed (Mo'ed Katan 16a) speaks of
16a) speaks of "rebellious"
"rebellious" stars; stars; compo
comp. also also
vol. IV,
vol. IV, p. p. 36,
36, on Meroz (Jud. (Jud. 5. 23). On the
5. 23). the eclipse
eclipse of the moon
of the
and sun compo comp. note note 100.
100. See further Philo, De M. Opif.,
further Philo, Opi/., 19,19, and Stein-
Stein-
schneider
schneider in in Maga&in
Magcvsin Jttr fUr Literatur
Literatur d. Auslands, 1845,
d. Auslands, 1845, No.No. 80.80. Con-
Con-
cerning the material
cerning material of which the
of which the sun and moon were were made very very lit-
lit-

tle
tle is is found
found in the Haggadah;
in the Haggadah; according according to to Konen 25 25 the
the moon con- con-
sists of
sists of light,
light, the
the sun of of fire.
fire. The statement
statement made in the Greek
in the Greek Apo-Apo-
calypse
calypse of of Baruch 99 to to the
the effect
effect that
that the the moon has has thethe likeness
likeness of of aa
40
 The Creation
Creation of
of the
the World [113118
woman (in the original
(in the original mythmyth she she must have have been the the wife
wife of of the
the sun)
sun)
is unknown in
is in Jewish
Jewish sources.
sources. On the the human form of of the moon,
the moon,
"
however, see
however, see note
note 102.
102. Camp. further Index,
Comp. further Index, s, s, v.
v. "Man
Man in in the
the Moon".
I 13 Konen 26,
113
26, where B>K tv~ should probably be
should probably be read
read instead
instead of of i1~;
TIN;
comp., however,
comp., however, Ginzberg,
Ginzberg, Unbekannte Sekte, Sekte, 114, note 2,
114, note 2, as well
as well
as PRE 9.
as 9.
I I4 Konen 26.
114 26. the three
On the three elements,
elements, light, light, fire,
fire, and water,water,
by the combination of which all
by the heavenly
all the heavenly and earthly bodies have
earthly bodies
been formed,
been formed, comp. compo Konen 24. 24.
xi
IISs Hullin 127a; 127a; Yerushalmi Shabbat 14, 14, 14c;14c; Tehillim
Tehillim 104, 104,
445; PR 23,
445; 23, 117a.
117a. The creationcreation of of the sea sea shows God's might might as as
much as that of
as that of allall the
the other
other creatures
creatures taken together. together. Similarly
Similarly
God's powerpower is manifested in the
is manifested the creation
creation of of Leviathan as as inin that
that
of all
of all the other creaturescreatures taken
taken together.
together. See See Mekilta Bahodesh 7, 7,
69b (read
(read D instead of
C'l1tl1 instead of DVn),
C1'i1tv), and Mekilta
Mekilta RS, RS, 109.
109.
116 Jonah 98; 98; compo
116 Midrash Jonah comp. also also vol.
vol. I, I, p.
p. 40,
40, and vol. vol. IV,IV,
p. 249, as
p. 249, well as
as well as Mekilta
Mekilta RS, RS, 109.109. A vast collection collection of of passages
passages
from rabbinic
rabbinic literature, which treat
literature, which treat of of Leviathan,
Leviathan, is is given
given by by 1.I. Low

in Judaica (Cohen-Festschrift,
in Judaica (Cohen-Festschrift, Berlin, Berlin, 1912),
1912), 338-340. Camp. Comp. also also
Low in in Orientalische
Orientalische Studien,Studien, 555; 555; Griinbaum,
Griinbaum, Gesammelte Aufsdtee, A ufsatl!:e,
127-130.
127-130.
117 Baba Batra 74b; BR 7. 7. 4;
4; Konen 26;
117 74b; 26; Targum Yerushalmi
Targum Yerushalmi
Gen.
Gen. 1. 20. In
1. 20. In all these passages,
all these passages, C'l'm D'l^n (Gen.,
(Gen., lac. cit.) is
loc. cit.) identified
is identified

with Leviathan
with Leviathan (so (so BR 11. 11. 9, 9, and the the parallel
parallel passages
passages cited cited by by
Theodor,
Theodor, ad loc.). lac.). l'm pn is is indeed
indeed the the proper
proper word for for Leviathan,
Leviathan, since since
by looking
by looking at at it it man is induced to
is induced relate (=pn)
to relate ( pn) God's wonders.
Camp. Lekah,
Comp. Lekah, Gen.,Gen., loc.lac. cit. According to
cit. According to another
another view view C'l'ln
D*nn means
"
the" sea-gazelle"; camp.
the sea-gazelle"; comp. Baba Batra, Batra, lac. cit. and note
loc. cit., t
note 132.
132,
118 Baba Batra Batra 74b;74b; Zohar
Zohar II,
118 II, 108b.
108b. Konen 26 26 mentions
mentions the the cre-
cre-
ation of
ation of the
the female
female Leviathan,
Leviathan, but but notnot itsits slaying;
slaying; it thus assumes
it thus

the existence
the existence of of a pairpair of
of these
these monsters
monsters which have no sexual sexual desire,
desire,
so
so that
that theythey do not not multiply.
multiply. This is is explicitly
explicitly stated stated in in BR 7. 7. 4
with reference
with reference to to Behemoth;
Behemoth; this this source
source quotes
quotes the dissenting
dissenting view
that neither Leviathan
that neither Leviathan nor nor Behemoth exists exists as a "pair". "pair". In Baba
Batra, lac. cit.,
Batra, loc. however, it
cit., however, is stated
it is stated that God not not only
only slew
slew the fe- fe-

male, but
male, but also castrated the
also castrated the male.
male. Compo Comp. also also Targum
Targum Yerushal-
mi Gen.
mi Gen. 1. 20. The Leviathan
1. 20. Leviathan "pair" "pair" may be compared compared with the the
Babylonian
Babylonian myth myth concerning
concerning Tiamat and her her only only mate Kingu, Kingu,
according
according to to which the the latter
latter is is vanquished
vanquished by by Marduk and made
harmless,
harmless, while
while the
the former
former is
is slain.
slain.
4.1
41
 up 12S]
II9-125] Legends of
The Legends of the
the Jews
119
1I9 Baba Batra
Baba Batra 74b.
74b. Midrashim (PK
The Midrashim (PI( 6, 58; PR 16,
6, 58; 16, 881a;
la;
WR 22.
22.9; 21. 18;
9; BaR 21. Tan. Pinehas
18; Tan. Pinehas 6)
6) describe,
describe, in
in stillmore g!o\\'ing
more glowing still

colors, the enormous

colors, the enormous quantities
quantities of of water
water needed
nceded by by Behemoth,
Behemoth, and an(1
quote a view
quote view according
according to to which aa river rh'cr comes out out from paradise
paradise
in order
in order to to quench
quench the the thirst
thirst ofof this
this monster.
monster. Comp. Compo note note 142.142.
120
<20 PK 29, 29, ISSa;
188a; Baba Batra Satrtt 74b;
74b; Midrash
IVlidrash JonahJonah 98; 98; PRE 9. 9.
Compo vol.
Comp. vol. I, I, p.p. 40;
40; vol.
vol. IV,
IV, p.p. 249.
249.
121
121 Baba Batra Batra 74b-75a.
74b-75a. Comp.Compo also also thethe l\Iidrashim
Midrashim cited cited in in
note 119.
note 119.
122
xu Shabbat 77b; PRK (Griinhut's
(Gri.inhut's edition)
edition) 74; 74; Iggeret
Iggcret Ba'aleSa"ale
Shabbat 77b;
Hayyim
Hayyim 3, 3, 12.
12. According to
According to I. Low. Orielltalische
1. Low, Studiell, 565,
Orientalische Stitdien t 565,
rf>::';:J which causes
rriD73 which causes terror
terror toto the
the Leviathan,
Leviathan, is is thethe Greek
Creek %aX/dsxo£XKLs
"Hzzard".
"lizzard".
123 PK 29, 188a. Compo alsoalso vol.
vol. I, p. 28, with regard
123 29, 188a. Comp, I, p. 28, with regard to the
to the
illuminating
illuminating canopy canopy over the heads
over the heads of the pious
of the pious made of of the
the hide
hide ofof
Leviathan.
Leviathan. The clothes clothes of of the
the first
first "human couple" couple" which were
"garments
"garments of of light", were made of
light", were of the
the hide
hide of the female
of the female Leviathan
(comp.
(comp. Index, Index, s. v. "Adam,
S. V. "Adam, Garments of"). of"). Compo
Comp. the the unknown
Midrash in in Hadar and Da Da'atat (m,;,'
(rmrp nrno)
nrDD) on Gen. 3. 21. In In the
the
1
Midrash 3. 21.
Babylonian
Babylonian myths myths of creation the
of creation the heavens are are formed of of the
the upper
upper
parts
parts of of the body of
the body of Tiamat.
Tiamat.
Abodah Zarah Zarah 3b; 3b; PRE 9; 9; Midrash Jonah Jonah 98; 9v8; Hasidim
12 4
12 4 I'Abodah

476.
476. Compo Comp, furtherfurther Septuagint
Septuagint and Targum Targum on Ps. Ps. 104.
104. 26,26, both
both
of which understand
of which understand this this passage
passage to to say
say (very likely on the
(very likely the basis
basis ofof
Job
Job 40. 40. 27,
27, as as already
already remarked by by Rashi on Ps., loc. cit.,
Ps., loe. cit., which es- es-

caped the
caped the notice
notice of Griinbaum, Gesammelte
of Gri.inbaum, Gesammelte A ujstllzc 128)
Aufstiizc 128) thatthat God
sports
sports with Leviathan. In'
with Leviathan. Abod:lh Zarah,
In 'Abodah Zarah, lcc. loc. cit.,
cit., the
the following
following
account
account is is given
given of of God's occupation
occupation duringduring the the twelve
twelve hourshours of of the
the
day. He studies
day. studies thethe Torah duringduring thethe first
first tiul'e
three hours;
hours; He judges judges
the
the world
world for for three
three hours:
hours; during
during the next next three
three hours
hours He provides
provides
for the
for the needs
needs of of all
all living
living creatures;
creatures; the the last
last tlm
three.'C hours
hours He spends spends
sporting
sporting with with Leviathan.
Leviathan. This Haggadah Haggadah is allcgorically explain<>d
is allegorically explained
in
in ER 2, 2, 61-62,
61-62, where Leviathan is is taken symbolically
symbolically to to represent
represent
the
the power
power of of the
the heathen
heathen (comp.
(comp. Tehillim
Tebillim 104, 104, 445).
445). It
It isis accord-
accord-
ingly
ingly stated
stated therethere thatthat nothing
nothing pleases
pleases God so so much as as the
the failure
failure
of the
of the designs
designs of of the
the heathen against
against Him (comp. (comp. Ps. Ps, 2.2. 1-4).
1-4). On
the
the planplan of of God's daily daily occupation
occupation compocomp. further
further F.R ER 17,84;
17, 84; 18, IS, 90;
90;
26,
26, 130;
130; 31, 31, 162.
162. On Leviathan=evil,
Leviathan =evil, compo comp. note note 127.127, end.
end.
1255 Baba Batra
12 Batra 75a,75a, which literally reads: If
literally reads: If Leviathan
Leviathan were were
not
not to to put
put his his head
head into
into paradise
paradise and become perfumed Ly
become perfumed by itsits frag-
frag-
42
42
 The Creation
Creation oj
of the
the World [126-1
[12612727

rance, no creature
ranee, creature could
could exist
exist on account of
of the awful
awful odor he
he emits.
emits.
This statement has nothing
nothing to
to do with
with the medieval legend
the medieval legend concern-
concern-
ing
ing the offensive
offensive odor of of the
the devil,
devil, but it it is
is related
related to to the
the ancient
ancient
identification of
identification with the
of Leviathan with the sea.
sea. The latter
latter hashas an offensive
offensive
odor. Compo
odor. Comp. vol. vol. Ill,
III, p.p. 25 (end of
25 (end paragraph).
of paragraph).
126 Baba Batra 74b, 74b, where
where aa reason
reason is is given why thethe female
2 6
1
given why female mon-
ster and not the
ster the male was put put to to death.
death. Compo Comp. note note 118
118 and the the
following note.
following note.
I2 7
127 PK 29, 29, 188a-188b;
188a-188b; Baba Batra Batra 75a; Alphabetot 98.
75a; Alphabetot 98. The
contest between the
contest the angels
angels and the the monsters
monsters is is variously
variously described
described
in the
in the sources quoted quoted above,
above, and especially
especially noteworthy
noteworthy is is the des-
the des-
cription of
cription of Alphabetot.
Alphabetot. Gabriel receives the
Gabriel receives the order
order from God to drag
to drag
out Leviathan from the the Great Sea (=Ocean, (= Ocean, or or thethe Mediterranean
Mediterranean
Sea; compo Baba Batra 74b and note
Sea; comp. note 73),73), for
for which purpose
purpose thethe angel
angel
provides himself
provides himself with with the the necessary
necessary implements.
implements. He succeeds succeeds in in
hooking Leviathan,
hooking Leviathan, but is is swallowed
swallowed up up in
in his
his attempt
attempt to to drag
drag him
out
out Cin
on drydry land.
land. Whereupon
Whereupon God Hinself Hinself is is obliged
obliged to to seize Levi-
seize Levi-
athan,
athan, and He slays slays him in in the
the presence
presence of of the
the pious.
pious. Then Michael Michael
Gabriel are sent
and Gabriel sent against
against the the male
male and female Behemoth,Behemoth, but but being
being
unable to
unable to carry
carry out
out GodGod'ss command (this
f

(this is the way

is the way thethe fragmentary
fragmentary
text is to
text is to be emended),
emended) He Himself
, Himself is is then obliged
obliged to to accomplish
accomplish it. it. For
further
further details
details concerning
concerning Leviathan and Behemoth, Behemoth, compo comp. Pirke Pirke
Mashiah, 76;
Mashiah, 76; BHM VI. 150; WR 13.
VI. 150; 13. 3;3; Kalir
Kalir in the piyyut
in the piyyut D^iy
0")1 \\y\]1;:)'1
(end of
(end of Lamentations
Lamentations in in Roman Mahzor) Mahzor), who made use
,
of old
use of old sources
sources
which are are no longer
longer extant,
extant, in in his
his description
description of the two monsters
of the monsters
and of
and their contest
of their which ends
contest which ends with
with thethe annihilation
annihilation of of both.
both. Compo
Comp.
further vol.
further vol. I, pp. 29
I, pp. 29 and 30 30 with
with reference
reference to to ZizZiz and Behemoth.
It is
It is noteworthy
noteworthy that that thethe tannaitic
tannaitic literature
literature doesdoes not not contain
contain any- any-
thing concerning
thing concerning Leviathan
Leviathan and Behemoth (the remark in
(the remark in Sifra
Sifra 11. 11.
10
10 that Leviathan is
that Leviathan is a clean
clean fishfish has
has hardly
hardly anything
anything to to do with the the
view that it
view that will be
it will be eaten
eaten at the Messianic
at the Messianic banquet,
banquet, compo comp. also
also Hullin
67b and note
67b and note 139, beginning), nor
139, beginning), nor concerning
concerning the the Messianic banquet.
Messianic banquet.
The word used used inin Abot 3. 3. 2S need not
25 need not be taken
taken literally,
literally, as may be
seen
seen from Tosefta
Tosefta Sanhedrin
Sanhedrin 8. 8. 9.
9. Only
Only in in post-tannaitic
post-tannaitic literature,
literature,
especially in
especially in later Midrashim, does
later Midrashim, does the the Messianic banquet banquet play play a
great part.
great part. Comp.,
Comp., besides
besides the
the sources
sources already
already quoted,
quoted, Nistarot R.
R.
Simeon 80; 80; BHM V, V, 45-46;
45-46; VI, VI, 47; Alphabet R.
47; Alphabet R. Akiba 33. 33. Compo
Comp.
also vol.
also vol. IV, pp. 115-116
IV, pp. 115-116 and 249. 249. Luzzatto,
Luzzatto, in in his
his notes on the the Ro-
man Mahzor II, 212b, correctly
II, 212b, correctly remarked that that thethe legend
legend about the the
Messianic banquet wants
Messianic banquet wants to to convey
convey the view that
the view that this will be the
this will
43
127]
127] The Legends
Legends of
of the
the Jews

last feast,
last feast, after
after the pure
which the pure spiritual
spiritual life
life will begin, when there
will begin, there
will
will be no bodily
be bodily needs
needs or pleasures. Those who interpret
or pleasures. interpret thethe Lev-
iathan-Behemoth
iathan-Behemoth legends
legends allegorically
allegorically conceive
conceive the the Messianic
I\Iessianic ban-
ban-
quet
quet inin aa spiritual sense. Comp.
spiritual sense. COI11P. further
further below.
below. Targulll
Targum Yeru-
shalmi Num. 11.
shalmi 26 reads:
11. 26 reads: And they wiII enjoy
they will enjoy thethe good things which
good things
were prepared
prepared forfor them inin the
the pristine
pristine times.
times. This is is not toto be trans-
trans-
lated, as is
lated, as is done
done by
by Bousset, Religion, 327: And they
Bousset, Religion, they will ....to
will., to en-
en-
joy the
joy the meat of the steer.
of the steer. This mistranslation
mistranslation is is due to the fact
to the fact
that
that Bousset
Bousset incorrectly read KTin
incorrectly read t-lim for
for 1:01".
fcUIB. Camp.
Comp. also
also note 79 with
regard to
regard to the
the wine
wine of the Messianic
of the Messianic banquet.
banquet. The pseudepigruphic
pseudepigraphic
literature already knows the
literature already the essential
essential elements of of the highly
highly devel-
devel-
oped Leviathan-Behemoth legends
oped legends found in in the
the later Midra~him.
later Midrashim.
In
In Enoch 60.7-10 it is asserted,
it is asserted, in agreement with BR 7.4,
in agreement that Levi-
7.4, that
athan and Behemoth (alluding (alluding to to Job
Job 40.40. 20 and Ps 50. 10-11, Be-
50. 10-11, Be-
hemoth was described
described in the Hebrew text
in the text of of Enoch as m$ i1iIV nl1::li1:J,
mono,
which the the translator,
translator, however,
however, misunderstood
misunderstood and instead instead of iTW
of <"T$
"field", i.e., "the
"field", i.e., "the drydry land",
land", has iJ':t~ "his
has rfttf "his breast")
breast") werewere created
created on on
the fifth day,
the fifth day, andand of these two
of these two thethe former
former was the the female
female and the the
latter the male.
latter the male. But they they were
were separated
separated (comp.(comp. vol.vol. I, I, p. 27, with
p. 27, with
regard to
regard the female
to the female of of thethe Leviathan),
Leviathan), the the male monster,monster, Be- Bt'-
hemoth, received
hemoth, received the the desert
desert Dudain for for his
his abode (undoubtedly
(undoubtedly iden- iden-
tical with the
tical with the desert
desert Dudel,
Dudel, Enoch 10. 10. 4;4; that the latter
that the latter is is situated
situated
in the proximity
in the proximity of Jerusalem, the
of Jerusalem, the former east east of paradise, cannot
of paradise, cannot
be urged
be urged as as an objection
objection to to this
this identification,
identification, as as the
the holy city is
holy city is east
east
of paradise; compo
of paradise; comp. PRE 20 20, beginning. See further
20, beginning. further notesnotes 119
and 141
141 on thethe habitation
habitation of Behcmoth in
of Behemoth the proximity
in the proximity of paradise),
of paradise),
whereas the
whereas the female
female Leviathan
Leviathan lives lives in in the
the depth
depth of of the sea. Both,
the sea. Both,
however (verse
(verse 24),
24), will
will serve
serve as food (for
as food (for the
the pious;
pious; butbut the text is
the text is
not very
not very clear
clear here).
here). In In 4 4 Ezra 6. 6. 49-52,
49-52, Enoch is is made use use of, but
of, but
at the
at the same time time an attempt
attempt is is made to to explain
explain how it happens that
it happens that
the male monster Behemoth lives
the lives on the the drydry land, while his
land, while his mate,
mate,
Leviathan,
Leviathan, is is in
in the
the water*
water. The mates mates of of Leviathan
Leviathan and Behemoth Behemoth
are spoken
are spoken of of in rabbinic sources
in rabbinic (camp. note
sources (comp. note 118).
118), Nowhere, how-
Nowhere, how-
ever (Targum
ever YerushalmiI,
(Targum Yerushalmi 21, is
1, 21, is based
based on Baba Batra Batra 74b, and does
74b, and not
does not
maintain, as
maintain, as Gunkel,
Gunkel, Schopfung
SchOpfung und Chaos, Chaos, p. p. 54,
54, incorrectly
incorrectly asserts, that
asserts, that
Behemoth is the wife
is the wife of Leviathan), is
of Leviathan), is the
the idea
idea expressed
expressed thatthat botboth h mon-
sters are
sters are "a mated pair"; pair"; nor does it occur in
it occur in BR 7. 4; compo
7. 4; comp. Ginz-
Gins-
berg, Haggada
berg, Haggada bei bei den Kirchenv., 16.
den Kirchenv., 16. The Apocalypse
Apocalypse of Baruch 29,
of Baruch 2!i, 44
knows of the legend
of the that both
legend that both monsters
monsters are are destined
destined to to be the food
be the food
of the pious
of the pious in the time
in the time to to come,
come, bu;:but does
does not not offer
offer anyany additional
additional
44
 The
The Creation
Creation of
of the
the World
World [127

information
information on on thethe subject.
subject. The The Apocalypse
Apocalypse of of Abraham
Abraham 10 10 speaks
speaks
of
of Leviathans
Leviathans (i. (i. e.,
e., the
the male
male and and female
female monsters),
monsters), which which the the arch-
arch-
angel
angel JJaoel
aoel holds
holds in check; in
in check; in another
another passagepassage (21; (21 the
; the text
text is is not
not quite
quite
clear) Leviathan and
clear) Leviathan and hishis possession
possession are are spoken
spoken of, of, where,
where, perhaps,
perhaps,
the
the Leviathan
Leviathan and and hishis mate
mate should
should be be read.
read. In In case
case thisthis apocalyptic
apocalyptic
work was originally composed in
originally composed in Hebrew,
Hebrew, the the present
present text text can
can easily
easily
be
be explained
explained as as being
being duedue toto the
the translator's confusion of~mi'
translator's confusion of 'VTOp =~rwli'
=inj?3p
"his
"his mate" with 1r1'lP=ll'lPimp=OJ'Jp "his possession".possession". Compo Comp. Kiddushin
Kiddushin 6a, 6a,
where instead of of the reading
reading it'llP,
map, as as isis found
found in in our
our texts,
texts, we should
should
read, with the Geonim in
read, with in Sha'
Sha'are are Zedek 17a, I7a, No.4,
No. 4, 'l1'li'
TOp^n^p='I"IVlP "my "my
mate". In the last last passage
passage of of the Apocalypse
Apocalypse referredreferred to to above
above the the
remark is is made that the world rests rests uponupon Leviathan.
Leviathan. This This shows
shows
the high
high antiquity
antiquity of the similar similar statement
statement found found in in rabbinic
rabbinic sources;
sources;
'

PRE 9; 9; Konen 26; 26; 'Aseret

Aseret ha-Dibrot 63; 63; Baraita
Baraita de-Ma'aseh
de-Ma'aseh BereshitBereshit
47 (the
(the whole world, world, as well as the the "Great Sea" which which compasses
compasses it, it,
rests
rests on four pillars,
pillars, and these pillars pillars rest rest on one of of the
the fins
fins of
of Levi-
Levi-
athan);
athan); Seder Rabba di-Bereshit di-Bereshit 9; 9; Zohar III, III, 279.279. CompoComp. also also
the numerous quotations
quotations from KabbalisticKabbalistic writings
writings by by Luria
Luria on PRE, PRE,
loco cit., as well
loc. cit., well as Ginzberg,
Ginzberg, HaggadaHaggada bei Kirchenv., 19,
lei den Kirchenv^ 19, where
where a
quotation from a New Testament apocrypha
quotation apocrypha is is given
given concerning
concerning
the "divas
the pisces (i.
"divos pisces e., Leviathan and his
(i. e., mate) jacentes
his mate) jacentes super super aquas
aquas
.... tenentes
. tenentes totam terram".
. terram". Rather obscure obscure is is thethe statement of of
Jerome on Is.
Jerome Is. 27.27. 11 that,
that, according
according to Judaica Fabula,,
to a Judaica Fabuk, the the mon-
ster spoken
ster spoken of of byby the
the prophet
prophet lives lives under the the ground
ground and in in the air,air,
whereas the
whereas the monsters
monsters mentioned
mentioned in in Gen.
Gen. 1. 21 have their
1. 21 their habitation
habitation
in the
in the sea.
sea. As an explanation explanation of of these
these obscure
obscure words of of Jerome,
Jerome,
attention should
attention should be called called toto the
the factfact that next to to the
the view mention-
ed above
ed above which
which seessees inin Leviathan
Leviathan a monster monster which encircles encircles the the whole
earth, there
earth, there is is also
also another
another which identifies
identifies him with with thethe vault
vault ofof heaven
to which
to which the the signs
signs of of the
the Zodiac
Zodiac are are affixed.
affixed. Comp.Compo the the quotation
quotation
from PRE by
from by Kimhi on on Is., loco cit.]
Is., loc. cit.; Kalir, loco cit.
Kalir, loc. cit. (it
(it has
has 365365 eyes
eyes
=days of
=days of the
the year);
year); Kaneh 30c 30c andand 32c-32d;
32c-32d; Rokeah in in the
the com-
com-
mentary on Yezirah
mentary Yezirah 14c. 14c. Comp.
Compo also also Harkavy
Harkavy N'VnK N"I1~ ^Vn in the
"1"1 in the He-He-
brew periodical
brew periodical Ben Ben 'Ammi,
'

January 1887,
Ammi, January 1887, 27-35.
27-35. That That Leviathan
Leviathan
was not identical
was not identical with with thethe D'J'JJl
tl'l'll"l mentioned
mentioned in in Gen.,
Gen., loc. cit., is
loco cit,) is also
also
presupposed
presupposed by
by the
the Haggadah
Haggadah which
which asserts
asserts that
that Leviathan
Leviathan was
was cre-
cre-
ated first
ated first (this
(this isis based
based on on Job
Job 40. 40. 19,19, which
which rather
rather applies
applies to to Be-
Be-
hemoth; thus
hemoth; thus the the two
two monsters
monsters are are taken
taken to to be be aa "pair";
"pair"; comp. camp.
above), and
above), and afterwards
afterwards the the rest
rest of of the
the world.
world. Comp. Compo Ibn Ibn Ezra.'s
Ezra.'s in- in-
troduction to
troduction to his
his commentary
commentary on on thethe Pentateuch,
Pentateuch, and and 3VK:n'l't by
?11 tv,,!)
45
45
I28- I2 9l
128129] The Legends
Legends oj
of the
the Jews

ed. Sulzbach, Job,

ed. Sulzbach, loco cit.
Job, loc. cit. All All these
these legends
legends concerning:
concerning Leviathan and
Behemoth point
Behemoth point to to thethe fact,
fact, which
which has already already been observed ob,erved by by
several authors (camp.
several authors especially Gunkel,
(comp. especially Gunkel, SchoPfulIg
Schopfung WId und Chaos,
Chaos, 41-
69), that aa good
69), that deal of
good deal of old
aiel mythological
mythological material
material has has been preserved
preserved
in them.
in them. Nevertheless
Nevertheless one one must not look look exclusiq~ly
exclusively for for Babylon-
Babylon-
ian myths, and one
ian myths, one is not warranted
is not warranted to to identify,
identify, on the basis of Enoch,
of Enoch,
loco cit.,
loc. cit.y
Behemoth and Leviathan Leviathan with Tiamat and Kingu, King-u, respect-
respect-
ively, of
ively, the Babylonian
of the mythology, since
Babylonian mythology, since not only only the rabbinic
rabbinic sources
but also
but also JobJob 40 40 clearly
clearly describes
describes Behemoth as a land monster. monster. It It
may therefore
may therefore be be said
said that
that Behemoth bl'longs belongs to quitequite another cycle cycle
of myths,
of myths, but but owing
owing to to learned combinations, the pst:'u<iepigraphic
learned combinations, pseudepigraphic au-
thors
thors made it the consort
it the consort of \\'lwrea~ thl'
Leviathan, whereas
of Leviathan, rabbinic sources
the rabbinic
retain the
retain the original
original conception
conception of of it
it as
as a land monster. The allegor- allegor-
ical interpretation
ical interpretation of the Leviathan-Behemoth
of the Leviathan-Behemoth legend,; ori~inatl'd at
legends originated at
a very
a very early date, and is
early date, is found not not only
only among
among the the Cno,;tics
Gnostics (comp. (comp.
the Jewish gnostic
the Jewish Apocalypse of
gnostic Apocalypse Abraham, loc.
of Abraham, he. cit.,
cit.j and Hippolytus
Hippolytus
5. 21,
5. 21, on Leviathan as as a bad angel angel in the system
in the system of of Justinus),
Justinus), but but
also in
also rabbinic sources.
in rabbinic sources. Comp. Compo ER 2, 2, 61-62 (partly
(partly quoted
quoted in in note
124);
124); Guide of of the Perplexed, III,
the Perplexed, lIT, 23;
23; I\:imhi
Kimhi on Is. Is. 27.
27. 1, 1, and partic-
partic-
ularly in
ularly kabbalistic literature
in kabbalistic literature in in which
which Leviathan is identiiied with
is identified with
Evil" which will
.."Evil" will disappear
disappear in in Messianic
Messianic times,timcs, when the the righteous
righh'olls
as purely spiritual
as purely spiritual beings
beings like the angcls,
like the angels, willwill enjoy
enjoy lifelife inin paradise.
paradise.
Ma'areket 8,
See Ma'areket 8, 102-103b;
102-103b; Nefesh ha-Hayyim 1,
Nefesh ha-llayyim 1, 17;
17; thethe numerous
passages cited
passages cited from Zohar Zahar by Heilpern, • Erke
by Heilpern, *
Erke ha.-Kimwyim,
ha-Kinnuyim, s, s. v.
t>.

In','J.
liwb. See also
also the
the remark of of R. David b. b. R.
R. Judah he-Hasid in
Judah he-Hasid Ski·
in Ski-
Mekubbezet on Baba Batra 75a.
tak Mekubbezet
tain 75a. On Leviathan
Leviathan as as thethe serpent
serpent
encircling
encircling the the world,
world, comp.compo Griinbaum,
Griinbaulll, Gesammelte Aufsatze, Aufsiitze, 129, 129,
and notenote 275275 on vol.vol. r, p. 394.
I, p, 394.
128 Hullin 27b;
27b; PK 4, 4, 35a;
35a; Tan.
u8 Hullin Tan. B. B. IV,
IV, 112112 (the
(the feet
feet of of the hen
the hen
therefore resemble
therefore resemble the the scales
scales of the fish);
of the fish); Tan. Hukkat 6; 6; BaR 19. 19.
3; Koheleth 7.
3; Koheleth 23; Konen 26.
7. 23; Philo, De M. Opi/.,
26. Philo, Opif. 20,
t
20, finds
finds thethe rela-
rela-
tionship between birds
tionship between birds and fishes fishes in that these
in that these two kinds kinds of of animals
animals
swim, the
swim, the former in in thethe air air (vriXEtv
(v^%iv "to swim" may may also also be be u~cd
used
for
for the flight
flight ofof birds),
birds), the the latter
latter in
in the
the water.
water. On the the view
view ()fof PRE
PRK
9 concerning
concerning the the origin
origin ()f birds and fishes,
of birds fishes, compo Ginsberg, Ullbe-
comp. (;inzbcrg, Unbe
kannte Sekte,
kannte Sekte, 114.
114. See further Targum
See further Targum Yerushalmi,
Yerushalmi, Gen. Gen. 1. 1. 20.
20.
129
' 9 The name Ziz is derived
derived from from Ps.Ps. 50. 11 (,.,rt/
50. 11
I Ziz is W), which
(IP 1'1), which is is

taken by by the
the Haggadah
Haggadah as proper name.
as a proper name, Johann Johann Heinrich
Heinrich Wolf- Wolf-
"
ius wrote aa monograph
ius wrote monograph on Ziz under the
Ziz under the title Dissertatio d~
title "Dissrrtatio port-
d? port-
entosae magnitudinis
entosae magnitudinis ave ave '.,rt/
'"i 1'1", which appeared
Pr", which appeared in Leipzig, 1683.
in Leipzig, 1683,
46
 The Creation
Creation oj
of the
the World [130-139
130 WR 22.22. 10; Tehillim 80, further PK 6,
I30 10; Tehillim 80, 363.
363. Compo
Comp. further 6, 58a;
58a;
PR 16,
16, gla; 12; BaR 21.
81a; Tan. Pinehas 12; 21. 18,
18, with regard
regard to Ziz; see
to Ziz; see
also
also vol.
vol. I, pp. 4-5.
I, pp.
131I Targum on Ps. Ps. 50.
50. 11, which is
1 1, which very likely based on Baba Batra Batra
I3 Targum is very likely based
nb. Compo
73b. Comp. the the following
following note. note. It It is
is stated
stated in in Konen 26 26 that
that ZizZiz
rests its
rests feet on the fins
its feet fins of Leviathan (comp. note 127),
(comp. note 127), and that his
that his
reaches the
head reaches the throne of of glory.
glory. On this passage compo
this passage comp. note note 139.
139.
132
I J2 Baba Batra 73b. Comp,
73b. Comp, further Ma' asiyyot (Gaster
further Ma'asiyyot (Caster's '5 ed-
ed-
ition
ition g),8), where in the Alexander legend
in the legend an allusion
allusion is is made to to this
this axe.
axe.
10; BR 19.
133 WR 22.
I33 22. 10; 19. 4.4.
13 Gittin 31b and Baba Batra 25b.
I34 Gittin 25b. In both of of these
these talmudic
talmudic
passages the
passages the winged
winged f] yl pJ:l is
is none other than Ziz, Ziz, as may be be seen
seen by
by
comparing
comparing the the talmudic statement with that that found in in the
the sources
sources
referred to
referred to in the preceding
in the preceding note. note. The commentators,
commentators, however, however, take take
yl 1=1
yi p to to bebe a winged
winged angel;
angel; compo Rashi, ad loc.,
comp. Rashi, loc., as
as well
well as in his
as in his com-
com-
mentary
mentary on Job Job 39.39. 26.
26.
I3S Bekorot 57b and Menahot 66b,
135
66b, as an explanation
explanation of of Job
Job 39.
39.
13.
13.
136 Targum Job
I3 6 Targum Job 3.3. 6, 38. 36,
6, 38. 36, 39.
39. 13.13. In all these targumic
all these targumic pas- pas-
sages this
sages bird bearing
this bird bearing thethe name K"O ~1llin "the wild
Ni:l Viann wild cock" (comp. (comp.
TIP "wild ox",
i:Ji1 illt1
"Oil ox", as a name for Behemoth, note
for Behemoth, note 143;
143; it is neverthe-
it is neverthe-
less doubtful whether
less doubtful whether the the word N*a Ni:J isis to be translated
translated by by "wild"
in these
in these cases)
cases) is is undoubtedly
undoubtedly to to be identified
identified with Ziz, Ziz, although
although in in
the legend of
the legend of Solomon (comp. (comp. vol. vol. IV,
IV, p.p. 168 and note note 86 appertain-
appertain-
ing to it)
ing to ~1llin is
Ni:J ^13J"in
it) N"Q is employed
employed to to describe
describe an entirely
entirely different
different bird.
bird.
Compo note
Comp. note 139.
139.
I37 On Sekwi
137 Sekwi ('1::JItI) camp. Targum
('W) comp. Targum on Job Job 38.38. 3636 (according
(according to to
Rosh ha-Shanah
Rosh ha-Shanah 26a 26a and Yerushalmi
Yerushalmi Berakot 9, 9, 13c,
13c, it
it signifies" cock ");
signifies* 'cock") ;

compo note
comp. note 139.
139. On '3JT "in "son of
'l:l1' i:J of the nest", see
the nest", the following
see the following
note.
note.
I 3 8 The attempt
138
attempt to to explain
explain 'l:l1' "Q as
'33V i:J Persian must not
as Persian not be taken
taken
seriously; comp.
seriously; camp. Ginzberg
Ginzberg in in Jewish
Jewish Encyclopedia,
Encyclopedia, II, II, 512 S. v. "Bar
s. V.

Yokni, " where

Yokni," where reasons
reasons areare given
given forfor the translation
translation""son son of thethe nest".
talmudic passages
The talmudic passages where this this gigantic
gigantic birdbird is
is mentioned are: Suk-
kah
kah 5a 5a (bottom);
(bottom); Yoma gOa; Bekorot 57b.
80a; Bekorot 57b. Compo
Comp. also also Menahot

66b and Sifra

66b and Sifra 1. 1. 14.
14. Compo Ginzberg
Comp. Ginzberg in Schwarz-Festschrift,
in Schwarz- Festschrift, 360.
I3 9 WR 22.
139 22. 10,
10, where it is explicitly
it is explicitly stated
stated that Ziz Ziz and Levia-
Levia-
than belong
than belong to to the
the "clean
"clean animals" (comp. (comp. notenote 127 with reference
reference
to Leviathan), whereas
to Leviathan), whereas in in 13.
13. 3 3 and Tehillim
Tehillim 146, 146, 535,
535, it is emphas-
it is emphas-
ized,
ized, with
with reference
reference to
to the
the use
use of
of these
these animals,
animals, that in
in the time ofof
47
139]
139] The Legends
Legends of
of the
the Jews

the Messiah a new Torah will

the Messiah will be given
given which will will dispense
dispense with with thethe
present dietary
present dietary laws. laws. Nistarot R.
Nistarot R. Simeon 8 reads: reads: Behemoth will will
be slaughtered,
be slaughtered, Leviathan
Leviathan (a fish does
(a fish does not
not require
require to to be killed
killed ritually)
ritually)
will be torn
will be torn by by Ziz, and the
Ziz, and the latter
latter slaughtered
slaughtered by by Moses.
Moses. In In view
of the description
of the description of the contest
of the contest between Behemoth and Leviathan Leviathan
(comp. vol.
(comp. vol. I, I, p.p. 28),
28), we shouldshould probably
probably readread in ill Nistarot 1110i1:l1
roDTOl
Homrv 1l1'1',
1tarn0 ]mV, "and Behemoth will will bebe slain Leviathan", i.
by Leviathan",
slain by e. by
i. e. by the
points of
points of his
his fins,
fins, which
which may may be be used
used asas instruments for ritual slaughter-
for ritual slaughter-
ing; comp.
ing; compo Hullin
Hullin 1. 2. On the
1. 2. the disposal
disposal of the three
of the three monsters,
monsters, Levi- Levi-
athan,
athan, Behemoth,
Behemoth, and Ziz, Ziz, that
that is, is, the
the representatives
representatives of of the three
animal kingdoms,
kingdoms, at the Messianic
at the Messianic banquet,
banquet, see TehiIlimTehillim 18, 18, 153,
153,
and 23,
23, 202, whence the
202, whence the statement
statement found in in later writings (Kad ka-
later writings 00-
Kemah, end of
Kemah, of letter
letter n, n, 93a; Levita, Tishbi,
93a; Levita, Tishbi, s.s. v.v. ill:ll') that the
H33V) that the bird
Bar Yokni will will be be used
used as as food
food for the pious
for the pious in Messianic times.
in Messianic times. No
trace
trace is is found
found in in older sources of
older sources of the
the identity
identity of of this bird with Ziz;
this bird Ziz;
but since
but since o3n C'Jli (Job(Job 49. 49. 13)
13) is is according
according to to Bekorot 57b, 57b, thethe same
as
as Bar Yokni,
Yokni, and in the opinion
in the opinion of Targum, ad lac.,
of Targum, loc. it
t it is
is the
the same as as
N1:l 'min, i.i. e.,
&m ^Xinn, Ziz (comp.
e., Ziz (comp. Targum
Targum Ps. Ps. 50.
50. 11),
11), it it was quite natural
quite natural
for
for the later authorities
the later authorities to to identify
identify Bar Yokni with Ziz. Ziz. In most of of
the Ziz
the Ziz legends
legends the the dependence
dependence upon upon Iranic mythology is
Iranic mythology is evident.
evident.
"
The "heavenly of A
heavenly singer singer and seer seer" is is naturally
naturally thethe sacred
sacred cock of Avesta
1 '
vesta
(Vendidad 18,
(Vendidad 18, 33, seq.); camp.
33, seq.); comp. Griinbaum,
Griinbaum, Gesammelte Aufsdtze, Aufsiitu, 37, 37,
seq.\ Rubin, Kabbala
seq.; Rubin, Kabbala und Agada, Agada, 23-25;23-25; Ginzberg
Ginzberg in in Jewish
J/''Wish Ency-
Ency-
clopedia,
clopedia, s. s. v.
v. "Cock",
"Cock", as as well
well as as note
note 194.
194. Of IranicIranic origin
origin is is also
also
the conception
conception that that the the wings
wings of of Ziz
Ziz eclipse the sun.
eclipse the sun. With this this should
should
be compared
be compared the the sunsun birds
birds of of the
the Greek Apocalypse
Apocalypse of Baruch 6-8
of Baruch 6--8
l
and the Chalkidd in
the Chalkidri in 22 Enoch
Enoch 15; 15; compo
comp, Bousset, Religion, 568.
Bousset, Religion, 568. \ Highly
Highly
instructive is
instructive the following
is the pasS<lge in
following passage in Konen 26, 26, which precedes
precedes the the
description of
description the creation
of the creation of of Ziz
Ziz (comp.
(comp. note
note 131):
131): And He created created
an Ofan
Ofan (a (a kind
kind of of angel)
angel) on earth,
earth, whose head reaches reaches the the holy
holy Hayyot
Hayyot
who is is the
the mediator
mediator betweenbetween Israel Israel andand their
their heavenly
heavenly Father.Father. He
bears the name Sandalfon
bears Sandalfon and fashions fashions out of of ·the prayers wreaths
'the prayers
(or crowns)
(or crowns) for for God's majesty,majesty, which which ascend
ascend uponupon the the headhead of of the
the
Lord at at his
his uttering
uttering the the holy
holy name. Whatever is is said
said here
here concern-
concern-
ing Sandalfon is
ing is taken
taken from Hagigah Hagigah i3b 13b (comp.
(comp. also also PR 20, 20, 97a).
97a).
connection, however,
The connection, however, betweenbetween Sandalfon
Sandalfon and Ziz Ziz cancan only
only be be
understood when one considers considers the the fact that Ziz
fact that Ziz was originally
originally tak- tak-
en as the the heavenly
heavenly singer; singer; he he is is hence
hence identical
identical with with Sandaifoll.
Sandalfon.
To quite
quite a different
different cycle cycle of of legends
legends belongs
belongs the the conception
conception of the
of the
gigantic bird
gigantic bird Ziz,
Ziz, which
which will will bebe eaten
eaten byby the
the pious
pious in in the world to
the world to
come. 48
48
 The Creation of
of the
the World
World [140144
140 Hullin
140 Hullin 27b; 27b; PRE 11. 11. For aa different
different view view see see Konen 26, 26,
which reads:
reads: He took water, water, earth,
earth, and light, light, out
out of of which He cre- cre-
ated Behemoth;
Behemoth; compo comp. notes 113 and 128. 128.
I Baba Batra 74b, 74b, where it it is
is said
said thatthat the
the male
male monster
monster was
1 4 l
I 4 was
castrated,
castrated, and the desire desire to to propagate
propagate its its kind was taken away away from
the female. Konen 26 reads: reads: He created created Behemoth of of the
the thou-
thou-
sand mountains,
mountains, as well well as as the
the ox who uproots uproots thousand mountains
daily,
daily, and both appear appear dailydaily in paradise to
in paradise to make merry merry in in the
the pres-
pres-
ence of of the Lord. That Behemoth is is a female
female monster
monster disagrees
disagrees
with the view of of the olderolder rabbinic
rabbinic sources,
sources, as as well
well as as that
that ofof the
the
pseudepigraphic
pseudepigraphic writers writers (comp.
(comp. notes notes 117-118,
117-118, as as well
well as as note
note 127).
127).
Moreover Konen made two monsters out of of the
the two names of of the
the
monster.
monster. The older older rabbinic
rabbinic sources sources speakspeak of of Behemoth,
Behemoth, or or fol-
fol-
lowing
lowing Ps. Ps. 50.10,
50. 10, of of "Behemoth upon upon a thousand hills," hills/' but
but sometimes
sometimes
they
they use ':1il"QH "IVTIP or, or, in
in Aramaic sources, sources, its its equivalent
equivalent ,:1 11 "n,
Tin, instead
instead
of
of Behemoth (comp. (comp. e. e. g. Targ. Ps.loe.
g. Targ. tit.) and hence
Ps. loc. cit.) hence in'in Konen the the fe-
fe-
male Behemoth of of the
the thousand
thousand mountains (hills) (hills) isis found alongside
alongside
of
of the ox who uproots uproots thousand mountains daily. daily. Compo
Comp. also also Kalir
Kalir
in the
in Piyyut T'
the Piyyut :J" (end
]"D'l (end of of Lamentations
Lamentations in in the Roman Mahzor) Mahzor) who
speaks
speaks of the the two consorts
consorts of of Leviathan.
Leviathan. Compo Comp. note 127, 127, and on
the
the sports
sports of of the monsters in in paradise
paradise see see note
note 124.
124.
142 PK 6, 58a; PR 16, 80b, and 194 194 (here
14' 6, 58a; 16, 80b, (here it it is
is also
also stated
stated that
that
Leviathan lies lies on the the abyss,
abyss, which otherwiseotherwise would flood flood the the ekrth;
e!arth;
since the water of of the
the ocean
ocean is is salty,
salty, hehe is is compelled
compelled to to raise
raise his
his fins
fins
whenever he
whenever he wants
wants to to drink,
drink, in in order
order that
that the the water of of the
the abyss
abyss
should come up);
should up); WR 22.10; 22. 10; BaR 21. 21. 18;18; Tan. Pinehas
Pinehas 12; 12; PRE 11. 11.
Compo also
Comp. also Baba Batra 74b. 74b. The last-named
last-named Midrash Midrash understands
understands
Ps. 50. 10
Ps. 50. to say
10 to that the
say that the grass
grass of of the
the thousand mountains
mountains grows groWs anew
every night,
every whereas in
night, whereas in thethe older
older Midrashim a view is is cited,
cited, accord-
accord-
ing to which
ing to which the the meaning
meaning of of this
this verse
verse is is that
that thousand animals graz- graz-
ing on the
ing the thousand
thousand mountains
mountains serve serve as as food
food forfor Behemoth.
Behemoth. On
Behemoth in
Behemoth the close
in the close proximity
proximity of of paradise,
paradise, comp. compo notenote 127 and Ko-
nen 26. For
nen 26. For an allegorical
allegorical interpretation
interpretation of of this
this legend,
legend, compo
comp. Zohar
I, 18b,
I, 18b, 223a223a (bottom),
(bottom), as as well
well as III, 2l7a,
as III, 217a, 240b.
240b.
14 WR 13.
'433 VVR 13. 3; 3; PRE 11. 11. Concerning Behemoth as
Concerning food for
as food the
for the
pious,
pious, compo
comp. further
further notes
notes 127
127 and
and 139.
139. On the
the prejudice
prejudice against
against
attending aa theatre,
attending theatre, comp.compo 'Abodah Zarah lOb, where, like
10b, where, like Tertul-
Tertul-
lian, De Spectaculis
!ian, De SpectacuUs 4, 4, Ps.
Ps. 1. 1. 1 is said
1 is said to
to refer
refer to to the
the pious
pious who keep keep away
away
from the
from the theatre
theatre and circus. circus.
quotation from
lH A quotation
144 from aa manuscript
manuscript Midrash Midrash in Midba,r Kede-
in Midbar Kede-
«II
49
I44"~ I 51 The Legends
Legends oj
of the
the Jews

mot 'I',
mot No. 12,
"p, No. Aguddat Aggadot
12, and Aguddat Aggadot 39. 39. A similar
similar statement
statement
is found
is found MHG I,MHG I, 95-96 concerning
concerning a certain
certain serpent rela.ted to
serpent related to
the one
the which seduced
one which Eve. Comp.
seduced Eve. Compo also Rashi on Is.
also Rashi Is. 30.
30. 6 and
Herodotus III, III, 109.
109.
I4S Baba Batra
145 Batra 73b;
73b; comp.
compo also
also ibid. 74b, where a view is
ibid. 74b, is quoted
quoted
which declares
which declares thethe monsters own (Gen.
monsters O'J'Jn (Gen, 1.
1. 21) ~I;:l'i '~r.,,~, which
21) to be KBH ^m,
is very likely
is very likely a kind
kind of Re' em.
of Re'em.
146 Tehillim
I46 Tehillim 22, 22, 195,
195, where one one view is is also
also cited
cited to the effe~t
to the effect
that the
that the circumference
circumference was about one hundred cubits; cubits; compo
comp. vol.vol.
IV, p.
IV, p. 83.83. On aa frightful
frightful kind
kind ofof tiger
tiger compo 59b; a passage
I-ruIlin 59b;
comp. Hullin passage
which was strangely
which misunderstood by
strangely misunderstood by the
the author of the article"
of the Levi-
article "Levi-
athan and Behemoth" in
athan in Jewish
Jewish Encyclop"dia,
Encyclopedia, VIII, r,
VII 39. 39.
4 7 This
I147 This species
species isis known as as Adne [SadehJ,
[SadehJ, or
or more accurately
accurately
Idne; the
Idne; the singular
singular is is Adan.
Adan. Compo the following
Comp. the note.
following note.
Tan. Introduction
148 Tan.
I48 Introduction 125.125. Compo further
Comp. further R.
R. Simeon of of Sens onon
KiI'ayim
Kil ayim 8.5
T
8. 5 and Ma'asehbuch 201; 201; Magcti
Magm Abot 35b ,md and 68a (women
(women
grow on
who grow on trees);
trees)
; Eshkol
Eshkol 2·!b; the references
24b; the references to to non-Jewish
non-Jewish writ- writ-
ings (Mas'udi,
ings (Mas' udi, Ibn Ibn Tufail,
Tufail, and Pseudo-Calisthenes)
Pseudo-Calisthenes) given given by by Stcin-
Stein-
schneider, Pscudo-Epigraphische
schneider, Pscudo-Epigraphische Liter atur, 25,
Literatur, 25, and Hebrdische
Hcbriiischl' Ueber-
Ueber*
12, 360.
setzungen, 12,
setzungen, 360. On the
the plant-man
plant-man comp_
comp. further note 150,
further note 150, <lnt!
and
note 89 on vol.
note vol. I.
I. 360.
360. Kil 'ayim 8.
Kil'ayim 8. 5 speaks of n,lUiI
speaks of rrwn 'J'~
'HK (it is plu-
(it is plu-
ral of
ral li~
of ]1K which occurs
which occurs frequently
frequently in in correct
correct manuscripts instead
manuscripts instead
of C.,~), which
of cnN), which Yerushalmi,
Yerushalmi, ad loc.,
loc., 31c, renders in
31c, renders in Aramaic by by ltIl i:l
tfS ~D

"the man of
Ni1t::l', *'the
NTm, the mountain" (ilirt.'
of the (mtf is
is also found in
also found in the
the Bible
Bible
in the
in the sense
sense ofof .."mountain").
mountain "). It It is undoubtedly a certain
is undoubtedly certain species
species
of ape. The Yerushalmi
of ape. Yerushalmi continues
continues that
that this
this species
species isis vulnerable
vulnerable
only in
only in its navel; later
its navel; later authors, however, found in
authors, however, this remark of
in this the
of the
Yerushalmi a reference
Yerushalmi reference toto the
the plant-man
plant-man which is is fastened
fastened by by itsits

navel to
navel to the
the ground. Compo Fink,
ground. Comp. Fink, Mon&tsschrift, LI, 173-182;
Monatsschrift, LI, 173-182; Na-
than, ibid.*
than, ibid., 501.
501. Compo Ginzberg
Comp. Ginzberg in Festschrift, 327-3.B,
Schwarz-Festschrift,
in Sckwarz- 327-333,
who deals at length
deals at with the
length with the meaning
meaning of
of ililt/il
I'l'ion 'liN, which Rashi
TTK, which Rashi
identifies
identifies with the Werewolf
with the Werewolf and believes
believes to
to be referred
referred to
to in
in Job
Job
5. 23.
5. 23.
I 4~
Tan. Introduction
I4 *
Tan. Introduction 125.
125.
150 Responsa of
ISO Responsa of R. Meir of
R. Meir Rothenburg (Lemberg
of Rothenburg (Lemberg edition, No.
edition, No.
160), through the
160), and through the literary
literary channels, namely, the
channels, namely, the writings of the
writings of the
Franco-German scholars
scholars of the twelfth
of the twelfth and thirteenth
thirteenth centuries,
centuries, who
often
often discussed the "legal
discussed the status" of
"legal status" of the barnacle-goose, scholars
the barnacle-goose, of
scholars of
other countries
countries became acquainted with this
acquainted with this legend,
legend, though there
though there
it failed
it to engage
failed to the popular
engage the popular fancy.
fancy. Christian
Christian authors,
authors, at the same
at the same
50
 The Creation oj
of the
the World [I5I-I 54
[151^154

time,
time, discussed
discussed the the question
question whether it it was permissible
permissible to to eat
eat these
these
birds during
birds during Lent.
Lent. Camp. Comp. Geraldus Cambiensis Cambiensis (1154-1189),
(1154-1189), whose
zeal burned against
zeal burned against the the rashness
rashness of of those
those who indulged
indulged in in the
the enjoy-
enjoy-
ment of this bird
of this bird during
during the the Lent season. season. It It appears,
appears, however,
however, that that
his zeal
his zeal was not not of of much avail,avail, since Duran, in
since Duran, his Magen
in his Magen Abot,Abot, 35b,
35b,
confirms
confirms the the persistence
persistence of of thethe "rashness
"rashness and indulgence"
indulgence" of the
of the
Frenchmen of of his
his time,
time, two hundred hundred years years after
after that that "zeal
"zeal for for
the observance". Camp.
the observance". Comp. Oppenheim, Monatsschrift, XVIII,
Oppenheim, Monatsschrift, XVIII, 88-93;
88-93;
Giidemann, ErZ£ehungswesen II,
Giidemann, Ersiehungswesen II, 117,213,
117, 213, and III, III, 129;
129; Steinschneider,
Steinschneider,
Hebriiische Bibliographic
Hebraische Bibliographie V, V, 116-117;
116-117; Steinschneider
Steinschneider in in Gosche's
Gosche's Ar- Ar-
chiv III, 8;
chiv III, 8; Ha-Goren IV, IV, 99;99; Jewish
Jewish Encyclopedia,
Encyclopedia, s. v. "Barnacle-
s. v. "Barnacle-
goose."
goose."
151 BR 19.5: 19. 5: Shemuel12, 81; Tan. Introduction
Introduction 155;
151 Shemuel 12, 81; 155; 2 2 Alphabet
Alphabet
of Ben Sira
of 27a, 2Sb,
Sira 27a, 29a-29b; Bereshit
28b, 29a-29b; Bereshit Rabbeti
Rabbeti citedcited by Jellinek,
by Jellinek,
Einleitung to
Einleitung to BHM VI, VI, 12, note, 4,
12, note, 4. The olderolder sources
sources name the' the
'

phoenix 7in,
phoenix ~1n, and find find inin Job
Job 29. 29. 18 18 aa reference
reference to to this
this bird;
bird; inin the
the
two last-named sources sources the the immortal
immortal bird bird is called on'/.)
is cal1ed DH^D or OI1~/'),
or Drfc^,
a word of
a obscure origin
of obscure origin which
which is is very
very likely
likely corrupt.
corrupt. Ben Sira
Sira 27a
27a
adds that this
adds that this bird
bird and its its species,
species, afterafter the
the fall
fall ofof man,
man, was lockedlocked
up in
up in a a city
city toto which no one, oae, not not even
even the
the angel
angel of of death,
death, has has access.
access.
Here the very old
the very old legend concerning ~
legend concerning I^L is is made use use of of (vol. IV,
(vol. IV,
pp. 30 and 175).
pp. 175). The Church Fathers, Fathers, as well as
as well as thethe Rabbis,
Rabbis, refer
refer
to the phoenix
to the phoenix as as a proof
proof forfor thethe resurrection
resurrection of of the
the dead.
dead. The dis- dis-
crepancies
crepancies of the sources
of the sources in in thethe description
description of of the rejuvenation of
the rejuvenation of
the dead represents
the represents different
different dogmatic
dogmatic opinions
opinions relating
relating to the doc-
to the doc-
trine of
trine of resurrection;
resurrection; camp. comp. Ginzberg,
Ginzberg, HaggadaHaggada bei bei den Kirchenv.,
den Kirchenv.,
52-55;
52-55; Gildemann, Religionsgeschichte, 55-65.
Giidemann, Religionsgeschickte, 55-65. See See further
further notenote 37 37
vol. I,
on vol. p. 161,
I, p. 161, and note note 67 67 on vol. vol. I, p. 74.
I, p. 74. The description
description of of
the rejuvenation of
the rejuvenation the pious
of the pious in the world to
in the to come,
come, found in Alpha-
in Alpha-
hetot 107,
betot which was probably
107, which probably made use use of
of inin Mahzor Vitry Vitry 317,
317,
line
line 11 (n/.)'~ mi
11 (riDIX 111'~'
1

~~) presupposes
?' ^713) presupposes the phoenix legend.
the phoenix legend. On the the
phoenix legend
phoenix legend in patristic literature,
in patristic literature, compo comp. the the vast
vast collection
collection of of
material given by
material given by Charles,
Charles, 2 2 Enoch 12. 12.
152 Greek Apocalypse
IS' Greek Apocalypse of of Baruch 6; 6; camp.
comp. notes
notes 133-134.
133-134. On
aa similar
similar idea idea in in rabbinic
rabbinic literature,
literature, compo comp. the legend legend concerning
concerning
Ziz
Ziz vol.
vol. I, 29. and notes
I, 29. notes 134,
134, 139. 139.
IS3 On this
153 this inscription
inscription camp.comp. note note 106.
106.
154 The etymology of
154 the word "Chalkidri" is very obscure;
etymology of the is very obscure;
compo Forbes
comp. Forbes and Charles Charles on 22 Enoch 12. 12. 1; Bousset, Religion,
1; Bousset, Religion, 568.568.
The latter
latter conjectures
conjectures that that it it isis toto bebe regarded
regarded as as an lranicIranic word.
word.
51
51
 The Legends
Legends of
of the
the Jews

155 2
ISS 2 Enoch 12 12 and 15. 15. The ordinary
ordinary angels
angels have six six wings
wings
(Is.
(Is. 6. but these
2), but
6. 2), these sun-birds
sun-birds are higher beings,
are higher beings, and therefore
therefore possess
possess
twelve wings;
twelve camp. PRE 13,
wings; comp. where the important
13, where important placeplace of Sammael
in the
in heavenly hierarchy,
the heavenly hierarchy, before
before hishis fall,
fall, is
is characterized by by the fact
that he
that he possesses
possesses twelve
twelve wings.
wings.
156 This
156 is only found in Rashi on Hullin
in Rashi Hullin 1270..
127a.
This is only found
157 Hagigah (end); Sanhedrin
157 Hagigah (end); Sanhedrin 63b; HuIlin 127a (comp.
63b; Hullin Rashi,
(cornp. Rashi,
loc., and 'Aruk.
ad lac., 'Aruk. s. v. ~iilPt,O),
s. v. VHD^D), Tan. Wa-Yesheb 3: 3; Sifra
Sifra 11. 29; 29;
ShR 15. 28. A vast
15. 28. vast collection
colIection of of material
material relating
relating to Salamander in in
JJewish
ewisll literature
literature is given by
is given by Low in Griechische und Latein-
in Krauss' Griechisc!zc Lateill-
ische Lehnworter,
ische Lehnworter, s. v. ~ijlPt,O.
s. v. TT3D7D. See See also
also Low in Florilegium, in
in Florilegium, in honor
of VogUe's seventieth
of De Vogue's birthday 399-406. Compo
seventieth birthday Comp. further Lewy- Lewy-
sohn, Zoologie
sohn, Zoologie des des Ta.lmuds, 227-230; Straschun in
Talmuds, 227-230; Ha-MagI'.id IX,
in Ha-Maggid IX,
No. 14.14. It
It is noteworthy that
is noteworthy that Philo,
Philo, Quaestiones,
Quaestiones, Exod. 28, 28, likewise
likewise
mentions
mentions 7rVp["!fiPfiS,
irvpi'ywes, whichwhich couldcould move about in in fire
fire without suf- suf-
fering any
fering harm. Philo
any harm. Philo surely
surely had Salamander and similar similar creatures
creatures
in mind.
in mind. Hullin
Hullin and Sifra, Znc. cit.
Sifra, lt*c. cit., likewise
t
likewise speak
speak of of creatures
creatures in in the
the
plural which
plural which livelive inin the
the fire, that is,
fire, that is, Salamander and others. others. The
statement of of Aristotle,
Aristotle, Historia
His/aria Ammalitwi,
Anil1wlilltll, V, 10, and that
V, 19, that of Plin>',
of Pliny,
Historia Naturalis,
Historic Naturalis, X, X, 6868 and 87, concerning the
87, concerning the Salamander essent- essent-
ially
ially agrees with the
agrees with the view
view of of the
the rabbinic
rabbinic sources.
sources. On the the u~e of the
use of the
myrtle in
myrtle the producing
in the producing of the Salamander (comp.
of the (comp. note 156),156), see Hip-
see Hip-
polytus, Haereses 4.
polytus, Haereses Camp. also
33. Comp.
4. 33. also the
the following
following three
three notes.
notes,
*s 8 Zohar II, 211; Hadassi, Eshkol
158 II, 211; Hadassi, Eshkol 24d; Abkat Rokel
24d; Abk&t Rokel 2, 2, 1. 1.

assertions concerning
These assertions concerning the the clothes
clothes of of Salamandl!r, slightly dif-
Salamander, slightly dif-
fering
fering from one another, another, are are not not found
found in the talmudic-midra~hic
in the talmudic-midrashic
literature, but
literature, but are, however, known,
are, however, known, in non-Jewish writings
in non-Jewish writings of of the
the
Middle Ages;Ages; comp.
compo Jellinek, Beitrage zur
Jellinek, Beitr'dge sur Geschichle
Geschichte dcr dcr Kabbala,
Kabbala, I, I,
48, and Grasse,
48, BeitriIge zur
Grasse, Beitriige sur Literatur
LileT(ltur und Sage Sage des MittelaJlers, 81.
des MittekU^rs^ 81.
159 Sanhedrin
Sanhedrin 108b, where NlV^y(the
M,t,li(the reading
reading is is doubtful)
159 108b, where doubtful) is is

the Semitic name for

the for Salamander.
Salamander. In Wa-Yiggash 33 n'SDy
In Tan. Wa-Yiggash n':J.:)li
"spider"
"spider" is the correct
is the correct reading,
reading, sincesince according
according to to Aristotle, Historia
Aristotle, Historic
Animalium, V,
Animalium^ V, 19, the size
19, the of the
size of the Salamander is is like that of
like that the house-fly
of the hOllS('-fiy
and the difference between
the difference between the the latter
latt('r and thethe spider
spider ig is not v('ry great.
not very great.
160
160 Sanhedrin
Sanhedrin 63b. 63b. Comp.
Compo Bacher,Bacher, 2DMGZDMG XXVII, XXVll, 15, 15, and
vol.
vol. IV,IV, p.p. 226.
226.
161 5. 6;
6; Sifre D., 355;
161 Abot 5. Sifre D., 355; Midrash Tannaim 219; 219; Pesahim
54a; 22 ARM
54a; ARN 37, 95; PRE 19.
37, 95; 19. Compo further
Comp. note 99
further note 99 on vol.
vol. I,I, p.p.
83.
83.
162 Tosefta Sotah
X62 Tosefta Sotah 15. 15. 1; Babli 48b;
I; Babli 48b; Yerushalmi
Yerushalmi 9, 9, 20ci.
20d. It It isis

62
52
 The Creation
Creation of
of the
the World [163-168

stated in PR 33,
stated in 33, 1SSa, that the
155a, that the Shamir was also
also applied to the
applied to the build-
build-
ing of
ing of the temple for
the temple the purpose
for the purpose of
of splitting
splitting the rock-like
rock-like hard wood
(so is
(so is 'Dl^l to be translated;
'0"1 to translated; comp.
compo Syriac NO'l "rocky
Syriac Ntt^J "rocky ground ").
ground").
163 Tosefta Sotah 15.
15. 1; BabH 48b;
48b; Yerushalmi 9, 20d. Compo
I63 Tosefta 1; Babli 9, 20d. Comp.
note 166.
note 166.
I64 Tehillim
Ifi 4
Tehillim 77, 351, which
77, 351, which was incorporated
incorporated in in Yalkut II, II, 182.
182.
Another legend legend on the the procuring
procuring of of the
the Shamir is given in
is given in vol.
vol. IV,
IV,
p. 166.
p. 166.
165 Sotah 9.
I65 9. 22 (it
(it is the first
is the first temple
temple whichwhich is is meant here, here, con-
con-
trary
trary to to thethe view
view of Tosafot on Zebahirn
of Tosafot Zebahim 54b, 54b, caption Cl'l:J~); Tosef-
caption Q'33K) ; Tosef-
ta
ta 15.
15. 1; Babli 48b;
1; Babli Yerushalmi 9,
48b; Yerushalmi 20d. In
9, 20d. the talmudic-midrashic
In the
sources it
sources is never
it is never explicitly
explicitly stated
stated that the Shamir was a living living creat-
creat-
ure. Nevertheless, as a matter of
ure. Nevertheless, of fact,
fact, the opinion
opinion of medieval au-
of medieval
thors that
thors that it it was a worm (Rashi (Rashi Pesahim 54a; 54a; Maimonides,
Maimonides, comment-
aryan
ary on Abot 5. 5. 6;
6; Mahzor Vitry Vitry 540 and many many others)
others) is is undoubt-
edly correct. In Babli
edly correct. BabIi Sotah,
Sotah, loc. cit., and PR 38,
lac. cit., 38, 153a,
153a, thethe expres-
expres-
sion 'Dl
sion i1~'0, used
"::l1 ntOD, used in in connection
connection with the the Shamir,
Shamir, clearly
clearly shows
it was the
it the glance
glance of of a living
living being
being which effected effected the
the splitting
splitting of of wood
stones. A caper-spurge,
and stones. caper-spurge, to to which the non-Jewish
non-Jewish sources sources of of
the Middle Ages
the Ages ascribed
ascribed the the characteristic
characteristic of the Shamir,
of the Shamir, is is also
also
known in in Jewish literature (WR 32.
Jewish literature 32. 4; 4; Koheleth 5. 9); but it
5. 9); is not
it is

identical
identical with with thethe Shamir. The view of of the tannaitic sources
the tannaitic sources that
the Shamir was only
the accessible to
only accessible to man at at the time of
the time of the building
the building
of the
of the temple,
temple, while while the
the caper-spurge
caper-spurge could could be be found in in later
later times,
times,
proves that
proves these two must not
that these not be confused
confused with with one another. Compo Comp.
Cassel, Slzamir, in
Cassel, Shamir, in Denkschriften
Denkschriften der der Kgl.
Kgl. Akademie der der Wissenschaften,
Wissenschaften,
Erfurt, 1854;
Erfurt, 1854; Grunbaum,
Griinbaum, Gesammelte Aufs&tze, AufsiU:Je, 41, Low, Graph-
seq.; Low,
41, seq.\ Graph-
ische Requisiten, 181,
ische Reguisiten, seq. (he
181, seq. justly refutes
(he justly refutes Cassel's
Cassel's assertions
assertions that that
Shamir was a stone); Salzberger, Salomos
stone); Salzberger, Salomos Tempelbau
Tempelbau und Thron. Thron,
36-54.
36-54.
166 2Sb; Yerushalmi
Yerushalmi 2,
I66 Shabbat 28b; 2, 4d;
4d; PR 33, 33, 154d;
154d; Koheleth
Koheleth
1, 9. Comp.
1, 9. Compo vol. III, p.
vol. Ill, p. 164.
164. On the the one-horned animal animal see see note
note
lOS
108 on vol. vol. I,I, p.
p. 98.
9S. PR, PR, 1S5a,
155a, states
states that the wood used
that the used by by Solomon
(1 Kings 10.
(1 Kings 10. 12)
12) was also also created
created with this this end in view; it
in view; it therefore
therefore
disappeared as
disappeared as soon as as it
it had fulfilled
fulfilled its its purpose.
purpose.
167 Baba Batra 74a.
I67 Compo Low, Aramiiische Fischnamen,
Fischnamen, No. No.
74a. Comp. Low, Aramaische
19,
19, in
in Niildeke-Festschrift 550.
Noldeke-Festschrift 550.
168
I 68 Tosefta Bekorot Bekorot 1. 1. 11
11 and Babli Babli Sa,8a, where instead
instead of of l'l'.!)'"
p'B^n
of the
of the Tosefta,
Tosefta, the the Aramaic
Atamaic NQ ~I::l' 'l:J
1
'33 isis used,
used, which Rashi Rashi renders
renders by by
"sirens"
"sirens'* while while ps.-R.
ps.-R. Gershon
Gershon explains
explains it it as
as "seamen". In In our
our text of
text of
53
 169-174] The Legends
Legends of
of the
the Jews

the
the Talmud nothingnothing is is said
said about
about a a union
union of of the
the sirens
sirens and men, men, and
it
It is uncertain whether
is uncertain whether this this statement
statement of Rashi is
of Rashi is based on a differentdifferent
text (oy
text for 'CD)
(Oil for 'D::l) or whether, influenced
or whether, influenced by by the
the helid
belief in in fays
fays and
naiads, prevalent
naiads, preyalent in in thethe Middle
Middle Ages, Ages, all all through
through Europe,Europe, Rashi R,l~hi
ascribes to
ascribes to the
the Talmud something something which is is alien
alien toto it.
it. Ac('ording ttl
According to
the Tosefta
the Tosefta and and the the Talmud,
Talmud, the the dolphins
dolphins give give birth
birth toto ttheir
h('ir childrm
children in ill
the
the same manner as as human beings beings do. do. The assertion
assertion of Duran, MIIgw
of Duran, Ma gin
68a, concerning
Abot, 68a,
Abot, concerning the the dolphins
dolphins belongsbelongh ratherrather to to European
European folk- folk-
lore, although
lore, although it pretends to
it pretends to bebe Jewish.
Jewish. Compo Lewysohn, Zfwlogie
Comp. Lcwysohn, Zoologic
des Talmuds, 153-155;
des Talmuds, 153-155; L6w, Arallliiischc Fiscknamen,
Low, Aramaische FiscllllamclI, No. No, ·19,
49, in N,ildeke-
in Notdeke-
Griinbaum, Gesammelte
Festschrift; Grunbaum,
Festschrift; Gesammelte A ufsatzc, 101.
Aufs'ltze, 101. According to
According Enoch
to Enoch
19.
19. 2, the women who caused
2, the caused the the fall
fall of the angels
of the angels were transformed
transformed
into sirens;
into compo Apocalypse
sirens; comp. Apocalypse of of Baruch 10. 10. 8.8.
169 Compo vol.
169 Comp. vol. I, I, pp.
pp. 26,
26, 28, 30; further
28, :lO; further note 322 on YO!. vol. I,I,

p. 424.
p. 424.
1700 Compo vol.
17 Comp. vol. I, I, pp.
pp. 23-24,
23-24, concerning
concerning the the fall
fall of of thethe 11100n.
moon.
But in none of
in none of the
the sources
sources is it mentioned
is it mentioned (comp. (comp. notesnotes 100,laO, 110-112)
110-112)
that the
that light taken
the light taken from from the the moon was added to the sun.
to the
171 2
171 Alphabet of
2 Alphabet of BenBen SiraSira 25a 25a and 34a. 34a. Perek Shirah (cat (cat
and mouse)
mouse) very very likely
likely alludes
alludes to to this
this legend.
legend,
172 2
172 Alphabet of
2 Alphabet of BenBen Sirah
Sirah 25a-25b.
25a-25b. The other other legend legend of of
the
the origin
origin of the enmity
of the enmity betweenbetween the the cat
cat and the the mouse which is is found
in Iggeret
in Iggeret Ba'ale
Ba'ale Hayyim Hayyim 2, 2, 6,
6, isis derived
derived from Arabic sources, sources, since
these
these animals
animals are are brought
brought into relation with
into relation with the the descendants of Cain
Abel, whereas
and Abel, whereas according
according to to Jewish
Jewish and Christian Christian legendslegends Abel
died childless; comp.
died childless; compo Index Index S. s. v. Abel.
V. Abel.
173 The text
173 text of of 2 2 Ben
Ben Sira
Sira doesdocs notnot seem to to bebe in proper form.
in proper form.
34b, where it
17 < 2
174 Alphabet of
2 Alphabet of BenBen Sira 26a-26b; see
Sira 26a-26b; see also
also 34b, is
it is

said that
said that Noah stole stole the the hair
hair which
which he he needed
needed for his work,
for his work, from u a
sleeping swine. The story
sleeping swine. told in
story told ill this
this sOllrce
source (25a-34b)
(25a~34b) concerning-
concerning
the donkey,
donkey, which which was was shocked
shocked at at having
having to to serve
serve man without any any
compensation, practically agrees
compensation, practically agrees with with the the Sicilian
Sicilian legend
legend by mUlll-
by Diihn-
hardt, Natursagcn,
hardt, Natursagcn, III, III, 178.178. The characteristics
characteristics of of these
these animals
animals to to
scent their
their excrement
excrement and to to urinate,
urinate, as as soonsoon as as one of of them
starts to
starts to do it, it, is
is explained in
explained in thethe following
following manner.manner. They
They
threatened God that that theythey would
would stop stop to to propagate
propagate their their species
species in in case
case
they were not
they not to to receive
receive theirtheir reward
reward for for their
their work. They They received
received
the following answer: "Ye will
following answer: will receive
receive youryour rewardreward for for your
your labor
labor
as soon
soon as as your
your urineurine will will flow
flow as as aa stream big big enough
enough to work aa mill
to work mill
and when your your excrement will will smell
smell as perfume." Hence
as perfume," Hence the the donkeys
donkeys
54
 The Creation
Creation of
of the
the World [175-178

wish to
wish to ascertain
ascertain whether they
they have fulfilled
fulfilled the
the conditions under
conditions under
which aa reward
which reward was promised
promised toto them.
175 the cause of
I 7 5 As the this, Noah remarks:
of this, remarks: "The inhabitants
inhabitants
of
of the
the citycity of of Ai" ('V; (y; 'V=::I,'V
'y=:niy "raven";
"raven"; "-=rw " =i1J1' "dove")
"dove") will will slay
slay
Jair, because he permitted
Jair, because permitted the the use
use of the meat of
of the the raven,
of the raven, but pro- pro-
hibited that
hibited that of the dove (comp.
of the (comp. Sanherdin lOOa, top) in
IGOa, top) in contradic-
contradic-
tion
tion to to the the Torah
Torah". ". Comp.,
Comp., however,
however, vol. vol. IV,IV, p.p. 88 with
with reference
reference
to the
to the piety
piety and learning
learning of of Jair.
Jair.
1
I 7
76 6
This
This suspicion
suspicion against
against Noah is is already
already found in in older
older sources,
sources,
compo note
comp, note 46 46 on vol. vol. I, p. 164.
I, p. 164. further PRK (Sch6nblum's
See further (Schonblum 's
edition),
edition), 32b. 32b.
177 This supposed peculiarity of of the raven is is already mentioned
I 7 7 This supposed peculiarity the raven already mentioned
in Aristotle's
in Histaria Animalium,
Aristotle's Historia Animalium, V, V, 47,
47, and by by many
many classical
classical authors;
authors;
compo Bochart,
comp. Hieraz., Ill,
Bochart, Hieroz., III, 818,
818, as well as
as well as Lewysohn, Zoologie des
Lewysohn, Zoologie des
Talmuds,
Talmuds, 173. 173. According to
According to Barnabas,
Barnabas, 10. 10. 8,8, itit is the weasel
is the weasel which
is
is impregnated
impregnated through through the the mouth.
mouth. This, This, however, inaccurately re-
however, inaccurately re-
produces the
produces the statement
statement of Aristeas 165,
of Aristeas 165, according
according to to which the the Bible
Bible
has prohibited
has prohibited the the enjoyment
enjoyment of this animal because
of this because it is impregnated
it is impregnated
through
through the the ears
ears and gives gives birth
birth through
through the the mouth. This This wide-
wide-
spread
spread view view is is also
also mentioned by by Aristotle
Aristotle in in De Generatione
Generatione Ani-
malium, III,
molium, III, 6.6. 55 who,
who, however,
however, scoffsscoffs at ~t. A statement similar
at it. similar
to that
to that of of Barnabas
Barnabas concerning
concerning the the annual change change of of sex
sex of the hyena
of the hyena
is found
is found in medieval Jewish
in medieval writings, but
Jewish writings, but not
not in in the old rabbinic
rabbinic lit- lit-
erature.
erature. Concerning
Concerning the the hare (n::ll'~), compo
hare (ronN), comp. Ibn Ezra on Lev.
U. 6.
11. 6. Related to
Related to this
this view is is the
the quotation
quotation in Pa'aneah, Lev.
in Pa'aneah, Lev. 12. 12.
2 from
2 from PRE (not (not found in in our
our text)
text) that
that the
the stomach of of a hare is
a hare is a cure
a cure
for sterility.
for sterility. R. Eleazar,
R. Eleazar, Rim ee Haftarot,
Haftarot, Naso,Nasa, explicitly
explicitly states
states thatthat
this cure, which
this cure, which the the women recommended to to Samson's mother,mother, and a- a-
gainst
gainst whichwhich the the angel
angel warned her her (Jud.
(Jud. 13. 13. 7),
7), is
is due to to the pecu-
the pecu-
liarity of
liarity this species
of this species toto change
change its its sex.
sex. It
It is highly probable
is highly probable that that
Pa' aneah introduced
Pa'aneah introduced the the quotation
quotation with the the words 'fV'~~"irp^W '., '"1 ''':1,
'S3, that
is
is "in
"in the commentary (on
the commentary (on thethe Haftarot)
Haftarot) by by R.R. Eleazar
Eleazar (of (of Worms)";
Worms)";
but the
but the scribe misread the
scribe misread abbreviation 'SI (=rtI".,::I)
the abbreviation'!)::1 (=2>nS3) as as 'P'.,::I,
V"153 and
*
anc*
hence ifV'~~ '"l
hence *")Ty^N '., 'Pi!)::I.
'p^isn. For further
further remarks on the raven, raven, compo
comp. the the
foIlowing note.
following note.
178 2
178 2 Alphabet
Alphabet of of Ben Sira Sira 26b-27a and 34a-35a. 34a-35a. The older older
sources (Sanhedrin 10Sb;
sources (Sanhedrin 108b; BR 36. 36.7; Yerushalmi Ta'anit 1,
7; Yerushalmi 1, 64d;
64d; Tan.
Noah 12) state that
12) state that three
three werewere punished
punished because they they did did notnot ob-
ob-
serve
serve the the law law of abstinence while
of abstinence while in in the
the ark ,(compo
/comp. vol.vol. I, I, p.
p. 166):
166):
Ham,
Ham, the the dog,dog, and the raven. Ham became the
the raven. the ancestor
ancestor of the black
of the
55
55
179-187] The Legends
Legends oj the Jews
of the

(colored) race; the

(colored) race; the dog remains attached
dog remains attached to
to the
the body of
body of his
his mate af-
af-
ter cohabitation;
ter the raven
cohabitation; the raven conceives
conceives through
through his mouth. Compo
his Comp.
further
further notenote 46 46 on vol. vol. I, I, p.
p. 164,
164, and note S']' 54 on vol. vol. I,I, p.p. 166.
166.
Ketubot 49b;
179 Ketubot
179 49b; YVRWR 19. 19. 1;1; Shemuel
Shemuel 5, 5, 57;
57; Shir
Shir S. 5. 11.II.
180 Pesahim 113b.
180 Pesahim 113b.
p. 11,~.
181 WR 19, ShClIlllc1 5. 5i; PRE 21.
18, 21. Camp. vol. I, I, p.
19, Shemuel 5. 57; Comp. vol. 113.
Makiri on Ps. Ps. ai, 286, quotes,
147, 286, quotes, from PRE, PRE, the statement that she- she-
bears have
bears haye no no breasts
brcJsls with with whichwhich to to nurse their their young,
young, but but
God makes the the young
young bears bC:lrs suck their paws,
suck their paws, and this this sustains
sustains them
until they
until they growgrow up up and are are able
able to provide for
to provide themselves. Con-
for themselves.
cerning
cerning the the sucking
sucking of paws or
of paws or fingers,
fingers, compo
comp. vol. vol. I, I, p.p. 189.
189. The
jackals hate
jackals hate their
their young,
young, and abandon them as the the ravens
ravens do; do; they
they
would even devour
would devour them if if they
they could see see them. For this this reason
rcason
God ordained
ordained that that when the the female
female jackal
jackal nursesnurses her young young ones, ones,
their faces are
their faces arc covered
covered as as ifif with
with a veil, so that
veil, so that she canllot
cannot sec see them.
Ekah 4, 4, 14.],.
144. Camp., on
Comp., on thethe other
other hand,
hand, Tan. Behukkotai 3 3 and
Tan. B. B. II I, 111,
Ill, where the
111, where the opposite
opposite view is is given
given to to the
the effect that
effect that
these animals are
these animals devoted to
are devoted to their
their young.
182 2 Alphabet of
182 2 Alphabet of Ben Ben Sira
young,
24a (read
Sira 24a W
(read O'~7 for C'~':;;l7) and 33b.
for Q'W) 33b.
Camp.
Comp. PRE 21, 21, and the the quotation
quotation from the the latter
latter in Makiri on Ps.
in Makiri Ps,
147, 286, as
147, 286, as well
well as as inin Aguddat
Aguddat AggadotAggadot 38, note 4.
38, note 4.

83 2
I183 Alphabet of
2 Alphabet of Ben Sira Sirn. 26b.
26b. The proverb,proverb, "he who is dis-
is dis-

satisfied, etc." (most

satisfied, etc." (most likely
likely thethe word ttV tb feIl
fell out before ~"J:)l) is
before fcOtttt) is aa
variant
variant of the proverb
of the proverb already
already found in in Tosefta
Tosefta Sotah 4. 4. 16 16 and in in
the parallel passages
the parallel passages (comp. (comp. note note 3.J,
34 on vol. vol. I, p. 78).
I, p. 78). Sanhedrin
Sanhedrin
106a reads: The camel
106a reads: camel looked
looked for horns, and lost
for horns, lost his ears which
his ears which
he had possessed.
possessed. This This is allusion to
is allusion to the
the fable
fable found in in Pend-Nameh
207.
207.
18 4
I 84 2 Alphabet of
2 Alphabet of Ben Sira Sira 25a25a (~'i::l
(K'-Q is is used here in
used here the sense
in the sense
of the
of the English
English "strong",
"strong", "stout").
"stout")- Comp. Compo Duran, Duran, KeshetKeshet u-},[ngell
u-Magen
for the
for the similar
similar Arabic
Arabic legend
legend concerning
concerning Mohammed.
185 BR 19. 19. 1. On thethe original
185 1. original superior
superior qualities
qualities of of the serpent,
the serpent,
compo .further
comp. further vol.
*
vol. I, pp. 71-72.
I, pp. 71-72.
* 8 6
186 Tehillim
Tehillim 58, 58, 300.
300. On the the mole,
mole, compo
comp. also also Mo'ed Katan Katan
6b,
6b, and Yerushalmi I,
Yerushalmi I, 80c.
80c.
187 The angel of
187 angel of death death occurring
occurring oftenoften in rabbinic literature,
in rabbinic literature,
in which he is
in which is identified
identified with with Satan
Satan (Baba
(Baba Batra Batra 16a),
16a), is is also well
also well
known in in pseudepigraphic
pseudepigraphic literature;literature; compo
comp. the the Apocalypse
Apocalypse of Bar-
of Bar-
uch 21.
21. 25; Ascension of
25; Ascension of Isaiah
Isaiah 9. 9. 16.
16. See
See alsoalso note
note 317 317 on vol. vol.
I, p. 300.
I, p. 300. The relationship
relationship between between Leviathan
Leviathan and the the angel
angel of of
56
 The Creation of
of the
the World [188-19
[188-1900

death clearly points

death clearly points to to the
the assumption
assumption that the the viewview prevalent
prevalent
in the
in the Kabbalah concerning
concerning the the identity
identity of of Satan with Leviathan
Leviathan (comp.(comp.
note 127)
note goes back to
127) goes to an ancient
ancient tradition.
tradition. According
According to to a legend
legend
handed down from a different version, there
different version, there are are several
several angels
angels
of death. Thus PRK 14b (SchOnblum's
of death. (Schonblum's edition) edition) statesstates that there there
are
are six angels of
six angels of death. GabrielGabriel is is in
in charge
charge of of taking
taking away away the lives lives
of young
of young persons;
persons; Kazfiel is appointed over kings;
is appointed kings; Meshabber
over animals;
over animals; Mashhit over children; children; Af over over thethe other
other kinds
kinds of men;
of men;
Hemah
Hernah over domestic animals. On the
domestic animals. the relation
relation of of Gabriel
Gabriel to to the
the
angel
angel of death, compo
of death, comp. Ma'aseh Torah 98; 98; Huppat
Huppat Eliyyahu
Eliyyahu 6; 6; Zohar
I, 99a.
I, 99a.
188
According to
I88 According to ancient
ancient sources
sources (comp.(comp. note note 115),115), itit isis the
the
weasel, which lives
weasel, lives on the the dry land, and if
dry land, if we want to to be accurate,
accurate,
we ought
ought to to read
read "weasel" instead instead of of "cat" in the text.
in the text.
8 9 The heart,
I189 heart, according
according to to the
the Hebrew idiom, idiom, signifies
signifies thethe
intellect.
intellect. The conception
conception that that oneone can acquire
acquire the the characteristics
characteristics
of
of an animal by by eating
eating it it is well known among
is well among all primitive peoples.
all primitive peoples.
190 2
190 2 Alphabet
Alphabet of of Ben Sira Sira 27a-28b
27a-28b and 36a. 36a. The text text requires
requires
many
many emendations.
emendations. 28a, 28a, line
line 8, read: HDn
8, read: ntl~iJ'? liljl~; 28a,
>V HPtf; 28a, line
line 15:15:

1~:J1;.1 1*0!?;
jfeoVl 1~:J1;.; 36a,
36a, 1. 1. 15:
15: 11:Jl
]1D3 O1ti1.
DPI. On the origin of
the origin of this
this animal fable, fable,
compo Ginzberg, Jewish Encyclopedia,
comp. Ginzberg, Encyclopedia, II, II, 680;
680; S. s. v. "Ben Sira",
V. Sira",
Abrahams, Book of
Abrahams, Delight, 159,
of Delight, seq. It
159, seq. It should
should be furtherfurther notednoted that
although MHG II,
although II, 45,
45, Sekel, Exod. 29,
Sekel, Exod. 29, Imre No No'am
l
am and Hadar
on Exod. 7. 7. 14 give
give different
different versions
versions of the similar
of the similar fable fable found in in
Yalkut I,
Yalkut I, 182 (in the
182 (in the first edition rviitl
first edition 2n"fD is is given
given as as source)
source) concern-
concern-
ing
ing thethe lion, the ass,
lion, the ass, and the the fox,
fox, there
there can
can be no doubt that that the
the orig-
orig-
in of
in of our fable
fable isis to
to be found in in that
that about the the ape
ape and the the crocodile
crocodile
(Pantchatantra
(Pantchatantra IV, IV, 1), which has
1), which has found
found its way also
its way also into
into thethe Alpha-
Alpha-
bet of
bet of Ben Sira, where, however,
Sira, where, however, it it was combined with with other
other elements.
elements.
Whether the the author
author of of the
the Alphabet
Alphabet had directly directly made use use of the
of the
Indian-Arabic
Indian- Arabic fablefable literature,
literature, or or whether he he had adaptedadapted fablesfables
known to to him from older older Jewish writings, is
Jewish writings, is a moot question.question. The
first
first alternative, however, is
alternative, however, is the
the more
more likely,
likely, since
since the the author
author knows
a number of animal fables,
of animal which are
fables, which not extant
are not extant in the older
in the Jewish
older Jewish
literature. Some animal
literature. animal fables
fables are are also
also given
given in in 1 1 Alphabet
Alphabet 5a-5b
and 7a-7b;
7a-7b; but but those
those are found also
are found also inin the
the older rabbinic literature,
older rabbinic literature,
so
so that
that the the priority
priority of this source
of this source is is more than than questionable.
questionable. The
account of
account the pious
of the pious son compensated by
son who was compensated by Leviathan because because
he had fulfilled
fulfilled his
his father's
father's last wish (on
last wish this motive
(on this motive compo comp. vol.vol. I,I,

pp. 118,
pp. 118, seg.) is known not
se$.) is not only
only to to 11 Alphabet
Alphabet (5a-5b),
(5a-5b), but but isis also
also
57
57
IQO] The Legends
The Legends of
oj the
the Jews
Jews

found in
found in Hibbur
Hibbur ha-Ma'
lta-Ma'asiyyot, fifth commandment,
asiyyot, fifth commandment, and and is is very
very
likely borrowed
likely borrowed from
from there
there in the Ma
in the Ma'asl'hbuch
1

194. In
asehtnich 194. In these
these
sources the
sources the following
following stories
stories are
are welded
welded intointo one:
one: The
The story
story from
from
11 Alphabet 7a-7b, with
Alphabet 7a-7b, with the
the lesson
lesson "not
"not toto do
do any
any good
good to
to the
the wick-
wick-
ed, so
ed, so that
that one
one should
should notnot suffer
suffer from
from them";
them"; thethe story
story given
given inin vol.
vol.
IV, pp.
IV, pp. 138-141,
138-141, concerning
concerning the the man
man who who understood
understood the
the language
language
of the animals;
of the animals; asas well
well as
as the
the one
one about
about thethe pious
pious son.
son. This,
This, of
of course,
course,
proves that
proves that the
the sources
sources areare quite
quite new.
new. \VR 22. WR
22. 44 and
und Koheleth
Koheleth 5. 5.
4 must
4 must certainly
certainly have
have been
been made
made use
usc of
of by
by Alphabet
Alphabet and thethe two
two other
other
sources mentioned.
sources mentioned.-The
The Talmudim, like
Talmudim, like the
the Midrashim,
I'vlidrashim, contain
contain very
very
extensive material
extensive material of
of animal
animal folk-lore,
folk-lore, aa very
very small
small part
part of
of which is
is
to be
to be found
found in
in Lewysohn,
Lewysohn, Zoologie
Zoologic des (350-358). As to
Talmlliis (350-358).
dl's Tdmuds to
the post-talmudic
the post-talmudic period,
period, see
see Duran,
Duran, Magen
Afagcn Abot (camp., e.
Abot (comp., e. g.,
g., 35b-
35b-
37b) and Shebet
37b) (particularly chapter
Shebet Musar (particularly chapter 22),
22), which contains
contains
vast material
vast material on this
this subject.
subject. The following
following contains
contains material
material tak-
tak-
en from
en from the
the older
older sources.
sources. The propagation
propagation ofof animals
:minmls is
is usually
usually
the result
the result of
of cohabitation,
cohabitation, but
but there
there is
is also
also spontaneous
spontaneous generation,
generation,
i. e., animals
i. e., animals springing
springing forth
forth as
as the
the result
result of the putrefaction
of the putrefact.ion of ani-
ani-
mals or
mals or vegetables.
vegetables. Man,
Man, fish,
fish, and serpent are the
serpent are the only
only species
species
whose mates
whose mates face
face each other during
each other cohabitation, because they
during cohabitation, they are
the
the only
only living creatures to
living creatures to whcon
whom God Gocl spoke
spoke (Gen.
(Gen. 3.3. 14; Jonah 2.
14; Jonah 2.

11);
11); hence this distinction
hence this distinction isis conferred
conferred upon upon them;
them; Bckorot
Bekorot 8a; 8a; BR
20.
20. 3. 3. Once in in seven
seven years
years God transforms nature, nature, as a result result of
of
which the hornet springs springs forth from thc the rem.1.ins
remains of of the
the horse;
horse; bees
bees
from the cattle;
cattle; the wild
wild boar from the the mountain-mouse;
mountain-mouse; the the mul-
rnul-
tipede
tipede from the backbone of of the
the fish;
fish; thethe serpent
serpent from
from the
the hu('kbone
backbone
of
of thethe human body body which did not formerly formerly bow down at at the
the time
time
of prayer; Yerushalmi Shabbat I,
of prayer; 1, 3b.
3b. The beginning
beginning of of this
this pas-
pas-
sage
sage is is badly
badly corrupted,
corrupted, part
part of of it,
it, however,
however, may may be be restored
restored in in ac-
ac-
cordance with Baba Kamma 16a. 16a (bottom)
(bottom) and with with thethe text
text ofof R.
R.
Hananel,
Hananel, Baba Kamma loco loc. cit.
tit. One may read, read, with
with certainty,
certainty,
NDDD ~'9I.:lil
w:)I.:lO K'Sttrn.... NIt"1i lmOI.:l
..fcW'TT IPDDD iIV
"Jtf i:lYn'7J
"D^lTD tu)tt .. . mn
KB N... HIM '1:l)7n'o
^Spn'D ill!nop.
ntflDp. It
It
is
is questionable
questionable whether to)op ttnop and mn rnn inin Yerushalmi
Yerushalmi and and BabH
Babli are
are to
to
be taken
taken as bramble-bushes.
bramble-bushes. Targum Targum on Is. Is. 34.
34. 1313 and
and Hos.
Hos, 9.9. 6 6
takes
takes these
these nouns
nouns toto be certain
certain species
species of of animals,
animals, as as has
has been
been rightly
rightly
observed
observed by by Duran,
Duran, Magen Abot, 58b;
Magen Abot, 58b; compo
comp. also
also Kimhi
Kimhi on on thethe first
first
passage.
passage. Both Both Yerushalmi
Yerushalmi and and BabJi
Babli speak
speak in in this
this connection
connection of of the
the
sexual
sexual metamorphosis
metamorphosis of of the
the hyena
hyena (camp.(comp. notenote 177177 with
with respect
respect
to
to thethe peculiarity
peculiarity ofof giving
giving birth
birth through
through the the mouth,
mouth, camp.
comp. Huppat
Huppat
Eliyyahu
Eliyyahu 3,' 3,' where this i~
where this is ascribed
ascribed to to the
the raven),
raven), andand BabIi
Babli knows
knows
58
58
 The Creation of
of the
the World [190

of a long
of process of
long process transformations of
of transformations this animal,
of this animal, which finally
finally be-
be-
comes a demon. Concerning the
Concerning the splendor
splendor of the color
of the color of this
this animal,
animal,
it
it is
is said that it
said that it possesses
possesses 365
365 different
different colors; see BR 7.
colors; see 7. 4;
4; Tan. Taz-
ria' 2;
ria' Tehillim 103,432.
2; Tehillim 103, 432. Camp. also Berakot 6a,
Comp. also 6a, where this is stated
this is stated
with reference
with reference to
to the
the bird
bird Kerum.
Kerum.-The The serpent
serpent is
is the wicked among
among
the animals (Bekorot
the animals (Bekorot 68a; Yerushalmi Berakot 2,
68a; Yerushalmi 2, 9a;
9a; accordingly
accordingly
MHG I,I, 95,
MHG llrt'ii1 =the serpent),
95, yBnn=the serpent), and despite despite his his punishment
punishment after after
the fall,
fall, this
this animal retained
retained his his weakness for for the feminine sex; camp.
sex; comp.
Shabbat 109a, 109a, and note note 60 on vol. vol. I, I, p.
p. 72.
72. A remedy
remedy against serpents
against serpents
is the fumigation
is the fumigation of the the places
places frequented
frequented by by them with with the horns
the horns
of a hind
of hind (this
(this is is also
also found in in Pliny, Historia Naturalis,
Pliny, Historic, Naturalis, VIII,
VIII, 32,
32,
50), which is
50), the""pious
is the pious one" amongamong the the animals.
animals. Whenever a drought drought
occurs,
occurs, the other animals apply
other animals apply to to thethe hind to to pray
pray to to God,
God, who will will
listen
listen toto its prayers on account
its prayers account of of its piety. It
its piety. It digs
digs a pitpit in
in the
the ground
ground
into which it
into it sticks
sticks its its horns,
horns, and prays prays to to God for for rain.
rain. Where-
upon God causes
upon causes waterwater to to come up up from the abyss. abyss. See Tehillim
25,
25, 187. attribute "pious"
187. The attribute "pious" is is shared
shared by by the hind with the the stork
stork
which is called in
is called in Hebrew Hasidah,Hasidah, "the pious pious one", because the
one", because
animals of of this
this species
species are are kind
kind toto one another;
another; HullinHullin 63a; Tehillim
63a; Tehillim
104,
104, 144;
144; Philo, Decalogo, 12,
Philo, De Decalogo, 12, who is is very likely dependent
very likely dependent upon upon
Aristotle, Historia Animalium,
Aristotle, Historic, Animalium, 9. 9. 13.13. Compo
Comp. also also Hasidim 240-241,240-241,
and the passages
passages referred
referred to to by
by thethe editor,
editor, as as well
well as Shebet Musar
as Shebet Musar
25 (end),
25 (end), concerning
concerning the the family purity of
family purity of the
the stork.
stork. The heron, heron,
though it
though it is
is closely related to
closely related to the
the stork,
stork, is possessed of
is possessed of a different
different na-na-
ture;
ture; it it is
is a very
very unkind animal, animal, and its its name in in Hebrew is is therefore
therefore
Anafall, "the wrathful
Anafah, wrathful one"; HuIlin, loco
one"; Hullin, loc. cit.
cit. The stork
stork and the the heron
belong to
both belong to thethe family
family of of birds
birds that that are are distinguished
distinguished for their
for their
keen sight,
sight, so so that
that from BabylonBabylon they they can see see any
any object
object inin Palestine;
Palestine;
HulIin 63aH53b; PK 29.
Hullin 63a--63b; 29. 187b.
18 7b. The ostrich
ostrich like the heron is
like the is also
also aa
cruel bird,
cruel bird, which does does not not even
even care
care for for its
its young;
young; Lekah,
Lekah, Lev.Lev. 11.
11.
16
16 (it is very
(it is very likely
likely based
based on a reading
reading very very different
different from our texts
of HulIin
of Hullin 64b).64b). On the the hyena,
hyena, jackal,
jackal, and bear compo comp. note 181. 181.
lowest and least
The lowest least developed
developed mind is is attributed
attributed to the fishes; fishes; Philo,
Philo,
De M. Opif., Opif.j 22 22 (it (it is very likely
is very likely based on Plato, Plato, Timaeus,
Timaeus, 92a),92a),
and this
this view is is connected
connected with the the statement that that the
the fishes did not
fishes did
receive any
receive any names from Adam; Adam; Tosafot on HulIin Hullin 66b; Pa'aneah,
66b; and Pa'aneah,
Lev. 11
Lev. (end). Philo,
11 (end). Philo, however,
however, Quaestiones,
Qu&estiones, Gen. 12, 12, makes Adam
name everyevery living
living thing.
thing. Descriptions
Descriptions of of fabulous animals are found
in the
in the Hebrew version version of of the
the Alexander
Alexander legend legend (comp.
(comp. Levi in Stein-
in Stein-
Festschrift 145,
schneider- Festschrift
schneider- Hadassi, Eshkol 24b-24c,
seq.); Hadassi,
145, seq.); 24b-24c, and Zel
59
 191194] The Legends
Legends oj
of the
the Jews

'Olam, II,
'Olam, II, 5, following account
seq. The following
5, se$. account byby R. Akiha goes back to
Akiba goes to
an Indian
an Indian fable.
fable. R. Akiba saw once
R. Akiba once a lion,
lion, a dog,
dog, and a a lizard
(M'li'i'l~ is
(KTYUpplK akin to
is akin to Hebrew ili'lN);
np3) thethe lion
lion wanted to attack the
; dog,
the dog,
but could
but not carry
could not out his
carry out his plan
plan out
out of
of fear
fear of
of the
the lizard (read ,.,~),
lizard (read "HX),
which is
which is the
the protector
protector of the lion,
of the lion, whereas the
the dog
dog is the protector
is the protector
of the lizard.
of the lizard. TehillimTehiIlim 104, 445.
104, 445.
17
191 Shabbat
191 Shabbat 77b. 77b. The sentencesentence "Whatever,
"Whatever, etc." etc. literaIly a-
literally a-

grees
grees with
with that
that of
of Aristotle,
Aristotle, De Caela,
Coelo, I,
I, 4:
4: '0
'0 &
DE 0&
BEOS 1(0./
KO.I % ?}
cpu(ns oi>$&
<pi)<ri$ OuaE/I /J&TTJ*'
/-,Q."1]/I 7rOWUO"LII.
TTotoDcrtv. Many a species
species of of animal was only created
only created
on account
on account of of a single specimen
a single specimen to to which
which some special historical
special historical
mission was
mission was assigned.
assigned. For instance, instance, the the gnat
gnat that lives only
that lives only one
day was destined
day destined to to cause
cause thethe death
death of of Titus (it (it crept through his
crept through his
nose into
nose into his his brains);
brains); Gittin
Gittin 56b;
56b; 2 2 Alphabet
Alphabet of of Ben Sira 24a; BR
Sira 2-1a;
10. 7; WR 22.
10.7; 22. 1; Koheleth 5.8;
1; Koheleth Koheleth Z.,
5. 8; Koheleth 104; BaR 18.
Z., 10-1; 18. 22;22; Tan.
B. IV,
B. IV, 98, Tan. Hukkat 1;
seq.; Tan.
98, seq.-, I; ShR 10. 10. 1.1. Compo
Comp. also also Ecclu.
Ecclu. 39. 39.
28-34. The emphasis
28-34. emphasis frequently
frequently laid
laid on the
the statement that
that every-
every-
thing in
thing nature has
in nature has aa mission
mission to to perform,
perform, so so that
that even the the bad may may
be applied
be applied as as a means to to attain
attain the
the good,
good, is is directed ngainst the
directed against the view
x iew
r

of the Persians,
of the Persians, according
according to to which
which all noxious animals are
all noxious are the the crea-
crea-
tion of
tion the god
of the god Ahriman.
Ahriman. See Lactantius, Institutiallts, 7.4,
Lactantius, Institutiones, 7. 4, who like like
the Rabbis emphasized
the emphasized the the usefulness
usefulness of of all
all created things.
created things.
192 • Erubin lOOb,
I 9 2 'Erubin IOOb, where
where the the monogamous
monogamous life life of
of thethe dovedove is is
pointed
pointed out out as as a moralmoral lesson
lesson which
which may may be be d('rived
derived frontfro111 nature.
nature.
The statement
statement concerningconcerning grasshoppers,
grasshoppers, storks,storks, and frogs frogs are found
are found
in Shebet Musar 22,
in Shebet 22, 70b and 73c, 73c, asas well
well asas 31,
31, 98a (comp.(comp. also also notenote
190),
190), the the source
source or or sources
sources of of which
which are not known. On the
are not the frog,
frog,
compo
comp. Low in Florilegium . ...M.
in Florilegium . .M. de Vogue 398,
de Vaglle, ,398, and below, below, note note 194. 194.
A description
description of of the
the superiority
superiority of of many
many animals
animals o\'cr over man in in moral
moral
physical respects
and physical respects is is contained
contained in part 15
in part 15 of ha-Melck. On
of Ben lw-Melek.
the ant
the compo DR 5.
ant comp. 5. 2.
2.
Tosefta Yoma 2.
*' 3 Tosefta
193 2.55 and Babli
Babli 38a,
38a, asas well
well as as ShR 17. 17. 1, where
1, where
this idea, derived
this idea, derived from from thethe Bible
Bible (Is.
(Is. 43.
43. 77 and Prov. Provo 16.16. 4),4) is
T
is fully
fully
developed. The creation
developed. creation is the revelation
is the revelation of God's majt;tity
of God's majesty and and
splendor in
splendor in nature;
nature; comp. compo vol. vol. I, p. 3,
I, p* 3, and notenote 2 2 on vol.vol. I, I, p. 49.
p. 49.
Perek (Pirke)
19 * Perek
194 (Pirke) Shirah.
Shirah. On the the oldest
oldest source
source wherewhere this this slllall
small
treatise is
treatise is made use use ofof and on its its history,
history, compo
comp. Steinschneider,
Steinschneider, //>- IIr-
briiische Bibliography
brdische Bibliographie, XIII, XIII, 103,103, 106,
106, and Zunz, Zunz, Magan,MaglLzin, XVIII, XVIII,
301-302. It
301-302. It is questionable whether,
is questionable whether, as as Steinschneider
Steinschneider maintains, maintains,
this treatise was influenced
this treatise influenced by by thethe fable
fable of the contest
of the contest of of animals
animals
which plays plays an importantimportant role role in the writings
in the writings of the Pure
of the Pure Brcthn·n.
Brethren.
60
 The
The Creation of
of the
the World
World [I94
[194

The
The conception
conception that that thethe animals
animals and and allall created
created things
things chant
chant praise
praise
to God is is genuinely
genuinely Jewish,
Jewish, and is is not
not only
only poetically
poetically expressed
expressed in in
the BibleBible (Ps.(Ps. 65.
65. 14,
14, etc.
etc. ),
), but occurs
occurs quite
quite frequently
frequently in in talmudic
talmudic
and midrashic literature, literature, where the the "singing"
"singing" and and praise
praise of of the
the an-
an-
imalsand
imals and trees are spoken spoken of; of; compo
comp. Rosh ha-Shanah 8a; 8a; Hullin
Hullin
54b;
54b; 'Abodah Zarah 24b; 24b; BR 13. 13. 2;2; Tehillim
Tehillim 104, 104, 442-443 (read (read 1'~]'

"Tr.l1l1
TOiy 'IN;'JN; the words 11'1' TNI are
jni* 'J'N1 are an explanatory
explanatory gloss), gloss), and 148, 148, 538.
538.
That animals chant praise praise seems quite quite natural
natural in in legends,
legends, sincesince they
they
originally
originally spoke spoke in in human language
language (comp.
(comp. vol. vol. I, I, p.
p. 71),
71), and after after
the fallfall ofof man they they were still still in
in possession
possession of of languages
languages which many' many
a wise man understood,
understood; Gittin Gittin 45a.
45a. CompoComp. also vol. IV,
also vol. IV, p. p. 138,
138, seq:
se$: '
The language
language of' of trees understood not
trees was understood not only
only by by R. R. Johanan
Johanan
b.
b. Zaccai (Sukkah (Sukkah 28a; 28a; Baba Batra 184a; 184a; Soferim
Soferim 16. 16. 9),
9), but
but also
also
by
by the Gaon R. Abraham; Abraham; compo comp. 'Al'uk,
'Aruk, s. s. v.
v. no
HD 1,1, and thethe parallels
parallels
cited by
cited by Kohut,
Kohut, as as well
well asas Toratan
Toratan shelshel Rishonim
Rishonim I, I, 63.
63. If
If we fur-fur-
ther find find that in in Perek Shirah Shirah inanimate
inanimate objects objects alsoalso praise
praise God,God,
we have to to bear in in mind that that Hippolytus,
Hippolytus, Haeres.,Haeres., 9, 9, 25 explicitly
explicitly
states
states (comp.(comp. also also 5, 5, 2,
2, where the the same assertion
assertion is is made concern-
concern-
ing
ing the gnosticgnostic sectsect of of the
the Naasenians)
Naasenians) that that according
according to to the
the Jewish
Jewish
view, "all
view, "all things
things in in creation
creation are are endowed with with sensation,
sensation, and that that
there is is nothing
nothing inanimate".
inanimate". In In mystic
mystic literkture
literature the the angels
angels of of ani-
ani-
mals,
mals, trees,trees, rivers,
rivers, etc., praise God;
etc., praise God; compo
comp. SederSeder Rabba di-Bereshit
di-Bereshit
7-8; Tosafot on 'Abodah Zarah
7-8; Zarah 17a (bottom);
(bottom); Hullin Hullin 7a 7a (bottom).
(bottom).
Compo
Comp. notes notes 102, lOS, 112,
102, 105, 112, and Griinbaum,
Grunbaum, Gesammelte Aufsatu,
Gesammelte Aufsatze,
340.
340. The Christian
Christian legend
legend knows not not only
only of of talking
talking animals,
animals, trees,trees,
or other
or other inanimate
inanimate objectsobjects like ~hips, water,
like ships, water, pictures,
pictures, etc. etc. (comp.
(comp.
Giinter, Christliche
Giinter, Legende. s.
Christliche Legende. v. "Redend";
s. v. "Redend"; Acts Acts of of Xantippe,
Xantippe, 30; 30;
Narrative of
Narrative of Zosismus
Zosismus II), II), but
but is is also familiar with
also familiar with thethe chants
chants of of
praises of
praises of all
all things,
things, whichwhich areare divided
divided intointo twelve
twelve classes,
classes, and utter utter
their praise
their praise in in turn
tum one one hour
hour every
every day.
day. Comp. Compo the the Testament of of
Adam, and the
Adam, the literature
literature appertaining
appertaining to to it,
it, cited
cited byby Bezold,
Bezold, Das
Arabisch-Aethiopische Testamentum
Arabisch-Aethiopische Testamentum Adami in in Orientalische
Orientalische Studien,
Studien,
893-912, and James,
893-912, James, The The Lost
Lost Apocrypha
Apocrypha 2-4:. 2-4. 22 Enoch 2. 2. 55 is
is aa rem-
rem-
iniscence of
iniscence of Ps. 150. 6,
Ps. 150. 6, while
while thethe Testament of of Abraham 33 speaks speaks
of the
of the human language language of of the
the trees;
trees; comp.
compo Hagigah
Hagigah 14b. 14b.-In connection
In connection
with the
with the praises
praises enumerated
enumerated in in Perek
Perek Shirah
Shirah the the following
following is is to
to be
be
noted: On the
noted: the earth
earth comp.
compo Sanhedrin
Sanhedrin 37b and 94a ("the ("the prince
prince of of
the earth",
the earth", alluded
alluded to to in
in this
this passage,
passage, refers
refers to to the
the angel
angel of of the
the earth;
earth;
compo note
comp. note 75);
75); on the the sea
sea and
and the
the water
water comp.
compo notenote 53;
53; concerning
concerning
the trees
the trees seesee Hagigah
Hagigah 14b. 14b. God's
God's visitvisit paid
paid to to the
the pious
pious in in paradise,
paradise,
61
61 .
-
1941
194] The Legends
Legends oj
of the JC1,'S
the Jews

with which the

with the song
song of the cock is
of the to be
is to be connected,
connected, is
is frequently
frequently men-
tioned in later
tioned in Ivlidrashim, especially
later Midrashim, especially in
in the mystic literature;
the mystic literature; compo
comp.
Midrash Shir 42a; midrashic quotation
42a; midrashic quotation inin the anonymous
anonymous commen-
tary on Song
tary of Songs,
Song of published in
Songs, published in Stei
Stcillscll1leider-Festschrijt,
nsc hneider- Festschrift, Hebrew
section,
section, 55-56, the song
55-56, where the song of
of praise
praise of the trees
of the trees in
in paradise is
paradise is
brought in
brought in connection
connection with with God's visit; visit; Seder Gan 'Eden 132-13."; 132-133;
Zohar I, I, lab,
10b, 40b,
40b, 72a,
72a, 77a-77b,
77a-77b, 82b, 82b, 92a,
92a, 92b,
92b, 178b,
I78b, 218b;21Sb; II,
II, 46a,
46a,
57a,
57a, 173b,
173b, 175b,175b, 196a; III, 22a,
196a; III, 22a, 22b,22b, 23a,
23a, 52b,
52b, 193a;
193a; Zohar Hadash
Bereshit 3,
Bereshit 3, 17b.
17b. On the the cock
cock as as the herald of
the herald of light,
light, and the one
who admonishes man not not to to forget
forget to to chant praise
praise to to God,
God, compo
comp.
the
the Greek Apocalypse
Apocalypse of of Baruch 7, 7, and for for further
further details,
details, secsee Grun-
Gru'n-
baum, Gesamlllclte
baum, Aujslitze, 77,
Gesammelte Aufsdtze, 77, seq.-,
seq., and Ginzberg
Ginzberg in Jfwish Ency-
in Jewish Ency-
clopedia,
clopedia, s. v. "Cock",
S. Ii. "Cock", and note note 39. 39. As to to the song
song of of praise
praise ofof the
the
vulture,
vulture, compocomp. HuIIin
HulHn 63a. Concerning the
63a. Concerning the song
song of the mouse,
of the mous(', compo
comp.
note
note 171.
171. On thethe hymn
hymn of of the
the frog
frog see vol. IV,
see vol. IV, pp. 101-102, and Low
pp. 101-102,
Lurchnamen 77 in in Florilegium
Florilegiulll inin honor
honor of of M. de Vogiie,
Vogtie, 398.398. In con-
In con-
nection with
nection with the the Hebrew name of of thethe first
first letter
letter ofof thethe alphabet,
alphabet,
God is is made to to say:
say: "I"I open
open the the tongue
tonguc and mouth of of all ("17~
all men (*]*7N

=nu \ftb
""il!) pro7 nIWN),
nnJDK), so that they
so that they shall
shall praise
praise Me daily recogniz'~
daily and recognize
Me as as King
King overover the
the four
four corners
corners of of the
the earth.
earth. vVere
Were it it not for the
for the
daily hymns
daily hymns and songs of praise,
songs of praise, II should
should not have createdcreated the the world."
The heavens,
heavens, the the earth,
earth, the
the rivers,
rivers, the the brooks,
brooks, the mountains,
mountains, and the
hills, in
hills, in brief,
brief, thethe entire order of
entire order of creation,
creation, chant hymns hymns to to the Creator.
Adam too too intoned
intoned a a hymn
hymn to to the
the Lord saying,
saying, (comp.
(comp. vol.vol. I,I, 83-85):
83-85):
"It
"It isis aa good
good thing
thing toto give
gi\'e thanks
thanks to to the
the Lord,
Lord, and to to sing
sing praise
praise to
to His
name." With these
name.** these words
words he he referred
referred to to the
the songs
songs of of praise intoned
praise intoned
by the
by the celestials terrestrials; Alphabet
celestials and terrestrials; Alphabet R. R. ,\kiba
Akiba 12-13.12-13.

62
 II. ADAM
II.
(pp. 49-101)
(pp. 49-101)

1; ARN 31,
5. 1; 31, 90 (second
(second version 36, 90);
90); Rosh ha-Shanah
1
I Abot 5. version 36,
32a;
32a; BR 17. 1; PR 21,
17. 1; 21, lOS
108 (whence
(whence Mahzor Vitry 535); PRE 3;
Vitry 535); Lekah,
3; Lekah,
Gen. 1. 1.5;5; Tikkune Zohar 70; the commentators of
70; the the Mishnah quoted
of the quoted
by Schechter on 22 ARN. The number 10 (on
by (on the the significance
significance of of
this
this number comp. compo Lekah,
Lekah, loc. loco cit.;
cit.; Tehillim 5, 5, 19;19; Ma'aseh Torah
10)
10) isis computed
computed in various ways.
in various ways. In Gen. 1. 1. 3-29 the expression
expression
"and God said" occurs occurs only only nine
nine times,
times, but the the prevalent
prevalent view is is

that the
that the very
very first
first beginning
beginning of of creation
creation likewise
likewise resulted
resulted from God's
utterance (on
utterance the doctrine
(on the doctrine of creatio ex
of creatio nihilo compo
ex nihilo comp. Excursus I), I),
so
so that there were ten
that there ten utterances
utterances corresponding
corresponding to to the ten ten acts
acts ofof
creation. The Gnostic
creation. Gnostic Manoismus also also speaks
speaks of of the ten ten creations;
creations;
compo
comp. Hippolytus, Haeres., S.
Hippolytus, Haeres., 8. 7.7. The expression
expression "God's word is is

an act" occurs frequently frequently in in Jewish

Jewish and Christian writings; writings; compocomp.
BR 44. 44. 22;22; Tehillim 107, 461-462; Enoch 14.
107, 461-462; 14. 17;
17; 22 Enoch 33.4; 33.4;
Philo, Sacrif. Caini,
Philo, Sacrif, Caini, 1S. 18. Compo further Apocalypse
Comp. Apocalypse of of Baruch 14. 14. 17;
17;
4 Ezra 6. 3S; Heb. 11.
6. 38; 11. 3;3; 2 Peter
Peter 3. 5; Clemens Alexandrinus,
3. 5; Alexandrinus, Hor- Hor-
tatio,
tatio, 4.4.
2
2 Tosefta Sanhedrin 8. 8. 7-S; Babli 38a;
7-8; Babli 38a; Yerushalmi 4 4 (end).
(end).
Compo note
Comp. note 8. 8.
3 Alphabet of
3 Alphabet R. Akiba 59,
of R. 59, whence Rashi Rashi borrowed
borrowed his his remark
on Gen. 1. 27. This assertion
1. 27. assertion is is found much more frequentlyfrequently in in
Christian
Christian sources;
sources; compo
comp. Theophilus
Theophilus Ant., Autol., II,
Ant., Ad Autol. t II, 18:
18; Aphra-
Aphra-
ates, 240;
ates, 240; Clementine Homilies, Homilies, II, II, 52;
52; III, 20; IV,
III, 20; IV, 34 (the last pas-
(the last pas-
sage
sage isis aa quotation
quotation from Is. 41. 20);
Is. 41. 20); Athenagoras, Legat., 33;
Athenagoras, Legal., Irenaeus,
33; Irenaeus,
Haer., 5.
Haer., 5. 5,
5, 1,
1, and 2. 2. 58 (the hands of
58 (the of God = = the
the Holy
Holy Ghost and the
Son); Apocalypse of
Son); Apocalypse of Ezra
Ezra (beginning);
(beginning); Tertullian, Resurrectione, 5;
Tertullian, De Resurrectione, 5;
Adversus Marcionem,
Adversus Marcionem, 2; ps.-Tertullian, on Gen. 35-40;
2; ps.-Tertullian, Origen, Con-
35-40; Origen, Con-
tra
tra Celsum,
Celsum, 4, 4, 37 (the biblical passages
(the biblical passages referring
referring to this subject,
to this subject, asas
Job 10.
Job 10. 8 8 and Ps. Ps. 119. 73, are not
119. 73, not to be taken literally,
literally, but have a
hidden meaning);
hidden meaning); Clemens Alexandrinus, Instructor, 1,3;
Alexandrinus, Instructor, 1, 3; Emerson,
Emerson, Leg-Leg-
ends of
ends of Cain
Cain (Publications
(Publications of of Modern Languages
Languages Association
Association of America,
of America,
XXI, 41)
XXI, 41) shows
shows thethe continuance
continuance of of this
this conception
conception in in Christian
Christian literature
literature
of the
of the latter part of
latter part the Middle Ages.
of the Ages. CompoComp. further
further Ginzberg,
Ginzberg, Hag- Hag-
63
4] The Legends
Legends oj
of the
the Jews

gada bei
gada bei den
den Kirchenv., 21-22, and
KirchenfJ., 21-22, and 29, note
29, note 2. On the
2. the occurrence
occurrence of
of
this legend
this in pseudepigraphic
legend in pseudepigraphic literature
literature compo
comp. 4 Ezra
Ezra. 4.
4. 14,
14, and the
the
version of
Armenian version the Book of
of the of Adam in Preuschen's Adamschrif-
in Preuschen's Adamschrif-
ten,t 29,
ten 29, and 22 Enoch 44.
44. 1.
1. In the
In the following passages of
following passages the older
of the older
literature the expression
literature the expression "the right,
right, the
the left
left hand,
hand, one,
one, and both
both hands
of God" must not
of not be
be taken
taken literally;
literally; they
they only
only describe the relative
describe the relative
importance
importance of creations. God created
of creations. created the world with one hand,
the world hand, thethe
temple with
temple with both
both hands (Mekilta(l'vlekilta Shirah 10, 10, 44a;
44a; Mekilta RS. 70); 70);
He created
created the the heavenly
heavenly beings beings with
with His right hand, and the
right hand, the terres-
terres-
trial with His left
trial with left (Menahot
(Menahot 36b; Sifre D.,
36b; Sifre 35; Midrash Tannaim 28;
D., 35; 28;
Mekilta Pasha 17,
Mekilta 21a; Wa-Yosha' 49;
17, 21a; 49; seesee further
further vol.vol. IV,
IV, p.p. 426).
426).
He created
created the the whole
whole world
world withwith one
one hand,
hand, man and the temple with
the temple
both (ARN 1,
both 1, 8;
8; Ketubot 5a; 5a; compo further PRE 7,
comp. further beginning; Ma-
7, beginning;
'amar 'Aseret Melakim 54;
'amar 'Aseret 54; Mekilta
Mekilta Bahodesh
Bahodesh 6, 6%; Alphabet
6, 69b; Alphabet of of
R. Akiba 24-25; 24-25; Seder Rabba di-Bereshit di-Bereshit 1, bottom, and 4,
1, bottom, 4, bottom;
bottom;
note 12
note vol. I,
12 on vol. p. 8,
I, p. the sources
8, the with reference
sources with reference to to the
the letters
letters by
by means
of which
of which God created created thethe world).
world). The statementstatement which emphasizesemphasizes
the fact
the fact that
that man is is the
the creation
creation of of God's
God 's hands is probably directed
is probably directed
against the
against the doctrine
doctrine of of Philo
Philo and the the Gnostics
Gnostics who maintain maintain thatthat
Adam was partly partly or wholly
wholly created
created by by the the angels;
angels; compo note 14.
comp. note 14.
It
It is noteworthy that
is noteworthy that Philo,
Philo, De Somn.,Somn., 1, 1, 36,
36, emphatically
emphatically asserts
asserts
that
that "man was not not made by by hand,
hand, but
but is the work of
is the of invisible
invisible nature."
nature."
44 ARN 31, 91-92, where
31, 91-92, where parallels
parallels are are drawn betweenbetween man and
the world.
the world. The comparison
comparison between between man and the the world
world inin both
both
directions, man as
directions, as microcosmos
microcosmos and the world as
the world as macroanthropos,
macroanthropos,
is
is a favorite
favorite subject
subject of of the
the Haggadah;
Haggadah; comp., comp., e. e, g., Aggadat 'Olum
#., Aggadat 'Olarn
Katan 57-59;
57-59; Pesikta
Pesikta Hadta 36; 36; Alphabet
Alphabet of of R.
R. Akiba 13; Tan. B.
13; Tan. B.
II, 34;
II, Abkir in
34; Abldr Yalkut I,
in Yalkut I, 148
148 and 743; 743; Koheleth
Koheleth and Koheleth Koheleth 2. Z.
1. 4 (this
1. (this is the source
is the source of of Yalkut
Yalkut I, I, 186;
186; thethe reference
reference to Tan. in
to Tan. in the
the
editions
editions is erroneous); PR 203a;
is erroneous); 203a; Targum
Targum and Midrash Midrash in in Eccl.
Ecc!. 9.4
9. 4
and 12.12. 2, seg. Of special
2, seg_. special interest
interest are,
are, inin later
later literature,
literature, thethe pamllelR
parallels
elaborately drawn between
elaborately between man and the world; see
the world; see Orehot Zo.ddikim
Qrehot Zaddikim
28
28 (towards
(towards the the end),
end), and Shebet Shebet Musar 1. L Since
Since the the conception
conception
of the microcosmos (Hebrew
of (Hebrew )Bp Jt1p D^iy
0;1>, occurs
occurs for for the
the first
first time
time in Tan.
in Tan,
Pekude 3) 3) was already
already known to to thethe Babylonians
Babylonians (see Winckler,
(see Winckler,
Babylonische Cuitur,
Babylonische Cultur, 33), there is
33), there necessity to
is no necessity trace the
to trace the haggadic
haggadic
conception of
conception the microcosmos
of the microcosmos to to the
the corresponding philosophical
corresponding philosophical
doctrine
doctrine of the Greeks.
of the Dependent upon
Greeks. Dependent upon the the latter
latter are Philo (De
are Philo (De M.M.
Opif.,
Opif., 28;28i De Plant. Noe, 19;
Plant. Noe, Moses, 3.
19; Moses, 3. 14)
14) and the the statement
statement bearing
bearing
upon this
upon subject founel
this subject found in in the
the medieval
medieval philosophical
philosophical literature
literature ofof the
the
64
64
 Adam [5-6
[S~6

Jews
Jews (comp.
(comp. Jewish
Jewish Encyclopedia,
Encyclopedia, s. v. "Microcosmos",
s. 1'. "Microcosmos", and Malter, Malter,
Personification
Personification of of Soul and Body, Body, J.Q.R.,
J.Q.R., N.S.,N.S., II,II, 453,
453, seq.).
seq.). The
The
doctrine of of the later
later Kabbalah concerning concerning the the Adam Kadmon (comp. (comp.
Ginzberg,
Ginzberg, Jewish Encyclopedia, I,
Jewish Encyclopedia, I, 183)
183) partly
partly coincides
coincides with with thethe philo-
philo-
sophical
sophical and partly partly with the haggadic haggadic conception
conception of of man as as mi-
mi-
crocosmos. It It isis questionable
questionable whether 4 Ezra 4. 4. 1010 knows of of man
as microcosmos;
microcosmos; but' but one may ascribe ascribe the the acquaintance
acquaintance with with thisthis
view to to 2 2 Enoch 30. 30. 8. 8.

S5 Derek Erez Z. Z. (end).

(end). CompoComp. the the sources
sources in in the
the preceding
preceding
note and
note and RashiRashi on Bekorot 16a. 16a.
6
6 BR 7. 7. 11,
11, 12.8,
12, 8, 14.3;
14. 3; Hagigah
Hagigah 16a Ida (on(on the
the text
text ofof the
the talmudic
talmudic
passage compo
passage comp. Lekah,Lekah, Gen. 1. 1. 20,
20, according
according to to which angelsangels resemble
resemble
man with
with respect
respect to the fact fact that theythey areare endowed with speech, speech, but but
not
not inin the
the useuse of of the Hebrew language, language, as as our
our texts
texts of of the
the Talmud
read;
read; compo
comp. note 58); 58); ARN 37, 37, 109;
109; Shemuel 2, 2, 48;
48; PR 43, 43, 179b;
I79b;
Aggadat
Aggadat Bereshit
Bereshit 52, 52, 106;
106; Baraita
Baraita of of 32 Middot,
Middot, No 16; 16; Ma'aseh
Ma'aseh
Torah 98; 98; Sifre
Sifre D.,D., 306,
306, 132b ('N/,)'O(WD ""1 l"I'l"I -pi); Midrash
rrn 1:l1); Midrash Tannaim
185-186; Midrash R.
185-186; R. Akiba 31; 31; EZ 3, 3, 176.
176. Compo
Comp. Schechter
Schechter on
ARN, loe. cit., and Yalkut II,
loc. cit., II, 831 (end).
(end). Man,
Man, according
according to to Philo
Philo
too,
too, is
is a a "creature"
"creature" on the boundary-line of
the boundary-line of the
the mortal
mortal and the the im-
im-
mortal;
mortal; compo Fortitud., 3;
comp. De Fortitud., 3; De M. Opif., Opif., 46 and 24. 24. In
In Lactan-
Lactan-
tius, Institutiones, 2.
tius, Institutiones, 2. 13,
13, the
the conception
conception of of man as as a creature
creature combining
combining
the heavenly
the heavenly and earthly earthly elements is is brought
brought into into relation
relation withwith thethe
view thatthat he is is considered
considered as microcosmos
microcosmos (comp. (comp. note note 4).4). ThisThis
Church Father,
Church Father, in in several passages, calls
several passages, attention (7.
calls attention (7. 5,5, 9;
9; 2.2. 13)
13)
to the
to the fact
fact "that animals animals look look downward because because they they areare earthly;
earthly;
looks upward
man looks upward because because he he isis of
of heavenly
heavenly origin."
origin." This state-
This state-
ment is is found
found not not onlyonly in in Lact^niius,
Lactantius, but but also
also in Philo, Noe,
in Philo, Noe, 2. 2. 4,
4, and
Quod Deterius
Quod Deterius Potiori
Potiori Insidiari
Insidiari Soleat,
Soleat, 29,29. A midrashic
midrashic passage
passage quoted
quoted
by many
by many medievalmedieval authorsauthors (Sefer (Sefer Mizwot Gadol, Introduction to
Gadol, Introduction to
the positive
the positive precepts;
precepts; Sefer Sefer Mizwot Katan, Katan, No. No. 53; 53; Hasidim 478), 478),
and found
and found also also in in aa manuscript
manuscript of of Tan.
Tan. (Introduction
(Introduction 152 152 and 154), 154),
reads as
reads as follows:
follows: Neither Neither the the angels
angels nornor thethe animals
animals satisfied
satisfied God;God;
the former
the former have no evil evil inclination
inclination (this (this view is based on BR 48.
is based 48.
11), the
11), the latter
latter havehave no good good inclination.
inclination. The good good of of the
the oneone and
the evil
the evil of of the
the other,
other, therefore,
therefore, are are not
not thethe result
result of of their
their free
free will.
will.
therefore created
God therefore created man who possesses possesses both both the the good
good and evil evil
inclinations; if
inclinations; if he
he follows
follows evil,
evil, he isis likened
likened to to an animal;
animal; if if he
he follows
follows
good, he
good, he isis higher
higher than than an an angel (comp. BR 14.
angel (comp. 14. 3-4
3-4 and the the parallel
parallel
passages). A similar
passages). similar view view on on thethe nature
nature of of man is is expressed
expressed by by the
the
66
65
7]
7] The Legends
Legends oj
of the
the Jews

Church Fathers;
Fathers; comp.
camp. Theophilus,
Theophilus, 2, 2, 27,
27, and especially Tertullian.
especially Tertullian,
Adverstts l.farcioncm,
Adversus Marcioncm, 2, 2, 8,
8, who finds,
finds, in
in agreement with R.
agreement with Akiba
R. Akiba
in
in BR 21.
21. 5, the superiority
5, the of man
superiority of Illan to
to the
the angels
angels in his free
in his free will.
will. Here

there one meets with

and there with the
the view that
that man was created
created in
in the
the image
image
and likeness
likeness ofof the
the angels, not in
angels, not in that
that ofof God;
God; camp.
comp. BR,loc. cit., and
BR,loc. cit. t

ShR 30. 16.16. This is likely directed

is most likely directed against the Christians,
against the Christians,
who interpret
interpret Gen. 1. 27 and 5.
1. 27 5. 11 christologically;
christologically camp. TertulIian,
comp. Tertullian,
;

.lfarcionem,
Adversus Marcionem, 2.
2. 5; Resurrectione, 6;
5; De Resurrectione, Praxean, 12.
Adversus Praxean,
6; Adversus 12.
There are are numerous other explanations of
other explanations of these verses in
these verses in Genesis;
Genesis; camp.
comp.
BR 8. 8. 9, 9, and thethe parallel
parallel passages
passages citedcited by
by Thcodor;
Thcodor; see see further Abot
3. 21 (on
3. this statement of
(on this of R.R. Akiba compo comp. Ginzbcrg,
Ginzberg, JewishJewish. EIlI"Y-
Ency-
clopedia,
clopedia, s, S. v.v. "Adam Kadmon" and "Akiba", "Akiba", as well as Gl.'iger,
as well Geiger,
Kebuzzat Ma'amarim,
Kebuzzat Ma'amarim, Poznanski's
Poznanski's edition,edition, 101-105,
101-105, and Ginzherg's
Gin/.berg's
notes, 396);
notes, 396); Peletat
Peletat Soferim,
Sojl'rim, 3-4;3--4; Tan. Introduction
Introduction 154 154 (read
(read lD:>
1D3
Lekah, Gen.
'.n:ln.':ltv); Lekah,
TOTW); Gen. 1. 1. 27; GZj!'dc of
27; Guide of the Perplexed, I,
tlie Perplexed, I, 1.1. The con-
con-
ception
ception that that man was created created in in the
the image
image of of the
the angels
angels is is perhaps
perhaps
related to
related to the
the statement
statement made in Jub. 15.
in Jub. 27, according
15. 27, according to which
certain classes
certain classes of of angels
angels were created created "circumcised";
"circumcised"; camp. Tikkll-
comp. Tikku-
nim 47. 47. The view view expressed
expressed in the last-named passage,
in the passage, as well well as
in other
in other kabbalistic
kabbalistic sources,
sources, that that only
only the Jew Jew who observes
observes the the law
resembles the
resembles the image
image of of God or or ofof the
the angels,
angels, finds
finds itsits counterp.:ut
counterpart
among the
among the Church
Church Fathers
Fathers with with respect
respect to to Christians;
Christians; compo
comp. Clemens
Alexandrinus, Protrepticus (end);
Alexandrinus, Protrepiicus Clementine Homilies,
(end); Clementine IIomilies, 11. 4; 16.
11. 4; 16. 19;
19;
17.
17. 7;7; Origen, Prine., Ill,
Origen, De Princ., III, 6.6. 1; Celsum, 7,63
1; Contra Celsum, 7, 63 (where
(where a ra- ra-
tionalistic attitude
tionalistic attitude is adopted).
is adopted). On the
the question
question whether animals pos- pos-
sess an evil
sess evil inclination,
inclination, comp.compo 22 ARN 34,74; 34, 74; BR 14.4; Berakot 60a.
14.4; Berakot 60a.
7 Yalkut Reubeni
7 Yalkut Reubeni on on Gen.
Gen. 1. 1. 26
26 (the
(the source
source is is given
given as Midrash,
as Midrash,
but it
but it must be be a later
later one).
one). The older older sources
sources (BR (BR 12. 12. S;8; WR 9. 9.

9; Tan.
9; Tan. B. B. I, 11; MHG I,
I, 11; I, 51; Zohar III,
51; Zohar III, 219b.
219b, which gives gives a some-
what mystic interpretation) remark:
mystic interpretation) remark: All All things
things came to being al-
to being al-
ternately
ternately out out of heaven and earth,
of heaven earth, both of which had been created
of which created
on thethe first
first day.
day. Accordingly
Accordingly the the firmament,
firmament, the creation of
the creation the se-
of the se-
cond day,
cond day, sprang
sprang up up from
from heaven;
heaven; the the plants
plants on the the third
third clayday from
the
the earth;
earth; the the lights
lights on the the fourth
fourth day day emanated from heaven; heaven;
the animals on the
the animals the fifth
fifth day arose from the
day arose the earth.
earth. When God was
about to create man,
to create man, He said: said: "If "If II create
create man of the earth,
of the earth, thethe
terrestrial creations will
terrestrial creations wiII bebe numerically
numerically more than the the celestial
celestial ones;
ones;
if II create
if create him of of heaven,
heaven, the the result will be
result will the reverse."
be the reverse." Hence He
created man
created man's soul of
's soul of heaven
heaven and his his body
body of of earth.
earth. Thus was har- har-
mony established
mony between heaven
established between heaven and earth. earth.
66
66
 Adam [8
[8

8
8 The view occurring
occurring frequently
frequently in in rabbinic
rabbinic and pseudepigraphic
pseudepigraphic
literature
literature thatthat thethe world was created created for for the
the sake
sake of Israel (BR
of Israel (BR l. 1.

4, and the
4, the parallels
parallels cited
cited by by Theodor;
Theodor; see see further
further Batte Midrashot
Batte Midrashot
I,
I, 44;
44; Shir 2. 2. 2 and 7. 7. 3;3; Tan. B. B. IV,IV, 5; 5; Tehillim
Tehillim 109,465;
109, 465; MakiriMakiri
on Ps.Ps. 47,
47, 262;
262; 4 Ezra 6. 6. 55;
55; Apocalypse
Apocalypse of Baruch 14.
of Baruch 14. 17;
17; Assump-
Assump-
tion of Moses 1. 1. 12; compo further
12; comp. further vol. vol. IV,IV, pp.pp. 399,407,
399, 407, 415, 415,424, 424,
as well
well as the the numerous sources cited cited by by vVeber, Paliistinensische
Weber, Pal'dstinensisdie
Thcologic) does not owe its
Thcologic),, does its origin
origin to national pride,
to national pride, but but isis closely
closely
connected with the ethical ethical conception
conception of of creation.
creation. Man was was the the
purpose of
purpose of creation,
creation, and just just asas "fhe host will will not
not invite
invite his guest to
his guest to
the feast,
feast, until
until everything
everything has has been
been prepared
prepared ... ; even
. . even so
.
; thought
so thought
and did the the Guide of all things ... When He wished
all things . . . wished to to invite
invite man
to the
the feast,
feast, He prepared
prepared the the necessary
necessary good things" (Philo,
good things" (Philo, De M.
OPij.,
Opif.j 25;25; comp.
camp. further
further De Sacrificiis Abclis, 3;
Sacrificiis Abelis, 3; Decalogo, 10).
De Decalogo, 10).
Practically the
Practically the same words are are used
used by the Rabbis,
by the Rabbis, Sanhedrin
Sanhedrin Tosef-Tosef-
ta 8. 7-9; Babli 38a;
8. 7-9; 38a; Yerushalmi
Yerushalmi 4 (end). (end). See See also
also Kiddushin
Kiddushin 4. 4.
14.
14. Of course,
course, itit is every man that can claim
is not every claim to to bebe the" crown
the "crown
of creation".
of creation ". "He who observes observes the the law
law......and
. .and obeys
obeys God God., ....out-
out-
weighs
weighs the world", observe
the whole world", observe PhiloPhilo (De Decalogo, 10)
(De Decalogo, 10) and thethe Rab-
bis, Sanhedrin 103b. It
bis, It is not the
is not the average
average man but, but, to to use
use a modern
"
expression,
expression, the the "superman"
superman" who was the the goalgoal of of creation.
creation. Hence
the Rabbis remark that
the that the the world
world was createdcreated for for the
the sake
sake ofof Abra-
ham, Moses,
ham, David, the
Moses, David, Messiah; BR 1.
the Messiah; 1. 7;
7; 12.
12. 2 2 and 9; 9; Sanhedrin
Sanhedrin
98b; Hullin 89a. To be
98b; be sure,
sure, every
every man is is given
given the opportunity
opportunity to to
attain to
attain the highest
to the highest ideal.
ideal. It It is
is therefore
therefore asserted
asserted thatthat "every Jew,
"every Jew,
that
that every
every man may outweigh outweigh the the whole world"; world"; compo comp. Sanhedrin
Sanhedrin
4.5;
4. 5; ARN 30, 30, 90-91 (t,~ntl!'l.J has
90-91 (VfrOtTO has been added by by thethe editor
editor without
without
good authority); second
good authority); second version
version 36, 36, 90.90. The means whereby whereby man
may
may attain
attain thethe goal
goal of his task
of his task was given given in in God's revelation, in
God 's revelation, in the
the
Torah.
Torah. Hence the the frequent
frequent statement
statement that that it it is
is the
the Torah for for whose
sake the world
sake world was created;
created; comp. compo Index,
Index, S. v. "Torah".
^. V. See further
further
Assumption of
Assumption of Moses 1. 1. 12, where legem
12, where legem should
should perhaps
perhaps be read read in-in-
stead
stead of of plebem. Nahmanides, in
plebem. Nahmanides, in his
his Derashah,
Derashah, 1-4, 1-4, with his his deep
deep
insight recognized the
insight recognized the relationship
relationship that that exists between the
exists between the rabbinic
rabbinic
statement concerning
statement concerning man as the purpose
as the purpose of of creation
creation and the asser- asser-
tion
tion ofof the Rabbis regarding
the Rabbis regarding Israel Israel and the the Torah as necessary con-
as necessary con-
ditions
ditions for the existence
for the existence of of the
the world.
world. His polemic polemic against
against Ibn Ezra
(Cen .1.1)
(Gen .1.1) and Maimonides (Guide (Guide of of the
the Perplexed,
Perplexed, III, III, 13),
13), who deny deny
that man is
that the purpose
is the purpose of of creation,
creation, is justified from the
is justified talmudic point
the talmudic point
of view. The fundamental
of view. fundamental idea idea that
that man is the crown of
is the of creation,
creation,
67
67
 The Legends oj
The Legends of the
the Jews

and
and that
that the the Torah revealed to
Torah was revealed to Israel
Israel as thethe only
only means where- where·
by man can
by perform the
can perform the task
task assigned
assigned to him, him, isis found in in the
the Bible
Bible
(camp. especially
(comp. especially Jer. Jer. 31.
31. 3535 and 33. 3,~. 25-26;
25-20; Ps. PS, S.8. 6-7;
6-7; Is.Is. 42.
42. 5-6).
5-6),
The ChurchChurch accepted
accepted this thi,; view,
\"iew, without any any modifications,
modifications, sub· sub-
stituting only
stituting only the the word "Christian" ~r for "Jew".
"Jew". "The Christian
is
is of
of greater importance than
greater importance than the the whole world world", ", observes Cyprian Cyprian
DOllattllll, 1.
(Epistola ad Dotmtum,
(Epistola 1. 14), Justin l\Iartyr,
l.Jo), and Justin Martyr, 2 2 Apologia,
Apologia, 7, 7, speaks
speaks
of
of "Christians
"Christians who knew that that they
they were the cause of the the preserva-
preserva-
tion of
tion nature". This
of nature". This statement,
statement, with variations,
variations, is is likewise found

in the letter
in the Diogcllcm, 77 (towards
let tel· Ad Diogencm, (towards the end),end), ascribed to to that
that Church
Father. Comp.
Father. Compo further
further his
his Apologia,
Apologia, 1. 1. 45,
45, as well as Aristides,
Aristides, A-
pologia, 26,
pologia, 26, 1.1. 17 (Syriac text).
17 (Syriac text). The attacks on Jewish Jewish arrogance
arrogance
and exclusivcness,
and exclusiveness, in theological literature,
in modem theological literature, on account of of
this belief, are
this belief, are practically
practically identical
identical with those those against
against which Origen Origen
had to
had to defend
defend the the Christians.
Christians. Similar Similar charges
charges were brought brought by by the
the
pagan Celsus
pagan Celsus against
against thethe Christians
Christians, and Origen
T Origen refuted
refuted them in in his
his
Contra
Contra Celsum,
Celsum, 4. 27-31 (he
4. 27-31 quotes the following
(he quotes following from Euripides:Euripides:
The sun
The sun and the the moon are are slaves
slaves of mortal men), men), and particularly
particularly
74-79. Compo
74-79. Comp. also note 6,
also note contains quotations
6, which contains quotations from patristic patristic
literature
literature on the the view
vicw that
that thethe Christian
Christian alone was made in in the image
image
of God.
of God. On the the view that that the
the world was created created for the sake of
for the of man,
man,
see
see also
also Justin, Apologia, 1.
Justin, Apologia, i. 10; Dialogue, 10;
10; Dialogue, Aristides, Apologia
10; Aristides, Apologia (bot-(bot-
tom).
tom). See See also
also Lactantius, Institlltiolles, 1.
Lactantius, Institntiones, 2. 11
11 and 8. 8, 5; Tcrtullklll,
5; Tertullian,
Marcionem, 2.
Ad!'erslI$ Marcionem,
Adversus 2. 33 and 4. 4. Compo
Comp. also,
also, Ginzix-rg, Haggada bei
Ginzberg, llaggada bei
den Kirchenv., 9-10.
den Kirckenv., 9-10. The following
following characteristic
characteristic remark of the Tal-
of the Tal-
mud (Berakot
(Berakot 61b) 61b) may
may be be quoted here: The world was created
quoted here: created
only for
only the very
for the very pious or for
pious or for the
the very
very wicked,
wicked, for for men like like R. Hani-
R. Hani-
na b.
na b. Dosa (a saint who flourished
(a saint flourished during
during the the first
first century
century C. C. E.);
E.);
or
or for
for men like Ahab; this
like Ahab; this world
world was created
created for the latter,
for the latter, thethe other
other
for the
for the former.
former.
95 BR 5. 5. 5 reading 1ml'
(the reading
5 (the ]ir ""1 is is also
also in Mekilta RS,
in l\lekilta RS 53);53);
Aguddat
Aguddat Aggadot
Aggadot 21-22;
21-22; Midrash Jonah 102-103;
Jonah 102-103; Zohar Zohar II, II, 19l1h.
lOBb.
The viewview thatthat miracles
miracles areare primordial
primordial creations
creations was later later developed
developed
by Maimonides,
by Maimonides, Guide of of the Perplexed, II,
the Perplexed, II, 29,
29, in in whose theologytheology
it plays
it plays an important
important part. part. The following source~ have this
following sources this
miracles: God already
remark on miracles: performed in
already performed in this
this world,
world through
through
the prophets, a part
the prophets, part of the miracles
of the miracles which are to to take place ill
take place in the
the
world to
world to come: PK 9, 76a; WR 27.
9, 76a; 4; Tan.
27. 4; Tan, B. B. nI, 90, and IV,
Ill, 90, IV, 4;4;
Tan. Emor 9;
Tan. 9; Koheleth
Koheleth 3. 3. 15.
15. Compo
Comp. also Tan. Introduction
also Tan. Introduction 153. 153.
10
10 Abkir in in Yalkut
Yalkut I, I, 17; Midrash Shir
17; Midrash Shir 8; B; Tan.
Tan. Pekude
Pekude 2; 2; 2 2
68
 Adam [U-I2
[11-12

Ben SiraSira 32b;

32b; Pesikta Hadta 38; 38; Aguddat
Aguddat Aggadot Aggadot 8; 8; compo
comp. Hor- Hor-
owitz,
owitz, ad loc. loc. See further
further vol.vol. III,
Ill, p.p. 151;
151; vol.
vol. IV,
IV, p. p. 399.
399. On the the
idea
idea that God consulted the angels, angels, compo
comp. note 12, 12, and note note 3, 3, on
vol.
vol. 1,1, p.p. 3.
3.
11
I I Shabbat 88a; 88a; DR 8. 8. 5;5; Ruth R. R. (beginning);
(beginning); Koheleth
Koheleth 1. 1. 4.
4.
Compo
Comp. note note 8, 8, and note 202 on vol. vol. III,
Ill, p. p. 92.
92. .
12
12 BR 8. 8. 3-9;
3-9; Tan. Introduction 154; 154; TehiIlim
Tehillim 1, 1, 23;23; PR 40, 40,
166b; compo
166b; comp. further Yerushalmi Berakot 9, 9, 12d;
12d; Sanhedrin 38b; 38b; DR
2.
2. 13,
13, and parallels
parallels citedcited by by Theodor on BR 8. 8. 9.9. The opposition
opposition
of
of the angels
angels to to the creation
creation of of man is is already
already mentioned in in tannait-
tannait-
ic
ic sources
sources (comp.
(comp. Tosefta Sotah 6. 6. 5),
5), and is is frequently
frequently alluded alluded to to inin
talmudic-midrashic literature; literature; compocomp. PK 4, 4, 34a;
34a; PR 14, 14, 59b;59b; Tan. B. B.
IV,
IV, 110;
110; Tan. Wa-Yera 18 18 and Hukkat 6; 6; BaR 19. 19. 3; 3; Koheleth
Koheleth 7. 7.

23;
23; TehiIIim
Tehillim 8, 8, 73;
73; 2 Ben Sira Sira 32a;
32a; seesee also
also thethe following
following note. note. This This
legend
legend emphasizes
emphasizes the Jewish Jewish view as opposed opposed to to the
the Philo-Gnostic
Philo-Gnostic
opinion,
opinion, according
according to to which man was, was, wholly
wholly or or partly,
partly, created
created by by
the
the lower powers,powers, not by by God Himself;
Himself; compo comp. Philo,
Philo, De M. Opij., Opif.,
24;
24; De Confusione Linguarum, 35;
Confusione Linguarum, Profug., 14.
35; De Profug., 14. For the the Gnostic
Gnostic doc-doc-
trine
trine see Hippolytus,
Hippolytus, 7. 7. 16 and 20; 20; Tertullian, Resurrections, 5,
Tertullian, De Resu"6Ctione, 5, and
and
Anima, 23.
De Anima, 23. In opposition
opposition to to this
this view,
view, that
that man was, was, wholly
wholly
or
or partly,
partly, created
created by by the evilevil or lower powers,powers, the the Jewish
Jewish legendlegend layslays
stress
stress uponupon the fact fact that the the angels
angels had nothing nothing to to do with with man's
creation,
creation, which they they tried
tried rather
rather to prevent. A vague
to prevent. vague reminiscence
reminiscence
of
of the
the Gnostic
Gnostic doctrine
doctrine is the statement found in
is the in later
later sources
sources (Hadar,
(Hadar t

Gen. 1. 1. 27)
27) that,
that, when the the angels noticed their
angels noticed their superiority
superiority to to the
the ani-
ani-
mal world,
world, they they became very very proud;
proud; hence hence God commanded them
to make aa man,
to man, in order to
in order to humiliate
humiliate them by by their inability to
their inability to carry
carry
out His
out His command. Just Just as as Philo,
Philo, in in the passage cited
the passage cited above,
above, found
this
this theory concerning the
theory concerning the angels
angels co-operating
co-operating in in the creation
creation of of man
confirmed
confirmed in in the the words of of Scripture:
Scripture: "Let us make" (Gen., (Gen., loc.loc.

cit.),
cit.}, so the Christians
so the believed that
Christians believed that these
these words indicatedindicated the the co-co-
operation of
operation the Logos.
of the Logos. It It isis a moot question
question in Jewish, as
in Jewish, as well
well as as
in Christian
in Christian literature,
literature, as as to
to how the the plural
plural of of HPyj is to
illtll/l is to bebe under-
under-
stood. BR,
stood. BR, loc. cit., cites
loc. tit,, cites notnot less
less than six six different
different explanations
explanations
of this
of this strange
strange pluralplural (some
(some explain
explain it it there
there as a phtralis
pluralis majesta<tis)
majestatis), ,

whereas most
whereas most of of the
the Church Fathers Fathers take take it it Christologically;
Christologically; comp. compo
Irenaeus, 2.
Irenaeus, 2. 5; 5; Justin
Justin Martyr,
Martyr, Dialogue,
Dialogue, 62 62 (refutes
(refutes the the Jewish
Jewish viewview
that God
that God consulted
consulted the the angels)
angels); Theophilus,
; Theophilus, Ad AutoL, Autol., 2. 2. 18; Theodor-
18 Theodor-
;

etus, Gen.
etus, Gen. 1. 1. 27;
27; Basilius,
BasiIius, Hexaemeron,
Hexaemeron, Horn. Hom. 9. 9.6; Christian Sibylline
6; Christian Sibylline
Oracles,
Oracles, 8, 8, 54;4.
544. On the
the assertion
assertion of
of the
the Midrashim that God,
that God, though
though
69
I3J
13] The Legends
Legends of
of the
the Jews

not inin need of any service,

of any service, took
took counsel
counsel with with thethe angels,
angels, in in order that
He might
might serve
serve as as an example
example to to man to to ask the advice advice of his his fello\\'-
fellow-
men, comp.
men, Philo, De ConfusiO/Ie
compo Philo, Lillguarum, 27.
Confusions Lingu&rum, 27. See further
further Ginzherg,
Ginzberg,
Haggada bei
Haggada bei den Kirchenv, I,
den Kirchewj, I, 19-21,
19-21, as as well
well as Goldfahn,
Goldfahn, Justin Martyr
JUSJi11 Martyr
!tIld
und die A gada, 24-25.
die Agada, 24-25. The angels angels whom God consulted consulted were the
Seraphim,
Seraphim, God's advisers, according to some;
advisers, according some; Mercy and Justice, Justice, ac- ac-
cording to
cording to others;
others; see see Sode Raza and Sefer ha.Tagin in
Sefer ha-Tagin in Yalkut
Reubeni,
Reubeni, Gen. 1. 1. 27;
27; compo note 6,
cornp. note 6, on vol. vol. I,I, p.p. 4.
4. The statement
that when aa man commits aa sin
that sin the
the angels
angels accuse him (quoted (quoted from
Tan. or or Yelammedenu in in Makiri
Makiri on Prov. Provo 3. 3. 18)
18) is prohably related
is probably related
to the
to the view that that fromfrom thethe very
very beginning
beginning the angels angels were not favor-
ably
ably inclined towards man. The view that
inclined towards that man 'a 'a own good good and
evil deeds
evil deeds are his heavenly
are his heavenly defenders
defenders and accusers, accusers, respectively,
respectively, 01:- oc-
curs already in
curs already in a tannaitic
tannaitic statement (Shabbat (Shabbat 32a). 32a), Compo the
Comp. the
following note
following note and note note 20.
20.
13 Konen 26-27, and Yerahmeel
IJ Yerahmeel 14-15 14-15 (read(read BoelBoe! instead
instead of of
26-27,
Labiel), parts of
Labiel), parts of which
which onlyonly go back to
go back to Sanhedrin 38b. 38b. Camp.
Comp. also also
vol.
vol. III, p. 110,
Ill, p. 110, and furtherfurther 22 Ben Sira Sira 32a concerning
concerning the the terrible
terrible
punishment God inflicted
punishment inflicted on the the revolting
revolting angels.
angels. According to
According to Sode
Raza in Reubeni, Gen.
in Yalkut Reubeni, Gen. 1. 1. 27, these angels
27, these angels were thrown down
heaven on earth,
from heaven where Adam met them later.
earth, where later. It is
It is Iloteworthy
noteworthy
that
that in in Konen the the heads
heads of the heavenly
of the heavenly hierarchy
hierarchy are are not four four or
seven (comp.
seven note 440 on vol.
(comp. note vol. Ill,
III, pp.
pp. 231-32,
231-32, and note note 64 on vol. vol.
I, 16),
I, but three.
16), but three. This This corresponds
corresponds to to thethe threefold
threefold division
division of the
of the
cosmos, already found among
cosmos, already among the the Babylonians,
Babylonians, into into heaven,
heaven, earthearth and
water. Michael is
water. is therefore
therefore saidsaid toto consist
consist of of fire, the heavenly
fire, the heavenly element;
element ;

Gabriel of
Gabriel snow, the
of snow, the primordial
primordial substance
substance of of which the the earth
earth was made
(camp. note
(comp. note 18
18 on vol. vol. 1,8).
1, 8). According to
According to others,
others, Michael is is of
of snow,
snow,
and Gabriel
Gabriel of fire; compo
of fire; comp. Targum
Targum Job Job 25. 2; the
25. 2; the numerous references
references
by Buber on PK 1,
by 1, 3a3a, and notenote 63 on vol. vol. I, p, 16,
I, p, 16, as well as
as well as the
the
Christian pseudepigraphic
pseudepigraphic History History of Joseph the
of Joseph the Carpenkr,
Carpenter, 22, 22, which
which
reads: Michael the
reads: the prince
prince of the angels
of the angels (the (the same title title isis also
also found
in 13,
in 13, wheras in in 6 Gabriel bears this
Gabriel bears this title: comp. BR 78.
title; compo 78. 1;I; Shir
Shir 3. 3. (j
6
and BaR 11. 11. 3,
3, where the the phrase
phrase is used: Michael
is used: Michael and Gabriel, Gabriel,
princes of
the princes of the
the angels;
angels; seesee Dan. 12. 12. 1),1), and Gabriel
Gabriel the the herald
herald of of
light. The element out of
light. of which the the third
third archangel
archangel was made, made, we
may well well assume,
assume, is the water
is the water beneath
beneath the the earth,
earth, the the streams
streams of Be-
of Be-
lial of the Bible
lial Bible =the waters waters of of death.
death. Compo Comp. also also notes
notes 23 and 187 187 on
vol.
vol. I, pp. 10,40-41,respectively.
I, pp. 10, 40-41, respectively. Since in
Since in Babylonian
Babylonian mythology
mythology Ner- Ner-
gal, the god
gal, god of
of the
the nether-world,
nether-world, has has the
the form of of a lion (comp. Jeremias
lion (comp. Jeremias in in
70
 Adam [14

Roscher's Lexicon
Lexicon der Mythologie, III,
der Myihologie, 250), '~':I'
III, 250), !wa!? may be taken to to stand
for
for '::"
^J? "lion" and bto I;.~ "god",
"god", and its its transliteration
transliteration should should accord-
accord-
ingly Lebiel. Most likely
ingly be Lebiel. likely the the name Raphael Raphael had originally originally noth-nIOth-
ing
ing toto do with KH ~!l" "he healed",healed", but was derived derived from D'NBI tJ'~!l i ""shades".
shades".
In Enoch 22. 22. 1-6 this this angel
angel clearly
clearly appears
appears as as thethe prince
prince of of Hades.
In
In 20.
20. 2-3 the the original
original text text probably
probably read: read: rWDDn I;.~!l" 1;.'~~iT
iTl11.)I.)iT ^KEH !?ln 7>' by\1
C1i~ 'l::'
DIN n1n1' ;>'
'33 flirm by "And over over thethe Tartarus,
Tartarus, Raphael
Raphael who is is in charge
in charge
of the departed
of the departed souls". souls". But the translator took 7'~~iT
the translator blti&r\ ;>'1
by) toto belong
belong
to the
to the preceding
preceding sentence.
sentence. The identificationidentification of of Lebiel
Lebiel withwith Raphael
Raphael
in
in Konen is therefore a learned explanation
is therefore explanation of of an old tradition. It
old tradition. It
is not
is not certain
certain whether Raphael, Raphael, as as the angel
angel of of healing,
healing, owes his his call-
call-
"
ing to
ing to the
the false
false explanation
explanation of of his
his name (as" (as healer"
healer" we find find him in in
Tobit and frequently
frequently in in Jewish
Jewish and ChristianChristian literature;
literature; comp., comp., e. g.,
e. g.,

Mezi'a 86b;
Baba Mezi'a 86b; Origen,Origen, De Princ., Prine., I, I, 8.
8. 1),
1), forfor thethe development
development
of
of the "prince
*
'prince of of the
the nether-world"
nether-world" into into thethe""healer"
healer" is is quite
quite con-con-
ceivable.
ceivable. Similar developments may
Similar developments may be found in in many mythological
many mythological
systems.-On
systems. On the the function of of the
the three
three archangels,
archangels, it it may
may be be observed
that Origen, loe.
that Origen, cit., considers
loc. cit. t
considers MichaelMichael as the angel
as the angel of of prayer,
prayer, who
brings man's
brings man '5 prayers
prayers before before God,God, and Gabriel Gabriel as as thethe angel
angel of of war.
war.
The latter
latter is is also
also thethe viewview of of the
the Rabbis,
Rabbis, as as may be be seen
seen from the the
statement that that Gabriel
Gabriel was the the one who annihilatedannihilated Sennacherib's
Sennacherib's
camp, destroyed Sodom,
camp, destroyed Sodom, and set fire to
set fire the temple
to the temple at at Jerusalem
Jerusalem (comp. (comp.
Index,
Index, s. v. "Gabriel
S. 'II. "Gabriel"), "), and is therefore called
is therefore called the severe angel,
the severe angel, in in
contrast
contrast to to Michael,
Michael, "the angel angel of of mercy"
mercy"; compo
; comp. Ekah 2, 2, 98.
98. The angel angel
of prayer,
of prayer, according
according to to the
the Rabbis,
Rabbis, is is Sandalfon (comp. (comp. note note 139 on vol. vol.
I, p.
I, p. 29,
29, and Index,Index, s. S. 'II.), but the
i>.), but the Greek Apocalypse
Apocalypse of of Baruch 11 11 seems
seems
to agree
to agree with
with Origen.
Origen. In In the
the Christian
Christian pseudepigraphic
pseudepigraphic work the the Passing
Passing
of Mary, 8,
of Mary, Michael appears
8, Michael appears as the prince
as the prince ofof paradise,
paradise, which is is to
to be com-
pared with
pared with thethe function
function of this angel
of this angel as high priest
as high priest in the heavenly
in the heavenly temple
temple
(comp. Index,
(comp. Index, 5. 'II.), which is
S. v.), only another expression
is only expression for for paradise.
paradise.
Although
Although in Jewish angelology
in Jewish angelo logy MichaelMichael is is superior
superior to to Gabriel,
Gabriel, so so that
that
he alone
he bears the
alone bears the title
title "prince" (Hagigah, Zoe.
"prince" (Hagigah, loc. cit.,
cit., and HullinHullin 40a;40a;
compo
comp. further
further the the Jewish tradition given
Jewish tradition given by by Jerome
Jerome on Dan. 8. 8. 10),
10),
one must not
one not fail fail toto note
note that
that at at least
least among
among the the Babylonian
Babylonian Jews Jews
Gabriel's prestige almost
Gabriel's prestige almost equalsequals thatthat of of his rival Michael. Compo
his rival Comp. Ko-
hut, Angelologie,
hut, Angelologie, 24-33, 24-33, whose whose views views require
require a thorough thorough revision.
revision.
Compo also
Comp. note 88 on vol.
also note vol. I, I, p.
p. 5. 5.

14 Yerahmeel 15.
*4 Yerahmeel 15. For a similar
For similar statement
statement among among the the Arabs,
Arabs,
compo Griinbaum, Neue Beitrage,
comp. Griinbaum, Beitriige, 61-62.
61-62. According
According to Konen 27., 27.,
it was Michael,
it was Michael, not not Gabriel,
Gabriel, who brought brought the the dust for Adam's body. body.
71
IS]
15]
The
The Legends
Legends of
of the
the Jews

The
The rivalry
rivalry between
between these these two angels angels is is often met with with throughout
Jewish
Jewish literature;
literature; compo
comp. the
the preceding
preceding note and note
note 8 8 on
on vol.
vol. I, I, p.
p. 5.5.

ISs PRE 11;

% Tan.
11; Tan. Pekude Pekude 3
3 (end);
(end); TargumTargum Yerushalmi,
Yerushalmi, Gen.
Gen.
2.
2. 7;7; Yerahmeel
Yerahmeel 15-16; 15-16; Sanhedrin
Sanhedrin 38a-38b.
38a-38b. Compo Comp. further
further Philo,
De
De M. M, Opif., 51, which reads: But in
Opif,, 51, which reads:
in the foundation of of the
the body
he is
he is like
like thethe whole
whole world,
world, since
since he is is made out of of the
the combination
combination
of
of the
the same
same elements
elements as as the world, i.
the world, i. e.,
e., out of earth,earth, water,
water, air, and
air, and

fire,
fire,
in
in which
which each
each element
element contributed
contributed its
its part
part towards the
the comple-
tion
tion of of the
the composition
composition of of material
material sufficient
sufficient for for this
this purpose
purpose ... ... to
to
form
form this
this visible
visible image.
image. This view of of the Greek philosophers
philosophers that that thethe
human
human body body consists
consists of of the
the four
four elements
elements is is mentioned by by Philo
Philo also,
also, DeDe
Decalogo,
Decalogo,&; 8; butbut inin De Somn.,
Somn., 1. 1. 3,3, he is is inin agreement
agreement with the the Jewish
Jewish
sources
sources (comp.
(comp. TargumTargum Yerushalmi,
Yerushalmi, loco MHG I,I, 73,
cti.; MHG
loc. cit.; 73, goes
goes backback
to
to aa very
very late late source,
source, which
which is is acquainted
acquainted with the philosophical philosophical doc- doc-
trine
trine ofof the
the fourfour elements),
elements), and states states that Adam's body was formed formed
out
out ofof earth
earth and and water.
water. 2 2 Enoch 30. 30. 8 8 knows of of seven substances
substances
which
which werewere employed
employed in in the
the composition
composition of of the human body; body; compo comp.
Charles,
Charles, ad. loc., as
ad. lac., as well
well ARN 31, 31, 91-92,
91-92, with reference reference to the cor- cor-
respondence
respondence between between the the parts
parts ofof the
the human body body and those of of the
the
earth.
earth. The etymology
etymology of the name Adam found in
of the in the Sibylline
Sibylline
Books nI,
Books III, 24-26,
24-26, and elsewhere
elsewhere in in Christian
Christian literature
literature (comp.
(comp. Schiirer,
Schtirer,
Geschichte, III,
Geschichtc, 111,290): 'ApOtTO'J\~ "east",llvrJ'LS
290): 'AraroXi? "east", Av<ri$" "west", "Ap/cres "north",
west", "APKTOS "north",
and M.<?yiJLf$pia.
Mt5O'7'Jp.{3pla "south",
"south", goes goes back to to 2 2 Enoch 30. 30. 13.
13. The rab-
binic sources
binic sources (Sotah (Sotah Sa; 5a; compo
comp. further
further PRE 12) 12) explain
explain Cit(DIN "Adam"
as
as 1St(
1S "dust",
"dust", Oi D-J "blood",
"blood", and il1" "gall". m "gall". Josephus, Antiqui.,
Josephus, Antiqui.,
1,1.
1, 1. 2, reads: He was
2, reads: was called Adam ... which
called Adam. . which signifies
.
signifies one who is is red
red (0"\1),
P^),
because he
because he was formedformed out out of of red
red earth
earth ...... of of that which is
that which is virgin
virgin soilsoil

(rfriro lIP1p
(i1?m.l yplp in mishnic Hebre"w)
in mishnic Hebrew) and real real earth.
earth. Concerning
Concerning this this
passage compo
passage comp. Low, Zeitschrift fur
Low, Zeitschrift for neut.
neut, Wissenschaft,
Wissenschaft, XI, XI, 167. 167. A
Christological explanation
Christological explanation of of the
the virgin
virgin soil soil isis found
found in the Martyr-
in the Martyr-
dom of Bartholomew. Just
of Bartholomew. Just as the tirst
as the first Adam was created created out out of of a
"
virgin, so
virgin, so was the the second.
second. The old old mythological
mythological conceptionconception of" mother-
of mother-
earth" has
earth" has alsoalso left
left its
its traces
traces inin the
the Jewish
Jewish legends;
legends; comp.compo 44 Ezra Ezra 5. 5.
28, and the
28, the legend
legend concerning
concerning the the"" pregnancy
pregnancy of the earth
of the earth with
with Adarn"
Adam"
in Aguddat
in Aguddat Aggadot Aggadot 77; 77; comp.
compo alsoalso Ecclu.
Ecc1u. 40. 40. 1.1. In connection
In connection with with
the view
the view that
that the the dust
dust forfor the
the human body body was taken taken out out of
of the
the whole
whole
earth, Sanhedrin
earth, Sanhedrin 38a-38b reads: reads: The soil soil of Palestine furnished
of Palestine furnished
the material
the material for for Adam's head; head; that
that of of Babylon
Babylon for for hishis trunk;
trunk; that that of of
de-Agma (a
Akra de-Agma (a town in in Babylon,
Babylon, notorious
notorious on on account
account of of the
the loose
loose
morals of
morals of its
its inhabitants)
inhabitants) for for his
his privates;
privates; that that of of all
all other
other countries
countries
72
72
 Adam [16
[16

for his extremities.

for his extremities. Parallels
Parallels to to this
this legend
legend in in later
later Christian
Christian and
Arabic writings
Arabic writings are cited cited byby Griinbaum,
Griinbaum, Neue Beitrdge, Beitriige, 55-58 and
62.-0n
62. On thethe conception
conception that that man's existence
existence is is only
only possible
possible as as the
the
result of
result of God's mercy,
mercy, comp.
compo BR. 8. 4; PR 40,
8. 4; 40, 166b: TehiIlim
Tehillim 1, 23,
1, 23,

as well as
as well as vol.
vol. I, pp. 3-5. On the
I, pp. the creation
creation of the world by
of the by means
of
of God's justice justice and kindness,
kindness, comp.camp. further
further the the quotations
quotations from
Yelammedenu by Sikli, Talmud Torah 6.
by Sikli, 6. TertuIlian, Adversus Mar-
Tertullian, Adversus
cionem,
cionem, 1. 1. 25-26,
25-26, and 2. 3, emphasizes,
2. 3, emphasizes, as as do the the Rabbis,
Rabbis, the neces-
the neces-
sity of
sity of these attributes
attributes of of God for for the
the existence
existence of of the
the world
world and man.
Recanati,
Recanati, Lev. 23. 23. 24,
24, quotes
quotes the the following
following from an unknown Mid-
rash: When God betakes
rash: betakes Himself to to His seat
seat of judgment to
of judgment to judge
judge
the world,
the world, MercyMercy on His right right and Justice
Justice on His left left strive
strive with
another. Justice
one another. Justice says:
says: "Judge
" Judge the world world with with exact justice,
exact justice,
and requite
requite the the sinners
sinners according
according to to their
their actions";
actions"; but but Mercy
Mercy re- re-
joins: "If Thou,
joins: Thou, 0 Lord,Lord, heedest
heedest sins,
sins, who shaH shall be be able
able toto exist?"
exist?"
(Ps.
(Ps. 130.
130. 3).3). Justice then says:
Justice then says: "The wicked shall shall die because of
die because of
his
his sins"
sins" (Ezek., 23.8). Whereupon
(Ezek., 23.8). Whereupon Mercy Mercy replies:
replies: "I ask not not the
death of the the wicked" (Ezek. (Ezek. 18.18. 3232 and 23. 23. 11;
11; the
the citations
citations are are not
literal).
literal). Justice says: "All this
Justice says: this takes
takes place because of
place because the sins
of the sins
of Jacob" (Micah
of Jacob" (Micah 1. 5). But Mercy
1. 5). Mercy replies:
replies: "Not now shall shall Jacob
Jacob
be ashamed" (Is.
be 29. 22).
(Is. 29. 22). "Then will will II also
also do this unto you"
this unto you"
(Lev. 26.
(Lev. 26.16), says Justice.
16), says Justice. "For my own sake sake willwill II do it"it" (Is. 48.
(Is. 48.
11),
11), replies Mercy. "Since yesterday
replies Mercy. yesterday is the conflagration
is the conflagration (i. (i. e. helI)
e. hell)

made ready"
ready" (Is. (Is. 30.
30. 33),
33), says
says Justice,
Justice, and Mercy replies: "Before
Mercy replies:
the mountains were created
the created ... and Thou sayest:
. . .
sayest : Return, ye
Return, ye children
children of of
men" (Ps. (Ps. 90.
90. 2-3).
2-3). Justice
Justice says:
says: "Therefore
"Therefore hath hath thethe deep
deep (i.
(i. e. hell)
e. hell)

enlarged her
enlarged her desire"
desire" (Is.(Is. 5.
5. 14),
14), and Mercy
Mercy replies:
replies: "A tree tree of life
of life
is
is she
she (wisdom)
(wisdom) to to those
those that
that lay lay hold
hold on her" (Prov. (Prov. 3. 3. 18).
18). "I
wiIl no longer
will longer have
have any any mercy"
mercy" (Hos.(Hos. 1. 1. 6),
6), says
says Justice,
Justice, and mercy mercy
replies:
replies: "For the the Lord will will have mercy
mercy on Jacob"Jacob" (Is. (Is. 14.
14. 1).
1). Jus-
Jus-
tice says: "And some to
tice says: to disgrace
disgrace and everlasting
everlasting abhorrence" (Dan. (Dan.
12. 2), and Mercy
12. 2), replies: "And these
Mercy replies: these to to everlasting
everlasting life" life" (ibid.).
(ibid.).
I6 Yerushalmi Nazir 7, 56b; BR 14.8,
16 Yerushalmi Nazir 7, 56b;
14. 8, PRE 11, 11, 12,
12, and 20; Tehil-
20; Tehil-
lim 92,
92, 405;
405; EZ 2, 2, 173.
173. In later
In later Midrashim two different different legends
legends have
been united, and it
been united, it is
is asserted
asserted thatthat the dust taken taken from the various various
parts of
parts of the
the earth,
earth, out of of which
which Adam's body body· was formed (comp. (comp.
the preceding note)
the preceding note) was kneaded at at the
the holy place in
holy place in Jerusalem.
Jerusalem. The
older
older sources (Nazir and BR,
sources (Nazir BR, loco a/.), as
loc. cit.), as well
well as Philo, De M. Opij.,
as Philo, Opif.,
47 (he took
47 (he took the the best
best of of the
the whole
whole earth),
earth), do not not know of this com-
of this
bination. Comp.
bination. Camp. note note 137.137.
73
 I7~i8] The Legends
The Legends of
of the
the Jews
Jews
BR 8.
17 BR
*7 8. 11 (on
(on the
the text
text comp.
compo Sikli,
SikH, Talmud
Talmud Torah,Torah. 11, 11, where,
where,
however,
however, n'N
rv is
is to
to be
be read
read for
for N.:)'N);
*O'); WR
WR 14.1;
14. 1; Tan.
Tan. B.
B. III,
Ill, 32;
32; Tan.
Tan.
Tazrla' 1;1; Tehillim
Tazria' Tehillim 139, 139, 529.529. Comp.Compo also also Sanhedrin
Sanhedrin 38a. 38a. In In thethe
sources just
sources just quoted,
quoted, as as well
weIl as as elsewhere
elsewhere (comp. (camp. Excursus
Excursus I) I) "the
"the
spirit of God", which in
spirit of God", which
in the
the beginning
beginning of of creation
creation moved moved on on the
the sur-
sur-
face of
face of the water~, was
the waters, was afterwards
afterwards identified
identified with with thethe spirit
spirit (=soul)
(=soul)
of the
of the Messiah.
Messiah. This This waswas probably
probably occasioned
occasioned by by anan anti-Christian
anti-Christian
tendency (Origen,
tendency (Origen, De
De Prine.,
Print., I,
I, 3.3,
3.3, Ephraim
Ephraim I,
I, 8
8 B,
B, Theodoretus,
Theodoretus, ad
ad
loc., as well as many other.
loc., as well as many
other. Church
Church Fathers
Fathers identify
identify the the spirit
spirit of of God
God in in
Gen. 1.1. 22 with
Gen. with thethe Holy
Holy Ghost).
Ghost). The The Talmud,
Talmud, Hagigah Hagigah 12a,12a, however,
however,
explains the
explains the word n,.,
word nn in in this
this passage
passage as as "wind".
"wind". Comp. Camp. Ginzberg,
Ginzberg,
Haggadu-
Haggada, bei
bei den
den Kirchenv.,
Kirchenv., 14-15,
14-15, and
and note 14
note 14 on on vol.
vol. I, I, p.p. 8.8.
18 BR 14.
18 14. 9;9; comp. further WR 32.
compo further 32. 2;2; DR 2. 2. 37.
37. The philoso- philoso-
phers found
phers found herehere the the doctrine
doctrine of of the
the various
various powerspowers of of the
the soul,
soul, butbut
there is
there is no
no doubt
doubt that that this
this Haggadah,
Haggadah, in in its
its original
original form,
form, wishes
wishes to to
express the
express the view
view of of polypsychism,
polypsychism, which was prevalent prevalent in in ancient
ancient
times; compo Toy,
times; comp. Toy, Introduction
Introduction to to the
the History
History of Religion, 20.
of Religion, 20. TheseThese
five souls
five souls are,are, according
according to to the
the Midrash,
Midrash, blood, blood, wind,wind, breath,
breath, the the
principle of
principle of life
life (immortal
(immortal soul?),soul?), and the individual soul. soul. One
"
of
of these
these souls
souls leaves
leaves thethe body
body at the time of
at the of sleep
sleep (on(on this "dream- dream-
soul"
soul" camp.
comp. Toy, ibid., 2,
Toy, ibid., 2, and further Tertullian, De Anima,
further Tertullian, Anima, 43, 43, who
opposes
opposes this this popular
popular conception
conception of of the
the Christians
Christians of his his time);
time); see
BR, loco
BR, cit., and 78.
loc. cit., 1; WR, loco
78, 1; loc, cit.,
ctt., and 4. 4. 8;8; DZ 5; 5; Berakot 60b
(in
(in aa prayer
prayer stillstill found
found in in the
the liturgy);
liturgy); PR 8, 8, 29a,
29a, and 31, 31, 143a;
143a; Ko-
heleth
heleth 10.20;
10. 20; Ekah 3, 3, 132;
132; Tehillim
Tehillim 11, 11, 102
102 (here
(here dreams are are explained
explained
as
as the
the result
result of of the
the wanderings
wanderings of of the
the soul
soul during
during the time the body body
is
is asleep),
asleep), and 25, 25, 210;
210; ER 2, 2, 8; 8; EZEZ 15,15, 199;
199; Tan.Tan. Mishpatim
Mishpatim 16; 16;
Alphabetot
Alphabetot 114-116;114-116; AI-Barce1oni,
Al-Barceloni, 181 181 (Kaufmann's
(Kaufmann's remark, remark, 342, 342,
is
is accordingly
accordingly to to bebe corrected);
corrected); Zohar Zohar I, I, 53b,
53b, 121a,
121a, 122a,
122a, 169b,169b,
183a,
183a, 200a200a and and (probably
(probably based based on on Tehillim
Tehillim 11. 11. 102)
102) III, III, 119a,
119a,
as
as well
well as as 234b;
234b; Mahzor
Mahzor Vitry Vitry 78; 78; Pardes
Pardes 55a; Orehot Hu-yyim
55a; Oreft,ot Hayyim
I,I, la;
la; Shibbole
Shibbole ha-Leket,
ha-Leket, 41. 41. In
In the
the last-named
last-named non-midrashic
non-midrashic
sources
sources (comp.(comp. Tehillim
Tehillim 57, 57, 307)
307) it it isis said
said that that thethe soul,
soul, which
which
at
at the
the time
time when when the the body
body is is asleep
asleep is is in in God's
God's keeping,
keeping, does does
not
not wish
wish to to return
return to to manman again;
again; but but GQd Gqd compels
compels it it toto dodo so,so,
saying
saying to it: "I
to it: "I dodo not
not wish
wish that
that man man who who entrusted
entrusted his his soul
soul to to MeMe
when
when he he went
went to to sleep
sleep should
should be be disappointed."
disappointed." Compo Comp. Ginzberg,
Ginzberg,
Haggada bei
Haggada bei den Kirchenv., 23,
den Kirchenv., 23, whose
whose explanation
explanation of of BR
BR 14.14. 9, 9, though
though
accepted
accepted by by Theodor,
Theodor, ad loc., is
ad loc., is erroneous,
erroneous, as as may
may be be seen
seen fromfrom the the
passages
passages quotedquoted above above concerning
concerning the the journey
journey of of the
the soul
soul while
while the the
74
74
 Adam [19-20

body is
body is asleep.
asleep. In Tehillim
Tehillim 62,
62, 307 l"!'1il'l
rmvi H^iy il~l' signifies
signifies "breathing."
"breathing."
Tan. Pekude 3,
19 Tan.
19 3, where the
the statement occursoccurs that
that all
all souls
souls
are but
are but part
part of
of soul.
Adam's soul. Compo Tan. Ki-Tissa 12;
Comp. 12; ShR 40. 40. 3.3.

This view which

This is probably
is probably of of Christian
Christian originorigin (comp.
(comp. II Cor. Cor. 15.15. 22,
22,
and Rom. 5. 5. 14,
14, as well as
as well as Tertullian,
Tertullian, De Anima, Anima, 40), plays a great
40), plays great
part in
part in the
the Kabbalah,
Kabbalah, which speaks speaks of the sparks
of the sparks of of Adam's soul soul
forming
forming the the souls
souls of of later generations. A different
later generations. different view is is given
given in in
BR 8. 8. 8,8, where it it is said that
is said that God consulted
consulted the the souls
souls of the pious
of the pious
concerning
concerning the creation creation of of man;
man; comp. Excursus 1.
camp. Excursus I. The abode of
the souls
the souls of of the
the unborn,
unborn, according
according to Hagigah Hagigah 12b, 12b, is the seventh
is the

heaven (in (in this

this passage
passage the the souls
souls are
are differentiated
differentiated from the the spirits;
spirits;
compo the preceding
comp. preceding note); note); but according
according to Pekude, loco
to Tan. Pekude, loc. cit.,
cit.,

it is
it is inin paradise.
paradise. Yebamot 62a and parallel parallel passages
passages speak speak of a
'Ill
P|
13 where the the soul
soul of of all
all future generations are
future generations preserved. It
are preserved. also
It also
has the additional
has additional remark that that the
the Messiah will will not
not come until until thisthis
is emptied.
'Ill is
*]1J emptied. According
According to to the
the traditional
traditional interpretation,
interpretation, 'Ill denotes
*]1J denotes
a promptuary
a promptuary (comp. (camp. 'Aruk,'Aruk, s. s. v.).
z>.). See further
further 2 Enoch 23. 23. 14;14;
and 58.5 (here an abode of
58.5 (here of the
the souls
souls [spirits?] of
[spirits?]
of animals is
is like-
like-
wise
wise spoken
spoken of); Apocalypse of
of); Apocalypse of Baruch 23. 23. 5;5; 4 Ezra 4. 4. 35.
35. Ac-
cording to
cording another view,
to another view, this
this 'Ill is identical
*]U is identical with with thethe "curtain"
"curtain" ("llli!)
(Tins)
before God's throne
before throne (frequently
(frequently mentioned in the Talmud),
in the Talmud), on which
all
all souls
souls areare""painted";
painted"; comp. 'Aruk, loco
compo 'Aruk, loc. cit.;
cit.; Zohar II, II, 96b,
96b, and the the
quotation, from a work of
quotation, of R. Eleazar of of Worms (Rokeah),(Rokeah), by by R.
Joseph
Joseph Jabez,Jabez, at the end of
at the of the latter's
latter's work Ma* Ma'amar ha-Ahdut.
dinar ha-Ahdut.
20
20 Tan. Pekude 3, 3, and as as an independent
independent Midrash entitled entitled Yez-
irat
irat ha-Walad ("creation("creation of the embryo")
of the embryo") in Abkat Rokel,
in Abkat Rokel, whence it it

republished by
was republished by Jellinek
Jellinek in in BHM I, I, 153-155.
153-155. The latter
latter scholar
scholar
added a second second midrashic
midrashic treatise
treatise giving
giving more material material about the
physical nature
physical nature of of man and the the""creation
creation of the embryo"
of the embryo" from Likkute
ha-Pardes 4d-5b,
ha-Pardes 4d-5b, which is is partly
partly of of the
the same contents
contents as that that of of the
first treatise.
first treatise. Yerahmeel
Yerahmeell0, 10, 19-23,
19-23, is identical with Tan.,
is identical Tan., loco cit. As
he. cit.
to particulars, note
to particulars, note the
the following.
following. On the the angel Lailah ("
angel Lailah night tI) and
("night")
his functions,
his functions, cornp.
compo Niddah 16b 16b;i Sanhedrin
Sanhedrin 96a; 96a; 'Aseret ha-Dibrot 79
'Aseret ha-Dibrot 79;i
note 98 on Vol.
note Vol. I,I, p.p. 232.
232. In Zohar II, II, lla-llb,
lla-llb, it is Gabriel
it is Gabriel who
is
is in charge of
in charge the soul;
of the soul i compo
comp. alsoalso ibid.
ibid. 96b.
96b. That everything
everything is is pre-
pre-
destined
destined by by God,
God, except
except man's moral freedom, freedom, is is also
also found
found in in Ke-
tubot
tubot 30a;30ai Apocalypse
Apocalypse of of Baruch 54. 54. 15.
15. Compo
Comp. the the references
references given given by by
Charies, ad loc.,
Charles, to Josephus
loc., to Josephus and other other sources.
sources. There is is also
also a state-
state-
ment that that a few days days before
before thethe birth
birth of of aa male childchild a heavenly voice
a heavenly voice
announces: That woman is is destined
destined to to become his his wife, that house
wife, that house
75
75
20]
20] The Legends
The Legends of
of the
the Jews
Jews

or that
or that field will
field will belong
belong to to him;
him; comp.compo SotahSotah 2a 2a and Mo'ed Katan
and Mo'ed Katan
18b.
18b. On the
On the view
view that that marriages
marriages are are made
made in in heaven,
heaven, see see further
further
Yerushalmi Bezah
Yerushalmi Bezah 5, 5, 63a (bottom); WR 8.
63a (bottom) ;
8.1;
; 1 BR BR 68. 4; PK
68. 4; PK 2, 2, llb-12a;
I1b-12a;
Tan. Ki-Tissa5; ShemueI 5,62. See
Tan.Ki-Tissa5;Shemuel5,62, Seealso
alsoAbrahams,
Abrahams, J.Q.R. J.Q.R. 1II, 172-177 =
1, 172-177 =
Book of
Book of Delight, 172-183. On
Delight, 172-183. On the
the predestination
predestipation of ofthe intellectual and
the intellectual and
other traits
other traits of of man,
man, comp.compo Yelammedenu
Yelammedenu in in Yalkut
Yalkut II, 916 on
II, 916 on Job
Job 28.
28.
The differentiation
The differentiation of of the
the sex
sex of
of the
the embryo,
embryo, according
according to to the
the Kabbalists,
Kabbalists,
is brought
is brought by by thethe angel
angel Sandalfon;
Sandalfon; comp. compo Yalkut
Yalkut Reubeni,
Reubeni, Lev. Lev. 12.12.
2.
2. The refusal of the
The refusal of the soul to entersoul to enter the
the embryo
embryo is
is already presupposed
already presupposed
in Abot
in Abot 44 (end).
(end). The two heavenly heavenly companions
companions of of the
the soul
soul are
are nat-nat-
urally the
urally the guardian
guardian angels angels of of every
every individual person, who are
individual person, are fre-
fre-
quently
quently alluded
alluded to
to in
in Jewish,
Jewish, as
as well
well as
as in
in Christian,
Christian, literature;
literature; compo
comp.
Berakot 60b
Berakot 60b (top);
(top); ShabbatShabbat 119b; 119b; Ta'anit lla; 11a; Tan. Tan. Wa-Yeze
Wa-Yeze
3; Matthew
3; Matthew 18. 18. 10;10; Hermas Pastor, Visio, V,
Pastor, Visio, V, 6.6. 2;2; Clemens Alexand-
Alexand-
rinus, Stromata,
rinus, Stromata, 6, 6. 17;
17; Justin
Justin Martyr;
Martyr, Dialogue,
Dialogue, 5, 5, and
and 22 Apologia,
Apologia,
5; Athenagoras,
5; Athenagoras, Legatio, Legatio, 10.20; 10. 20; Visio Pauli, 14;
Visio Pauli, History of
14; The History of Joseph
Joseph
Carpenter, 13.
the Carpenter,
the 13. In the
In the Jewish
Jewish sources
sources (comp.
(comp. Shabbat and Tan., Tan.,
cit.; ER 18,
loco cit.-
loc. t 18, 100; Tehillim 104,
100; Tehillim 104, 440)440) thethe doctrine of of the
the guardian
guardian
angels appears
angels appears quite quite early early with
with aa rationalistic
rationalistic explanation.
explanation. In view
In view
of Shabbat
of Shabbat loc. lac. cit., Maimonides, Guide oj
cit., Maimom'des, of the Perplexed, III,
the Perplexed, III, 23,23,
is certainly correct
is certainly correct in in asserting
asserting that that thethe ancient
ancient Rabbis understood
these
these guardian
guardian angels angels to to represent
represent the good good and evil evil inclinations.
inclinations.
It
It isis interesting
interesting that that Hermas Pastor, Pastor, loe. cit., represents
loc. cit., represents practically
practically
the
the same conception.
conception. Directly
Directly dependent
dependent on Maimonides is is Zohar,
Zohar,
I,
I, 144b,
144b, 165b,
165b, 191a;
191a; II, II, 41b-42a;
41b-42a; III, III, 106a.
106a. Here and there the view
is
is found,
found, both both in Jewish and Christian
in Jewish Christian .sources,
sources, that that every
every man has
only
only oneone guardian
guardian angel; angel; compocomp. ER, ER, lac. cit., and Kimha Dabishuna
loc, cit.,

on
on the piyyut 'n~
the piyyut TIN C'iP'~i1
DHD1NT1 (morning
(morning prayerprayer of of the DayDay of of Atonement);
Atonement) ;

Visio Pauli,
Visio Pauli, lac. loc. cit.
cit. The prevalent
prevalent opinion,
opinion, however,
however, is is that
that there
are
are two
two guardian
guardian angels;angels; compo cornp. thethe sources
sources quoted
quoted above,
above, and Euse-
bius,
bius, 689a,
689a, as as well
well as as vol.
vol. I,I, p.
p. 95.
95. That the the angels
angels who accompany
accompany
man testify
testify before
before God concerning concerning his his acts
acts is is found
found not only only in in Ta-

'anit, lac.
'anit, loc. cit.,
cit., but
but also
also in in 22 Enoch 19.5. 19.5. Here also also belong
belong the the remarks
about
about the the angels
angels who come to to God
God to to plead
plead for for aa man
man ifif he he is
is good,
good,
and about
about thosethose who accuse accuse him if if his
his conduct
conduct is is bad;
bad; compo
comp. Tehil-
Tehil-
lim 94,418;
lim 94, 418; Mishle
Mishle 11, 11, 70.70. Hence
Hence the the statement
statement that that man's
man's actions
actions,
his limbs and
his limbs and hishis soul
soul are are his
his witnesses;
witnesses; compo comp. Ta' anit, loc. cit. 'Asere~
loc. cit.;
'

Ta'anit, ; Aseret
ha-Dibrot
ha-Dibrot 79; 79; Sifre
Sifre D., D., 307.
307. Midrash
Midrash Tannaim Tannaim 187; 187; Tan.
Tan. B. B. I, I, 21:
21:
When
When aa man man is about to
is about to die,
die, God
God appears
appears (the (the appearance
appearance of of God
God
is
is mentioned
mentioned also also in in Sifre
Sifre N.,N., 103),
103), and and says
says to to him:
him: "Write"Write down down
76
76
 Adam [20

all thy
all deeds, because thou art
thy deeds, art about to to diedie now." The man then then
writes everything
writes everything down, down, and signs signs it it with his his hand.
hand. On thethe last
last
day of
day of judgment,
judgment, God will will produce
produce these these books,
books, and aa man's man's actions
actions
will be shown to
will to him. Compo Comp. also also Shabbat 32a, 32a, which reads:
reads: A man's
good
good deeds are are his
his Parakletin
Parakletin (" defenders
(' defenders ")
'

") at the heavenly

at the court. To
heavenly court.
the oldest
the oldest sources,
sources, where guardian guardian angelsangels are mentioned, belongs
are mentioned, belongs 2 2 Mac-
cabees 3.
cabees 3. 26; Compo also
26; Comp. also note 12.-According
12. According to to Niddah 30b, 30b, thethe soul
soul
of the embryo
of embryo knows and sees sees everything,
everything, and hence hence thethe corresponding
corresponding
statement in in 'Aseret ha-Dibrot
ha-Dibrot 79 79 as wellwell as as in the sources
in the sources citedcited at at
beginning of note.
the beginning note. CompoComp. furtherfurther MishleMishle 2, 2, 49; Tan. B.
49; Tan. B. Ill,
III,
32; WR
32; WR 14. 14. 8-9.
8-9. On the relation relation of of this
this conception
conception to the Platonic
to the Platonic
doctrine of of anamnesia,
anamnesia, comp. compo Giidemann,
Giidemann, Religionsgeschichtliche
Religions geschichtliche St11dien,
Studien,
7, seq., and Joel,
7, seq., Blicke, I,
Joel, Blicke, I, 118-119.
118-119. The kabbalistic
kabbalistic treatment
treatment of of
this Platonic
this Platonic doctrine
doctrine appears
appears in in Ziyyoni,
Ziyyoni, Hayye Hayye SarahSarah (beginning).
(beginning).
On the idea
idea that
that every
every man has has a place
place in in paradise
paradise or hell after
or hell after death,
death,
according
according to to hishis deserts,
deserts, see see Hagigah
Hagigah 15a; 15a; 2 2 Enoch 49; 49; Tehillim
Tehillirn 21, 21,
239; Apocalypse of
239; Apocalypse of Baruch 23. 23. 4;4; compo
comp. especially
especially the the elaborate
elaborate
amplification of Hagigah,
amplification Hagigah, lac. loc. cit.,
tit., in
in Hasidim 36. 36. The ideaidea thatthat
an angel causes the
angel causes the soul
soul toto forget
forget everything,
everything, when it it enters this world,
enters this world,
is derived from Nidah 39a,
is derived where it
39a, where it is
is emphasized
emphasized that that the
the heavenly
heavenly
hosts adjure
hosts adjure the the embryo
embryo with the the following
following words: "Be pious pious and
not wicked;
not wicked; but when the the world regards regards thee thee as pious, it
as pious, it shall
shall appear
appear
to thee
to thee as though thou art
as though wicked. Know that God is
art wicked. pure, His serv-
is pure, serv-
ants
ants are pure, and thy
are pure, thy soul
soul is pure. If
is pure. If thou keepest
keepest it it pure,
pure, it it is
is well
well
for thee;
for otherwise it
thee otherwise
; will be
it will betaken
taken away away from thee." thee." On the loud weep-
the loud weep-
ing of
ing the dying,
of the dying, camp.
comp. note note 107 107 on vol.vol. I, I, p. 26. Zohar I,
p. 26. I, 98a
98a (Mid-
(Mid-
rash ha-Ne'elam) and 79a,
rash ha-Ne'elam) 79a, call the moment of
call the of death "the great great judg-
judg-
ment" for for the
the individual,
individual, in in which the the soul
soul acknowledges
acknowledges everything
everything
it has done during
it has during its its life.
life. this point
For this point in in the
the older
older sources
sources comp.camp.
Sifre
Sifre D., 307; Midrash Tannaim 187;
D., 307; 187; Tan. B. B. It
I, 21.-The
21. The words of of
the
the angel
angel of of death
death are are taken
taken almost
almost verbatim
verbatim from Abot 4 (end). (end). The
motive
motive of of refusing
refusing to to die plays an important
die plays important part part in the legends
in the legends
concerning Abraham and Moses (comp.
concerning (comp. Index,Index, s. s. V.
v. "Abraham",
"Abraham",
"Moses
"Moses"), "), and is' is' also
also found
found in in Christian
Christian legends;
legends; compo Louise Dud-
comp. Louise
ley, Egyptian
ley, Egyptian Elements
Elements in in the
the Legend
Legend of of the
the Body
Body and Soul,Soul, 151,151, seq.
seq.
The dependence
dependence of of the
the Christian
Christian on the the Jewish
Jewish legends,
legends, and not on
the Egyptian,
the Egyptian, as as Dudley
Dudley assumes,
assumes, appearsappears quite quite clearly
clearly from the
passage of
passage of Visio Pauli 4,
Visio Pauli 4, which
which Dudley,
Dudley, 27, 27, isis unable to to explain.
explain. The
angels who took
angels took awayaway the the soulsoul of the sinner
of the sinner say say toto him:
him: "As for for
that from
that from which
which thou thou depart
departest, again wilt
est, again wilt thou return
return untounto it."
it." This
77
 21]
21] The Legends
Legends of
of the
the Jews

Christian source
Christian source quotes
quotes almost verbatim from Abot lac.
almost verbatim tit., though
lac. cit., though
the words do
the words do notnot fitfit into
into thethe description
description of of death in in Visio Pauli.
Visio Pauli.
Almost all
Almost all men (camp. Index,
(comp. Index, s. s. v.v. "Death by Kiss") die
by Kiss") die by

the
the "sword
"sword of the angel";
of the angel"; nevertheless
nevertheless the the death
death of of the pious
the pious
is painless,
is painless, thatthat of the wicked
of the wicked is painful. Camp.
is painful. Comp. the the following
following pas- pas-
sages where details concerning this
sages where details concerning
this point
point are given: Berakot 8a;
given: Berakot 8a;
'Abodah
'Abodah ZarahZarah 20b 20b (here
(here two different
different views are blended into
are blended one:
into one:
1) the sword of the angel
1) the sword of the angel of of death;
death; 2) 2) a drop
drop of of venom,
bitter as
bitter as death,
death, from from the the angel's
angel's hand causes death); death); Tehil- Tehil-
lim 11, 102-103.
lim 11, 102-103. In
In the
the last
last passage
passage it
it is
is also
also said that
that the
the soul
soul (i10Wl)
(HD^3)
is removed
is removed from from the the body,
body, whereas
whereas the the spirit
spirit (=wind
(-wind nl') remains
Pin) remains
at the tip
at the tip of
of the
the nose
nose after
after death
death until
until the corpse
corpse becomes putrefied,
putrefied,
whereupon it
whereupon it is
is removed
removed by by the angel Duma into its
the angel proper place,
its proper place,
paradise or
paradise or hell.
hell. On the the various
various souls
souls which man possesses, possesses, compo comp.
note 18.
note 18. The older
The sources (Yerushalmi
older sources (Yerushalmi Mo'ed Katan 3, 3, 82b;
Tan. Mikkez 4;
Tan. Mikkez 4; camp.
comp. furtherfurther Shabbat 152a) 152a) maintain that that
the
the soul
soul during
during the the first
first three
three days hovers about the
days hovers the dead body, body, in in
the hope that
the hope that it it will
will be
be resurrected,
resurrected, and it it leaves
leaves it mournfully when
it mournfully

putrefaction has
putrefaction has set
set in; compo John
in; comp. John 11, 11, 39,39, and Bousset, Religion,
Bousset, Religion,
341, note
341, note 1, as well
1, as well as Zohar III,
as Zohar III, 53a,
53a, and notes 139140.
notes 139-140.
2I BR 14. 14. 7;7; BaR 12. 8; Shir
Shir 3. 3. 11;
11; HulEn
Hullin 60a(on this talmudic
21 12. 8; 60a(on this
passage camp. Al-Barceloni,
passage comp. AI-Barceloni, 74, 74, and Responsen
Responsen der Geonim, Geonim, Harkavy's
Harkavy's
edition, 199);
edition, Jerome, I,
199); Jerome, I, 902; Ephraim, I,
902; Ephraim, I, 159;
159; camp.
comp. Ginzberg,
Ginzberg,
Haggada bei
Haggada bei den
den Kirchenv.,
Kirchenv., 31-33, 31-33, withwith regard
regard to the Christian form
to the
of
of this
this view,
view, andand notenote 97. 97. The opinion opinion of the superiority
of the superiority and the
accomplishment
accomplishment of of the
the first
first "human pair" pair" is is only
only a special
special appli-
appli-
cation
cation ofof the
the idea that all
idea that all primordial
primordial creations
creations came out out fully
fully developed.
developed.
Compo Seder
Comp, 'Olam 4,
Seder 'Olam 4, with
with reference
reference to to thethe heavenly
heavenly luminaries,
luminaries,
and
and Sifra
Sifra 26.26. 4,4, with
with respect
respect to to the
the plant
plant world.
world. Camp. Comp. also also notes
notes
74 and 100
74 and 100 on vol.vol. I, pp. 19
I, pp. 19 and 24, 24, respectively.
respectively. Philo,
Philo, De U. M. OPif.
Opif.
13, 47, 51,
13, 47, 51, also
also speaks
speaks of of thethe excellence
excellence of of primordial
primordial creations,
creations, par- par-
ticularly that
ticularly that of of Adam. many gnostic
To many gnostic systems
systems this this legend
legend con- con-
cerning Adam's spiritual
cerning spiritual and physical excellence is
physical excellence is of
of great
great import;
import;
comp. Recognitiones, "I,
camp. Recognitions, 47. Shu'aib,
I, 47. Shu'aib, Ki-Tissa,
Ki-Tissa, 39c, 39c, quotes
quotes the the fol-
fol-
lowing from an unknown Midrash:
lowing Midrash: Adam received received five five crowns:
crowns:
king, prophet,
he was king, prophet, high high priest,
priest, hishis countenance
countenance shone shone in in heavenly
heavenly
splendor, and God revealed
splendor, revealed the the Torah to to him.
him.-Since Since thethe word
word Adam
in Hebrew means "man",
in "man", the the first
first man is called 11t:1~'i1
is called JHWin 0.,1'{DIN and and notnot
infrequently also
infrequently also 'l10"Pi1
'aiznpn DTK; o.,~; hence
hence in Aramaic ilw;np
in Aramaic HNOlp DIN. 0.,1'{. Compo
Comp.
Sifra
Sifra 5.5. 17;
17; BaR 10. 10. 2;2; BR 20. 20. 1111 and note note 60.60.
78
 Adam [2223
22
:22 BR 8.
8~ 1; 21. 3;
1; 21. 3; 24.2; Hagigah 12a;
24. 2; Hagigah 12a; PRE 11;
11; ARN 8,22-23;
8, 22-23;
PR 23, USa; Tehillim
23, 115a; Tehillim 139, 529; WR 14.
139, 529; 14. 1
1 and 18.
18. 2;
2; Tan. B.
B. III,
Ill,
37; Tan. Tazria*
37; Tazria' 8.
8. Adam's enormously
enormously high
high stature plays an im-
stature plays im-
portant part
portant part in
in the
the views
views of
many gnostic
many
of gnostic sects,
sects, according to whom
according to
Adam was a gigantic
gigantic monster without
without any
any intelligence,
intelligence, and moved
by creeping.
about by creeping. Compo
Comp. Irenaeus
Irenaeus V, V, 22.
22. 2; Hippolytus S.
2; Hippolytus 5. 2 2 and
8.
8. 16.
16. Allusions to
Allusions to the
the time
time when Adam's body body was not not yet
yet endowed
with intellect
with intellect areare found in in many
many otherother passages
passages of rabbinic literature;
of rabbinic literature;
compo
comp. Sanhedrin 38b; 38b; ARN 1, 1, 55 (second
(second version
version 8), 8), as well as
as well as 8,
8, 22;·
22;'
PK 23, 23, 150b;
150b; PR,PR, loco cit., and 46,
loc. cit., 46, 187b;
187b; ShR 40. 40.3; 3; Tan. B. B. III,
Ill, 31;
31;
Tan. Shemini 8; TehiIlim 92,
8; Tehillim 403. According
92, 403. According to to Abkir
Abkir in in Yalkut
I, 34,
I, 34, and readings
readings of of manuscripts
manuscripts of of Midrash Ruth (comp. (comp. Ginzberg,
Ginzberg,
Hazojeh, IV,
Hazofeh, IV, 35-36),
35-36), God created, created, as the very
as the very first
first act
act of of creation,
creation,
the
the soulless (0'1) in
soulless (D712 in all these passages
all these passages does does notnot mean "lifeless")
"lifeless") Adam
and then
then allall the
the other creatures. Accordingly,
other creatures. Accordingly, Adam, Adam, thoughthough the the
first creation,
first creation, did did not receive
receive his his soul before all
soul before all other
other creations
creations
had beenbeen formed,
formed, in in order that that he should not not be be considered
considered as as
God's assistant
God's assistant in creation; compo
in creation; comp. note note 61 61 on vol.vol. I,I, p.
p. 16.
16. Hence
man is rightfully regarded
is rightfully regarded as the beginning
as the beginning and the the end of of creation.
creation.
2 ARN 8,
2 22-23, and Epiphanius,
8, 22-23, Epiphanius, Haer. Haer., 1.
t 4. 4,
1. 4. 4, oppose
oppose the view that
the view that
Adam was God's first first creation; comp., however,
creation; comp., however, vol. vol. I, I, p.
p. 56,
56, with
reference to
reference to Adam's soul soul which was created created on the the first
first day. Philo,
day. Philo,
Quaestiones,
Quaestiones, Gen. Gen. 2. 56, asserts
2. 56, asserts thatthat the the ideal
ideal man was created created
the sixth
on the sixth day,
day, thethe physical
physical on the seventh. seventh. This This does
does not har- har-
monize with with his
his general
general view view of creation, according
of creation, according to to which the the for-
for-
mer is is of timeless state
of a timeless (comp., e>
state (comp., e. g.
g., Legum
f
Legum Alleg.,
Alleg., 2. 4), and it
2. 4), it ap-
ap-
pears that
pears that hehe tried
tried toto fit
fit a Haggadah
Haggadah into into hishis system,
system, but did did not suc-
suc-
ceed. Freudenthal,
ceed. Freudenthal, Hellenistische Studien, I,
Hellenistische Studien, I, 70,
70, and Weinstein,
Weinstein, Zur
Genesis
Genesis der Agada, 52,
der Agada, 52, 79,79, find,
find, inin the utterances of
the utterances of the Haggadah
the Haggadah
concerning Adam
concerning Adam's dimensions, which extended over the
's dimensions, the whole world,
world,
an echo
an echo of of Philo's doctrine of
Philo 's doctrine the ideal
of the ideal man,
man, the the image
image of the whole
of the
world (De
world OPij., 24,46,
(De M. Opif., 24, 46, and 51). 51). This assumption
assumption is is only partly
only partly
correct. Both the
correct. the Rabbis and Philo Philo made use, use, each in in his
his own way,way,
of the
of the oldold myth,
myth, according
according to to which
which the the world is is a macroanthropos;
macroanthropos;
compo
comp. note note 4.4. On Adam as as a soulless
soulless monster among among the the Arabs,
Arabs,
compo Griinbaum,
comp. Griinbaum, Neue Beitrage, Beitriige, 62, 62, seq.
seq_. See further
further D1l.hnhardt"
Dahnhardt,
Natursagen, I,
Natursagen, 242-246.
I, 242-246.
2 3
23 PRK (Schonblurh's
(Schonblum's edition, edition, 16b; 16b; Griinhut's
Griinhut's edition,
edition, 72; 72; Jel-
Jel-
linek's edition, 97);
linek's edition, 97); Sotah
Sotah lOa lOa (does
(does notnot know of of Zerubbabel's
Zerubbabel's wonder-
ful voice, and
ful voice, and has has Asa,
Asa, kingking ofof Judah,
Judah, instead
instead of Ashael; compo
of Ashael; comp. on
79
24-25] The Legends
The Legends of
of the
the Jews
Jews
this point
this point vol.
vol. IV,
IV, p.p. 73;
73; onon Zedekiah
Zedekiah see
see vol.
vol. IV,
IV, pp.
pp. 293-294);
293-294); PRE PRE
53
53 (one
(one
of
of the
the chosen
chosen is
is Josiah,
Josiah, whose
whose nostrils
nostrils were
were wonderful);
wonderful); MHG MHG
I,
1,66; Tan. B.
66; Tan. B. V,V, 88 (Buber's
(Buber's statement,
statement, note note 20, incorrect); Tan.
20, isis incorrect); Tan.
Wa-Ethanan
Wa-Ethanan 1; 1; Yalkut
Yalkut on
on 11 Kings
Kings (end);
(end); AI-Barceloni,
Al-Barceloni, 30; Zohar
30; Zohar
I, 123b; Duran, Milhemet
I, 123b; Duran,
Milhemet Mizwah,Mizwah, 26. 26. On On Zerubbabel
Zerubbabel comp. camp. notenote
25 on
25 on vol.
vol. IV,
IV, p.p. 352;
352; onon Adam
Adam see see Ecclu.
Ecclu. 49.49. 16,
16, which reads: Adam
which reads: Adam
excelled all
excelled alI creatures
creatures in in splendor.
splendor.
224 Baba Batra
4 Baba Batra 58a. 58a. On On Adam's
Adam's splendor
splendor which eclipsed the
which eclipsed the
sun, camp. PK 4, 36b, 12, lOla; 27, 170a; PR 14,
sun, comp. PK 4, 36b, 12, lOla; 27, I70a;
PR 14, 62a; Koheleth
62a; Koheleth 8. 8.
1; WR 20. 2; Tan. B. Ill, 57; IV, 114;
1; WR 20.2; Tan. B. III, 57; IV, 114; Tan. Tan. Ahare
Ahare 2; 2; Adamschriften,
Adamschriften,
29; Apology
29; Apology of oj Sedrack,
Sedrach, 77 (along
(along with with Adam,
Adam, Eve's beauty and
Eve's beauty and splen-
splen-
dor are
dor are mentioned).
mentioned). Comp. Compo also also on on this
this point
point notes
notes 69 69 andand 105.
105.
The following
The following persons
persons are are mentioned
mentioned as as ideals
ideals ofof beauty:
beauty: Eve, Eve, Sarah,
Sarah,
Rahab, Abigail,
Rahab, Abigail, Esther,
Esther, Abishag
Abishag (not (not half
half asas pretty
pretty as Sarah, but
as Sarah, but
not inferior
not inferior to to Eve),
Eve), Michal,
Michal, and and Jael,
Jael, among
among the women. The
the women. The menmen
are: Adam,
are: Adam, Jacob,
Jacob, Joseph,
Joseph, Saul, Saul, Absalom,
Absalom, R. Ishmael, and
R. Ishmael, and R. R. Ab-
Ab-
bahu. Comp.
bahu. Compo BabaBaba Batra,
Batra, loc. loco cit.\
cit.; Baba Mezi'a 84a; 84a; Megillah
Megillah 15a; 15a;
(SchOnblum's edition,
PRK (Schonblum's edition, 24a);24a); Sanhedrin
Sanhedrin 39b; 39b; BR 40. 40. 5;5; Ma'aseh
Ma'aseh
'Aseret Haruge Malkut
'Aseret Haruge Malkut 23; 23; Zohar I, 142b; II,
I, 142b; 55a; III,
II, 55a; III, 83b; AI-Bar-
83b; Al-Bar-

celoni, 41
celani, 41 and
and 45;
45; Philo, Abrahamo, 19.
Philo, De Abrahamo, 19. Camp.
Comp. further on Adam's
on Adam's
beauty,
beauty, notesnotes 104
104 andand 105.
105. On Eve's
Eve's beauty
beauty see see the
the Gnostic
Gnostic view view
quoted by Irenaeus
Irenaeus I, 30, 7.
7. On Sarah's
Sarah's beauty,
beauty, see
see note
note 67 67 onon vol.
vol.
quoted by I, 30,
I, p. 222.
1, p. 222.
2 * Berakot lOa;
'5 Berakot lOa; WR4.8; TehiJIim Tehillim 103, 103, 433
433 (cited
(cited in in Pugio

Fidei, 554, with considerable variations); Tan.

Fidei, 554, with considerable variations);
Tan. Hayye Sarah Sarah 3; 3; DRDR
2.
2. 37;
37; PRE
PRE 34;
34; Zohar
Zohar I,
I, 125a;
125a; Philo,
Philo, De
De M.
M. OPij.,
Opif., 23.
23. TheThe latter
latter isis

the
the intermediary
intermediary between between the the Stoics,
Stoics, whowho speak
speak of of the
the relationship
relationship
that
that exists
exists between
between God God and and the the soul
soul (comp.
(comp. Diogenes
Diogenes of of Babylonia;
Babylonia;
Philodem.
PUlodem. De De P~·et.,
Pfet., Gompertz'
Gompertz' edition, edition, 82; Seneca, Ep.,
82; Seneca, Ep., 65.65. 24), and
24), and
the
the Haggadah.
Haggadah. Camp. Bergmann
Comp. Bergmann in
in Judaica
Judaica (in
(in honor
honor of
of Hermann
Hermann
Cohen),
Cohen), 151. 151. In In the
the Midrashim
Midrashim mentioned mentioned above,above, as as well
well as as else-
else-

where
where (comp.
(comp. BR
BR 14.
14. 9)
9) it
it is
is asserted
asserted that
that the
the soul
soul does
does not
not sleep
sleep
(camp.
(comp. notenote 1818 on
on the
the "dream
"dream soul") soul") anyany more
more than
than does
does God.
God. This This
conveys
conveys the
the idea
idea of
of the
the immortality
immortality of
of the
the aoul,
soul, as
as sleep
sleep (so
(so already
already
in
in the
the Gilgamesh
Gilgamesh epos) epos) isis the
the likeness
likeness of of death;
death; Berakot
Berakot 57b. 57b. Camp. Comp.
Vol.
Vol. I,I, p. p. 64
64 (bottom).
(bottom). A A doctrine
doctrine concerning
concerning the the soul,
soul, bor-
bor-
rowed
rowed fromfrom thethe Stoics,
Stoics, is is the
the one one found
found in in Sanhedrin
Sanhedrin 91b, 91 b, accor-
accor-
ding
ding toto which
which the the soul
soul enters
enters the the body
body at at the
the time
time of of conception.
conception.
Camp.
Comp. Begmann,
Begmann, loco cit., and
loc. cit., and vol.vol. I,I, p. p. 56.
56. Along
Along with with the the
view
view that
that thethe soul
soul isis something
something exclusively
exclusively spiritual,
spiritual, found
found in in the
the
80
so
 Adam [26

sources cited
sources cited at
at the
the beginning
beginning ofof this
this note,
note, there
there is
is the pnmltlve
primitive con-
con-
ception which
ception which regards
regards it
it as
as aa material
material substance endowed withwith some
form.
form. The latter latter view has has been preserved
preserved in in some passages,
passages, accord-
ing
ing toto which
which the the soul has the
soul has the form of of a bird,
bird, and it it is
is perhaps
perhaps for this
for this
re,ason that
reason that thethe Talmudim and Midrashim often often speakspeak of the flight
of the flight
of the
of soul; camp.
the soul; comp. Yerushalmi Mo'ed Katan 3, 3, 82b;
82b; Yerushalmi Ye-
bamot 15, IS, 15c;
15c; Ketubot 62b (iTm1 (nmi ms mEl "expired");
"expired"); BR 93. 93. 8 8 and 100. 100.
7; WR 18.
7; 18. 1.1. Compo
Comp. further
further the the sources referred to
sources referred to by Malter, J.
by Malter, J.
Q.R., N.S., II,
Q.R., N.S., II, 476-478.
476-478. See See also
also Tehillim
Tehillim 11, 11, 102,
102, where it it isis said
said
that the soul
that soul has has thethe appearance
appearance of of a O'Ell;:'
D'SJD ?V::l
VjD ::lln.
3311. This is
This is most
likely influenced
likely influenced by by the
the Greek conception,
conception, and this this phrase
phrase is is toto be
rendered by
rendered by "butterfly"
"butterfly" (literally,
(literally, "winged
"winged grasshopper").
grasshopper"). The
assertion found in
assertion Tehillim, loco
in Tehillim, loc. cit.,
tit., that the soul
that soul is is fastened
fastened
to the spine
to spine is is probably
probably related
related to to the
the old old view,
view, according
according to to which
aa part
part of of thethe spinespine (comp.
(comp. note 44 on vol. vol. I, I, p. 163,
p. 163, and
Index, s.
Index, v. "Luz")
S. V. "Luz") is is indestructible,
indestructible, and will, will, in the time
in the time of of
resurrection, furnish,
resurrection, furnish* the the material
material out of which the
of which hu~an body
the human body
will be quickened.
will be quickened. As has has been
been previously
previously stated,stated, the the soul
soul enters
enters
the body
the body at at thethe time
time of of conception;
conception; but but opinions
opinions differ differ as as to to the
the
time the
time the two inclinations,
inclinations, the the good
good and the the evil, enter it.
evil, enter it. Accord-
Accord-
ing
ing to to some,
some, the the evil
evil inclination
inclination enters enters the the bodybody at at the time
of conception;
of conception; according
according to to others,
others, at at the time of
the time the formation
of the formation of of
the embryo
the embryo (i. (i. e.,
e., forty days after
forty days after conception;
conception; compo Berakot 60a;
comp. Berakot 60a;
Menahot 99b; 99b; notenote 97);
97); a third
third view,
view, which is the most prevalent,
is the prevalent,
maintains that
maintains that it enters the
it enters the body
body at the time of
at the birth. But the
of birth. good
the good
inclination does not
inclination not make its its appearance'
appearance" before before the the completion
completion
of the thirteenth
of thirteenth year year (i. e., at
(L e., the time
at the time of of puberty);
puberty); camp. comp. ARN
17, 63-64 (second
17, 63-64 (second version,
version, 36);36); Sanhedrin
Sanhedrin 91b; Yerushalmi Berakot
91b; Yerushalmi Berakot
3, 6d; BR 34.
3, 6d; 34. 10; Bereshit 77 (this
10; Tan. Bereshit (this is the only
is the only passage
passage whichwhich states
states
that the evil
that evil inclination enters the
inclination enters the body
body at the tenth
at the year); MHG
tenth year);
I,
I, 108-109;
108-109; Koheleth
Koheleth 4. 4. 13.
13. Compo
Comp. note note 14 14 on vol. vol. I,
I, p.p. 108.
108.
26 MHG I,
26
I, 74.
74. Compo vol.
Comp. vol. I, I, p.p. 66.
66. Koheleth
Koheleth 2. 2. 1212 reads:
reads:
God took
took counsel
counsel with with His
His court
court concerning
concerning every every single
single limb
limb of of man.
Compo further the
Comp. further the quotation
quotation from a Midrash by by Shu'aib.
Shu'aib, Tazria'
TaznV 61a, 61a,
where it is pointed
it is pointed out that that the
the number
nnmber of the veins
of the veins of of the
the human
body corresponds
body corresponds to to the
the days
days of the solar
of the solar year.
year. On this
this number of of
the veins, see
the veins, see Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 1. 27. The remark that
1. 27. that
the wonderful
the wonderful mechanism of of the
the human body body shows God's skill skill as as
well as
well as His solicitude
solicitude for for man occursoccurs frequently
frequently in the Haggadah;
in the Haggadah;
compo Berakot lOa;
comp. lOa; Niddah 31a; 31a; WR 14. 14. 3-4
3-4 and 15. 15. 2-3;
2-3; Tan. B. B.
81
81
27-28] The Legends
The Legends of
oj the
the Jews
Jews
III, 33-34, 35-36;
III, 33-34,
35-36; IV, IV, 98;
98; Tan.
Tan. Tazria'
Tazria' 2-3 2-3 and
and 6,6, asas well
well as as Hukkat
Hukkat
1;
1;
BaR
BaR 18.
18. 22;
22; Tehillim
Tehillim 103,
103, 431-432,
431-432, 434;
434; Shemuel
Shemuel 5,
5, 59-60;
59-60; see
see
also parallels cited
also parallels cited by Buber, by Buber, and
and camp.
comp. Mekilta
Mekilta RS,
RS, 67.
67. Very
Very in-
in-

structive is
structive is WR
WR 34. 34. 3,3, where
where Hillel,
Hillel, pointing
pointing to to the duty which
the duty which man man
owes to
owes to his
his body,
body, remarks:
remarks: The The officer
officer inin charge
charge of of the washing and
the washing and
cleaning
cleaning of
of the
the king's
king's statues
statues at
at the
the theatre
theatre and
and circus
circus is
is not
not only
only
paid aa salary,
paid salary, but but occupies
occupies aa high high rank
rank among
among the the dignitaries
dignitaries ^of of the
the
kingdom;
kingdom; how
how much
much more
more is
is man
man bound
bound to
to do
do honor
honor to
to God's
God's image!
image!
The passages
The passages in in Recognitiones,
Recognitiones, 8. 8. 28-33,
28-33, on the human
on the human body body are are closely
closely
related
related in
in many respects
many respects to
to those
those of
of the
the Haggadah.
Haggadah. For
For later litera-
later litera-
ture one
ture one may may refer
refer toto Shebet
Shebet Musar
Musar /, where the
I, where the purpose
purpose of of the
the various
various
component parts
component parts of of the
the human body body is is minutely
minutely described.
described.
2• 77 Seder 'Olam 30 (read '"l'on
Seder 'Olam 30 (read TDT? for '~:Jn and 'J1J'::I
for '03T1 for WM;
3ira for other-
'M';ll; other-
wise the prophets
wise the prophets and
and the
the sages
sages would be
be mentioned
mentioned twice);
twice); San-
San-
hedrin 38b;
hedrin 38b; 'Abodah
'Abodah Zarah Zarah 5a; 5a; BR 24. 24. 2;2; ShR 40. 2-3; WR
40. 2-3; WR 26. 26. 7;7;
PR 23 (beginning); ARN 31,
23 (beginning); 31, 9191 (second
(second version
version 8, 8, 22);
22); Tan.
Tan. B. B. I,I,
21, 22;
21, 22; Tan.Tan. Ki-Tissa
Ki-Tissa 12 (comp. on this
12 (comp. this passage
passage Recanati
Recanati on on Gen.
Gen.
2) and
2) and Emor 2; 2; Tehillim
Tehillim 139, 139, 530;
530; Shemuel 24, 120; EZ 6,
24, 120; 6, 183 (here
(here
all that
all that is said in
is said in thethe older
older sources concerning Adam is
sources concerning transferred
is transferred

to
to Moses;
Moses; compo vol. III,
comp. vol. Ill, pp.
pp. 36,36, 398,443);
398, 443) Targum
; Targum Ps. Ps. 139. 16. 16. Most
of
of these
these sources
sources (comp.
(comp. also also Baba Mezi'a 8Sb, 85b, bottom)
bottom) speak speak of of aa
book
book which
which God showed showed to to Adam,
Adam, in in which all all future generations
generations are are
recorded,
recorded, and this this is is the
the Jewish
Jewish form of of the view prevalent
prevalent among
the
the Babylonians
Babylonians (comp. (comp. Jeremias, Babylonisches im NT, 69,
Jeremias, Babylonischesim 69, seq.).
seq.). At
the
the same
same time time this
this legend
legend holds
holds thethe view that the the entire
entire human race race
was
was potentially
potentially createdcreated in in Adam,
Adam, so so that
that allall future
future generations
generations have
been
been predestined
predestined at at thethe time
time of of the
the creation
creation of of Adam.
Adam. Compo Comp. note
19.
19. Instead
Instead of of the
the book of of Adam,
Adam, therethere appears
appears in in Zohar
Zohar I, I, 90b,
90b, the
"painted
"painted curtain"
curtain" on on which all all souls
souls are
are drawn,
drawn, and and which
which God God showed
showed
him. Compo
him. Comp. note note 19. 19.
28 BaR 14. 12; PRE 19; Tehillim
28 BaR 14. 12; PRE 19; Tehillim 95, 95, 408.
408. There
There are are numer-
numer-
ous additions in
ous additions in the
the following
following later later sources
sources (God(God and and Metatron
Metatron as as
witnesses
witnesses sign sign thethe deed
deed of of aa gift
gift to
to David);
David); Bereshit
Bereshit Rabbeti
Rabbeti 67-68 67-68
in
in Epstein's
Epstein's EZdad; Eldad\ Huppat
Huppat Eliyyahu
Eliyyahu in in Aggadat
Aggadat Bereshit,
Bereshit, Intro- Intro-
duction
duction 37; 37; SikH
Sikli in Hazofeh, III,
in Hazofeh, III, 11;
11; Yalkut
Yalkut I, I, 41.
41. Compo
Comp. further
further
Zohar
Zohar It I, SSa,
55a, 14Oa,
140a, 168a,
168a, 248b;
248b; II, II, 235a;
235a; vol.vol. IV,
IV, p.p. 82.
82. The The Arabs
Arabs
also
also know
know of of the
the legend
legend (comp.(comp. Griinbaum,
Grunbaum, Neue Neue Beitrage,
Beitrage, 63-74),
63-74),
but
but they
they missed
missed the the point
point concerning
concerning the the "days
"days of of the
the Lord"
Lord" (comp.(comp.
note
note 72) 72) because
because of of their
their ignorance
ignorance of of the
the Bible.
Bible. According
According to to Ye-
Ye-
bamot
bamot 64b, 64b, it it was
was only
only at at the
the time
time ofof David
David that that seventy
seventy yearsyears were
were
82
82
 Adam [29-31

fixed
fixed as the average
as the average age age of of man. Compo Comp. also Herodotus I,
also Herodotus I, 32,
32, and
Jub.
Jub. 23. 23. 9. 9. Zohar I, I, 168a, blended the Adam-
168a, blended Adam-David David legend
legend with with
another, according
another, according to to which Abraham and Jacob Jacob were supposedsupposed to to
live 180 years,
live years, exactly
exactly as Isaac, their deducted years,
Isaac, but their that is
years, that is five
five
of
of Abraham
Abraham's, twenty-eight of
'5, twenty-eight Jacob's, as
of Jacob's, well as
as well thirty-seven of
as thirty-seven of
Joseph's
Joseph's (who (who should have lived, lived, according
according to to his
his father's blessing, as
father's blessing, as
long as
long as he),he), were bestowedbestowed on David. David.
29
29 BR 18.4; 18. 4; PK 4, 34a; PR 14,
4, 34a; 59b; Tan. B.
14, 59b; B. IV,
IV, 110;
110; Tan. Huk-
kat 6;
kat 6; BaR 19. 19. 3;3; Koheleth 7. 23; PRE 13;
7. 23; 13; Tehillim
Tehillim 8,73-74;
8, 73-74; 2 2 ARN
8, 23. Comp.
8, 23. Camp. further
further note note 34.34. Adam '5 wisdom is
Adam's is praised
praised in Wis-
in Wis-
dom 10. 10. 1 1 and by by Philo,
Philo, who also points to
also points to the naming
naming of of animals,
animals,
where Adam's wisdom was displayed. displayed. PK 6, 6, 62b,
62b, and 21, 21, 144a
144a
(this
(this is the source
is the source of of Makiri,
Makiri, Is. Is. 42,
42, 128) maintains that
128) maintains that the
the Tetragram-
Tetragram-
maton is the name by
is the by which
which Adam called called God;
God; compocomp. alsoalso Midrash
Aggada Lev.
Aggada Lev. 11. 11. 4,4, and Berakot
Berakot 7b. 7b.
30 Lekah, Gen. 2. 2. 19. The older
older sources
sources (comp.
30 Lekah, 19. (comp. the preceding
the preceding
note), however, only
note), however, only speak
speak of of Adam's wisdom (not (not ofof his prophetic
his prophetic
gift),
gift), by by means of which he
of which he succeeded
succeeded in naming the
in naming the objects.
objects. Never-
Never-
theless Adam is
theless is known in in the
the older
older sources
sources as as a prophet;
prophet; camp.
comp. SederSeder
'Olam 21; 21; Septuagint
Septuagint Gen. Gen. 2. 2. 20 (against
(against thisthis explanation
explanation of nzmn
of i10."n
as prophetic
as prophetic ecstasy,
ecstasy, whichwhich is is also
also found in in Seder 'Olam,
'Olam, camp.
comp. BR
16.
16. 55 and 24. 24. 17;
17; Tan. B. B. I,I, 22, however, seems to
22, however, to accept
accept the the first
first

view);
view); Philo,
Philo, Ouis Rer. Div.
Quis Rer. Div. Haer.,
Haer., 52.52. This view occurs
This view occurs quite
quite fre-fre-
quently
quently in patristic literature;
in patristic literature; camp. comp. Origen, Prine., I,
Origen, De Princ., I, 3.
3. 7;7; Jer-
Jer-
ome,
ome, Gen.Gen. 2. 2. 21; Aphraates, 354;
21; Aphraates, 354; TertuIIian, Adversus Marcionem,
Tertullian, Adversus Mareionem,
11; Alexandrinlls, Stromata,
11; Clemens Alexandrinus, Stromata, 1. 1. 21; Clementine Homilies,
21; Homilies,
3.
3. 18.
18. Camp. further
Comp. further Fabricius,
Fabricius, Codex Codex Pseudepigraph,,
Pseudepigraph., 66 and 12, 12, asas
well as
well as Ginzberg,
Ginzberg, HaggadaHaggada bei den Kirchenv.,
bei den Kirehenv., 35. 35. Zohar I, I, 125a,
125a,
reads: Everyone
reads: Every one of of the
the forty-eight prophets (on
forty-eight prophets (on this
this number comp. camp.
Index, S.
Index, v. "Prophets
s. V. "Prophets") ") received
received aa dropdrop from the the water of of paradise,
paradise,
but Adam received
but received as as much as as all
all of together. The metaphor
of them together. metaphor
of the
of the "drops
"drops of of prophecy"
prophecy" in in Zohar
Zohar is is borrowed from Shir 4. 4. 11;
11;
compo further Al-Barceloni,
comp. further AI-Barceloni, 130 130 and note 21. 21.
331I BR 24. 24. 7;7; Tan.
Tan. B. B. I, I, 4;
4; Philo,
Philo, Quaestiones,
Quaestiones, Gen. 1. 21-22;
1. 21-22;

Eusebius, 515c;
Eusebius, 515c; Augustine,
Augustine, Quaestiones,
Quaestiones, Exod. 69. 69. According
According to one
version of
version the Book of
of the of Adam (comp. (comp. Adamschriften,
Adamsehriften, 24), 24), itit was an

angel
angel who, who, after
after the the expulsion
expulsion from paradise,paradise, taught
taught Adam smith-
craft, brought
craft, brought the the fire-tongs
fire-tongs and and hammer,
hammer, and taught taught him how to to
use them.
use them. MoreoverMoreover (ibid., (ibid., 33),33), this
this angel
angel instructed
instructed him how to
tame an an ox and to
ox and to train
train it it to
to work
work thethe soil;
soil; he also
also showed him how
83
83
 32-35] The Legends
Legends of
of the
the Jews
Jews
to eat
to eat the
the produce
produce of
of the
the ground
ground and
and to
to satisfy
satisfy his
his hunger
hunger with
with it.
it.
As to
As to rabbinic
rabbinic parallels
parallels to
to these
these legends,
legends, comp.
compo notes 96 and
notes 96 99, and
and 99, and
further note
further note 91
91 on
on vol.
vo!' I, p.
I, p. 181.
181. On
On the
the Arabic
Arabic legends
legends concerning
concerning
a book
a book of
of Adam, compo Grunbaum,
Adam, comp. Griinbaum, Neue Beitrdge, 66.
Beitrtige, 66. Camp. note
Comp. note
11.
11.
332
2 Berakot 31a;
Berakot 31a; MHG I, 80 (with substantial
80 (with
I, substantial variations).
variations). Compo
Comp.
further note
further note 37.
37.
33 ARN 1,
33 1,8
ARN (second version
8 (second version 8,
8, 23).
23). For the
the opposite
opposite view
view con-
con-
cerning the
cerning the relation
relation of
of the
the angels
angels to
to Adam,
Adam, comp.
compo vol.
vo!' I,
I, p.
p. 64
64: (bot-
(bot-
tom).
tom).
34 Bereshit Rabbeti
34 Bereshit Rabbeti (its source
(its source is is Eldad;
Eldad; comp.
compo Epstein,
Epstein, Eldad,
Eldad,
66, #?.)
66, seq.). Satan's twelve
On Satan's twelve wings, compo PRE 13,
wings, comp. which was
13, which was made
made
use of
use of by
by Eldad.
Eldad. See See alsoal!'o note
note 55 55 on vol.
vol. I, 133. On the
p. 133.
I, p. the wings
wings of of
the angels
the angels seesee Batte
Batte Midrashot
Midrashot IV, IV, 5,5, as well as
as well Dabishuna on
as Kimha Dabishuna on
the Piyyut
the c'pnw '2S'K
Piyyut D'prw in the
'X'/.:)toI in the Roman Mahzor for for the
the Day of Atone-Atone-
ment. Epstein,
ment. Epstein, loc.loco cit., as well
cit., as well as as Grunbaum,
Griinbaum, Gesammelte Aufsdtze, Aujsatze,
68, seq., and
68, seq., and Neue Beitrage,
Beitrage, 57, 57, seq_.
seq., rightly
t rightly assumes that Eldad's Eldad 's story
story
of Satan's
of Satan's fall fall goes
goes back
back to
to Mohammedan,
Mohammedan, and indirectly
indirectly to Christ-
ian, sources.
ian, sources. Incorrect, however,
Incorrect, however, is is their
their view
view that the legend
that the legend of of
the
the fall
fall of
of Satan
Satan came to to the Jews Jews from the Christians and Mo-
hammedans.
hammedans. For, though it
For, though it is true that
is true that the
the doctrine
doctrine of of the
the fall
fall of
of
the angels,
the angels, as
as well
well as
as that
that of
of Satan,
Satan, has,
has, at
at a very
very early
early period,
period, been
opposed
opposed by by thethe leaders
leaders of of the
the Synagogue,
Synagogue, the the traces
traces of of that
that legend
legend
are
are nevertheless
nevertheless to to be be found in in rabbinic
rabbinic and pseudepigraphic
pseudepigraphic writ- writ-
ings,
ings, andand this shows that
this shows that these
these ideasideas were
were popular
popular amongamong certain
certain
classes
classes of of people.
people. Compo Comp. the the following
following note.-In
note. -In Eldad the the legend
legend
about
about SatanSatan is connected with that
is connected that of of Adam's givinggiving names to to the
the
animals.
animals. These two legends legends were originally
originally independent.
independent. The anachro-
nism
nism of of Adam's speaking
speaking to to Eve concerning
concerning the the naming
naming of of the
the animals,
animals,
which
which is is against
against thethe explicit
explicit statement
statement of of Gen. 2.19-22,
2.19 22, leads
leads oneone
to
to assume that that Eldad made use use ofof a Mohammedan source. source. A mid-
rashic
rashic source,
source, in in which
which the the names of of the
the various
various animals
animals were
were explained
explained
by
by their
their characteristics,
characteristics, was made use use of by R.
of by R. Sa'adya
Sa'adya Gaon (comp. (comp.
his
his words quotedquoted by by R. Bahya, Bahya, Gen. Gen. 2. 2. 19,
19, and Tashlum Abudirham,
Abudirham,
75)
75) and
and IbnIbn Sabba,
Sabba, Gen.,Gen., loe.loc. cit.
tit. Compo
Comp. further
further MHG I, I, 79;
79; Tol-
7W-
Yizhak, Gen.,
edot Yisltak,
edot Gen., lac.loc. cit.
cit.
35 Vita
Vita Adae 14-16;
35 14-16; Bereshit
Bereshit Rabbeti
Rabbeti in in Pugio Fidei 563.
Pugio Fidei 563. ThisThis
assertion
assertion concerning
concerning the the fall
fall ofof Satan,
Satan, whosewhose jealousy
jealousy brought
brought aboutabout
Adam's misfortune,
misfortune, is is widely
widely known;known; comp., comp., e. g., Apocalypse
e. g., Apocalypse of of
Sedrach
Sedrach 5; 5; Questions
Questions of Bartholomew; Koran 2.
of Bartholomew; 2. 33.
33. See
See Bousset,
Bousset,
• 84
84
 Adam [35

386, and Epstein,

Religion, 386,
Religion, Epstein, Eldad,
Eldad, 75, seq. The oldest
75, seq. oldest source,
source, how-
ever, 2 Enoch 29.
ever, 2 29. 4 and 5,
5, which speaks
speaks of the fall
of the fall of
of Satan,
Satan, ascribes
ascribes
it to
it to hishis jealousy
jealousy of of God. AccordingAccording to this source,
to this source, SatanSatan thought
thought
that
that hehe "would make his his throne
throne higher
higher than the clouds clouds of the earth,
of the earth,
and would be equal equal in in rank to to God" (comp. (comp. Is. Is. 14.
14. 12-14,
12-14, the the ref-
ref-
erence to
erence to which Charles Charles failedfailed to to recognize).
recognize). It
It is is for
for this reason
this reason
that God cast
that cast down him and his his angels
angels from the the heights.
heights. Satan
flying about continually
was flying continually in in thethe air air (on this point
(on this point seesee Targum
Targum
Job 28.
Job 28. 7,7, which reads: reads: Sammael who flies flies like
like a bird bird in the air)
in the air)
above the abyss. According to
abyss. According to this
this source,
source, the the fall
fall ofof Satan and his his
hosts occurred at
hosts occurred at thethe beginning
beginning of of creation
creation (on (on thethe second day?),
second day?),
while 31
while 31 reads
reads thatthat""Satan
Satan wanted to to create
create another world, world, because
because
things were subservient
things subservient to to Adam on earth", earth", to rule them and to
to rule to have
dominion over over them.
them. Thus we again again have the the idea that Satan's
idea that Satan's
jealousy of
jealousy of Adam broughtbrought about his his fall.
fall. The conception
conception that that every-
every-
thing, including
thing, including the the angel world, was created"
angel world, created "in in order
order to to serve
serve man" is is

genuinely Jewish
genuinely Jewish (comp.
(comp. note note 88 and Index s. s. v.
v. "Angels"),
"Angels"), and is is empha-
empha-
sized
sized byby Paul,
Paul, Hebrews 1. 1. 14.
14. Moreover, it
Moreover, it is
is quite probable that
quite probable that He-
brews 1. 1. 6, goes back
6, goes back to to Vita Adae, loco
Vita Adae, loc. cit.,
cit., and,
and, in midrashic fashion,
in midrashic fashion,
makes the the angels worship the
angels worship the second
second Adam (= (= Jesus), instead of
Jesus), instead of
the first.
the first. Indeed
Indeed the the sources cited in
sources cited in notes
notes 36 36 and 37 37 seem to to bebe
directed against
directed against the the popular
popular conception
conception that that Adam was worshipped worshipped
by the
by angels. A description
the angels. description of of thethe fall
fall ofof Adam,
Adam, somewhat similar similar
to
to that
that of of 22 Enoch,
Enoch, is is found in Alphabetot 93-94,
in Alphabetot 93-94, where the text
the text
shortened by
was shortened by thethe copyist,
copyist, because
because the contents appeared appeared to to him
too daring. In the
too daring. the part retained it
part retained it isis said
said thatthat Satan,
Satan, on the the lastlast
day, will
day, will endeavor
endeavor to to renew his his rebellion
rebellion against
against God, God, and will will pro-
pro-
claim that
claim that he he is
is of
of equal
equal rank with with God,God, and that that he he was God's"
God's "part- part-
ner" (~mlV) in
ner" (*]mtP) in creation,
creation, that that God created created heavenheaven and he created created
hell. Nevertheless
hell. Nevertheless the the fire
fire of hell will
of hell will destroy
destroy him, him, and put put an end
to his
to his arrogant
arrogant talk.talk. The words words '1:11
'131 ^3 ~:1 Vni
Pill inin our texttext areare the
the end of of
the missing
the description of
missing description of the
the fall
fall of of Satan and his angels (1~1V
his angels (|DB> ';:)~~/;)
^N^D
occurs
occurs very rarely in
very rarely rabbinic literature)
in rabbinic literature) at at the beginning of
the beginning crea-
of crea-
tion.
tion. In Tehillim
In Tehillim 82, 82, 369 (comp.(comp. Buber who gives gives the the better
better texttext
of Rashi)
of Rashi) Satan's
Satan's fall fall is alluded to,
is alluded to, although,
although, according
according to Trypho's
to Trypho's
observation
observation in Justin Martyr's
in Justin Dialogue, 124,
Martyr's Dialogue, 124, the the Jewish
Jewish scholars
scholars
refused to
refused to accept
accept the the view
view thatthat Ps. Ps. 82.82. 7 refers to
7 refers to Satan's
Satan's fall
fall oror toto
that of
that of the
the angels.
angels. According to
According to PRE 14 14 and 27, 27, Satan's
Satan's fallfall was
was
a punishment
punishment for for his his having
having misled
misled Adam to to sin.
sin. This
This appar-
appar-
ently corresponds to
ently corresponds to Revelation
Revelation 12. 12. 9; wher~as according
9; whereas according to to an-an-
85
85
 36-38] The Legends
The Legends of
of the
the Jews
Jews
other source
other eource (ARN 164;
(ARN 164; comp.
compo vol. vol. II, II, p.
p. 242),
242), it
it was
was aa punishment
punishment
for his
for his conduct
conduct toward
toward Job.
Job. Compo note
Comp. note 10 10 on
on vol.
vol. I,I, p.
p. 150.
150. There
There
is, however, still another view, according to
is, however, still another view, according
to which
which Satan
Satan was was wicked
wicked
from the
from the veryvery beginning,
beginning, or, or, as as thethe Haggadah
Haggadah expresses
expresses it, it, "was
"was
created out
created out of of the
the firefire of
of hell"
hell" (comp.
(comp. vol. vol. II,
II, p. 470). On
p. 470). On Satan
Satan's *s

jealousy
jealousy of
of Adam
Adarn as
as the
the cause
cause for
for seducing
seducing the
the latter
latter to
to sin,
sin, camp.
comp.
vol. I,
vol. I, p. p. 95;
95; Ginzberg,
Ginzberg, HaggadaHaggada bei bei benben Kirchenv,,
Kirchenv., 44-45.
44-45.
33 66 PRE 11;
PRE 11; Tan,
Tan. Pekude
Pekude 33 (end);(end); MHG I, I, 56.
56.
37 BR
37 BR 8. 8. 10;
10; Koheleth
Koheleth 6. 6. 10;
10; Koheleth Z., Z., 107.
107. Comp. Compo also also
the sources
the sources quoted quoted in in the
the preceding
preceding note, note, asas well
well asas Zohar
Zohar I, I, 3Sa.
38a.
2 Alphabet
2 Alphabet R. R. Akiba
Akiba 59 59 (whence
(whence YalkutYalkut I, I, 20,
20, on Gen. 2. 2. 19,
19, with-
with-
out giving
out giving source) source) remarksremarks that that the the angels,
angels, noticing
noticing Adam's re- re-
semblance to
semblance to God,
God, said:said: "Are there there two powers powers in in this
this world?"
world?"
Whereupon God reduced
Whereupon reduced Adam's size, size, which
which had formerly
formerly filledfilled the
entire universe
entire universe (comp. (comp. note note 22) 22) to to oneone thousand
thousand cubits;
cubits; comp. camp.
notes 73
notes 73 and
and 33. 33. Hasidim
Hasidim 290 290 made use use of
of the
the same source,
source, and has
the addition
the addition that that thethe partpart taken
taken from Adam's body body was transformed
into earth,
into earth, and and it it isis only
only this
this part
part which became inhabited (camp. (comp.
vol. I,
vol. I, p. p. 62),
62), while
while the the rest
rest remained
remained a desert. desert. this time
At this time thethe ex-
ex-
act number of
act number of future
future generations
generations was fixed, fixed, which shall not be complete
shall not complete
until the
until the original
original size size of of Adam's body body (=-J1J;
(~*]1J; compo
comp. notenote 19) 19) isis res-
res-
tored
tored in in those
those of his descendants.-On
of his descendants. On sleep sleep as a signsign of mortality,
mortality,
camp.
comp. note note 25. 25. See See further
further 12 12 Testaments,
Testaments, Reuben 3. 3. 1,
1, and Ginzberg,
Ginzberg,
Unbekannte
Unbekannte Sekte, Sekte, 243-244.
243-244.
38 PRE 3.
38 3. In
In this
this as
as well
well as as inin the
the preceding
preceding legend
legend an an-
swer
swer is is offered
offered to to the
the question
question why why Eve was not not created
created at the same
time
time asas Adam. BR 17. 17. 4 reads
reads as as follows:
follows: God foresaw that that Adam
would
would complain
complain against against Eve'sEve's creation
creation (comp.(comp. vol.
vol. I, I, pp.
pp. 76-77);
76-77);
she
she was therefore
therefore not not given
given toto him untiluntil he he asked God for for her.
her. Theo-
philus,2
philus, 2 gives gives the the following reason If
following reason: : If two human beings, beings, Adam and
Eve,
Eve, had been been created
created at at the
the same time, time, people'
people- would have declared declared
that
that there
there were two gods. gods. Quite
Quite similar
similar is is the
the statement
statement in in Mishnah
Sanhedrin
Sanhedrin 4. 4. 55 and Tosefta 8. 8. 4-5,
4-5, with reference
reference to to the
the question
question why why
only
only oneone man was created; created; compocomp. Ginzberg, Haggada bei
Ginzberg, Ha.ggada bei denden Kir-
Kir-
chenv., 25.
chenll., 25. These
These rabbinic
rabbinic sources
sources also also give
give ethical
ethical reasons
reasons why why
only
only oneone man man was created Ci.
was created (i. e.,
e., one
one "human pair"): If
"human pair"); If there
there were
were
more
more thanthan one one pair,
pair, it it would
would be be said
said that
that thethe pious
pious are
are the
the descendants
descendants
of
of the
the first
first pious
pious pairpair andand the
the wicked
wicked are are descendants
descendants of of the
the first
first wick-
wick-
ed
ed pair.
pair. In In order
order that that families
families should
should not not boast
boast ofof their
their ancestors,
ancestors,
all
all mankind
mankind is is descended
descended from from one one pair.
pair. Moreover,
Moreover, if thieves and
if thieves and
86
86
 Adam [3940
robbers molest their their fellow-men now, now, how much more obnoxious obnoxious would
they
they have been, been, had they they been of of different
different descent.
descent. FinallyFinally the the cre-
cre-
ation
ation of of only
only one man exhibits exhibits God's
God 's power,
power, who,who, by by means of of one
one
mould,
mould, is is able to to produce
produce various
various kindskinds of of types.
types. Adam is is the
the pro-
pro-
genitor
genitor of of all
all mankind,
mankind, and how different different men are are from one another! another!
39 BR 17. 17. 4. According
39 4. According to to MHG I, I, 80-81
80-81 and 83, 83, Adam became
conscious
conscious of the sexual instinct instinct onlyonly when he saw Eve before before him. him.
A different
different view is is given
given in in Yebamot 63a, 63a, where it it is
is stated
stated thatthat Adam
had unnatural relations relations with the the animals before before Eve was created. created.
This passage
passage was, was, at an early early period,
period, explained
explained figuratively
figuratively (comp. (comp.
Lekah, Gen. 2.
Lekah, 2. 23).
23). On the question
question whether sexual sexual intercourse
intercourse
had taken place place before
before the the fall
fall of
of Adam and Eve or or not,
not, compo
comp. note note
4 on vol.vol. I, I, p.
p. 106.
106.
4
40 22 Alphabet
Alphabet of of Ben Sira Sira 23a-23b
23a-23b and 33a-33b. 33a-33b. The text text is is

corrupt,
corrupt, and can only only partly
partly be restored
restored with with certainty
certainty (read(read in in 23a,
23a,
1. 5: n?
1. 5: nV 'iO~
"HDK n':lpn
rfnprr on? "IDK), but its
nrh iON), its main purport
purport cannot
cannot be be mis-
mis-
understood. On Lilith's
understood. Lilith's abode in in Egypt,
Egypt, compocomp. TobitTobit 8. 8. 3;3; Revel-
Revel-
ation
ation 9. 9. 14: Miiller, Beitrage
14; Muller, Beitrage ... TobilJ,S,
. .
Tobias, 22.
. 22. Egypt
Egypt as as the
the seatseat of of
witchcraft
witchcraft and the the home of of demons is is frequently
frequently mentioned
mentioned in in the
the
Kabbalah;
Kabbalah; hence the the name of 'this 'this country (DnSD) is
country (O'iXO) is explained
explained as as
the place of
the place of oppressors (DH1TD), i.
oppressors (C'iXO), i. e.,
e., demons:
demons; compocomp. Yalkut Reubeni, Reubeni,
Deut.
Deut, 26. 26. 2.
2. The view that that itit was the
the Red Sea in in Egypt
Egypt where Lilith Lilith re-re-
mained is is based
based on the the conception
conception that that water is is the
the abode of of demons:
demons ;

compo
comp. the the assertion
assertion of Apologia, 4:
Aristides, Apologia,
of Aristides, 4: Wind ministers
ministers to to God,
God,
fire
fire to
to the angels
angels (comp.
(comp. note note 6363 on vol.vol. I, I, p.
p. 16,
16, bottom),
bottom), and water water
to the
to the demons. This This accounts for for thethe warning
warning given given in in Pesahim
Pesahim
112a, with reference
112a, with reference to to the
the drinking
drinking of of the
the water,
water, in in order
order thatthat oneone
might
might not not be be exposed
exposed to to injury
injury by by the
the demons found therein. therein. The
conception
conception of of Lilith
Lilith as as a wind spirit,spirit, now known from Babylonian Babylonian
sources, was retained
sources, retained by by the
the Jews
Jews as as late
late as the thirteenth
as the thirteenth century;
century;
compo Parhon,
comp. Parhon, 5. v. ?'?
S. 'II. h^7. It is,
It however, true
is, however, that generally
true that generally she she was
"
conceived as
conceived as a "Lamia",
Lamia", so so that
that sheshe was even identifiedidentified with with the the
Babylonian Labartu.
Babylonian Labartu. Comp. Compo Ginzberg's
Ginzberg's communication to to Perles
Perles in in
Orientalistische Literaturzeitung, XVIII,
Orientalistische Literaturzeitung, XVIII, 179-80,
179-80, and the the latter's
latter's remark
against Levi
against Levi (R.E.J.
(R.EJ. LXVIII,LXVIII, 13), 13), who considers
considers the the part
part ascribed
ascribed
to Lilith,
to Lilith, in in Alphabet
Alphabet of of Ben Sira Sira and in medieval literature,
in medieval literature, as as a
later development.
later development. Comp. Compo further Griinbaum, Gesammelte Aufsatze,
further Griinbaum, Aufsatse,
94, 100,
94, 100, andand vol.
vol. Ill,
III, 280;
280: vol.
vol. IV,
IV,S. 5. assertion in
The assertion in Zohar I, I, 19b
34b, and
34b, and III,III, 19a, concerning Lilith
19a, concerning Lilith as as Adam's first first wife
wife is is based
on Alphabet,
on Alphabet, loc. Zoe. cit.
cit. But But old ~ources speak
old sources speak already
already of of "the first
first Eve'
Eve",\
87
87
4i~4 2 ]
The Legends oj
The Legends of the
the Jews

though
though they they do do not
not identify
identify her her with
with Lilith; comp. BR 22.
Lilith; compo 22. 7, and Aug-
7, and

ustine,
ustine, Contra
Contra Adversarium
Adversarium Legis,
Legis, 2.
2. 5.
5. See also on
on this point
this point Ginz-
Ginz-
berg, Haggada
Haggada bei lei den Kirchenv., 60,
den Kirchenv., 60, note
note 3, 3, and more more fully
fully note note 4747
berg,
on
on vol.
vol. I, p.
I, p.
118.
118. The
The confusing
confusing of
of the Babylonian
Babylonian wind spirit
spirit Lilith
Lilith

with the
with the "Liliths",
"Liliths", night night spirits,
spirits, is is already
already found found in in 'Erubin
'Erubin 18b. ISb.
The statement
The statement of
of Hasidim,
Hasidim, 354,
354, that
that these "Liliths" (m'~'~)
(mW) assemble
assemble
under certain
under certain treestrees belongs
belongs to to German popular popular beliefs.
beliefs. On Lilith
On Lilith
in
in thethe Talmud,
Talmud, comp. compo Kohut,
Kohut, Angelologie,
Angelologie, 86-89,
86-89, whose
whose statements
statements
are not tenable.
are not tenable. Attention
Attention shouldshould be drawn to to the
the sentence
sentence in in Shab-
Shab-
bat 15
bat iSla: Whoever sleeps
la: Whoever alone in
sleeps alone in a house (or, whoever sleeps
(or, whoever sleeps in in
an isolated house?)
an isolated house?) is is seized
seized by n'~'~. This
by rrV'!?. very likely
This very likely hashas noth-
noth-
ing to
ing to do do with
with the the she-devil.
she-devil. rn~""seized"
NIK seized" is is employed
employed in in the Tal-
the Tal-
mud only only withwith respect
respect to to diseases;
diseases; when referring referring to to demons, the the
form pr'l
form pP3 or or p'rr.l
pVO is is used.
used.
4' MHG I,
4r I, 83.
83. The proverb
proverb "only "only when,when, etc." etc." is is frequently
frequently
quoted in the Talmud; comp., e. g., 'Abodah Zarah 73a, where our
where our
quoted
text
text reads
'11' =ny?)
in the
reads "l1'J;
Talmud;
"njn; the
="11?). Philo,
the reading
comp.,
reading of
Philo, QuaestioneS)
e.g.,
of MHG, is
Quaestiones, 1,20,
^
is 'lIiJ ("
73a,
closed tightly",
("closed tightly", from
reasons why Eve
from
-Ijp . 1,20, givesgives more reasons Eve
was not
was not created
created at at the
the same time time as as Adam. One of of the reasons is
the reasons is

that woman should

that should not not claim
claim equality
equality with man (comp. (comp. vol.vol. I,I, 65).
65).
Concerning Lilith
Concerning Lilith '5's insubordination
insubordination compo comp. vol. vol. I, I, p.p. 65.
65.
42 BR 8.1
42 8.1 and
and 17.6;
17.6; Berakot
Berakot 61a; 61a; 'Erubin
'Erubin 18a; 18a; WR 14 (beginning);
(beginning);
Tan. B.
Tan. B. III, 33; Tan.
Ill, 33; Tan. Tazria'
Tazria' 2; Z; Tehillim
Tehillim 139, 139, 529.529. In all
In these
all these

sources
sources a a second
second view view is is cited, according to
cited, according to which Adam was created created
" into man and
as androgynus ",
as "androgynus ", and was was subsequently
subsequently separated separated into
woman. The relation relation of of this
this view
view to that of
to that Plato, Symposium,
of Plato, Symposium, 189d, 189d,
190d,
190d, was alreadyalready noticed
noticed by by Eusebius,
Eusebius, 585c-585d,
585c-585d, and in in recent
recent times
by Freudenthal,
by Freudenthal, Helknistische Studien, I,
HeUenistische Studien, I, 69.
69. Jeremias (Attes
Jeremias (Altes Test-Test-
ament im Lichte Lichte des Orients, index,
des Orients, index, s. v., "Androgynos"),
s. v., "Androgynes"), however, however,
has shown that
has that this
this view
view is is already
already found among among the Babylonians.
Babylonians.
The RabbisRabbis were were particularly
particularly concerned
concerned with with explaining
explaining the the con-
con-
tradiction
tradiction between Gen. Gen. 1. 27 and 2.
1. 27 2. 7, seq., and since
7, seq.j since in the first
in the pas-
first pas-

sage the
sage the rather
rather unusual
unusual expression
expression i1:lPl'i"Qp31 ,:;r
"Of occurs,
occurs, it it was quite
quite nat-
nat-
ural for
ural for them to to take
take it it toto denote
denote "androgynus."
"androgynus." Philo, Philo, De M.
Op-lf., 24,
OPij., 24, 46,46, and in in many
many other
other passages
passages (comp. (comp. the the references
references given given
by Gfrorer,
by Gfrorer, Philo, Philo, I, I, 267, seq., and 4.07,
267, seq., #?.) solves
407, seq.), solves thisthis exegetical
exegetical
difficulty in
difficulty philosophic manner. The first
in a philosophic first account
account of of the
the creation
creation speaks
speaks
of the idea
of the idea of man, which is
of man, is incorporeal,
incorporeal, hence neither masculine
hence neither masculine nor nor
feminine, whereas the
feminine, the second
second account treats treats of the material
of the material creation
creation
of man,
of man, which has has aa definite
definite form,
form, either
either man or or woman. It is
It is worth
worth
88
88
 Adam [43-45

noticing
noticing that in in the first first passage
passage Philo Philo speaks
speaks of of the
the double
double sex sex of
of
the "ideal man", man", but as of no sex in in the second passage.
passage. However,
However,
one maymay easily
easily see see that the mythological
mythological conception
conception of of the
the "and-
"and-
rogynus"
rogynus" is is still
still discernible
discernible in in his
his philosophical
philosophical interpretation.
interpretation. Jus- Jus-
tin
tin Martyr,
Martyr, Cohortatio
Cohortatio ad Gent., Gent., 30, 30, and Clemens Alexandrinus,
Alexandrinus, In- In-
structor, 3,
'structor, 3, follow Philo almost literally literally in in their
their explanation
explanation of of the
e
the
biblical
biblical double account of of the creation
creation of of man;
man; but the the interpret-
interpret-
ation
ation of Tertullian,
Tertullian, Adversus Hermogenem, Hermogenem, 26, 26, and of of Hippolytus,
Hippolytus,
Gen.
Gen, 1. 1. 27,
27, is is in
in agreement
agreement with the Baraita 32 Middot, Middot, No. 12, 12, ac-
ac-
cording
cording to which the Bible Bible first
first gives
gives a general
general account,
account, and then then a a
detailed
detailed one. Compo
Comp. also also BR 17. 17. 4; 4; Philo, Quaestiones, 1.
Philo, Quaestiones, 1. 19.
19. On
the question
question whether Philo knew of of the
the myth
myth concerning
concerning the the "and-
rogynus
rogynus Adam", compo comp. Bousset, Religion, 406.
Bousset, Religion, 406. It It is,
is, however,
however, fre- fre-
quently
quently found among among the Gnostics; Gnostics; compo comp. Hippo!ytus,
Hippolytus, V, V, 1 1 and
and
3;
3; VI,
VI, 1. 1. It
It isis noteworthy
noteworthy that Ceisus, Celsus, in in Origen,
Origen, Contra
Contra Cels.,
Cels,, 4.
4.
38,
38, observes that Jews Jews as well well as Christians
Christians consider
consider the the account
account of of
the creation
creation of of Eve out out ofof Adam's rib rib toto be an allegory.
allegory. In
In the
the earlier
earlier
rabbinic
rabbinic literature
literature now extant extant no such allegory allegory is is known;
known; comp., comp.,
in
in addition
addition to to thethe sources
sources cited
cited at at thethe beginning
beginning of of this
this note,
note, ARN
1,
I, 8
8 (second
(second version 8, 8, 23),
23), as well
well as 2 2 Alphabet
Alphabet of of R. Akiba 59; 59; Zohar
II,
II, 55a;
55a; III, 44b. Even Philo
III,44b. Philo does not not know such an allegory, allegory, and
accordingly Celsus
accordingly Celsus probably
probably refersrefers to to oral
oral communications which
were imparted
imparted to to him by by enlightened
enlightened Jews. Jews. Targum
Targum Yerushalmi
Gen. 2. 2. 21 (comp. further BR 17.
(comp. further 17. 6)6) remarks: Eve was formed out
of
of the
the third
third rib rib of the right
of the right side.
side.
43 BR 8.
43 8. 2 2 (lVN'
(Pin mpIDn'pll.:l is the contrast
is the contrast of of the expression ,pn
the expression
lVN' which occurs
PfrH occurs very very frequently)
frequently) and 45. 45. 5;5; DR 6. 6. 11; Tan. B.
11; Tan. B. I,
I,
172;
172; Tan. Wa-Yesheb 6; 6; 22 ARN 45, 45, 126;
126; MHG I, I, 83.
83. Compo
Comp. vol. vol.
I, p. 60 (bottom),
I, p. (bottom), and Griinbaum, Griinbaum, Neue Beitriige, Beitrdge, 58-59.
58-59.
44 BR 18. 18. 3;
44 3; Berakot
Berakot 61a; 61a; Niddah 45b. 45b. In the last
In the last passage,
passage,
as well
as well as as BR 18. 18. 1,1, a different
different view view is is cited,
cited, according
according to to which aa
intelligence matures
man's intelligence matures soonersooner than than thatthat of of a woman,
woman, since since the
the
former has
former has thethe opportunity
opportunity to to develop
develop his his mind in school, which
in school, which op- op-
portunity is
portunity is denied
denied the the latter.
latter.
45* BR 18.
4
18. 8; 8; 2 2 ARN 9, 9, 24-25;
24-25; Kiddushin
Kiddushin 2b; 2b; Yelammedenu
in 'Aruk,
in 'Aruk, s. S. v. '"le'. On the
V. 1D^. the three
three precepts
precepts (besides
(besides thethe two mention-
mention-
ed in
ed in the
the text,
text, there
there is is aa third
third one in in connection
connection with with menstruation),
menstruation),
the observance
the observance of of which
which is is particularly
particularly enjoined
enjoined uponupon women,
women, comp. compo
Shabbat 31b-32a;
31b-32a; Yerushalmi
Yerushalmi 2, 2, 5b;5b; Tan. B. B. I,I, 28,
28, and III, III, 53;
53;
Tan. Noah 11 and
Tan. and Mezora*
Mezora' 9. 9. Philo,
Philo, De Sacr. Sacr. Abel,
Abel. etet Caini,
Caini, 32, 32, is
is
89
89
 46-48] The Legends
Legends of
of the
the Jews

in
in agreement with
agreement with the
the view
view of the last-mentioned
of the last-mentioned rabbinic sources,
sources,
which speak
which speak of
of Adam as the dough
as the dough which God kneaded.
kneaded. Concern-
ing the
ing the covering
covering of
of aa woman's head,
head, compo
comp. also 2 ARN 42,
also 2 42, 117;
117; 11

Timothy
Timothy 2.2. 15;
15; 1 Cor. 11.10;
1 Cor. 11.10; Tertullian, Muliebri, 1;
Tertullian, De Habitu MuUebri, Ad-
1; Ad-
versus Marcionem,
versus Marcionem, 5. 8;
3. 8; De Oratione, 22.
Oratione, 22. The statement made by
Tertullian, in
Tertullian, in the
the last-named
last-named passage,
passage, that
that the unmarried Jewish
Jewish wom-
en cover
en cover their
their heads,
heads, contradicts
contradicts the
the assertions
assertions of the Jewish
of the Jewish sources,
sources,
according
according to to which
which married
married women only only covered their heads; comp.,
their heads; comp.,
e.g., Ketubot 2.
e.g., Ketubot 2. 1;1; Yebamot 114b. 114b. See, however, Nedarim 3.
See, however, 3. 8;8;
Sifre N., 11;
Sifre N,, 11; Berakot
Berakot 24a. 24a. The idea idea that
that the covering
covering of of a woman's
head is
head is a punishment for
a punishment for Eve's
Eve's sin sin isis also
also found among later Christ-
among later Christ-
ian authors;
ian authors; compo comp. Griinbaum,
Griinbaum, Neue Beitrage, Beitrdge, 58-59.
58-59.
46 BR 18.
46 18. 7;7; 22 ARN 8, 8, 24;
24; Sanhedrin
Sanhedrin 39a. 39a. On Adam's first first

wife compo
wife comp. note note 40,40, and note note 47 on vol. vol. I, p. 118.
I, p. 118.
47 BR 18. 18. 4 (on (on thethe expression
expression 11r:l tt"Pi1 compo Mekilta Be-
47 J1D P'pn comp. Mekilta
shallah
shallah 1, I, 26b,
26b, and Tehillim
Tehillim 106, 106, 456).
456). Eve's beauty
On Eve's beauty see see note
24 Irenaeus, 1,30,
24 and Irenaeus, I, 30, 7. 7. See
See further
further Griinbaum,
Griinbaum, Gesammelte Auf- Auf-
satze, 79-80.
sdtze, 79-80. In In view
view of of the
the fact
fact that
that Eve was taken taken from Adam's
body, Yebamot 62b
body, 62b and Ephes. Ephes. 5. 5. 33
33 say:
say: "One should should love love his
his
wife as
wife as oneself."
oneself." The Talmud Talmt,ld adds:
adds: "And honor honor even even more than
oneself" .
oneself".
48 PRE 12
48 12 ('/.)Io\ fell out
out before
before 010\; the correct reading is is found
found
(-IDN fell DN; the correct reading
in MHG I,
in I, 82,
82, and in the commentary
in the commentary on Job Job byby R. Isaac ha-Kohen
R. Isaac
31. 40), essentially
31. 40), essentially based based on older sources; camp.
older sources; comp. BR 18. 18. 1;
1; Shabbat
Shabbat
9Sa; Yerushalmi 10,
95a; 10, 12c;
12c; Tan. B. B. I,I, 83
83 and 86; 86; Tan.
Tan. Wa-Yera 1; 1; Ko-
heleth 7.
heleth 7. 22 and 8. 8. 1;1; Tehillim
Tehillim 25, 25, 213-214;
213-214; ARN 4, 4, 19
19 (second
(second ver-ver-
sion 8,22);
sion Kanah Rabbeti
8,22); Kalian Rabbeti 1; 1; ShR 1. 1. 5;
5; Shir
Shir 4. 11; WR 12.
4. 11; 12. 2;2; PK
4, 37a;
4, 37a; PR 14, 62a; Baba Batra
14, <52a; Batra 75a; 75a; Targum Yerushalmi Deut.
Targum Yerushalmi Deut.
34.
34. 6,6, and the the second version,version, Gen.Gen. 35.35. 9;
9; 2 2 Alphabet
Alphabet R. R. Akiba
Akiba 60 60
(the description
(the description of of the
the splendor
splendor of the first
of the first wedding
wedding is is more
more elaborate
elaborate
here than
here than in any other
in any other source);
source); Baraita
Baraita 32 32 Middot,
Middot, No. No. 17.
17. In many
In many
of the sources
of the sources just just cited
cited it is mentioned
it is mentioned that that in the beginning,
in the beginning, mid- mid-
dle (not to
dle (not to be
be taken
taken literally),
literally), and conclusion
conclusion of of the Pentateuch ex-
the Pentateuch ex-
amples
amples are are given
given of God God's 's loving-kindness which
loving-kindness which man is is to
to emulate.
emulate.
God adorned
God adorned the the bride
bride (Eve),
(Eve), visited
visited thethe sick
sick (Abraham,
(Abraham, Gen. Gen. 18.18.
I), and attended to
1), to Moses' burial.burial.-The The etymology
etymology of the names
of the names of of
"man" and "woman", "
woman", which is ascribed in
is ascribed in Sotah
Sotah 17a 17a toto R.R.Akiba,
Akiba,
was
was also
also known to to Eusebius;
Eusebius; comp. compo Praeparatio
Praeparatio Evang. Evang., 517b.
r 517b. De-
De-
pending on
pending on Theodotion,
Theodotion, Gen. 2. 2. 23,
23, Origen, Afric., 12,
Origen, Ad Afric., 12, and Jerome,
and Jerome,
Gen., loco
Gen., cit., connect
loc. tit,, connect ntPN iW~ "wife"
"wife" \,ith\vith WWtwJ "took"; Vocabitur as-
"took"; Vocabitur as-
90
 Adam
Adam [49~5i

sumptio
sumptio quia quia ex ex !liro
viro sumpta
sumpta est, est^ says
says Jerome.
Jerome. Many Many explanations
explanations
"
are
are also
also offered
offered of of the
the name
name inn mri "Eve".
"Eve". It It might signify ~'m
might signify fcHfl "ser-
ser-
pent",
pent", because
because she
she was
was the
the serpent,
serpent, i.
i. e.,
e. y
the
the seducer
seducer of
of Adam,
Adam, or or
"
the" speaker" (from
the "speaker" (from innHin .. declared
declared"), "), because
because she she waswas thethe onlyonly oneone
besides the serpent
besides serpent who who understood
understood the the language
language of of thethe animals
animals
(comp.
(comp. note 58), 58), and it it was fromfrom her her that
that AdamAdam learned
learned it; it; camp.
comp.
BR 20,11,22.2,
20, 11, 22. 2, and further further 18. 18. 6;6; Lekah
Lekah and and Imre No' am on
Imre No'am on Gen.
Gen.
~.
a. 20,
20, as as well
well as Ha-dar, 11.21
as Ha-dar, 11.21 (:'I'" =rm:li1 ll·br.l,
(iY=rflDn lVo, and ""ill "DHls: = )'::Ir.l:'!1
)'30m
|'3'); compo
1'::1'); comp. Baba Batra 16a), 16a), and Philo, Quaestiones, 1.
Philo, Quaestiones, 1. 52.
52.
49 Zohar Hadash (beginning of
49 (beginning of Noah ); ); Recanati,
Recanati, Gen. Gen. 3. 3. 24.
24.
On the Machpelah
Machpelah as as the entrance
entrance to to pa'radise,
paradise, camp. comp. Index,
Index, s. s. v. v.

On the view that all all the souls

souls of of the
the dead are are presented
presented to to Adam,
Adam,
see
see vol.
vol. I, I, p.
p. 102.
102. The pillars
pillars of of paradise
paradise are are really
really identical
identical with with
the
the celestial
celestial ladder of of Konen 28, 28, and are are alsoalso known in in Christian
Christian leg- leg-
end; compocomp. Bonwetsch in in the GiJttingen Nacrichten, 1900,
Gottingen Nacrichten, 1900, and and James,
James,
Apocrypha, 96 seq.
Lost Apocrypha, seq. Compo
Comp, also also note 22 22 on vol.
vol. I,I, p.
p. 10.
10.
5
50 No' am and Hadar on Gen.3.22.
Imre No'am Gen. 3. 22. The huge huge size
size ofthe
of the tree
tree
is
is already
already alluded to to in
in older
older sourceSj
sources comp.comp. BR 15.6;
; 15 6 YerushalmiBerakot
.
;YerushalnriBerakot
1. 2c; Shir6. 9; AggadatShirl,
1.2c;Shir6.9; AggadatShirl, 13and55;13and55; Tehillim 1, lS;ER2, 10; 2ARN
Tehilliml,18;ER2,10;
43, 119 (below).
43, (below). Compo Comp. further
further R. R. Bahya
Bahya on Gen. Gen. 2. 2. 9, remarks:
9, who remarks:
The tree tree of knowledge and the
of knowledge the tree
tree ofof life were both
life were both in in the
the centre
centre
of the Garden,
of the Garden, for for they
they formed
formed one tree tree at the bottom,
at the bottom, and branched branched
out into
out into two when they they reached
reached aa certain height. Philo,
certain height. Philo, think-
think-
ing the
ing the literal
literal interpretation
interpretation of of the
the paradise
paradise narrative
narrative absurdabsurd (De (De
Plant. Noe 8;
Plant. 8; comp.
compo alsoalso Leg. Alleg., 1.
Leg. Alleg., 30), is
1. 30), is the
the only
only oneone who ex- ex-
plains it
plains it allegorically,
allegorically, but the the Rabbis,
Rabbis, Josephus,
Josephus, and the the pseudepi-
pseudepi-
graphic writers
graphic writers (the
(the Books of of Enoch,
Enoch, Jub.,
Jub., etc.} take this
etc.) take this biblical
biblical nar-
nar-
rative literally.
rative literally. Not until until we reach reach the the Arabic
Arabic period,
period, when the the
philosophic studies
philosophic studies influenced
influenced Jewish Jewish thought,
thought, do do we find find thethe al- al-
legorical interpretation
legorical interpretation of the paradise
of the paradise narrative
narrative in in rabbinic
rabbinic circles.
circles.
See Gabirol
See Gabirol in in Peletat
Peletat Soferim,
Soferim, 45, 45, seq. Maimonides, Guide
seq. and Maimonides, Guide of of
the Perplexed,
the Perplexed, II, II, 30.
30. Although
Although the the Kabbalah
Kabbalah does does notnot denydeny the the
existence of
existence of an
an earthly
earthly paradise,
paradise, it it nevertheless
nevertheless interprets
interprets the the para-
para-
dise account
dise account in in anan allegoric-
allegoric-mystical
mystical manner.manner. MHG I, I, 76,
76, goes
goes
back to
back to aa medieval
medieval source
source influenced
influenced by by philosophical
philosophical speculations.
speculations.
AA timid
timid attempt
attempt at at allegorization
allegorization of of the
the paradise
paradise account
account is is already
already
found in
found in PRE
PRE 21. 21.
51 Josephus, Antiqui,
51 Josephus, Antiqui., I,y I, 13.
13. The The etymologies
etymologies given given by by himhim forfor
the Hebrew
the Hebrew names names of of these
these rivers
rivers correspond
correspond partly partly to to BRBR 16. 16.
1-4. Comp.
1-4. Compo further
further Philo,
Philo, Quaestiones,
Quaestiones, Gen. Gen. 1.L 12-13,
12-13, whosewhose state-
state-
91
91
5^-55] TThe Legends of
he Legends of the
the Jews
Jews
ments (comp.
merits (comp. especially
especially his his remark
remark on on the
the Euphrates)
Euphrates) go go back
back toto the
the
Palestinian Haggadah
Palestinian Haggadah found found in BR
in BR loc.loco cit.
cit. Jerome's remarks on
Jerome's remarks on
Gen. 2.2. 12
Gen. 12 areare based
based on on oraloral communications
communications from from hishis Pales-
Pales·
"
tinian teacher,
tinian teacher, andand notnot on Josephus. He
on Josephus. says: "Pison
He says: Fison.. .. .Gangem
. Gangem
putant"; in the extant
putant"; in the extant midrashic
midrashic sources
sources Pishon
Pishon is identified
is identified with
with
the Nile;
the Nile; comp.
compo BR, loco cit.;
BR, loc. cit.; Theodor,
Theodor, ad ad loc.,
loc., as
as well
well as
as Targum
Targum
Yerushalmi, loco cit.,
Yerushalmi, loc. cit., where
where pHrnP")';' isis not
not Indian,
Indian, but,
but, asas Epstein,
Epstein, El-EI·
dad, 33, seq., proves,
dad, 33, seq., proves, signifies
signifies southern
southern Ethiopia.
Ethiopia. With
With respect to
respect to
Gen. 15.
Gen. O1~'l (the Nile)
15. 18, Dl!?'3
18, (theNile) isis explained
explained as as Dift "small"; in
Oll'l "small"; in contrast
contrast
to the
to the Euphrates,
Euphrates, the
the "great"
"great" river,
river, the
the Nile
Nile is
is the
the small
small one;
one; comp.
compo
Pa'aneah and
Pa'aneah and Midrash
Midrash Aggada
Aggada onon Num.
Num. 1. 7. To
1. 7. To the
the cycle
cycle of
of legends
legends
concerning the
concerning the rivers
rivers of
of paradise,
paradise, belongs
belongs the
the stream
stream of
of life,
life, which
which
plays an
plays an important
important part
part in
in the
the Alexander
Alexander legend,
legend, aa stream
stream which,
which,
according
according to
to Tamid
Tamid 32b,
32b, flows
flows out
out of
of paradise.
paradise. The view held
view held by
by
some writers
some writers (comp.
(comp. Friedlaender, Chadhirlegende, 47)
Friedlaender, Chadhirlegende, 47) that
that this
this feature
feature
of the
of the Alexander
Alexander legend
legend is
is not
not Jewish,
Jewish, because
because the
the Jewish
Jewish legend
legend
does not
does not know
know of
of the
the "stream
"stream of
of life,
life,""'is
·is based
based on an error.
error. "Living
"Living
waters" is
waters" is mentioned
mentioned in in Enoch 17. 4; Revelation
17. 4; Revelation 22. 22. 17, and, among
17, and,
the
the Gnostics,
Gnostics, by by Hippolytus,
Hippolytus, 5. 5. 2,
2, as well as
as well as 5.
5. 22.
22. Zimmern, Keil- Keil-
inschriften
inschriften und und AT,
AT, 524,524, seq.,
$eq. and 562,
t 562, has pointed
pointed out out that
that thisthis view
view
is
is found
found amongamong the the Babylonians.
Babylonians.
62 BR 13. 9
82 13. 9 and
and the
the parallels
parallels cited
cited by
by Theodor,
Theodor, as well well as as Targum
Yerushalmi
Yerushalmi Gen. Gen. 2. 2. 66 and
and Greek Baruch 2. 2. 2.
2. The theories
theories of of the
the
ancient
ancient Rabbis
Rabbis concerning
concerning rain, rain, clouds,
clouds, etc.,
etc., areare given
given by Hirsch-
ensohn, Sheba' Hokmot,
ensohn, Sheba' Hokmot, 6-8 6-8 andand 9-11.
9-11.
53 H
53 ullin 60b.
Hullin 60b.
54 Sifre
54 Sifre D.,
D., 41;
41; Midrash
Midrash Tannaim 22; BR 16.
22; BR 16. 5; PRE 12;
5; PRE 12; 2 ARN
2 ARN
21,44
21, 44 (the
(the literal
literal andand haggadic
haggadic meanings
meanings of of Gen.
Gen. 2. 2. 15
15 are
are found
found next
next
to
to one
one another);
another); 2 2 Enoch
Enoch 30;30; Theophilus,
Theophilus, 2. 2. 19;
19; Ephraim
Ephraim I, I, 23E;
23E; Lac.
Lac-
tantius, Institutiones,
tantius, Institutwms, 2. 2. 13; Philo, Quaestiones,
13; Philo, Quaestiones, Gen. Gen. 1. 1. 14.14. A A dif-
dif-

ferent
ferent view
view is is given
given in ARN 11,
in ARN 11, 45
45 (second version, loco
(second version, loc* cit.):
cit.): Adam
Adam
was
was commanded
commanded to to work
work in in order
order that
that his
his descendants
descendants should should knowknow
t~e
the value
value of of work.
work. Mekilta
Mekilta RS, RS, 107,
107, and
and (the
(the statement
statement of of R.R, Jose)
Jose)
ARN, loco
ARN, loc. cit.
cit. read:
read: Adam Adam died died only
only after
after he he had
had ceased
ceased working;
working;
compo
comp. also Griinbaum, Neue
also Griinbaum, Neue Beitrage,
JBeitrdge, 58.
58.
ss Seder
Seder 'Olam
'Olam 5;
55 5; Sanhedrin
Sanhedrin 56a; 56a; Tosefta
Tosefta 'Abooah
'Abodah Zarah Zarah 8. 8,

4, seq.,
4, seq., and
and Babli
Babli 64b;64b; Sifre
Sifre N.,
N., 111; BR 16.
Ill; BR 16. 6,6, 24.
24. 5,
5, 26.
26. I, 1, and
and 34.
34.
PK 12,
8;8; PK 12, 100b;
lOOb; ShRShR 30.9;
30. 9; BaRBaR 14. 14. 12; DR 1.1. 21
12; DR 21 and
and 2. 2. 25;
25; Shir
Shir 1.
1.

2;2; Koheleth
Koheleth 3. 3. 11;
11; Tehillim
Tehillim 1, 1, 10-11,
10-11, and
and 2,2, 26;
26; Mishle
Mishle 21, 21, 110;
110; Tan.
Tan.
B.
B- II,
II, 69;
69; Tan.
Tan. Vitro
Yitro 3. 3. Compo
Comp. also also the
the interesting
interesting passage
passage in in Sekel
Sekel
92
92
 Adam [56-57
[56-57

1,
1, 108
108 and Lekah, 1. 15.
Lekah, Gen. 1. 15. In the
the rabbinic
rabbinic sources these com-
are known as the
mandments are the "seven Noachian commandments"
(besides the
(besides the six mentioned, the
six mentioned, the seventh commandment is is the one
one
enjoined upon
enjoined upon Noah notnot to
to eat the meat of
eat the of a living
living animal;
animal; compo
comp.
Gen.
Gen. 9.
9. 4), which, in
4), which, in contrast to the
contrast to the other
other biblical
biblical precepts
precepts obligatory
obligatory
upon Israelites
upon alone, must be
Israelites alone, be accepted by all
accepted by all men. In some passages,
In passages,
however, thirty
however, thirty Noachian commandments are mentioned, which the
are mentioned, the
children of
children of Noah accepted,
accepted, but did not fulfil.
did not fulfil. The fulfilment
fulfilment of
of
those will
those will only take place
only take place in Messianic times;
in Messianic times; compo Yerushalmi
comp. Yerushalmi
'Abodah Zarah 2,
'Abodah 40c; Hullin
2, 40c; 92a; BR 98.
Hullin 92a; 98. 9;
9; Tehillim 2, 26
Tehillim 2, 26 (read
(read
l:I'rvt;,rv instead
D'ttfop instead of rvt;,rv) and 31,
of B>Vtt>) 31, 177.
177. It It is
is not
not stated
stated what these thirty
these thirty
commandments are; comp. R.
are; compo Bezalel Ronsburg's
R. Bezalel Ronsburg's marginal
marginal glosses
glosses
Hullin, loco
on Hullin, cit., and Joel
loc. cit., Joel in in Graetz-JubeZschrijt,
Graetz-Jubelschrift, 174, note 1.
174, note 1. In
In
Sanhedrin
Sanhedrin and Tosefta, Tosefta, loc. loco cit., the opinions
cit., the opinions of of some scholars
scholars are
are cited
cited
which add a few more to
which to the
the Noachian commandments,
commandments, as, as, e. g., the
e. g., the
prohibition of
prohibition witchcraft; but
of witchcraft; but even with with these the number thirty
these the thil:ty is is
not yet
not yet reached.
reached. Tertullian, Adversus Judaeos,
Tertullian, Adversus Judaeos, 2, 2, tries
tries to prove
prove that
that
in the
in the prohibition
prohibition of of fruit
fruit enjoined
enjoined upon upon Adam the the entire
entire decalogue
decalogue
is contained. A similar
is contained. similar statement is is found in in Zohar I, I, 36a; compo
36a; comp.
also
also Griinbaum,
Griinbaum, Gesammelte Awfsdtze, A ujstitze, 177. 177. Anti-Christian
Anti-Christian is is the
the
remark (BR (BR 16. 5) that
16. 5) that Adam received received the commandments concern- concern-
ing the
ing observance of
the observance the Sabbath
of the Sabbath and the daily daily sacrifice.
sacrifice. The in- in-
feriority of
feriority the ceremonial laws,
of the laws, as as e. g., the observance of
e. g.
r
of the Sabbath
and the sacrifices, is
the sacrifices, proved by
is proved by Christian
Christian apologists
apologists from the the fact
fact
that Adam,
that Adam, the the creation
creation of of God's own hands, hands, was not not enjoined
enjoined to to
observe them.
observe them.
Sanhedrin 59b;
s 6 Sanhedrin
56 59b; ARN 1, 5; Zohar I,
1, 5; I, 38a.
38a. The attendance
attendance
on the
on the part
part of the angels
of the angels caused
caused the the jealousy
jealousy of of the serpent
serpent (Satan?;
(Satan?;
compo
comp. note note 35)35) against
against Adam; compo comp. notenote 60.60. That Adam was not not
permitted to
permitted to eateat meat is is asserted
asserted by by some of of the Church Fathers;
Fathers;
compo Theophilus,
comp. Theophilus, 2. 2. 18 (there were
18 (there were no carnivorous
carnivorous animals before
animals before
Adam's fall); Novatian, De Cibis
fall); Novatian, Judaicis 2.
Cibis Ju&aicis 2. For details
details see note
see note
56
56 on vol. vol. I, p. 167.
I, p. 167.
57 Apocalypse of
57 Apocalypse of Moses 15. 15. It
It seems to to follow
follow from BR 19. 19.
55 that
that Eve alone alone took
took carecare of of the
the animals;
animals; compocomp. Ginzberg, Haggada
Ginzberg, Haggada
bei
bei den Kirchenv., 53-54;
den Kirchenv., 53-54; see also Imre
see also Imre No' No'am am and Hadar on Gen.
3. 20.
3. 20. In the
In the last
last two sources
sources the the name of of Eve is is brought
brought intointo re-
re-
lation
lation with with this
this idea; compo note
idea; comp, note 48.48. On the the entertainment of of Adam
in paradise
in paradise by by the
the angels,
angels, see see the
the preceding
preceding note,note, and the Revelation
Revelation
of
of EzraEzra (beginning).
(beginning). 22 Enoch 31. 31. 2,2, on the contrary, reads: II made
contrary, reads:
93
93
58- 60]
58-60] The Legends
The Legends of
of the
the Jews
Jews
the heavens
the heavens for
for him
him open,
open, that
that he
he should
should perceive
perceive the
the angels
angels sing
sing the
the
song of
song of triumph.
triumph.
8 Jub. 3. 28;
s58 Josephus, Antiqui.,
Jub. 3. 28; Josephus, Antiqui., I, 1. 4;
I, 1. 4; Philo,
Philo, Quaestiones,
Quaestiones,
Gen. 1.
Gen. 1. 22;
22; the
the Christian
Christian chronologists
chronologists Syncellus, Cedrenus, and
Syncellus, Cedrenus, and Zo-
Zo-
naros; comp.
naros; compo Charles
Charles on on Jub.,
Jub., loc.
loco cit. The older
cit. The older rabbinic
rabbinic literature
literature
does not
does not know
know of
of the
the original
original language
language spoken
spoken byby man
man and
and the
the ani-
ani-
mals, and
mals, and even
even Lekah,
Lekah, Gen.
Gen. 3.3. 1,
1, maintains
maintains that
that only
only the
the serpent
serpent
spoke Hebrew
spoke Hebrew (i. e., the
(i. e., the original
original speech
speech ofof man; comp,
camp. note 91 on
note 91 on
vol. I,
vol. I, p.
p. 181),
181), whereas
whereas thethe rest
rest of
of the
the animals
animals spoke their own
spoke their own lang-
lang-
uages, which,
uages, which, however,
however, Adam understood
understood (comp.
(camp. note
note 48).
48). This
This
is also
is also the
the view
view of
of Hasidim 454.
Hasidim 454. On thethe different
different languages
languages of
of ani-
ani-
mals see
mals see Index,
Index, s. v. "Animals,
S. v. "Animals, Language
Language of".of". ItIt may be be noted
noted
that Clemens
that Clemens Alexandrinus,
Alexandrinus, Stromata,
Stromata, 1.1. 21,
21, also
also declares
declares that
that ani-
ani-
mals have
mals have aa language
language which
which they
they use
use among
among themselves.
themselves. Ration-
Ration-
alistic explanations
alistic explanations of
of the
the biblical
biblical passages
passages presupposing
presupposing thethe lang-
lang-
uage
uage of
of animals
animals (the
(the serpent
serpent and Balaam's ass)
ass) are
are found in
in geonic
geonic
literature; comp.
literature; compo Ibn
Ibn Ezra
Ezra on Gen.
Gen. 3,
3, and the
the responsum
responsum ofof R.
R. Hai
Rai
Gaon in
Gaon in Kohelet Shelomoh, 13.
Kohelet Shelomoh, 13. Philo, De Coni.
Philo, Ling., 3,
Conf. Ling., ridicules
3, ridicules
the Greek
the Greek fable
fable concerning
concerning the
the original
original language
language ofof animals,
animals. Comp.,
Comp.,
on the other
on the other hand,
hand, his
his observations
observations in
in Quaestiones, 1. 32,
Quaestiones, 1. 32, where he
concedes the
concedes the possibility
possibility that
that animals
animals were able to speak
able to speak before
before the
the
fall.
fall. Camp. note 113.
Comp. note 113.
59 Apocalypse of
59 Apocalypse of Moses 11;
11; for
for further
further details
details concerning
concerning this
this

subject compo
subject comp. note
note 113.
113.
*
60 BR 19. 19. 19;
19; Koheleth
Koheleth 1. 1. 18;
18; Shemuel 7, 7, 66;
66; Sanhedrin 59b; S9b;
ARN 1, 1, 55 (both
(both versions);
versions); Philo, Quaestiones, Gen. 1.
Philo, Quaestiones, 1. 32.
32. Compo
Comp.
also
also Jerome
Jerome on Gen. Gen. 3.1
3. 1 and Yerushalmi Kiddushin 4, (TH ~)1I.J);
4, 65c ('l'n ntPJ7B);

Zohar
Zohar I, I, 79a
79a and 191. 191. The idea idea that
that jealousy
jealousy caused the serpent's
serpent's
hatred
hatred occurs
occurs already
already inin the
the Septuagint,
Septuagint, Gen. 2. 2. 24,
24, and 2 2 Enoch 31. 31.
3,
3, as
as well
well as
as in
in John
John 8.44,
8. 44, and in in the different
different versions
versions ofof Vita Adae;
Adae;
compo
comp. Preuschen, Adamschriften, 27 and 54,
Preuschen, Adamschriften, 54, as
as well
well asas note 35,
35, with
regard
regard to to jealousy
jealousy as as the
the cause
cause of of Satan's
Satan's falL
fall. Compo
Comp. alsoalso note
131.
131. In pseudepigraphic
pseudepigraphic literature
literature (comp.
(comp. note
note 116),
116), instead
instead of of
the
the serpent,
serpent, it it is
is Satan
Satan who is is the
the real
real seducer;
seducer; camp.
comp. Ginzberg,
Ginzberg,
Haggada
Haggada bei lei den Kirchenv., 42-45.
den Kirchenv., 42-45. In
In rabbinic
rabbinic literature
literature (Sotah
(Sotah
9b;
9b; Sanhedrin
Sanhedrin 29a; 29a; Sifre
Sifre D.,
D., 323)
323) thethe serpent
serpent is is described
described as as
'31D"Tpn, which
'l'/.J"pn, which apparently
apparently corresponds
corresponds to to i5cjns
#<w 06 apxa'i.os
ap^ciios of of Reve-
Reve-
lation
lation 20.20, 2.2. But
But thethe useuse of ^lQ*rpn with
of 'll/.J'1PiT with reference
reference to to Adam
Adam
(camp.
(comp. note note 21) 21) shows
shows that
that thisthis description
description of of the
the serpent
serpent by by
the
the Rabbis
Rabbis is is entirely
entirely different
different from
from that
that ofof Revelation.
Revelation. On
On the
the
94
94
 Adam [61-67
[61-67

bodily
bodily similarity
similarity of. of man to the serpent serpent compo
comp. MHG MHG I,I, 87, 87, where the the
observation is is made that man can only only deceive another who resembles resembles
him. On the serpent serpent as the possessor
possessor of of gold
gold and silver,
silver, compo
comp. vol.
vol.
IV.
IV, p.
p. 135 (top).
(top).
61
6x PRE 13; 13; BR 19. 19. 3-4;
3-4; ARN (both (both versions)
versions) 1, 1, 4-5
4-5 and 151; 151;
Sanhedrin 29a. Compo Comp. further
further the sources
sources cited cited in in the
the preceding
preceding
note,
note, as as well
well asas Philo, Quaestiones, Gen. 1.
Philo, Quaestiones, 1. 33-34, Josephus, An-
33-34, and Josephus,
ti~ui.,
tigui.j I,I, 1.1. 4.
4. Lekah,
Lekah, Gen. 3. 3. 1,1, remarks that that God announced this this
prohibition
prohibition respecting
respecting the fruit fruit of paradise
paradise in in the presence
presence of of the
the
serpent,
serpent, so that he knew everything everything about it. it.
62
60 BR 19. 19. 4.4. The serpent's
serpent's slandering
slandering of of God is is frequently
frequently
mentioned in the Haggadah; Haggadah; compo comp. Tan. B. III, Ill, 47;47; Tan. Bereshit
Bereshit
8;
8; DR 5. 5. 10;
10; ShR 3. 3. 12;
12; Tehillim 1, 1, 9-10;
9-10; 2 2 ARN 1, 1, 6;
6; Apocalypse
Apocalypse
of
of Moses 18; 18; compo
comp. vol.vol. I,I, p.
p. 96.
96. The view that that the the creation
creation of of the
the
six
six days
days was of a progressive progressive order occurs occurs alsoalso in in 2 2 ARN 43, 43, 120;
120;
compo
comp. also Philo, De M. Opt!.,
also Philo, Opif., 21 and 14. 14.
63 ARN 1, 4. In the
the second version,
63 1, 4. version, 1, 1, 5,
5, a view
view is is cited,
cited, ac-
ac-
cording
cording to which the tree, tree, as the serpent
serpent wanted to to touch it, it, exclaim-
exclaim-
ed,
ed, saying:
saying: "Let not the foot foot of of pride
pride come against against me, me, and let let
not the hand of the wicked remove me" (Ps. (Ps. 36.
36. 12);
12); compo
comp. further
further
ARN 157, 157, concerning
concerning Satan's Satan's attempt
attempt to to enter
enter paradise.
paradise. See See also
also
vol.
vol. I, p. 96,
I, p. 96, as wellwell as PRE 11, 11, where the two different different versions
versions of of
ARN are blended together together into into one.
one.
64 Ibn Sabba, Gen. 3. 3. 6.;
6.; very
64 Sabba, very likely
likely dependent
dependent upon upon a a lost
lost Mid-
rash.
rash.
6s
65 22 ARN 1, 1, 6;
6; PRE 11; 11; Targum
Targum Yerushalmi Gen. 3. 3. 6 6 (where
(where
after n"!l~n the sentence norn
after rfcsNl Mm to n"'m1 should be read).
to rfr'im read). Compo
Comp. the the
sources
sources citedcited in the next
in the next note,
note, as well
well as vol. I,
as vol. I, pp.
pp. 96-97.
96-97.
66 BR 19.
66 19. 5;5; Tan. Introduction
Introduction 155; 155; Shemuel 12, 12, 81.
81. Compo
Comp.
vol.
vol. I, I, p.p. 97.
97.
67 2
67
Alphabet of
2 Alphabet of Ben SiraSira 28b,
28b, 29a-29b,
29a-29b, and 36a (the last pas-
(the last pas-
sage reads Dn^D
sage reads on"lJ unlike
unlike Yerahmeel 48, 48, which associates
associates the name of of
the immortal
the immortal bird bird with
with ^on "lJn and not not its synonym on),
its synonym Bereshit
Dn), and Bereshit
Rabbeti in
Rabbeti in BHM VI, VI, 12 (introduction), where the
12 (introduction), the bird
bird is is named
on"".
Dn^D. This This legend
legend is, is, of
of course,
course, only
only a different
different version
version of the wide-
of the wide-
spread phoenix
spread phoenix legend;
legend; comp. compo vol.vol. I,I, p. 32 and note
p. note 151 151 apper-
apper-
taining thereto.
taining thereto. BesidesBesides this this bird
bird and its its descendants,
descendants, there there
are mentioned
are mentioned in in 22 Alphabet
Alphabet of of Ben Sira Sira 28b 28b eleven persons
eleven persons
(the meaningless
(the meaningless onDIN O,.,/;)lN 111' obviously resulted
0M1 obviously resulted from an incorrect incorrect
reading of
reading of thethe abbreviation
abbreviation R"I, which="'lIIIP
M"1, which =T0y imi) '1m1) who en- en-
95
95
68]
68] The
The Legends
Legends oj
of the
the Jews
Jews

tered
tered paradise
paradise during during theirtheir life-time.
life-time. These
These are: are: Enoch,
Enoch, Serah Serah
the
the daughter
daughter of of Asher,
Asher, Bithiah
Bithiah the the daughter
daughter of of Pharaoh,
Pharaoh, Hiram Hiram
the
the King King of of Tyre,
Tyre, Eliezer
Eliezer Abraham's
Abraham's servant, servant, Elijah Elijah (missing
(missing
in
in the
the printed
printed text;text; camp.
comp. manuscript
manuscript reading reading on on 36a),
36a), Jabez,
Jabez, Ebed-
Ebed-
melech
melech the the Ethiopian,
Ethiopian, JJonadab onadab the the Rechabite
Rechabite as as well
well asas his
his descen-
descen-

dants, and
dants, and of of post-biblical
post-biblical times, times, R. R. Judah
Judah ha-Nasi's
ha-Nasi's slave slave andand R. R.
Joshua
Joshua b. b. Levi.
Levi. A similar similar list list ofof immortals
immortals is is to
to bebe found
found in in Derek
Derek
Erez
Erez Z., Z., 1 (end); PRK (Griinhut's
1 (end); (Griinhut's edition, edition, 83); 83); Aguddat
Aguddat Aggadot
Aggadot
(Carmoly's
(Carmoly's edition, edition, 12), 12), and the the sources
sources citedcited by by Tawrogi
Tawrogi on on Derek
Derek
Erez
Erez Z. Z. The greatest
greatest number of of immortals is is to
to be found
found in Yalkut
II,
II, 367,
367, where Methuselah (this (this is is of of Christian
Christian origin;
origin; compo
comp. notenote
62
62 on vol. vol. I,
I, p.
p. 142)
142) and the the three
three sons sons of of Korah are included in in the
list.
list. Compo
Comp. Index under the the names enumerated above as as well
well asas s.
s. v.
v,

"Paradise",
"Paradise", "Entering"Entering Alive", Alive", "Moses",
"Moses", "Bithiah",
"Bithiah", "Hiram", "Hiram", "Ba-
ruch", "Ezra".
ruch", "Ezra". The men "who were taken up up toto heaven without tasting tasting
death" (;wo (nn'O 1:I)i~
DJ7C3 ,o)i~
IDytt ~?; V; camp.
comp. BR 21. 21. 5,5, where this this expression
expression
is
is employed
employed with respect respect to to Elijah,
Elijah, whereas the the usual
usual term for for the
the
immortals is is "those
"those who entered entered paradise
paradise duringduring their their iife-time
life-time") ")
are
are already
already mentioned in in 4 Ezra 6. 6. 26.
26. The following
following are are known
as such in
as in pseudepigraphic
pseudepigraphic literature:literature: Enoch (Books (Books of of Enoch),
Enoch), Moses
(Assumption of
(Assumption of Moses 106-107); Jeremiah (2
106-107); Jeremiah Maccabees 2.
(2 Maccabees 2.1);
1); Baruch
(Apocalypse of
(Apocalypse of Baruch 77. 77. 2),2), and Ezra Ezra (4 (4 Ezra,
Ezra, end).end). Compo Box
Comp.
on 4 Ezra 6. 6. 26.
26. Nothing
Nothing is is to
to be be found
found in the Jewish
in the Jewish sources
sources con-con-
cerning the
cerning the association
association of of these
these immortals
immortals with with the the Messiah.
Messiah. The
part ascribed
part ascribed in in thethe Midrash (comp., (camp., e. g., DR 10.
e. g., 10. 11 and vol. vol. II,
II,
p. 373,
p. 373, as as well
well as as vol.
vol. Ill,
III, end)
end) and in in the
the New Testament
Testament to to Moses
as forerunner or
as the forerunner or assistant
assistant of of the
the Messiah
Messiah does does not not presuppose
presuppose
Moses' immortality,
Moses 7
immortality, but but his his resurrection
resurrection at at thethe very
very beginning
beginning of of
the Messianic
the Messianic time. time. In In case
case 44 Ezra Ezra 14. 14. 99 isis not
not aa Christian
Christian inter-
inter-
polation, this
polation, this passage
passage does does not not suppose
suppose aa pre-existing
pre-existing MessiahMessiah but but
only implies
only implies that that the the Messiah
Messiah enteredentered paradise
paradise alive alive after
after having
having
completed his
completed his earthly
earthly career,
career, as as is is explicitly
explicitly stated
stated in in Derek
Derek Erez Erez
Z., lac. tit.,
Z., loc. cit., and
and parallel
parallel passages.
passages. In In conclusion
conclusion it it may
may be be remarked
remarked
that the
that the list
list ofof the
the immortals
immortals is is found
found only only in in late
late writings
writings (hardly
(hardly
earlier than
earlier than the the endend of of the
the tenth
tenth century
century C. C. E.),
E.), atat the
the time
time whenwhen
Enoch came
Enoch came to to be be honored
honored again.again. The The older
older rabbinic
rabbinic literature
literature is is
not particularly
not particularly favorably
favorably inclined
inclined toward
toward Enoch;Enoch; comp. compo notenote 58 58 on
on
vol. I,I, p.
vol. 130. On
p. 130. On Elijah
Elijah as as thethe companion
companion of of thethe Messiah
Messiah in in
paradise, see
paradise, see vol.
vol. I,I, p. p. 22-23.
22-23.
68 ARN
68
ARN 1,1, 66 (read (read b mN
,1, i1i/.:l~ instead
instead of il? no);
of n!? iON); PRE PRE 13. 13.
96
96
 Adam [69-70
6 9
69 PRE 14;14; Targum Yerushalmi Gen. 3. 3. 7
7 and 21.
21. The older
older
Haggadah speaks
Haggadah speaks ofof "garments of light",
"garments of which the
light", which the first
first "pair"
"pair"
before the fall
wore before fall of man, as bestowed upon
of man, upon them by
by God,
God, in
in ac-
ac-
cordance with Gen. 3.
cordance 3. 21, ">1 ("skin")
21, where Tiy ("skin") is
is explained
explained as though
as though
it written "1'1
it were written ("light"). This verse
"TIN ("light"). verse is
is said to refer
said to refer to
to the
the state
state
before the
before the fall; comp. BR 18.
fall; compo 18. 56, as well
56, as well as 20. 12,
as 20. 12, and the
the remarks
of Theodor on these
of these passages.
passages. See further
further Zohar I, I, 36b (this
(this is
is the
the
source of
of Recanati,
Recanati, quoted
quoted by by Theodor!),
Theodor!), and for for details compo
details comp.
notes 93
notes 93 and 104. The later Haggadah retains
later Haggadah retains thethe legend
legend about
the light
the light which shone on the first first "human pair", pair", butbut explains
explains my ,'V
(Gen., lac.
(Gen., cit.) literally;
loc. cit.) literally; hence the the assertion
assertion of of PRE and Targum Targum
Yerushalmi, loco
Yerushalmi, cit. Comp.
loc. cit. Compo note 123 on vol. vol. 1. p. 27.
I. p. 27.
77 0 BR 15. 15. 7. 7. The forbidden fruit fruit is is identified, respectively,
identified, respectively,
with the
with the fig,
fig, grape,
grape, apple
apple of paradise (Etrog)
of paradise (Etrog),, wheat
wheat (which(which grewgrew
on stalks
stalks as tall tall as thethe cedars of of Lebanon),
Lebanon), and the the nut;
nut; compo
comp. BR,BR,
loco
loc. cit.,
cit. and 19.
t
5; Berakot 40a;
19. 5; 40a; Sanhedrin 70a; 70a; PK 20, 20, 142a;
142a; PR 43, 43,
175a; WR 12.1;
175a; 12. 1; BaR 10. 10. 2 2 and 8; 8; Esther 2.1;2, 1; Targum
Targum Song Song of of Songs
Songs
7.
7. 9 (read,
(read, with R. R. Tam,
Tam, in Seier ha-Yashar,
in Sefer ha-Yashar, 217: 217: ]n p" I'Il"I'I1'1
fconnN n"m
l-rV); Greek Apocalypse
py); Apocalypse of of Baruch 4. 4. 8; Apocalypse of
8; Apocalypse of Abraham 23; 23;
Enoch 32. 32. 4 (which
(which reads:
reads: The tree tree ofof knowledge
knowledge is is in height like
in height like
a fir,
a fir, and its its leaves like those
leaves like those of the carob,
of the carob, and its its fruit like the
fruit like the clusters
clusters
of
of a a vine);
vine); Apocalypse
Apocalypse of of Moses 21; 21; Tertullian, Adversus Marcionem,
Tertullian, Adversus Marcionem,
2.2;
2.2; Methodius, Symposium. 2;
Methodius, Symposium, ; Origen, Gen. 9.
2 Origen, 9. 20; Epiphanius, Haer.
20; Epiphanius, Haer.45 45
(has grapes,
(has grapes, according
according to to thethe view of of the Gnostics);
Gnostics) Moses bar Cepha,
; Cepha,
36
36 E. E. The oldest oldest and most prevalent prevalent view identifies
identifies the the forbidden
forbidden
fruit
fruit with with thethe grape,
grape, which goes goes back to to an old mythological idea
old mythological idea
that wine is
that the beverage
is the beverage of the gods.
of the gods. The fig fig owes its its distinction
distinction
to the
to the incident
incident that that thethe first
first "pair"
"pair" took hold hold of the fig
of the fig leaves
leaves after
after
the
the fall,
fall, and this this identification
identification is not only
is not only found in rabbinic sources,
in rabbinic sources,
but also
but also inin the
the Apocalypse
Apocalypse of of Moses and in in Tertullian,
Tertullian, loc. lac. cit.
cit. Purely
Purely
midrashic
midrashic is the identification
is the identification with with the
the wheat whichwhich is is only
only found in in
rabbinic sources
rabbinic sources and accepted
accepted by by Moses bar bar Cepha,
Cepha. This is is based
based on
the play on
the play on thethe words neon i'Tt:ln ("wheat")
("wheat") and l'It:ln NDn ("sin").
("sin"). identi-
The identi-
fication with
fication with the the apple
apple of paradise is
of paradise is due to to a similar
similar playplay on words,
words,
the
the l"I'11'1 being derived
annK being derived form an ll' "he desired";
desired"; compocomp. Nahmanides on
Lev. 23.
Lev. 40. The carob
23. 40. likewise owes its
carob likewise its distinction
distinction to to its
its name which
signifies destruction.
signifies destruction. "Adam's "Adam 's apple apple", ", widely
widely known all all over Europe
Europe
(it is
(it is met for for the
the first
first time
time in ps.-Tertullian, Gen. 85),
in ps.-Tertullian, 85), isis perhaps
perhaps the
result of
result of the
the inaccurate rendering of
inaccurate rendering of the Hebrew mDI'I, ITIDn, which in in the
Bible denotes
Bible denotes "apple",
"apple", but but in in later
later literature
literature signifies
signifies alsoalso the apple
apple
97
97
 The Legends
Legends of
of the
the Jews

of paradise, i.
of paradise, i. e., the Ethrog;
e., the Ethrog; comp.camp. Shabbat 88a, 88a, and the remark of
R.
R. Tam,
Tarn, loc. loco cit.
cit. The benediction
benediction mentioned in geonic sources i!tl~
in geonic l&to
m~ 3^
na l~ (comp. Seder R.
(comp. Seder Amram, Frumkin's edition,
R. Amram, edition, II, II, 406)
406) is is based
on the
on the assumption
assumption that that the
the tree
tree ofof knowledge,
knowledge, whose fruit fruit produced
produced
sexual
sexual desire, was a nut-tree;
desire, was nut-tree; comp.
compo note 3 on vol. vol. I,I, p.
p. 105.
105. Compo
Comp.
also ps.-Tertullian, Gen. 86;
also ps.-Tertullian, 86; Commodianus, Instructiones, 3,
Commodianus, Instructions, 3, though
though
he speaks
he speaks of the palm-tree,
of the palm-tree, which misled misled Adam, describes,
describes, at the same
time, the
time, the fruit
fruit asas the
the apple.
apple. On this this point
point compo
comp. Hippolytus,
Hippolytus, 6. 6. 22,
22,
who remarks:
remarks: The palm-tree palm-tree is is the
the symbol
symbol of of battle
battle and slaughter
slaughter
(the
(the gnostic
gnostic view cited cited by by the
the same author 7. 7. 11 concerning
concerning God as a
seed of
seed of fig-tree probably bears
fig-tree probably bears a close
close relation
relation to to the fig fig as thethe fruit
fruit
of the
of the tree
tree ofof knowledge). Ps.-Matthew 21
knowledge). Ps.-Matthew 21 and the PassingPassing of oj Mary
7 speak
7 speak of of the
the palm
palm of paradise; eomp.
of paradise; further BR 15.
€omp. further 15. 7,7, where nlil:lnO
fin ODD
(" shoot up
("shoot up asas a palm
palm tree")
tree ") is is used
used in in ,connection
-connection with with the forbidden
fruit. On the
fruit. the grape
grape as as the
the forbidden
forbidden fruit,
fruit, compo
comp. also vo!' I,
also vol. I, p.
p. 167;
167;
Sifre
Sifre D., 323; note
D., 323; note 79 79 on volvol I, I, p.
p. 20.
20. The legend
legend discussed
discussed in in the
the
last passage
last passage concerning
concerning the the wine of of paradise preserved for
paradise preserved the pious
for the pious
is probably
is probably related
related to to the
the view that that the
the fruit
fruit which brought
brought sin into
sin into
the world
the world will will become "a healing"healing" in in the world to to come;
come; compocomp. WR WR
12
12 (end),
(end), and the the Christological
Christological form of this legend
of this legend in in the
the Greek
Apocalypse of
Apocalypse of Baruch and in in Moses bar Cepha, Cepha, loco cit. The fig
loc. cit. fig
leaves with
leaves which Adam and Eve covered themselves
with which themselves are are explained
explained
by Irenaeus
by Irenaeus III, III, 23.
23.5,
5, as
as a sign
sign of of repentance,
repentance, because
because they they were leavesleaves
which hurt
which hurt the the body.
body. The statementstatement of R. Meir in
of R. in 'Erubin
'Erubin 18b 18b
(C'l~n 'lit)
(D'JKfi 'nr) hashas thethe same meaning.
meaning. It It may further
further be noted noted that that
in the rabbinic
in rabbinic sources mentioned above (comp.
sources mentioned (comp. also also Tan.
Tan. B. B.l, '1, 105)
105)
a view is cited according
is cited according to to which Scripture
Scripture purposely refrains from
purposely refrains from
mentioning the
mentioning the forbidden
forbidden fruit,
fruit, in in order that men should
order that should not not hate
hate
it afterwards for
it afterwards for having
having caused death. death. On the the exact
exact determination
determination
of the tree
of tree of of life, compo note 113.
life, comp. 113. See further
further Granbaum,
Grunbaum, Neue Neue
Beitrage, 64-65,
Beitrage, 64-65, and Ginzberg, Haggada bei
Ginzberg, Haggada bei den Kirchenv., 38-42.
den Kirchenv., 38-42.
71 Yelammedenu in in MHG I, 91 and in in Yalkut
7I I, 91 Yalkut 1,744; Likkutim,
I, 744; Likkutim,
IV,
IV, 31b.
31b. Compo note
Comp. note 870870 on vol.vol. III,
Ill, p.
p. 417.
417.
722 BR 19. PR 40, 167a;
7 19. 8;
8; PR40, 167a; Jub. 4. 30;
Jub. 4. Justin Martyr,
30; Justin Martyr, Dialogue,%l\
Dialogue,81;
Irenaeus,
Irenaeus, V, V, 22.2;
22.2; Compo further Charles
Comp. further Charles on J ub., loco
Jub., cit., and
loc. cit. t and Theodor
Theodor
on BR 8.2,
on as well
8. 2, as well asas the
the sources cited in
sources cited note 28.
in note 28. Many reasons are
Many reasons are
given why Adam did
given did not die on the the day
day hehe sinned,
sinned, as as God had had threat-
threat-
ened. Comp.
ened. Compo Symmachus,
Symmachus, Jonathan,Jonathan, and Jerome Jerome on Gen. Gen. 2. 2. 17,
17, asas
well as
well as Philo,
Philo, De M. Opif.,Opif., 40 (were(were it not for
it not for God's mercy, he
God's mercy, he would
would
have died immediately;
have immediately; so also also Tan. B. B. IV,
IV, 68;
68; Tan. Mass'e 8;
Tan. Mass'e 8; compo
comp.
98
 Adam [7378
also
also loco cit.}-,
PR, loc.
PR, cit.); De Leg.Leg. Aleg.,
Aleg., 33; Profug., 21;
33; De Profug., 21; Quaestiones,
Quaestiones, Gen.
1.
1. 16.
16. The view found in the last last three
three passages
passages of of Philo that the the
sinner, even when-
sinner, when alive,
alive, is already regarded
is already regarded as dead, dead, whereas the right- right-
eous continue to
eous to live
live also
also after their death (comp.
after their (comp. alsoalso Wisdom 1. 1.

2 and 16),
2 16), occurs frequently
frequently in in rabbinic
rabbinic Haggadah;
Haggadah; compo comp. note note 287287
vol. III,
on vol. Ill, p. p. 134;
134; note 54 on vol. vol. I, I, p.
p. 218,
218, and also Aphraates, 168.
also Aphraates, 168.
rationalistic explanation
The rationalistic explanation of of the
the prolonged
prolonged life life of
of the al1.te-diluvians
artte-diluvians
(according
(according to to some,
some, their their years
years areare to to be considered
considered as lunar lunar ones)
ones)
is ouly
is orriy met with in in medieval Jewish Jewish literature;
literature; comp.,
comp., e. e. g.,
g., Mai-
monides, Guide of
monides, of the
the Perplexed,
Perplexed, II, II, 47.
47. Lactantius, lnstitutiones,
But Lactantius, Institutions,
2.
2. 13,13, shows that such attempts attempts are very old.
are very old.
73
73 BR 12. 6; and 19.8;
12. 6; 19. 8; BaR 13.2; 13. 2; Shir 3.7; 3. 7; PK 1, Ib; PR 15,
1, 1b; 15,
68b;
68b; Tan. B. Introduction,
Introduction, 156; Hagigah 12a (comp.
156; Hagigah (comp. Rabbinovicz,
Rabbinovicz, ad ad
loc.). See details
loc.*). details in in notes
notes 22,22, 137 and 37 on Adam's original original size,
size, and
further Ginzberg,
further Ginzberg, HaggadaHaggada bei Kirchenv., 30-31. On the
lei den Kirchenv., the different
different
explanations of
explanations of 01'11
DVH Ttn M'I"~? (Gen.
1

(Gen. 3. 3. 8)
8) compo Aquila, Symmachu6,
comp. Aquila, Symmachus, and
Theodotion cited cited by Jerome, ad loc.,
by Jerome, loc., asas wen
well as as BR 19. 19. 8 8 and ps.- ps.-
Tertullian
Tertullian Gen. 113. 113.
74 PK 5, 44b; PR 15, 68b; Shir
74 5, 44b; 15, 68b; Shir 3. 3. 7;
7; BaR 11. 11. 3;
3; Tan. (introduc-
(introduc-
tion) 156;
tion) 156; Shemuel 18,97. 18,97. Compo note 113.
Comp. 113.
75 MHG I,I, 93 (top)
75 MHG
(top) and TargumTargum Yerushalmi Gen. 3. 3. 9.9. In
In
these sources
these sources it is further
it is further stated
stated thatthat when Adam wanted to hide
to hide
himself from God,
himself God, the the latter
latter said
said to
to him: "Dost thou want to to hide
hide
thyself from Me? Can anyone
thyself anyone hide hide himself
himself thatthat II shall
shall notnot seesee him?"
(Jer.
(Jer. 23.23. 24).
24). Compo note 97.
Comp. 97.
76 Derek Erez R., 3; Yalkut I, 28; 2 of R.
76 R., 3; I, 28; 2 Alphabet
Alphabet of R. Akiba 51. 51.
9; PK 15,
77 BR 19. 19. 9;
77 15, 119a;
119a; Ekah (introduction)
(introduction) 5. 5. This Hag-
Hag-
gadah
gadah endeavors to to eliminate
eliminate the anthropomorphic
anthropomorphic expression expression of of
Gen. 3. 9, and similar
3. 9, similar solutions
solutions are are found in Philo, Quaestiones,
in Philo, Quaestiones, Gen.
1.
1. 45;
45; Decalogo, 3.
De Decalogo, 3. 17;
17; Justin Martyr,
Justin Martyr, 99; 99; Tertullian, Ad-
Tertullian,
versus Marcionem,
versus Marcionem, 2.24; Theophilus, 2.
2. 24; Theophilus, 2.2626 and 29; Ephraim, 1,
29; Ephraim, 23 C;
1, 23 C;
Aphraates, 138.
Aphraates, 138. Compo further
Comp. further note
note 20 20 on vol.
vol. I, I, p.
p. 110.
110. Another
attempt
attempt to to explain
explain this this anthropomorphism
anthropomorphism is is found in in the sources
sources
cited in
cited note 75.
in note 75.
78 Tan. B.
78 B. III,
Ill, 39;39; Tan. Tazria'
Tazria' 9. 9. Adam's wickedness and
persistence in
persistence in sinning
sinning are are frequently
frequently referred
referred to to in
in thethe Haggadah;
Haggadah;
compo Sanhedrin 38b,
comp. 38b, where he is is declared
declared to to have been a heretic heretic
(1'0;
CpD; seesee also
also Tertullian, Adversus Marcionem,
Tertullian, Adversus Marcionem, 2. 2. 2:2: Who will will hesitate
hesitate
to declare
declare thatthat Adam
Adam's great sin
's great sin was heresy?),
heresy?), and that that he denied
denied God.
It is further
It is further stated
stated that,
that, like
like the
the wicked sinners
sinners Esau and Achan (comp. (comp.
99
79-83] Legends of
The Legends of the
the Jews

Sanhedrin
Sanhedrin 44a 44a and Tan. B. B. I,I, 127),
127), he He removed the the mark of of circulll-
circum-
clslon.
cision. Here
Here it it is
is presupposed
presupposed that that Adam was created bearing bearing the the
sign
sign ofof the
the covenant,
covenant, as as is
is explicitly stated in ARN 2,
explicitly stated 2, and parallel
2, 2, parallel
passages (comp.
passages (comp. note note 318 318 on vol. vol. I, I, p.
p. 306).
306). As to Adam's wicked-
ness, compo also
ness, comp. also BR 19. 19. 12;
12; Tan. B. B. I,
I, 18;
18; PR 7, 26b; BaR 13.
7, 26b; 13. 3;
3;
Apocalypse
Apocalypse of of Moses 21. 21.
79 PRE 14
79 (complete text
14 (complete text is is only
only found in in MHG I, I, 93).
93). Compo
Comp.
further PK 17,
further 17, 130b;
130b; EkahEbh 3, 3, 39; Aggadat Bereshit
39; Aggadat Bereshit 61, 61, 125, concern-
125, concern-
ing Adam,
ing Adam, Jacob,
Jacob, and the the people
people of of Israel,
Israel, who instead of being being grate-
grate-
ful for
ful for the the benefits
benefits God had bestowed upon them, complained
upon them, complained
about them.
80 BR 17.
80 17. 4;4; 2 2 ARN 8, 8, 23.
23.
81 Tan. B.
81 Tan. III, 39;
B. Ill, Tazria' 9;
39; Tan. Tazria' MHG I,I, 93.
9; MHG 93. Zohar Hadash
Bereshit 24a
Bereshit 24a (3. (3. 1).
1). The quotation
quotation from Targum Targum by by Sabba,
Sabba, 7a, 7a,
according to
according to which Gen. 3. 3. 77 should
should be rendered:
rendered: And they they uttered
grumbling
grumbling words, words, is is taken
taken from Zohar Hadash. Yelammedenu in in
Yalkut I, I, 47,
47, and Hizkuni,
Hizkuni, Gen. Gen. 3. 3. 16,
16, remark that that Eve was punished punished
because she
because she was sti1l part of
still a part of Adam's body body when God commanded
not to
him not to eat
eat of of the
the forbidden
forbidden fruit fruit and decreed
decreed death
death as penalty.
as a penalty.
82 Tan. B. III, 39; Tan. Tazria' 9; BR 20. 20. 2; 19. 11;
82 Tan. B. Ill, 39; Tazria' 9; 2; BaR 19. 11; San-
hedrin
hedrin 29a.
29a. Philo,
Philo, too,too, attempts
attempts to to explain
explain whywhy God did not afford afford
the serpent
the serpent the the opportunity
opportunity to to plead
plead his his case;
case; compo
comp. Leg. Leg. Alleg.,
Alleg.,.
21. Philo and the
21. Philo the Rabbis also also explain
explain why why the the serpent
serpent was first first

cursed; compo
cursed; comp, Quaestiones,
Quaestiones, Gen. Gen. I. I. 94 (top);
(top); BR 20.3;20. 3; Berakot 61a; 61a;
Ta'anit
Ta'anit 15b; ISb; Sifra 10. 6; MHG 1,94
Sifra 10.6; I, 94 (top);
(top); compo
comp. further
further ARN 1, 1,
77 (below).
(below). The Midrash (Tan. (Tan. B. III, 40;
B. Ill, 40; Tan. Tazria'
Tazria' 9) lays stress
9) lays stress
upon the
upon the fact that God's
fact that God's name is is not mentioned
mentioned in the curse
in the pro-
curse pro-
against Adam and Eve,
nounced against because He did
Eve, because not allow
did not allow His name
to be
to be associated
associated with with evil.
evil. On this this view
view which
which occurs
occurs in the Haggadah
in the Haggadah
as well
well asas inin Philo,
Philo, compo note 99 on vol.
comp. note vol. I, p. 5,
I, p. 5, and note
note 176 176 on va!.
vol.
II, 70.
p. 70.
II, p.
2 ARN 42, 14; MHG I,
83 2
83 42, 117.
117. Other sources
Other sources (PRE 14; I, 96; camp.
96; comp.
Ginzberg's
Ginzberg's note note on this this point
point in Ha-Zojeh IV,
in Ha-Zofeh IV, 31-32)
31-32) enumerate
enumerate
nine penalties
nine penalties for each of
for each the three
of the three sinners,
sinners, and and one, death, for
one, death, for
all of
all of them. PRE gives the downfall
gives the downfall of of Sammael and his his host
host as as
the first
first penalty
penalty of of the
the serpent,
serpent, in in agreement
agreement with with the
the viewview of of this
this
Midrash, according
Midrash, according to to which the the real
real seducer
seducer was Satan Satan (= (
= Sammael),
Sammael),
who made use use of the serpent;
of the serpent; comp.
compo note note 116.
116. Tadshe
Tadshe 8 gives six
8 gives six
penalties for
penalties for the serpent and five
the serpent five each
each forfor Adam and and Eve. Eve. The The
leprosy of
leprosy of the
the serpent
serpent is also mentioned
is also mentioned in in BR 20. 20. 4;
4; Tan.
Tan. B. B. II, 53,
II, 53,
100
 Adam [8485
as well as
as as III, 42
III, 42 and 47;
47; Tan. Mezora' 2; 2: ShR 3.3. 13;
13; ps.-Epiphanius,
ps.-Epiphanius,
251.
Hexaemeron, 251.
Hexaemerotiy The statement made in in Tan. that
that in the last
in the last judg-
judg-
ment Edom's guardian
guardian angel
angel (i, e. Sammael)
(i. e. will be
Sammael) will be afflicted with
afflicted with
leprosy
leprosy is partly connected
is partly connected with
with the
the identification
identification of of the
the serpent
serpent
with Sammael. On the the loss
loss of the serpent's
of the serpent's feet,
feet, compo the follow-
comp. the follow-
ing note. On the
ing note. the loss
loss of the
the serpent's
serpent's language,
language, see note 58,
see note 58, where
where
it is shown that
it is that rabbinic
rabbinic sources
sources do notnot know of of any
any primitive
primitive ani-
ani-
language: this
mal language; this is confirmed by
is confirmed by the
the above-mentioned
above-mentioned sources,
sources,
which speak
speak of the
the language
language which onlyonly the serpent poss~ssed
the serpent before
possessed before
his fall.
his fall. Among European peoples, however,
European peoples, legends concerning
however, legends concerning
animals becoming
animals becoming dumb are widespread; compo
are widespread; Dahnhardt, Natur-
comp. Dahnhardt, Natur-
sagen, I,
sagen, I, 219-223.
219-223.

844 BR 20.
8
4-5; ARN 1,
20. 4-5; 1, 5; Baraita 32
5; Baraita Middot, No.
32 Middot, No. 12; Koheleth
12; Koheleth
10.
10. 11;
11; Tosefta Sotah 4. 4. 18; Babli 9b.
18; Babli 9b. Compo
Comp. further
further note
note 183 on
183 on
vol. I,
vol. I, p.
p. 39.
39. The cutting off of
cutting off of the
the serpent's feet is
serpent's feet is also mentioned
also mentioned
(on the erectness
(on erectness ofof his
his stature
stature compo
comp. vol. I, p.
vol. I, p. 71)
71) in
in Aphraates,
Aphraates, 245.
245.
Compo further Yelammedenu in
Comp. further Yalkut II,
in Yalkut II, 961
961 (Prov.
(Prov. 26), which
26), which
practically agrees
practically with BR,
agrees with lac. cit.,
BR, loc. cit., and note
note 124. According to
124. According to 22
Alphabet
Alphabet R. Akiba 61, 61, God split
split the
the tongue
tongue of the serpent
of the seirpent as
as a pun-
pun-
ishment for the "evil
for the tongue" he
"evil tongue" he employed.
employed. CompoComp. Griinbaum,
Griinbaum,
59-60.
Beitrage, 59-60.
Neue Beitrage,
85
8s 'Erubin lOOb; ARN 1,4
'Erubin 100b; (second version
1, 4 (second 42,117;
version 42, read I1r.:10'!)1"1!.1
117; read nocnsno
"shows herself
herself in public"); BR 20.
in public"); 20. 6-7;
6-7; Tadshe 7. 7. On the various
the various
views concerning
views concerning the the penalties,
penalties, comp.
compo Ginzberg's remarks in
Ginzberg's remarks in Ha-
Zojeh, IV,
Zofeh, 31-32. In
IV, 31-32. In all
all the
the sources menstruation is
sources menstruation is regarded
regarded as as a
penalty for
penalty for Eve
Eve's sin, and since
's sin, since sexual desire is
sexual desire is considered
considered as the re-
as the re-
sult of
sult of the
the eating
eating of the forbidden
of the forbidden fruit, the Gnostics,
fruit, the Gnostics, as well as
as well as the the
Kabbalists, maintain that
Kabbalists, maintain that menstruation
menstruation came to to Eve with
with the
the enjoyment
enjoyment
of the
of fruit. Comp.
the fruit. Compo note note 33 on vol.
vol. I, p. 105;
I, p. Dahnhardt, Natursagen,
105; Dahnhardt, Natursagen,
I, 211, is
I, 211, to be
is to be corrected
corrected accordingly.
accordingly. 2 Enoch 31. 31. 7-8
7-8 remarks that that
it was only
it was only the
the serpent
serpent (here,
(here, Satan)
Satan) and the the wicked
wicked deeds
deeds of of man
that were really
that were really cursed,
cursed, "but these these (Adam
(Adam and Eve), Eve), whom II had
previously blessed,
previously blessed, II did not curse".
did not curse". On this peculiar conception,
this peculiar conception,
compo note 82
comp. note 82 (end),
(end), and further note 60 on vol.
further note II,
vol. |I, p. p. 169,
169, as as
well as PRK 31a
well as 3 la (SchOnblum's edition), which reads:
(Schonblum's edition), reads: Three were
cursed, and their
cursed, their curses were beyond
curses were beyond any any limit,
limit, namely,
namely, the the serpent,
serpent,
the woman (Eve),
the (Eve), and the the slave
slave (Canaan).
(Canaan). But Adam is not included
is not included
among
among thethe cursed
cursed ones.ones. In In all
all the
the sources
sources (BR(BR 20.20. 55 and 95.95. 1;1; 2 2
ARN 42,42, 117; Tan. B.
117; Tan. B. Ill,
III, 47;
47; Tan. Mezora' 2)
Tan. Mezora' 2) it
it is
is especially
especially stated
stated
101
86-Q 2 ]
The Legends
The Legends of
of the
the Jews
Jews
that in
that in the
the "future"
"future" every
everyone shaH be
one shall be cured
cured except
except the serpent, who
the serpent, who
will remain
will remain cursed
cursed forfor ever.
ever.
*866 BR 20.
20. 6;6; Yerushalmi
BR Yerushalmi Sotah
Sotah 88 (beginning);
(beginning); Tehillim
Tehillim 9,9, 86.
86.
87
87 ARN 42,
ARN 42, 116-117.
116-117. Quite
Quite different
different isis the
the view of PRE
view of PRE 14
14
concerning the
concerning the punishments
punishments inflicted
inflicted on
on Adam;
Adam; comp. compo Ginzberg
Ginzberg in Ha-
in Ha-
Zojeh, IV, 31. On the "garments
Zofeh, IV, 31. On the "garments of
of light ", compo
light ", comp. notes
notes 69
69 and
and 93
93 (with
(with

respect the ""horny skin"

to the
respect to skin" mentioned
horny mentioned vol.vol. I,I, p.
p. 74,
74, as
as well
well as
as in
in the
the
first passage,
first passage, comp.compo Dahnhardt, Natursagen, I,I, index,
Dahnhardt, Natursagen, index, s.S. v. "Mensch";
V. "Mensch";
Orehot Hayyim,
Orehot Hayyim, I,I, 68c);
68c); on on the
the second
second punishment
punishment comp. Philo, De
compo Philo, De M.M.
Opi/., 24
Opif., 24 and
and 40.40. Whether
Whether death death is is the
the consequence
consequence of of the sin com-
the sin com-
mitted or
mitted or not,
not, see
see note
note 142.142. All All animals
animals were were tame
tame before
before the the fall
fall
of man,
of man, and and will
will become
become tame tame again
again in in Messianic
Messianic times;times; comp.
compo Tan.Tan.
B. Ill,
B. III, 47;
47; Tan.
Tan. Mezora'
Mezora' 2; 2; BRBR 20.20. 5.5. Comp.
Compo further
further notesnotes 59 59 and
and
113. On the
113. the curses
curses which
which were were pronounced
pronounced against against Adam, comp. compo
also vol.
also vol. I,I, pp.
pp. 97-98,
97-98, andand the
the notes
notes appertaining
appertaining to to them.
them. According
According
to 22 ARN 34,
to 34,74, the years
74, the years of of man's life life have
have been
been shortened,
shortened, but but not
not
those of
those of the
the animals.
animals.
88
88 BR 5. 5. 9;9; Yerushalmi
Yerushalmi Kil'ayimKil'ayim 1, 27b; compo
1, 27b; comp. vol. vol. I,I, p.
p. 19.
19.

89 Zohar
89 Zohar Hadash
Hadash Bereshit
Bereshit 24b on Gen. 3. 3. 15,
15, where two two views
views
are
are cited
cited as to how long
as to long thethe curse
curse lasted
lasted over the earth; earth; according
according
to
to one,
one, it
it lasted
lasted to
to the
the birth
birth of
of Noah (comp.
(comp. vol.
vol. I,
I, pp.
pp. 146-147);
146-147); ac- ac-
cording
cording to another, to
to another, to the
the birth
birth ofof Abraham. The ideaidea that
that the sun
the SUll
and
and the
the earth
earth are are witnesses
witnesses for for and against
against man,man, is is already
already found in in
the
the older
older sources;
sources; compo
comp. SifreSifre D.,
D., 306;
306; note
note 105105 on vol.vol. I,I, p.
p. 25.
25. On
the
the eclipse
eclipse of of the sun at
the sun at the
the time
time ofof the
the fall
fall of
of man,
man, compocomp. the account
given
given in in Matthew 27. 27. 45
45 ofof the
the eclipse
eclipse of of the
the sun
sun atat thethe time of of the
the
crucifixion
crucifixion of of Jesus;
Jesus; seesee further
further Sukkah
Sukkah 29a 29a and
and note
note 113.113.
90 2
9. 2 ARN
ARN 42, 42, 117;
117; PREPRE 14; 14; compo
comp. Luria's note, ad
Luria's note, ad loc.,
loc., and
and Ginz-
Ginz-
berg
berg in in Ho--Zo/ek,
Ha-Zofeh, IV, IV, 31.31. On On vermin
vermin as as aa consequence
consequence of of the
the fall
fall

of
of man,
man, see also BR
see also BR 5.5. 99 andand 20.20. 8,
8, as
as well
well asas the
the Christian
Christian legends;
legends;
compo Dahnhardt, Natursagen,
comp. Dahnhardt, Natursagen, I, I, 216.
216. Another
Another view view declares
declares thatthat
whatever
whatever God God created
created has has its
its value;
value; compo
comp. vol.vol. I,
I, p.p. 42,
42, and
and the
the note
note
appertaining to
appertaining to it.
it. On
On thethe origin
origin of of the
the mountains,
mountains, compo comp. notenote 3131
on
on vol.
vol. I, I, pp.
pp. 112-113;
112-113; on on the
the disclosing
disclosing of of the
the absorbed
absorbed blood blood by by
the
the earth,
earth, compocomp. vol.vol. I, I, p.
p. 112,
112, as as well
well as as vol.
vol. III,
Ill, pp.
pp. 3131 and
and 91.
91.
On
On the
the curse
curse of of the
the earth
earth compo
comp. 22 Alphabet
Alphabet R. R. Akiba,
Akiba, 61. 61.
91 BR
91 BR 20. 20. 10; ARN 1,1, 6-7;
10; ARN 6-7; Pesahim
Pesahim U8a; 118a; ER ER 31, 31, 164.
164.
9 2
9' Slavonic
SlavonicApocalypse
Apocalypse of
of Baruch
Baruch 9;
9
; the
the Greek
Greek version
version of
of the
theapo-
apo-
calypse
calypsereads:
reads: The Themoon
moondid did not hideat
not hide atthe
thetime
timeof of the
thefall,
fall, although
although
102
102
 Adam [93
[93

it
it found itself near to
itself near to Sammael when he seduced seduced Eve. Eve. On the the eclipse
eclipse
of the
of the sun during
sun during the the fall,
fall, see vol. I,
see vol. I, p.
p. 7979 (below).
(below).
93
93 PRE 20; 20; Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 3. 3. 21.21. Against
Against this this
later
later view the older older sources maintain that that the the garments mentioned
garments mentioned
in Gen.,
in Gen., loco cit., were given
loc. cit., given toto Adam and Eve by by God before
before the
the fall,
fall, and
that they really were not "garments
they really "garments of of skin",
skin", but but ofof light;
light; compo
comp, BR
20. 12,
20. 12, citing
citing R. R. Meir's statement (the (the explanation
explanation given there 1'1.J"tv
given there ]'DH
OJ!ll:> is
DJsV is a later
later rationalistic
rationalistic addition),
addition), and note note 69. 69. The view that
the garments
garments were made of of thethe skin
skin of Leviathan (Hadar,
of Leviathan (Hadar, Da Da' at,
1
at,
and Hizkuni on Gen., Gen., loco cit., very
loc. cit., very likely
likely quoted
quoted the the same source)
source)
wishes to
wishes to retain
retain ")7Tiy ("skin
("skin") ") in the biblical
in the biblical text,
text, without losing losing the
"light",
"light", since the skin of of Leviathan
Leviathan has has a shining
shining lustre;
lustre; compo
comp. vol. vol.
I, pp. 27
I, pp. 27 and 28. 28, The Church Fathers Fathers Irenaeus,
Irenaeus, III, III, 23.
23. 5,
5, and Ter-Ter-
tullian, Pudicitia, 9,
tullian, De Pudicitia, 9, and De Resurrectione,
Resurrectione, 7, 7, speak
speak of the celestial
of the celestial
garments
garments of of Adam and Eve. Origen, Origen, ContraContra Celsum,
Celsum, 4. 4. 40 (based
(based veryvery
likely on Philo,
likely Quaestiones, Gen. 1.
Philo, Quaestiones, 1. 53), remarks: They
53), remarks: received
They received
garments of
garments of skin
skin at the time
at the time of of the fall; i.
the fall; i. e.,
e., bodies,
bodies, since
since before
before the the
fall they
fall they were spiritual beings. A similar
spiritual beings. similar statement
statement is is found in in Zo-
har I, 36b, which reads:
I, 36b, reads: Before
Before the the fall they were
fall they were dressed
dressed in in gar-
gar-
ments of light" ((==
of light" =m,,~ rmro),
n'Jn~), after
after thethe fall
fall in in "garments
"garments of of skin"
(=")7 n'Jn~), which were
(=~ny maro), were useful
useful only only for the body,
for the body, not for for the soul.
soul.
A very important part
very important part isis played
played by by Adam and Eve's "garments "garments of
light"
light" in in the
the various
various versions
versions of the Vita
of the Vita Adae;
Adae; compo Adamschriften,
comp. Adamschriften,
52-53. However,
52-53. However, we must not, not, without
without any any further
further proof, connect
proof, connect
the garments
the garments of light with
of light with the
the splendor
splendor of of the
the light
light which shone over over
Adam before before the the fall
fall (comp.
(comp. notenote 105).
105). But we shall not go
shall not go astray
astray
if we identify
if identify them with with thethe celestial
celestial garments
garments of of the pious, frequently
the pious, frequently
mentioned in
mentioned pseudepigraphic literature,
in pseudepigraphic literature, and in in early
early Christian
Christian as
well as
well as inin kabbalistic
kabbalistic writings;
writings; compo comp. Enoch 62. 62. 16;
16; 2 2 Enoch 22. 22. 8-
10; Ascension of
10; Ascension of Isaiah
Isaiah 4. 4. 16,
16, and the the parallel
parallel passages
passages citedcited by by
Charles. See further
Charles. Zohar II,
further Zohar II, 150,
150, and the the lengthy
lengthy discourse
discourse by by
Vital, Sha' are Kedushah (beginning).
Vital, Sha'are (beginning). But also those who assert
also those assert
that
that Adam and Eve received received theirtheir garments
garments from God after after the
the fall
fall

maintain that
maintain that these
these clothes
clothes werewere of of a superior
superior and unusual unusual kind. kind.
God created
created thesethese garments
garments at at the
the twilight
twilight of the first
of the Friday, hence
first Friday, hence
it belongs to
it belongs to the
the primordial
primordial creations,
creations, on account of of which both Adam
and his his descendants
descendants wore wore them as as priestly
priestly garments
garments at the time
at the
of the
of the offering
offering of of the
the sacrifices.
sacrifices. Furthermore they they were not only only
of
of extraordinary brilliance and splendor,
extraordinary brilliance splendor, but but had also also supernatural
supernatural
qualities; comp.
qualities; compo SifreSifre D.,D., 355;
355; Mekilta
Mekilta Wa-Yassa' 5, 5, 51a;
51a; Pesahim
103
94~95] The Legends
The Legends of
of the
the Jews
Jews

54b (top); 22 ARN

54b (top); ARN 37, 37, 95
95 (read
(read myn, with respect
'1>11"1, with respect toto my n1ln:l); BR
'1Y rVUro); BR
20.2;
20. 2; Tan. B. I,I, 17-18
Tan. B. 17-18 and
and 33.
33. See See further
further vol.
vol. I, pp.
pp. 177,
177,319,r,
319, and
and
332. Identifying
332. I dentifying Adam's
Adam's priestly
priestly garments,
garments, which
which hehe received
received after
after
the fall,
the fall, with
with the
the garment
garment of
of light,
light, Abkir
Abkir has
has the
the following
following state-
state-
ment (Yalkut
ment (Yalkut I,I, 34):
34); God made
God made high-priestly
high-priestly garmentsgarments for for Adam
Adam
which were
which were like those
like those of
of the
the angels;
angels; but when
but when he sinned, God took
he sinned, took
them away
them away from from him.
him. In In 22 ARN
ARN 42, 42, 116,
116, itit is
is stated briefly: Adam
stated briefly:
wore splendid
wore splendid garments,
garments, which which werewere removed
removed from from him after after the the
commission of
commission of the
the sin.
sin. That That thethe garments
garments of of Adam and and Eve be- be-
longed
longed to
to the
the primordial
primordial creations
creations is
is also
also asserted
asserted in
in Christian
Christian sources;
sources ;

compo ps.-Justinian,
comp. ps.-Justini«n, Quaestiones,
Quaestiones, ... ad Orthodoxes,
. . . Orthodoxes, VI, VI, 1293;
1293; Jacob Jacob
Sarug, cited
Sarug, cited by by Moses
Moses bar bar Cepha,
Cepha, De Paradiso,
Paradiso, 84A; 84A; comp.
camp. further
further
Theodoretus, Gen.
Thecdoretus, Gen. 3. 3. 27.
27. The latter latter cannot
cannot admit that that God killed killed
certain animals
certain animals in in order
order to furnish Adam and Eve with
to furnish with clothes.
clothes.
The same objection objection to to the
the literal
literal interpretation
interpretation of of "l] n1ln:! is
my nuro is very
very
likely
likely the
the basis
basis of
of the
the statement
statement in
in Sotah
Sotah 14a and BR 20.12
20.12 that
that the
the
garments of
garments of Adam and and Eve were were made of of wool,
wool, or, or, according
according to to
others, of
others, of linen.
linen.
94 BR 21.
94 21. 5-9;
5-9; Philo,
Philo, De M. OPij., Opff., 60. 60. The cherubim as as a
definite group
definite group of of angels
angels are are already
already mentioned in the Book of
in the of Enoch
(comp.
(comp. Enoch 61. 61. 10;
10; 2 2 Enoch 19. 19. 6),
6), and are are even considered as the the
"angels
"angels of
of destruction",
destruction", for
for which reason
reason Enoch 20.
20. 7
7 mentions
them
them alongside
alongside with the serpents,
with the serpents, and in in ShR 9. 9. 1111 they
they areare expli-
expli-
citly
citly described
described as as such.
such. Later Later sources
sources (Pa' amah, Gen. 3.
(Pa' aneak, 3. 24 and

Hinnuk, precept
Hinnuk, precept 62) 62) insert
insert O"IVDH0 instead
instead of n^an ':l~~/;)
of j1,:ln OK^B (Rashi
(Rashi on
Gen.,
Gen., IDe. cit., employs
loc. cit., employs the the latter,
latter, more accurate
accurate expression),
expression), which is is

not
not exactly
exactly correct,
correct, because
because the the "angels
"angels of of destruction"
destruction" are are not
not dev-
dev-
ils.
ils. The statement
statement of Hadar, Gen.,
of Hadar, Gen., loco cit., that
loc. cit., that thethe cherubim
cherubim have
the
the form of of steers
steers is is perhaps
perhaps due to to thethe confusion
confusion of .D'*"lP =
of .O,.,IV =
o'"ro)
D'mtP) "oxen" with c',ro DHtP "devils".
"devils'*. However their their name is is explain-
explain-
ed
ed in in this
this source
source fromfrom the the Aramaic ::l.,:l rro "he ploughed".
ploughed". This This viewview
concerning
concerning the the form
form of of the
the cherubim would be very interesting if
very interesting if it
it

should
should contain
contain aa reminiscence
reminiscence of of the
the winged
winged bulls.bulls, Compo
Comp. Index,Index,
s. v.
S. v. "Cherubim".
"Cherubim".
95 MHG I, 106
9S I, 106 (based
(based on on two
two diffrerent
different sources);
sources); ER 1 1 (begin-
(begin-
ning);
ning); Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 3.3. 24.
24. Camp.
Comp. also also BRBR 21 21 (end),
(end),
and
and Philo,
Philo, Quaestiones,
Quaestiones, Gen.
Gen. 1, 1, 57.
57. On On thethe flaming
flaming sword
sword whichwhich
is
is found
found in in front
front of of paradise,
paradise, camp. comp. vol.vol. I,I, p.
p. 174,
174, and
and the
the note
note ap- ap-
pertaining
pertaining to to it,
it, as
as well
well as as Hemat
Henat ha-Hemdah
ha-Hewdah 14a. 14a. In In the
the last
last pas-
pas-
sage
sage it it is
is said
said (based
(based on on Sa'adya
Sa'adya GaonPsGaon's remarks
remarks in his Polemic
in his Polemic
104.
104
 Adam [96
[96

against Hiwi, 37.3,

against Hiwi, 37.3, where 1rI:I't,or
iro^n means the road to to paradise)
paradise) thatthat
God, after Adam's expulsion
God, after expulsion from paradise,
paradise, did not not cause him to to for-
for-
get the
get the way
way back to to paradise;
paradise; on the the contrary,
contrary, He always always made him
look at
look at it, in order
it, in that he
order that he should ever bear in
ever bear in mind his his transgression,
transgression,
which deprived
deprived him of of his
his blissful
blissful habitation.
habitation. The author then
quotes the following
quotes following narrative
narrative from a non-Jewish non-Jewish chronicle.
chronicle. There
was a kingking in ancient
ancient times
times who wished wished to to ascertain
ascertain the exact sit- sit-

uation of
uation paradise. He betook himself
of paradise. himself to to a neighboring district,
neighboring district,
at the
at the mountain called called Lebiah (=" ( lioness? "). At the
"lioness?")- the toptop of of
this mountain one could hear
this hear thethe sound of of swords turning
turning about,
1

about,
which resounded from the the other
other sideside of of the river. He let
the river. let some of of
his
his men down by by means of of poles,
poles, but none of returned. The
of them returned.
author, R. Shet b.
author, b. Yefet,
Yefet, adds thereupon
thereupon that that this
this story
story confirms
the
the view of those who take
of those take the
the biblical
biblical account
account of paradise literally.
of paradise literally.
Compo
Comp. notenote 50 concerning
concerning the the allegorical
allegorical conception
conception of the descrip-
of the descrip-
tion of
tion of paradise.
paradise. The sources sources quoted
quoted in the beginning
in the beginning of of this note
this note
belong to
belong to the
the oldest group of
oldest group of rabbinic
rabbinic literature,
literature, which makes a ser- ser-
ious
ious attempt
attempt to to give
give a figurative
figurative explanation
explanation of of the biblical passages
the biblical passages
concerning paradise. The view
concerning paradise. view found in in Targum
Targum Yerushalmi Gen.
3.
3. 24 that
that the
the flaming
flaming sword stands stands for for Gehenna is is also
also found in in Lac-
tantius,
tantius, Institutiones, 12.
Institutiones, 12. 13.
13. Compo further
Comp. further Ginzberg,
Ginzberg, Haggada Haggada
bei den
bei den Kirchenv.,
Kirchenv., 55-56.
55-56.
96 Apocalypse of
96 Apocalypse 27-29; Vita
of Moses 27-29; Vita Adae 25. 25. 4;
4; Armenian Book
of Adam in in Adamschriften,
Adamschriften, 16. 16. The treetree of of life
life is
is preserved
preserved for for the
pious in
pious in the
the world
world to come; Enoch 25.
to come; 25. 4;4; 4 Ezra 7. 7. 52; Revelation 2.
52; Revelation 2.

7 and 22.
7 22. 14.
14. Philo's remark, De M.Opif.,
Philo's remark, M.Opif., 54, 54, seems to to be directed
directed
against such
against such a view.
view. To the the older
older rabbinic
rabbinic literature
literature such a view
is quite
is quite alien, but is
alien, but is well
well known to to later
later authors;
authors; compo
comp, MHG MHG I,I, 127, 127,
"
where, in
where, in agreement
agreement with with Revelation
Revelation 22. 22. 2, the "wholesome
2, the wholesome fruit" fruit"
(Ezek.
(Ezek. 47. 47. 12) is identified
12) is identified with
with thethe tree
tree of of life.
life. See further Targum
further Targum
Yerushalmi Gen. 3. 3. 24,
24, which,
which, alongalong withwith the the old view, off~rs
old view, offers also
also
the later
later interpretation
interpretation of of this
this verse.
verse. With respect respect to to the
the spices
spices which
brought from paradise,
Adam brought paradise, the the following
following may may be be noted.
noted. Orig- Orig-
inally this
inally this legend wishes to
legend wishes to convey
convey that that thethe various
various kindskinds of of spices
spices
used in
used the temple
in the temple came from from paradise,
paradise, which which alsoalso furnished
furnished wood
for the
for the tabernacle
tabernacle (Shu'aib,
(Shu'aib, end end of of Terumah).
Terumah). Subsequently,
Subsequently, how-
ever, this was connected
ever, this connected with with another
another legend,
legend, according
according to which the
to which the
civilization
civilization of the world
of the world goes
goes back
back to to Adam (comp. (comp. notes
notes 31-32; Di:ihn-
31-32; Dahn-
hardt, Natursagen,
hardt, Natursagen, I, I, index,
index, s. v. "Adam";
S. V. "Adam"; Griinbaum,
Grunbaum, Neue Beitrage, Beitrage,
66), and therefore
66), therefore he he had to to bebe the
the one who brought brought for mankind,
for mankind,
105
971
97] The Legends
The Legends of
of the
the Jews
Jews

from paradise,
from paradise, the
the seeds
seeds necessary
necessary for
for the
the cultivation
cultivation of
of the soil. Some
the soil. Some
rabbinic passages
rabbinic passages (Tehillim
(Tehillim 104,
104, 445;
445: comp.
compo the
the manuscript
manuscript reading
reading
quoted by
quoted by Buber,
Buber, note
note 66; the midrashic
66: the midrashic quotation
quotation by
by Duran,
Duran, Hofes
Hofes
Matmonim, 90;
Matmonim, 90: 22 Alphabet
Alphabet ofof Ben
Ben Sira
Sira 21b)
21b) speak
speak of
of thirty
thirty kinds
kinds
of trees
of trees (based
(based on aa Persian
on Persian legend;
legend: comp.compo Bundehesh,
Bundehesh, Justi'sJusti's edi-
edi-
tion,
tion, 37,
37, and
and Schorr
Schorr in
in He-Ealuz,
He-Haluz, VIII,
VIII, 24),
24), which
which Adam took
took with
with
him from
him from paradise;
paradise; comp.compo note
note 74 74 on vol.vol. I,I, p.p. 19;
19: Low,
Low, Aramaiscke
Aramaiscke
Pjlanzennamen,
Pflanzennamen, 2,
2, and
and Ginzberg
Ginzberg in
in Zeitschrift
Zeitschrift fur
fur Hebriiische
Hebraische Bib-
Bib-
liographie, XI,
liographie, XI, 126.
126.
97 PK 23,
97 23, 150b;
15Gb: PR 46, 46, 177b;
177b; Sanhedrin
Sanhedrin 38b; 38b: WR 19. 19. 1,1, Tan.
Tan.
B. Ill,
B. III, 31;
31: Tan.
Tan. Shemini
Shemini 8; 8: ARN 1, 1, 5,5, 6,
6, 88 (both
(both versions);
versions): Tehil-
Tehil-
lim 92,
lim 92, 403;
403: PRE 11. 11. Although according
Although according to to the
the Jewish
Jewish calendar,
calendar,
the day
the day follows
follows the the night,
night, nevertheless
nevertheless the the twelve
twelve hourshours mentioned
mentioned
in the
in the different
different versions
versions of of the
the legend
legend are are toto be understood
understood as as a part
a part
of the
of the sixth
sixth dayday (the(the sources
sources quoted
quoted do do not
not correspond,
correspond, in in all details,
all details,

to one
to one another;
another; comp.compo alsoalso note
note 33 on on vol.
vol. I,I, p.
p. 105), since nothing
105), since nothing
was
was created
created at at night; compo BR 12,
night; comp. 12, 14.14. The Church Fathers like- like-
wise
wise assert that Adam sinned
assert that sinned on on the
the veryvery first
first day
day of his his creation.
Some of of the
the Christian
Christian sources
sources divide
divide thisthis eventful
eventful day day in in a manner
similar to
similar that of
to that the Rabbis,
of the Rabbis, and they they even find find a Christological
Christological
meaning
meaning in this division:
in this division; compo
comp. Irenaeus,
Irenaeus, V, V, 22.
22. 2:
2; Victorinus of of Pet-
tau,
tau, De Fabrica
Fabrica Mundi: Aphraates,168;
Mundi] Aphraates, 168; Ephraim,
Ephraim, I, 1, 19
19 C and in Moses
bar
bar Cepha, Paradiso, 90A;
Cepha, De Paradiso, Schatzhohle, 7.
90A; SchatzhOhJe, 1. Compo
Comp. further the passages passages
cited
cited inin Ginzberg's
Ginzberg's Haggada
Haggada bei Kirchenv., 48-49,
lei den Kirchenv., 48-49, as as well
well as Malan
in
in his notes on the
his notes the book of of Adam,
Adam, 209-210. Quite Quite different
different is is the view

concerning
concerning the the time
time of of the
the fall
fall found in in Jub.
Jub. 3. 3. 4,
4, according
according to to which
Adam and Eve, Eve, who had both been been created
created outside
outside of of paradise
paradise (this
(this
is
is also
also presupposed
presupposed in in the
the sources
sources cited
cited at at the
the beginning
beginning of of the note),
note),
did
did not
not enter
enter it it simultaneously,
simultaneously, that that is,is, Adam entered
entered paradise
paradise when
he
he was forty
forty days
days old, old, while
while Eve did did not not arrive
arrive there
there until
until she
she was
eighty
eighty days
days old,
old, i. i* e,
e, when Adam was already already eighty-seven
eighty-seven days days of of
age
age (he
(he was sevenseven days days older
older than
than Eve).
Eve). TheyThey stayed
stayed seven
seven daysdays
and forty years in
forty years in paradise,
paradise, whence they they were expelled
expelled on the the first
first

of
of Tammuz,
Tammuz, seventyseventy daysdays after
after the
the fall,
fall, which took took place
place on the the seven-
seven-
teenth
teenth of of lyar.
lyar. The Melchizedekite
Melchizedekite fragmentfragment (comp.(comp. 2 2 Enoch 90) 90)
seems to to be thethe only
only source
source which,
which, likelike the
the Book of of JJub.,
ub., speaks
speaks of of
seven years'
seven years' sojourn
sojourn in in paradise.
paradise. Philo, Quaestiones, Gen.
Philo, Quaestiones, Gen. 1. 1. 25,
25,
observes
observes that that thethe formation
formation of of the
the female
female embryo
embryo (so (so is
is this
this passage
passage
to
to be
be understood)
understood) takes takes eighty
eighty days,
days, that
that ofof the
the male
male only
only forty
forty days.
days.
There
There can be no doubt doubt that
that this
this observation
observation wishes wishes to to explain
explain the the
106
106
 Adam [98

law of Lev.
of Lev. 12.
12. 4, seq., as may be
4, seq.j be seen from Niddah 3. 3. 7.
7. Compo
Comp.
vol.
vol. I,
I, p. 163, and Roscher,
p. 163, Roscher, Die Zahl Zahl 40, 40, p. 103, seq.
p. 103, seq. The con-con-
nection of
nection this law with
of this with thethe creation
creation of of Adam and Eve is, however,
is, however,

only found in
only in Jub.
Jub. This book also also differs
differs from the the view current current
in
in thethe later
later Haggadah
Haggadah with with regard
regard to to the
the date
date of of the
the creation
creation of of the
world. Jub.
world. Jub. and Philo (De SPec. Leg.,
(De Spec. Leg., 19; 19; Quaestiones,
Quaestiones, Exod., Exod., 1. 1. 1),
1),
as well
as well as
as some rabbinic
rabbinic authorities
authorities of the first
of the first century
century C. C. E. (Rosh(Rosh
ha-Shanah lOb), lOb), are of the
are of the opinion
opinion thatthat thethe world (the (the same view is is

held
held by by the
the Stoics;
Stoics; compo Stoic. Vet.
Arnim, Stoic.
comp. Arnim, Fragm., II,
Vet. Fragm., II, 584)
584) was cre- cre-
ated in in spring,
spring, or, to be more accurate,
or, to accurate, in the month of
in the Nisan. A
of Nisan.
different view prevalent
different prevalent among
among the the later
later Rabbis is is that
that the world
was created
created in in autumn,
autumn, in the month of
in the of Tishri;
Tishri; compo
comp. Rosh ha-Shanah,
ha-Shanah,
loco
loc. cit.,
cit., where R. R. Eliezer
Eliezer (about
(about 100 C. E.) E.) already
already maintains this this
view. The Jewish
view. Jewish legend considers that
legend which considers that allall first
first things
things were
created
created in a fully
in a fully developed
developed form (comp. (comp. note 21) 21) decided
decided in in favor
favor
of
of the opinion
opinion which fixes autumn, the
fixes autumn, the "season of ripeness", as
of ripeness", as the
the
time of
time of creation.
creation. For thethe sake
sake of of accuracy,
accuracy, the the legend
legend maintains
maintains
that it
that it was thethe first
first day
day of of autumn,
autumn, the Jewish Jewish New Year, Year, on -whichwhich
Adam was created, created, thethe same day day on which he was expelled expelled from
paradise. Comp.
paradise. Compo PK 23, 150b; PR 46,
23, 150b; 46, 186b.
186b. Ephraim
Ephraim I, I, 15
15 A,A,
Theodoretus, Exod. 72,
and Theodoretus, 72, assume that that the world was created created in in
Nisan; see
Nisan; see Ginzberg, Haggada bei
Ginzberg, Haggada den Kirchenv.,
bei den Kirchen'IJ., 31-32. Medieval
authors point point out thatthat the
the letters
letters of of the word n'tvN'.:J,
rPtPN-Q, with which the the
account of
account of creation begins, may be re-arranged
creation begins, re-arranged to to read "tvn.:J
'"itWH 'N, that
'K, that
is,
is, "on the the first
first day
day of Tishri";
of Tishri Pa' aneah, Gen. 1.
compo Pafaneah,
"; comp. 1. 1.1.

12; BR 11.
98 Tan. B. B. I,
98 I, 12; 11. 9 9 (DW~ID
(O'N"I.:) asas a a name for the demons
for the
is only
is only found
found here,
here, and may may be be explained
explained either either as as a derivative
derivative of of
mo
il'l.:) "he rebelled",
rebelled", and accordingly,
accordingly, these these demons were originally originally
classed
classed with the rebellious
with the rebellious angels,
angels, or or as
as derivative
derivative of tt~)D "master",
of N'I.:) "master",
= ""i;
i~; compo below); PR 46,
comp. below); 46, 187b.
187b. Another classification
classification of of
primordial creations
primordial creations is that of
is that of Jub.
Jub. 3. 3. 2,2, seq.,
seq., and (based(based on it) it)
Tadshe 6,
Tadshe 6, according
according to to which
which the the number of of creations
creations amounted
to
to twenty-two, corresponding to
twenty-two, corresponding to the
the number of of the letters
letters of of the He-
brew alphabet,
brew alphabet, the the number of the books
of the books of of the Bible (counting
the Bible (counting Lam-
entations as
entations as a part
part ofof Jeremiah
Jeremiah and Ezra-Nehemiah as as one),
one), and the the
generations from Adam to
generations to Jacob.
Jacob. On the the first
first day
day the following things
following things
were created: The heavens,
were created: heavens, earth,
earth, water,
water, darkness,
darkness, wind, wind, abyss,
abyss,
and
and lightlight; on the
;
the second day, day, thethe firmament;
firmament on the ; the third
third day,day, the
gathering of
gathering of the
the waters,
waters, grass, trees, and paradise
grass, trees, paradise (in (in view of of the doc-
trine of
trine of the pre-existence of
the pre-existence of paradise,
paradise, Tadshe has has springs,
springs, instead
instead of of
107
98] The Legends
Legends of
of the
the Jews

paradise, as
paradise, the fourth
as the fourth creation
creation of the third
of the third day);
day) on the fourth
fourth day,
; day,
the sun,
the sun, the
the moon,
moon, the
the stars;
stars; on the
the fifth
fifth day,
day, the
the sea-monsters, birds,
sea-monsters, birds,
and worms;
and worms; onon the
the sixth day, wild
sixth day, wild and domestic animals,
animals, creeping
creeping
things, and Adam. Comp.
things, and Compo the the detailed
detailed account of the creations
of the creations
of each
of day in
each day vol. I,
in vol. I, pp.
pp. 8-30,
8-30, and further
further Tan. Hayye
Hayye Sarah 3. 3.

Haggadah quoted
A Haggadah quoted by
by medieval
medieval authors
authors (Pardes
(Pardes 56a;
56a; Mahzor Vitry,Vitry,
108; Shibbole ha-Leket,
108; ShMole 96; Kimha Dabishuna,
ha-Leket, 96; Dabishuna, on the dirge l'1~1l n:l'N),
dirge ray ru'K),
from aa Seier
from Yezirah (not
Sefer Yezirah (not in ours), endeavors to
in ours), to demonstrate in in an
elaborate manner why
elaborate why the
the world
world was created
created inin seven days;
days: Each
days of
two days of creation
creation form
form a pair
pair of
of witnesses
witnesses on thethe unity
unity ofof God,
God,
the uniqueness
the uniqueness of
of Israel,
Israel, and thethe singular
singular sanctity
sanctity of the Sabbath.
of the
Furthermore,
Furthermore, Israel
Israel and thethe Sabbath testify
testify to the unity
to the unity of God; God;
God and thethe Sabbath testify
testify to
to the
the uniqueness
uniqueness of Israel; God and
of Israel;
Israel testify
Israel to the
testify to the singular
singular sanctity
sanctity of the Sabbath.-The
of the Sabbath. The demons,
demons,
in accordance
in accordance with
with their
their origin,
origin, are
are between
between angels
angels and men. They
They
have wings
have wings like the former,
like the former, andand move about from one end of of the earth
earth
to
to the other,
other, and know what will will corne
come to to pass;
pass; but, like the latter,
but, like latter,
they
they eat
eat and drink, propagate their
drink, propagate their kind,
kind, and die.
die. They
They also
also have,
havex

this much in
this in common with with angels
angels thatthat they
they assume any any form they they
please, and that
please, that they
they cancan see
see man without being being seen
seen byby him. See
Hagigah 16a;
Hagigah Tan. B.
16a; Tan. B. I,
I, 12
12 (there
(there is is a statement
statement herehere also
also concerning
concerning
the sexual
sexual relations
relations between
between men and demons; demons; compo
comp. vol.vol. I,
I, p.
p. 118);
118);
Berakot 6a;6a; PR 6, 24a (the
6, 24a (the angels
angels can see see the
the demons,
demons, but but the de- de-
mons cannot see angels); 22 ARN 37,
the angels)
see the ; 37, 109; we-Ippodromin, 35;
Kisse we-Ippodromin,
109; Kisse 35;
PRK (Schonblum's
(SchOnblum's edition,
edition, lSb);
15b); Ma'aseh Torah, Torah, 9898 (where
(where it is said:
it is said:
They live
They with one
live with one another,
another, likelike angels,
angels, without
without hatred
hatred or or envy);
envy);
Mahzor Vitry,
Vitry, 507.
507. The assertion
assertion thatthat demons do do not
not cast
cast a shadow
(Gittin
(Gittin 60a, Yerushalmi 6,
60a, and Yerushalmi 6, 48b)
48b) is is very
very likely
likely connected
connected withwith thethe
conception
conception thatthat the
the shadow is is that
that soul
soul which reflects the
which reflects body (comp.
the body (comp.
note 18
note 18 on polypsychism),
polypsychism), and since since demons have have no bodies,
bodies, they
they have
have
no shadows. On the
no the countless
countless numbers
numbers of of demons,
demons, compo
comp. Berakot
Berakot
6a; Gittin
6a; Gittin 68a (riD^y
(ii7Jl:ll rn&> means: this
iiitv means: this female
female demon which which is men-
is men-
tioned in
tioned Eccl. 2.
in Eccl. 2. 8,
8, cannot be be accurately
accurately determined,
determined, since there
since there
are
are so many of of them);
them); Tehillim
Tehillim 91, 91, 398.
398. to the
As to the view
view found
found in in
pseudepigraphic literature,
pseudepigraphic prevalent among
literature, and prevalent among thethe Church
Church Fathers
Fathers
(camp.
(comp. Bousset, Religion, 382,
Bousset, Religion, seq.), according
382, $0g.), according to which the
to which the demons
demons
are the descendants of
are the of the
the fallen
fallen angels,
angels, from their union
from their union with
with thethe
daughters
daughters of man, nothing
of man, nothing but a slight slight trace
trace thereof
thereof remains
remains in in rab-
rab-
binic literature
binic literature (camp.
(comp. Index,
Index, s. S. v.
v. "Angels,
"Angels, the the Fallen "). The The
Fallen").
doctrine connected with
doctrine with this
this view concerning
concerning the the demons
demons as as seducers
seducers
108
 Adam [99-100

to idolatry
to idolatry and other
other transgressions
transgressions does not occur occur at at all
all inin rabbinic
rabbinic
literature.
literature. The view found in in Josephus,
Josephus, Bell. Bell. Jud.,
Jud., VII,VII, 6. 6. 3,3, asas well
well
as in
as in Philo, Gigant., 6-8,
Philo, De Gigant., 6-8, and De Somn., Somn., 1. 1. 133-136,
133-136, that that demons
are thethe souls
souls of the the wicked reappears
reappears again again in the Kabbalah (comp.
in the (comp.
Zohar III, III, 70a),
70a), where it it is
is borrowed from Christian Christian sources,
sources, while while
it is
it entirely unknown to
is entirely to the
the earlier Rabbis; comp.,
earlier Rabbis; comp., however,
however, note 88 88
on vol.
vol. I, p. 180.
I, p. 180. The mortal
mortal nature nature of of the
the demons is is also
also known
to Eusebius, 206,
to Eusebius, 206, who quotes quotes Plutarch Plutarch as as his
his authority.
authority.
99 Abot 5.
99 5. 9;9; Mekilta Wa-Yassa'
Wa-Yassa' 5, 5, 51a;
Sla; Sifre
Sifre D.,D., 355;
355; Midrash
Tannaim 219; 219; Pesahim 54a; 54a; PRE 19 19 (comp. Luria, ad loc.);
(comp. Luria, loc.); PRK
(Schanblum's edition,
(Schonblum's edition, 40a; 40a; Griinhut's
Grunhut's edition, edition, 85);85); 2 2 ARN 27, 27, 95;95;
Targum Yerushalmi Num. 22.
Targum 22. 18; 18; Seder Rabba di-Bereshit di-Bereshit 7. 7. No
two of of the sources
sources cited exactly correspond
cited exactly correspond with with one another in the
in the
enumeration of of the
the things
things which
which lie lie on thethe boundary-line
boundary-line between
the primordial
the primordial things things and those those developed developed out of of them,
them, compocomp. Ginz-Ginz-
berg, Haggada
berg, Haggada bei bei den Kirchenv.
Kirchenv. 50. 50. 'Aknin
'Aknin's 's assertion,
assertion, in his com-
in his
mentary
mentary on Abot, Abot, loc, loco cit.,
cit., that
that these these things were created
things were created in the twi-
in the twi-
lights of
lights of the
the first
first six days is
six days untenable. Besides
is untenable. Besides the things enumer-
the things
ated
ated in the text,
in the text, others'
others 'areare also
also mentioned:
mentioned: The first first pair
pair of of tongs
tongs
(on this
(on point comp.
this point compo ToseftaTosefta 'Erubin,
'Erubin, end, end, and HagigahHagigah I, I, end,
end, as as
well as
well Adamschriften, 54),
as Adamschriften, without which no other
54), without other instrument could could
be made;
be made; Moses' staff; the Shamir;
staff; the Shamir; the the garments
garments of of Adam and Eve
(comp.
(comp. note note 93)93); fire
; fire (without
(without which no civilization civilization would have been been
possible) comp.,
possible) comp., however,
however,note note 104;104; the the mule (comp.
(comp. vol.vol. I,I, p. 424, on the
p. 424, the
origin
origin of of the
the mule,
mule, and furtherfurther vol. vol. IV, p. 125);
IV, p. 125) the
;
the pillars
pillars of of fire
fire and

of
of cloud,
cloud, which moved before before Israel Israel in the wilderness,
in the wilderness, as well well as the
clouds
clouds of of glory which surrounded
glory which surrounded them (ARN, (ARN, locoloc. cit.,
cit., it
it is
is thus to to be ex-ex-
plained according
plained according to to Targum
Targum YerushalmiYerushalmi and Seder Rabba di-Ber- di-Ber-
eshit,
eshit, loc.loco cit.); the vessel
cit.}-, the vessel in in whichwhich the the manna has has been preservedpreserved
in the holy
in the holy of of holies;
holies; the the demons (comp. (comp. thethe preceding
preceding note); note); the ram
which Abraham sacrificed
which sacrificed in in placeplace of of Isaac.
Isaac. Compo
Comp. also also notenote 31, 31,
according
according to to which
which '::'1'1::101
3TDD1 aro '::'1'1::1 inin the
the above-mentioned passages passages
refer perhaps
refer perhaps to to the
the useuse of" writing" and"
' '
of writing
' '
and stylus",
' '

stylus
' '
and not
,
not toto the mater-
mater-
ial which was employed
ial which employed for the tables;
for the tables; see see Mahzor Vitry, Vitry, ad loc.;loc. Rashi
;

on Pesahim,
on Pesahim, lac. loc. cit.;
cit.', Responsa of
Responsa the Geonim (Harkavy's
of the (Harkavy's edition, edition,
11-12)
11-12);; Nahmias,
Nahmias, commentary
commentary on Abot, Abot, locoloc. cit.
cit. See further
further note note
258
258 on vol. vol. III,
Ill, p.p. 119; compo also
119; comp. also vol. vol. III,
Ill, pp.
pp. 362, 477.
362, 477.
100 Zohar Hadash, Gen.
I 0 0 Zohar Hadash, Gen. 2. 2. 4, 4, 22a.
22a. The conception
conception that the the
entire universe chants
entire universe chants a continuous
continuous song song toto God is is widely
widely known;known;
compo Alphabet
comp. Alphabet of of R. Akiha 12,
R. Akiba 12, and the the details
details given
given in in note 194 on vol. vol.
109
109
 101]
loi] The Legends
Legends of
of the
the Jews

I,
I, p. p. 46.
46. On the the song
song of the heavenly
of the heavenly bodiesbodies on the first first Sabbath,
Sabbath,
camp.
comp. the foJlowing note.
following note.
101
! 0 I Seder
Seder Rabba di-Bereshitdi-Bereshit 7-8, 7-8, where at at thethe end the the fol-fol-

lowing reading is
lowing reading to be
is to be adopted,
adopted, with with Kimha Dabishuna (on 3m ?~
(on :lli:l b&
l11~S1 in
Hixy the morning
in the morning prayer prayer of of the
the Day of Atonement): ii':lii
of Atonement): n"DH ~)DK ilJ~
iin~ r
nn ,r" 1D1K
1'~ ^>1 iOl~ nn iin~ m^ c,~r,.
mlVr,? Ol^
1 1
?. This Midrash is is the
the source,
source, direct
direct
or indirect,
or indirect, of the statement
of the statement of of thethe medieval authors authors concerning
concerning
the song
the song chanted
chanted by by thethe Sabbath.
Sabbath. Compo Comp. Hasidim 126; ha-Maltkim
126; ha-Mahkim

133; Orehat
133; Hayyim I,
Orehot Hayyim I, 64d-65a;
64d-65a; Tola Tola'at
1
Jacob (iO~1V
at Jacob (nofcW l'i::l n::ltt'ii "0);
inn na0P? TID);
Yalkut Reubeni,
Yalkut Reubeni, Gen.Gen. 2. 3, and in
2. 3, in the supplement
supplement of of this
this work Shik-
hat Leket
hat Leket (mlV No.4);
(rut? No. Treves' commentary
4); Treves' commentary on the Prayer Book
the Prayer
(n::l1V .,rv~ ^N^);
(ratz? -|PK ?~?); ps.-Rashi
ps.-Rashi on BR 14 14 (end);
(end); Bereshit Rabbeti, accord-
Bereshit Rabbeti, accord-
ing to
ing to the manuscript quotation
the manuscript quotation thereofthereof in Ha-Hoker, II,
in Ha-Hoker, II, 1.1. Many
medieval writers writers quote
quote from from BR, BR, or rather Yerushalmi (camp.
or rather (comp. Buber
Yerushalayim
Yerushalayim ha-Benztyah,
ha-Bemiyah, note note 90, 90, and further
further Orehot Hayyim I,
Orehot Hayyim I,
36c;
36c; Abudirham nmyD'l; m"vO '1; TosafotTosafot Ketubot 7b, 7b, below;
below; Sefer
Sefer Mizwot
Gadol, precept 48),
Gadol, precept 48), the
the following
following sentence:
sentence: On the arrival arrival of of the Sab-
bath God said
bath said toto all
all created things: "Come and chant a song;
created things: song; a
guest, Sabbath,
guest, Sabbath, is come." Camp.
is come." Comp. also also the quotation,
quotation, from the the Mid-
rash, in
rash, in Or Zarua,
Zarua' II,
1

II, 18c18c and 47a; 47a; ha-Mahkim,

ha-Mahkim, 136: Angels Angels have
six wings, one
six wings, one for
for each
each day day of the week with which they
of the they chant their their
song; but
song; but they
they remain
remain silent
silent on the the Sabbath,
Sabbath, for for itit is
is Israel
Israel (Sabbath?)
(Sabbath?)
who then then chants
chants a hymn hymn to to God.
God. On this this point
point camp.comp. Ginzberg,
Ginzberg,
Geonica,
Geonica, II, 48. All
II, 48. All these
these legends
legends about the the songs
songs on the the Sabbath,
Sabbath,
or rather of
or rather of the
the Sabbath
Sabbath (on (on this
this conception
conception amongamong the the Mohammed-
ans, camp.
ans, comp. Goldziher
Goldziher in in thethe Kaufmann-Gedenkbuch,
Kaufmann-Gedenkbuch, 87) 87) are
are later
later de- de-
velopments of
velopments the legend
of the legend mentioned
mentioned in in note 103. 103. The personifi-
personifi-
cation of
cation the Sabbath reaches
of the reaches its its utmost
utmost limits
limits among
among the Falashas;
the Falashas;
camp.
comp. Teezaza Sanbat 12b seq.,
Teezaza Sanbat seq., on the the angel
angel Sabbath,
Sabbath, God's favor- favor-
ite, whom all
ite, the other
all the other angels adore and to
angels adore to whom they they chant
chant a a song.
song.
On the various angels
the various angels who participate
participate in in the
the glorification
glorification of of God
and the joy joy of
of the
the Sabbath,
Sabbath, compo comp. Tehillim
Tehillim 104, 440, which
104, 440, which reads:reads:
There is is nothing
nothing below which does does not not have one appointedappointed over over it it
above, corresponding
above, corresponding to to it.
it. Recognitions,
Recognitiones, I, 45, says:
I, 45, says: When God
created the world,
created world, .... he he appointed
appointed chiefs chiefs over
over thethe several
several creatures,
creatures,
even over the the trees
trees and the the mountains,
mountains, over over the the fountains
fountains and the the
rivers, and over all
rivers, all the
the things
things He had made. BR 9. 9. 6 reads: There
6 reads: There
is not aa blade
is not blade of of grass which does
grass which does not not have
have its its star
star in in heaven,
heaven, urg- urg-
ing it,
ing it, saying:
saying: "Grow." Comp. Compo Maimonides,
Maimonides, Guide Guide of of the Perplexed,
the Perplexed,
II,
II, 10; 10; Zohar (addition
(addition from Sitre Sitre Otiyyot,
Otiyyot, I,I, 15a), where instead
15a), where instead of of the
the
110
110
 Adam [102
[102

star (VrD)
(?IO) thethe reading
reading illlOO TehilIim, loco
HJ1DD of TehilHm, loc. cit.,
eit., is
is found.
found. Camp. Comp.
note 60 on vol.
note vol. I, p. 137.
I, p. 137.
102
J ub. 2.
102 Jub. 2. 17-20.
17-20. That the the angels
angels rest
rest on the the Sabbath
Sabbath is is also
also
mentioned in in Tikkunim 48, 48, 86a.
86a. Camp.,
Comp., on the the contrary,
contrary, PR 23, 23,
120,
120, which records records the the witty
witty answer of of R. Akiba to to Tinaeus
Tinaeus Rufus
on the question
question why God allows allows the the powers
powers of of nature
nature to to work on the the
Sabbath (comp. (camp. John John 5. 5. 17),
17), when everything
everything rests. rests. That nature,
nature,
however, is
however, is not exactly
exactly the the same on the the Sabbath as as on week-days
week-days
may be seen from the the state
state of rest of
of rest the river
of the river Sambation (comp. (comp. In-In-
dex, s.
dex, S. v.)
v.) and from the the failure
failure of of the necromancers
necromancers on that that day
day (on (on
this point comp.
this point compo also
also Sanhedrin 65b). 65b). In connection
connection with with thethe Sab-
Sab-
rest, rabbinic
bath rest, rabbinic literature
literature in in many places places emphasizes
emphasizes the the doctrine
doctrine
that the
that the creation must not be taken as a direct direct act
act ofof God,
God, butbut as the
as the
word of God. It It is further emphasized
is further emphasized that that even after after thethe comple-
comple-
tion creation God's activity
tion of creation continues in
activity continues the deeds
in the deeds of of the pious,
the pious,
as well
well asas of the wicked,
of the wicked, by by means of of which theythey create
create for themselves
for themselves
their portions
their portions in in the
the world to to come.
come. Compo Mekilta Bahodesh 7,
Comp. Mekilta 7,
69b,and Shabbat l04b;
69b,and 104b; Mekilta RS, RS, 109 and 162; 162; Midrash Tannaim
22-23; BR 10.
22-23; 11. 5-6, 9; PR 23,
10. 9 and 11.5-6,9; 23,120,
120, and 41, 41, 174a;
174a; Tan.
Tan. Ki-
Tissa 33. 33. The above-mentioned passages passages contain
contain many many expres-
expres-
sions about the
sions about the great significance of
great significance of the
the Sabbath (comp. (comp. also Tehil-
also Tehil-
lim 19,19, 162,
162, and 92, 92, 201-202).
201-202). It may be noted,
It may noted, however,
however, that that
nowhere in the old
in the rabbinic literature
old rabbinic literature is is there
there to be found a trace
to be trace
of the mystical
mystical conception
conception of of the
the Sabbath occurring
occurring in Philo (Moses,
in Philo (Moses,
2 [3].
2 33), according
[3]. 33), according to to which
which this this distinguished
distinguished day day dates
dates notnot only
only
since the
since the world
world was created,
created, but from the the time when the the heaven and
and all all the
the perceptible
perceptible universe
universe were were stilI uncreated. It
still uncreated. is only
It is only in in
PRE 33 that that thethe Sabbath is is counted
counted amongamong the the things
things which existedexisted
in the thought
in the thought of of God prior prior to to the
the creation
creation of of the world; comp.
the world; compo
Excursus I.
Excursus L On the the eternal
eternal Sabbath in in the world to to come,
come, see see
note 140.
note 140. Sabbath must not
The Sabbath not be understood
understood as as a cessation
cessation
from the
from the work of of creation,
creation, but but as as a creation
creation in in itself;
itself; everything
everything was
created in
created six days
in six days except
except rest,rest, which was created created on the the Sabbath;
Sabbath;
hence Scripture
hence Scripture speaks
speaks of of the
the completion
completion of of creation
creation on the the Sabbath
(Gen.
(Gen. 2. 2. 2); compo BR 10.
2); comp. 9, and the
10. 9, the parallels
parallels cited
cited byby Theodor,
Theodor, where
several explanations
several explanations of the peculiar
of the peculiar wording
wording of this biblical
of this biblical verse
verse
are offered,
are offered, and where where it it is further stated
is further that the
stated that the elders
elders who trans-trans-
lated
lated thethe Torah for for Talmai (= ( Ptolemy) did
Ptolemy) not give
did not give a literal
literal render-
render-
ing of
ing Gen. 2.2,
of Gen. but translated:
2. 2, but translated: "And God completed completed on the the sixth
sixth
day."
day." Compo Comp. note note 140.
140.
111
ill
103104] The Legends
The Legends of
of the
the Jews
Jews
zI03
3 PRE 19;
PRE 19; Tehillim
Tehillim 92,
92, 404,
404, and
and 5, 22; PR
5, 22; PR 46, 187h. The
46, 187b. The
older sources
older sources (BR 22,
(BR 22. 13; 13; PK PK 22, 22, 160b;
160b; Tan. Tan. B. B. I,I, 19;19; WR WR 10. 10.
4: Baba Batra
4; Baba Batra 14b; 14b; Shir
Shir 4.4)
4.4) know
know only
only that
that Adam
Adam composed
composed
Psalm 92
Psalm 92 on on the
the glorification
glorification of of repentance
repentance (nJ2>n (~~i1= = rnt2>n,
i1~tt'I;l, in
in ac- ac-
cordance with
cordance with the the method
method of of the
the Haggadah),
Haggadah), when he he repented
repented of of
his sins;
his sins; comp.
compo vol.vol. I,I, p.
p. 112.
112. In In ARN 1, 1, 7'7 (whence
(whence it it was
was borrowed
borrowed
by Alphabet
by Alphabet R. R. Akiba
Akiba 15), 15), on on the
the contrary,
contrary, it it is
is stated
stated thatthat Adam
and the
and the angels
angels equally
equally shared
shared in in the
the composition
composition of of this
this Psalm,
Psalm, which which
they sang
they sang in in honor
honor of of the
the Sabbath,
Sabbath, to to thethe accompaniment
accompaniment of of music,
music,
on the
on the first
first day
day after
after thethe expulsion
expulsion from paradise, paradise, whichwhich occurred
occurred
in the
In the twilight
twilight of of the
the first
first Sabbath.
Sabbath. Comp. Compo also also Targum on on Ps. Ps. 92.92.
1,
1, and
and note
note 101.
101. The statement
statement frequently
frequently made in
in later
later sources
sources
(comp., however,
(comp., Sanhedrin 65b and BR 11.
however, Sanhedrin 11. 5)5) that
that the the wick-
wick-
ed in
ed in hell rest on
hell rest on the
the Sabbath
Sabbath is is closely
closely related
related to to this
this legend,
legend, accord-
accord-
to which
to which Adam was was delivered
delivered from the the suffering
suffering from hell hell by the the
Sabbath;
Sabbath; comp. camp. PR 23,
23, 120a;
120a; Tan.
Tan. Ki-Tissa
Ki-Tissa 33;
33; Seder Gan 'Eden 'Eden
43; Recanati
43; Recanati on on Gen.
Gen. 3. 3. 24;
24; R. R. Bahya
Bahya on Exod. Exod. 20. 20. 8.8.
1Q
I 044 BR 11. 11. 1 and 12.
1 and 12. 6 6 (in
(in both
both passages
passages jno m
V'JP 1'i~ is is a later
later gloss,
gloss,
which is
which is due
due to to aa misunderstanding;
misunderstanding; the the difference
difference of opinionopinion of of thethe
scholars quoted
scholars quoted therethere turns
turns aboutabout the question whether Adam was
the question
allowed
allowed to to retain
retain the
the heavenly
heavenly light light on the first first day
day after
after the expul- expul-
sion,
sion, butbut notnot on the the question whether he spent
question whether spent a night
night in in paradise
paradise or
not; camp.
not; comp. the the sources
sources cited
cited in note 97,
in note 97, all
all of
of which agreeagree that Adam
left paradise before
left paradise before night);
night); Mekilta RS, RS, 109109 (this
(this isis the source for for BR,
loe.
he. cit.: >DK=>Dr); Mekilta
cit.: 'OIt='01'); Mekilta Bahodesh 7, 7, 69b;
69b; PR 23, 23, 118a-118b
H8a-118b and
46,
46, 186b-187a
186b-187a (at (at the
the same time the significancesignificance of of New Year is is here

emphasized; compo
emphasized; comp. notenote 97); 97); Yerushalmi Berakot 8, 8, 12b;
12b; Pesahim
54a; PRE 20;
54a; 20; TehiIlim
Tehillim 92, 92, 402.
402. In most of of the
the sources
sources the primordial
primordial
light
light is is already
already identified
identified with with the the splendor
splendor of of Adam's countenance,
countenance,
whereas
whereas originally
originally a a different
different view had been entertained. entertained. The for- for-

belongs to
mer belongs to aa widespread
widespread cosmological
cosmological speculation,
speculation, according
according to to
which creation
creation was made possible possible by by thethe advance of of the
the primordial
primordial
light
light into
into the the darkness
darkness of of chaos;
chaos; thisthis is is connected
connected with with Gen. 1. 1. 3.3.
Compo
Comp. also also note
note 1919 on vol.vol. I,I, p.
p. 9.
9. SeeSee also vol. I,
also vol. I, pp.
pp. 262,
262, 388;388; vol.
vol.
IV,
IV, p. p. 234.
234. This This light appears in
light appears Philo, De M.
in Philo, M. Opif.,
Opif., 8 8 and
and 18, 18, asas
the
the invisible
invisible and and ideal,
ideal, as as the
the image
image of of God's
God's wisdom.
wisdom. On On the the other
other
hand,
hand, the the splendor
splendor of of Adam's
Adam's countenance
countenance is is the
the concrete
concrete expres- expres-
sion
sion of of the
the legend
legend of of the
the divine
divine nature
nature of of man
man before
before his his fall,
fall, and
and, be-be-
longs to
longs to the
the view
view concerning
concerning the the light
light ofof the
the pious
pious in in the
the world
world to to come,
come,
which
which is prevalent in
is prevalent in Jewish,
Jewish, as as well
well as
as inin Christian,
Christian, eschatology;
eschatology camp. ; comp.
112
112
 Adam [105
[105

BOllsset, Religion, 318,

Bousset, Religion, 318, for the the references
references to to this
this view in in pseudepi-
pseudepi-
graphic
graphic and ancient rabbinic rabbinic literature.
literature. See further
further SifreSifre D.,D., 10;
10;
Midrash Tannaim 6; 6; WR 30. 30. 2; 2; ER 3, 3, 14; Yerushalmi Hagigah
14; Yerushalmi Hagigah 2, 2,
77a (below),
(below), where the the sentence of of Sifre,
Sifre, loco cit., (mn:::l
loc. cit.,
(niro V:ltv),
jntP), appears
appears
in
in abbreviated form. form. Compo Comp. also note 93 with
also note with regard
regard to to the
the "gar-
"gar-
ments of of light"
light" of of Adam and Eve. Eve. See See further Preuschen, Adam-
further Preuschen,
schnften, 52,
schriften, 52, asas well
well as as notes
notes 24 and 69. 69. A rationalistic
rationalistic explanation
explanation
of Adam's splendor
of splendor is is found in in BR,BR, loc.
IDe. cit.,
cit., and parallel passages,
parallel passages,
where it it is is said
said that
that man's face face is is brighter
brighter on the the Sabbath than on on
week-days because of the
week-days the rest
rest and the the pleasure
pleasure he he enjoys.
enjoys. Refer-
Refer-
ence may also
ence also be made here here to to thethe statement found in in the
the Talmud
(Bezah 16a,
(Bezah parallel passages)
16a, and parallel passages) that upon upon the the arrival
arrival of of the
the Sab-
Sab-
bath, man (i.
bath, e., the
(i. e., the Jew)
Jew) receives
receives an "additional
"additional soul", soul", which stays stays
with him until
with until thethe expiration
expiration of the Sabbath;
of the Sabbath; compo comp. Berliner, Jahr-
Berliner, Jahr-
buck j2/r jud.
buch fur judo Geschichte
Geschichte und Literatur, Literatur, 1910,1910, 205.-The
205. The partpart of of Pro-
Pro-
metheus, which is
metheus, is ascribed
ascribed to to Adam,
Adam, who, who, endowed with God-like God-like
wisdom, brought
wisdom, brought down fire fire and lightlight (camp.
(comp. on this point Jellinek,
this point Jellinek, Ein-
Ein-
leitung to
leitung to BHM V, 48), is
V, 48), connected with
is connected with thethe cycle
cycle ofof legends,
legends, in in which
the beginnings
the beginnings of culture were
of culture were traced
traced back to to Adam; camp. comp. notes
notes
31 and 99.
31 99. The stones which he
stones which he used
used in bringing down the
in bringing light are
the light are
accurately described
more accurately described in in Tehillim
Tehillim 92, 92, 404;
404; one was the stone stone ofof
darkness, the
darkness, the other
other thethe stone
stone of of dimness;
dimness; compocomp. Job Job 28.
28. 3, 3, and vol.
vol.
I, p.
I, p. 88 (below),
(below), with with regard
regard to to these
these stones
stones of of the
the abyss.
abyss. In Orehot Orehot
Hayyim I,
Hayyim I, 68c, the legend
68c, the legend of of the
the" horny skin" is
"horny is connected with the the
one which treats
one treats of the bringing
of the bringing down of the fire,
of the fire, and states that
states that
Adam brought
brought down the the light
light by by means of of his
his finger-nails
finger-nails (comp.
(comp.
vol. I,
vol. p. 74 and note
I, p. note 69).
69).
IDS BR 12.
105 12. 6;6; Tan.
Tan. B. B. I,I, 13; Tan. Bereshit
13; Tan. Bereshit 6; 6; BaR 13.12;
13. 12; compo
comp.
further
further Sifra
Sifra 26. 4-13; ShR 30.
26. 4-13; 30. 3. 3. Another version
version is is preserved
preserved
in PRK (Sc.honblum's
in (Schonblum's edition, edition, 43b);
43b); Kebod Huppah Huppah 19-21; 19-21; MHG I, I,

126-130.
126-130. In In these
these sources twenty-two or
sources twenty-two twenty-four blessings
or twenty-four blessings areare
enumerated which
enumerated which God had bestowed bestowed on Adam, Adam, of of which man was
gradually deprived after
gradually deprived after the the fall fall of of Adam and the sins oof the
sins -of
following generations,
following generations, and which which mankind will will receive
receive again
again in in
Messianic
Messianic times. times. On account account of of his
his sins
sins Adam forfeited forfeited the
so-called
so-called imageimage of of God (i. (. e.,e., the
the God-like
God-like splendor),
splendor), tall tall stature,
stature,
paradise and the
paradise the tree
tree of life. The generation
of life. generation of the the deluge
deluge in in
consequence
consequence of of its
its sins,
sins, lostlost its its gigantic
gigantic strength,
strength, its its longevity,
longevity,
the multitude
the multitude of of children,
children, and peace. peace. The generation
generation of of the
the Tower
of Babel lost
of Babel lost the
the unity
unity of of speech,
speech, that that is, the Hebrew language.
is, the language. The
113
106]
io6] The Legends
The Legends of
of the
the Jews
Jews
generation of of the
the sinful
sinful cities
cities (Sodom
(Sodom and Gomorrah)
and Gomorrah) lost riches and
lost riches and
generation
fertility
fertility
of
of the
the soil.
soil. The
The generation
generation of
of the
the wilderness lost
wilderness six heav-
lost six heav-
enly blessings: the manna, the well which
which followed
followed them
them in their
in their
enly blessings: the manna, the well
wanderings,
wanderings, the
the pillars
pillars of
of cloud
cloud and
and fire,
fire, the
the knowledge
knowledge of
of the
the In-
In-

effable Name,
effable Name, and and the
the presence
presence of of the
the Shekinah.
Shekinah. With With the
the exile
exile of
of the
the
ten tribes
ten tribes real
real joy
joy passed
passed out
out of of existence.
existence. Upon Upon the
the destruction
destruction of of
Jerusalem the
Jerusalem the Davidic
Davidic dynasty,
dynasty, the the dignity
dignity of of the
the high
high priest,
priest, the
the
Holy Spirit,
Holy Spirit, the
the Jewish
Jewish courts
courts of of justice
justice (Synhedrion),
(Synhedrion), thethe temple,
temple,
and the
and the abundance
abundance of of the
the water
water of
of Gihon
Gihon passed
passed away.
away. ThisThis stream
stream
used to water
used to water Palestine,
Palestine, but
but Hezekiah
Hezekiah stopped
stopped upup its
its springs,
springs, so
so that
that
the heathens
the heathens should
should not
not in
in their
their envy
envy take
take possession
possession of Jerusalem, and
of Jerusalem, and
expel Israel
expel Israel therefrom. Compo the
therefrom. Comp. the passages
passages cited
cited by Horowitz in
by Horowitz in Kebod
Kebod
Huppak, and
Huppah, and parallels
parallels cited
cited by
by Schechter
Schechter on
on MHG, I,
I, loco cit.
loc. cit. See
See
further
further MHG I,
I, 103
103 (top;
(top; this
this passage,
passage, which
which is
is closely
closely related
related to
to
the sources
the sources cited
cited in in note
note 9090 concerning
concerning the the ten
ten curses
curses ofof Adam, states states
that Adam became
that became aa "fugitive
"fugitive and aa wanderer" after after the fall), and
the fall), and
Index, under
Index, under thethe twenty-four
twenty-four objectsobjects given above. On the
given above. the fertility
fertility
of the
of the soil
soil inin Messianic
Messianic times, compo note
times, comp. note 30 on vol. vol. I,I, p. 112, and
p. 112, and
Yerushalmi
Yerushalmi Kil'ayimKil'ayim 4, 4, 3Sc.
35c. On the beauty of
the beauty of man in in Messia-
Messia-
nic
nic times,
times, compo Zohar I,
comp. Zohar I, 113b.
113b.
106 Vita
106 Adae 1-17.
Vita Adae 1-17. The Slavonic Slavonic version
version of of this
this pseudepi-
pseudepi-
graph
graph offers
offers essential
essential variants,
variants, but
but they
they are
are very
very likely
likely of
of Christian
origin,
origin, and
and the the same
same remark applies applies to to the
the Armenian additionsadditions to to
the
the Vita
Vita in in Preuschen, Adamscliriften, 30 and 41.
Preuschen, Adamschriften, 41. The description
description
of
of Adam's
Adam 's repentance
repentance in in Vita
Vita isis also
also found
found inin rabbinic
rabbinic sources
sources (PRE 20). 20)
.

On the
the first
first Sunday
Sunday after
after his
his expulsion
expulsion from
from paradise,
paradise, it
it is
is said
said in this
this
Midrash (Zohar(Zohar I. I, 55b,
55b, isis based
based on PRE, PRE, and is is not
not anan independent
independent
source),
source), Adam betook betook himself
himself to to the
the waters
waters of of the
the upper
upper GihonGihon (a (a
play
play onon thethe words
words of of the root 1nl
the root ]m "he
"he bent down", i.i. e.,
bent down", e. repented,
t repented,
" "
and Pnl
and pra "the creeper = the serpent",
"the creeper"="the serpent", compocomp. BR BR 16.4),
16. 4), where
where he he
stayed,
stayed, without
without food,food, up up to to his
his neck
neck in in the
the water,
water, forfor seven
seven weeksweeks
continually,
continually, untiluntil his
his body
body became
became perforated
perforated like like aa sponge.
sponge. He He then
then
prayed
prayed to to God,
God, saying:
saying: "Pardon
"Pardon my my sins
sins and
and accept
accept my my repentance,
repentance, so so
that
that all
all future
future generations
generations may may know
know thatthat repentance
repentance is is efficacious,
efficacious,
and
and that
that ThouThou forgivest
forgivest thosethose whowho return
return to to Thee."
Thee." Whereupon
Whereupon
God stretched
God stretched out out HisHis right
right hand,
hand, forgave
forgave Adam's
Adam's sins,
sins, and
and accepted
accepted
his repentance. On
his repentance. On thethe relation
rektion of PRE to
of PRE to the
the Vita,
Vita, compo
comp. Israel Israel
Levi, R.E.J., XVIII,
Levi, R.EJ., XVIII, 86, 86, seq.,
seq., and
and hishis treatise
treatise Le Le PecM
Peche Originel,
Originel,
24, seq.; Epstein
24, seq.; Epstein in Magazin> XX,
in Magazin, 252-253; Griinbaum,
XX, 252-253; Grunbaum, Neue Neue Bei- Bei-
trage, 61, se([.
trdge, 61, seq. AllAll these
these writers
writers are are of
of the
the opinion
opinion thatthat PRE
PRE goes goes back
back
11*
114
 Adam [I06
[106

to the
to the Vita,
Vita, and
and this
this latter
latter workwork they
they consider
consider as
as Christian.
Christian. Comp.,
Comp.,
on the
on the other
other hand,
hand, Ginzberg, Haggada bei
Ginzberg, Haggada bei den
den Kirchenv.,
Kirchenv., 51, seq.,
51, seq.,
and Jewish
and Encyclopedia, s.s. v.v. "Adam,
Jewish Encyclopedia, "Adam, Book
Book of",
of", as
as well
well as
as Charles,
Charles,
Pseudepigraphs, 123,
Pseudepigmphs, seq., with
123, seq., with reference
reference to
to the
the Jewish
Jewish character
character of
of
the Vita
the Vita and
and the
the independence
independence of of PRE from Christian
Christian sources.
sources. The
The
following remarks
following remarks may
may be
be made here.here. Vita
Vita reads
reads (6) that Adam
(6) that
commanded Eve to
commanded to stand
stand upup to
to her
her neck
neck in
in water (usque ad
water (usque ad collum),
collum),
corresponding to
corresponding 1"~'!I: Ty
to riKWC '31 (PRE, loco cit.).
(PRE, he. cit.). This shows that
that both
both
sources go
sources go back toto the
the old
old Halakah (comp.
(camp. Yoma 87a),
87a), according
accordirtg to
to
which aa ritual
which ritual bath
bath cancan only
only purify
purify when it it reaches
reaches one's
one's neck;
neck;
but this
but this does
does not not proveprove thethe dependence
dependence of of PRE on 'Vita, Vita, asas is
is asserted
asserted
by Epstein,
by Epstein, loc. loe. cit.
cit. VitaVita (10)
(10) remarks
remarks that that Eve's
Eve's body
body became like like
grass, because
grass, because of of herher long
long stay
stay inin the
the water.
water. This This becomes intel- intel-
ligible only
ligible only when we compare compare it it with
with the
the Hebrew of of PRE which reads reads::

ilp'''' 1'1:1;:)
nplT ^DD ID 'El1l "131 (the
ilrtl)1lrtl iy
13 ntpyjp (the Epstein
Epstein manuscript
manuscript and Makiri Makiri on Ps. Ps.
32, 206,
32, 206, have
have the the correct
correct text,
text, whereas
whereas iTOD:'1,:1::1 is the result
is the result of learned
of a learned
"emendation
"emendation", ", based
based on Ta'anitTa'anit 22b; Yalkut I,
22b; Yalkut I, 34, reads 1:11;,::1,
34, reads uVj, which
is
is meaningless,
meaningless, and is is certainly
certainly a a corruption
corruption of of 1i11;,:::l"".,l:Ill',
inbo "1DU1, i. e.,
i. e.,
the passage in
the passage the Yalkut is
in the is shortened
shortened from PRE), PRE), i. e.,
i. e,, his body be-
his body be-
came
came like
like a sponge sponge (on nplT compo
(on ilp'." comp. Low, Pjlanzennamert; Ginzberg,
Low, Pflanzennamen-, Ginzberg,
Geoniea,
Geonica, II, II, 321).
321). The translatortranslator of of the
the Vita Vita from the the Hebrew did did
not understand this
not understand this rarerare word,
word, and thought
thought that that itit meant a "herb"

(like P"').
(like pT). Adam's repentance repentance is is alluded
alluded to to inin a statement by R.
a statement R.
Meir
Meir (about
(about 150 150 C. C. E.),
E.), who remarks that that Adam was very very pious pious
(.,'on
(Ton hashas oftenoften the the meaning
meaning of of ascetic),
ascetic), and when he saw that death
was
was decreed
decreed againstagainst him and the
the human race, race, he separated
separated himself
from
from hishis wifewife for for one one hundred
hundred and thirtythirty years,
years, during
during which time
he
he was
was covered
covered with
with leaves
leaves ofof aa fig-tree
fig-tree (they
(they sting
sting the
the body;
body; camp.
comp,
Irenaeus III,23. 5, and note 70). See'Erubin
IrenaeusIII,23.5,andnote70). See'Erubin 18b; BR20.11
18b;BR20. 11 and 24.6;
24.6;
Tan.B.
Tan.B. 1,20;
1,20; BaR
BaR14. 14. 12.
12. According
According to to another
another legend, if Adam hadre-
legend, if
pented
pented immediately
immediately afterafter his
his fall,
fall, he would have been spared spared the punish-
punish-
ment
ment (comp.
(comp. note
note 78).
78). But he
he resolved
resolved to
to repent
repent after
after he had learned
that
that God forgave
forgave Cain's
Cain's sinsin through
through repentance.
repentance. Compo
Comp. BR 32
(end),
(end), and
and the
the passages
passages cited
cited in
in note
note 2828 on vol.
vol. I,
I, p.
p. 112.
112. Only
Only Mishle
9,
9, 64,
64, speaks
speaks ofof Eve's
Eve's repentance.
repentance. The very very old
old legend
legend (comp.
(comp. note
265
265 on
on vol.
vol. I,
I, p.
p. 289)
289) that
that Adam and Eve shared the same
same sepulchre
sepulchre
with
with the
the three
three patriarchs
patriarchs presupposes
presupposes the the idea
idea that they they had re-re-
pented
pented of
of their
their sins
sins and died
died as
as "saints
"saints",", otherwise
otherwise it
it would
would have
been
been against
against the
the Jewish sentiment to
Jewish sentiment to have
have the
the "pious"
"pious" patriarchs
patriarchs
buried
buried together
together withwith the sinners; compo
the sinners; comp. Mishnah Sanhedrin Sanhedrin 6. 6. 6;
6;
115
115
107-108]
107-108] The Legends
The Legends of
of the
the Jews
Jews

Tosefta
Tosefta 9. 9;
9. 9; Tehillim
Tehillim 26, 26, 219
219 (Abrabanel,
(Abrabanel, Ma'yene Ma'yene ha-Yeshuah,
ha-Yeshuah, 6. 6. 1,
1,
cites this passage of Midrash
cites this passage of Midrash Tehillim
Tehillim from the the Tosefta,
Tosefta, whichwhich is is due
due
to the
to the inaccurate
inaccurate quotation
quotation in in Yalkut II, II, 704);
704); Sanhedrin
Sanhedrin 47a. 47a. On
a combination
a combination of of 'Erubin,
'Erubin, loc.toe. cit.,
cit., with
with PRE,
PRE, loc.lac. ciL>
cit., are
are based
based the the state-
state-
ments concerning
ments concerning Adam's Adam's repentance
repentance in in Hasidim
Hasidim 23 23 and
and Zohar
Zohar Had- Had-
ash Ruth
ash Ruth 97b 97b (nns
(nn51 mom
il"lJnl '1).
"). Comp.Compo further Ha-Kaneh, 103d.
further Ha-Kaneh, 103d. On
Adam's repentance
Adam's repentance in in Arabic
Arabic literature,
literature, comp. compo Gru'nbaum,
Griinbaum, Gesam- Gesam-
melle Aufsatze,
melte Aufsatze, 511, 511, and Neue Beitrage, Beitriige, 65. 65. SeeSee also
also note
note 138. 138.
107 • Abodah Zarah
I 0 7 'Abodah Zarah Sa, Sa, where,
where, though
though it it is
is not
not explicitly
explicitly stated,
stated,
it is
it is toto bebe understood
understood that that Adam noticed noticed the the increasing
increasing night night dur- dur-
ing the time
ing the time of of hishis repentance;
repentance; comp. compo Ginzberg, Haggada bei
Ginzberg, Haggada bei den
den
Kirchenv., 51-52.
Kirchenv., 51-52. Concerning
Concerning Adam's fear fear ofof darkness
darkness see see further
further
vol. I,
vol. I, p.p. 86,
86, and
and the the following
following note.note. In In Yerushalmi
Yerushalmi 1, 1, 39c,
39c, thethe term
term
"
Calandae (accusative
Calandae Calandas) is
(accusative Cal&ndas) is explained
explained as
as I'CiAO'/l
tca\ov "beautiful"
beautiful"
and dies, "day"
and dies, "day" (comp. Eshkol III,
(comp. Eshkol nl, 116,116, and R. R. Hananel on Babli
on Babli
lac. cit.},
loc. cit.), and
and it it is
is remarked
remarked that that when Adam observed observed the the increasing
increasing
day, he
day, he exclaimed:
exclaimed: "Beautiful
"Beautiful day", day", for for hishis fear
fear of of darkness
darkness van- van-
ished on this
ished this account.
account. In the same passage
In the passage a Hebrew etymology etymology
is given
is given of SaturnaUa, which
of Saturnalia, which is said to
is said to mean "hatred and revenge",
and revenge",
namely, of
namely, of Esau (=Rome) (-Rome) against against Israel.
Israel. It
It may
may be worth while
to
to cite
cite thethe statement
statement of Yerushalmi that
of Yerushalmi that when Adam saw the increas-
ing
ing darkness,
darkness, he he became possessed
possessed of fear that
of fear that thethe serpent
serpent mightmight at- at-
tack
tack him.
him.
8a; ARN 1.7.
108 'Abodah
108
{
Abodah Zarah Zarah 8a; A similar
similar statement is is found
1, 7.
in
in some of
some of the
the versions
versions of of the
the Adam Book (comp. Preuschen, Adam-
(comp. Preuschen,
schriften, 30,
schriften, 30, 541).
541). On this this legend
legend and the the others
others related
related to it, it, in

which
which the the mythological
mythological conception
conception of of the
the serpent
serpent (comp.(comp. the pre- pre-
ceding
ceding note note andand vol.
vol. 1,
1, p.
p. 86)
86) which
which swallowed
swallowed the the sun is is easily
easily rec-rec-
ognisable,
ognisable, compo Grimbaum, Gesamrnelte
comp. Griinbaum, Gesammelte Aujsiitze,13Q-143.-The
Aufsatze ,130-143. The won-
derful
derful one-homed
one-horned ox, ox, which
which Adam offered offered as as a a sacrifice
sacrifice is is frequently
frequently
alluded
alluded to. to. In
In addition
addition to to the
the passages
passages cited,cited, compo
comp. Shabbat 28b
and
and Yerushalmi
Yerushalmi 2, 2, 4d;
4d; PR 33, 33, 154a;
154a; Koheleth
Koheleth 1. 1. 9;
9; Tehillim
Tehillim 39, 39, 256.
256.
It
It has
has absolutely
absolutely nothingnothing to to do withwith thethe fabulous
fabulous ox of of the Persians
(gajomarth)
(gajomarth) with with which
which it it is
is identified
identified by by Kohut,
Kohut, Z.D.M.G. XXV,
78.
78. Compo
Comp. also also note
note 146
146 on vol. vol. I,
I, p.31;
p. 31; ARN, loc.cit.,loc.cit., reads further:
further:
The ox ox which
which Adam offered, offered, the the bullock
bullock which which Noah offered offered (upon(upon
leaving
leaving the the ark),
ark), and the the ram which Abraham sacrificed sacrificed (instead
(instead of of
Isaac)
Isaac) got got their
their horns
horns prior
prior to to their
their hoofs.
hoofs. The idea idea implied
implied is is that

these
these animals
animals belongbelong to to primordial
primordial creations,
creations, that that they
they camecame to to the
the
world
world completely
completely developed
developed (comp. (comp. note note 21),21), so
so that
that when these these ani- ani-
116
116
 Ada.m
Adam [109 no
[I09-lIO

mals came
mals came forth
forth from
from the
the earth,
earth, they
they put
put out
out their
their heads
heads first, with
first, with
their horns
their horns on them.
them.
IQ
109 BR
9 BR 24.
24.9;
9; PRE 23
23 PRE and 31;31; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 8- 8. 20.
20.
Adam's
Adam house of
*s house of prayer,
prayer, alluded
alluded to to inin the
the Apocalypse
Apocalypse of of Moses 55 and and
Vita Adae 30,
Vita 30, isis perhaps
perhaps nothing
nothing more than than the the Christian
Christian substitute
substitute
for the
for altar at
the altar at Jerusalem
Jerusalem given given in in the
the Jewish
Jewish original
original of of these
these writ-
writ-
ings. That
ings. That Adam erected erected an altar altar on on mount Moriah cannot cannot be be con-
con-
sidered strange,
sidered strange, sincesince not
not only
oniy was the the dust,
dust, usedused for
for the
the formation
formation
of his
of his body,
body, taken
taken from
from the the same place place (camp.
(comp. note 16), but it
note 16), it was

also this
also this mountain on which he he landed
landed afterafter the the expulsion
expulsion from para- para-
dise, because
dise, because the the gate
gate of
of Moriah is is found
found in in the
the proximity
proximity of paradise.
of paradise.
Compo PRE 20;
Comp. 20; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 3. 3. 23.
23. It It isis hard
hard to to tell
tell
whether the
whether the midrashic
midrashic view view of of Gen.,
Gen., loc. cit. according
lac. cit.,t according to to which Adam
settled in
settled the east
in the east ofof paradise,
paradise, afterafter his his expulsion
expulsion (camp.(comp. Septuagint,
Septuagint,
loc.', BR 22,
ad toe.; 22, 9;9; Tan.
Tan. B. V, 16;
16; Ginzberg, Haggada bei den Kir-
Kir-
ad B. V, Ginzberg, Haggada bei den

diem., 55),
chenv., is connected
55), is connected with with Adam's stay stay in in Jerusalem
Jerusalem or not. Comp.
or not. Compo
Luria on
Luria on PRE. The statement in in 2 Enoch 68. 68. 5 that, after
5 that, after Enoch's
translation,
translation, his his sons erected an altar
sons erected altar in in the placeplace called Ahuzan, is
called Ahuzan, is
also related to
also related to the
the account of of Adam's stay stay in in Jerusalem,
Jerusalem, where he
erected
erected an altar.
altar. That this
this Ahuzan (i. e. i1r1M~;
(i. e. nnnK; camp.
comp. the description
description
of
of Jerusalem
Jerusalem as HIinN in
as i1l1nN in Ezek.
Ezek. 48. 48. 20, seq.) is
20, seq.) is no other
other place
place than Jer- Jer-
usalem
usalem may may be seen seen from the the Melchizedek
Melchizedek fragments fragments 3. 3. 35,
35, where
Melchizedek
Melchizedek declaresdeclares thatthat he,he, "king
"king and priest priest shall
shall bebe inin the
the place
place
Ahuzan,
Ahuzan, that that isis toto say,
say, in the middle
in the middle of of the
the earth
earth where Adam was
created".
created". Jerusalem
Jerusalem is the centre
is the centre of of the
the earth
earth (vol.
(vol. I,I, p.
p. 12),
12), and
Melchizedek
Melchizedek was both king king and priest priest of of Jerusalem
Jerusalem (vol. (vol. I,I, p.p.
233).
233). On the the connection
connection of of the
the Golgotha
Golgotha legend legend with this this cycle
cycle of
legends,
legends, compo
comp. note note 137.
137. On thethe idea
idea thatthat paradise
paradise is is in the prox-prox-
imity
imity of of Jerusalem,
Jerusalem, compo comp. also also the
the Armenian version version of of Vita Adae
in Preuschen, Adamschriften,
in Preuschen, Adamschriften, 27, 27, where Jerusalem
Jerusalem is is designated
designated as the
city
city ofof the
the fallen
fallen angels.
angels. This This is is not due, due, as as Preuschen believes,believes,
to
to an
an anti-Jewish
anti-Jewish tendency,
tendency, but but because
because the the holyholy city
city is is both the the
gate
gate of
of paradise,
paradise, as as well
well asas of
of Gehenna (see (see note 55 on vol. vol. I,
I, p.
p. 15,
15, and

Index, s.
Index, $. v.
v. "Gehenna
"Gehenna"), "), where the the fallen
fallen undergo
undergo theirtheir punishment.
punishment.
110 Sefer Raziel
110 Sefer Raziel (beginning).
(beginning). This This book which came down to to
us
us in
in its
its present
present form form from the the thirteenth
thirteenth century,
century, and is is probably
probably the
work of of R. Eleazar
Eleazar of of Worms,
Worms, contains,
contains, in in its
its many
many parts,
parts, old old geonic
geonic
mysticism.
mysticism. Another Another version
version of of the legend how the
the legend the Book of of Raziel was
given
given toto Adam is is found
found in in Zohar I, I, S5b.
55b. According
According to to this
this version,
version, God
caused
caused a a book to to come to to Adam through through the the angel Raziel (Raz,
angel Raziel (Raz,
117
III]
in] The Legends
Legends of
of the
the Jews

"
"secret";
"secret"; El, El, "God"),
God "), while
while he was stillstill in
in paradise,
paradise, by by means of of which
he
he was able able to to master
master all all the
the seventy-two
seventy- two kinds kinds of of wisdom,
wisdom, as well well
as
as the the heavenly
heavenly mysteries
mysteries which were unknown even to the angels. angels.
The angel angel Hadarniel,
Hadarniel, accordingly,
accordingly, remarked to to Adam: "Thou art
in
in possession
possession of of thy
thy Master's
Master's treasures,
treasures, with whose contents contents not even
the
the dwellers
dwellers of of heaven
heaven are are acquainted."
acquainted." After After the the fall
fall (this
(this is is the

only
only passage
passage in in rabbinic
rabbinic literature
literature which speaks speaks of of Adam's stay stay in in

paradise
paradise for for a longer time; compo
longer time; comp. note
note 97),
97), this
this book disappeared
disappeared from
Adam's presence, presence, and he received received it it back from Raphael's Raphael's hands
only
only after after he had repented repented (comp.(comp. note 106; read l'"T~1n
note 106; iTS1J l"~V,
jnVin i1'!l1l "piny,
according
according to to Yerusha)mi
Yerushalmi Shebi'itShebi'it 9, 9, 39d;
39d; BR 79. 79. 6;6; Koheleth 10. 10. 8;8;
PK 10, 10, 88b;
88b; Tehillim
Tehillim 18, 18, 134;
134; Esther
Esther R 1. 1. 9).
9). When Adam died
the
the book came into into thethe possession
possession of of Seth,
Seth, and afterwards
afterwards it it was

handed over over to to Noah and Abraham. Compo

Comp. also also Zohar I, I, 37b,
37b, and
U8a.
118a. On the different
different versions
versions of of the
the legend
legend concerning
concerning the mys- mys-
terious
terious book of of Adam,
Adam, compo comp. vol.vol. I,
I, pp.
pp. 154-157,
154-157, and the the notes ap- ap-
pertaining to
pertaining to them. It It isis noteworthy
noteworthy that that the
the older
older rabbinic
rabbinic literature
literature
knows nothing nothing of of such
such a a book belonging
belonging to to Adam or or composed
composed by by
him. The statement statement in in Baba Mezi'aMezi'a 85b 85b (below;
(below; compocomp. the
the sources
sources
cited
cited in in note 27) 27) concerning
concerning the the book which God had shown to to Adam
implies
implies only only that that God revealed
revealed to to Adam all all the
the future
future generations
generations
of mankind and has has no reference
reference to to a book composed
composed by by him or or given
given
to him. It It is is interesting
interesting to that R.
note that
to note R. Hai Gaon (about (about 1000)
1000)
never heard
never heard of of any
any Adam book; book; compo
comp. his his remarks
remarks on Baba Mezi' Mezi'a, a,
lac. cit., in
loc. cit., in Responsa
Responsa of the Geonim (Harkavy's
of the (Harkavy's edition,
edition, 103),
103), Muller,
Mtiller,
Responsen Lehrer
Responsen Lehrer des Ostens, No.
des Ostens, No. 31,31, and Horowitz, Toratan
and Horowitz, Toratan slid shd
Rishonim II,
Rishonim II, Nos.
Nos. 11 and 3 (this passsage has
(this passsage tI'rnlJ instead
has N'rnD instead of of the
the
incorrect N'TO).
incorrect ~'1i"I/.:I). 2 Enoch 33. 33.9-10
9-10 mentions, together with
mentions, together with the
the Enoch
writings, also
writings, also those
those of Adam, Seth,
of Adam, Kainan, Mahalalel,
Seth, Kainan, Mahalalel, and Jared, Jared, which
which
writings God gave
writings gave to to two angels
angels to to take
take care
care of.-Qn
of. the statement
On the statement
of Sefer
of Sefer Raziel
Raziel that that the
the fear
fear with
with which
which Adam had inspired inspired thethe ani-
ani-
disappeared after
mals disappeared after hishis fall,
fall, see
see note
note 113.
113. Concerning the
Concerning the as-as-
sertion made in
sertion in the
the same sourcesource that
that widsom abandoned Adam as as aa
consequence of
consequence of his
his having
having eateneaten thethe forbidden
forbidden fruit, comp. PRK
fruit, compo
(Schonblum's edition,
(Schonblum's edition, 43b),
43b), where
where among
among the the blessings
blessings Adam for- for-
feited as
feited as aa result
result of of his
his sin
sin (comp.
(comp. notenote 105),
105) wisdom and
f
and knowledge
knowledge
(PIDDID are enumerated.
il)l,) are
(il/.:l;,rn Hjn) enumerated. The forbidden forbidden fruit fruit gave
gave him human
knowledge and discernment,
knowledge discernment, but but hehe lost
lost true
true knowledge
knowledge and and God-
like wisdom through
like through it. it.
111
Vita Adae 30;
III Vita 30j Apocalypse
Apocalypse of of Moses
Moses 5-6. 5-6. HereHere it it is
is pre-
pre-
118
118
 A
Adam
dam [112-113

supposed that
supposed that In
in Adam's time
time illness
illness came only
only as
as the immediate fore-fore-
runner of
runner of death. Compo on this
death. Comp. this point
point vol.
vol. II, p. 131,
II, p. 131, and vol. IV,
vol. IV,
pp. 274-275.
pp. 274-275. In connection
connection with
with the
the ante-diluvian generations, BR
ante-diluvian generations,
26. 55 observes
26. observes thatthat they
they spent
spent their
their lives without suffering
lives without suffering any
any pain
pain
or disease. On Adam's place
or disease. place of of prayer
prayer see note 109.
see note 109.
112 Vita Adae 31; Apocalypse of of Moses 6. In rabbinic
I I 2 Vita 31; Apocalypse 6. rabbinic sources
sources
illness is
illness not regarded
is not regarded as
as the
the direct
direct consequence
consequence of the fall,
of the fall, very likely
very likely
because it
because is considered
it is as the
considered as the beginning
beginning of of death;
death compo
comp. the
; the preceding
preceding
note. On the
note. the number of of diseases
diseases compo note 129.
comp. note 129.
113 Apocalypse of
II3 Apocalypse of Moses 9-12; 9-12; Vita Adae 24-39. 24-39. The tree tree
of
of life is identified
life is identified in these, as
in these, well as
as well as in
in other
other Jewish
Jewish and Christian
Christian
writings,
writings, and also among the
also among the Gnostics,
Gnostics, with the the olive-tree;
olive-tree; compo
comp. 2 2
Enoch 8. 8. 77 and 22. 22. 8,
8, asas well
well as as 66.
66. 2;2; 55 Ezra 2. 2. 12; Evang. Nicod.
12; Evang. Nicod.
18; Descent of
18; Descent of Christ
Christ 3; Recognitiones, 1.45;
3; Recognitiones, 1.45; Hippolytus
Hippolytus 5.2; 5. 2; Origen,
Origen,
Contra
Contra Ceisum,
Celsum, 6. 6. 27, where the
27, where the words of of Celsus
Celsus certainly
certainly go go back to to
Ophitic writings. As has
Ophitic writings. has already
already beenbeen observed
observed in in note
note 70,
70, no definite
definite
determination
determination of of the
the tree
tree ofof life
life can be found in in rabbinic
rabbinic literature,
literature,
nor does
does itit know of of thethe life-giving
life-giving oil. oil. The resurrection
resurrection of of the
the
dead, according to
dead, according to the
the statements
statements found in this literature,
in this will be
literature, will be
brought about through
brought through the the "dew of of light"
light" (Is.
(Is. 26.
26. 19); compo
19); comp.
Hagigah 12b;
Hagigah 12b; PRE 35 Yerushalmi Yerushalmi Berakot 1, 1, 9b;
9b; Apocalypse
Apocalypse of of
Baruch 29. 29. 77 and 73. 73. 2. 2. Camp.
Comp. further
further notenote 12 12 on vol. vol. IV,
IV, p. p.
197;
197; vol.
vol. IV, pp. 333 and 360.
IV, pp. 360. In 2 2 Enoch 25 25 the
the view of of the
Rabbis is is combinded with with that that of of the
the Apocalyptic
Apocalyptic writers
writers about
the life-giving
the life-giving oil; hence the
oil; hence the following
following description
description of of this
this oil:
oil: "The

appearance of
appearance that oil
of that oil was more than than a greatgreat light,
light, and its its anointing
anointing
was excellent dew." On the
excellent dew." the "dew of of light"
light" among
among the the Gnostics,
Gnostics,
c:omp.
comp. Preuschen, Adamschriften, 63.
Preuschen, Adamschriften, 63. On the the tree
tree of
of life
life compo
comp. also also
Enoch 24. 24. 4, where it
4, where is identified
it is identified ·with with thethe palm.
palm. Camp.
Comp. also also BR
69. 88 and PRE 35,
69. 35, concerning
concerning the the oil
oil which came down from heaven heaven
for Jacob's sake,
for Jacob's sake, with
with which
which he anointed
anointed the the site
site ofof Luz,
Luz, whose in- in-
habitants live
habitants live forever;
forever; compocomp. vol. vol. IV,
IV, p.p. 30.-In
30. the legend
In the legend concern-
concern-
ing the meeting
ing the meeting of of Seth lwith^with thethe wild
wild beasts
beasts thethe idea
idea implied
implied is is that
Adam lost lost his
his power
power over over animals through through his his sin;
sin; hence the pious pious
need not
need not fear
fear them.
them. Moreover,
Moreover, in Messianic times (camp.
in Messianic (comp. note 105) 105)
the old
the relations between
old relations between men and animals will will be restored.
restored. Ref-
erence may
erence may be be made here here to to the
the numerous parallels
parallels to to these
these views
views
from rabbinic
rabbinic sources:
sources: Sifre Sifre N.,N., 11 (end)
(end) and Sifre D., 50;
Sifre D., 50; Sifra 26.6:
Sifra 26.6;
Tosefta Shabbat
Tosefta Shabbat (end);(end); Babli
BabH 151a; Yerushalmi 14,
151a; Yerushalmi 14, 14b
14b and 14c; 14c;
Tosefta Berakot
Tosefta Berakot 3. 3. 20; Yerushalmi 5,
20; Yerushalmi 5, 9a;
9a; Babli
Babli 33a;
33a; PK 5, 44b; PR
5, 44b;
119
119
114-116] The Legends
The Legends of
of the
the Jews
Jews

15, 68b;
15, 68b; Shemuel
Shemuel 18,
18, 97;
97; Midrash Shir
Shir 29a;
29a; Koheleth
Koheleth 5.5. 10;
10; Aggadat
Aggadat
Bereshit 15,
Bereshit 32; DR 4.
15, 32; DR
4. 4;
4; 22 ARN 45, ARN
45, 117; l"argum Yerushalmi Gen.
117; Targum Gen.
3. 15.
3. 15. Comp.
Compo further
further vol.
vol. I,
I, p.
p. 71
71 (end
(end of
of section);
section); vol.
vol. I,
I, pp.
pp. 90,
90.
98 (top);
98 (top); vol.
vol. II, pp.
II, pp. 204,
204, 221;
221; note
note 104 on vol.
vol. IV,
IV, p.
p. 334.
334. Philo,
Philo, De
Opij., 28,
M. Opif., 28, observes,
observes, with
with respect
respect to
to the
the conditions
conditions before
before the
the fall:
fall:
all those
And all those who were
were very
very wild
wild by
by nature
nature became meek and sub-sub-
missive ...
missive for everything
... for everything that
that is
is mortal
mortal He subjected
subjected to
to him.
him. Philo
Philo
thus agrees
thus agrees with
with the
the Rabbis
Rabbis who do not
not consider
consider the
the wildness
wildness of
of ani-
ani-
mals as
mals as the
the consequence
consequence of
of the
the fall of man (as
fall of the pseudepigraphic
(as do the pseudepigraphic
writings referred
writings referred to
to at
at the
the beginning
beginning of
of this
this note),
note), but
but is
is due to
to the
the
Jact that they
fact that they cease
cease to
to be submissive
submissive to
to man. BR 34. 34. 12 reads: BR
reads: The
animals' fear
animals' fear and
and terror
terror of
of man came back back after
after the
the flood,
flood, but not not
dominion over
man's dominion over them.
them. The latter latter came back in the time
in the time of of
Solomon. While While the the old
old rabbinic
rabbinic literature
literature (in (in agreement
agreement with with Sibyl-
Sibyl-
line
line Oracles
Oracles 3, 788, seq_.)
3, 788, maintains that
seq.) maintains that thethe wildness
wildness of of the
the animals
animals
"ill disappear in
will disappear in Messianic
Messianic times times (basing
(basing the the view on Lev. Lev. 26, 26, 6),
6), the
medieval philosophers do
medieval philosophers do notnot support
support this view. Compo
this view. Comp. Ginzberg,
Ginzberg,
Compte 34= R.EJ., 68,
Compte Rendu 34:=R.E.J., 68, 148.
148. The instinctive
instinctive shyness
shyness of of cer-
cer-
tain animals
tain animals in in the
the presence
presence of living man (but
of a living (but notnot of
of a dead one;
dead one;
compo
comp. BR, Zoe. cit.,
BR, loc* cit., and parallel passages) is
parallel passages) is ascribed
ascribed to to the
the fact
fact that
that
man has has his
his star
star (i.(i. e.,
e.
t
guardian
guardian angel;
angel; compocomp. notes
notes 20 and 101); 101);
see
see Baba Kamma 2b, 2b, 41a,
41a, and Meiri Meiri'ss remarks in
J
in Shita Mekubbezet
Shita Mekubbezet
on thethe first passage. The view
first passage. view that
that even wild wild animals
animals fear fear andand
obey the
obey the saints,
saints, etc.,
etc., occurs quite quite frequently
frequently in in Jewish
Jewish as as well
well as as
in
in Christian
Christian legends;
legends; compo comp. Gunter,Giinter, Christliche Legende, index,
Christliche Legende, index, S. 5.

v. "Tiere".
Ii. "Tiere". Compo Comp. Ginzberg,
Ginzberg, Haggada
Haggada, bei bei den Kirchen!!.,
Kirchenv., 80-81.
80-81.
114 Apocalypse of
ZI4 Apocalypse of Moses 13; 13; Vita
Vita Adae 40-42. 40-42. On the the distri-
distri-
bution of of the
the food
food of of the
the tree
tree ofof life
life inin the
the world
world to to come,
come, compo
comp. thethe
sources cited
cited inin note 96. 96. See further
further Enoch 25. 25. 1:-5;
4-5; 1212 Testaments,
Testaments,
Levi 18.
Levi 18. 11;
11; Lekah,
Lekah, Gen. Gen. 2. 2. 9.
9.
115 Apocalypse of
lIS Apocalypse of Moses 14; 14; Vita
Vita Adae 44. 44. On the the number
number
and names of of the sons and daughtersdaughters of Adam, compo
of Adam, comp. ps.-Philo
ps.-Philo (be- (be-
ginning); Josephus, Antiqui.,
ginning); Josephus, Antigui., I, I, 2.
2. 33..
116
•• 6 Apocalypse
Apocalypse of of Moses 15-30. 15-30. Vita Vita Adae,
Adae, which
which is is closely
closely
related
related to to this
this source,
source, does not not contain
contain any any details
details onon the
the fall
fall of
of Adam,
Adam,
while, on the other hand,
while, hand, the former,
former, but not the the latter,
latter, hashas a a des-
des-
cription
cription of of the fall
fall of
of Satan;
Satan; compo
comp. notenote 35.35. It
It may
may be be remarked
remarked here here
that
that PRE 14, 14, which some scholars scholars consider
consider dependent
dependent on on Vita
Vita (comp.
(comp.
note 106),
106), puts
puts thethe fall
fall ofof Satan after
after thethe fall
fall of
of Adam,
Adam, or or more
more ac-ac-
curately,
curately, makes the former a consequence consequence of of the
the latter;
latter; butbut inin Vita,
Vita,
120
120
 Adam [117120
on the other other hand,hand, thethe relation
relation is is reversed.
reversed. The fact fact thatthat inin PRE
Sammael appears appears as as the
the seducer
seducer instead
instead of of Satan is, is, ofof course,
course, no
variant,
variant, since since in in rabbinic
rabbinic literature
literature these these two were were regarded
regarded as as iden-
iden-
tical in
tical quite early
in quite times. The etymology
early times. etymology of of Sammael as the "blind
as the "blind
one" (K1D1D),
(1'1/;)10), who doesdoes not not see the pious,
see the pious, is is found in in the Acts of
the Acts of An-
drew and MatthiasMatthias (towards
(towards the the end),
end), as as well
well asas in
in kabbalistic
kabbalistic sources.
sources.
Compo 'Erke ha-Kinuyim,
Comp. ha-Kinuyim, s. S. V. N1D, where =N"D,
v. 1'1/;)10, =wo, *nnN l'Iinl'l Ni~'O.
N"l3'D*. i. e.,
e.,

Sammael. In Enoch 69. 69. 6 6 it

it is
is the
the fallen
fallen angel
angel Gadriel
Gadriel "who showed
the children
children of of men all the blows
all the blows of of death,
death, and who led led Eve astray,
astray,
and showed all the weapons
all the weapons of of death to to the
the children
children of of men." Ga-
driel
driel very
very likelylikely stands
stands for Katriel, and is
for Katriel, is connected
connected with with Aramaic
i~p "he intrigued",
"Itop intrigued", "revolted."
"revolted."
I117 Apocalypse of
I 7 Apocalypse of Moses 16. 16. "Became aa vessel"vessel" is is a
a Hebra-
Hebra-
ism=n11Yi'
=nnai ? ^D; ',:J; comp.
compo Taylor, Sayings of of th~ Jewish Fathers,
Fathers, 26;
l
ism Taylor, Sayings the Jewish 26;
Ginzberg, Unbekannte Sekte,
Ginzberg, Sekte, 39. 39. The view prevalent prevalent in in this
this source
source
that Satan was the
that the real
real seducer,
seducer, but but employed
employed the the cunning
cunning serpent
serpent
as his
as his servant,
servant, represents
represents the the transition
transition from the the older
older literal
literal concep-
concep-
tion of
tion of the biblical report
the biblical report concerning
concerning the the fall
fall (camp.
(comp. note note 50)50) to the
to the
allegorical
allegorical interpretation
interpretation which identifies identifies the the serprent
serprent with Satan; Satan;
camp., e.
comp., e. g., Revelation 12.
g., Revelation 12. 9; note 83,
9; note 83, and index,
index, s. v. "Serpent
S. V. "Serpent", ",
and "Dragon".
"Dragon". Origen, Odgen, De Princ., Prine., 3. 3. 21,
21, and PRE 13 13 practically
practically
agree with
agree with the the harmonizing
harmonizing view view of of the
the Apocalypse
Apocalypse of Moses. Comp.
of Moses, Comp.
note 119.
note 119.
118 Apocalypse of of Moses 17-18.
118 Apocalypse 17-18. The transformation
transformation of of Satan.
Satan,
into
into an angel is
angel is alluded
alluded to to inin 2 2 Cor.
Cor. 11. 11. 4.
4. On thethe serpent's
serpent's slander-
slander-
ous accusations
ous accusations against against God, God, comp.compo the rabbinicrabbinic parallels
parallels in in vol.
vol. I,I,
, pp.
'
72-73, and notes
pp. 72-73, notes appertaining
appertaining thereto. thereto.
119 Apocalypse of
119 Apocalypse of Moses 19. 19. The three
three sacred
sacred objects
objects by which
by which
she swears
she certainly belong
swears certainly belong to to the
the pre-existing things, and when we
pre-existing things,
consider the
consider the fact that the
fact that the tree
tree of of life
life is
is the
the same as as paradise
paradise (camp.,
(comp.,
e. PRK, 43b,
g., PRK,
e. g., 43b, where only paradise is
only paradise mentioned, while
is mentioned, while MHG I, I,
126, reads paradise
126, reads paradise and the the tree
tree of of life), the view
life), the view of of this
this writing con-
writing con-
cerning pre-existing things
cerning pre-existing things agrees
agrees with with that
that of of the Rabbis. Camp.
the Rabbis. Comp.
Excursus 1. I. That the the serpent
serpent climbed
climbed up up thethe tree
tree of knowledge,
of knowledge,
and plucked
plucked the the fruit
fruit for
for Eve is is also
also found in in ARN 1 1 (both versions).
(both versions).
Camp. note
Comp. note 63 ps.-Tertullian, Adversus
63 and ps.-Tertullian, Adversus Omnes Haereses, Haereses, 2. 2. On
the view that
the view that thethe serpent injected the
serpent injected the evil
evil inclination
inclination (=sexual desire)
(=sexual desire)
into
into Eve,Eve, see note 131
see note 131 and notes notes 3-4 on vol. vol. I, pp. 105-106.
I, pp. 105-106.
120 Apocalypse of
I20 Apocalypse of Moses
Moses 20. 20. The haggadic interpretation of of
haggadic interpretation
C'01131 (Gen.(Gen. 3. 3. 77 and 10) 10) is:is: "And they they became aware that that they
they
121
121
 12 I-I
I2i 28]
128] Legends of
The Legends of the
the Jews
Jews
were bare
were bare of
of good
good deeds."
deeds." This Hebrew idiom
This idiom occurs
occurs frequently
frequently
in the
in the Talmud; comp., e.e. g.,
Talmud; comp., Shabbat 14a;
., Shabbat 14a; Megillah
Megillah 32a
32a (end).
(end). Comp.
Compo
BR 19.
BR 19. 6;
6; PRE 14;
14; Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 3.
3. 10
10 (a
(a different
different inter-
inter-
pretation of
pretation C1'V, 3.
of any, 3. 7); MHG
7); MHG I,I, 93.
93. Preuschen, Adamschrijten, 54,
Preuschen, Afomschrifien, 54,
note 1,
note 1, is
is to
to be
be corrected
corrected accordingly.
accordingly.
121 Apocalypse of
12 I Apocalypse of Moses 21.21. On thethe withering
withering of
of the
the leaves
leaves
of all
of all trees,
trees, see
see note
note 125
125 and vol. III, p.
vol. Ill, p. 163;
163; note
note 50
50 on vol. II, p.
vol. II, 236.
p. 236.
See further
See further the
the remarks
remarks in
in note
note 82
82 concerning
concerning the
the eclipse
eclipse of
of the
the sun
sun
at the
at the time
time of
of the
the fall. BR 15.
fall. 15. 77 states
states that
that the
the trees
trees refused
refused to
to
give their
give their leaves
leaves to
to the
the transgressors.
transgressors. Comp. vol. I,I, p.
Compo vol. p. 75.
75.
122 the identification
122 On the identification of
of the
the forbidden
forbidden fruit
fruit with thethe fig,
fig,

compo note
comp. note 70.
70.
133 Concerning
12 3 Concerning this function
this function of of Michael,
Michael, compo note 246
comp. note 246 onon vol.
vol.
I, p.
I, 283.
p. 283. •
12
124 rabbinic sources
4 The rabbinic sources (BR(BR 20. 20. 4;4; BaR 14. 14. 12;
12; Tadshe 10; 10;
compo
comp. also
also the quotation
the quotation from from Yerushalmi
Yerushalmi in in lmre
Imre No am, end of
No'am,
1
of
Mishpatim.) speak
Mishpatim) speak of the heavenly
of the heavenly courtcourt consisting
consisting of of seventy-one
seventy-one
members
members (this (this number
number corresponds
corresponds to to that
that of of the Great Synhed- Synhed-
rion; compo
rion; comp. Sanhedrin
Sanhedrin 1. 1. 6) which God appointed
6) which appointed to judge the ser-
to judge ser-

pent.
pent. CompoComp. also also note
note 84.84.
125 Compo note
125 Comp. note 121, 121, and further
further Yoma 39b, 39b, which reads:
The trees
trees of of the
the temple
temple withered
withered when the heathen entered the the sanc-
sanc-
tuary,
tuary, but
but they
they will
will bloom again
again in
in Messianic
Messianic times.
times. Compo
Comp. also
also
Apocalypse
Apocalypse of of Moses 38. 38.
126 Apocalypse of
'26 Apocalypse of Moses 23. 23. That God's residence
residence is is under

the
the tree
tree of of life
life is
is also stated in
also stated in 2
2 Enoch 8. 8. 3.
3. In
In kabbalistic
kabbalistic writings
writings
the
the same statement
statement is is made with with regard
regard to to the
the Shekinah;
Shekinah; compo comp.
vol.
vol. I,I, p.p. 123.
123. God'sGod's speech
speech to to Adam is is almost literally
literally identical
identical
with
with the the one
one found
found in in rabbinic
rabbinic sources;
sources; compocomp. note
note 76.
76.
127 Apocalypse of Moses 24. This source appears
"'7 Apocalypse of 24. This source appears to to count
count
the
the ten
ten curses
curses which
which God pronounced
pronounced against against Adam; compo
comp. vol.vol.
I,
I, p.
p. 79,
79, and the the note
note appertaining
appertaining to to it.
it. On the
the loss
loss of
of the
the dominion
over
over thethe animal
animal world,
world, compo
comp. note
note 113.
113.
I2S Apocalypse of
128 Apocalypse of Moses 25. 25. On the the text
text compo
comp. Ginzberg's
Ginzberg's
remarks
remarks in in the
the Jewish Encyclopedia I,
Jewish Encyclopedia I, 70,
70, where
where reference
reference is is made

to
to the
the almost
almost literal
literal parallel
parallel passages
passages in in BR 20. 20. 7 7 and Niddah
3ib.
31b. The text text of of the
the Hebrew original
original veryvery likely
likely read:
read: V':::Il1ru
ynDfiP ill/IV::11
nypm
'l"lrn 'tv'lb my Pp!N
wv{? .,111 ppiN N' iDni II!ltt'Ml
vh '''Nnl onion '11~
yawn 0"10" :m ltQ!l~
nys ::11j" -psa 1:::1on
pon .,,,
1
i?? 1

,:1 !;,lII0' Mll'l1

*
Kim ':llrvl1 -|0'H 'Ml
'awn ltv'N ^Nl Oll!ll'!
Dysn ,N.
122
122
-JH. The
The expression rpvb PP!
expression i1!tI'N' ppt
 Adam [129-131

is aa frequently
is frequently used euphemism euphemism for for conjugal
conjugal relations,
relations, but the the translat-
translat-
or erroneously
or erroneously read read yvsb '~tlI!I~ instead
instead of of 'IV'N~.
""^N^. Compo
Comp. note note 131 (end). (end).
Vita Adae 34;
129 Vita
129 Apocalypse of
34; Apocalypse of Moses 8. 8. The number of of dis-
dis-
eases which came upon
eases upon man in in consequence
consequence of of thethe fallfall amounts to to
seventy or
seventy or seventy-two
seventy-two (the rivalry of
(the rivalry of these
these two numbers is is of
of freq-
f req-

quent
quent occurrence;
occurrence; comp. compo Index under these these numbers)
numbers); compo; comp. Nega'im
Nega'im
1. 4;
1. 4; Sifra 13.4; ER 5.25;
Sifra 13.4; midrashic citation
5.25; midrashic citation by by Ibn Sabba 53b on Gen.
43. 16.
43. 16. A sentence employed employed in in amulets
amulets reads:
reads: "And mayest mayest Thou,Thou,
o God,
God, protect
protect him against against the the seventy-two
seventy-two kinds of of diseases,
diseases, which
afflict this world";
afBict this world"; comp. compo Midrash Talpiyyot,Talpiyyot, s. c'N~n. See also
v. Q^n.
s. v. also the
seventy kinds of
seventy of deaths
deaths in in Testament of of Abraham 20 (longer recension),
(longer recension),
and Ginzberg's
Ginzberg's remarks on it in Jewish
it in Encyclopedia, 1,95.
Jewish Encyclopedia, I, 95. Other views

with regard
regard to to the
the number of of diseases
diseases are are found in Berakot Sa,
in Berakot 8a, accord-
ing
ing toto which there there are are 903 kinds kinds of of deaths (i. (i. e.,
e., diseases
diseases which cause cause
death), and in
death), in Baba Mezi'a Mezi'a 107b,107b, where it it is
is said
said that
that the the bile,
bile, when it it

is
is inin aa diseased conditIon, may
diseased condition, may cause
cause 83 kinds of
83 kinds of death.
death.
130 Apocalypse of
130 Apocalypse of Moses 26. 26. On thethe expression
expression "vessel "vessel of ... ""
of.. .

compo note
comp. note 117.117. The designationdesignation of of Satan as as axapuITOS,
dxapioros, literallyliterally
"the
"the uglyugly one",one", corresponds
corresponds with with his nickname in
his nickname rabbinic writings,
in rabbinic writings,
in which he
in which he isis known as ~mo, "the ugly
as ^T)3D, ugly one";
one"; compo comp. e. g. Kiddushin
e. g.

30b. It
30b. It is hard to
is hard to say whether we should
say whether should take take it it in
in its literal meaning,
its literal meaning,
in accordance
in accordance with with the the legend
legend which ascribesascribes an ugly ugly form to to the angel
angel
of death (who
of (who is is identical
identical with with Satan;
Satan; compocomp. vol. vol. I, I, p.
p. 306),
306), or or inin a
figurative
figurative sense.sense.
131 Apocalypse of
131 Apocalypse of Moses 26. 26. A tenfoldtenfold punishment
punishment of of thethe
serpent seems
serpent seems to to be be presupposed
presupposed here. here. Camp. Comp. vol. vol. I, pp. 77-78,
I, pp. 77-78,
where (see
where (see also
also thethe sources
sources citedcited in note 83)
in note 83) thethe ten punishments
punishments
are enumerated, in
are enumerated, partial agreement
in partial agreement with with the the account given given
in the Apocalypse.
in the Apocalypse. The first first sentence
sentence "until
"until the the day day of judgment"
of judgment"
corresponds with
corresponds with the the paraphrase
paraphrase of of Gen. 3. 3. 15
15 in in T~rgum
Targum Yeru-
shalmi. This
shalmi. This Targum,
Targum, as as well
well as the Apocalypse,
as the Apocalypse, identifiesidentifies the the pun-
pun-
ishment
ishment decreed
decreed againstagainst the the serpent
serpent with with that
that against
against Satan; compo
Satan; comp.
notes 116
notes 116 and 120. 120. Besides the
Besides the sources
sources cited cited in
in these
these two notes, notes,
compo
comp. further
further Enoch 69,6 (where it
69, 6 (where it is
is said
said that
that the the fallen
fallen angel
angel Gad-
riel seduced
riel seduced Eve, Eve, comp.compo note note 119);
119); 2 2 Enoch 21.4 21. 4 (where Satanel, i.
(where Satanel, e.
i. e.

Satan,
Satan, caused
caused the the fall), similarly Wisdom 2.24
fall), and similarly 2.24 (where
(where death is is ascrib-
ascrib-
ed to
ed to the jealousy of
the jealousy the devil).
of the devil) . The serpent
serpent is not mentioned in
is not in any
any of of
these three
these writings. The Apocalypse
three writings. Apocalypse of of Abraham 23 23 describes
describes Azazelas
Azazel as
being like
being like a a serpent
serpent in in appearance,
appearance, having hands and feet
having hands feet like
like a man,
man, and
twelve wings.
twelve wings. Here the the serpent
serpent is is identified
identified with with Satan (in (in this
this
123
 132 ]
132] The Legends
The Legends of
oj the
the Jews
Jews
pseudepigraph Azazel
pseudepigraph Azazel isis employed
employed insteadinstead of of the
the latter),
latter), notnot in in thethe
allegorical
allegorical sense,
sense, but
but it it ascribes
ascribes the the form
form of of the
the serpent
serpent to to Satan.
Satan.
AsAs far far asas this
this form
form isis concerned,
concerned, it it is
is almost
almost identical
identical with with that that
ofof thethe serpent
serpent in in paradise
paradise as as described
described in in rabbinic
rabbinic sources;
sources; cornp.
compo
vol. I,I, pp.
vol. pp. 71-72.
71-72. Concerning
Concerning the the wings
wings see see vol.
vol. I,I, p.p. 63,
63, as
as well
well as as
Apocalypse
Apocalypse of
of Moses,
Moses, loe.
loc. cit.,
cit., which
which speaks
speaks of
of the
the wings
wings of
of the
the serpent.
serpent.
The description
The description of of Satan
Satan in in the
the Greek
Greek Baruch
Baruch 4. 4. 88 isis closely
closely related
related
toto thethe oneone inin the
the Apocalypse
Apocalypse of Abraham. We may
of Abraham. may thusthus trace
trace the the
development of
development of the
the conception
conception of of the
the "old
"old serpent";
serpent"; 1) 1) The
The serpent
serpent
resembled man
resembled man both
both in in mind
mind and and body,
body, before
before the the fall,
fall, and
and being
being jea- jea-
lous, it
lous, it resorted
resorted to to corruption
corruption (this (this isis the
the view of of thethe old
old rabbinic
rabbinic lit- lit-
erature; comp.
erature; camp. notenote 60).
60). 2) 2) The
The fall
fall was brought
brought about not not by
by the
the ser-
ser-
pent, but
pent, but byby Satan,
Satan, who made use use ofof the
the cunning
cunning serpent
serpent (Apocalypse
(Apocalypse of of
Moses; PRE).
Moses; PRE). 3) 3) Satan,
Satan, who had had the
the appearance
appearance of of a serpent,
serpent, was was thethe
cause of
cause of the
the fall
fall (Apocalypse
(Apocalypse of of Abraham and Greek Baruch) Baruch). 4). 4) Satan,
Satan,
or some
or some other
other fallen
fallen angel,
angel, brought
brought aboutabout the the fall
fall (Books
(Books of of Enoch).
Enoch).
5) The view
5) view of of the
the allegorists
allegorists (Philo,
(Philo, Revelation,
Revelation, medieval Jewish Jewish
philosophers),
philosophers), accordingaccording to
to whom it
it was the sensual
the sensual desire which which
seduced man.
seduced man. It It may
may be be noted
noted further
further thatthat thethe sentence
sentence /cal aLl, roOro
/Cal Sid 1'OU1'O

... Mio. a-ov

...\6yov in the
O'ov in the Apocalypse
Apocalypse of of Moses 25 25 is misplaced: it
is misplaced; it belongs
belongs
to
to the the end of of 26,
26, where God says says to to the
the serpent
serpent that that He will will putput
enmity
enmity betweenbetween him and man, because""II will
man, because judge thee
will judge thee according
according
to
to thy thy actions
actions (lI11:Ji ~V, a Hebraism,
("jrj"121 bj7, Hebraism, which the Greek translator
incorrectly
incorrectly rendered rendered by AUyo'P (J'OV)
by \6yov <r0u),, on account of of the enmity
enmity
which the the enemy
enemy (=Satan;
(= Satan; comp. comp. Sukkah 52a) 52a) had injectedinjected
into
into thee. thee. Satan sowed enmity enmity in in the
the heart
heart of of the
the serpent
serpent against
against
man (camp. (comp. Apocalypse
Apocalypse of of Moses 16), 16), and as as a punishment
punishment for for this,
this,
eternal
eternal enmity enmity shallshall reign
reign henceforth
henceforth between thee thee and them (i. (i. e.,
e.,
Adam and Eve)". Eve)". Comp.Comp. the the similar
similar idea idea in in Tosefta
Tosefta SotahSotah 4. 4. 18;18;
BR 20. 20. 5;5; Sotah
Sotah 9b; 9b; ARN 1, 1, 5.
5.
133 Apocalypse of
13' Apocalypse of Moses 31-32. 31-32. This This angel
angel is is described
described as as
"the
"the angel angel of of mankind",
mankind", or or "the
"the angel
angel of of the
the Lord
Lord resembling
resembling man man
in
in appearance".
appearance". The The Hebrew very very likely read: C'tv'~i110
likely read: O'^Kn ]D ii1~*rn l~'o"]^D
i.1. e.e. one
one of of the
the order
order of of the
the angels called C'lZ"~
angels called O'P'K (=" (
= "men").
men"). On On thisthis
class
class of of angels
angels compo Maimonides, Yad
comp. Maimonides, Yad ha-Hazakah,
ha-Hazakah, Yesode Yesode ha-Torah,
ha-Torah,
2.
2. 7, 7, and
and Masseket
Masseket AzilutAzilut (beginning);
(beginning); comp. comp. also also Mishle
Mishle 8, 8, 58.58.
Adam's
Adam's words words (" pray to
("pray to God ... , we
God..., we do do notnot knowknow when when we we shall
shall
appear
appear before before ourour Creator,
Creator, whether
whether He He will
will pourpour out out HisHis wrath
wrath
on
on us, us, oror HeHe will
will turn
turn to to us us inin mercy")
mercy") remind remind one one ofof the
the lastlast
words
words of of Rabban
Rabban JohananJohanan b. b. Zaccai
Zaccai (Berakot
(Berakot 28b; 28b; ARN ARN 25, 25, 79).
79).
124
124
 Adam [i33~i37
133 Apocalypse of
133 Apocalypse of Moses 33-36.
33-36. On the the eclipse
eclipse of
of the heavenly
the heavenly
bodies in
bodies in God's proximity,
proximity, camp. vol. I,
comp. vol. I, p. 25, and note
p. 25, note 105
105 appertain-
appertain-
ing to it.
ing to it. Different
Different is the reading
is the reading in Vita Adae 26,
in Vita 26, according to which
according to which
the sun,
the sun, moon,
moon, and stars
stars did not
not shine
shine for
for seven
seven days
days as
as a sign of
sign of
mourning for Adam's death. Camp.
mourning for Comp. Sukkah 29a; note 89.
29a; note 89.
13 4 Apocalypse of
134 Apocalypse of Moses 37-39; 37-39; VitaVita Adae 46- 46- 47.47. The bath-
bath-
ing
ing of
of the soul
the soul in in the
the stream of of fire
fire is
is most likely
likely ofof Greek originorigin (camp.
(comp.
Fuchs and Wells,Wells, ad lac.). loc.). But it it is
is also
also found in in the
the later
later midrashic
midrashic
literature
literature and in the Kabbalah;
in the Kabbalah; camp. Elleh Ezkerah
comp. Elleh Ezkerah (end), (end), where
it is
it is said that
that the the souls
souls bathe
bathe in in the
the waters of the Shiloah,
of the whereas
Shiloah, whereas
according
according to to the
the Kabbalists (Zohar (Zohar III,III, 16b,
16b, below;
below; Zohar Hadash, Hadash,
Balak, 66a,~::l~ ""I:JN;'
Balak, 66a,3 'YDN; 'Emek ha-Melek, 117a),
Emek ha-Melek, 117a), all
all souls
souls must pass pass through
through
the river
river of of fire
fire (camp.
(comp. note note 69 on vol. vol. I,I, p.
p. 17,
17, and Index,Index, s. v.
s. v.

"Dinur
"Dinur"); "); the
the pious
pious are are purified
purified in in this manner, while
this manner, while the wicked
the wicked
are judged
are judged there.
there. Another
Another view is is given
given in in Konen 29, 29, which
which reads:
reads:
The souls
souls of the pious
of the pious bathe,
bathe, before
before entering
entering paradise,
paradise, in in 248 rivers
248 rivers
of balsam
of balsam-aa river river for for each
each member of the human body.
of the body.
1355 Apocalypse of
13 Apocalypse of Moses 40; 40; camp.
comp. alsoalso 42.42. In Vita
In Vita Adae 48 4&
it is
it Michael and Uriel
is Michael Uriel who inter inter Adam (Gabriel(Gabriel probably
probably fell fell out).
out).
older tradition
The older tradition knows of of an hierarchy
hierarchy consisting
consisting of of three
three an2els
angels
(camp. note 13),
(comp. note 13), and hence hence only three angels
only three angels occupy themselves with
occupy themselves with
the burial
the burial of Moses; camp.
of Moses; comp. vol.vol. III,
Ill, p.p. 472.
472. It It may also also bebe noted
noted
that according -to
that according ~to Zohar III, III, 88a, three heavenly
88a, three messengers are
heavenly messengers are pre-
pre-
sent
sent atat the death-bed of
the death-bed of every
every man. But Zohar II, 256a, on the
II, 256a, the other
other
hand, speaks
hand, speaks of four. The various
of four. various texts
texts ofof the pseudepigraphic
pseudepigraphic writ- writ-
ings cited above also
ings cited differ from one
also differ one another respecting
respecting the the numbers
and thethe names of the angels
of the angels who took took charge
charge of of Adam's burial.burial.
1366 Apocalypse of Moses 40 40 and Vita Vita Adae 48; 48; camp.
13 Apocalypse of Moses comp. further
further
Preuschen, Adamschriften,
Preuschen, Adamschriften, 45, 45, and Book of Adam 1. 79. The rabbinic
1. 79. rabbinic
legend
legend knows of of a number of of facts
facts about the the burial
burial of of Abel by by hishis
parents (camp.
parents (comp. vol. vol. I, I, p.
p. 113,
113, and notenote 130 appertaining
appertaining to to it),
it), but
but
does
does notnot seem to to bebe acquainted
acquainted with with the details
details given
given in in the
the pseud-
pseud-
epigraphic
epigraphic works.works. Jub. Jub. 4. 4. 29 states:
states; He (Adam) (Adam) was the first first to to
be buried
be buried in in the
the ground.
ground. This alludes alludes to the the legend
legend givengiven in in the
the
Apocalypse
Apocalypse of of Moses and kindred kindred sources.
sources.
137 Apocalypse of
137 Apocalypse of Moses 40. 40. Since
Since according
according to to a well-known
well-known
Haggadah (see
Haggadah the sources
(see the sources cited
cited in note 16),
in note 16), the dust for the formation
for the
of
of Adam's body body was was taken
taken from the the place
place of of the altar
altar ih Jerusalem,
ih Jerusalem,
the Apocalypse necessarily
the Apocalypse necessarily locates
locates Adam's grave grave on the the site
site ofof the
temple of
temple of Jerusalem.
Jerusalem. To be be sure, here and in
sure, here in Vita Adae,Adae, loco cit.,
loc. cit. t

125
125
137]
137] The Legends
Legends oj
of the
the Jews

the grave
the grave is is erroneously
erroneously placed placed in paradise VtECT1/
in paradise (M&H? TOUTOV 7rapaoeICTov),
irapafelo-ov), which
must not not be taken
taken literally,
literally, but
but should
should be be understood
understood to to mean near near
Jerusalem.
Jerusalem. This is is due to to the
the fact
fact that
that according
according to to note
note 109,109, Jeru-
Jeru-
salem, or
salem, or mount Moriah,
Moriah, forms the the gate
gate to paradise. This is
to paradise. is clearly
clearly
stated in
stated in the
the Melchizedek
Melchizedek fragmentfragment 2. 2. 35-36:
35-36: In thethe centre
centre of of the
earth, where Adam was created,
earth, created, there there shaHshall be be hishis (MeJchizedek's)
(Melchizedek 's)
grave
grave.....where
. where Adam buried buried his
his son Abel. Abel. It It is
is also
also stated
stated in in Zohar
I,
I, 56b, that Adam chose
56b, that chose a place
place for for his
his grave
grave (in (in accordance with the the
rabbinic legend,
rabbinic legend, thethe cave
cave of Machpelah is
of Machpelah is here
here referred
referred to; comp. PR
to; compo PRE. E.
20 and further
further below)
below) near near paradise,
paradise, where God buried buried him. him. All All this
this is is
also
also found
found in in Zohar Hadash, Hadash, Ruth 97b, 97b, beginning
beginning l'IJ.:llni
KjDim 'i '"1 iON',
"ID1,
gives also
which gives also the
the different
different viewview thatthat Seth
Seth tooktook care
care of of his
his father's
father 's
burial. Seder'
burial. Ohm (beginning)
Seder 'Otam (beginning) reads:reads: Enoch buried buried Adam. Compo Comp.
also Yashar,
also Yashar, Bereshit
Bereshit lib: lib: And Seth Seth and his his sons,
sons, Enoch and Meth-
uselah his
uselah his son buried
buried him him-Adam.
Adam. In In note 32 32 on vol. IV, p.
vol. IV, p. 354,
354, an
attempt is
attempt is made to to prove
prove thatthat rabbinic
rabbinic literature
literature also also knows of the
of the
legend
legend that the site
that the site ofof the
the altar
altar is Adam's
is Adam 's grave.
grave. The prevalent prevalent view view
among
among the the Rabbis, however, is
Rabbis, however, is that
that Adam and Eve were were buried
buried in in
the cave of
the Machpelah. It
of Machpelah. It is
is for
for this
this reason
reason that that Hebron is is called
called
Kiryat Arba',"The
Kiryat Arba' ,"The City City of the Four",
of the Four", because
because in this city
in this city four pious pious
men (Adam(Adam and the the three
three patriarchs)
patriarchs) as as well
well asas thethe fourfour mothers
(in other
(in other places
places this designation usually
this designation usually applies
applies to to the
the four wives of
four wives of
the three patriarchs), that
three patriarchs), that is,
is, Eve,
Eve, Sarah,
Sarah, Rebekah,
Rebekah, and Leah, Leah, were were
buried. Compo
buried. Comp. BR 58. 58. 4 and 8 8 (it
(it is
is stated
stated herehere thatthat God had to to
roll up
roll up Adam's corpse, corpse, since even after
since even after thethe fall his height
fall his height reached
reached aa
hundred cubits;
cubits; compo
comp. also also BR 19.8 19.8 and Tan. B. B.I, I, 13);
13); 'Erubin
'Erubin 53a; 53a;
Sotah 13a;13a; Baba Batra Batra 58a; 58a; PRE 20 20 and 36; Jerome on
36; Jerome on Gen.
Gen. 23. 23. 22
(comp.
(comp. also vol. I,
also vol. pp. 288-289).
I, pp. 288-289). In In thethe Christian
Christian legend legend of of Gol-
Gol-
gotha Adam's burial-place
gotha burial-place is is identical
identical with with the the place
place of of the cruci-
the cruci-
fixion of
fixion of Jesus.
Jesus. This is is aa Christian
Christian adaptation
adaptation of the Jewish
of the legend,
Jewish legend,
according
according to to which Adam was created created in in the
the centre
centre of of the
the earth,
earth, and and
buried in the
was buried the same place, i. e.,
place, i. e., in the site
in the site of the altar
of the altar at at Jerusalem.
Jerusalem.
Instead of of the
the site
site ofof the
the altar,
altar, the the Christian
Christian legendlegend introduced
introduced the the
place of
place the crucifixion
of the crucifixion of of Jesus
Jesus (which
(which is is the
the Christian
Christian altar).
altar). Compo
Comp.
Ginzberg,
Ginzberg, HaggadaHaggada lei bei den Kirchenv.,
Kirchenv., 26-30 26-30 (some (some of his remarks
of his remarks
are to
are to be
be corrected
corrected in in accordance
accordance with with the material given
the material given here);
here); Preu-
Preu-
schen, Adamschriften,
schen, Adamschrtften, 45-46. 45-46. It It should
should also also be be observed
observed that that in in rab-
rab-
binic sources
binic sources (camp.
(comp. the the reference
reference given given in in note
note 32 32 on vol. IV,
on vol. IV, p. p.
354), where mention is
354), is made of of the
the corpse
corpse foundfound nearnear the the site
site of of the
the
altar, the word n'U'l,
altar, "Golgotha", i.
rfrwfcl, "Golgotha", i. e.,
e., "skull",
"skull", is is used
used which
which ap- ap-
126
126
 Adam
Adam [I38-139
[138-139

pears
pears againagain in in Golgotha,
Golgotha, the the place
place of of thethe crucifixion
crucifixion of of Jesus.
Jesus.
Finally,
Finally, some some otherother reasons
reasons may may be be given
given why why Apocalypse
Apocalypse of of Moses
Moses
and Vita
and Vita AdaeAdae cannotcannot be said to
be said to regard
regard paradise
paradise as as Adam's
Adam's burial-
burial-
place.
place. According
According to to Apocalypse
Apocalypse 37, 37, paradise
paradise is is located
located in in the
the third
third
heaven,
heaven, where where Adam'sAdam's soul soul but but notnot hishis body
body could
could be be placed.
placed. It It
isis further
further said said thatthat God
God sealed
sealed Adam's
Adarri 's grave,
grave, so so that
that nobody
nobody could could
approach
approach his his remains.
remains, This This is is only
only intelIigible
intelligible if if Adam
Adam was was buried
buried
outside
outside of of paradise,
paradise, aa place accessible to
place accessible to menmen and beasts. If
and beasts. If his
his
grave
grave were were in in paradise,
paradise, there
there would
would be be no no necessity
necessity to to protect
protect it. it.
138
I38 Apocalypse
Apocalypse of of Moses
Moses 41-45. 41-45. The The statement
statement that that AdamAdam
died
died six six days
days before
before Eve
Eve is related to
is related to the
the view
view (comp.
(comp. note note 22)22) thatthat
Adam's body
Adam's body has has been in in existence
existence since since thethe first
first day
day of of creation,
creation,
whereas
whereas Eve was not not created
created out of of his
his rib
rib until
until Friday;
Friday; compocomp. the the
sources
sources citedcited in in note 97.
97. Adam was not not only
only interred
interred by by the
the angels
angels
with
with great
great pomp and honor, honor, but God also also expressly
expressly promised
promised him him
resurrection.
resurrection. In In this
this presentation
presentation it it is
is presupposed
presupposed that that Adam was was
entirely
entirely or or partly
partly forgiven
forgiven because
because of of his
his repentance
repentance (comp. (comp. vol. vol. I, I,
pp.
pp. 86-89).
86-89). These views are are shared
shared by by the the rabbinic
rabbinic sourcessources citedcited
in
in notes
notes 106 106 and 142. 142. Now and again again we meet meet in in rabbinic
rabbinic literature
literature
with
with an an unfavorable view about Adam. It It is
is said
said that
that he he was
was driv-
driv-
en out
en out of of paradise
paradise forever,
forever, and will will bebe excluded
excluded from from it it even
even in in thethe
world to
world to come.
come. Comp. Compo BR 21. 21. 88 and 8, 8, where
where Tannaim
Tannaim and and Am-
oraim differ
oraim differ with
with respect
respect to to Adam's fate fate inin the
the world
world to to come.
come. The The
most prevalent
most prevalent view, view, however,
however, is is favorable
favorable to to Adam. Comp., Comp., in in ad-ad-
dition to
dition to the
the sources
sources cited
cited in in notes
notes 106 106 and 142, 142, thethe association
association of of
Adam and and Eve with with the
the three
three patriarchs
patriarchs and and their
their wives
wives alluded
alluded to to
in the
in the preceding
preceding note. note. The The unfavorable
unfavorable view view about
about Adam is is most
most
likely to
likely to bebe ascribed
ascribed to to the
the opposition
opposition to to the
the exaggerated
exaggerated glorification
glorification of of
Adam
Adam by by the
the Jewish
Jewish gnostic
gnostic circles,
circles, as reflected e.e. g.
as reflected g. in
in the
the Clementine
Clementine
writings. It
writings. It is is worthy
worthy of of note
note thatthat Adam's
Adam's merits merits are are hardly
hardly ever ever
alluded to
alluded to inin thethe liturgy
liturgy (there
(there seems
seems to to bebe butbut oneone exception,
exception, that that
of aa later
of later Selihah
Selihah p'n lo'n anno n,mc 43a).
JillO miT^D 4:3a). Comp.
Compo Ha-Zofeh,
Ha-Zofeh, VI, VI, 325.
325.
139 Apocalypse of
I39 Apocalypse of Moses
Moses 42-43; 42-43; Vita Vita Adae Adae 50-51.
50--51. Accord-
Accord-
ing to
ing to Jewish
Jewish law, law, mourning
mourning isis to to last
last for
for oneone week
week (Mo'ed
(Mo'ed Katan Katan
3.5,
3. and other
5, and other passages);
passages); but but in in reality
reality only
only sixsix full
full days
days are are observed;
observed;
compo Pesahim
comp. Pesahim 4a, 4a, and
and the
the parallel
parallel passages
passages cited cited onon the
the margin
margin con- con-
cerning the
cerning the rulerule "A "A fraction
fraction of of aa day
day counts
counts as as aa whole
whole day." day." -A A
reminiscence of
reminiscence of aa three
three days'
days' mourning
mourning isis still still to
to bebe found
found in in Vita
Vita
Adae
Adae 51 51 (the
(the Hebrew
Hebrew text read: D^N^
text read: 1:l":U~" T3~in
'~::I'iT m'3 'iT" i.i. e.e., after
0"::1 'm, t after
the lapse
the lapse of of three
three days),
days), and and also
also elsewhere;
elsewhere; comp. compo Ecclu.Ecclu. 38. 38. 17, 17,
127
127
140-142] The Legends
Legends of
of the
the Jews

and Ginzberg
Ginzberg in in Noldeke- Festschrift, 625,
Noldeke-Festschrift, 625, as as weJlwell as Yerushalmi
as Yerushalmi
Mo'ed Katan 3, 3, 82b.
82b. Compo
Comp. the the following
following note (end). (end).
140 Apocalypse of 43; VitaVita Adae 51. According
According to to Ya-
140 Apocalypse of Moses 43; 51.
shar Bereshit llb,
shar Bereshit mourning for
lib, mourning for thethe dead was first first introduced upon upon
the death of
the death of Adam,
Adam, whereas
whereas ER 16, 16, 81,
81, makes the peculiar peculiar statement
that
that thethe day day of of Adam's death death was celebratedcelebrated by by hishis descendants
as
as a a festival,
festival, that
that is, they rejoiced
is, they rejoiced that that man is mortal, for
is mortal, otherwise
for otherwise
he would not
he not do the the will
will of his heavenly
of his heavenly Father.Father.-The The symbolic
symbolic des-
cription
cription of the world
of the world to to come as as the
the""great
great Sabbath",
Sabbath", or as the" the "day day
of
of the
the Lord",
Lord", is is ofof frequent
frequent occurrence
occurrence in in Jewish,
Jewish, as weJl well as in old
in old
Christian, literature,
Christian, literature, in which it
in which it isis also brought into
also brought into relation
relation with the the
millennium;
millennium; since since thethe "day
"day of of the
the Lord is is a thousand years" years" (camp.
(comp.
notes 28
notes 28 and 72),72), hence
hence His
His Sabbath is the seventh
is the seventh thousand. Camp. Comp.
Tamid (end; (end; the
the passage
passage concerning
concerning the the daily
daily songsong does not originally
originally
belong to
belong the Mishnah;
to the Mishnah; camp. Ginzberg, Tamid,
comp. Ginzberg, Tamid the,
the Oldest Treatise, 283);
Oldest Treatise, 283);

ha-Shanah 31a;
Rosh ha-Shanah 31a; ARN"ARN 1, 1, 5; 5; TehiIlim
Tehillim 92, 402-403 and 405;
92, 402-403 405;
PRE 18; 18; Mekilta ShabbetaShabbeta 1, 1, 103b; Mekilta RS,
103b; Mekilta RS, 160 160 (it is stated
(it is stated in in
the Mekiltas
the Mekiltas that that thethe Sabbath offers offers a a foretaste
foretaste of the life
of the life inin the
world to
world to come;
come; camp. Berakot 57b);
comp. Berakot 57b); ER 2, 2, 6-7;
6-7; Sanhedrin 97a; 97a;
•'Abodah
Abodah Zarah 9a; Sifra 26.
9a; Sifra 26. 6: 6; 4 4 Ezra 8. 8. 30; Barnabas 15.
30; Barnabas 4;
15. 4;
Clemens Alexandrinus, Stromata, 6.
Alexandrinus, Stromata, 6. 16;
16; Clementine Homilies, Homilies, 18. 18. 9;
9;
Victorinus,
Victorinus, De Fabrica Fabrica Mundi\ Hippolytus, Dan. 4.
Mundi; Hippolytus, 4. According to 22
According
Enoch 33, the millennium
33, the millennium will will only
only take take place
place after after thethe completion
completion
of
of seven thousand years. years. ThisThis is probably based
is probably based on some learned learned
interpretation
interpretation of Gen. Gen. 2.2. 2, which considered
2, which considered the the seventh
seventh day day as as one
of the days
of days of of creation;
creation; comp.
camp. note
note 102. According to
102. According to Alphabet
Alphabet R. R. Ak-
iba 19,19, thethe Sabbath of the Lord will
of the will take
take place place 6093 years after
6093 years after
creation.
creation. Bousset, Religion,
Bousset, 341, understands
Religion, 341, understands ApocalypseApocalypse of of Moses,
Moses,
loco cit.,
loc. cit., to
to say that the
say that the soul departs from the
soul departs the body
body afterafter seven
seven or three
or three
days (camp.
days (comp. 4 Ezra 7. 7. 101,
101, and the the rabbinic
rabbinic sources
sources cited cited in note 20).
in note 20).
It is
It for this
is for this reason
reason thatthat mourning
mourning must not not last
last longer
longer thanthan thisthis per-
per-
iod.
iod.
141
14 I Tan. B. I, I, 21,
21, and IV, IV, 124. 124. Compo
Comp, also also thethe kabbalistic
kabbalistic
sources referred
referred to to atat the
the beginning
beginning of of the
the following
following note. note. In rab-
In rab-
binic literature
binic frequent mention is
literature frequent is made of of the book which
the book which con- con-
tains
tains the the record
record of the the deeds of of men,
men, as well as
as well the witnesses
as the witnesses who
appear for
appear for oror against
against man in the heavenly
in the heavenly court.court. Camp.
Comp. Abot Abot 2. 2. 1;
1;
Sifre
Sifre D., 307; Ta'anit lla:
D., 307; lla; PR 8, 8, 29a.
29a. See See alsoalso thethe sources
sources citedcited
in note 20.
in note 20.
142 Tan. B. B. 1,21, IV, 124;
142 I, 21, and IV, 124; Zohar
Zohar I, I, 54b,
54b, 81a,
81a, 65b,
65b, and
and 127aj
127a;
128
128
 Adam [142

Hadash, Balak,
Zohar Hadash, beginning I-t:l~
Balak, beginning frON ';'1 '~~, 66a; 'Emek ha-Melek
'o, 66a; ha-Melek
117a.
117a. Compo
Comp. alsoalso thethe legend
legend given
given in vol. I,
in vol. I, p.
p. 69,
69, which,
which, in in addition
addition
to
to the
the sources cited in the
sources cited the note
note appertaining
appertaining thereto,
thereto, is is likewise
likewise known
to Rokel II,
to Abkat Rokel II, 1. 1. ' Closely
*
related to
Closely related to our legend,
legend, especially
especially in in
its kabbalistic
its kabbalistic form,
form, is is the
the one found in in both versions
versions of of the Testa-
the Testa-
ment ofof Abraham (13, (13, 11 respectively),
respectively), concerning
concerning Abel, Abel, before
before whom
every soul must appear
every appear to to bebe judged.
judged. Judgment
Judgment takes takes place
place afterafter
Enoch,
Enoch, the the heavenly
heavenly scribescribe (this
(this agrees
agrees with most of of the pseudepigra-
the pseudepigra-
phic sources,
phic sources, whereas in in rabbinic
rabbinic writings
writings Elijah
Elijah is the scribe,
is the scribe, or or sec-
sec-
retary; comp.
retary; camp. note
note 35 35 on vol. vol. IV,
IV, p.p. 201)
201) fetches,
fetches, out out of the many
of the many
books entrusted
books entrusted to to the
the Cherubim,
Cherubim, the the one relating
relating to to the
the soul
soul in ques-
in ques-
tion. By means of
tion. this book he
of this he establishes
establishes the the record
record of of thethe soul
soul
during
during its life-time. The rabbinic
its life-time. rabbinic form of this legend,
of this legend, at at thethe same
time,
time, expresses
expresses the the view
view prevalent
prevalent amongamong the Rabbis that
the Rabbis that "no death death
occurs without sin".
occurs without sin". Adam is is not
not responsible
responsible for for any
any other
other death death
except his
except his own. Every Every man could could livelive forever,
forever, if if he should
should lead lead a a
sinless life. Camp.
sinless life. Comp. Shabbat 55a-56b; 55a-56b; 'Arakin
'Arakin 17a; 17a; Tehillim
Tehillim 92, 92,
412;
412; Tan. B. B. IV, 60, and the
IV, 60, the parallels
parallels cited
cited byby Buber;
Buber; JustinJustin MartyrMartyr
(he gives this
(he gives this asas thethe view prevalent
prevalent amongamong the the Jews), Dialogue,
Jews), Dialogue,
95.
95. Camp. Ginzberg,
Comp. Ginzberg, HaggadaHaggada gei gei den Kirchenv.,
Kirchenv., 45-47, 45-47, and Israel Israel
-Levi,
Levi, Le PechePiche Originel.
Originel. The legend legend makes use use of of this theory, and
this theory,
accordingly maintains that
accordingly maintains that there
there areare a number of of men who (because (because
they did not
they not sin)
sin) have not not tasted
tasted death,
death, but enteredentered paradise
paradise while while
yet alive.
yet alive. Comp.
Compo note note 67. 67. The popularity
popularity of this view
of this view is is proved
proved
by the
by the fact
fact that Recognitiones, 1.
that Recognitiones, 1. 52,
52, also
also speaks
speaks of of those
those that that en- en-
tered paradise because
tered paradise because thay thay werewere absolutely
absolutely without
without guilt. guilt. It It is is true
true
that rabbinic
that rabbinic literature
literature knows also also ofof the
the opposite
opposite view view (particularly
(particularly
represented by
represented by 4 Ezra and the the Apocalypse
Apocalypse of of Baruch),
Baruch), according
according to to
which there
which there isis "hereditary
"hereditary death", death", but no "hereditary
"hereditary sin", sin", so so that
that
death is
death absolutely conceived
is absolutely conceived as as aa penalty
penalty imposed
imposed on Adam, Adam, which which
must be suffered also by
suffered also by the
the innocent.
innocent. Compo Comp. SifreSifre D., D., 339;
339 BR 21.
;
2 1 1;
. 1;

ER 5,5, 24; Batra i7a.

24; Baba Batra 17a. See
See also
also Tan. B. B. I,I, 17 and vol. vol. II,
II, pp. 259-
pp. 259-
260. IItt should
260. should be be mentioned
mentioned that that inin the
the Prayer
Prayer of of Manasseh 7, 7, the
the three
three
patriarchs are
patriarchs designated as
are designated mortals who never sinned.
as mortals sinned. This is, is, however,
however,
denied
denied in in' Arakin,
Arakin, loc.
'
loc. cit.
tit. A third
third view on the the origin
origin of of death is is that
that
man was createdcreated mortal.
mortal. Had it it not beenbeen for for thethe fall, however,
fall, however,
death
death would not not have been so so terrible
terrible and painful,
painful, but but aa joyful
joyful in- in-
cident in
cident in man's
man's career.
career. Camp. EZ 3,
Comp. 3, 175,
175, where this this view
view is is clearly
clearly
expressed, further BR 21.
expressed, and further 21. 33 (see
(see the parallels
parallels citedcited by Theodor),
by Theodor),
where the
where the expression
expression "man was was destined
destined to to die"
die" is to be
is to be taken
taken in in this
this
129
129
142] The Legends
The Legends of
oj the
the Jews
Jews

sense.
sense. Wisdom 1.
Wisdom 13 and
1. 13 and 2.
2. 23
23 appears
appears to
to express
express opposition
opposition to to the
the
theory that
theory that man
man is
is mortal
mortal byby his
his very nature. 22 ARN 34,
very nature. 34, 74,
74, seems
seems
to be
to be of
of the
the view
view that
that the
the fall
fall of
of man caused
caused an early
early death;
death; thatthat
is, even
is, even if
if Adam had
had notnot sinned,
sinned, man would
would not
not have
have been
been immortal,
immortal,
but he
but he would
would have
have lived
lived aa much longer
longer period.
period. Similar
Similar views
views areare
found in
found in medieval
medieval philosophical
philosophical writings
writings and biblical
biblical commentaries;
commentaries;
compo Nahmanides
comp. Nahmanides on on Gen.
Gen. 2.2. 17,
17, and Bekor
Bekor Shor on on Gen.
Gen. 3. 3. 23.
23.
Quite singular
Quite singular is
is the
the view
view expressed
expressed in in BR9.
BR 9. 55 and Baba Batra Batra
75a, which
75a, which reads:
reads: Adam was not not deserving
deserving of
of death
death for for his
his sin,
sin,
but God,
but God, who had had foreseen
foreseen that
that there
there would arise
arise men like like Nebu-
chadnezzar and
chadnezzar and Hiram claiming
claiming to
to be
be gods
gods (comp.
(comp. Index,
Index, s.
S. v. Deificat-
"Deificat-
'II...
ion"), decreed
ion"), decreed death
death on the entire
on the entire human race.
race. According
According to to this
this idea,
idea,
it is
it is not
not the
the descendants
descendants ofof Adam who have to to atone
atone by
by death for for his
his
sin, but,
sin, but, onon the
the contrary,
contrary, it
it was hehe who died
died on their
their account.
In view
In view ofof the
the favorable
favorable opinion
opinion ofof Adam expressed
expressed inin these
these and
in other
in other passages
passages (comp.
(comp. notes
notes 106
106 and i3S),
138), it
it is not surprising
is not surprising
that
that thethe legend
legend accords
accords aa special
special place
place of honor to
of honor to Adam in in
Messianic times. In
Messianic times. In allusion
allusion to to Micah 5. 5. 4,4, it
it isis asserted
asserted in in the
old rabbinic literature
old rabbinic literature that
that when the the Messiah
Messiah is is about to to start
start
his
his work of of salvation,
salvation, he he will
will be furnished
furnished withwith a council
council of of fourteen
fourteen
members to to assist him. One half
assist him. half ofof these
these members will will have the
title
title of
of .. shepherds", and the
"shepherds", the other
other half
half willwill be
be "princes".
"princes". The
shepherds
shepherds wiIlwill be
be David,
David, as as president,
president, and Adam, Adam, Seth, Seth, Methuselah,
Methuselah,
on his
his right,
right, and Abraham,
Abraham, Jacob, Moses, on his
Jacob, and Moses, his left.
left. The prin-
prin-
ces
ces are:
are: the
the Messiah as as the head,head, and Samuel,
Samuel, Saul, Saul, Jesse,
Jesse, Eli-
Eli-
jah,
jah, Amos,
Amos, Zephaniah,
Zephaniah, and HezekiahHezekiah (this(this is is more probable
probable thanthan
Zedekiah,
Zedekiah, as as given
given inin some texts).
texts). Compo
Comp. Sukkah 52b; 52b; PRK (Griin:(Griin-
hut's edition,
edition, 7878 and 82; 82; Schonblum's edition,edition, 37b 37b and 38; 38; BHM
VI,
VI, 150:
150; Shir
Shir 8.8. 10;
10; Sa'adya
Sa'adya Gaon,
Gaon, Emunot we-De'ot, we-De'ot, 7, 7, 150:
150; BaR
15 (beginning).
(beginning). In In the
the last
last passage
passage it it is
is said:
said: Opinions
Opinions differdiffer as as
to the identity
identity of of the
the "seven
"seven shepherds",
shepherds", or or the
the "eight
"eight princes"
princes"
who are Messiahs. Nowhere else else inin rabbinic literature are
rabbinic literature are these
these
princes
princes called
called Messiahs. Comp., Comp., however,
however, Jerome
Jerome on Micah, Micah, loco
loc. cit.,
cit.
y

who refers
refers to Symmachus,
Symmachus, who renders renders ~:J'Ol
*DD3 ("princes")
("princes") by by XP,u'Tol
xp^roL
("Messiahs").
("Messiahs"). Jerome,Jerome, loco
loc. cit.,
ciL, appears
appears to to have
have known the the rabbinic
rabbinic
interpretation
interpretation to which he gives gives a a Christological
Christological coloring:
coloring: the
the sev-
sev-
en
en shepherds
shepherds are the patriarchs
patriarchs and prophets,
prophets, whereas
whereas the the eight
eight prin-
prin-
ces
ces represent
represent the great
great men of of the
the New Covenant:
Covenant; compo comp. Matthew
Matthew
19.28;
19. 28; Luke 22.30;
22. 30; II Cor.
Cor. 6.
6. 2j
2; Rev.
Rev. 20.4:
20. 4; Sibyl.
Sibyl. 3.3. 781-782j
781-782; 12 12 Test-
Test-
aments, Benjamin 10.
aments, Benjamin 10. 7;
7; ShR 30. 30. 18.
18. Besides
Besides the the seven
seven shepherds
shepherds
130
130
 Adam [142

eight princes
and eight princes of
of the
the Messianic times,
times, the
the Talmud (Sukkah, loco
(Sukkah, loc.
cit.) knows of
cit.) of four
four distinguished personages as Messiahs.
distinguished personages Messiahs. These
These are:
are:
Messiah the son of
Messiah the of David;
David; Messiah the son of of Joseph; Elijah; the
Joseph; Elijah; the
priest of
priest of justice
justice (Me1chizedek?).
(Melchizedek?). Compo
Comp. also BaR, loco
also BaR, loc. cit., where,
cit., where,
instead of
instead the last,
of the last, a Messiah appears
appears who is is a descendant ofof Man-
asseh. A
asseh. A fuller
fuller discussion of this
discussion of this point
point is
is to
to be found inin Ginzberg's
Ginzberg's
Unbekannte
Unbekannte Sekte, 334^352. In Kimhi on Micah,
Sekte, 334-352. Micah, loco
loc. cit.,
cit., Enoch isis
substituted for Adam as
substituted for as one of the
the seven shepherds.
shepherds. This is is rather
rather
a later
a later correction, as the
correction, as the older
older rabbinic
rabbinic literature
literature does
does not include
not include
Enoch among the saints;
among the compo note 59 on vol.
saints; comp. vol. I, p. 130.
I, p. 130.

131
131
 III. THE TEN GENERATIONS
III.

(103-142)
(103-142)
1
Abot 5,
l Abot 22; ARN 32,
5, 22; 32, 92
92 (a view is
(a view is cited here, according
cited here, according to
to which
which
some among
some among them werewere God-fearing,
God-fearing, and itit was they
they who prevented
prevented
the flood
the flood from
from coming
coming for
for some time),
time), and thethe second version
version 34,
34,
92'. The tenth
92. tenth belongs
belongs to
to God;
God; Noah was the the tenth
tenth after
after Adam,
and Abraham the
and the tenth
tenth after
after Noah;
Noah; Tan.
Tan. B.B. V,
V, 27.
27. So also Philo,
also Philo,
De COllgressu Quaerenda Eniditionis
Congressu Quaerenda Causa, 17.
Eruditionis Causa, 17. That these
these sinful
sinful
generations nevertheless lived
generations nevertheless lived longer
longer than others
others hashas its
its good rea-
good rea-
sons:
sons: theirtheir longevity enabled them to
longevity enabled to study
study the the movement of of the
heavenly bodies,
heavenly bodies, so that they
so that they bequeathed
bequeathed their their astronomical know-
ledge to
ledge later generations
to later generations (BR. 26. 5;
(BR. 26. 5; compo
comp. vol.vol. I,
I, p.
p. 121.
121. below,
below,
and Josephus,
and Anti{l.ui., I,
Josephus, Antiqui., I, 3). They likewise
3). They received, during
likewise received, their
during their
long
long and care-free
care-free life,
life, their reward for
their reward for their
their good
good deeds which was
due
due toto them,
them, so that after
so that their death their
after their their punishment
punishment was severe;severe;
BR 16. 16. 5.5. Furthermore,
Furthermore, God wished to to test
test these
these generations;
generations;
He therefore
therefore granted
granted them long long life
life in
in order
order to to give
give them the the op-
op-
portunity to
portunity to show kindness
kindness to to one another.
another. But they they did not stand
the
the test.
test. The sonssons were readyready to to care
care forfor their
their parents,
parents, but not
for
for their
their grand-parents,
grand-parents, and Noah was the the only
only one who was will- will-

ing to
ing to care
care forfor hishis grandfather
grandfather and all all his
his ancestors;
ancestors; ER 16,80.16, 80.
spoke to
God spoke to no one in in this
this generation
generation until until Noah came (BR (BR 34.
34.
55 and Koheleth 7. 7. 19), just as
19), just as Abraham was the the first
first to
to whom God
spoke
spoke during
during the the ten
ten generations
generations from Noah to to him;
him; BR 39, 39, 4;
4; Ko-
heleth loco
heleth loc. cit.
cit. This
This seems
seems to to be
be ·directed
directed against
against the
the view
view prevalent
prevalent
in
in pseudepigraphic
pseudepigraphic writings writings thatthat Seth,
Seth, Enoch,
Enoch, Shem,
Shem, and other other
patriarchs
patriarchs were the the bearers
bearers of of God's revelations;
revelations; compocomp. Index
Index under
under
these
these names;
names; compocomp. alsoalso Luria's
Luna's notenote 4 4 on
on PRE. 22. 22.
2
2 BR 28. 28. 4;4; Hagigah
Hagigah Ub; 13b; ARN 31, 31, 93;
93; Shabbat 8Sb; 88b; Koheleth
Koheleth
1. 15
1. 15 and 4. 4. 3;
3; Tan. Lek 11 11 and Yitro
Yitro 9; 9; Tehillim
Tehillim 90,90, 392,
392, and 105,
105,
449; Aggadat
449; Aggadat Bereshit
Bereshit 49, 49, 100;
100; Zebahim 116a; 116a; ER 2, 2, 9;
9; 6,33;
6, 33; 13,
13,
61
61 and 68; 68; 26,26, 130;
130; Targum
Targum (from(from aa manuscript
manuscript quoted
quoted by by Levy,
Levy,
CkaJdMsches Wbrterbuch, I,
ChaUaisches Wbrterbuch, I, 186)
186) on Job Job 22.22. 16.
16. The version
version found
found
in some of of the
the sources just cited,
sources just cited, according
according to to which
which thethe Torah
Torah waswas
132
132
 The Ten Generations [3

written down 974 generations

written prior to
generations prior the creation
to the creation of the world,
of the world, isis
a comparatively
a comparatively recent
recent presentation
presentation of this Haggadah,
of this Haggadah, which,
which, inin
its original
its form, has
original form, has nothing
nothing to to do withwith the
the doctrine
doctrine of of the pre-
the pre-
existence
existence of of the
the Torah. Compo
Comp. notenote 55 on vol.vol. I,
I, p. 4.
p. 4.
3 PRE 21
3 21 (on the text
(on the text comp. Luria, ad loc.,
compo Luria, loc., and MHG I, MHG
I, 88-89,
88-89,
and 105);
105); Shabbat 146a (top;(top; the
the filth
filth with which the serpent in-
serpent in-
fected Eve clung
fected to the
clung to the rest
rest of humanity, but was removed from Is-
of humanity, Is-
rael as soon as they
rael they received
received thethe Torah);
Torah); Yebamot 103b; 103b; 'Abodah
22b; Targum
Zarah 22b; Targum Yerushalmi Gen. 4. 4. 1
1 and 5. 5. 3;
3; BR 19,19, end (on
(on
the text
the text comp. Theodor, ad loc.,
compo Theodor, lac., and Recanate Gen. 3. 3. 13);
13); Zohar
I,
I, 331a 54b; III,
la and 54b; III, 117a (the heavenly origin
(the heavenly origin ofof Cain and Abel Abel
as stated
stated here
here agrees
agrees with thethe heresies
heresies ofof Archonites
Archonites in in Epiphan-
Epiphan-
ius, Haer., 40.5); Hippolytus,
ius, Haer., 40. 5); Hippolytus, Haer., Haer., 5. 21; Irenaeus,
5. 21; Irenaeus, I, I, 30.
30. 7;7; Epi-
Epi-
phanius,
phanius, loe. cit.
loc. cit. Camp. further
Comp. further 11 John John 3. 3. 12;
12; Augustine, In
Augustine,
Epistolam Joan,
Epistolam Joan. ad Parthos,
Parthos, 5; 3, and Quaestiones
5: 3, Quaestiones ex ex Now
Novo Test.,
Test., III,
Ill,
2282 (Migne's
2282 (Migne's edition).
edition). Tertullian, Patientia, 5,
Tertullian, De Patientia, has no bear-
5, has bear-
ing on the
ing the subject
subject discussed
discussed here,here, and the the statement in in Ginzberg's
Ginzberg's
Haggada bei
Haggada bei den
den Kirchenv.,
Kirehenv., 59, 59, isis to
to be corrected
corrected accordingly.
accordingly. This
passage of
passage of Tertullian
Tertullian is is toto bebe translated:
translated: Impatience,
Impatience, conceived
conceived
of the
of the devil's seed, produced,
devil's seed, produced, in the fecundity
in the fecundity of of malice,
malice, anger
anger as as
her son.
her son. Comp., however, Tertullian,
Comp., however, Tertullian, Haer., Haer., 2, 2, concerning
concerning Abel, Abel,
who was born of ignoble spirit.
of an ignoble spirit. But independent
independent of of the
the legend
legend
concerning Eve
concerning Eve's 's sexual intercourse with the serpent
sexual intercourse serpent is is the
the statement
that the original
that the original.sin-sin consisted
consisted in this that
in this that the
the serpent
serpent 'had
'had awakened
in her
in her aa sexual
sexual desire. Compo Apocalypse
desire. Comp. Apocalypse of of Abraham 23; 23; Philo,
Philo,
De M. Opij.,
Opif., 56;56; Slavonic Apocalypse of
Slavonic Apocalypse of Baruch,
Baruch, 97; 97; WR 14. 14. 5;5;
Protevang. oj
Protevang. of James 13. 13. Compo
Comp. vol. vol. I,I, p.
p. 96,
96, and thethe following
following note.,
note.,
as well as
as well note 131
as note 131 on vol.vol. I, I, p.
p. 98.
98. The view
view that
that serpents
serpents still
still

have the
have the desire
desire to to have
have intercourse
intercourse with women, women, just just as the first
as the first

serpent felt violent

serpent felt violent passion
passion for for Eve (comp. note 60 on vol.
(comp. note vol. I,I, p.
p.
72), is
72), is found
found not not only
only in in Shabbat 110a, but also
llOa, but also inin 44 Mace. 18, 18,
where it
where it is stated that
is stated that thethe serpent
serpent not not only
only sullied
sullied the maiden-
hood ofof Eve but but also
also that
that of other women. The assertion
of other assertion of the
of the
Gnostics mentioned
Gnostics mentioned by by Epiphanius
Epiphanius in Haer., 26.
in Haer., 26. 5 (idipsum-
(idipsum
lignum vitae-de
lignum vitae menstruis mulierum
de menstruis profluviis interpretatur)
muUerum profluviis inter'Pretatur) is is found

among the
among the Kabbalists,
Kabbalists, with with thisthis difference
difference that the the latter
latter connect
it with the
it with the tree
tree of knowledge (is
of knowledge (is the reading ?'i/s
the reading rwi/s in
rfc fafe in Epipha-
Epipha-
niu~ a
nius a scribal
scribal error
error for for TOV
TOV 'Y'PWCTKf",?).
'yw&o-Kewl). Compo Recanati on Gen. 3.
Comp. Recanati 3.

6. and
6. and note
note 8585 on vol.vol. I, p. 78.
I, p. 78. The latter
latter Kabbalah (comp. (comp. the the refer-
refer-
ence
ence in Yalkut Reubeni
in Yalkut Reubeni on Gen. Gen. 4. 4. 1)1) allegorizes
allegorizes the the legend
legend of
133
133
4-5] The Legends
The Legends of
of the
the Jews

Cain, "the
Cain, "the son
son of
of Satan";
Satan "; he
he was Satan's
Satan's spiritual
spiritual son,
son, since
since Eve
Eve
folIowed his
followed his false
false doctrine.
doctrine. ItIt should
should also
also be
be noted
noted that
that among
among
the various
the various etymologies
etymologies of of the
the word
word Eve
Eve (mn) there is
(mn) there is one,
one, accord-
accord-
ing to
ing to which
which it means ""serpent":
it means serpent": sheshe was
was Adam's
Adam's serpent;
serpent; see
see
BR 21.
BR 21. 1111 and
and 22.
22. 2;
2; note
note 48
48 on
on vol.
vol. I,
I, pp 69.
69.
Vita Adae
44 Vita Adae 18.
18. Comp.
Camp. the
the more detailed
detailed description
description of
of these
these
events as
events as given
given in
in vol.
va!. I,
I, pp.
pp. 88-89.
88-89. The Vita,
Vita, as
as well
welI as
as its
its numerous
Christian versions
Christian versions (comp.
(camp. Preuschen,
Preuschen, Adamschriften, 41; Book of
Adamschriften, 41; of
Adam and Eve 73. 73. 90-91),
90-91), and thethe Church Fathers
Fathers (Jerome,
(Jerome, Adv.
Ad!!.
JO!Jinianum, 1.
Jovinianum, 16; Slavonic
1. 16; Slavonic Palaea,
Palaea, and others;
others; comp.
camp. Ginzberg,
Ginzberg,
Haggada bei
Haggada bei den
den Kirchenv., 57) presuppose
Kirchen!!., 57) presuppose that
that not
not only
only the
the birth
birth
of the
of the children
children of
of Adam and Eve took took place
place after
after thethe expulsion
expulsion
paradise, but that
from paradise, that thethe first
first "human pair" pair" lived
lived inin paradise
paradise
without sexual
without sexual intercourse.
intercourse. The older Haggadah, as
older Haggadah, as found in in Jub.
Jub.
4. 11 (Cain
4. (Cain was born born when Adam was seventy, seventy, and Abel seven years years
later, while
later, while the
the expulsion
expulsion of of Adam from from paradise
paradise tooktook place
place after
after
he had
he had spent his first
spent his seven years
first seven years there)
there) and some utterancesutterances of the
of the
Midrash (BR 22.11 and 2;
(BR 22. camp. Ginzberg,
2; comp. Haggada bei
Ginzberg, Haggada bei den Kirchenv.,
Kirchen!!.,
57-58, as
57-58, well as
as well as Zohar
Zohar I, 60b-61a, on the
I, 60b-61a, the pure,
pure, spiritual married
spiritual married
life
life which Adam might have enjoyed
might have enjoyed in paradise, and the
in paradise, the immortal
immortal
children that he
children that he might
might havehave begotten
begotten there there if if he had not not sinned)
sinned)
practically make the
practically the same assertion.
assertion. Later,
Later, however,
however, in in opposi-
opposi-
tion
tion to
to the
the Christian
Christian view which considers considers married
married lifelife as
as a a conse-
conse-
quence
quence of of the original
original sin
sin (BR,
(BR, loco tit., even asserts
loc. cit., asserts that
that thethe ani-
ani-
mal world,
world, folIo wing Adam's example,
following example, copulated
copulated beforebefore thethe falI)
fall),,
and prefers
prefers celibacy
celibacy to marriage, the
to marriage, the prevalent
prevalent Jewish
Jewish view view was
that
that the
the married
married lifelife of
of Adam and Eve preceded preceded theirtheir fal!;
fall; BR 18. 18.
6;
6; Sanhedrin
Sanhedrin 38b;38b; PRE 11 11 (befox:e
(before thethe fall,
fall, but also
also before
before their
their ar-
ar-
rival
rival inin paradise);
paradise); ARN 1, 1, 5 (where m",rl,
5 (where namta, however,
however, need need notnot nec-
nec-
essarily
essarily imply
imply married
married state)
state) and 6. 6. Compo
Comp. vol. vol. I,
I, p.
p. 72,
72, and Theodor
Theodor
on BR,BR, IDe.
loc. cit.,
tit., as weI!
well as
as Apocalypse
Apocalypse of of Baruch 56. 56. 6.
6. The legend
legend
prevalent
prevalent in in the
the Haggadah,
Haggadah, according
according to to which
which Cain
Cain andand Abel
Abel and
and
their
their twin-sisters
twin-sisters were born on the the day
day on which which their
their parents
parents had had
been created
created (BR(BR 22.2; Sanhedrin, IDe.
22.2; Sanhedrin, cit.\ PRE 11;
loc. cit.; 11; ARN 1, 6),
1, 6),
has no connection with the the question
question whether
whether theirtheir birth
birth took
took place
place
before or after
after the
the fall,
fall, since
since according
according to to the
the Haggadah,
Haggadah, the the
stay
stay in
in paradise
paradise lasted
lasted only
only aa few
few hours;
hours; compo
comp. vol.
vol. I,
I, p.
p. 82.
82.
55 Vita Adae 19-21
19-21 (on(on the "virtutes", powers,
the "virtutes", powers, virtues,
virtues, camp.
comp.
Ginzberg, Encyclopedia, I,
Ginzberg, Jewish Encyclopedia., I, 179),
179), and
and its
its various
various Christian
Christian
versions.
versions. Midrash Aggada
Aggada Gen. 4- 1,
Gen. 4,. 1, on
on the
the contrary,
contrary, emphasizes,
emphasizes,
184
134
 The Ten
The Ten Generations
Generations [6-10
[6 10

the fact
the fact that
that Cain's
Cain's birth
birth was
was without
without pain.
pain. This accords
This accords with
with
the view
the view that
that his
his birth
birth took
took place
place before
before the
the fall; comp.
fall; compo the
the pre-
pre-
ceding note.
ceding note.
Vita Adae
66 Vita Adae 21,
21, according
according to
to which
which Adiaphotus
Adiaphotus in
in Apocalypse
Apocalypse
of Moses
of Moses 11 should be changed
should be changed to
to Diaphotus,
Diaphotus, "full
"full of
of light".
light". OnOn
Cain's luminous
Cain's luminous countenance compo PRE 21
countenance comp. 21 (Eve
(Eve saw
saw that
that his
his count-
count-
enance was
enance was heavenly)
heavenly) and
and Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 4.
4. 1. The
1. The
similarity of
similarity of Cain Cl'P)
Cain (]'p) to Cl":l)
to Kewan (]1'3) "Saturn"
"Saturn" may have
have given
given
rise to
rise to this
this legend
legend about
about the
the shining
shining countenance,
countenance, particularly
particularly if
if
one considers,
one considers, on the
the one
one hand,
hand, the
the relationship
relationship between
between Cain and
Sammael = Satan; comp.
Sammael ((=Satan; compo vol.
vol. I,
I, p.
p. 105),
105), and,
and, on the
the other
other hand,
hand,
the fact
the fact that
that Saturn
Saturn represents
represents the
the star
star of
of evil
evil which
which brings
brings mis-
mis-
fortune to
fortune to Israel. Camp. PR 20,
Israel. Comp. 20, 96a,
96a, and 203a,
Z03a, as
as well
wen as
as Baraita
Baraita
de-Mazzalot 27a.
de-Mazzalot 27a.
Vita Adae 21-22,
7 Vita
7 21-22. The name of of Cain is is also
also explained
explained
as l'~:l, "as
as j'fco, "as nought"
nought" (MHG I, I, 105 very
very likely
likely dependent
dependent on PRE),PRE),
as ~lP, "the
as frtip, "the wrathful
wrathful one"
one" (Wisdom
(Wisdom 10.3), mp "who sought
as rup
10. 3), and as sought to
to
seize everything"
seize everything" (Philo,
(Philo, Cain 20).
20). Comp.
Compo also
also the
the preceding
preceding note,
note,
as well
as well asas notes
notes 6,6, 8,
8, 20,
20,41,53.
41, 53. the view that
On the that Cain was ableable
to run about
to run about immediately after his
immediately after his birth,
birth, see vol. I,
see vol. I, p.
p. 59,
59, which
has aa similar
has similar statement with reference
statement with reference to
to Adam,
Adam, and see also vol.
also vol.
I,
I, pp.
pp. 152-153,
152-153, the
the legend
legend about the ante-diluvian generations,
generations, as
well as
well as the
the legend
legend about
about Moses in
in vol.
vol. II,
II, p.
p. 264,
264, and vol III,
III, p.468.
p. 468.
88 Yashar
Yashar Bereshit
Bereshit 9a;
9a; Josephus,'Antiqui.,
Josephus/-4w&'gtt*., I,
I, 2.
2. 1,
1, which reads:

_Abel
_ Abel which
which signifies
signifies sorrow,
sorrow, a midrashic explanation
explanation which is'based
is "based

on the
on the similarity
similarity ofof sound
sound ofof ~:li1
^an and ~::J~,
toN, "sorrow".
"sorrow ". This is is already
already
found in
found in Philo,
Philo, De Migr.
Migr. Abrah.,
Abrah., 13. 13. Amilabes in in Apocalypse
Apocalypse of
Moses
Moses 1, 1, as
as aa name forfor Abel,
Abel, is is very
very likely
likely aa corruption
corruption of of ~~Q1;1iJ
/^Zpil
"the
"the destroyed
destroyed one".
one". According
According to to some,
some, Cain and Abel were twin
brothers;
brothers; BR 22. 22. 22 and 3 3 (comp.
(comp. Theodor on 205, 205, 5);
5); PRE 21. 21.
99 Vita
Vita Adae 22; 22; Apocalypse
Apocalypse of of Moses 2; 2; camp.
comp. Preuschen,
Preuschen,
Adamschriften,
Adamschriften, 42. 42.
10 Theodotion on
IO Theodotion on Gen. Gen. 4. 4. 4;
4; Aggadat
Aggadat Shir
Shir 6.6. 40 (this
(this heavenly
heavenly
fire came dow;n
fire came dowp. again
again at
at the
the time
time of
of Noah's sacrifice
sacrifice when
when he he left
left
the
the ark;
ark; at at the
the time
time ofof the
the consecration
consecration of of the
the Tabernacle when when
it
it consumed
consumed NadabNadab and and Abihu;
Abihu; at at Manoah's
Manoah's sacrifice;
sacrifice; atat Solomon's
Solomon's
consecration
consecration of of the
the Temple;
Temple; at at Elijah's
Elijah's sacrifice
sacrifice onon mount
mount Carmel.
Carmel.
It
It will
will come
come down
down again
again when
when the
the temple
temple will
will be
be erected
erected in
in Messian-
Messian-
ic
ic times.
times. Compo
Comp. Index,
Index, s. v. "Fire,
s. V. "Fire, Heavenly");
Heavenly"); MHG MHG I,I, 107;107;
Yashar
Yashar Bereshit,
Bereshit, 9a;
9a; Rashi
Rashi and
and Lekah
Lekah on on Gen.
Gen. 4.
4. 44 (most
(most likely
likely based
based
135
135
n-I2]
n~i2] Legends of
The Legends of the
the Jews
Jews
on an
on an old
old source;
source; Aphraates,
Aphraates, 63;63; Jerome
Jerome onon Gen., loco cit.\
Gen., loc. cit.; Eph-
Eph-
raim, I,
raim, I, 143
143 D;
D; Cyril
Cyril of
of Alexandria,
Alexandria, Glaphura., 3. Comp.
1. 3.
Glapkura., 1. Compo Ginz-
Ginz-
berg, Haggada
berg, Haggada beibei den
den Kirckenv., 62-63: Theodor
Kirchen'!)., 62-63; Theodor onon BR 22. 22. 66 (p.
(p.
209, 4),
209, 4), and
and note 13. Philo,
note 13. Philo, on
on Gen.
Gen. 1,1, 63,
63, reads:
reads: CainCain noticed
noticed
from the
from sad mood that
the sad that came upon
upon him at at the
the time
time ofof the
the sacrifice,
sacrifice,
instead of
in5tead of the
the expected
expected sense
sense of
of joy, that "God
joy, that "God diddid not
not accept
accept his
his
sacrifice." On the
sacrifice." the religious
religious importance
importance of
of sacrifice
sacrifice in
in general,
general, comp.
compo
Haserot Witerot
Haserot in Batte
Witerot in Batte Midrashot
Midrashot I, 33-34;
I, 33-34: Kad ha-Kemah, Suk-
ha-Kemak, Suk-
kah,16b.
kah, 16b.
11
II 21 (on
PRE 21 (on the
the text camp. MHG I,
text comp. I, 106-107); Targum Yeru-
106-107); Targum Yeru-
shalmi Gen.
shalmi Gen. 4. 3;
4. 3; differently in BR 22.
differently in 22. 4,
4, where two views
views concern-
concern-
ing the
ing the day of
day of the
the sacrifice
sacrifice are
are given;
given: according
according to
to one
one it
it was on
Pentecost, while
Pentecost, while according
according toto the
the other, Hanukkah. It
other, Hanukkah, may, how-
It may,
ever, be
ever, be noted that both
noted that both views
views are
are based
based on the
the supposition that
supposition that
Abel did
Abel did not
not live longer
live longer than
than fifty
fifty days,
days, and the
the difference
difference ofof opinion
opinion isis
due to
due to the
the controversy
controversy whether
whether the the world
world (i.e.,Adalll
(V.e.,Adain and hishis two sons;
sons;
compo note
comp. note 97
97 on vol. I,
on vol. I, p.
p. 82, and note
82, and note 4)
4) had been
been created
created inin the
the month
of Tishri or
of Tishri or Nisan.
Nisan. According
According to to Tan. Bereshit
Bereshit 9,9, Cain and Abel Abel
were forty
were years old
forty years old at at the
the time
time they
they brought
brought their
their sacrifice;
sacrifice;
compo
comp. also
also Preuschen, Adamschriften, 33 (Cain
Preuschen, Adamschriften, (Cain was thirty,
thirty, and Abel
forty),
forty), and Book of of Adam 77 77 (end),
(end), where the the age
age of
of the
the brothers
brothers
is
is given
given as
as fifteen
fifteen and twelve,
twelve, respectively.
respectively. See
See also
also ps.-Philo,
ps. -Philo,
11 (end):
(end) Cain
Cain was fifteen
: fifteen years
years oldold when he he did
did these
these things.
things. By By
these
these things
things are
are meant his his marriage
marriage and becoming
becoming a father.
father. Ac- Ac-
cording
cording toto Zohar Hadash,
Hadash, 25a,25a, on Gen. 4. 4. 2,
2, they
they offered
offered their
their sac-
sac-
rifice
rifice on New Year. Year. Camp.
Comp. Ginzberg,
Ginzberg, Haggada
Haggada bei bei den Kirchenv.
Kirchenv.
64
64 and
and 71.
71.
12
12 BR 22.22. 5;
5; PRE 21 21 (hence
(hence the
the prohibition
prohibition against
against using
using
flax
flax and wool together:
together: the the sacrifice
sacrifice of
of the
the wicked Cain should should not
not
be brought
brought inin contact
contact with that that ofof the
the pious
pious Abel;
Abel; compo
comp. Zohar
Zohar
III,
III, 87a);
87a); Tan.
Tan. Bereshit
Bereshit 9; 9; Targum
Targum Yerushalmi·Gen.
Yerushalmi'Gen. 4.3; 4. 3; Yashar
Yashar
Bereshit,
Bereshit, 9a; Philo, Sacrific.
9a; Philo, AbeL, 13
Sacrific, Abel., 13 (Cain
(Cain did
did not
not offer
offer the
the first-
first-
born,
born, nor
nor did
did he
he do itit in
in proper
proper time)
time) and 20; 20; Ambrose,
Ambrose, De Cain, Cain,
2.
2. 10;
10; Ephraim,
Ephraim, II, II, 313
313 E. E. Comp.
Comp. further
further Philo,
Philo, Can jus. Ling.,
Confus. Ling.,
25;
25; Josephus, Antiqui If
Josephus, Anti{lui I, 2.
2. 1; Hadar, Gen.
1; Hadar, Gen. 4. 4. 3
3 and 4,4, as
as well
well as
as Imre
Imre
No' am, ad loc.,
No'am, loc., and Midrash Aggada Aggada Gen. Gen. 4.4. 2.
2. The Haggadah
Haggadah
endeavors
endeavors to to prove
prove that
that Cain,
Cain, through
through selfishness
selfishness and
and lack
lack ofof fear
fear
of
of God,
God, had incurred
incurred God's displeasure.
displeasure. Zohar Zohar Hadash
Hadash 24a,24a, onon
Gen. 4.4. 2,
2, reads:
reads: Cain
Cain offered
offered his
his sacrifice
sacrifice haughtily,
haughtily, Abel
Abel with
with
humility; but the
humility; the real
real sacrifice
sacrifice to to God is with aa con~ite
is with contrite spirit;
spirit; Ps.
Ps.
136
136
 The Ten Generations
Generations [1316
51.
51. 19.
19. Abel's tragic
Abel's tragic end is is to
to be ascribed
ascribed to to the
the following circum-
following circum-
stance.
stance. When he brought brought his his sacrifice
sacrifice he looked too much at the
at the
appearance
appearance of of God,
God, and therefore
therefore Moses, profiting by
Moses, profiting by this
this lesson,
lesson,
hid his
hid his face
face (Exod.
(Exod. 3. 3. 6),
6), when God appeared appeared to to him; Recanate
him; Recanate
on Gen. 4. 4. God prefersprefers thethe persecuted;
persecuted; hence hence Abel Abel having
having been been
persecuted by
persecuted by Cain,
Cain, was favored by by God,
God, and his his sacrifice
sacrifice was gra- gra-
ciously accepted; WR 27.
ciously accepted; 27. 5;
5; Koheleth
Koheleth 3. 3. 15;
15; Tan. B. B. III,
Ill, 91;
91; Tan.
Emor 9; PK 9,76a.
Emor9; 9, 76a. Here itit isis presupposed
presupposed that that Cain had been been
hostile to
hostile to his
his brother
brother even prior prior to to the sacrifice
sacrifice incident,
incident, as as is de-
is de-

scribed
scribed in in detail
detail inin the
the Book of of Adam 76; 76; camp.
comp. note 17. 17. On thethe
basis of
basis of the
the Septuagint
Septuagint on Gen. 4. 4. 7 ("hast
("hast thou not sinned if if thou
has brought
has brought it rightly, but
it rightly, but not
not rightly
rightly divided it?"), it?"), Philo
Philo asserts
asserts
that Cain on account of
that of his
his greed
greed onlyonly brought
brought part part of of his gift to
his gift to
the
the altar, whereas Abel sacrificed
altar, whereas sacrificed the the whole
whole giftgift without taking taking any any
of
of it horne; Quaestiones,
it home; Quaestiones, Gen. 1, 1, 62.
62. The rabbinic
rabbinic sources
sources (BR (BR 22.22.
5; Yerushalmi Megillah
5; Yerushalmi Megillah 1, 72b; Zebahim 116a;
1, 72b; 116a; WR 9.6; 9. 6; BaR 13.2; 13.2;
Shir
Shir 4. 16; PR 5,
4. 16; 5, 16b) cite two views
16b) cite views on the question whether Abel
question whether
brought a whole
brought whole offering
offering or or a a peace-offering
peace-offering (of this kind
(of this kind of of sac-
sac-
rifice the
rifice the one who brings brings itit consumes the the greater part).
greater part).
13 BR 22.
13 22. 6 6 (this
(this statement is is based on '~!I"='~!I~"
lVfl^==^S^1 "and it it
became dark dark");"); comp.
camp. Preuschen, Adambucher, 34;
Preuschen, Adambucher, ps.-Tertullian,
34; ps.-Tertullian,
Gen. 184,184, and Emerson, Legends of
Emerson, Legends of Cain,
Cain, 848,
848, concerning
concerning the smoke
which almost
almost suffocated
suffocated Cain. Cain. The rising rising of of the smoke as as a sign
sign
of acceptance, and its
of acceptance, its descending
descending as a sign sign of of rejection,
rejection, alluded to
in the old-English
in the old-English legend,legend, quoted
quoted by by Emerson,
Emerson, is is also
also found in in JJew-
ew-
ish sources;
ish sources; comp.camp. Tan. Tan. Tezawweh 15; 15; Midrash Shir 28b (below). (below).
The blackening
blackening of the face
of the is perhaps
face is perhaps to to be taken
taken as as a contrast
contrast to to
its
its original heavenly splendor;
original heavenly splendor; camp.
comp. also Peshitta, ad lac.,
also Peshitta, loc., and note 6. 6.

7; MHG I,
*4 BR 22. 22. 6; Targum Yerushalmi
Yerushalmi Gen. 4. 4. 7;
I4 6; Targum I, 107 and
109.
109. On the the basis
basis of of Gen.
Gen. 4.4. 7, the Rabbis state
7, the state that that thethe evil in-
evil in-
clination is
clination is born with
with man (according
(according to to others,
others, at the time of
at the con-
of con-
ception), whereas
ception), whereas the the good
good inclination
inclination does does notnot arrive
arrive until the age
until the age
of thirteen
of thirteen i. i. e.,
e., when one one attains
attains majority;
majority; compo comp. BR 34. 34. 10;
10;
Yerushalmi Berakot
Yerushalmi Berakot 3, 3, 6d;
6d; Sanhedrin 91b; 91b; ARN 16, 16, 62-64;
62-64; Koheleth
4.
4. 13; Tehillim 9,
13; Tehillim 82; MHG I,
9, 82; I, 107-109.
107-109. Philo, Philo, Confus. Ling., 22,
Con/us. Ling., 22,
asserts, on the
asserts, the contrary,
contrary, that that thethe goodgood inclination
inclination comes at the
at the
time
time of of man's birth. birth. Camp.
Comp. note note 25 on vol. vol. I, I, p.p. 60.
60.
15 On this
IS this point
point camp. vol. I,
comp. vol. pp. 44 and 5.
I, pp. 5.
16 Yerushalmi Targumim Gen. 4.
16 Yerushalmi Targumim Gen. 4. 8, 8, and thisthis is very likely
is very likely thethe
source
source of Lekah and Midrash
of Lekah Aggada, ad loco
Midrash Aggada, loc. Philo, Migrat.
Philo, De Migrat.
187
137
 17]
ly] The Legends
The Legends of
oj the
the Jews
Jews
Abrah.,
Air 13, as well as Quod Deterius Potion
oh-, 13, as well as Quod Detenus
Potiori Insidiari Soleat 1,1, 10-11,
Insidiari Soleat 10-11,
and 14,
and 14, also
also speaks
speaks ofof Cain's
Cain '5 challenging
challenging Abel
Abel toto aa dispute,
dispute, to^con-
to con-
vince him,
vince him, byby mere
mere force,
force, using
using all
all plausible
plausible and
and possible
possible sophisms.
sophisms.
It may
It may be be noted
noted that
that Philo,
Philo, like
like the
the Targumim,
Targumim, findsfinds this
this chal-
chal-
lenge to aa dispute
lenge to dispute in
in the
the worlds
worlds of of Gen.
Gen. 4.
4. 8:
8: "Let
"Let usus go into the
go into the
field"
field" (Septuagint, the
(Septuagint, the Samaritan,
Samaritan, the the Targumim,
Targumim, the the Pesh-
Pesh-
itta, and others read
itta, and others read or add here:
or add here: mrzlii
JTWPT N~~).
fcttfl). Like
Like the
the Targumim,
Targumim,
Philo, too
Philo, too (in(in his
his second
second bookbook 10 10 cited
cited above),
above), takes
takes the the subject
subject of of
the dispute to have been
the dispute to have been whether everythingwhether everything is
is to
to be
be ascribed
ascribed to
to
God (Abel's
God (Abel's view),
view), or or to
to man
man (as (as maintained
maintained by by Cain).
Cain).
7 BR 22.
*17 BR 22. 7;7; PRE PRE 21; 21; Ephiphanius,
Ephiphanius, Haer., Haer., 40. 40. 5; 5; Irenaeus,
Irenaeus,
Haer.,
Haer., 1, 1, 6;
6; Theodoretus,
Theodoretus, Haer.,
Haer., 1,
1, 11;
11; Schatzhohle,
Schatzhohle, 34;
34; Clementine,
Clementine,
Homilies, 3.
Homilies, 3. 25
25 (hence
(hence he he was
was called
called Cain, Cain, because
because he he was
was jealous
jealous
of his
of his brother
brother on on account
account of of his
his wife;
wife; comp.compo ibid.,
ibid., 2626 and
and 42, 42, concern-
concern-
ing the meaning of the name Abel; see
ing the meaning of the name Abel ;
see further
further notenote 7) 7); Book
; Book of of Adam
Adam
76,
76,
and
and camp.
comp. Malan,
Malan, note
note 44,
44, on the
the later
later statements
statements of
of Christian
Christian
and Mohammedan writers
and writers concerning
concerning the the struggle
struggle of of the
the brothers
brothers
on account
on account of of their
their sister.
sister. See See also
also Griinbaum,
Griinbaum, Neue Neue Beitrage,
Beitriige, 68- 68-
70,
70, as well as
as well as Ronsch,
Ronsch, Buck der Jubiliien, 373-374. According
der Jubilden, According to to
another
another version
version in BR, loco
in BR, loc. dt.,
tit., itit was the first first Eve about whom

the
the brothers
brothers could
could not not agree;
agree; but but it it isis not
not clear
clear what is is meant by

"the
"the first
first Eve";
Eve"; compo Theodor, ad loc.,
comp. Theodor, loc., and Ginzberg,
Ginzberg, Haggada
bei
bei den Kirchenv. 60-61.
den Kirchenv. 60-61. This This passage
passage is is somehow
somehow related related to to the
the
gnostic
gnostic doctrine
doctrine concerning
concerning the
the first
first mother Sophia-Prunicus
Sophia-Prunicus (comp.
(comp.
Preuschen, Adamschriften, 60,
Preuschen, Adamschriften, seq., and 78,
60, sell., 78, sell.
seq. It
It may likewise
be
be noted
noted herehere that
that Jaldabaot=nll1::1
Jaldabaot-niro N.", *n!?' "the"the progenitor
progenitor of of shame").
shame").
Along
Along with with the the view
view thatthat Abel
Abel had had two two twin-sisters,
twin-sisters, there there is is also
also
another
another which which maintains
maintains that that eacheach of of them
them had had one one twin-sister
twin-sister
only;
only; aa third
third view
view states
states that
that Cain,
Cain, but but not not Abel,
Abel, hadhad aa twin-sister.
twin-sister.
Compo
Comp. BR BR 22. 22. 2 2 and
and 61.61. 4; PRE, loco
4; PRE, cit.; Yebamot
loc. cit.; Yebamot 62a, 62a, andand Yeru-
Yeru-
shalmi
shalmi 11, 11, ltd;
lid; Sanhedrin
Sanhedrin 58b, 58b, and and Yerushalmi
Yerushalmi 5, 5, 22c,
22c, as as well
well asas
9,
9, 26d;
26d; ARN ARN 1,1, 6;6; Sifra
Sifra 20.
20. 7;7; Targum
Targum YerushalmiYerushalmi Gen. Gen. 4. 4. 22 (thus
(thus
the
the passage
passage is is to
to bebe .understood
understood that that Cain Cain was was born
born withwith aa twin-
twin-
brother,
brother, and and AbelAbel withwith aa twin-sister;
twin-sister; Abel's Abel's twin-sister
twin-sister became became
Cain's
Cain's wife;wife; compo
comp, PRE,PRE, lac.loc. cit.);
cit,); Zohar
Zohar I,I, 54b 54b andand III,
III, 44b.
44b. SeeSee
further.
further-note*note 4242 concerning
concerning the the names
names of of this
this daughter
daughter of of Adam.-
Adam.
That
That Abel Abel dieddied in in the
the state
state of of unsoiled
unsoiled chastitychastity is is emphasized
emphasized in in
pB.-Matthew 7,7, which
ps.-Mafthew which corresponds
corresponds to to thethe old Haggadah (Jub.
old .Haggadah (Jub. 4.4.
11 and
and 8, 8, asas well
well as Sifra, loco
as Sifra, cit.) which
loc. cit.), which knows
t knows only only of of Cain's
Cain's wife.
wife.
See,
See, however,
however, note note 172172 onon vol.
vol. I,I, pp...37.37. Some Some sources
sources '(BR '(BR 22. 22. 7;
7;
138
138
 Generations
The Ten Generations [18-20
[1820
Tan. Bereshit
Tan. Bereshit 9, and
9, and Mishpatim
Mishpatim 13; 13; ShR
ShR 31.
31. 17;
17; Aggadat
Aggadat Shir
Shir 7,
7,
43,
43, and 91-92)
and 91-92) ascribe
ascribe the
the enmity
enmity between
between thethe brothers
brothers toto the
the cir-
cir-
cumstance that
cumstance that they
they divided
divided thethe possession
possession ofof the
the world
world inin such
such aa
manner that the
manner that the older
older brother
brother took
took the
the soil,
soil, and
and the
the younger
younger allall
the movable
the movable things.
things. ThisThis division
division naturally
naturally could
could not
not be
be maintained
maintained
for any
for any length
length of
of time.
time. Comp.
Camp. on on this
this point
point Siegfried,
Siegfried, Philo,
Philo, 150-
150-
151, and Ginzbeg's
151, Ginibeg's Haggada
Haggada bei bei den
den Kirchenv., 69. According
Kircnen'IJ., 69. According toto
a third
a third view cited
cited in in BR,
BR, loc.
loe. cit. the subject
cit., the
t subiect ofof their
their quarrel
quarrel was
concerning the territory
concerning the territory on on which
which the the temple
temple would be be erected.
erected.
18
Yashar Bereshit,
18 Yashar Bereshit, 9a9a (based
(based on old old sources; compo BR 22.
sources; comp. 22.
7; Tan.
7; Tan. Bereshit
Bereshit 9, 9, and Mishpatim
Mishpatim 13; 13; ShR 31. 31. 17;
17; Yerushalmi
Yerushalmi
Targumim Gen.
Targumim Gen. 4.
4. 8).
8).
19
19 BR 22.
22. 8;
8; Tan.
Tan. Breshit
Breshit 9;
9; Aggadat
Aggadat Shir
Shir 7,
7, 43,
43, and 91-92.
91-92.
Philo,
Philo, De Migr. Abr., 13,
Migr. Abr., Quod Deterius
13, and Quod Deterius Potiori
Potiori Insidiari
Insidiari Soleat,
Soleat,
11, and 14,
11, and as well
14, as well as
as one
one of
of the
the versions
versions of
of Vita
Vita Adae (in Preuschen,
(in Preuschen,
34-35), reports
Adamschrijten, 34-35),
Adamschriften, reports that
that Cain knew how to to overcome
his brother
his by cunning.
brother by cunning. See further Ephraim,
See further Ephraim, I, 41. According
I, 41. According
to aa Jewish
to Jewish legend,
legend, cited by Jerome,
cited by Jerome, Ezek.
Ezek. 27.
27. 18,
18, Cain killed
killed his
his
brother in
brother in Damascus (= bibens; Jerome,
sanguinem bibens;
(sanguinem Jerome, Is.Is. 17;
17; compo
comp.
Philo, Quis"
Philo, . haeres sit,
Quis...haeres sit, 11),
11), which is is undoubtedly
undoubtedly the the well-known
city
city inin Syria,
Syria, in in the proximity of
the proximity of which primitive
primitive man is is supposed
supposed
to have lived
to have (comp. Amos 1.
lived (camp. 1. 5,
5, and Griinbaum,
Griinbaum, Gesammelte Auj- Auf-
satze, 160).
stitze, 160). It
It isis a
a whimsical
whimsical idea idea of
of John
John aa Lapide
Lapide (commentarium
(commentarium
in Genesim) to
in Genesim) to assume that another
assume that another Damascus in in the neighborhood
neighborhood
of
of Hebron is is meant here. here. Camp.
Comp. alsoalso the Greek legend legend about the the
founding of
of Damascus recorded
recorded by Stephanus Byzantinus, s. v.,
S. ac-
ac-
founding by Stephanus Byzantmus, v.,

cording
cording to to which
which one one ofof the
the giants,
giants, whose name was Askos was kill- kill-

ed
ed byby Hermes
Hermes on the the same placeplace where he flayedflayed him (Darmaskus
(Darrnaskus
= l1~p}.ta
= A O'KOU). Abel
Aep/xa u"Aovcou). Abel hid
hid himself
himself for
for some time,time, forfor he feared
feared
the
the wicked
wicked Cain.
Cain. The latter, latter, however,
however, searched
searched for for him,
him, and told told
him what
what God had had said
said toto him (Gen.
(Gen. 4.4. 6-7),
6-7), and thereby
thereby won his his
confidence,
confidence, and and believed
believed that
that Cain abandoned his his wicked life;
life; Hadar,
Hadar,
Gen.
Gen. 4. 4. 5.
5.
20 BR 22. 8 (three views
20 22, 8 (three views are are given:
given: 1)
1) with
with aa stone;
stone; 2)2) a
a cane =a
play
play on on the
the words l'P ]'p and i1lP;
p|3p; compo
comp. vol.
vol. I,
I, p.
p. 106,
106, and notes 6-8; 6-8;
3)
3) he
he cut
cut Abel's
Abel's throat
throat with
with aa sword,
sword, having
having seen
seen that
that Adam slaughtered
slaughtered
one
one ofof his
his sacrifices
sacrifices in in this
this manner);
manner); Sanhedrin
Sanhedrin 37b;37b; Tan. Bereshit 9; 9;
PRE 21; 21; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 4.4. 8;
8; Yashar
Yashar Bereshit,
Bereshit, 9b 9b (with
(with
the
the iron
iron part
part of of the
the plough-share);
plough-share); Zohar I, I, 54b
54b (bit
(bit him
him with
with hishis
teeth
teeth toto death),
death), and and II,
II, 231;
231; Lekah,
Lekah, Gen.
Gen. 4.8
4. 8 (with
(with aa club;
club; this
this isis the

139
139
21-25] The Legends of
The Legends of the
the Jews

meaning of of n;"101,
?^, and and not not sword,
sword, as Buber, ad loc.,
as Bubel', loc,, takes it); J ub.
1

meaning it); Jub.

4.
4. 31;
31; Book
Book of of Adam 79 79 (he first tried
(he first tried to to flog
flog him to death with with a a
stick; comp.
stick; compo Lekah,Lekah, loc. cit.); Preuschen,
loc. tit.); Adamschriften, 33.
Preuschen, Adamschriften, 33. In the
In the
last passage,
last passage, as as inin BR,BR, loc. loc. cit.,
tit., is is described how Cain discovered

what kind
what kind of of blow
blow would would kill kill hishis brother;
brother; camp.comp. note 43. 43. That
Cain did
Cain did not not believe
believe in omniscience, and sought
in God's omniscience, sought to conceal,
conceal,
by denial,
by denial, the the real
real facts,
facts, is is remarked by by Josephus,
Josephus, Philo,
Philo, and the
Midrashim; comp.
Midrashim; camp. notes notes 6 and 24. 24.
21 BR 22. 9; Sanhedrin 4. 4. 5,
2, 22. 9; Mishnah Sanhedrin 5, and Babli
BabH 48b; 48b; ARN
31, 91;
31, 91; 22 Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 4. 4. 10;
10; Apocalypse
Apocalypse of of Moses 40
(here it
(here it isis stated
stated that that the the earth
earth did did not receive Abel's remains);
receive Abel's remains);
compo further
comp. Aggadat Shir
further Aggadat Shir 7, 43, and 91,
7, 43, 91, which reads: God showed
Cain the
Cain place, where
the place, where he he had killed
killed Abel,Abel, where the blood bubbled
(comp.
(comp. vol. vol. IV, IV, p. p. 304),
304), and where where nothing nothing grows
grows tilltill this day.
this day.
In view of
In view of this
this passage
passage and the the one of Apocalypse of
of Apocalypse Moses, loc.
of Moses, loc.

cit., one
tit., one is is justified
justified in taking BR,
in taking BR, loc.loc. cit.,
cit., and Sanhedrin 4. 4. 55 to
to mean
that the
that the blood
blood remained
remained clinging clinging to to the
the wood and stones without
stones without
being absorbed.
being absorbed. This, This, however,
however, is not only
is not only against Targum Yeru-
against Targum
shalmi, Gen.
shalmi, Gen. 4. 4. 10,
10, butbut alsoalso against
against the the literal meaning of
literal meaning of the
the Bible;
Bible;
camp. ps.-Philo,
comp. ps.-Philo, 16D, 16D, and notes notes 23 and 31. 31.
9; BR 22.
22
22 Tan. Bereshit
Bereshit 9; 22. 10 10 (two views are
(two views given: 1)the
are given: l)the
curse consisted
curse consisted in in that
that the the earth
earth did did not not yield
yield toto Cain; 2)that the
Cain; 2)that the
earth lost
earth lost itsits former fertility;
fertility; camp. comp. vol vol I, 112-113); MHG I,
pp. 112-113);
I, pp. I,
112 (below;
(below; it it had a a different
different text text of of Tan.,
Tan., loco cit.); Sifre
loc. cit.)\ Sifre N.,N., 161.
161.
23 Yashar Bereshit, 9b.
23 Bereshit, 9b. The old old sources
sources (Mekilta
(Mekilta ShirahShirah 9, 9,
42a;
42a; Tehillim
Tehillim 22, 22, 189;
189; Ekah 1, 1, 74)
74) speak
speak only only of the receiving
of the receiving of of
the blood and not
the blood not of of thethe remains;
remains; compo comp. note note 21.
21. Josephus,
Josephus, An-
tigui., I,
tigui., I, 2.2. 1,1, and PRE 21 21 (comp., Luria, ad
however, Luria,
(comp., however, ad loc.)
loc.} speak
speak
of hiding
of hiding the the remains
remains in the ground.
in the ground. Ephraim, Ephraim, I, I, 41,
41, reads:
reads: He
hid the
hid remains under
the remains under the the high
high ears
ears of of grain
grain and the earth. By
the earth. this
By this
is
is very likely meant that
very likely that the the lower part part of of the body was hidden
the body hidden
in the
in the earth"
earth. and the the upper
upper partpart under
under the the ears.
ears.
24
24 Tan. BereshitBereshit 9; 9; MHG I, I, 113;Shitah
113; SUtah HadaskahHadashah (Judah);
(Judah);
Josephus, A ntigui. , I,
Josephus, Antigui., I, 2,2, 1; Philo, Quaestiones,
1; Philo, Quaestiones, 1, 1, 69.
69. Compo
Comp. also also
BR 22. 22. 11; Tan. B.
11; Tan. B. I, 19; DR 8.
I, 19; 8. 1. 1.
25
25 BR 22. 22. 11.
11. In this
this passage,
passage, as as well
well as
as in many other
in many other Mid-
rashim (comp.(camp. the the sources
sources cited cited in in the
the preceding
preceding note)
note) and Targum-
Targum-
im (Onkelos
im (Onkelos and Targum Targum Yerushalmi,
Yerushalmi, Gen. 4. 4. 13),N1rt'JO
13), N1PJD is is explained
explained
"that it it could be be forgiven",
forgiven ", in in agreement
agreement with with Septuagint,
Septuagint, Philo Philo
(Quod Deterius Potiori
(Quod Detenus Potiori Insidiari
Insidiari Soleat,
Soleat, 41), Peshitta, and Vulgate.
41), Peshitta, Vulgate.
140
140
 The Ten Generations
Generations [2630
Camp. further
Comp. lOla and PRE 21;
further Sanhedrin lOla 21; Tan. B.
B. (introduction),
(introduction),
157.
157. In the last
In the last passage
passage the
the interpretation
interpretation favored by
by modern
exegetes is also
exegetes is given: "Indeed,
also given: very grievous
"Indeed, very grievous isis my sin,
sin, that II
can hardly
can bear it."
hardly bear it."
26 Tan. B. B. (introduction),
2 6 Tan. (introduction), 157,
157, and I,I, 19;
19; Tan. Bereshit
Bereshit 9;
9;
BR 22.
22. 12-13.
12-13. On Cain's repentance,
repentance, which was not not sincere,
sincere, and
therefore his
therefore sin not entirely
his sin forgiven, see
entirely forgiven, further PK 25,
see further 25, 160a-160b;
160a-160b;
PR 47,
47, 188b (repentance
(repentance removes only half of
only half the punishment
of the punishment de-
creed account of a sin);
creed on account sin); Yelammedenu 45; 45; Sanhedrin lOla;
lOla; WR WR
10. 5; DR 8.
10. 5; 2; Josephus,
8. 2; Antig:ui., I,
Josephus, Antiqm., I, 2.
2. 1;
1; camp.
comp. note 28. 28. On the
arguments
arguments of the the heavenly
heavenly court
court of justice in
of justice in favor and against
against Cain,Cain,
camp. Yalkut Reubeni and Yalkut
comp. Yalkut David on Gen. Gen. 4. 4. 1616 (both
(both
are based
are based on the the same source,
source, thethe Sefer ha-Tagin, in
Sefer ha-Tagin, manuscript).
in manuscript).
2 7
27 PRE 21; 21; Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 4. 4. 15.
15. This is is some-
different from Sefer
what different ha-Tagin in
Sefer ha-Tagin in Yalkut Reubeni,
Reubeni, ad loc., loc., which
reads: He received
reads: received the letter B~ (nine)
the letter (nine) on hishis arm (not (not on his his fore-
fore-
head; likewise
head; likewise in in PRE)
PRE) asas aa sign
sign that
that hehe will not die
will not before he has
die before has
begotten nine
begotten nine descendants (comp. (camp. Gen. 4. 17-22). On the
4. 17-22). the sign
sign of of
Cain comp.
Cain camp. the the following note, and further
following note, further Zohar I, I, 36b.
36b.
28 BR 22. 22. 12-13, where seven
seven different views are
28 12-13, where different views are given
given on the the
sign
sign of Cain: l)God
of Cain: l)God caused the sun to to rise
rise (as
(as a signsign that Cain
was notnot to to be be slain
slain by
by animals);
animals); 2)He 2)He marked him by inflicting
by inflicting
leprosy
leprosy on him; him; 3) 3)He
He gave'
gave* him a dog dog to protect him against
to protect against ani- ani-
mals;
mals; 4)He
4) He marked him with with a horn on his his forehead
forehead (as (as a degrad-
degrad-
ation
ation of his human form?);
of his 5)He punished
form?); 5)He punished Cain as as a sign
sign (=wam-
(= warn-
ing) to
ing) to future murderers; 6)He
future murderers; partly pardoned
6) He partly pardoned his his sin
sin asas a signsign
(=example)
(= example) for for future sinners who repent;
future sinners repent; 7)He
7) He allowed
allowed him to to live
live
until the
until the flood.
flood. Some of these views
of these views are are also
also toto be found in in Tan.
Bereshit 10,
Bereshit where an eighth
10, where eighth is is given:
given: thethe Sabbath,
Sabbath, the the sign
sign between
God and Israel Israel (Exod.
(Exod. 31.31. 13),
13), came in in and saved
saved Cain from death, death,
as it
as formerly done
it had formerly done in the case
in the case ofof Adam (camp.(comp. vol,vol. I,I, pp.
pp. 85-
85-
86);
86); BaR 7. 5; Yelammedenu 43
7. 5; 43 (leprosy
(leprosy was inflicted
inflicted as as a punish-
punish-
ment upon
upon those
those who devoted
devoted their
their lives
lives to the acquisition
to the acquisition of posses-
of posses-
sions, as
sions, as inin the
the case of Cain,
case of Cain, Job,
Job, and king king Uzziah;
Uzziah; on this this point
point
see BR 22.
see 22. 3; 3; Mekilta RS, 92; Tan.
RS, 92; Tan. Noah 13 = Makiri on Is.
13=Makiri Is. 6.6. 50.
50.
Camp.
Comp. further
further vol.vol. Ill,
III, p.
p. 214,
214, as well as
as well Ecclus. 10.
as Ecclus. 10. 13); Preuschen,
13); Preuschen,
Adamschriften, 35
Adamschriften, 35 and 43.43. Camp.
Comp. note note 43.
43.
29 Yerushalmi Targumim
29 Targumim and Midrash Midrash Aggada
Aggada on Gen. Gen, 4. 4. 16.
16.
Camp. the
Comp. following note.
the following note.
30 Tan. B.
3 a Tan. B. (introduction),
(introduction), 158; 158; Genizah
Genizah fragment
fragment in the Ii-
in the li-

141
31] The Legends
The Legends of
oj the
the Jews
Jews
brary of
brary of Cambridge
Cambridge University,
University, published
published by by Ginzberg
Ginzberg in in Ha-
Ha-
IX, 5859
Goren IX,
Goren 58-59 andand 66;
66; Shulhan
Shulhan Arba'
Arba' I,I, 9d;
9d; Shu'aib,
Shu'aib, Bere-Bere-
shit Sd.
shit 5d. OhOh the
the wonderful
wonderful fertility
fertility ofof the
the earth
earth in
in Messianic
Messianic
times,
times, when
when conditions
conditions will
will be
be the
the same
same as
as before
before the
the fall,
fall, camp.
comp.
Apocalypse of
Apocalypse of Baruch
Baruch 29.
29. 5; the Papias
5; the Papias Apocalypse
Apocalypse (a (a conversation
conversation
"
of Jesus)
of Jesus) cited
cited by
by Irenaeus
Irenaeus 5.
5. 23
23 (as
(as aa parallel
parallel to
to the statement" And
the statement And
when one
when one of
of the
the saints
saints will
will take
take hold
hold of
of aa grape,
grape, another
another will
will exclaim:
exclaim:
II am aa better
better grape,
grape, take
take me;
me; praise
praise the
the Lord
Lord through
through me",
me", one
one may
cite the
cite the Haggadah:
Haggadah: If If some
some one
one will
will try
try to
to pick
pick aa fig
fig on
on the
the Sab-
Sab-
bath, in
bath, in the
the time
time toto come,
come, it
it will
will exclaim:
exclaim: "It"It is
is Sabbath";
Sabbath"; Te-
Te-
hillim 73,
hillim 73, 335);
335); Enoch 10. 10. 19;
19; Revelation
Revelation of of St.
St. John
John (beginning);
(beginning);
Visio Pauli
Visio Pauli 22;
22; Ketubot
Ketubot llla-112a;
l11a-112a; Sifre
Sifre D.,
D., 317.
317. Comp.
Compo further
further
note 105
note 105 on
on vol.
vol. I,
I, p.
p. 86;
86; Index,
Index, s.
S. v. Alfred Jeremias,
V. "Wine"; Alfred Ba-
Jeremias, Ba-
im NT.,
bylonisches dm
bylonisches NT., 332-33.
332-33.
Tan. Bereshit
311 Tan.
3 Bereshit 10; PRE
10; PRE 21;
21; BR 22.
22. 88 (this
(this is,
is, however,
however, not
not
found in
found in the
the manuscripts;
manuscripts; comp.
compo Theodor,
Theodor, ad loc.)\ Slavonic Palaea,
loc.); Slavonic Palaea,
..52; comp.
52; compo Ginzberg, Haggada bei
Ginzberg, Haggada, bei den Kirchenv., 66. In
Kl:rchenv., 66. In contrast
contrast
to the
to the rabbinic
rabbinic legend
legend about
about the
the burial
burial of Abel, it
of Abel, it isis recorded
recorded in
in
Apocalypse of
Apocalypse of Moses
Moses 40,
40, and in
in the
the literature
literature dependent
dependent on it (Chris-
it (Chris-

tian
tian Book of of Adam;
Adam; Preuschen, Adamschriften, 45),
Preuschen, Adamschriften, 45), that
that thethe earth
did not receive
did not receive Abel's
Abel's remains
remains until
until Adam's body body was returned
returned
thither;
thither; camp. note 21
comp. note 21 and vol.vol. I, p. 100.
I, p. 100. The earth,
earth, which originally
originally
consisted
consisted of of a a level
level surface,
surface, became mountainous as as a punishment
punishment
for
for having
having received
received Abel's
Abel's blood;
blood; Wa-Yosha'
Wa-Yosha* 53
53 (comp.
(comp. vol.vol. I,I,

pp.
pp. 14,
14, below,
below, 18, 18, and 80, 80, top,
top, for
for other
other opinions
opinions concerning
concerning the the
origin
origin ofof mountains),
mountains), and the the earth
earth will
will not
not become level
level again
again until
until
Messianic
Messianic times;
times; vol.
vol. IV,
IV, p.p. 234.
234. The conception
conception that
that the mount-
ains
ains did
did not
not originally
originally belong
belong to to the
the earth's
earth's form is is prevalent
prevalent in in
legend;
legend; compo
comp. Dahnhardt, Natursagen, I,
Dahnhardt, Natul'sagen, I, index,
index, S. v. "Gebirge".
s. v. "Gebirge".
See
See further
further Mishle
Mishle 8, 8, 59.
59. Abel is is the type
type ofof the
the pious
pious (12(12 Testa-
Testa-
ments,
ments, Issachar
Issachar 4. 4. 4),
4), and in in the
the heavenly
heavenly courtcourt he
he isis the
the one ap- ap-
pointed
pointed toto judge
judge every
every soulsoul entering
entering there,
there, and
and decide
decide whether it it

should
should bebe punished
punished or or rewarded;
rewarded; Testament of of Abraham 12-13; 12-13;
camp.
comp. note
note 142
142 onon vol.
vol. I,I, p.
p. 102.
102. Abel's
Abel's soul,
soul, according
according to to the
the Kab-
Kab-
balists,
balists, came
came to to the
the world
world again
again inin the
the persons
persons of of Jacob
Jacob andand Moses;
Moses;
camp.
comp. thethe numerous
numerous quotations
quotations from from kabbalistic
kabbalistic writings
writings ill in Yalkut
Yalkut
Reubeni
Reubeni on on Gen.
Gen. 4. 1, seq.
4. 1, seq. Abel's
Abel 's soul
soul appeared
appeared as as the
the accuser
accuser against
against
Cain,
Cain, until
until the
the latter
latter and
and his
his seed
seed were
were destroyed
destroyed fromfrom the
the face
face of
of the
the
earth;
earth; Enoch
Enoch 22. 22. 7;7; compo
comp. vol.vol. III,
Ill, p.p. 101.
101. A A combination
combination of of two
two
legends
legends concerning
concerning Abel'sAbel's burial
burial is is found
found in in the
the Slavonic
Slavonic Enoch
Enoch
14Z
142
 The Ten Generations [3237
(addition to
(addition to 4,
4, 91),
91), where it
it is said
is said that
that the
the bird
bird from which
which Adam
learned to bury
learned to bury the
the dead was the "jack-daw."
"jack-daw." On thethe raven
raven
camp.
comp. vol.
vol. I, p.
I, p. 39.
39.
32
32 On this
this point
point comp. camp. vo. va. I,I, p.p. 118.
118. Concerning
Concerning the the dark-
dark-
ness which came upon
ness upon Adam after after the fall,
fall, camp.
comp. note note 108108 on vol. vol.
I, p.89.
I, p. 89.
33 The seven products mentioned in in Deut. 8.
33 products 8. 8 8 are
are here refer-
here refer-
red to.
red to. Camp.
Comp. Berakot 6. 6. 4.4.
Instead of 1'j'0'3
3 4 Instead of
34 pro read l'ro~,
111':1 1',n;:, ]nn 1m?"
]'0jn 1";' ]inVl. On the two-
the two-
headed Cainites
headed Cainites comp. camp. vol. vol. IV,IV, p.p. 132;
132; Zohar I, I, 9b,
9b, and II, II, 80a.
80a.
In the
In the first
first passage
passage of of Zohar mention is is made al!o also of of the
the two mon-
sters Afrira and Kastimon,
sters Afrira Kastimon, who were were placed
placed as rulers of
as rulers the abode
of the
of the Cainites,
of Cainites, and are are the
the cause
cause that Naamah (=Lilith) (Lilith) appears appears
to men in
to in sleep.
sleep. The entire entire passage
passage is rather obscure,
is rather obscure, but this this' much
is certain
is certain that that thethe Zohar conceives
conceives the the Cainites
Cainites as as a species
species of' genii,
of genii,
demons, monsters. This
demons, and monsters. This view
view is is prevalent
prevalent in in the legends of
the legends medi-
of medi-
eval
eval Europe;
Europe; comp.camp. Emerson,
Emerson, LegendsLegends of of Cain,
Cain, 878,878, as well as
as well as the
the
sources
sources citedcited in note 36,
in note further Otot
36, and further Otot ha-Mashiah,
ha-Mashiah, 58 58 (below).
(below).
35 Camp. Greek Baruch Baruch III, III, and vol. vol. I, p. 180 on the the part
35 Comp. I, p. part of of
the earth
the near to
earth near to Gehenna.
3366 Zohar Hadash Bereshit Bereshit Sa-Sb8a-8b (instead 'nb '?.:l~"
(instead of 'J:I? ^DiH read ^3Ni '~"~i
'J:I;:'); Zohar Ruth, 97b 97b (beginning '~""n1 'n ,,.,~,); Zohar 1, I, 9b,
9b, 39b-40a,
f

'333) ; Zohar Ruth, (beginning 'KDim j TDNl) ; 39b-40a,

54b,
54b, 157a,
157a, and additions
additions to to I,
I, 3a-3b;
3a-3b; II, 41b, and 80a;
II, 41b, 80a; III,
III, 9b-lOa.
9b-10a. For
further details
further details on the the monsters,
monsters, half-men
half-men and half-animals,
half-animals, in in the
nether-world
nether- world (to reference is
(to which reference is made in the last
in the last passage),
passage), comp.compo
note 34,
note 34, asas well
well as vol. I,
as vol. I, pp.
pp. 10-11.
10-11. On the the thirst
thirst of of the inhabit-
inhabit-
ants of
ants the nether-
of the nether-world,
world, camp. comp. note note 135 on vol. vol. III,Ill, p.p. 54 and
Dietrich, Nekyia, 97,
Dietrich, Nekyia, 97, seg., where reference
seq., where reference is is made to to the prevalent
prevalent
view concerning
view concerning the the thirst
thirst of the dead.
of the dead. Of Greek origin origin is is the con-con-
ception
ception of the place
of the place of of "forgetfulness";
"forgetfulness"; camp. Rohde, Psyche,
comp. Rohde, Psyche, II, II,
310, and 390-391.
310, 390-391. See the the following
following note.note.
Zohar (additions)
37 Zohar
37 (additions) I, I, 3a-3b;
3a-3b; ZoharZohar Hadash Bereshit Bereshit 8a-8b 8a-8b
and Ruth 97b 97b (beginning
(beginning 'NDirn '~o'm " '"1 ,o~,); Yalkut Reubeni Gen.
IDNl);
33 (end)
(end) cites the description
cites the description of of the
the "seven worlds" from the Zohar, Zohar,
in the Hebrew language,
in the language, whereaswhereas in in our texts
texts of the Zohar it
of the it is
is in
in
Aramaic.
Aramaic. In many details
In many details thisthis Hebrew
Hebrewpresentation
presentation deviatesdeviates from the the
Aramaic. The view
Aramaic. view that
that the the punishment
punishment was inflicted upon Cain in
inflicted upon the
in the
seventh generation
seventh generation (i. e., Lamech;
(i. e., Lamech; comp. camp. vol.
vol. I,I, p.
p. 116)
116) is is based on Gen.
4.14,
4.14, and 24, 24, where
where DTiyntP is explained
l:I'nV:J1II is explained in in this
this sense;
sense; camp.
comp. Onkelos
and
and Targum Yerushalmi, ad loc.;
Targum Yerushalmi, loc.; BR 23, 23. 4 (camp.
(comp. Theodor,
Theodor, ad loc.); loc.);
143
143
38 4 * The Legends
The Legends oj the
of the Jews

Tan. Bereshit
Tan. Bereshit 11; MHG
11; MHG I,I, 118; 118; Theodoretus,
Theodoretus, Quaestiones
Quaestio1!es inin Gen.,
Gen., 43;
43;
Jerome, ad
Jerome, ad Damasum,
Damasum, 125 125 (explicitly
(explicitly inin connection
connection with the Lamech
with the Lamech
legend), who adds
legend), adds that,
that, according
according to to Jewish
Jewish tradition,
tradition, 77 77 decendants
deccndants of of
Lamech perished
Lamech perished at at the
the time
time of
of the
the flood,
flood, inin fulfilment
fulfilment of of the
the words
words of of
Gen. 4.
Gen. 4. 24.
24. Comp.
Compo Josephus,
Josephus, Antiqui. 1,2,
AntifJ.ui. 1, 2, 22 and note
note 42.
42. Somewhat
different is
different is the
the (Jewish?)
(Jewish?) tradition
tradition cited
cited by
by Ephraim,
Ephraim, 1, I,43 E, that
43 E, that seven
seven
generations of
generations of Cain
Cain perished
perished with
with him,
him, whereas
whereas the the Midrash speaks
speaks only
only
of the
of the four
four generations
generations of of Cain
Cain (corresponding
(corresponding to to the
the four
four generations
generations
which Abel
which Abel should
should have
have reared) ; compo Tan.,
reared); comp. Tan., loc. cit. Jerome
loco cit. Jerome cites
cites an-
an-
other Jewish
other Jewish tradition,
tradition, according
according to to which thethe Bible
Bible speaks
speaks of
of the
the seven
seven
sins, which
sins, which Cain
Cain had
had toto atone
atone for:
for: 1) did not
1) He did not divide
divide his
his sacrifice
sacrifice prop-
prop-
erly
erly (comp.
(comp. note
note 12);
12); 2)
2) he
he was jealous
jealous of
of his
his brother;
brother; 3) he
3) he deceitfully
deceitfully
lured him to
lured to death
death (comp,
(camp. note
note 19)
19); 4)
; 4) he killed
killed his
his brother;
brother; 5)5) he
he de-
de-
nied this
nied this act;
act; 6) 6) he
he asserted
asserted that
that his
his sin
sin could
could notnot be forgiven
forgiven (i.
(i. e.,
e., he

doubted God's mercy?)

doubted God's mercy?) comp.
comp. note
note 25;
25; 7)7) he diddid not
not repent
repent ofof his
his sin
sin
during
during his
his long
long life,
life, which
which God granted
granted him in
in order:
order to
to make amends;
amends;
compo note 26.
comp. note 26. The Haggadah
Haggadah in in 12
12 Testaments,
Testaments, BenjaminBenjamin 7. 7. 1-5
1-5 on
Gen. 4.
Gen. 4.24,
24, is somewhat confused:
is somewhat confused: instead
instead of of the seven generations
generations of of
"
the rabbinic
the rabbinic sources,
sources, this
this passage
passage has
has "seven
seven centuries",
centuries", during
during which
Cain
Cain suffered
suffered for
for his
his sins
sins so
so that
that every
every century
century brought
brought its
its plague
plague
with it
with until he
it until perished in
he perished the flood
in the flood at
at the
the age
age of
of 90'0.
900. That Cain
perished in
perished in the
the flood
flood isis also
also stated
stated inin rabbinic
rabbinic sources;
sources; BR 22. 22. 1212
and 32.5;
32.5; ShR 31.1631.16 (here
(here itit is
is stated
stated that wherever Cain came he he
was
was driven
driven away
away by by the
the inhabitants);
inhabitants); Koheleth
Koheleth 6. 6. 3; Koheleth Z.
3; Koheleth Z.
106;
106; Tan.
Tan. Mishpatim
Mishpatim 13 13 (in
(in an abbreviated
abbreviated form;
form; the the hundred sons sons
of
of Cain are
are also
also alluded
alluded to to in
in the
the three
three last-named
last-named sources).
sources). Camp.
Comp.
43 Ginzberg's Haggada
43 and Ginzberg's Haggada bei bei den
den Kirchenv.
Kirchenv. 65-69.
65-69.
38 Midrash
Midrash Aggadah
38 Aggadah Gen. Gen. 4.4. 17,
17, according
according to to BR 23. 23. 11 and

Tehillim
Tehillim 9, 9, 85.
85. Comp.
Comp. further
further Rashi
Rashi and Lekah,
Lekah, ad loco loc.
39 Yashar
Yashar Bereshit,
39 Bereshit, 9b. 9b.
40 Ps.-Philo, 2,
40 Ps.-Philo, 2, where the the name of of these
these cities,
cities, that
that ofof Cain's
Cain's
wife
wife (Themach=r1l:m
(Themach=nn "may "may she be destroyed";
destroyed"; in in 3535 A,A, the
the same
name is,
is- given of
given of Sisera's
Sisera's mother),
mother), and those those ofof his
his three
three sons
sons (be-
(be-
sides
sides Enoch)
Enoch) and two' two daughters
daughters are are given.
given. Cain,
Cain, it it is
is further
tether re- re-
corded
corded here,
here, begot
begot Enoch at at the
the age
age of
of 15,
15, and died
died 730730 years
years old.
old.
But Jub.
Jub. 4. 4. 1'and
1-and 3131 read:
read: Cain died
died 930 A. A. M.,]VL, which,
which, accord-
accord-
ing
ing to
to the
the chronology
chronology of of this
this book corresponds
corresponds to to the
the' statement
statement
that
that Cain
Cain lived
lived 860
860 years;
years; compo
comp. notes
notes 11,11, 37.
37.
41 Josephus, Antlqui. I, 22.
4' Josephus, Antfqui. I, 22. The observation observation of of Josephus
Josephus that
that
Cain was the nrst first to
to introduce
introduce weights
weights andand measures
measures is is based
based on
on the
the
144
144
 The Ten Generations
Generations [42

haggadic interpretation
haggadic interpretation of the
the name l'P=i1lP
]'p=rop "the measuring
measuring rod".
Compo notes 7,
Comp. notes 7, 20 and 53.
53.
42 BR 23. 2. Here Lamech (comp.
42 23. 2. (comp. also vol. I,
also vol. I, p.
p. 117)
117) is is also
also
counted among the the sinful descendants of
sinful descendants of Cain,
Cain, whereas Josephus, Josephus,
Antiqui., I,
Antigui., 2,2, designates
I, 2,2, designates him as as aa prophet
prophet who had predicted predicted that that
he would have to to atone for for the
the murder committed by by hishis fore-
fore-
bear Cain. This interpretation
interpretation of of Gen. 4. 4. 2424 is is closely related to
closely related to
the Haggadah
the Haggadah given given by by Jerome;
Jerome; compo
comp. notenote 37. 37. On the the wickedness
wickedness
of the Cainites,
of Cainites, compocomp. vol.vol. I, pp. 121
I, pp. 121 and 151.-The
151. verse Ps.
The verse Ps.89.
89.
3, which,
3, which, according
according to to the
the rabbinic
rabbinic view,
view, is to be
is to be translated:
translated: "The
established by
world has been established by love",
love", refers,
refers, according
according to to the
the Hag-
Hag-
gadah, to
gadah, to God's goodness,
goodness, who had provided provided Cain with a sister sister
whom he could marry. marry. For without without God's goodness goodness this this is is for-
for-
bidden by by thethe law;
law; butbut this
this marriage
marriage was permitted
permitted to to Cain in in order
order
to insure
to insure the propagation
propagation of of the
the human race. race. Sifra
Sifra 20.20. 17; Yeru-
17; Yeru-
shalmi Yebamot 11, 11, lld; Yerushalmi Sanhedrin 5,
lid; Yerushalmi 5, 22b,
22b, and 9, 9, 20d;
20d;
Babli 58;58; PRE 21. 21. On thethe translation
translation of Ps., lac.
of Ps., cit., see
loc.cit., Targum
see Targum
and Peshitta,
Peshitta, as as well
well as as ARN 4, 4, 21.
21. Compo
Comp. furtherfurther Aphraates,
Aphraates,
Ginzberg, Jewish
455 and Ginzberg, Jewish Encyclopedia,
Encyclopedia, I, I, 665,
665, note.
note. These sources sources
presuppose (comp.
presuppose (comp. the the polemic
polemic against
against thisthis view
view in Philo, De Pos-
in Philo, Pos-
teritate Caini,
teritate Caini, 11) that only
11) that only Cain married
married his his sister
sister (imn(1n1n~ KP3~!Vl ,':li1
hzn
in Yerushalmi is
in later addition
is a later based on the
addition based the legend
legend of the twin-
of the twin-
sisters; comp.
sisters; compo notenote 17),
17), whereas Seth married married his niece, Cain's daugh-
his niece, daugh-
ter.
ter. Thehigh
The high esteem in in which Jub. Jub. holds
holds all the patriarchs,
all the patriarchs, from
Adam to to Noah (comp.,
(comp., on the the other
other hand,
hand, notenote 1 1 about the the adverse
adverse
opinion
opinion of the Rabbis),
of the Rabbis), precludes
precludes thisthis book from referring referring to to the
the un-
ion of Seth or
ion of his descendants
or his descendants with with thethe wicked
wicked Cainites,
Cainites, and hence
it
it is
is stated
stated that that Seth, Enoch, and Mahalalel
Seth, Enoch, Mahalalel marriedmarried their'sisters.
their sisters.
The fictitious frequently found
fictitious names frequently found in in this
this pseudepigraphic
pseudepigraphic work
and in ps.-Philo (particularly
in ps.-Philo (particularly the the names of the women of
of the of ancient
ancient
times) are
times) entirely unknown in
are entirely old rabbinic
in old rabbinic literature
literature (Comp.
(comp. the the ad-
verse comment on such
verse vagaries in
such vagaries in Baba Batra 91a, 91a, which are re-
are re-
garded as
garded as aa specialty
specialty of of the heretics, 1'l'~),
the heretics, V^D), and are are only
only found
found in in
the writings
the writings of the Arabic
of the Arabic period
period (Yashar,
(Yashar, and already already in in PRE),
PRE),
",hen
when the the Jews
Jews became more familiar familiar with the the Christian
Christian and Mo-
pseudepigraphic writings.
hammedan pseudepigraphic writings. The three three lists
lists of
of the
the wives of of
the ante-deluvian patriarchs,
the patriarchs, which we possess possess in in Hebrew sources,
sources,
Algazi's Toledot
Algazi's Adam, 2a-2b,
Toledot Adam, 2a-2b, Damascus manuscript,manuscript, published
published by by
Harkavy
Harkavy in Ha-Pisgah I,
in Ha-Pisgah I, 58,
58, and Munich manuscript
manuscript (published
(published by by
Perles in
Perles in his Beitrage zur
his Beitrage sur Geschichte
Geschichte heb,heb , . Studien,
.
Studien, 90),
. .
90), are never-
are never-
145
145
 43~44] The Legends
The Legends of
oj the
the Jews
Jews

the1ess important
theless important for
for the
the history
history of
of these
these names,
names, since
since they
they enable
enable
us to
us to establish
establish their
their Hebrew
Hebrew forms,
forms, which
which very
very often
often cannot
cannot be
be rec-
rec-
ognized from
ognized from the
the Greek
Greek and
and Ethiopic
Ethiopic transliterations.
transliterations. The
The fol-fol-
lowing examples
lowing examples will
will illustrate
illustrate this
this point.
point. Adam's
Adam's oldest
oldest daughter,
daughter,
whose name
whose name has has been
been transmitted
transmitted in in nono less
less thanthan twenty-two
twenty-two forms forms
(comp.
(comp. Ronsch,Ransch, Buch
Buch der
der Jubiliien,
Jubilden, 373;
373; MHG I,
I, 106; Theodor
106; Theodor on on
3R
_BR 22. 22. 2, 2, pages
pages 205-206),
205-206), is is called
called Azurah
Azurah in in Jub.
Jub. 4, 4, written
written miry
m'l>9
in Hebrew,
in Hebrew, in in agreement
agreement with with Kiddushin
Kiddushin 6a, 6a, where
where WI2$7 'n"'~9 "my"my wife"
wife"
occurs. In
occurs. In PRE
PRE 22 is "19, "his
is 11TJ7, "his wife
wife", allusion to
", an allusion to Gen.
Gen. 2.18.
2.18. Noah's
Noah's
wife is
wife is Emzaru in in Jub.,
Jub., loc.toe. tit.,
cit., and jnflDNY'I~1-I in in Hebrew (this is how
(this'is how
it should
it should be be read
read in in Algazi,
Algazi, instead
instead of of jniBN;
)1""'1-1; in in Munich manuscript
manuscript
is abbreviated
it is
it abbreviated to to S71TO),
lI'I/J), i. e., "mother of
i. e., of the
the seedseed of man". The
of man".
theophorous names,
theophorous names, as as Razuyal
Razuyal ^I02n ~I-I'~' and Azrial, Azrial, Wlty, '~'ill1, Jub.,
Jub., loc.
loco
cit.,
cit., and
and 8.
8. 1
1 (with Algazi,
(with Algazi, Sason
Sason is
is to
to be
be read
read instead
instead of
of Susan;
Susan; 1,wt!>
]W&
not ITO)
not appear in
lW1W) appear in the
the Hebrew texts texts in in their
their original
original formsforms m^ni1"~"
and mty.
and il'il9. Later Later on on thethe termination
termination IT, il', soso frequently
frequently employed
employed
in proper
in proper names, names, was was substituted
substituted by by ~I-I.7K. Noah's mother is is
properly
properly called
called in
in Dam. MS. W'J~
0UN n::l
rn (in
(in order not
not to mistake it
to it toto
mean "the "the daughter
daughter of of Enosh",
Enosh", the the word rw is added;
i1/Jl/) is added; thisthis word,
word,
therefore,must
therefore, must not not bebe emended to to iln/Jl/),
nrw, as is is done by by Marx,
Marx, Orient.
Orient.
Ltz., IV,
Liz., IV, 358,
358, on the the basis
basis of of Baidawi),
Baidawi), corresponding
corresponding to to Betenos
in Jub., loco
in Jub., loc. cit.
cit. On thethe other hand, the
other hand, the names of Noah's daughters- daughters-
in-law
in-law appearappear (Jub. (Jub. 7. 7. 14-16,
14-16, where Adataneses=Adataneses = ~Wl ruTN "prin-
KBtt rn"N "prin-
cess
cess of of women ") ") to
to bebe badly
badly corrupted
corrupted in in the
the Hebrew sources. sources. The
names of of Jacob's
Jacob's daughters-in-law
daughters-in-law in in Dam. MS. are are entirely
entirely dif-
dif-
ferent
ferent from from those those of of Yashar
Yashar (comp. (comp. vol.
vol. II,
II, pp.
pp. 37-39),
37-39), and this
this
source
source deserves
deserves closer investigation. The same source
closer investigation. source knows also also
the
the name of of Ishmael's
Ishmael's wife,wife, Gigit
Gigit (camp.,
(comp., for for another view, view, note 218
on
on vol.
vol. I, I, p.p. 269),
269), and the the name of of the
the prophet
prophet Jonah's Jonah's wife,wife, who
is
is called
called Yoam the the daughter
daughter of of Azen;
Azen; compo comp. note note 39 39 on vol.vol. IV,
IV, p. p.
253.
253.
43 On the the sign
43 sign of of Cain,
Cain, compocomp. note note 28. 28.
44 Tan. Bereshit
Bereshit 11 11 (on
(on thethe text
text compo
44 comp. Yalkut I, I, 38;
38; MHG I, I,

118-119;
118-119; Rashi Rashi and Midrash Aggada Aggada on on Gen.
Gen. 4. 4, 23-24);
23-24); Yashar
Bereshit, 10b-lla;
Bereshit, lOb-lla; BR 23. 23. 4;4; Jerome,
Jerome, ad ad Damasum,
Damasum, 125; 125; Ephraim,
Ephraim,
I,I, 26D;
26D; Book Book of Adam 2.
of Adam 2. 13;
13; Preuschen,
Preuschen, Adamschriften,
Adamschriften, 35-36; 35-36;
Schatzhohle,
Schatzhohle, 78. 78. Compo Fabricius, Codex
Comp. Fabricius, Codex Pseudepigraphicus,
Pseudepigraphicus, 120- 120-
122
122 (this(this passage
passage contains
contains the the views
views concerning
concerning the the death
death of of Cain
Cain
found
found in in the
the works
works of of the
the chronologists
chronologists Johan Johan Malala, Malala, and and Michael
Michael
Glycas);
Glycas); Griinbaum,Grimbaum, Neue Neue Beitrtige,
Beitrage, 71-72. 71-72. According
According to to Jub.
Jub.
146
146
 The Ten Generations
Generations [45

4. 31, Cain
4. 31, Cain met his his death in the following
in the following manner: his his house
house fell fell

in over him.
in over him. JustJust as as he had slain slain Abel with a stone stone (comp.
(comp. notenote
20), even
20), even so so was he killed killed by by the
the stones of the house which fell
of the fell in.
in.
Aggadat Bereshit
Aggadat Bereshit 26, 53-54, reads
26, 53-54, reads to to the
the same effect.effect. Philo,
Philo, Quod
Quod
Deterius Potiori
Deterius Potiori Insidiari
Insidiari Soleat, 48, seems to
Soleat, 48, to explain
explain allegorically
allegorically a
legend, according to
legend, according to which Cain never died. died. This may be compared compared
with the
with legend about the
the legend the immortality
immortality of the giants;
of the giants; compo
comp. vol. vol.
III, p.
Ill, p. 269.
269. It It would not be surprising surprising if Philo already
if Philo already knew of of
the
the legend
legend thatthat Cain was the the son
son ofof Satan (comp. (comp. note note 3) 3) and his his
celestial origin
celestial origin would explain explain his his immortality.
immortality. EZ 2, 2, 174,
174, appears
appears
to be
to be an allusion
allusion to to an unfamiliar
unfamiliar Lamech legend; legend; but perhapsperhaps we
ought to
ought to read
read l'P
]'p=m =":J~ 'SK, ':J~, and the passage passage merelymerely implies
implies thatthat
Lamech,
Lamech, who was mourning mourning over the the death of his grandfather,
of his grandfather, was
endowed with
endowed with long
long life life and other blessings. It
other blessings. It is
is difficult
difficult toto ascer-
ascer-
tain
tain what ps. ps.-Philo
-Philo 2 wishes to
2 wishes to record
record concerning
concerning Lamech, Lamech, since since
the text
the text is is obscure,
obscure, and very very likely
likely corrupt.
corrupt. Compo Comp. note note 37.37.
45 BR 23.
45 23. 2-3;
2-3; Yashar Bereshit, Bereshit, lOb; lOb; Yerushalmi Yebamot 6, 6,
7c
7c (on
(on the meaning of
the meaning of the
the name Zillah Zillah compo
comp. Philo,Philo, De Posteritate
Posteritate
Caini,
Caini, 33, 33, whose explanation
explanation agrees agrees with with Yerushalmi);
Yerushalmi); Yalkut I, I,

47
47 (in the Oxford MS. flHD
(in the n'.,~ L3"D
t:1'~ is
is given
given as as thethe source;
source; compo
comp. alsoalso
Theodor on BR 22. 22. 3); 3); ps.-Philo, 22 (the
ps.-Philo, (the sentence
sentence et coepit . ...psal-
et coepit. . psal-
terii should
teri-i should be be read
read after after organorum,
organorum, and the the words et et corrumpere
corrumpere
terram
ten before indigna
am before indigna est deus); Theophilus,
est deus); Theophilus, II, II, 30.
30. Opinions
Opinions differdiffer
concerning Naamah,
concerning Naamah, Tubal-cain
Tubal-cain's 's sister.
sister. According
According to to one, this Na-
one, this
amah,
amah, "the lovely one",
"the lovely one", was Noah's wife wife (BR,
(BR, loc cit; compo
loc cit\ comp. alsoalso
Mishle 31,
Mishle 31, 111,
111, where it it is said that
is said that the
the piety
piety of Noah's wife
of Noah's wife was like like
that
that of of her
her husband),
husband), whereas whereas another view maintains maintains that that itit was
another Naamah whom Noah married.
another married. Naamah,Naamah, Tubal-cain's
Tubal-cain 's sister,
sister,
is flirther
is identified with
further identified with the the beautiful
beautiful woman to to whose charms the the
angels became victims;
angels victims; comp. compo MHG I, I, 118 (this
(this is very likely
is very likely based
on PRE,
PRE, as remarked by
as remarked by Schechter);
Schechter); Zohar I, I, 55a; Zohar Ruth 99a
55a; Zohar
(beginning nns
(beginning nnD n'Dm'l);
il'l.:lnl ',); Midrash Aggada Aggada Gen. 4. 4. 22.
22. Whatever
has been
has been said
said in
in other
other sources
sources concerning
concerning IsteharIstehar (comp.
(comp. vol.vol. I,I, p.p.
149)
149) is is referred
referred to to Naamah in the last
in the passage: she
last passage: she did
did not consent
consent
to gratify
to gratify the the desire
desire of of thethe fallen
fallen angels.
angels. But in the kabbalistic
in the kabbalistic
sources cited
sources cited above (comp. further Zohar III,
(comp. further III, 76b,
76b, as wellwell as Kaneh
103b;
103b; for for more details
details see see Griinbaum Gesammelte Aufsdtze, Aujsiitze, 57, seq.
57, seg_.
and 447,
447, as well as
as well as Ginzberg's
Ginzberg's articlearticle "Ashmedai" in Jewish En-
in Jewish
cyclopedia) Naamah, the
cyclopedia) Naamah, the sister
sister of Tubal-cain, is
of Tubal-cain, is said
said toto bebe the
the wife
wife
of
of Shamdan,
Shamdan, from whose whose union union sprang
sprang forthforth Ashmedai (=the (=the devil
devil
147
147
46-5
465] 0] The Legends
Legends of
of the
the Jews

par
par excellence),
excellence), who together together with Lilith Lilith strangles
strangles little
little children

(comp.
(comp. vol. vol. I,I, pp.
pp. 65-66),
65-66), while
while Naamah,
Naamah, like like the latter,
latter, fools
fools men
in
in their dreams. On Naamah the musician,
their dreams. musician, and the influence of of
her
her sensual
sensual musicmusic which corruptedcorrupted humanity,
humanity, compo comp. further Yeru-
shalmi
shalmi Targumim
Targumim Gen. Gen. 4. 4. 22;
22; Grl1baum,
Grubaum, Neue New Beitriige,
Beitrage, 72-74j
72-74; notenote
14 on vol. vol. I,I, p.p. 152.
152.
46 BR 23.4;
46 23. 4; Tan. Bereshit Bereshit 11j 11; BaR 14. 14, 2; 2; 'Erubin
'Erubin 18bj Igb; Tan.
B. I,
B. I, 20.
20. The justification
justification of of Adam's celibacy celibacy in in the texttext is is taken

from the last last passage

passage (this (this statement
statement presupposes
presupposes that that Abel scarcely
scarcely
lived a few months;
lived months; compo comp. note 11), 11), whereas in in 'Erubin his his celi-
celi-

bacy
bacy appears
appears to to be as as an atonement for for his
his sin,
sin, and it it is
is also
also pre-
pre-
supposed that the first
supposed first two sons were born before before the fall, fall, or or at
at
least
least begotten
begotten beforebefore that occurrence.
occurrence. Compo Comp. note 4. 4.
47 'Erubin
47 'Erubin 18b 18b (1'~,~
(]'W "spectres",
"spectres", as as infc Apocalypse
Apocalypse of of Baruch
Baruch
10. 8); Tan. B. I,
10. 8); I, 20j
20; BR 20. 20. 11 11 and 24. 24. 6.6. Only
Only the last last mentioned
source
source contains
contains the the assertion
assertion that Eve likewise likewise became the the mother
of
of spirits
spirits through
through her her union with male male spiritsj
spirits; seesee Zohar I, I, 54b,
54b, and
III, 76b, where it
III, 76b, it is
is said
said that
that even now the the propagation
propagation of of this
this species
species
is
is continued
continued by by virtue
virtue of of the union of of men with spirits spirits inin their
their sleep.
sleep.
Comp.
Comp. note 45. 45. It
It isis possible
possible that that this
this conception
conception of of the
the origin
origin of of
spirits
spirits (evil
(evil ones? comp.,comp., however,
however, BR 20. 11) is
20. 11) is intended
intended to to oppose
oppose
the assertion
assertion of the Persians
of the Persians that that the the redeemer
redeemer "Saoshyant"
"Saoshyant" will will
spring
spring up up from the the seedseed of Zarathustra that
of Zarathustra that wentwent to to the
the ground.
ground.
Comp.
Comp. Bund. 32. 32. 8, 8, 9 and Yt. Yt. 13. 13. 62.
62.
48 Concerning this
48 Concerning this number of of languages
languages compo note 72
comp. note 72 on vol.vol.
I, p. 173.
I, p. 173.
49
49 Ma'aseh-Buch 143, 40a-40b and the
143, 40a-40b the Hebrew from aa MS.
collection of
collection of legends, published in
legends, published in R. E. J., XXXIII,
R.E.J., XXXIII, 239, 239, seq.
seg_. The
long-winded biography
long-winded biography of of R.R. Haninah,
Haninah, or, or, as the Hebrew version
as the version
reads, R..
reads, R. Johanan,
Johanan, in this source
in this source is is identical
identical withwith thethe narrative
narrative foundfound
in Arabian Nights
in Nights concerning
concerning the the gratitude
gratitude of of three
three animals
animals (the (the
fish, the
fish, the dog,
dog, and the the raven)
raven) towards
towards their their human benefactor.
benefactor. This This
narrative, as
narrative, as isis well
well known,
known, is is based
based on on an animal fable found
animal fable found in in
Pantschatantra. On the
Pantschatantra. the acquisition
acquisition of of language
language throughthrough swallow-
swallow-
ing its
ing its written
written characters
characters see see BetBet Nekot
Nekot ha-Halakah
ha-Halakak 1,58, and Gold-
1,58, and Gold-
ziher in
ziher in Berliner-
Berliner-Festschrift,
Festschrift, 150. 150.
50 BR 23. 4r-5; PK 5,
23.4-5; 43b; PR 15,
5, 43b; 67b; Ruth R.
15, 67b; R. 4,
4, 12; Makiri, Prov.
12; Makiri, Prov.
14.28. Ruth Z.
14.28. Z. 55;55; Tan. B. B. I, I, 20.
20. In In allusion
allusion to to the
the words
words of of
Scripture ^
Scripture " ntP
ntll (Gen.
(Gen. 4. 4. 25),
25), thethe name TW m' is is interpreted
interpreted as as "plant"
"plant"
(:,~'m); Aggadat Bereshit
); Aggadat Bet'eshit (MS. (MS. additions),
additions), 37. 37. Is Is the
the legend
legend con- con-
US
148
 The Ten Generations [5I-53
[Si"~53

cerning
cefning Seth Seth and the the branch of of the
the tree
tree of
of life
life in various compilations
in various compilations
of the,Yita
of the. Vita Adae (comp. (comp. Preuschen,
Preuschen, Adamschriften,
Adamschriften, 41 41 and 46)46) related
related
to
to this interpretation of
this interpretation of the
the name? The name Seth is is also
also connected
with n'P "foundation": he became the
with 11'tl! the foundation of of mankind;
mankind;
BaR 14. 14. 12;12; MHG I, I, 119;
119; Lekah and Midrash Aggada Aggada on Gen. Gen. 4.2.4. 2.
5s I ARN 2, 2, 12;12; Tan. Noah 5; 5; Tan. B. I, 32;
B. I, Tehillim 9,
32; Tehillim 9, 84.
1
84.
Compo note
Comp. note 318 318 on vol. vol. I, p. 306.
I, p. 306.
52 PRE 2.
52 2. Hardly anything
Hardly anything is is known in in the
the older
older rabbinic
rabbinic
literature
literature of of the
the glorification
glorification of Seth, which has
of Seth, has prevailed
prevailed for for some
time, as
time, as may be seen seen from the the existence
existence of a gnostic
gnostic sect, the Seth-
sect, the Seth-
iani, identified him with
iani, who identified with the the Messiah (comp. Preuschen, Adam-
(comp. Preuschen,
schriften, 48-51;
schriften, Pseudepigraphicus, 141,
Fabricius, Codex Pseudepigraphicus,
48-51; Fabricius, 141, 143,
143, 145).
145).
Certain traces
Certain traces of this glorification
of this glorification have been retained retained by by Josephus,
Josephus,
Antiqui. 1,
Antigui. 1, 2, 3, and in
2, 3, the apocryphal
in the apocryphal and pseudepigraphic
pseudepigraphic litera- litera-
ture' (Ecc1u. 49.
ture '(Ecclu. 49. 16; Jub. 19.
16; Jub. 24; Enoch 85.
19. 24; 85. 8-9;
8-9; 2 2 Enoch 33. 33. 10.10.
See
See also index, 5.
also index, S. v.v. "Seth,
"Seth, Descendants of"). of"). Only
Only in in kabbalistic
kabbalistic
writings has
writings has this
this view,
view, supposedly
supposedly favored by by BR 23. 23. 55 and PRE
22, attained importance.
22, attained importance. Hence, Hence, for for instance,
instance, it it is
is asserted
asserted that that thethe
soul of
soul of Seth entered entered into into Moses and will will again reappear in
again reappear in thethe
Messiah. The account by
Messiah. by Syncellus,
Syncellus, 1. 1. 16-17 concerning
concerning the the tran-
tran-
slation
slation of of Seth to to thethe angels,
angels, who instructed
instructed him about the the fall of
fall of

the angels,
the angels, the fall fall of man,man, the the deluge,
deluge, and the the advent of the Mes-
of the
siah, seems to
siah, to gogo back to apocryph~l book of
to an apocryphal of Seth (very likely
(very likely
of Jewish
of Jewish origin).
origin). Comp. Compo note note .1 and the
.1 the following
following note.
note.
53 Josephus,
53
Josephus, Antigui.,Antiqui., I, I, 2.2. 3.
3. On thethe astronomic
astronomic studiesstudies of of
the
the ante-diluvian
ante-diluvian generations generations comp. compo also also BR 26. 26. 5.5. The chron-
chron-
ologists
ologists SuidasSuidas (s. v, 'J:,~f)), Michael 228-233, and
(s. V. S??0), Michael Glycas, Annales 228-233,
Glycas, Annales
Johannes
Johannes Malala 1. 1. 151,
151, Joel,
Joel, Chronographia,
Chrono graphic,, p. p. 3,
3, know not not onlyonly
to report
to report about Seth's Seth's astronomical knowledge knowledge but but also
also about his his
invention of
invention the Hebrew characters,
of the characters, as as well
well as the division
division of of time
into weeks,
into weeks, months and years. years. He receivedreceived his his knowledge
knowledge from
the angel Uriel
the angel Uriel who came to (Syncellus 1.
to him (Syncellus 1. 16-17,
16-17, on the other
hand, speaks
hand, speaks of of Seth's
Seth's stay among the
stay among the angels),
angels), and revealed
revealed to to him
this knowledge,
this knowledge, as as he he subsequently
subsequently did to to Enoch. The legend legend con- con-
cerning
cerning the the two tablets, tablets, which Seth Seth and his his children
children respectively
respectively
made, reads
made, differently in
reads differently Vita Adae 50.
in Vita 50. 1-3.
1-3. For a detailed
detailed dis- dis-
cussion concerning this
cussion concerning this legend,
legend, see see Ginzberg's
Ginzberg's Hebrew essay essay 71.::lP
^"QD
IVN 7IV
B>N (reprinted from
*?& (reprinted from Ha-Goren VIII, VIII, 35-51),
35-51), which also also contains
contains
aa discussion
discussion on the the conception
conception about the the conflagration
conflagration of the world
of the
mentioned by
mentioned by Philo
Philo (Moses,
(Moses, 2. 36, Mangey's
2. 36, edition, 175)
Mangey's edition, 175) and the
149
149
54]
54] Legends of
The Legends of the
the Jews
Jews
Rabbis. See
Rabbis. See also
also Bousset, Zeitschrift fur
Bousset, Zeitschrift fur NT. Wissenschaft,
Wissenschaft, 1902.
1902.
It should
It should also
also bebe noted
noted here
here that
that Josippon
Josippon 2. (which was
2. 88 (which was bor-
bor-
rowed by
rowed Yashar Bereshit,
by Yashar Bereshit, lOa,
lOa, below)
below) considers
considers these
these tablets
tablets asas
the work
the work of
of Seth's
Seth's grandchild Josippon knows
grandchild Kenan. Josippon knows also
also to
to re-
re-
port that
port that these
these tablets
tablets with
with their
their Hebrew characters
characters could still be
could still be
seen on
seen on some
some island
island in
in India
India in
in the
the time of of Alexander the
the Great.
Great.
It is
It is further
further maintained
maintained that
that in
in that
that place
place there
there is
is a city,
city, full
full of
of all
all
kinds of
kinds of treasures,
treasures, which
which Kenan had founded but which which no one can
no one can
enter, because
enter, because he
he rendered
rendered it
it inaccessible
inaccessible by
by means ofof astronomical
astronomical
and astrological
and astrological knowledge
knowledge and witchcraft.
witchcraft. Kenan's bewitched
bewitched town
town
appears to
appears to be
be based
based on Arabic
Arabic sources.
sources. Kenan isis already
already described
described
in Jub.
in Jub. 8.
8. 33 (comp.
(comp. the
the references
references to
to the
the chronologists
chronologists by Charles)
Charles)
as a master
as master of
of great
great wisdom (comp.
(camp. note
note 41
41 on |'p
l'i'=i1li', which also
rDp, which also
signifies
signifies "writing stylus").
"writing stylus"). This, however,
This, however, refers
refers to
to the son
Kenan the son
of
of Arpachshad who is
Arpachshad is known to to Jub.
Jub. as well as
as well to Septuagint,
as to Septuagint', but
but
not to
not to the
the masoretic
masoretic text.
text. Aggadat
Aggadat Bereshit
Bereshit (introduction)
(introduction) 37,37,
on
on the
the other hand says
other hand of Kenan that
says of that through
through him hishis generation
generation
came
came inin possession
possession ofof evil (ll'P ;:;i1lp "possessed
evil drp=n;]p "i camp.
"possessed"; comp. note 7),
7),
since he induced
since he induced them to to worship
worship idols.
idols. His son
son Mahalalel,
Mahalalel, on the
the
contrary,
contrary, repented
repented of his sins,
of his sins, and returned to God, God, whom he
praised Cr,t,il}
praised (Wn) and extolled.
extolled. On Mahalalel compo comp. Jub.
Jub. 19.
19. 4 (one
(one
of
of the
the seven
seven pious
pious men of of the
the pre-Abrahamic
pre-Abrahamic times: Adam, Seth, Seth,
Enosh,
Enosh, Mahalalel,
Mahalalel, Enoch, Noah, and Shem)
Enoch, Noah, Shem) and 2 2 Enoch 33. 33. 10,
10,
which
which mentions
mentions the the books composed
composed by by Adam,
Adam, Seth,
Seth, Enosh,
Enosh,
Kenan,
Kenan, Mahalalel,
Mahalalel, Jared,
Jared, and Enoch. These books were guarded guarded
by
by the
the angels
angels Arukh and Parukh. Parukh. CompoComp. Yerahmeel 24. 24. 7,7, and
the
the parallel
parallel passageS cited by
passages cited by Gaster,
Gaster, where Tubal-Cain is is described
described
as
as the
the one
one who had made the the tablets.
tablets.
54 Yerahmeel
Yerahmeel 23. 23. 6,
54 6, and in in aa somewhat abbreviated
abbreviated form in in
Hadar,
Hadar, Gen. 4.26.4.26. Compo
Comp. also also PRE 45, 45, with respect
respect toto the golden
golden
calf:
calf: Sammael roared roared out
out ofof the mouth of of the calf
calf in
in order to to mis-
mis-
lead
lead Israel.
Israel. The origin
origin of
of idolatry
idolatry occupied
occupied thethe minds of of the
the Greeks,
Greeks,
and the the JJewish-
ewish·Alexandrian
Alexandrian schools
schools accepted,
accepted, withwith some modifi-
modifi-
cations,
cations, the
the theory
theory ofof Euhemerus,
Euhemerus, according
according to to which itsits origin
origin was
due
due toto the
the worship
worship of of dead
dead heroes.
heroes, Through
Through the the Jewish
Jewish writers
writers
this
this theory
theory reached
reached thethe Church Fathers;
Fathers; compo
comp. Wisdom 14. 14. 12-13;
12-13;
Clementine Homilies
Homilies 9. 9. 5 5 (which
(which reads:
reads: ThisThis isis the
the beginning
beginning of of
idolatry:
idolatry: When Nimrod, Nimrod, later
later known as as Zoroaster,
Zoroaster, waswas struck
struck by by
lightning,
lightning, thethe masses
masses perceived
perceived in in it
it aa special
special distinction,
distinction, and
and there-
there-
fore
fore erected
erected aa temple
temple on his his grave.
grave. Whereupon
Whereupon the the princes
princes of of var-
var-
150
150
 The Ten Generations
Generations [54

ious countries
ious countries laid
laid claim to
to similar
similar glory;'
glory compo
comp. note
note 85 vol. I,
85 on vol.
;' I,

p. 178);
p. Jerome on Ezek. 23.
178); Jerome 23. 12 and Hos. 2.2. 10
10 (Ninus,
(Ninus, after
after a vic-
vic-
torious struggle
torious against Zoroaster,
struggle against Zoroaster, placed his father
placed his Belus among
father Belus among the
the
gods).
gods). Compo further the
Comp. further the sources
sources cited
cited in
in Griinbaum,
Griinbaum, Gesammelte
Gesammelte
Aujsiitze, 198-199.
Aufsdtze, 198-199. The statement frequently
frequently found among
among Church
Fathers that
that the
the demons and the
the fallen
fallen angels,
angels, respectively,
respectively, seduced
seduced
men to idolatry (comp.
to idolatry (comp. e.e. g. Minucius Felix,
g. Minucius Felix, Octav., 26. 7;
Octav., 26. Justin
7; Justin
Martyr, Apologia,
Martyr, Apologia, 2. 2. 15;
15; Clementine Recognitiones,
Recognitiones, 4. 4. 13-15;
13-15; Ta- Ta-
tian, Or. Ad Graecos,
tian, Or. Graecos, 8; Athenagoras, Legat.
3; Athenagoras, Legat. Pro Christianis
Christianis 24; 24;
Lactantius, Institutions,
Lactantius, Institutiones, 2. 2. 16),
16), and taught
taught them the the making
making of of
images statues, goes
images and statues, goes back to to pseudepigraphic
pseudepigraphic writings
writings of the
of the
Jews (comp. e.
Jews (comp. g. Enoch 66.
e. g. 66. 66 and 99.99. 7;
7; Jub.
Jub. 11. 4) but
11. 4) but isis entirely
entirely
unknown to to the
the older
older rabbinic
rabbinic literature.
literature. This view is is only
only found
in later writings
in later (comp. e.
writings (camp. e. g. the legend
g. the legend inin 'Aseret
'Aseret ha-Dibrot 71) 71)
and especially
especially in the Kabbalah.
in the Kabbalah. Compo Comp. Griinbaum,
Griinbaum, Gesammelte
Aujsiitze, 93.
Aufsdtze, 93. beginning of
The beginning of idolatry,
idolatry, according
according to to the older
the older
rabbinic sources,
rabbinic sources, based
based on their
their interpretation
interpretation of of Gen. 4. 26, took
4. 26,
place in
place the time
in the time of of Enosh (hence
(hence his
his name is is "sickly",
"sickly", i. i. e.,
e., man-

kind became ill

kind in his
ill in his time;
time; Aggadat
Aggadat 'Bereshit,
Bereshit, introduction,
introduction, 37; 37;
Yashar Bereshit,
Bereshit, lOa); Sifre D.,
lOa); Sifre D., 43;
43; Shabbat 118b; 118b; WRWR 23. 23. 3;
3; Me-
kilta Bahodesh 6,
kilta 6, 67b;
67b; Midrash Tannaim 20 and 195; 195; BR 2. 2. 3;3;
5.
5. 1
1 and 5; 5; 23.
23. 7;7; Tan. B. 52, and IV,
I, 52,
B. I, IV, 24;
24; Tan. Noah 18 18 and Vitro
Yitro
16;
16; Tehillim
Tehillim 1, 1, 11;
11; 88, 380; Yerushalmi Targumim
88, 380; Targumim and Onkelos
Gen. 4.
on Gen. 4. 26
26 (on(on the
the reading
reading of of Onkelos
Onkelos compo Berliner, ad lac.).
comp. Berliner, loc.).
Jerome,
Jerome, ad lac., loc., knows of the rabbinic
of the rabbinic interpretation
interpretation of this verse
of this verse
(Gen.,
(Gen., loco
loc. cit.,) together with
cit.,) together with that
that ofof Septuagint, Aquila, and Pesh-
Septuagint, Aquila, Pesh-
itta with
itta with which Ecclu. Ecclu. 49. 49. 16 is in
16 is in agreement.
agreement. See See also Philo, De
also Philo,
Abrahamo, 2,
Abrahamo, Praemiis, 22 (end),
2, and De Praemiis, (end), where Enosh is is considered
considered
as the type
as the type of of the
the pious.
pious. Compo
Comp. also Quaestiones in
Theodoretus, Quaestiones
also Theodoretus, in
Gen., 247, who takes
Gen., 247, takes Seth as the subject
as the subject of of "mn.
*?rnn. It is noteworthy
It is noteworthy
that the passages
that the passages cited cited above,
above, as well as
as well as other
other passages
passages (comp.
(comp. Ekah,
Ekah,
introduction, 24,
introduction, 24, 26;26; PR 42, 42, 178b
178b and 193a),
193a), speak
speak of the wicked
of the wicked
generation
generation of of Enosh,
Enosh, but but notnot of the wicked Enosh.
of the Enosh, Maimonides,
Maimonides,
however (Yad hct-Hazakah 'Abodat Kokabim 1.
(Yad htf-Hazakah 1. 1)
1) observes (very (very
likely on the
likely the basis
basis of of older
older sources;
sources; compo Hekalot 6,
comp. Hekalot 6, 173,
173, and Shab-
bat loco cit.
bat loc. cit.: PUfcO)
: that Enosh himself
ttmtot::l) that himself was an idolater.
idolater. In Baraita
Baraita 32
Middot (Yalkut
(Yalkut I, 47; comp.
I, 47; compo note
note 45)
45) itit is
is explicitly
explicitly stated
stated that at at
the time
the time of of Enosh images images and immorality
immorality were introduced by tl;1e
by the
descendants of
descendants Cain. Compo
of Cain. vo!' II,
Corrip. vol. II, p. 260, and vol.
p. 260, vol. III,
Ill, p.
p. 374.
374.
Compo
Comp. notenote 56 56 (end).
(end).
151
151
55-56]
5S~56] The Legends
The Legends of
of the
the Jews
Jews
BR 23.
SS BR
ss 23. 6-7;
6-7; Baraita
Baraita 32
32 Middot (in
(in Yalkut
Yalkut I,I, 47)
47) reads:
reads:
As soon
As soon as
as this
this generation
generation committed
committed three
three sins
sins (idolatry,
(idolatry, murder,
murder,
and incest;
and incest; comp.
compo the
the end
end of
of the
the preceding
preceding note),
note), three
three visitations
visitations
came upon
came upon them:
them: thethe ocean
ocean flooded third part
flooded a third part of
of the
the earth;
earth; there
there
arose mountains,
arose mountains, valleys,
valleys, and
and rocky
rocky ground,
ground, whereas
whereas prior
prior to
to that
that
everything
everything had
had been
been smooth
smooth and even
even (comp.
(comp. notes
notes 29,
29, 30);
30); man
man's'5
stature was
stature was shortened.
shortened. In In Messianic
Messianic times
times everything
everything willwill regain
regain
its former
its former position.
position. The overflowing
overflowing of
of the
the ocean
ocean in
in the
the time
time of
of
Enosh is
Enosh is frequently
frequently alluded
alluded to;
to; comp.
compo Mekilta Bahodesh
Bahodesh 6, 6, 67b;
67b;
Sifre D.,
Sifre D., 43;
43; Midrash
Midrash Tannaim 20 and 195; 195; BR 5. 5. 6;
6; Shekalim
Shekalim
6, SOa; Tan. B. I, 52, and IV,
6, 50a; Tan. B. I, 52,
IV, 24;
24; Tan. Noah 18 Vitro 16;
18 and Yitro 16; Te-
Te-
hillim 88,
hillim 88, 300.
300. On the the transformation
transformation ofof men into
into apes
apes comp.
compo
vol. I,
vol. I, p.
p. 180,
180, and
and the
the notes
notes appertaining
appertaining to
to it;
it; Enoch 19.19. 22 (the
(the
women who
women who seduced
seduced the
the angels
angels were transformed
transformed into sirens)
sirens); Koran ;

2. 60
2. 60 andand 7. 7. 174.
174.
Hekalot 6,
566 Hekalot
s 6, 172;
172; Hakam ha-Razin ha-Razin in in Yalkut
Yalkut Reubeni 25b- 25b-
25c; Ziyyoni,
25c; Ziyyoni, Gen.Gen. 4. 4. 26.
26. On thethe view that that thethe Shekinah dwells dwells
under the
under the tree
tree of
of life compo vol.
life comp. vol. I,
I, p.
p. 97.
97. On the
the withdrawal of of the
Shekinah
Shekinah from from thethe earth
earth to to heaven see see vol. II, p.
vol. II, 260. Those who
p. 260.
came
came near near thethe Shekinah
Shekinah remained safe safe from vermin;
vermin; compo comp. vol. vol.
III,
Ill, p.p. 472,
472, andand IV,
IV, p.
p. 242.
242. On the opposition
opposition of of the
the angels
angels to to the
the
creation
creation of of man,
man, seesee vol.
vol. I,I, pp.
pp. 53-54 and note 15 on vol. vol. I,I, p.
p. 152.
152. On
the
the subjugation
subjugation of of the
the heavenly
heavenly bodies
bodies through
through the the power
power of of magic,
magic,
compo
comp. Tan.
Tan. Bereshit
Bereshit 12
12 (read
(read l"''"l'P
I'TIID instead ofl'N''"l);
of VTl) ;MHG
MHG I,
1, 131
131 j note
;

15
15 on
on vol.
vol. I,
I, p.
p. 152.
152. The two fallenfallen angels
angels bear
bear the
the names of of Uzza and
Azzael,
Azzael, AzzaAzza and Azzael,
Azzael, Shemhazai and Azazel. Azazel. The identity
identity of of Azzael
with
with Azazel
Azazel doesdoes not
not require
require anyany proof;
proof; but it it has not
not hitherto
hitherto been
noticed
noticed that that Uzza or or Azza were originally
originally the the same as Shemhazai.
Since
Since nearly
nearly allall the
the names of of angels
angels areare theophorous
theophorous (this (this was al- al-

ready
ready noticed
noticed by
by the
the old
old Midrashim;
Midrashim; compo
comp. PK 12,
12, 108b,
108b, and the
parallel
parallel passage
passage citedcited by by Buber,
Buber, which reads: reads: The name of of God
is
is combined
combined with with every
every angle),
angle), Uzza and Azza are are therefore
therefore to to be
be
taken
taken as as abbreviated
abbreviated forms forms of ehouzza and JJehoazza
of JJehouzza ehoazza (comp.(comp. the the
name
name 1;1'1\1
IITTJ? or JTTp in
or it'IV in the
the Bible;
Bible; on the abbreviation
abbreviation of of theophorous
theophorous
names,
names, particularly
particularly thosethose containing
containing the the particles
particles 111'1JT and 1' 1', compo
IT, comp.
note
note 42).
42). This
This abbreviation
abbreviation is is due toto the
the fact
fact that
that it it was not con- con-
sidered
sidered proper
proper to to combine the the names 11'1' liT and 1' 1' with the fallen
JT fallen an-
gels.
gels. Another way way of of avoiding
avoiding thisthis combination
combination was was the substitu-
substitu-
tion
tion ofof crt'
DB> "the
"the Name" for'1'1'. for IJT1
.Hence the the name Shemhazai,
Shemhazai, which which
differs
differs only
only slightly
slightly from Jehouzai
Jehouzai (V and n
(J7 and n are
are often
often interchanged),
interchanged),
152
152
 The Ten Generations
Generations [57
[57

goes back to
goes to 'Ill/.JW ='11l1il'. On the
'ryDP^ryiiT. the ascending
ascending of the Shekinah amid
of the
the sounding
the sounding ofof the
the trumpets,
trumpets, comp.
compo Hanok,
Hanok, 114,
114, and vol.
vol. II,
II, 306.
306.
On Enosh as as thethe originator
originator of
of idolatry,
idolatry, see
see Zohar I,I, 56a,
56a, where,
where,
however,
however, Helakot,
Helakot, loc. lac. cit., Maimonides, Yad ha-Hazakah,
cit., and Maimonides, ha-Hazakah, 'Abo-
l
Abo-
dat
dat Kokabim 1. 1.1, 1, were veryvery likely
likely made use use of.
of. Compo
Comp. also also Lu-
ria's note
ria's note 4 on PRE. 22 22 and note 45 45 (end).
(end).
5 7
57 Enoch 6-8,6-8, where two different different sources
sources were probably probably com-
bined into
bined one, since
into one, since twenty
twenty archangels
archangels are are enumerated in in 6, whereas
6, whereas
88 has
has only
only ten ten (in
(in our textstexts nine
nine only
only are
are given,
given, owing
owing to the fact
to the fact
that one
that one name fell fell out),
out), and it it is
is well
well known that that thethe number of of
the
the members of the heavenly
of the heavenly courtcourt is is differently
differently given given in the dif-
in the dif-
ferent sources, as twenty,
ferent sources, twenty, ten, ten, and seven,
seven, respectively;
respectively; compo comp. vol. vol.
I, p.
I, p. 140, where, according
140, where, according to to the
the Hebrew book of of Enoch 176, 176, the the
twenty archangels
twenty archangels are are enumerated. Compo
Comp. furtherfurther Index,Index, s. 5. v.
v.

""Archangels".
Archangels" . On the the names of of the
the angels
angels in this part
in this part of of Enoch
(see the
(see the vast
vast material
material given given by by Charles
Charles 17), 17), the
the following
following may may be be
noted: Artakifa=*l
noted: Artakifa=-l'pn s
~lliN; Ramiel^N'DSn
pn KjnN; Ramiel=~~·/.JVi (occurs (occurs also also in in thethe
Hebrew book of of Enoch,
Enoch, loc. loco tit., as the
cit., as the "angel
"angel of of thunder
thunder"); "); Tamiel
=~~/.J1i1n, "angel error, .IlaPEL~X
"
=^NDinn, angel of the deep
of the deep"; "; Danel is is a
a Greek scribal
scribal error, Aam^X
for Aami7X=AaXet7}X
for V^
AaPELl}X=AaXEL~X ~N'~'~? "angel 1

"angel of the night",

of the night", as in in the He-
brew Enoch,Enoch, lac. cit.; Batarrel
loc. cit.\ Batarrel stands
stands for Matarel, ~N'i~D
for Matarel, 7NHBD in the
in the
Hebrew Enoch, Enoch, "angel
"angel of rain"; Zakiel
of rain"; Zakiel is is inin Hebrew Enoch bwpr ~N'PI
"angel
"angel of of storms",
storms", and similarlysimilarly in, the magic
in- the magic text text published
published by by
Stube, Judish-babylonische Zaubertexte
Stube, Mdish-babylonische Zaubertexte 26. 26. Satarel
Satarel occurs
occurs in in Bera-
kot 57b
kot 57b as the name of
as the a person.
of a person. As the the name of of an angel
angel it it signifies
signifies
"angel
"angel of of hidden things", i.
hidden things", e., the
L e., the secrets
secrets of of nature.
nature. It It may,
may, how-
ever,
ever, be be remarked
remarked that that inov,
"IfiDy, "Venus",
"Venus", appears
appears in in Jewish
Jewish textstexts as as
an angel
angel (comp.
(comp. Montgomery,
Montgomery, Aramaic Incantation Incantation Texts, index,
Texts, index,
s. II.).
s. Accordingly Satarel
v.). Accordingly Satarel maymay stand
stand for ~~inOl1.-The
for i?fcnnDy. The faU fall of of the
angels plays
angels plays an important
important part part in in JewisIi
Jewish folk-lore,
folk-lore, as as well
well asas in Jew-
in Jew-
ish theology,
ish theology, and the the following
following summary
summary of the development
of the development of of
this belief
this belief may may therefore
therefore not not bebe out of place. In
of place. In connection with
Gen. 6.
Gen. 6. 1-41-4 wewe'find
1

find in in Enoch (in (in addition

addition to to the
the passages
passages citedcited above,
above,
compo
comp. Charles' index, s.
Charles' index, s. v.
v. "Angels",
"Angels", as as well
well as as BOllsset, Religion,
Bousset, Religion,
328, seq., and 560,
328, seq., seq.) aa legend
560, jeg.) legend concerning
concerning the angels angels who in in the
the
time
time of Jared (on
of Jared (on the the play
play of the word -ri'
of the TV "descended",
"descended", comp. compo
Jub.
Jub. 4. 4. 1515 and Midrash Aggada Aggada Gen. 5, 5, 18,
18, as well as
as well Aggadat Ber-
as Aggadat
eshit, introduction
eshit, introduction 37, not in
37, not in reference
reference to the angels,
to the angels, but the genera- genera-
tion which "sank low")
tion which low") rebelled
rebelled against
against God and descended from
heaven to
heaven earth where
to earth where theythey were
were degraded
degraded (2 (2 Peter
Peter 2. 2.,44 reads:
reads: "cast
158
153
57]
57] The Legends
Legends of
of the
the Jews

them down
them which is
It, which
down", is a midrashic
midrashic interpretation
interpretation of t:J'~'Dl, Gen.
of D^'SJl,
6. 4, deriving
6. 4, deriving it it from the the Hifil
Hilil and not from the the Kal. This inter- inter-
pretation
pretation is also known,
is also known, along along with others, to BR 27.
with others, 27. 7. 7. Camp.
Comp.
also Aggadat
also Bereshit, Introduction
Aggadat Bereshit, Introduction 39, 39, where it is connected with
it is

~'!I, according to
Vs, according to which it it means "the distinguished distinguished"), It), because
because
they
they had sexual
sexual intercourse
intercourse with
with the daughters
daughters of man. These
fallen angels
fallen angels are are thethe originators
originators of of ali
all evil;
evil; through
through them witch- witch-
craft,
craft, astrology,
astrology, and idolatry idolatry came down to to man. They They themselves
were judged
were judged by by God,
God, and in accordance with His judgment,
in accordance judgment, are are
awaiting punishment
awaiting punishment in
in the
the infernal
infernal regions
regions - at
at the
the end of
of time.
time.
But their descendants do mischief
their descendants mischief as spirits spirits and demons all all the time;
time;
they entice
they entice man manto to idolatry,
idolatry, immorality,
immorality, and all all kinds of sins sins (camp.
(comp.
note 54,
note 54, and Bousset,
Bousset, index,
index, 5. v. "Daemonen
s. v. "Daemonen"), It), and lure
lure them on
to
to their destruction. JJub.
their destruction. ub. 4.4. 15, 22, and 5.
15, 22, 5. 1,
1, also
also speaks
speaks of the sex-
of the sex-
ual intercourse
ual intercourse between
between the the angels
angels and the the daughters
daughters of of man,
man, and
likewise ascribes the
likewise ascribes the origin
origin of of evil
evil to the the demons (camp. (comp. especially
especially
10.
10. 1, the descendants
seq.), the
1, seq.), descendants of of these
these sinful
sinful unions;
unions; but no mention mention
is made of
is of any rebellion of
any rebellion the angels
of the angels in this pseudepigraphic
in this pseudepigraphic work. work.
On the contrary, it
the contrary, it is
is stated
stated therethere that these these angels
angels were sent sent by by
God to the earth
to the earth (4. (4. 14),
14), "that they they should instruct instruct the the children
children
of men and that
of that they
they should
should do justice justice and uprightness
uprightness on earth earth", ",
but having
but having been been lured
lured by by thethe beauty
beauty of women, they
of women, they feli victims
fell victims

to them.
to them. The same view is is toto bebe found also also in Apocalypse of
in Apocalypse Bar-
of Bar-
uch 66.
uch 66. 11-15.
11-15. StillStill more striking
striking is the agreement
is the agreement between Jub. Jub.
and the elaborated legend
the elaborated concerning the
legend concerning the fall
fall ofof the
the angels
angels in in the
the
Clementine Homilies, 8.
Clementine Homilies, 8. 11-15.
11-15. This was also also known to to ComCommod-mod-
ianus, Instructiones 3.
ianus, Instmctiones 3. On the the fallfall of the angels
of the angels camp.
comp. alsoalso vol.
vol. I,I,
pp. 148,
pp. 148, 149,
149, and note note 10 appertaining
appertaining thereto. thereto. In In 22 Enoch 18 18 the
the
fall of
fall of the
the angels
angels at at the
the time of of Jared
Jared seems to to be taken
taken as as a con-
con-
tinuation
tinuation of of the
the original rebellion of
original rebellion of Satal?-
Satan and his his hosts
hosts (comp.
(comp.
on this point vol.
this point vol. I, pp. 14,
I, pp. 14, 18,
18, 53-54,
53-54, 62-64,
62-64, and the the notes
notes appertain-
appertain-
ing thereto,
ing thereto, especially
especially note note 34 on on the
the last
last passage),
passage), and this this may
may be be
compared
compared with with Enoch 18. 18. 15-16,
15-16, where the the rebellion
rebellion of the stars
of the stars (=an-
(=an-
gels) at
gels) the beginning
at the beginning of of creation
creation is is spoken
spoken of. of. The literal
literal inter-
inter-
pretation of
pretation of Gen. 6. 6. 1-4 is is found not not only
only in in the
the above-mentioned
above-mentioned
pseudepigraphic works,
pseudepigraphic works, but also also in in the
the Septuagint
Septuagint (on (on the
the correct
correct
reading of
reading of this
this text
text comp.
camp. Frankel,
Frankel, Ueber Einjluss, 46-47,
Ueber den Einfluss, 46-47, and and
Vorstudien 67. 67. See also Dillmann
See also DiJlmann in in commentary
commentary on on Gen.,
Gen., ad lac.);
loc.);
Philo, Gigant., 2;
Philo, De Gigant., Josephus, Antigui.,
2; Josephus, Antigui., I, I, 3.
3. 1;
1; Aquila
Aquila and Peshitta,
and Peshitta,
loc.] 2
ad lac.; Peter 2.
2 Peter 2. 4; Jude 6.
4; Jude 6. The older
older Church Fathers Fathers follow this
follow this
154
 The Ten Generations
Generations [57

view,
view, and make use use of of itit in their explanations
in their explanations of of the
the existence
existence of of
evil in
evil this
in this world (comp.
world (comp. above and note 54); 54); see see e.e. g., Justin Mar-
g., Justin

tyr, Apologia, 11,

tyr, Apologia, 11, 5, Dialogue, 79;
5, and Dialogue, 79; Clementine, Homilies, 8.
Clementine, Homilies, 8. 11,
11,
seq.; Clemens Alexandrinus,
seq.- t
Alexandrinus, Stromata Stromata 5, 5, 1, 1, 10; Tertullian, De
10; Tertullian,
Virgin.
Virgin. 7 7 and De Idol. Idol. 9; 9; Lactantius, Institutiones, 2,
Lactantius, Institutions, 2, 15.
15. The
first attempt
first attempt at at a different
different interpretation
interpretation of of this
this Gen. passage passage
is
is found in in 12 Testaments,
Testaments, Reuben 5. 5. 6.
6. Here the the intercourse
intercourse
of
of thethe angels
angels with the ~omen is
the women is described
described in in thethe following
following
words: "They (the angels) transformed
(the angels) transformed themselves
themselves into into the the
shape
shape of of men,
men, and appeared appeared to to them when they they (the (the women)
women)
were with their their husbands.
husbands. And the the women,
women, lusting
lusting in in their
their minds
after their
after their forms,
forms, gave gave birthbirth to to giants."
giants." The giants, therefore,
giants, therefore,
are not the physical
are physical descendants
descendants of the angels,
of the angels, but for for their
their sizesize
they are indebted
they indebted to to their
their mothers
mothers whose imaginations
imaginations were filled filled

with thethe beauty

beauty and tallness tallness of of the angelsangels (on their high
(on their high stature,
stature,
see
see vol.
vol. III,
Ill, p. p. 268;
268; hencehence in in thethe Testaments:
Testaments: "for the the watch-
ers appeared to
ers appeared to them as reaching even unto heaven";
as reaching heaven"; . this this is is in
in
agreement
agreement with with thethe explanation
explanation given given by by the
the Rabbis of of the name
I:I'Pl~ as
D'pay as lno1p:J i10rm I'pMyDP;
inDlpnnDITI l'P'll10lt'; compo
comp. Sotah 34b; 34b; BR 26. 26. 7,7, and many
of the parallel
parallel passages
passages cited cited by Theodor, ad loc.).
by Theodor, loc.). The same view
is also
is also explicitly stated in
explicitly stated Kallah 2,
in Kallah 2, 8a,
8a, and the the obscure passage passage
in Tan. B.
in B. I, I, 26,
26, isis very
very likely
likely to to be
be explained accordingly. BR
explained accordingly.
27. 77 is
27. is a rationalistic
rationalistic interpretation
interpretation (comp. Theodor, ad loc.)
(comp. Theodor, loc.) ofof
this verse. While the
this verse. the literal
literal meaning
meaning of of "the sons of of God" is is still
still

adherred to to inin the

the 12 Testaments,
Testaments, Reuben, Reuben, loco loc. cit.,
tit., as
as well
well as in in the
12 Testaments,
Testaments, Naphtali,
Naphtali, 3. 5, Philo
3. 5, Philo interprets
interprets this phrase to
this phrase to sig-
sig-
nify "virtuous
nify "virtuous men", men", and "the "the daughters
daughters of of man" as as "wicked
corrupted women" (Quaestiones
and corrupted (Quaestiones in in Gen.,
Gen., 1, 1, 92).
92). In the
In the author-
itative writings of
itative writings of the
the Synagogue
Synagogue great great stress
stress isis laid
laid on the the fact that
fact that
Scripture
Scripture does does notnot know of any sexual
of any sexual intercourse
intercourse between angels angels
and women. "The sons sons of God"" is
of God is declared
declared to to signify
signify "distinguished
"distinguished
men", particularly
men", particularly -the the ante-diluvian
ante-diluvian generations,
generations, who enjoyed enjoyed hap- hap-
py and long
py lives, like
long lives, like thethe angels.
angels. See Sifre N.,
See Sifre N., 86; Sifre Z.,
86; Sifre Z., 194;
194;
BR 27.2-5;
27.2-5; Symmachus,
Symmachus, Onkelos, Onkelos, and Targum Targum Yerushalmi on Gen.
6.22 and 4;
6. 4; Trypho,
Trypho, as quoted by
as quoted by Justin
Justin Martyr, Dialogue, 79.
Martyr, Dialogue, 79, The
first
first Christian
Christian authorauthor who discarded discarded the the literal
literal interpretation
interpretation of
"the sons
sons of of God" was Julius Julius Africanus
Africanus (according
(according to to a quotation
quotation by by
Cyncellus, I,
Cyncellus, I, 34;
34; compo Charles, Jub.,
comp. Charles, 4.15;Origen, Contra Celsum,
Jub., 4.15;Origen, Celsum, 4. 4.
31,
31, a contemporary of
a contemporary Africanus, knows that
of Africanus, C'i1~~ may
that D'n^N may meanmean""judgejudge It,",
but does
but does notnot assign this signification
assign this signification to to ,~,
hti, in
in Gen.
Gen. 6. 2), who lived
6. 2), lived
155
58]
58] The Legends
The Legends of
of the
the Jews
Jews
one hundred
one hundred years
years later
later than
than Trypho
Trypho and
and R.R. Simon
Simon (comp.
(comp. BR,
BR,
loco cit.).
loc. cit.). These
These two
two Rabbis
Rabbis expressed
expressed themselves
themselves most
most decisively
decisively
against the myth
against the myth ofof the
the angels'
angels' intercourse
intercourse with
with the women. On
the women. On
the interpretation
the interpretation ofof the
the "sons
"sons of
of God
God" as the
"as the descendants
descendants of
of Seth,
Seth,
met with
met with among
among the
the later
later Church
Church Fathers,
Fathers, comp.
compo note 14 on
note 14 on vol.
vol.
I, p.
I,
p. 152.
152. On the traces
On the traces of
of the
the myth
myth of
of the
the fallen
fallen angels
angels in
in the
the
non-authoritative writings
non-authoritative writings of
of the
the Synagogue,
Synagogue, comp,
compo vol.
vol. I,I, pp. 148-
pp. 148-
150,
150, and
and note
note 10
10 appertaining
appertaining thereto.
thereto. The
The designation
designation of
of Adam
Adam
as "the
as "the son
son of
of God"
God" inin Luke
Luke 3.3. 38
38 (in
(in aa genealogical
genealogical sense)
sense) shows
shows
that already
that already in
in the
the early
early days
days ofof Christianity
Christianity the
the conception
conception of of the
the
incarnation of
incarnation of aa God-like
God-like being
being was
was not
not confined
confined to Christ. The
to Christ. The
rabbinic sources
rabbinic sources (Tan.
(Tan. B.
B. V,
V, 77;
77; BaR 16.
16. 24
24 and parallel
parallel passages)
passages)
find in Ps.
find in Ps. 82. 6-7 the
82. 6-7 the contrast
contrast expressed
expressed between "the
"the sons
sons of
of the
the
Most High"
Most High" and
and Adam.
58 Enoch 12-16;
58 12-16; Jub,
Jub. 4,
4.17-23.
17-23. legends are
Numerous legends are extant
extant inin
the
the first mentioned
first mentioned pseudepigraphic
pseudepigraphic work, work, as as well
wen as as inin 22 Efroch
.Eiroch
and in
and in the
the Testaments
Testaments of of the
the Twelve Patriarchs,
Patriarchs, concerning
concerning the the per-
per-
§On of Enoch.
on of Enoch. He is is the
the inventor
inventor of of all
all sciences
sciences and knowledge;
knowledge; he he
has intercourse
has intercourse with with angels
angels in heaven, and is
in heaven, finally translated
is finally translated
into paradise
into paradise or heaven where
or heaven where he dwells dwells and performs
performs the func- func-
tion
tion of of heavenly
heavenly scribe
scribe or or secretary.
secretary. All these legends
All legends left left nono
trace
trace in the authoritative
in the rabbinic sources,
authoritative rabbinic sources, but are well known
to
to the
the Church FathersFathers (comp.
(comp. the the numerous references
references in in Schuter,
Schtirer,
Geschichte, Ill,
Geschichte, III, 284-286,
284-286, to to which
which many many more may be added; added; see,see,
e.
e. g., Recognitiones, 4.
g,, Recognit-iones,
4. 13),
13), and other other Christian
Christian writers of of ancient
ancient
and
and medieval
medieval times;
times; compo
comp. e. g., Visio
e. g., Pauli 20,
Visio Pauli 20, and extracts from
Christian
Christian literature
literature by by Fabricius,
Fabricius, Codex Pseudepigraphicus,
Pseudepigr&pUcus, 106-
223.
223. In In the
the entire
entire Tannaitic
Tannaitic literature
literature and in in both Talmudim no
mention
mention is is made of Enoch. This
of Enoch. This name,
name, however,
however, is is found
found two or
three
three times
times inin the
the older
older Midrashim
Midrashim (PK (PK 23, 155a=WR 29. 22;
23, 155a=WR 22; BR
25.
25. 1),
1), but
but without
without the the glory
glory conferred
conferred on on itit by
by pseudepigraphic
pseudepigraphic
and
and Christian
Christian literature.
literature. It
It is
is stated
stated in BR, lac.
in BR, loc. cit.,
cit., that
that Enoch
Enoch
was
was notnot translated,
translated, as as the
the heretics
heretics (Christians
(Christians or or Jewish-Christians)
Jewish- Christians)
assert, but
assert, but that
that hehe died
died like
like any
any other
other human
human being.
being. He He even
even died
died be-
be-
fore
fore his
his time,
time, because
because he he had
had not been ~f
not been of aa steadfast
steadfast character,
character,
and
and God
God preferred
preferred that
that he he should
should die die young
young while
while hehe was
was yet
yet right-
right-
eous. Compo
eous. Comp. alsoalso Koheleth
Koheleth 7. 7. 15.
15. ButBut even
even pre-Christian
pre-Christian authorsauthors
like
like Wisdom
Wisdom 15. 15. 11,
11, and
and especially Philo, Quaestiones
especially Philo, Quaestiones in in Gen.,
Gen., 1, 1,

82-86,
82-86, as as well
well as
as De Abrahamo, 3,
De Abrahamo, 3, and
and De Praemiis, 3,
De Praemiis, 3, not
not only
only de-
de-
ny
ny the
the translation
translation of of Enoch,
Enoch, but but know
know to to report
report that
that hehe waswas or-
or-
156
156
 The Ten Generations
Generations [59
[59

iginally
iginally a sinner, but subseqeuently
a sinner, subseqeuently followed
followed the
the right
right path.
path. The
remark in PK, loco
in PK, loc. cit., concerning Enoch as
cit., concerning the seventh
as the seventh since since
Adam who pleased pleased God (like everything else
(like everything else "that was seventh seventh") ")
is almost literally
is almost literally found in Enoch 93. 93. 3 and Jude
Jude 14.14. But allall the
the
Midtash wants to
Midfash to say
say is that Enoch was better
is that better than the the six pre-
six pre-
vious patriarchs and this
vious patriarchs this isis no particular
particular merit;
merit; compo
comp. note 1. 1. The
superiority
superiority of Abraham's
of Abraham piety to
's piety to that
that of
of Enoch and Noah is is empha-
empha-
sized
sized in in an old source
source from which Lekah on Gen. 5. 24 is
5. 24 is an extract
extract
(it is
(it another version
is another version of of the
the Haggadah
Haggadah recorded
recorded inin BR 30. 30. 10;
10; Tan.
B. I,I, 81).
81). Septuagint
Septuagint on Gen. 5. 5. 24 is
is very
very likely to be understood
likely to understood
to mean that
to that Enoch was translated
translated to heaven, which is
to heaven, is stated
stated also
also
in Ecclu.
in Ecclu. 44. 44. 16
16 and 49.49. 14 (QMS (C'J£) in this verse
in this verse stands
stands in in some rela-rela-
tion to
tion its use
to its use in later mystic
in later mystic literature,
literature, where the the designation
designation of of
Enoch-Metatron as "HP, "angel
C'J£li1 itv,
as D'Osn "angel of the face",
of the face", occurs
occurs frequently),
frequently),
as well as
as well as byby Josephus, Antigui., 1.
Josephus, Antigui., I. 3.
3. 4,
4, and Hebrews 11. 11. 5.5. Hence
Enoch and Elijah Elijah are
are the
the only
only two "witnesses" (comp. (comp. Revelation
11.
11. 3)3) inin Christian
Christian legends, because they
legends, because they were the
the only
only two that that did
did
not die
not die (see
(see the
the material
material collected
collected by
by Bousset, A ntichrist, index,
Bousset, Antichrist, index,
s. v.
5. v. "Zeugen").
"Zeugen"). In In Ascension
Ascension ofof Isaiah
Isaiah 9.
9. 9, Isaiah sees
9, Isaiah sees Enoch
in the seventh
in the seventh heaven,
heaven, the
the residence
residence of the righteous
of the righteous since
since the time
of
of Adam. In view of
In the fact
of the fact that
that no distinction
distinction isis made here

between Enoch and the

between the other pious men it
other pious it may bebe assumed that
according
according to to this
this apocryphal
apocryphal work Enoch came to to heaven after his
after his
death.
death. This would be be inin agreement
agreement with the official
official doctrine of of
the
the Synagogue
Synagogue (comp.(comp. above,
above, and Onkelos Gen. 5. 5. 24).
24). Jub.
Jub. 4.4.
23
23 and Enoch 70. 3-4 explicitly
70. 3-4 explicitly state
state that
that paradise
paradise was the abode
of
of Enoch (comp. also Preuschen,
(comp. also Adamschriften, 37-38).
Preuschen, Adamschriften, 37-38). This is is

also the opinion

also the opinion of of later
later rabbinic
rabbinic writings.
writings. See further
further on this this
point note
point note 61.61. The difference
difference of of opinion
opinion concerning
concerning Enoch's abode
after his translation
after his translation corresponds
corresponds to to that
that about Elijah;
Elijah; comp: note
comp. note
32 on
32 on vol.
vol. IV, p. 200.
IV, p. 200. MHG I, I, 123,
123, quotes the following
quotes the following from a
supposedly tannaitic
supposedly tannaitic source
source (the(the introductory
introductory formula is ~l~n):
is fcOKn):
Three
Three men ascended
ascended to to heaven to to perform
perform service (i> e.,
service (i. e. they served
theyt

as angels, m#n
as angels, ';'~'b)~ they
nitvi1 'DN^b);, they are:
are: Enoch, Mokes,
Enoch, Moses, and Elijah.
Elijah. This
statement is
statement is followed
followed by by a*a' remark that all all the pious,
pious, after their
after their
death, are
death, transformed "into
are transformed 'into angels.
angels. This is
is certainly
certainly a later addi-
tion.
tion. -On Moses comp. compo -vol.
•vol. Ill,
III, p.
p. 473,
473, and on Elijah
Elijah see vol.
vol. IV,
IV,
p. 201.
p. 201.
Yashar Bereshit,
59 Yashar
59 Bereshit, lla-13a,
lla-13a, and thence
thence it incorporated
it was incorporated

in
in BHM IV, IV, 129-132.
129-132. No real real parallels
parallels are
are found in the older pseud-
in the pseud-
157
157
601
60] The Legends
Legends of
of the
the Jews

epigraphic
epigraphic and and rabbinic
rabbinic literature
literature to to this
this description
description of the the activity
activity
and translation
translation of of Enoch,
Enoch (the (the fiery horse, of
fiery horse, of course,
course, goesgoes back to
22 Kings
Kings 2. 2. 11),
11), although
although the the books of Enoch, Enoch, Jub.,
Jub., and other writ- writ-
ings (comp. the
ings (comp. the preceding
preceding note) note) know to to report
report a goodgood deal about
Enoch's piety
piety and wisdom.
wisdom. He is is mentioned as as the father
father of astron-
omy and calendation
omy calendation also also in in PRE 8, 8, where it it is
is stated
stated that Noah
received instruction
received instruction from him after after his (Luria, ad toc.,
translation (Luria,
his translation loc.,
is to
is to bebe corrected
corrected accordingly).
accordingly). .'See See alsoalso Midrash Aggada Aggada Gen.
5. 24;
5. 24; Eupolemus,
Eupolemus, 419. 419. In the
the source
source of of Yashar mention was very very
likely made also
likely also of of Enoch's temporary
temporary stay with the angels
stay with angels con- con-
cerning
cerning which the the books
books of of Enoch speak speak in in detail.
detail. idea that
The idea
Enoch's countenance was awe-inspiring, awe-inspiring, and could cause death, death,
is probably related
is probably related to to 22 Enoch 27. 27. 38,
38, whose Enoch legends legends Yashar
employs
employs alsoalso elsewhere;
elsewhere; camp. comp. vol. vol. I, pp. 136-137,
I, pp, 136-137, and the following following
note. The view
note. view thatthat Enoch solemnly solemnly buriedburied Adam goes goes back to to
Seder 'Olam 11 and Baba Batra 121b, whereas according
12 Ib, whereas according to to another
legend, it
legend, it was SethSeth who attended to to his
his father's
father's funeral.
funeral. Compo
Comp.
vol. I, pp.
vol. I, pp. 99-100.
99-100.
60 An extract from Slavonic (=2) Enoch. The Ethiopic book of
60 extract Slavonic (~2) Ethiopic of
Enoch,
Enoch, though
though it it is
is older
older than the the Slavonic,
Slavonic, is is not of of a uniform char-
a uniform char-
acter. It
acter. It consists
consists of of a series
series of of revelations
revelations which were made to to
Enoch during
during the the time
time of of his
his wanderings
wanderings throughthrough heaven and earth earth
and his
his intercourse
intercourse with with the the angels.
angels. These
These revelations,
revelations, variedvaried in in
their contents, embracing
their contents, embracing the the laws
laws of nature, as well
of nature, well as the history
as the history
of the kingdom
of the kingdom of God, were
of God, were entered
entered intointo this
this book by by Enoch to to
teach mankind.
teach mankind. Six quotations from "the book of
Six quotations of Enoch" are are
found in
found in Zohar (I, (I, 37b; 72b; II,
37b; 72b; 55a; III,
II, 55a; III, 240a;
240a; 248b;
248b; 253b);
253b); but, but,
as
as may be be seen
seen from
from the the nature
nature of of their
their contents,
contents, theythey werewere taken
taken
from a much later kabbalistic book,
later kabbalistic book, which has has nothing
nothing in in common,
common -

with the
with the pseudepigraphic
pseudepigraphic work bearing bearing that name. Compo
that name. Comp. further
further
Kaneh 19b and 107a (this passage is
(this passage is identical
identical withwith Zohar I, I, 37b,
37b,
mD3
where l1'1DO:l is is toto bebe deleted)
deleted) concerning
concerning "the "the book of of Enoch pre- pre-
served
served in in heaven,
heaven, which no eye eye can see." see." On the the other rabbinic
other rabbinic
Enoch, compo
books of Enoch, comp. the the following
following note.note.-Some parallels to
Some parallels to the
the
Slavonic Enoch from rabbinic rabbinic and other other sources
sources maymay be mentioned
be mentioned
here.
here. Enoch had three three sons
sons (1.(1. 10);
10); so so Yashar Bereshit,
Bereshit, llb. lib. The
statement about the the two hundred angels, angels, which
which guide
guide the the stars
stars (4.1),
(4. 1),
is related to
is related to the
the corresponding
corresponding number of of rebellious
rebellious angels
angels in in Enoch
6. 5;
6. 5; the stars
stars had already revolted at
already revolted at the
the beginning
beginning of of creation;
creation;
Enoch 18. 18. 15,
15, compo
comp. notenote 57. 57. On the the oiloil and thethe tree
tree ofof life
life (6j
(6; 8.
8-
158
 Generations
The Ten Generations [60
[60

7;- 22.
7;- 22. 8;
8; 56.
56. 2),
2), comp.
compo note
note 113113 on vol.
vol. I,
I, p.
p. 93.
93. The description
description of
of
the fallen
the fallen angels
angels reads
reads (7.
(7.3): obeyed not
3): Who obeyed not the
the commandments of of
God, etc.
God, etc. This
This is is found literally
literally in
in Zadokite
Zadokite Fragments,
Fragments, 2. 2. The tree
tree
of life
of life as
as God's residence
residence (8. (8. 3)
3) is
is also
also met with
with inin rabbinic
rabbinic sources;
sources;
compo vol.
comp. vol. I,
I, p.
p. 23.
23. Similarly
Similarly thethe view thatthat this
this tree
tree covers
covers the
the
entire paradise
entire paradise (7. (7. 4)
4) is
is also
also found in in Perek
Perek Gan 'Eden,
'Eden, where,
where,
as in
as in this
this pseudepigraghic
pseudepigraghic work (7. (7. 5),
5), the
the four
four streams,
streams, ofof
honey, wine,
honey, wine, milk,
milk, and oil oil are
are mentioned;
mentioned; camp. vol. I,
comp. vol. I, p.
p. 20,
20,
note appertaining
and note appertaining thereto.
thereto. The hell-fire
heJl-fire burns
burns and freezes
freezes
(10. 2);
(10. 2); so
so also
also inin Seder Rabba di-Bereshit,
di-Bereshit, 17.17. Concerning
Concerning the the
chariot on which the
chariot the sun
sun is
is riding,
riding, and on the the angels
angels which
which accom-
pany it,
pany it, comp.
compo the
the parallels
parallels in
in vol.
vol. I,I, pp.
pp. 24-25.
24-25. The phoenixes
phoenixes
Chalkadri (more
and Chalkadri (more accurately,
accurately, Chalkydri XOI.AKiJfJpOl., "brazen
Chalkydri x^^Spa,
serpents") on the
serpents") the chariot of the
chariot of the sun (13)
(13) are
are unknown in in rabbinic
rabbinic
literature; but on the
literature; the view that
that the
the singing
singing ofof celestial
celestial beings
beings causes
causes
the birds
the birds to
to sing their morning
sing their morning songs
songs (15),
(15), compo
comp. vol. I, pp.
vol. I, 44-45,
pp. 44-45,
and the
the note
note appertaining thereto. That there
appertaining thereto. there are
are angels, who,
angels, who,
unlike the
unlike Cherubim, possess
the Cherubim, possess twelve
twelve wings
wings (12.
(12. 1),
1), is
is also
also stated
stated in
in
PRE 13.13. seven hosts
The seven hosts of angels who arrange
of angels the course of
arrange the of the
heavenly bodies
heavenly bodies and guide the universe
guide the universe (19.
(19. 1, seq.) are
1, seq.) are met with
in
in Jewish
Jewish magic magic texts
texts as as seven archangels;
archangels; compo
comp. Stube,
Stube, Jiidisch-
Jiidisch-
babylonische Zaulertexte, 22,
labylonische Zaubertexte, where 1':J!'il!)
22, where )'3>nD means"
means setting
"setting in
in motion",
motion",
and not not "transforming",
"transforming", as as Stube translates.
translates. The idea idea that there
there
is "an angel
is angel over
over each
each single blade of
single blade of grass"
grass" (19.4)
(19.4) occurs also in
occurs also in
rabbinic writings;
rabbinic comp. BR 10.
writings; compo 10. 6
6 (Mazzal=angel;
(Mazzal= angel; compo comp. Tehillim
104,
104, 440,
440, which reads: reads: Everything
Everything has an angel angel inin charge
charge of it. it.

See
See further
further Zohar II, II, 80b
80b and 171b;171b; III,
III, 86a,
86a, and note 101 on
vol.
vol. I, I, p.
p. 85).
85). The division
division of of the
the angels
angels into
into ten
ten groups
groups
(20.
(20. 1) 1) isis very
very often
often referred
referred toto inin rabbinic
rabbinic literature;
literature; compo
comp.
note
note 64 64 on vol. vol. I, I, p.
p. 16 16 (below).
(below). Michael,
Michael, thethe chief
chief captain
captain
(22.
(22. 6), 6), isis based
based directly
directly on Dan. 12. 12. 1,1, whence alsoalso the title
title

of
of thethe archangel
archangel in in Hullin
Hullin 40a,40a, whereas
whereas Tosefta
Tosefta 2. 2. 1818 reads
^1"nn ~~
'l'"Tli"l K32 il/).
"IP. lnstead
Instead of of Vretil,
VretU, the
the angel
angel who becomes Enoch's
teacher
teacher (22. (22. 12),
12), read
read Uriel,
Uriel, inin accordance with Enoch 10. 10. 1.
1. The
remark
remark (24. (24. 1):
1): "Sit
"Sit thou
thoii on my left left hand withwith Gabriel" proves
proves
the
the antiquity
antiquity of of the
the view,
view, found in in rabbinic
rabbinic writings
writings (PRE
(PRE 4; 4; camp.
comp.
further
further note note 440 on vol. vol. III,
Ill, 231-232),
231-232), concerning
concerning Gabriel's
Gabriel's posi-
posi-
tion
tion on on thethe left.
left. The "song
"song of of triumph"
triumph" of of the
the angels,
angels, mentioned
in
in 31.
31. 2 2 and 42.42. 4,4, is
is perhaps
perhaps due to to a misunderstanding
misunderstanding which goes goes
back to
back to an erroneous
erroneous translation
translation of of .~l TP ("eternal
,1TO i'rtI ("eternal song")
song") as
159
159
60]
60] The Legends
Legends of
of the
the Jews

"song
"song of of triumph",
triumph", compo comp. the phrase, tP'i'l
the similar phrase, Bnpa 111tP11i'
"jnemp D'lTOt:l'n~l n~l~'
u
in
in thethe Amidah.
Amidah. The statement statement (33. (33. 4) 4) "My My word is reality"
is reality"

literally corresponds
literally corresponds to to BR 44. 44. 22; 22; compo
comp. note 2 on vol. I, I, p. p.
49. The names of
49. of the the two angels angels (33. (33. 6) 6) areare perhaps
perhaps com-
posed of
posed NW and tI)litl
of tI'PIV Ny~lK withwith Wt;~tI; the angel angel of of heaven and the the
angel
angel of of earth
earth were were charged
charged to to accompany
accompany him on his journey
his journey
from earth
earth to to heaven
heaven and back. back. The angels angels who watch over the
book of
book of Enoch,
Enoch, Oriokh Oriokh and Mariokh (33. (33. 11) 11) have no connection
whatsoever with
whatsoever with the the fallen angels Harut and Marut of
fallen angels of thethe Arabic
legend (supposedly
legend (supposedly Persian; Persian; camp.comp. Bousset, Religion, 560);
Bousset, Religion, 560); they they
rather seem to
rather to bebe theophorous
theophorous 'names names with "V and 11', or similar
IT, or similar ab- ab-
breviations of the first
first part
part of Tetragrammaton. Thus 1"'~
the Tetragrammaton. 1
breviations of the of the I TIN
means""God
means God is is light"
light" (comp.(camp. JTTIK, ^m) "'0
l1'i'~, ?Wi'~) and mo signifies" signifies "God God
is
is master".
master". In In order
order to to avoid the the pronunciation
pronunciation of of God's name, name,
people said"
people said "iok" iok" instead
instead of of "io" (to this very
(to this very day Jews say
day Jews say t:l'P?~
D'p/K
instead of
instead t:l'il?I-\) .. The parable
of D'n!?). parable about the the appearance
appearance before
before a prince prince
(38. 8)
(38. 8) is
is found almost literally in
almost literally Berakot 28b and ARN 25,
in Berakot 25, 79,79,
where it
where is ascribed
it is ascribed to to the
the dying
dying Rabban Johanan J ohanan B. B. Zaccai
Zaccai (camp.(comp.
also note 132
also note 132 on vol. vol. I,I, page
page 99).
99). The fact that Enoch finds
fact that finds Adam and
Eve, as
Eve, well as
as well his other
as his ancestors, in
other ancestors, in the lower world world (41.
(41. 1 1 and 42. 42.
5) has
5) has nothing
nothing to to do with with the
the Christian
Christian doctrine
doctrine (not (not thethe Jewish,
Jewish,
as
as Charles
Charles asserts)
asserts) of the damnation of
of the of mankind until the advent
until the
of the
of Messiah. It
the Messiah. merely wishes
It merely wishes to to say that Enoch's ancestors
say that ancestors
were there
were there as as a a punishment
punishment for their sins.
for their sins. This author,
author, on the the other
other
hand, admits
hand, admits the the possibility
possibility of of absolute
absolute sinlessness
sinlessness (45.(45. 2). 2). On
the
the view thatthat God formed Adam with with His own hands hands (44.
(44. 1), 1), compo
comp.
vol. I, p.
vol. I, p. 49.
49. On thethe rejection
rejection of of the
the oath
oath (49.11),
(49.11), see the rabbinic
see the rabbinic
parallels in
parallels in Ginzberg,
Ginzberg, Unbeka.nnte
Unbekannte Sekte, Sekte, 130--132.
130-132. On the the protest
protest
against the
against the belief
belief in the intercession
in the intercession of of the
the dead (53. (53. 1),
1), compo
comp. vol. vol.
IV, p.
IV, p. 39,
39, and note note 19 appertaining to
19 appertaining to it.
it. Concerning
Concerning the the attitude
attitude
of the Synagogue
of the Synagogue on this this important
important point point it it is not uninteresting
is not uninteresting to to
note the following
note following words of of the
the first
first paitan
paitan of the Snyagogue,
of the Snyagogue, Jose Jose
b. Jose.
b. Jose. This paitan, paitan, after after enumerating
enumerating the the pious
pious men of of thethe Bible
Bible
and describing
describing the the reward they they received
received from God, God, who always always
accepted
accepted theirtheir prayers, observes: "0 God,
prayers, observes: God, II trusttrust in
in Thee,
Thee, and not not
in the
in the distinguished
distinguished pious pious men;
men; for they are
for they are in the grave,
in the but Thy
grave, but Thy name
is everlasting"
is everlasting" (Zikronot (Zikronot in the Ashkenazic
in the Ashkenazic Mahzor). Mahzor). 'The ^The greatgreat
reverence for
reverence for thethe pious,
pious, especially
especially for for those
those of of biblical
biblical times,
times, has has not
not
gone so far
gone far as to to make them intercessors
intercessors between between God and and Israel.
Israel.
In his
his prayers
prayers the the JewJew knows only only his his God,
God, and thinks thinks of of no no inter-
inter-
160
160
 Generations
The Ten Generations [60
[60

ccssors
cessors among the
among the angels
angels or
or the
the pious.'
pious.-On the transformation
On the transformation
of
of Enoch from
Enoch from man to to angel
angel (see
(see 22.9-10;
22.9-10; 37;
37; 56)
56) comp.
compo the
the preceding
preceding
note, as
note, as well
well as as vol.
vol. I,
I, p.
p. 140.
140. With respect
respect to
to the
the reward
reward and pun-
pun-
ishment of.
ishment of, animals
animals (mentioned
(mentioned in in 55.
55. 5),
5), comp.
compo 4 Ezra
Ezra 7.
7. 66,
66, and
Index, 5.
Index, "Animals". The Halakah that
'II., "Animals".
S. v., that animals
animals must be be bound
bound
at the
at the time
time of
of slaughter
slaughter (59.
(59. 3)
3) is not
is not altogether
altogether new; new; comp.
compo Tamid
4. 1, and Shabbat 54a,
4. 1, 54a, withwith respect
respect to to the
the temple
temple sacrifices
sacrifices (where,
(where,
however, binding
however, binding in the manner perscribed
in the perscribed in in this
this pseudepigraphic
pseudepigraphic
work is is prohibited);
prohibited); with with regard
regard to to other
other animals,
animals, see Eldad,
see Eldad,
XLIV and Ginzberg,Ginzberg, Tamid, Tamid, the the Oldest
Oldest Treatise,
Treatise, 206. 206. The parting parting
scene (64
scene (64 and 67) 67) isis related
related to to the the one given given in in Yashar (comp. (comp.
vol. I,
vol. I, pp.pp. 129-130).
129-130). The view view that that the the entire
entire creation
creation was
for the
for the sake
sake of of man (65. (65. 3)3) isis also
also frequently
frequently mentioned in in rabbinic
rabbinic
sources; comp.
sources; compo vol. vol. I,I, p.
p. 49.
49. It It is is questionable
questionable whether whether the the words
words
"and God set set him before
before His His face"
face" (67. (67. 2) 2) are
are related
related to to the
the usual
usual
designation found
designation found in in geonic
geonic mysticism
mysticism of of Metatron-Enoch (comp. (comp.
the following
the following note)note) as the "prince
as the "prince of the face",
of the face", or not, not, since
since in in this
this
pseudepigraphic book the
pseudepigraphic the phrase
phrase "to be found in in God's presence"
presence"
is of
is of frequent
frequent occurrence;
occurrence; comp. compo 21. 21. 1; 1; 22.
22. 6;6; 52.4.
52.4. The assertionassertion
that
that Enoch was translatedtranslated to to heaven
heaven on the the anniversary
anniversary of of the
the day
day
and
and the
the hour on which he he was born (28) (28) goesgoes back to a view pre- pre-
valent
valent in rabbinic writings
in rabbinic writings that that the pious pious die die on their their birthday.
birthday.
Compo
Comp. Tosefta
Tosefta Sotah 11. 11. 7-8;
7-8; Babli'13b;
Babli 13b; Kiddushin' 38a; 38a; Seder
'Olam
'Olam 10, 10, according
according to to the
the reading
reading of of the
the older
older authors
authors (see(see Ratner,
Ratner,
note
note 12).
12). The statement
statement that that it it was the sixtb sixth of of Sivan on which
Enoch
Enoch was born, born, and later later translated,
translated, certainlycertainly proves
proves thatthat by by this
this
author
author this this day
day was considered
considered the the dayday of of the
the Revelation
Revelation (comp. (comp.
Seder' Olam 5;
Seder 'Olam 5; Tosefta Arakin 1.
Tosefta I'Arakin 1. 9,
9, and the the detailed'
detailed discussion
discussion apper-apper-
taining
taining to to itit in
in Shabbat 86a-88a).
86a-88a). In other other words,
words, thisthis author re- re-
gards
gards Pentecost
Pentecost as as the
the Festival
Festival of of Revelation,
Revelation, a view with which we
meet
meet forfor thethe first
first time in in the
the rabbinic
rabbinic sources of of the middle of of the
second
second century
century of of the
the common era. era. It
It may be remarked that the the
text
text is
is not
not quite
quite in in order,'
order, since
since if if Enoch (68)
(68) reached
reached heaven on
the
the first
first ofof Sivan
Sivan (one(one text
text reads
reads Nisan;Nisan; compocomp. also also 1.1, 22 where the the
first month = Nisan)
first Nisan),, remained there there for for sixty
sixty days,
days, and after after a a
stay
stay of
of thirty
thirty daysdays on earth earth was translated
translated for for ever,
ever, his
his translation
translation
must
must have
have taken
taken place
place in in Elul
Elul (as (as in in the casecase of of Moses;
Moses; cornp.
comp. vol. vol.
III,
Ill, p.
p. 339).
339). The The number of of books composed composed by by En\lch
Enpch (68) (68) is is

given
given asas 366,
366, which
which is is very
very likely
likely to to be
be corrected
corrected to to .365
365 asas itit is
is con-
con-
nected
nected withwith the the 365
365 years
years of of Enoch's life; life; -comp., however, Liber
-comp., however, Liber
161
161
61]
61] The Legends
Legends of
of the
the Jews
Johannis Apocryphus,
Johanms 890 (in
Apocryphus. 890 (in a passage,
passage. where
where our
our pseudepigraphlc
pseudepigraphic
work is made
work is made use
use of,
of, the
the number
number of of books
books given
given is
is 66).
66). Ezra,
Ezra, to
to
whom, in
whom, in 44 Ezra,
Ezra. Enoch's
Enoch's part
part is
is ascribed,
ascribed, wrote
wrote seventy
seventy books;
books;
compo vol. IV,p.358.
comp.vol. IV. p. 358. Bythe
By the place
place Achuzan
Achuzan (68.
(68.5; also written
5; also written Aruzan;
Aruzanj
compo the
comp, the Melchizedek
Melchizedek fragment
fragment in in the
the appendix
appendix toto the
the Slavonic
Slavonic
Enoch, 88)
Enoch, 88) Jerusalem
Jerusalem isis to
to be
be understood
understood as as may be be seen
seen from
from the
the
above-mentioned fragment
above-mentioned fragment 91,91, which readsreads as
as follows:
follows: vHe. He (Mel-
(Mel-
chizedek) shall
chizedek) shall be
be priest
priest and king
king in
in the
the place
place Achuzan,/
Achuzan,lthatthat isis to
to
say, in
say, in the
the middle
middle of
of the
the earth
earth where
where Adam was created;
createdj.'there shall
there shall
at last
at last be
be his
his grave.
grave. Since
Since Melchizedek
Melchizedek was king king ofof Jerusalem
Jerusalem
(vol. I,
(vol. I, p.
p. 233),
233). and
and the
the dust
dust of
of the
the forming
forming ofof Adam's body body was
was
taken from
taken the site
from the site of
of the
the altar
altar at
at Jerusalem
Jerusalem (vol.
(vol. I,
I, pp.
pp. 55,
55, 101),
101),
there cannot
there cannot be be any
any doubt
doubt about the the identification
identification of of Achuzan.
Achuzan.
Moreover, Jerusalem-
Moreover, Jerusalem- is
is said to be the
said to the centre
centre of the earth
of the earth (vol. I,
(vol. I,

p. 12)~ The only

p. 12). only difficult
difficult question
question isis about thethe etymology
etymology of of the
the
wordtAchuzan;)comp. note
word|Achuzan;)comp. note 109 on vol.
vol. I, p. 89.
I, p. 89. It
It is
is perhaps
perhaps to to be
be
emended to
emended to Ara\ma,
Aptuna, ,ce the site
sfoce the site of
of the
the altar
altar atat Jerusalem belonged
Jerusalem belonged
to Arauna
to the Jebuslte;
Arauna the Jebusite; compo Index, j.
comp. Index, S. 'II.
v. This is,
is, of
of course,
course, no
proof that this
proof that this pseudepigraphic
pseudepigraphic work had a Hebrew original; original; still
still

less
less would
would itit prove that it
prove that it is
is of
of Palestinian
Palestinian origin,
origin, although
although both
assumptions
assumptions appear
appear probable.
probable. 1'hese
These two·
two questions,
questions, it
-
it is
is hoped,
hoped,
will
will be
be discussed fully in
discussed more fully in some other
other connection.
connection.
61 Hekalot 6.
6I Hekalot 6, 170-171
170-171 (abbreviated
(abbreviated in in Sefer
Sefer Hanok,
Hanok, 114-
116). The seventy
116). seventy names (on nw
3*2ff, Hanok,
(on triP=' ::l'X, Hanok, p. p. 116,
116, camp.
comp. Al-
phabet
phabet R. R. Akiba
Akiba ed.ed. Wertheimer,
Wertheimer, p. p. 13)
13) of
of Metatron,
Metatron, which are are very
very
important
important for for the history of
the history of mysticism,
mysticism, are are given
given inin Sha'ar ha-
Heshek. To the
Heshek. the Metatron-Enoch
Metatron-Enoch literature
literature belong
belong also
also both ver-ver-
sions
sions of
of Alphabet
Alphabet of of R.
R. Akiba,
Akiba, asas well
well as
as the
the different
different Hekalot books.
books.
The oldest
oldest source assuming the
source assuming the identity
identity of of -Enoch
JEnoch and Metatron
(to this
(to this still
still enigmatic
enigmatic name of of the
the angel,
angel, which occurs
occurs very
very fre-
fre-
quently
quently in in the
the Talmud,
Talmud, the Syriac "l'in'!;a~
the Syriac Vmn'SK NiPNP, 1D0, M'Yo,
Myoi, ;/zrtDpOIll.OL
k^iBp^vioi
is
is closely
closely related)
related) is is Targum
Targum Yerushalmi Gen. 5. 5. 24,
24, where the
the text,
text,
however,
however, has certainly not
has certainly not been pre.tlerved
pre*erved in in its
its original
original form,
form, as as
may
may be seenseen from "T'llnN,
TnnN, "was carriedcarried away."
away." CompoComp. 2 Targum
Targum
Yerushalmi,
Yerushalmi, ad loe. loc. On thethe Enoch-Metratron cycle cycle of legends,
legends,
compo
comp. especially
especially the the numerous extracts
extracts from
from the the older
older kabbalis-
kabbalis-
tic
tic literature
literature in in Yalkut
Yalkut Reubeni Gen. Gen. S. 5. 24;
24; Kanah,
Kanah, 106d
106d (Midrash
(Midrash
Aggada.
Aggada, Gen.,
Gen., loco cit., is
loc. cit., is based
based on this
this passage
passage or or on an
an older
older source
source
from which both both borrowed
borrowed independently).
independently). See
See further
further Jellinek,
Jellinek,
Einleitung to
Einleitung to BHM II, II, 30-32;
30-32; IV,41-43,
IV, 41-43, as as well
well as
as Theodor on
162
162
 The Ten Generations
Generations [6I
[61

BR 25.25. 1.1. It is
It questionable whether in
is questionable in BaR 12. 12. 12 Metatron is
12 Metatron is
identical
identical with Enoch, Enoch, or not. not. The designation
designation of of Metatron here here
as the"
as youth" is
the "youth" is independent
independent of of this
this identification;
identification; compocomp. Tosafot
Tosafot
on Yebamot 16b and Hullin HuIIin 60a. 60a. The relationrelation of of the
the Metatron-
Enoch legend
legend cyclecycle to to thethe legends
legends found in the pseudepigraphic
in the pseudepigraphic
books of Enoch is is not quite clear. There can be
quite clear. be no doubt that that there
there
exists no literary
exists literary relationship
relationship between the the so-called rabbinic books
so-called rabbinic books
of Enoch (the
of (the term "rabbinic" is is here
here employed
employed in in absence
absence of of a
better name; as
better as a matter of of fact
fact the the "Rabbis" were opposed opposed to to
this literature)
this literature) and with pseudepigraphicpseudepigraphic literatureliterature bearing
bearing the the
same name. This is is quite
quite obvious to to anyone
any one familiar
familiar withwith both
literatures.
literatures. Yet as as hashas been
been pointed
pointed outinout in the
the preceding
preceding note note many
many
conceptions are
conceptions are common to to both,
both, as, as, for
for instance,
instance, Enoch's trans- trans-
formation into into an angel angel (mentioned
(mentioned in in 2 2 Enoch and in in Hekalot)
Hekalot)
his entrance
on his entrance into heaven. This,
into heaven. however, proves
This, however, proves only that, des-
only that, des-
pite the
pite the fact
fact that
that the the leaders
leaders of the Synagogue
of the Synagogue had no high high respect
respect
for
for Enoch (comp.(camp. note note 58, 58, where reference
reference is is likewise
likewise made to to Wis-
Wis-
dom and Philo; hence this
Philo; hence this need
need notnot necessarily
necessarily be ascribed
ascribed to to anti-
anti-
Christian tendencies), the
Christian tendencies), the older esteem of
older esteem of Enoch was not not only
only re- re-
tained in
tained popular circles,
in popular circles, but but it it was even enlarged
enlarged until
until it reached
it reached

its highest
its highest pinnacle
pinnacle in the identification
in the identification of of Enoch with with Metatron.
Metatron,
Babylonian Nebo,
The Babylonian Nebo, the the heavenly
heavenly scribe,
scribe, gave
gave Enoch to to the Pales-
Pales-
tinian, Metatron to
tinian, to thethe Babylonian
Babylonian Jews, Jews, and nothing
nothing could
could be more
natural than the
natural the final
final combination of of Enoch-Metatron. It
It isis quite
quite
probable that
probable that a number of of other
other elements were added to to this
this com-
bination, as,
bination, for instance,
as, for instance, PhiIonian speculations on the Logos,
Philonian speculations Logos, and
possibly also
possibly also Christological conceptions; it
Christological conceptions; it is thus extremely
is thus extremely difficult
difficult
to
to separate
separate -it it in
in itsits original component parts.
original component parts. Between the the "of."of-
ficial" depreciation
ficial" depreciation of of Enoch and his his apotheosis
apotheosis in popular-mys-
in popular-mys-
tical literature,
tical literature, some of of the
the rabbinic
rabbinic sources
sources have retained
retained a middle
course,
course, and basingbasing theirtheir views
views on the the literal
literal interpretation
interpretation of Gen.
S. 24, maintain
5. 24, maintain that that Enoch belonged belonged to to those
those few (various
(various numbers
are given:
are given: seven,
seven, nine,nine, ten,ten, thirteen)
thirteen) who ent"ered paradise dur-
entered paradise
ing their
ing their life-time;
life-time; compo comp. Derek Erez Zuta (end); (end); PRK, 83; 83; 2 2
Alphabet
Alphabet of of Ben Sira Sira 38;38; Yalkut
Yalkut I, 42, and (two
I, 42, (two sources)
sources) Ezek.,Ezek.,
367; Aggudat Aggadot
367; Aggudat Aggadot (Carmoly)
(Carmoly) 12; Kimhi on 2 Kings
12; Kimhion2 Kings 2.1.2. 1. Compo
Comp.
these "immortals" note
on these note 67 and note note 307 on vol. vol. I, pp. 74 and
I, pp.

297 respectively. None of

297 respectively. the sources
of the sources just just cited
cited can be desig- desig-
nated with
nated with certainty
certainty as as old.
old. It is
It is true
true that Derek Erez Zuta
is
is old (comp.
old (comp. Ginzberg
Ginzberg in Jewish Encyclopedia,
in Jewish Encyclopedia, IV, IV, 528-529),
528-529),
163
163
6r]
61] The Legends
Legends of
of the
the Jews
Jews
but
but itit is is doubtful
doubtful whether whether the the original
original text text counted
counted EnochEnoch
among the
among the "immortals";
"immortals"; compo Tawrogi,
comp. Tawrogi, ad loc., loc., andand further
further
Mahzor Vitry, Vitry, 721, 721, whose
whose author author doesdoes notnot seem
seem to to have
have hadhad thethe
passage about
passage about the the immortals
immortals in in his
his text
text ofof Derek
Derek Erez Zuta. The
Erez Zuta.
view, however,
view, however, that that Enoch's
Enoch's abode is is inin paradise
paradise is is old
old (comp.
(comp.
note 58),
note 58), and and is is frequently
frequently found found in in Christian
Christian legends;
legends; comp.
compo Irenaeus
Irenaeus
2. 66
2. 66 (Enoch
(Enoch is is said
said to to have
have taught
taught the the disciples
disciples of of the
the apostles);
apostles);
the Gospel
the Gospel of of Nicodemus
Nicodemus 99 (Latin (Latin version),
version), etc.etc. In In Christian
Christian legends
legends
it is
it is stated
stated that that Enoch and Elijah Elijah will
will also
also die
die atat the
the end of of time
time
(it is
(it is even
even said said that
that the the anti-Christ
anti-Christ will will kill them~ see
kill them^ see History
History of of
"
Joseph the
Joseph the Carpenter
Carpenter 31-32 31-32 (as (as ""immortals"
immortals are are mentioned
mentionecl here:here:
Shila and
Shila and Tabitha);
Tabitha); Nicodemus,
Nicodemus, loc, loco ctt,; Revelation' of
cit,; Revelation '

of John
John (be-
(be-
ginning). In.
ginning). In Midrash
Midrash Alphabetot,
Alphabetot, 89a, 89a, itit isis stated
stated thatthat before
before the
the
creation of
creation of the
the new world, world, everything,
everything, even the the most high high angels,
angels,
will disappear,
will disappear, so that God's
so that God's' unity
unity will
will bebe'-seen
seen byby-all. Compo also
-all. Comp. also
Tertullian, Adversus
Tertullian, Adversus Hermog>,
Hermog., 34,,and34,.and Sanhedrin, 92a-92b.-0n
Sanhedrin, 92a~92b. On thethe
twenty angels
twenty enumerated in
angels enumerated Hekalot 175,
in Hekalot 175, (Sammaei,
(Sammael, the the head of of
all the
all the Sataos,
Satans, is is described
described as as "the greatest
greatest of all all the
the angels"; read
angels"; read
';:)N?T..1
*3t6a instead instead of n1';;:I~T..1; comp.,
of nvs^jD; comp., however,
however, Seder Ruhot, 179,
Seder Ruhot, 179, where
Satan
Satan is is distinguished
distinguished from Sammael,
Sammael, "the prince
prince of
of Rome"; see
see
also
also DR 11. 11. 9; which reads:
9, which reads: Santmae1,
SamWel, the head head ofof all
all the
the Satans),
Satans),
compo
comp. note note 57. 57, It
It isis noteworthy
noteworthy that that these
these angels
angels are exclusively
exclusively
in
in charge
charge of of natural
natural phenomena
phenomena and heavenly heavenly bodies.
bodies. Further-
Further-
more,
more, it it is
is strange
strange thatthat Michael is is not mentioned among among them, them, and
that
that all all the
the stars
stars are
are assigned
assigned to to the
the charge
charge of of one angel.
angel. On the
other
other hand, hand, an old old tradition
tradition states states (AI-Barceloni,
(Al-Barceloni, 247) 247) that each one
of the
of the seven
seven planets
planets has has its its o~
own angel
angel as as follows;
follows; the the sun has Ra-
phael;
phael; Venus, Venus, Aniel;Aniel; Mercury,
Mercury, Michael;·
Michael; the the moon,
moon, Gabriel;
Gabriel; Sat-
urn,
urn, Kafziel;
Kafziel; Jupiter,
Jupiter, Zadkiel;
Zadfciel; Mars,Mars, Saminael.
Sammael. These seven seven planets
planets
and
and their their seven
seven angels,
angels, it it is
is further
further said,
said, correspond
correspond to to the seven
hours
hours (? (? Read,
Read, perhaps,
perhaps, 0,,1tI Q'HE? "princes"
"princes"" or or o'n'ltIr.:l
DTTIPO .. attendants ") ;
"attendants");
these
these are:, are: Kewan,
f Kewan, Nebo, Nebo, Shamsha,
Shamsha, Bel Bel (instead
(instead of h^ read ~':I),
of ";;:1 /^3),
Sin,
Sin, Belti,Belti, and 'C"N. O'HN. The last-named
last-named must not not be changed
changed intointo
*0"lK, Hermes,
'O.,N, Hermes, since since this
this texttext contains
contains the the chief
chief gods
gods of of the
the Baby-
Baby-
lonian
lonian Pantheon:
Pantheon." On toe the functions
functions of of the
the seven
seven planets,
planets, compo
comp.
Shabbat 156a; 156a; Baraita
Baraita de-Mazzalot,
de-Mazzalot, 27-28; 27-28; Pick, Pick, Assyrisches
Assyrisches und wid
Talmudisches, 17-19.
Talmudisches, 17-19. AI-Barceloni
Al-Barceloni '5s words ale: are: 0':1;;:11;'
DUD1D Oil DH 1'M1
J

toIlVT..11V 1:1l
U3 ,,;;:1 mjJP 'Tr rm:l
I'D rill/IV' JIMS O"l/ D^iy "'0'
"HID' C'?rv1T..1
D'^PlJD ill/:l1tI
Tiyz 1'tIl^N c'~rv
Q"^ ?';;:IlM
^"Si O"l/:l
1DH7D rum
'M!)' l:lN'7.) HDH C';:)N~C
DON^O 'r CH1DD 'T7 Oil'~1I1
T 0'l1r.:l0 Drf ?}?! O"N
1
'tbz (read
O'lK 'n':l (read ":I) ";;:1
"'::11.
164
164
 Generations
The Ten Generations [6263
62 Yashar Bereshit,
6. Yashar Bereshit, 13a,
13a, where
where it
it is
is said
said that
that the
the sinf
sinfulness of
illness of
the generation
the generation ofof the
the flood
flood did
did not
not begin
begin before
before the
the end
end of
of Meth-
Meth-
uselah's life.
uselah's The Melchizedek
life. The Melchizedek fragment
fragment 1-21-2 in
in appendix
appendix to to 22
Enoch states
Enoch that Methuselah
states that Methuselah waswas installed
installed as
as ruler
ruler and leader
leader
after his
after father's translation,
his father's translation,and that
and that man's apostasy
apostasy diddid not
not take
take
place
place till after
till after his
his death,
death, as
as previously told
God had previously told him.
him. The
election of
election of Methuselah
Methuselah had been
been announced through
through a clear
clear sign
sign
that it
that it was acceptable
acceptable to
to God;
God; for
for while
while he
he was praying,
praying, the
the altar
altar
shook, and aa knife
shook, knife leaped
leaped into
into Methuselah's
Methuselah's hand in in the
the presence
presence
of all
of the people.
all the people. The Jewish
Jewish legend
legend (comp.
(camp. the
the following
following note)
note)
about Methuselah's
about wonderful sword is,
Methuselah '5 wonderful is, of
of course,
course, not
not to
to be
be dis-
dis-
sociated from
sociated from this
this "knife",
"knife", and is
is closely
closely related
related to
to the
the name Methu-
Methu-. .

selah, since
selah, since rh n?w may mean both "he sent" sent" and "sword".
"sword". Is Is the
the
statement made in
statement in an anonymous
anonymous Midrash (cited (cited inin Yalkut II, II, 367,
367,
Ezek. 27)
Ezek. 27) that
that Methuselah
Methuselah is is one
one of those whom death
of those death diddid not
not des-
des-
troy (in
troy (in addition
addition to to him,
him, there
there are: are: Enoch;
Enoch; Eliezer,
Eliezer, Abraham's
servant; Hiram,
servant; Hiram, king king of of Tyre;
Tyre; Ebed-melech;
Ebed-melech; Bithiah,Bithiah, Pharaoh's
Pharaoh's
daughter;
daughter; Serah, Asher's daughter;
Serah, Asher's daughter; the three sons
the three sons of Korah; Elijah;
of Korah; Elijah;
the Messiah,
the Messiah, and and R.R. Joshua
Joshua b. b. Levi,
Levi, compo preceding note
cornp. preceding note and notenote 67
on
on vol.
vol. I,I, p.
p. 74),
74), connected
connected with with thethe etymology
etymology givengiven byby Philo
Philo (De(De Pos-
terit.
ierit. Caini,
Caini, 13) 13) "sending
"sending away away of of death" (=nn"rtrl:H"ln'IJ)?
(=nn!n0D nn}? It It is
is more

probable, however, that

probable, however, that we have here here a reminiscence
reminiscence of of a Christian
Christian
legend. According to
legend. According to the
the chronology
chronology of of the
the Septuagint
Septuagint with regardregard to to
the
the ante-diluvian
ante-diluvian patriarchs,
patriarchs, Methuselah was still still alive
alive at the time of of
the
the flood.
flood. Now,
Now, since
since acoording
according to to the Bible
Bible he was not among among the
inmates
inmates of of the
the ark,
ark, thethe only
only solution
solution of of the
the difficulty
difficulty was that that he
was
was taken
taken awayaway from this this world to to live
live inin paradise
paradise at at least
least for
for some
time.
time. Camp.Comp. Jerome,
Jerome, Gen. Gen. 5; Fabricius, Cod~x
5; Fabricius, Codex Pseudepigraphicm,
Pseudepigraphicus,
224-227; Shahhelet, 93b.
224-227; ShaJshelet, 93b.
6 3 YerahmeeI23.1-4;
63 Yerahmeel 23. 1-4; Sifte Kohen, Bereshit
Sifte Kohen, Bereshit (end)
(end) and Noah,
Noah, 4d. 4d.
A Genizah
Genizah fragment
fragment in in the
the library
library of of Cambridge
Cambridge University
University containing
containing
this
this legend
legend in in detailed
detailed form was published published by Ginzberg, Ha-Gor~n
by Ginzberg, Ha-Goren IX, IX,
66-68.
66-68. Compo Comp. also Vital, Likkute
also Vital, Likkute Torah,Torab, Bereshit
Bereshit (end),
(end), about
about Methu-
selah's
selah's sword.
sword. See See further Yalkut David on Gen. 12.
further Yalkut 12. I, cites Sijte
1, who (lites Sifte

Kohen, as
Kohen, as authority
authority for for the
the statement
statement that that Abraham came in possession
possession
of
of this
this sword,
sword, withwith which
which he conquered the
he conquered the kings,
kings, and further
further that Esau
thus received it,
thus received it, as
as heirloom,
heirloom, from Isaac, Isaac, since
since he was the first-born.
first-born.
This
This sword
sword passedpassed to to Jacob
Jacob when he purchased purchased the birth-right.
birth-right.
This
This is is not
not found
found in in Siite Kohen, but
Sifte Kohen, but something
something similar occurs in
similar occurs in
other
other sources.
sources. Camp. Comp. vol. voh I, I, p.p. 321,
321, and further
further the quotation
quotation
166
165
64] The Legends
Legends of
of the
the Jews

from MS. in Kedemot, s.

in Midbar Kedemot, v. n'rv1l1~.
s. v. rAwino. Agrimus
Agrimus is is identical
identical
with Angro-Mainyu,
with Angro-Mainyu, also
also called
called Ahriman,
Ahriman, the lord lord of Daeves, of
of Daeves, of
the Persians.
the Persians. Camp.
Comp. Ginzberg, Ha-Goren, loco
Ginzberg, Ha-Goren, loc. cit.
cit. 59-61.

64 Yerahmeel
64 23. 5-6;
Yerahmeel 23. 5-6; Midrash Aggada,
Aggada, Gen. 5. 5. 25;
25; an anony-
anony-
mous Midrash in in Yalkut I, 42 (in
Yalkut I, (in later
later edition
edition Abkir is given as
is given

the source); Aggadat

the source); Aggadat Bereshit
Bereshit (introduction),
(introduction), 38; 38; SikH,
Sikli, who cites cites
Huppat Eliyyahu
Huppat Eliyyahu as the source
as the source in in his
his MS. work Yalkut Talmud Torah
(comp. Poznanski,
(comp. Ha-Zojeh III,
Poznanski, Ha-Zofeh III, 11-12,
11-12, and Ginzberg,
Ginzberg, ibid.,ibid., IV,
IV,
28; the
28; the latter refers to
latter refers to Sabba, Bereshit, 9a,
Sabba, Bereshit, 9a, who is is 'acquainted
'acquainted with
aa similar
similar legend).
legend). Compo further Kad ha-Kemah s.
Comp. further v. ':lN,
s. v. ^3K, 12a-13a,
12a-13a,
who made use use of the same source as SikIi,
of the Sikli, and not the the one of the
of the
Yalkut. All the sources
11 the sources state that the
state that the flood;
flood, was postponed
postponed for for a
week inin order to allow the
order to allow the- people to niourn for
people to mourn for a week for the""right-
for the right-
eous Methuselah"; cornp.
eous Methuselah"; camp. Tosefta
Tosefta Sotah 10. 10. 3,
3, and the the passages
passages
cited in
cited note 20 on vol.
in note vol. I,I, p.
p. 154.
154. Of the
the ante-diluvian
ante-diluvian patriarchs,
patriarchs,
Jared and Methuselah lived
Jared lived the
the longest,
longest, because both of of them were
very modest and humble,
very humble, as their names indicate:
as their indicate: JaredJared =="="hehe
condescended", and Methuselah
who condescended", Methuselah="he = " he who is is humble (nrv), (ntP),
even as as though
though he he were
were dead" (n/?). (np). The shortest lives were those
shortest lives those
of
of Enoch and Lamech, Lamech, because
because they they bore the same names as as the
the
wicked descendants
wicked descendants of Cain; Hasidim 247.
of Cain; 247. The later later Kabbalists
(comp. Yalkut Reubeni,
(comp. Reubeni, Gen. 5. 22, end of
5. 22, 27a) assert
of 27a) assert that
that Enoch
was aa shoe-maker
shoe-maker who praised praised God with every every stitch
stitch he made. I
I
venture to to suggest
suggest thatthat instead
instead of Enoch, Methuselah should
of Enoch, should be
read, as
read, this is
as this very likely
is very likely based
based on the the fact
fact that the numerical value
that the value
of
of 11m)::1 n?rv1l'11J corresponds
"pin p rkwfiQ corresponds to to the
the value
value of the words "!lln
of the N1i'1
j1'n Kin
"IS in IVn

O":lll:l "he made shoes". Attention

D'^Jtta Attention is to be
is to be called to the
called to the fact
fact that
that
n,1t' in
rh& in mishnaic
mishnaic Hebrew means skin skin; camp.
; comp, also note 62.
also note Maimonides,
62. Maimonides,
Guide of the Perplexed*
of the Perplexed, II, 39, speaks
II, 39, speaks of Methuselah and his
of Methuselah his court
court of of
iustice; Maimonides'
justice; Maimonides' source source is is not
not known.

166
166
 IV.
IV, NOAH
(pp. 143-181)
(pp. 143-181)
1
x Light at
Light at the birth
birth of of heroes
heroes is is a favorite
favorite motivemotive of of legend;
legend;
compo vol.
comp. vol. II, p. 264,
II, p. 264, and the the note appertaining
appertaining to to it.it. Shu'aib,
Shu'aib,
Noah 4d, reports the same incident concerning
4d, reports concerning Noah. See note note 3. 3.
2
2 On the speechspeech of of new-born babes, babes, camp.
comp. vol. II, p.
vol. II, p. 264,
264, and
vol. III, p.
vol. Ill, p. 464.
464. In the the Melchizedek fragments fragments it it isis stated
stated that that
Melchizedek, immediately
Melchizedek, immediately after his birth,
after his birth, spoke
spoke with with hishis lips,
lips, and
blessed the Lord;
blessed Lord; compo
comp. note note 16. 16.
3 On the the idea that light
3 idea that light is is a sign
sign of of heavenly
heavenly origin,origin, compocomp.
vol. I,
vol. I, pp.
pp. 105,
105, 106.
106. See also note 1.
also note 1.

44 Enoch 106-107.
106-107. While in in this pseudepigraphic work it
this pseudepigraphic it is
is

Methuselah who learns everything about the future

learns everything future and imparts imparts
the knowledge thereof
the knowledge thereof to to his
his son,
son, in rabbinic sources it
in rabbinic it is Lamech,
is Lamech,

Noah's
Noah father, who,
's father, who, as as a prophet
prophet at the time of
at the of thethe birth
birth of his son,
of his son,
foresaw that
foresaw that his his son was destineddestined for for great things; compo
great things; comp. Da Da' at
1
at
and Hadar on Gen. 5. 5. 29,
29, and Sabba,
Sabba, Bereshit,
Bereshit, 9b; 9b; Ephraim,
Ephraim, I, I, 47.
47.
Whether Lamech to to whom a pseudepigraphic
pseudepigraphic work is is ascribed
ascribed (comp.(comp.
Schiirer, Geschichte,
Schurer, Geschichte, III, III, 358)
358) is is Lamech the father of Noah, or his
of Noah, his
name-sake, the
name-sake, the descendant of of Cain,
Cain, is is doubtful;
doubtful; compo Josephus,
comp. Josephus,
Antiqui., I,
Antiqui., I, 22,
22, where thisthis Cainite
Cainite is is credited
credited with the gift gift of
of prophecy
prophecy
and compo
comp. also also BR 23. 23. 2; compo note
2; comp. note 6.6. It
It is
is an old tradition that
old tradition that
Noah was aa prophet;
prophet; Seder 'Olam 21
Seder 'Olam Philo, Quis
21; Philo,
; ... Haeres Sit,
Quis..,Haeres Sit, 52.
52. Compo
Comp.
further his
further his remarks in Quaestiones, Gen.
in Quaestiones, Gen. 1,87, with reference
1,87, with reference to the nam-
to the
ing of
ing of Noah by by his
his father,
father, according
according to to which,
which, thethe patriarchs
patriarchs (i. e., the
(i. e., the
ante-diluvians) prophesied
ante-diluvians) prophesied sometimes. Philo Philo agrees
agrees on this this point
point
with Jub.,
with according to
Jub., according to whose authorauthor (8. (8. 18),
18), not only only Noah,Noah, but
also Adam,
also Adam, Seth, Seth, Enosh,
Enosh, Mahalalel,
Mahalalel, Enoch,Enoch, and Shem were prophets, prophets,
as may
as may be be inferred
inferred from 19. 19. 24.
24. Compo Ginzberg, Unbekante
Comp. Ginzberg, Unbekante Sekte, Sekte,
296-297. On the
296-297. the meaning
meaning of the name Noah,
of the Noah, compocomp. the the following
following
note.
note.
5 Aggadat Bereshit
S Aggadat Bereshit (introduction)
(introduction) 38; 38; Yalkut I, I, 42,
42, quoting
quoting
an unknown Midrash Midrash (later
(later editions
editions givegive Abkir as as source,
source, but this this
is not
is not found
found in in the
the first
first edition);
edition) Sikli
;Sikli in in his
his MS. work Yalkut Tal- Tal-
167
 6]
6] The Legends
The Legends of
oj ike
the Jews
Jews
mud Torah
mud Torah (comp.(camp. Ginsberg's
Ginzberg's note note In Ha-Zojeh IV,
in Ha-Zofeh IV, 28-29)
28-29) quotesquotes
this legend
this legend from Huppat Eliyyahu;
from Huppat Eliyyahu; Da Da'at
1

on Gen.
at oii Gen. 5. 5. 29;29; Vital,
Vital,
Likkute Torah,
Likkute Torah, Bereshit
Bereshit (end) (end). The
. The lastlast author
author addsadds that
that at at the
the time
time of of
Noah '5 birth,
Noah's birth, thethe magic
magic swordsword of of Methuselah
Methuselah (comp. (camp. vol.vol. I,I, p. 141 and
p. 141 and
note 63
note appertaining therteo),
63 appertaining therteo), withwith which
which he he destroyed
destroyed demons
demons and and evil
evil
spirits, lost
spirits, lost its
its power.
power. That That isis the
the reason
reason why why Methuselah
Methuselah feared feared the the
power of
power of witchcraft.
witchcraft. AccordingAccording to to Yashar
Yashar Bereshit,
Bereshit, 13b, 13b, Methuselah
Methuselah
named his
named hisgrandson
grandsonNoah, Noah, because
becausethe the earth
earthwas was appeased,
appeased, whilewhile Lamech
Lamech
called him
called him Menahem,
Menahem, "a "a consolation",
consolation", as as stated
stated in in the
the Bible,
Bible, loc.loe.
cit. The
tit. The explanation
explanation of of the
the name
name Noah as as given
given in in the
the Bible
Bible did did
not satisfy
not satisfy the the later
later readers,
readers, since
since UDnr, "he will
1Jl.mJ', "he will console
console us", us", could
could
only apply
only apply to orn~ or
to Dn3D or aa similar name. BR 25.
similar name. gives no
25. 22 gives no less
less than
than
a
five explanations
five explanations of of the
the name Noah. He was called called" he he that
that caused
caused
rest"; 1)
rest"; because it
1) because it was
was in in his
his time
time thatthat the the rebellion
rebellion of of animals
animals
against man came
against came to to an end;end; 2) because the
2) because the earth
earth then
then enjoyed
enjoyed rest rest
from the
from the waters
waters of of the
the seasea (vol.
(vol. I,I, p.p. 147);
147); 3) 3) because
because the the heavenly
heavenly
bodies rested
bodies rested during
during the the time
time of of the
the flood
flood; comp.
; compo note
note 4141; 4)
; because the
4) because the
"
ark was
ark was atat rest.
rest. According
According to to others,
others, this
this name signifies
signifies "the pleasant
the pleasant
one" (rnrn
one" (mn'l =nl), because his
rD) because his sacrifice
sacrifice was pleasantpleasant to to God. Some of of
these explanations
these explanations are
are also
also found
found in
in pseudepigraphic
pseudepigraphic and patristic
patristic
literature;
literature; comp. comp. Enoch 106. 106. 18 18 (the
(the Ethiopic
Ethiopic version
version reads:
reads: Call Call
his
his name Noah, Noah, for for he he shall
shall be leftleft toto you,
you, thus connecting
connecting nl m with
with
!T:n "left
n'Ji1 "left behind",
behind", while while the the Latin
Latin version reads: Qui
version reads: Qui Interpre-
Interpre-
tatur
tatur requies
reguies quia
quid requiem
requiem praestabit
praestabit in
in Arcam,
Arcam, and accordingly
accordingly
connects
connects nl ru with ITJn "caused one to
with n'li1 to find
find rest"),
rest"), and 107. 107. 3, 3, which
which
reads:
reads: Noah, Noah, for for he he will
will comfort
comfort the the earth
earth after
after all
all the destruction;
destruction;
Philo,
Philo, A leg. , 3.
Aleg., 24; De Abrahamo,
3. 24; Abrakamo, 5; 5; Quaestiones
Quaestiones in in Gen. 1, 1, 87;
87; 2, 2,
245;
245; Theophilus,
Theophilus, 3.19;
3. 19; Ephraim,
Ephraim, I,
I, 47
47 F;
F; Jerome,
Jerome, Gen. S.
5. 29.
29. Compo
Comp.
also
also Tan.
Tan. Bereshit
Bereshit 11. 11. The translation
translation of of the
the Septuagint,
Septuagint, o,ava:lI'avcl'Et
SiavaTrafarct

1j/Lii~
i7juas
does
does not
not render
render 1l0nl'
lionr but
but W3
1Jn'l';
1
;compo
comp. BR,
BR, loc. cit.
loe. cit. 2 2 (he
(he should
should
have
have called
called him 1lr1'l').13rP3'). See Ginzberg, Haggada
See Ginzberg, Haggada bei lei denden Kirchenv.,
Kirchenv.,
73-74,
73-74, and and vol.
vol. I, p. 16.
I, p. 16.
66 Tan.
Tan. Bereshit
Bereshit 11 11 (this
(this implies
implies that that Lamech
Lamech was was no no prophet,
prophet,
out
1)ut hadhad goodgood reasons
reasons to to call
call his
his son
son 'comforter';
'comforter'; camp. comp. note note 4; 4;
BR
BR 25. 25. 2; 2; Abkir
Abkir in in Yalkut
Yalkut I,42).I, 42). The
The last-named
last-named MidrashMidrash is is in-
in-

troduced
troduced in in Pa' aneah, Gen.
Pa'aneah, Gen. 5.29,
5.29, as as aa source
source for for the
the legend
legend that that un-un-
til
til Noah
Noah the the hand
hand of of human
human beingsbeings consisted
consisted of of one
one piece,
piece, thethe fingers
fingers
not
not having
having been been separated
separated from from oneone another.
another. Seeing Seeing the the newnew formform
of Noah's
of Noah's hand, hand, his his father
father Lamech
Lamech concluded
concluded that that henceforth
henceforth men men
would
would have have to to till
till the
the ground,
ground, for for which
which they they would
would need need flexible
flexible
168
168
 Noah [710
fingers.
fingers. Before this
Before this time they
they did not
not cultivate
cultivate the
the ground,
ground, and
therefore they
therefore they did
did not need such fingers.
fingers. the legend
For the legend itself,
itself,
without Abkir as
without as its
its source,
source, see
see Tosafat
Tosafot and R,
R. Asher,
Asher, in
in Hadar
on Gen.loc. cit., who cite
Gen. loc. cit., cite R. Judah
Judah Hasid as as their
their authority.
authority. See also also
Zohar I,
Zohar I, 38a and 58a-58b. The curse curse on the the earth
earth after
after Adam's
fall
fall lasted
lasted till till hishis death,
death, which took place place notnot long long before
before the the
birth of
birth of Noah;
Noah; Hadar (Pesikta (Pesikta de-R.de-R. Eliezer
Eliezer is is cited
cited as as source;
source; but
neither Pirke
neither Pirke R. Eliezer,
Eliezer, nor Pesikta Pesikta R. Tobiah b. b. Eliezer
Eliezer has has it)
it)
and Da' at at on Gen.,Gen., loc. cit. On those
loco cit. those born with with the the sign
sign of the
of the
Abrahamic covenant on them, them, see note 318 on.
see note on. vol.
vol. I, I, p.p. 306.
306.
77 BR 25. 2. On the
BR25.2. the dominion of of man over the the animal kingdom, kingdom,
compo
comp. vol. vol. I, pp. 71,
I, pp. 71, 94,94, and notes notes appertaining
appertaining to to them. Con-
cer.ning the
cetning the overflowing
overflowing of of the
the sea,
sea, compo
comp. vol.vol. I, I, p.p. 123.
123. On the
the
ten famines see
ten famines see vol.
vol. I,I, p.
p. 221,
221, as wellwell as Yashar Bereshit,Bereshit, 13a. 13a.
8
S Yashar Bereshit,
Bereshit, 13a. 13a. Compo note
Comp. note 62 62 on vol.vol. I, I, p.
p. 141.
141.
9 Enoch 9--10. Compo further
further 67-69 for the exact
9 9-10. Comp. for the exact description
description
of
of the the sins
sins of the angels.
of the angels. On the the angels
angels mentioned in the last
in the last pas-
pas-
sage the following
sage following is to be remarked. Yikon=pp'K,
is to Yikon =JlP'~, EtKDvLov, image,
CIKOVLOV, image,
and is is employed
employed in in thethe sense
sense of the the Hebrew "O!) 70S "idol",
"idol", a name
properly applied
properly applied to to the
the ring-leader
ring-leader of the rebellious
of the rebellious angels.
angels. Peneme
is, as
is, as has has already
already been noticed noticed by by others, 'D^>,, and it
others, 'IJ'J!) it should

be added that
be that in in Tan. B. B. I,I, 17,
17, and BR 21.1, '33 is
21.1, 'J!) is the
the name of of an
angel. Kasbiel is
angel. Kasbiel is practically
practically the the same as Kaspiel, and is
as Kaspiel, is derived
derived from
~tzI;:J "sorcery";
*]BO "sorcery"; hence hence it it is the name of
is the of "the chief
chief of the oath".
of the
10
xo An unknown Midrash in in Yalkut I, p. 44 (in
I, p. (in later
later editions
editions
the source
the source is is given
given as as Abkir,
Abkir, but but notnot in the first
in the first edition); Aggadat
edition); Aggadat
Bereshit (introdUction) 38;
Bereshit (introduction) Fidei, 837-838,
Pugio Fidel,
38; Pugio 837-838, whose text text isis

correct than that

more correct that" of Yalkut. The episode
of Yalkut. episode of of the
the woman who
was transformed into
was into a star star is found, with some variations
is found, variations (she (she
caused the
caused angels to
the angels to give
give her
her wings,
wings, with which she flew flew up up toto the
the
heavenly throne,
heavenly throne, in in order
order to to seek
seek shelter
shelter with God, God, who rewarded
her for
her her constancy
for her constancy by by transforming
transforming her her into
into thethe star Virgo), in
star Virgo), in
Hadar, Gen.
Hadar, Gen. 6. 6. 2 2 and 28. 28. 13" (also in
13' (also in BHM V, V, 156, with the
156, with the erroneous
reference to
reference to the
the source).
source). This passage passage alsoalso adds that that both of these
angels
angels had to to remain
remain behind on earth, earth, because
because theythey had given given away
away
their wings
their wings to to the
the virgin,
virgin, and only reached heaven
only reached heaven by by means of of
Jacob's
Jacob 's ladder. According to
ladder. According to this
this version
version of legend, it
the legend,
of the is assumed
it is

that, though
that, though the the angels
angels had entertained
entertained evil thoughts, they
evil thoughts, they never
never
carried them out,
carried otherwise their
out, otherwise their return
return to to heaven would hardly hardly
have been
have been conceivable.
conceivable. AccordinglyAccordingly the Midrash found in in Yalkut,
Yalkut,
169
10]
lo] The Legends
Legends of
of the
the Jews

Pugio Fidei,
Pugio Fidei, and Yerahmeel
Yerahmeel 25,25, concerning
concerning the fall
fall of the angels,
of the angels, is
is

composed of
composed of different
different sources.
sources. Concerning the
Concerning the old legend
legend about
the angels opposing
the angels opposing the
the creation
creation of man, compo
of man, vol. I,
comp. vol. I, pp.
pp. 52-54.
See
See also Hekalot VI,
also Hekalot VI, 172,
172, where it it is
is said
said that Uzza and Azzael,
Azzael,
during the
during sinful generation
the sinful of the
generation of the flood,
flood, called
called attention
attention to the fact fact
that their
that their opposition to man's creation
opposition to creation was justified
justified (the
(the text is is

not entirely
not in order;
entirely in order; the
the expression
expression !?non '0'::1 "::I~Jrt' Mil orP33D
'1:::Ion
Da nawtf Oil'J::IO ~r,
*h,"n
clearly proves that
clearly proves that this
this passage
passage was borrowed from an Ascension
of Moses; compo
of Moses; comp. vol.vol. III, pp. 109-110).
Ill, pp. 109-110). Whereupon
Whereupon (this (this isis to
to be
added) these angels
added) these descended on earth in
angels descended in order
order to to prove that they
prove that they
were by
were by far superior to
far superior to man. This motive for for the
the descent of the
of the
angels
angels is rather old,
is rather old, since
since it is already
it is already found in the Clementine Homi-
in the
lies, B. 11-12;
lies, 8. camp. further
11-12; comp. further ER 29, 29, 162;
162; EZ 25,49 25, 49 (the
(the fallen
fallen an-
gels are: Azza,
gels are: Azza, Uzzi,
Uzzi, and Azzael.
Azzael. This is is surely
surely thethe combination of of
a double
a reading, as
double reading, as we find the pair
find the pair Azza and Azzael next to to Uzza
and Azzael;
Azzael; compo note 56 on vol.
comp. note vol. I,I, p.p. 124);
124); PR 34, 34, 159a;
159a; DR
(end). The transformation
(end). transformation of the chaste
of the virgin into
chaste virgin into a star
star is rather
is rather

aa later legend, and is

later legend, hardly of
is hardly of Jewish
Jewish origin,
origin, as as may be be seen
seen from
her foreign
her foreign name Istehar. Istehar. The account that that Metatron,
Metatron, as God's
messenger,
messenger, was sent to the
sent to the fallen
fallen angels
angels is is a later
later version
version of of the part
the part
ascribed to
ascribed to Michael (in (in Enoch 10. 10. 11-12).
11-12). This corresponds
corresponds to to
the angelology
the angelology of of the
the Babylonian
Babylonian Talmud,
Talmud, which transfers transfers to to Meta-
tron
tron all the functions
all the functions thatthat had formerly
formerly been been ascribed
ascribed to Michael.
Michael.
Hiwwa and Hiyya, Hiyya, the the sons
sons of the fallen
of the fallen angels,
angels, areare directly bor-
directly bor-
rowed from Niddah 61a, Shemhazai's
61a, where Shemhazai 's son is is called Ahiah.
called Ahiah.
Hence also also thethe remark in Pugio Fidei,
in Pugio Fidei, Zoe.
loc, cit.
cit. (where
(where the the names
are written
are written N"M K"H and n"n) n"n) that
that these
these were the the ancestors
ancestors of of Sihon
Sihon
and Og Og (comp.
(comp. vol. vol. III, p. 340).
Ill, p. 340). Although
Although the the Talmud knows only only
of a son
of son of Shemhaz~i, but not
of Shemhazai, not of
of one of Azazel, the
of Azazel, the dependence
dependence
of those works
of those works on the the Talmud is is obvious.
obvious. In In opposition
opposition to to this
this
statement. that
statement, that Shemhazai suspendedsuspended himself
himself between heaven heaven and
earth
earth as a sign sign of of repentance
repentance (one (one foot
foot on the the ground,
ground, and the the head
head
in heaven), it
in heaven), it is
is affirmed
affirmed in in DR (end)
(end) that these fallen
that these fallen angels
angels have
have
been suspended
been suspended by by God between
between heaven
heaven and earth earth as as a punishment.
punishment.
This has been been amplified
amplified in in later
later sources,
sources, which assert assert that
that these
these
angels
angels were fastened fastened to to the
the "mountains of of darkness"
darkness" by by chains,
chains,
and they
they teach
teach witchcraft
witchcraft to to those
those who seek seek them.
them. Camp.Comp. Aggadat
Aggadat
Bereshit (introduction)
Bereshit (introduction) 39; 39; Zohar 1,96 1,96 and 126a; III, 20Ba
126a; III, 208a and 221a;221a;
Zohar Ruth,
Ruth, 99a (beginning
(beginning JTDrn ',); 'Emek ha-Melek,
n'Onl '"l); ha-Melek, 107c.l07c. Comp.Camp.
further EZ 25,
further 25, 19, as well
19, as well as as Enoch 7. 7. 3.3. Azazel
Azazel as the seducer
as the seducer
170
 .'Noah
Noah (II
[n
to sensuality
to sensuality is
is not only
only found inin Enoch 8.
8. 1,
1, but also
also in
in Yoma 67b,
67b,
where also the ceremony
also the ceremony ofof the scapegoat
scapegoat on the
the Day
Day ofof Atonement
is explained on the
is explained the basis
basis of
of this
this legend.
legend. It may, however,
It may, be noted
however, be
that neither
that neither in
in this
this talmudic
talmudic passage
passage nor
nor in
in Niddah 61a,
6 la, where Shem-
hazai is mentioned,
hazai is mentioned, is is he or Azazel
Azazel designated
designated as
as a fallen
fallen angel.
angel. An-
other legend has it
other legend that Azazel
it that Azazel was originally
originally an angel,
angel, and once on
the day
the day ofof Atonement he accused Israel
Israel before
before God,
God, saying:
saying: "Why
hast Thou mercy
hast mercy on them when they
they provoke
provoke Thee? Thou shouldst
shouldst
rather destroy
rather destroy them." And God replied:
replied: "If wouldst be
"If thou wouldst
among them (men),
among (men), thou wouldst also sin." Azazel then
also sin." then requested
requested
to be tested.
to tested. When, with God's permission,
permission, he descended on earth,
earth,
the evil
the evil inclination
inclination overcame him and he fell
fell a victim
victim to
to Na'amah
(comp. the
(comp. the following note), a very
following note), very beautiful
beautiful woman. Thereupon
Thereupon
said: "Since he sinned
God said: sinned and cannot
cannot return
return to
to heaven,
heaven, he should
should
remain in
remain in the
the desert until the
desert until the end of time, so
of time, so that
that hehe should close
close
the
the mouths of the accusers;
of the accusers; forfor they
they will
will be warned by his fate,
by his fate, and
will be
will be silent."
silent." On the the Day
Day ofof Atonement,
Atonement, therefore,
therefore, thethe scapegoat
scapegoat
is sent to
is sent to the
the desert,
desert, thethe dwelling-place
dwelling-place of Azazel, in
of Azazel, in order to to remind
the accusers
the accusers of his fate.
of his fate. Imre No*No'am,
am, Ahare Mot (end). (end). Compo
Comp.
also Yoma 20a,
also 20a, and PRE 46, 46, with
with respect
respect to to the
the silencing
silencing of of Satan
"the accuser" on the
"the accuser" the Day
Day of of Atonement. Imre No'am gives gives the
the source
source
of
of this legend in
this legend in a very vague manner (i1'li1~
very vague ~1r1'), and the text
(rnjpD niro), text is
is

somewhat obscure.obscure. The accusation of of Israel

Israel byby Azazel is is certainly
certainly
to be
to be understood
understood to to mean that,that, inin the beginning
beginning of of creation,
creation, he was
the one
the one toto oppose
oppose thethe forgiving
forgiving of of Israel's
Israel's sins'
sins on the Day Day of of Atone-
ment as as foreseen
foreseen in in the
the Torah. The view given given in in Zohar I, I, 23a,
23a, 25a,
25a,
and 37a, concerning
and 37a, concerning the the fall
fall of
of Azza and Azzael
Azzael goes
goes back to to a source
source
identical
identical with with the the one
one found
found in Aggadat Bereshit
in Aggadat Bereshit (introduction)
(introduction)
38. This source
38. This source is Huppat Eliyyahu,
is Huppat Eliyyahu, which is is explicitly
explicitly named by by
Sikli
Sikli inin his
his MS. work,work, Yalkut
Yalkut Talmud Torah (comp. (comp. Ginzberg's
Ginzberg's note
in Ha-Zojeh, IV,
in Ha-Zofeh, IV, 29-30).
29-30). Besides the
Besides the passages referred to
passages referred to in
in this
this
note and in
note the two that
in the that follow,
follow, there
there is
is hardly
hardly anyany other passage
other passage
in rabbinic
in rabbinic literature dealing with
literature dealing with thethe fall
fall of
of the angels.
angels. On the
the
whole question
whole question of of the
the fallen angels compo
fallen angels Grunbaum, Gesammelte
comp. Griinbaum,
Aujsatze, 59-61,
Aufsdtze, 63-66, 75-70,
59-61, 63-66, 75-70, 442-448;
442-448; seesee also note 57 on vol.
also note vol.
I, p.
I, p. 125.
125. Compo
Comp. alsoalso note
note 3535 on vol.
vol. I,I, p.
p. 64.
64.
11
I I PRE according to
according to reading
reading of of Nahmanides on Gen. 4. 4. 2;2;
compo MHG I,
comp. I, 118;
118; Zohar I, I, 155a;
155a; Zohar Ruth, Ruth, 99a (beginning
(beginning
nnE) rrDTO
riDD i1'/:lnJ ',); Aggadat Bereshit
"I); Aggadat (introduction) 38.
Bereshit (introduction) 38. See
See further note
further note
45
45 onon vol.
vol. I, p. 118;
I, p. Imre No'am,
118; Imre No' am, Ahare Mot (end); (end); Kanah 105b; 105b;
171
171
 12-14] The Legends
The Legends of
of the
the Jews
Jews

Griinbaum, Gesammelte
Griinbaum, Gesammelte Aufsatee,
Aufsiitze, 58
58 and
and 447,
447. Na'Na'amah, Noah's
amah, Noah's
wife, was
wife, was thethe daughter
daughter of of Enoch,
Enoch, and
and isis not
not to
to bebe confounded
confounded
with the
with the sinner
sinner bearing
bearing the
the same
same name,
name, the
the daughter
daughter of of the
the Cainite
Cainite
Lamech; Yashar
Lamech; Yashar Noah,
Noah, 14b.
14b. Comp.
Camp. note
note 4242 on
on vol.
vol. I,I, p.
p. 116.
116.
12
u PREPRE 22;22; Zohar
Zohar I,I, 58a;
58a; Zohar
Zohar Hadash
Hadash Ruth,
Ruth, 99a99a (beginning
(beginning
il'I.:IMl '")),
JVDTO ',), which
which has
has the
the addition
addition that
that they
they could
could not
not return
return to to heaven
heaven
because they
because they had
had been
been absent
absent for
for more
more than week. A
than aa week. A passage
passage
which literally
which literally corresponds
corresponds with
with one in PRE
one in PRE isis that
that in Ketab Tamim
in Ketab
61, cited
61, cited from
from Tosefta
Tosefta Sanhedrin.
Sanhedrin. ThisThis isis very
very likely
likely based
based on on an
an
error, for
error, for our
our text
text of
of the
the Tosefta
Tosefta has
has no
no trace
trace of
of this
this passage.
passage. More-More-
over, in
over, in view
view of
of the
the strong
strong opposition
opposition of of the
the authoritative
authoritative rabbinic
rabbinic
sources to
sources to the
the doctrine
doctrine of
of the
the fall
fall ofof the
the angels
angels (comp.
(camp. note
note 57
57
on vol.
on vol. I,
I, p.
p. 125)
125) any
any reference
reference toto this
this doctrine
doctrine in
in the
the Tosefta
Tosefta
is quite
is quite inconceivable.
inconceivable. Aggadat
Aggadat Bereshit
Bereshit (introduction)
(introduction) 38,
38, asserts
asserts
that the
that the angels,
angels, after
after their
their intercourse
intercourse with the daughters
daughters of
of man,
wished to
wished to return
return to
to heaven,
heaven, but
but God said:
said: "Ye have become de- de-
filed, and
filed, and ye cannot
cannot become
ye become pure
pure again."
again." Similar
Similar words
words occur
occur also
also
in Clementine Homilies, 8. 13.
in Clementine Homilies, B.
13. Compo further
Comp. further Kallah 3,
3, 8a.
Ba.
13 BR 26,
13 26. 77 (on the
BR the text
text camp. Hadar,
(on Hadar, Deut,
Deut. 2.
comp. 2. 20);
20); DR 1.1.
24; Tan. B.
24; Tan. B. V, V, 6. 6. On thethe tallness
tallness of of the
the giants,
giants, compo
comp. Enoch 7. 7.
2;
2; Zadokite
Zadokite Fragment,
Fragment, 2. 2. See further
See further vol.vol. Ill,III, pp.
pp. 268-269
and
and 340;
340; Clementine
Clementine Homilies,Homilies, 8. 8. 15.
IS. Josephus, Antiqui., V,
Josephus, Antiqui., V, 23,23,
like
like his
his contemporary
contemporary Rabban Johanan Johanan b. b. Zaccai
Zaccai (Tan., loc. cit.),
(Tan., loco cit.},

undertakes
undertakes to to prove,
prove, from the the skeletons
skeletons found in in the caves,
caves, the extra-
extra-
ordinary tallness of
ordinary tallness of the
the giants.
giants. The number of of giants
giants who perished
perished
in the
in the flood, a\s given
flood, a)S given inin the
the Greek Baruch
Baruch 4.4. 10,
10, amounts to to 409,000.
409,000.
14 YerahmeeI
Yerahmeel 24. 24. 10-12.
10-12. On the the identification
identification (supposed
14 (supposed in in
this
this passage)
passage) of of "the
"the sonssons of of God" with with the
the descendants
descendants of of Seth,
Seth,
and that
that ofof "the
"the daughters
daughters of of man"
man with
1 '
with the
the generation
generation of of Cain (the
(the
last
last idea
idea occurs
occurs alsoalso inin PRE 22), 22), camp.
comp. note
note 4545 on vol.
vol. I,
I, p.
p. 118,
118, and
Gaster,
Gaster, ad loc., as
ad loc., as well
well as
as Ginzberg's
Ginzberg's Haggada
Haggada bei bei den
den Kirchenv.,
Kirchenv., 75-76;
75-76;
Zohar
Zohar Hadash Bereshit Bereshit (end);(end); Hadar,
Hadar, Gen.Gen. 6. 6. 2.
2. The
The description
description
of the
of the gradual
gradual fall fall ofof the
the descendants
descendants of of Seth,
Seth, given
given by by Yerahmeel,
Yerahmeel,
essentially
essentially agrees
agrees withwith thethe Evangel
Evangel of of Seth
Seth (Preuschen,
(Preuschen, Adamschriften,
Adamschriften,
37-38
37-38 andand 82,
82, seq.).
seg_.}. On
On Damascus
Damascus as as the
the place
place where
where AbelAbel isis .sup-
.sup-
posed
posed toto have
have been
been slain,
slain, camp.
comp. notenote 1919 on
on vol.
vol. I,
I, p.
p. 109.
109. Accordingto
According to
another
another view,
view, "the
"the sonssons of of God"
God" are are the
the descendants
descendants of of Cain.
Cain. They
They
were
were? called
called soso because
because theirtheir ancestor
ancestor Cain
Cain (camp.
(comp. va!.vol. I,
I, p.
p. 105)
105) waswas
of
of heavenly
heavenly origin.
origin. After After they
they had
had mingled
mingled withwith thethe descendants
descendants of of
Seth,
Seth, they
they begot
begot children
children who who possessed
possessed thethe physical
physical strength
strength and and
172
172
 Noah tiS~i7

beauty of
beauty of the
the Cainites,
Cainites, but also their demoralized
also their nature; Aggadat
demoralized nature; Aggadat
Bereshit (introduction)
(introduction) 38-39 (comp.
(comp. Ginzberg's note on this
Ginzberg's note this passage
passage
in Ha-Zojek IV,
in Ha-Zofeh 29-30); Zohar I,
IV, 29-30); I, 37;
37; Kanah 102d
102d and 107a.
107a. See
See
further Hasidim 455,
455, and Kozari
Kozari II,
II, 14.
14.
15
i5 Tan. Bereshit 12.
12. The care-free
care-free and happy life which the
happy life the
ante-diluvian generations
ante-diluvian enjoyed, is
generations enjoyed, is frequently
frequently alluded to in
alluded to the
in the
Haggadah, in
Haggadah, order to
in order to show that
that the
the excess
excess of
of good things has
good things has its bad
its bad

consequences
consequences for mankind; Tosefta
for mankind; Tosefta Sotah 3. 3. 6; Mekilta Shirah
6; Mekilta Shirah 2,
2, 35b;
35b;
Sifre D., 43;
Sifre D., 43; Mekilta RS,
RS, 58;
58; Midrash Tannaim 36; 36; Sanhedrin
Sanhedrin 108a;
108a;
BR 26.5;
26. 5; 28.6-7;
28. 6-7; BaR 9. 14; PK 27,
9.14; 27, 169b-170a; EZ, 10,
169b-170a; EZ, 10, 190.
190. Compo
Comp.
Clementine Homilies,
Homilies, 8.
8. 15,
15, where it
it is
is said
said that
that God had given
given manna
to the ante-diluvian
to ante-diluvian giants,
giants, "suited to their
"suited to their various
various tastes"
tastes (comp. vol.
(comp. vol.
1 '

III, p. 44),
Ill, p. 44), so that
that they
they should
should not
not bebe eager
eager toto eat meat. See
eat meat. See also
also
note 19.
note 19. the subjugation
On the subjugation of of the
the heavenly
heavenly bodies
bodies by by means of of
witchcraft,
witchcraft, compo
comp. EZ,
EZ, 25, 49, and vol.
25, 49, vol. I,
I, p.
p. 124
124..
16
. 16 BR 36.36. 1;1; WR 5. 5. 1 expression 1'O'N?
(the expression
1 (the -J'D'K ? 'l'?l
1
T^a is is also
also found
in' Koheleth 2.
in' 20, and the
2. 20, the Hebrew 10N:J -JDN3 p1l1~
pTO occurs
occurs in in PR 14, 14, 56b);
56b);
Aggadat Bereshit 10,
Aggadat Bereshit 24; PRE 22
10, 24; 22 (only
(only this passage has
this passage has the
the statement
statement
that they
that begot six
they begot six children
children at one time;
at one time; see see note 4 on vol. vol. II, II, p.
p.
245); compo
245) ; the sources
comp. the sources cited cited in the preceding
in the preceding note, note, and Griinbaum,
Griinbaum,
Gesammelte Aufsatze,
Aujstitze, 86. 86. crowing of
The crowing the cock drives
of the drives the demons
away;
away; compo
comp. Yoma 221a. la. well-known legend
The well-known legend thatthat heroes
heroes speak
speak
immediately
immediately after after their
their birth
birth (comp.
(comp. notenote 2) 2) isis here
here transferred
transferred to to
the
the entire race of
entire race of thethe ante-diluvians.
ante-diluvians.
17 BR 26.26. 5;
5; Yerushalmi
Yerushalmi Sotah 1,
17 1, I7a;
I7a; BaR 9. 9. 33; Tan. Bereshit
33; Tan. Bereshit
12;
12; WR 23. 23. 9;9; Tan.
Tan. B. B. I,
I, 16
16 and 23-24.
23-24. In In some of of these
these sources
sources
the immoral
the immoral life
life ofof this
this wicked
wicked generation
generation is minutely described,
is minutely described, and
it is
it is furthermore remarked that
furthermore remarked that they
they exhibited
exhibited their their shamelessness
shamelessness
by appearing
by appearing naked
naked in in public; comp. PRE 22;
public; compo 22; EZ 10, 10, 190.
190. See fur-fur-
ther, Singer,
ther, Singer, Buck der der Jubilaen,
Jubiltien, 82, note 1,
82, note 1, where the talmudic passages passages
concerning
concerning thethe prohibition
prohibition of of uncovering
uncovering the the body
body areare given
given , compo
, comp further
. f urth er

note 67.
note 67. That unchastity
unchastity was the the cause
cause of of the deluge
deluge (as
(as well
well as the de-
as the
struction of
struction of the
the sinful
sinful cities;
cities; compo vol. I,
comp. vol. p. 253)
I, p. 253) is maintained by
is maintained by 22 Enoch
34, which with
34, which with regard
regard to to some details
details agrees
agrees with the Midrashim.
In
In Jub. 7. 21
Jub. 7. three sins
21 three sins are
are recorded:
recorded: immorality, idolatry (unclean-
immorality, idolatry (unclean-
ness =iT,r iT,,:J,
ness =mr mmy I1N01fj),
nNDltD), and violenceviolence as as thethe causes
causes of of 'the
the flood.
flood.

Similarly BR 31.
Similarly 31. 6. 6. Compo PRK,
Comp. PRK, 69; Halakot Gedolot (Hildes-
69; Halakot (Hildes-
heimer's edition,
heimer's edition, 588;588; five sins caused the
five sins the flood);
flood); ER 15, 74 (eight
15, 74 (eight
sins); Shu'aib,
sins); Shu'aib, Noah,Noah, Sa
5a (the trespassing
(the trespassing of
of the
the seven Noachite com-
com~
173
173
1 8-1 9] The Legends
Legends of
of the
the Jews
mandments); ShR
mandments); ShR 30.
30. 13.
13. See further
See further notes
notes 36
36 and
and 32;
32; vol.
vol. Ill,
III, p.
p.
381; vol.
381; vol. IV,
IV, p.
p. 369; Index, .s.s. v.
369; Index, v. "Immoral
"Immoral Life/'
Life."
1& BR 31.
I& BR31. 3-5;
3-5; Sanhedrin
Sanhedrin 108a;
108a; Koheleth
Koheleth 1. 13; Tan.
1. 13; Tan. 4;
Noah 4;
Wehizhir I,
Wehizhir I, 92.
92. Comp.
Camp. vol.
vol. I,I, p.
p. 245,
245, the
the description
description of of the
the sins
sins of
of
the Sodomites.
the Sodomites. '
Jt9 Sanhedrin 108a-108b
9 Sanhedrin 10Sa-108b (the (the measures
measures against
against fire
fire and
and water,
water,
of which they boasted,
of which they boasted, are
are mentioned, but the
mentioned, but the meaning
meaning of of the
the words
words
used in
used in the
the description
description is obscure); BR 30.
il;! obscure); 30. 7;
7; Tan. Noah 5; 5; Tan.
Tan.
B. I,
B. 1,25 (God could
25 (God could have
have saved
saved Noah without the ark;
without the ark; but
but itsits construc-
construc-
tion
tion was to
was to serve
serve as
as aa warning
warning to
to the
the sinners
sinners to
to arouse
arouse them to
to re-
re-
pentance); Aggadat
pentance); Aggadat Bereshit
Bereshit 1,
1, 2;
2; Koheleth
Koheleth 9.9. 14; Z., 125;
14; Koheleth Z., 125;
PRE 2222 and
and 23
23 (here
(hereit is stated
it is stated that
that the
the construction
construction ofof the
the ark
ark
took fifty-two
took fifty-two years);
years); Yashar
Yashar Noah,
Noah, 14a-14b, where Methuselah and
14a-14b, where and
Noah are
Noah are said
said to
to have
have endeavored
endeavored to to induce
induce the
the sinners to repent.
sinners to repent.
The 120 years are
120 years are of
of course
course inferred
inferred from Gen.
Gen. 6.
6. 3,
3, which these
these sources
sources
as well
as well asas others
others (Sifre
(Sifre N.,
N., 43,
43, end;
end; Midrash Tannaim 39; Mekilta
39; Mekilta
Shirah
Shirah 5,5, 38b;
38b; Mekilta
Mekilta RS; 32; EZ 2,
RS, 32; 2, 174;
174; ER 16,
16, 80;
80; Onkelos and
Yerushalmi Targumim on
Yerushalmi Targumim on Gen., loc. cit.)
Gen., loe. tit.) understand toto say
say that God
made this time an
this time an allowance
allowance to to the
the sinners
sinners in in order that they they should
repent
repent and that Noah should
and that should exert
exert his
his influence
influence as as an admonisher
and preacher.
preacher. This This conception
conception is is also
also prevalent
prevalent in in ancient
ancient Christian
literature;
literature; compo
comp. Aphraates,
Aphraates, 138; 138; Origen,
Origen, Contra Celsum, III,
Contra Celsum, III, 41;
41; ps.-
ps.-
Tertullian,
Tertullian, 3, 3, 30;
30; Julius
Julius Africanus
Africanus (cited
(cited byby Syncellus,
Syncellus, 21); 21); Ephraim,
Ephraim,
I,
I, 47
47 E-F;
E-F; Christian-Palestinian
Christian- Palestinian Homilies in in Anecdota Oxon., Oxon. SemitIc
t
Semitic
Series
Series I,
I, part
part IX,
IX, 56; Methodius, Symposium;
56; Methodius, Symposium; Ewangel
Ewangel of of Seth (in(in Preu-
schen, Adamschriften, 39);
schen, Adamschriften, 39) Jerome,
; Gen., Zoc.
Jerome, Gen., loc. cit.
cit. Some Church Fathers
like
like Origen,
Origen, ps.-Tertullian,
ps.-TertulHan, and Julius Julius Africanus,
Africanus, speak speak of of a 100 years,
years,
during
during which
which the the ark
ark was constructed.
constructed. This is is not an inaccuracy,
inaccuracy,
but,
but, asas was explicitly
explicitly stated
stated by by Mricanus,
Africanus, it it wishes
wishes to to convey
convey that
that
the
the word of of God (Gen.,(Gen., loe. cit.) reached
loc. cit.) reached the the wicked generation
generation
when the the youngest
youngest of of them was twentytwenty years
years oldold (this
(this is
is to
to be explain-
explain-
ed
ed in
in accordance
accordance with note 69 on vol.
with note vol. I,
I, p.
p. 326),
326), and to to these
these the op-
op-
portunity
portunity of of 100
100 years
years forfor repentance
repentance was extended. extended. The reason
for
for this
this view
view is
is to
to be
be found
found in in the chronological diffi~ulty
the chronological difficulty which Gen.,Gen.,
loc, cit.,
iDe. cit.j offers;
offers; compo Rashi, ad
comp. Rashi, ad loco
loc. Zohar
Zohar I, I, 62,
62, speaks
speaks ofof 300 years
years
during
during which Noah was active active asas aa preacher
preacher for for repentance.
repentance. On
Noah's
Noah 's preaching
preaching forfor repentance,
repentance, compo
comp. further
further Clemens
Clemens "First
"First Epistle,"
Epistle/'
7.
7. 6;
6; Clemens Alexandrinus, Stromata,
Clemens Alexandrinus, Stromata, 1, 1, 21;
21; Vt'sio PauU, 50
Visio Pauli, 50 (the
(the
construction
construction of of the
the ark
ark lasted
lasted 100100 years)
years);i Theophilus,
Theophilus, 3. 3. 19;
19; 11 Peter
Peter
3.
3. 20.
20. Compo
Comp. also Ginzberg, Haggada
also Ginzberg, Haggada bei bei den
den Kirchenv.,
Kirchenv., 77-78.
77-78. TheThe
174
174
 Noah [20
[20

that Gen.,
view that lac. tit.,
Gen., loc. cit., wishes
wishes to
to say
say that
that henceforth the duration
henceforth the duration
of a man's
man '5 life
life will
will not
not be longer
longer than 120 years
years is
is given
given by
by Philo,
Philo,
Quaestiones, Gen.,
Quaestiones, Gen., 1,
1, 91;
91; Josephus, Antigui., I,
Josephus, Antiqui., I, 32; In-
Lactantius, In-
32; Lactantius,
stitutiones, 2.
stitutiones, 2. 14-15. This is is also the view
also the view of
of later
later rabbinic writers;
rabbinic writers;
comp. Ezra, ad loc.-On
camp. Ibn Ezra, loc. the changes
On the changes of the course
of the course of the sun,
of the compo
sun, comp.
Ascension of
Ascension of Isaiah 4. 5;
Isaiah 4. 5; Enoch 80. 4-5, where this
80. 4-5, this and similar
similar miracles
miracles
as preparations
as preparations for
for the
the last
last day
day are
are mentioned.
mentioned. Shabbat 156b 156b (top)
(top)
reads:
reads: God causes the the planet
planet Jupiter
Jupiter to to appear
appear in the east
in the east instead
instead
of in
of in the west in
in order to
t6 teach
teach Abraham not to to attach
attach anyany import-
import-
ance to astronomy.
astronomy. Camp. Hebraische Bibliographic,
Steinschneider, Hebraische
Comp. Steinschneider, Bibliographie,
XVIII, 61-62,
XVIII, 61-62, concerning
concerning similar
similar statements in in Arabic
Arabic literature.
literature. On
the additional
additional week,week, after
after thethe lapse
lapse of the period
of the period of respite. during
of respite, during
which he was granted granted the the anticipation
anticipation of of the enjoymnent
enjoymnent of paradise,
of paradise,
compo
comp. Yerushalmi Targumim Targumim on Gen. 7. 7. 4 and '10; 10; Tosefta
Tosefta Sotah
10. 3-5; ARN 32,
10. 3-5; 32, 92;
92; Ephraim,
Ephraim, I, I. 5.
5. 22 E,
E, and the the sources
sources cited
cited in the
in the
following note
following note and note note 15.15.
20 Tosefta Sotah 10.
20 Tosefta 3-5; ARN 32,
10. 3-5; 32, 92-93;
92-93; Sanhedrin 10Sb 108b (on (on
the text
the text comp.
camp. Lekah,
Lekah, Gen. 6. 6. 3,
3, where the reading reading seems to be be lnn'~
]nrn3
instead of
instead l'~Oi1, according
of pBDn, according to to which it it is
is said that the death of
said that of the
pious has
pious has the
the atoning
atoning powerpower to to avert
avert impending misfortunes for
impending misfortunes for some
time;
time; comp., however, Lekah,
comp., however, Lekah, Gen. 7.4); 7. 4) BR 3,6
; 3, 6 (in the week of
(in the of mourn-
ing
ing forfor Methuselah God caused the the primordial
primordial light light to to shine)
shine) and
32.
32. 7;7; Yerushalmi
Yerushalmi Mo'ed Katan 3, 3, 82c;
82c; Tehillim
Tehillim 26, 26, 220 (God (God did did
not wish
not wish Methuselah
Methuselah to to die
die atat the
the same time time as the sinners);
as the sinners) ; Yashar
Noah. 14a-14b (compiled
Noah, (compiled from different different sources.
sources. First
First itit isis said
said
that
that Noah and Methuselah were were the
the only pious persons
only pious persons left left one hundred
and twenty
twenty yearsyears before
before thethe flood; then it
flood; then it is
is asserted
asserted that that the pious.
pious
people died
people died five years before
five years before thethe flood;
flood; finally
finally it it isis remarked that that
Lamech, Noah's
Lamech, Noah '5 father,
father, died
died about the the same time, time, but but that
that he fol- fol-

lowed the
lowed path of
the path his father
of his father and son whole-heartedly;
whole-heartedly; on Lamech
camp.
comp. notenote 6464 on vol.vol. I, p. 142,
I, p. 142, and notenote 4).
4). Camp.
Comp. also Philo, Quaes-
also Philo, Quaes-
tiones, 2.
tiones, 2. 13, who, together
13, who, together with with thethe explanation
explanation given given in in rabbinic
sources concerning the
sources concerning the seven
seven daysdays of respite to
of respite to induce the sinners sinners
to repent,
to repent, mentions
mentions the the view thatthat the
the last
last week beforebefore the the destruction
of the
of world corresponds
the world corresponds to to the
the first
first week of the creation,
of the creation, in in order
order
to
to show that that both
both came from God. The same explanation explanation is is found
in Lekah,
in Lekah, Gen. Gen. 7. 7. 4.
4. The last last week is regarded as
is regarded as a week of of "mourn-
ing" for
ing" for the
the men destroyed
destroyed in flood; BR 27
the flood;
in the 27 (end)
(end) and 32.7; 32. 7; Mo'ed

Katan, lac.
Katan, loc. cit.;
cit.; Tan. B. B. I,I, 30,
30, and III, III, 21;·Tan.
21; 'Tan. Shemini 1; 1; ER 31, 31,
162.
162. God, of
God, course, knows everything
of course, beforehand; when Scripture
everything beforehand; Scripture
175
175
2I]
21] The Legends
The Legends of
of the Jews
the Jews
says (Gen.
says (Gen. 6.6. 6)
6) that
that He repented
repented because
because He had had created
created man, man, it it
merely implies
merely implies that
that repented in
He repented in thethe same
same manner
manner as as aa father
father
rejoices at
rejoices at the
the birth
birth of of aa son,
son, although
although he he knows that that sooner
sooner or or later
later
he must
he must die; die: for
for joy,
joy, asas well
well as as mourning,
mourning, has has its
its time.
time. Comp.Compo on on
this point BR and
this point and Tan.,
Tan., loc.
lac. cit.\ Philo, Quaestiones,
cit.; Philo, Quaestiones, ad ad loc.\
loc.; Quod
Deus sit
Deus sit immutabilisi
immutabilis, 5; 5; Clementine
Clementine Homilies,Homilies, 3. 3. 39.
39. SeeSee further
further
Sukkah 52b,
Sukkah 52b, and PRK, PRK, 19b,19b, concerning
concerning four four and six six things,
things, respect-
respect-
ively, of
ively, of which
which God repented
repented of of having
having created
created them;
them: they are: The
they are: The
evil inclination,
evil inclination, idolatry,
idolatry, the the generation
generation of of the
the flood,
flood, the
the Chaldeans,
Chaldeans,
the Ishmaelites,
the Ishmaelites, and and Israel's
Israel's captivity
captivity in in Babylon.
Babylon. It It should
should be be ob-ob-
served that, with
served that, with the
the exception
exception of of ARN, loc. lac. cit. (upon which Yashar,
cit. (upon Yashar,
loe. cit.,is
loc. cit., is dependent),
dependent), which which makes mention of of the
the pious
pious and the the right-
right-
eous of
eous of the
the antediluvian
antediluvian generations,
generations, the the other
other sources
sources know only only of of
the pious
the pious Methuselah.
Methuselah. Maimonides,
Maimonides, Guide of of the Perplexed, II,
the Perplexed, II, 39,39,
cites the
cites the following
folIowing expressions,
expressions, from from unknown sources: sources: "The court
of justice
of justice presided
presided by by Methuselah"
Methuselah" and "the house house of learning of
of learning of
Methuselah". He rightly
Methuselah". rightly remarks
remarks that that these
these terms mean persons persons who
taught their
taught their contemporaries,
contemporaries, and and endeavored
endeavored to to guide
guide them in in God's
ways. Comp.
ways. Compo notes
notes 11 andand 64 64 on
on vol.
vol. I, pp. lOS
I, pp. 105 and 142, respectively.
142, respectively.
21
2 I BR 31. 31. 13
13 and 32. 32. 11.
11. On thethe plan
plan of of the
the ark compo
comp. further
BR 31. 31. 11,:11; Sanhedrin 10Sb: 108b; PRE 23: 23; Targum
Targum Yerushalmi Gen 6. 6.

14-15;
14-15; Philo, Moses, 2.
Philo, Moses, 2. 11:
11; Josephus, Antigui., I,
Josephus, Antigui., I, 3.
3. 2.
2. It
It isis

to
to be
be noted
noted thatthat the
the two last-named
last-named authorsauthors speak speak of of the
the four
four stories
stories
of
of the
the ark.
ark. The question
question as as toto how the the different
different stories
stories were divided
divided
according
according to to the
the various
various species
species of of animals
animals is is very
very exhaustively
exhaustively treated,
treated,
and the
the sources
sources differ
differ greatly
greatly from one another another as as to
to the
the details;
details; compo
comp.
also
also ps.-Hippolytus,
ps.-Hippolytus, 2-3. 2~3. The construction
construction of of the
the arkark was so so dif-
dif-
ficult,
ficult, that
that the the "ark itself
itself took
took part
part in in the
the act";
act"; BR 31. 31. 11.
11. Compo
Comp.
Evangel
Evangel of Seth 39, 39, whic~
which reads:
reads: And when he had built built the
the ark,ark,
the
the axe,
axe, the the hammer,
hammer, and the the wood exclaimed:
exclaimed: "Behold,"Behold, there there will will
come ia floodflood which will will destroy
destroy the the earth."
earth." Concerning
Concerning the the question
question
how room could be found in in the
the ark for for soso large
large a a number of of animals
animals
and food for for them all,all, compo
comp. Origen,
Origen, Contra Celsum, Celsum, 4. 4. 41,
41, and the the Mel-
Mel-
chizedek fragment
fragment S, 5, where the view is is expressed
expressed that that thethe cubit
cubit men-men-
tioned in in the Bible,
Bible, with regard regard to to thethe measurements
measurements of of the
the ark,ark,
is
is different
different from the ordinary ordinary one. one. It
It is
is further
further added
added thatthat "ac- "ac-
cording
cording to to this
this number the Jews Jews keep
keep this
this measure
measure of of the
the ark
ark ofof Noah,
Noah,
as
as the
the Lord said said toto him,
him, and so so they
they mademade each each measure
measure and and eacheach
rule,
rule, even
even up up to the present
present time."
time." On On this
this point
point compo
comp. BR BR 30. 30. 10 10
reference to
with reference to l'p'::1'n P1DN "the
J'p'a'n i'ltlN "the ark ark cubit".
cubit".
176
176
 Noah
Noah [22-25
22This legend
22 This legend was
was published
published byby Ginzberg
Ginzberg in
in Ha-Goren,
Ha-Goren, IX,
IX,
38-41, from
38-41, from aa compilation
compilation of
of legends
legends in
in aa MS,
MS. of
of the
the library
library of
of the
the
Jewish Theological
Jewish Theological Seminary
Seminary ofof America.
America. On thethe attempt
attempt of
of the
the
angels to
angels to worship
worship Adam,
Adam, comp.
compo vol.
vol. I, 1'. 64.
I, p. 64.
23 Sefer Noah,
23 Sefer Noah, 150-160,
150-160, of
of which
which three
three recensions
recensions are
are extant.
extant.
According to
According to one,
one, Noah
Noah received,
received, after
after the
the flood,
tiood, aa medical
medical book
book from
the archangel
the archangel Raphael
Raphael (vol.
(vol. I,
I, pp.
pp. 173-174);
173-174); according
according toto the
the second
second
Adam, after
Adam, after the
the fall,
fall, received
received a book from from Raziel,
Raziel, out
out of
of which all all
mysteries could
mysteries could be ascertained
ascertained (vol.
(vol. I,
I, pp.
pp. 90-93),
90-93), and itit is
is this
this book
from which
from which Enoch derived
derived his
his wisdom;
wisdom; later
later Noah received
received itit from
from
the angel
the angel Raphael,
Raphael, in
in order
cirder to
to be
be able
able to
to erect
erect the
the ark.
ark. The third
third
recension does
recension does not
not seem to
to know ofof any
any connection
connection between Noah's
Noah's
book, which
book, which Raziel
Raziel had handed over
over to
to him before
before the
the flood,
flood, and the
the
book given
book given by
by 'this angel to
this angel to Adam who later transmitted it
later transmitted it to
to
Enoch. Based
Enoch. Based onon the
the legend
legend recorded
recorded in vol. Ill,
in vol. III, p.
p. '119, this
119, this
recension adds
recension that the
adds that the sapphire
sapphire on which
which the
the book was engraved
engraved
gave the
gave the light
light necessary
necessary for the inmates
for the inmates of
of the
the ark (comp. vol. I,
(comp. vol. p.
I, p.

162, below). See

162, below). See Jellinek, to BHM, III,
Einleitung to
Jellinek, EMeitung III, 30-33. The se-
se-
cond recension
cond recension was made use use of
of in I, 37b and 58b,
in Zohar I, 58b, and perhaps
perhaps
also
also 72b.
72b. 2 2 Enoch 33. 33. 12
12 also
also seems to
to speak
speak ofof the
the book of of Enoch
which
which was revealed
revealed by by the
the angels
angels to
to Noah and his his descendants. In
Enoch
Enoch 10.
10. 1-3
1-3 it
it is
is Uriel
Uriel who informs
informs Noah beforehand
beforehand of the coming
coming
of
of the
the tiood,
flood, and who advised about the
advised him about the erection
erection of
of the
the ark;
ark; but
but
67.
67. 22 states
states that that the
the angels
angels erected
erected it;it; camp.
comp. 89.89. 1 1 and BR 31. 31. 11.
11.

Camp.
Comp. also also Zohar Hadash Terumah beginning beginning of of last
last paragraph.
paragraph.
2 4
24 PRE 23; 23; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 5.5. 20;
20; Philo,
Philo, Moses,
Moses, 2. 2.

12;
12; BR 32.
32. 8; 8; Tan.
Tan. Noah 12; 12; Zebahim l1~a; 116a; Ephraim,
Ephraim, I, I, 52 CoD;
C-D;
Augustine,
Augustine, Civitas Dei, 15.
Civitas Dei, 15. 27;
27; Theodoretus, Quaestiones in Gen. 18
Theodoretus, Quaestiones
(comp.
(comp. on on this
this passage
passage Ginzberg,
Ginzberg, Haggada,
Haggada bei bei den KirchenfJ.,
Kircheni)., 8Q-81);
8Q-81);
Evangel
Evangel of
of Seth
Seth 39.
39. In
In all
all these
these sources
sources it
it is
is emphasized
emphasized that the
animals
animals of of their
their own accord,
accord, by by God's command (according (according to PRE
and
and Targuin Yerushalmi, loco
Targum Yerushalmi, loc. cit.,
cit., they
they were assem.bled
assembled by by the an-
gels),
gels), came
came to to the
the ark.
ark. Compo
Comp. alsoalso the
the following
following note.
note.
25 Yashar
Yashar Noah,
2S Noah, 15a-16a,
15a-16a, apparently
apparently based on old sources; sources;
compo
comp. BR 31. 31. 1313 (whenever
(whenever the the male ran after after the female,
female,
Noah took took the the pair
pair into
into thethe ark;
ark; if if the
the female ran after the the
male,
male, they
they werewere excluded
excluded from it) it) and 32.32. 8;
8; Tan. B. 1,36; I, 36; Tan.
Tan.
Noah
Noah 7. 7, On thethe 121
121 years,
years, during
during which
which Noah preached preached for for
repentance,
repentance, see see note 19. It
note 19. It should'be
should be observed
observed that Josephus, An-
that Josephus,
tig,ui., I, 3. 1, also knows of
tigui., I, 3. 1, also
of Noah's activity
activity as as aa preacher.
preacher. He, He, how-
17'1
177
 26-28] The Legends
The Legends of
of the
the Jews
Jews
ever, adds
ever, adds (this
(this occurs
occurs nowhere else)
nowhere else) thatthat when
when Noah Noah realized
realized thatthat
he
he failed in his efforts, he
failed in his efforts, he emigrated
emigrated to to another
another country.
country. By By this
this hehe
probably wishes
probably wishes to to explain
explain howhow the the ark
ark camecame to to the
the ridge
ridge of of Ararat
Ararat
in Armenia
in Armenia (comp. (comp. note note 47),
47), though
though Noah, Noah, like like all all ante-diluvian
ante-diluvian
patriarchs, had
patriarchs, had lived
lived in in Palestine.
Palestine. On the the eclipse
eclipse of of the
the sun
sun during
during
the flood
the flood comp.compo Philo,
Philo, De Abrahamo,
Abrahamo, 8, 8. and vol. vol. I, I, p.
p. 162
162 (below).
(below).
On the
the attempt
attempt of of the
the sinners
sinners to to enter
enter the the ark by by force,
force, comp.
compo also also
Evangel of
Evangel of Seth,
Seth, 39;39; Shu'aib,
Shu'aib, Noah,Noah, 5b; 5b; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen.
7. 16;
7. 16; PRE 23; 23; Aggadat
Aggadat Bereshit
Bereshit 4, 4, 10;
10; Yalkut I, I, 57
57 (the
(the first
first part
part
perhaps from
perhaps from Abkir).
Abkir). With respect respect to to the
the animals
animals which which were were in-in-
cluded in
cluded the ark,
in the ark, comp.
compo also also note
note 32. 32.
26 Sanhedrin 108b;
26 Sanhedrin 108b; Rosh ha-Shanah
ha-Shanah 12a; 12a; Zebahim 113b; U3b; Yeru-
shalmi Sanhedrin 10,
shalmi Sanhedrin 29b; WR 7.
10, 29b; 7.6; Kohe1eth 9.
6; Koheleth 9. 4;4; PRE 22; 22; Yelam-
Yelam-
medenu in
medenu in Yalkut
Yalkut II, II, 508,
508, on Is. Is. 64.
64. 1 1 (according
(according to to this
this passage,
passage,
punishment by
punishment by fire
fire came
came uponupon the the generation
generation of of thethe flood because
because
of the
of the robberies
robberies they they had had practised;
practised; compo comp. also Jerome, on Is.
also Jerome, loc.cit.,
Is. loc.cit.,
reproduces this
who reproduces this tradition
tradition somewhat inaccurately);
inaccurately); Hashkem 15a; 15a;
Tan.
Tan. B. III, 13;
B. Ill, 13; Tan.
Tan. Zaw 2; 2; Tehillim
Tehillim 11, 11, 100;
100; Targum
Targum Yerushalmi
Gen.
Gen. 7. 7. 10; Aggadat Bereshit
10; Aggadat Bereshit 4. 4. 10.
10. On thethe sexual
sexual dissipation
dissipation of
this
this generation
generation (onanism,(onanism, sodomy,
sodomy, and other other abominations),
abominations), comp comp
the
the sources
sources cited cited in note 17,
in note 17, as
as well
well as as BR 26. 26. 4-5,30.
4-5, 30. 2, 2, and 32. 32. 7;7;
Zohar
Zohar I, I, 62a
62a and 66a. 66a. See See further
further note 39. 39. The punishment
punishment by by
fire
fire during
during the the flood
flood is is connected
connected with the conception conception of the world-
conflagration
conflagration which which then then took place place for for thethe first
first time;
time; compocomp. Ginz-
berg,
berg, IVHB>K 'IV ^13D, 19
hv ":10, =Ha-Goren IX,
19=Ha-Goren IX, 51.51.
2 ?
27 Tan.
Tan. B. B. I,I, 35-36;
35-36; Tan. Noah 7; 7; Aggadat
Aggadat Bereshit
Bereshit 4, 4, 10;
10; Ma-
kiri,
kiri, Nahum 10; 10; Targum
Targum Yerushalmi Gen. 7. 7. 12.
12.
•288 BR 28. 28. 99 and 30. 30. 9 9 (" the one-eyed
("the one-eyed is is regarded
regarded among among the
blind
blind as as keen-sighted";
keen-sighted"; Noah was the the pious
pious one when all all others
others were
sinners);
sinners); Sanhedrin
Sanhedrin 108a; 108a; Tan.
Tan. B. B. I,I, 31-32;
31-32; Tan. Tan. Noah 5; Philo, De
5; Philo,

Abrahamo, 7
Abrahamo, 7 (also
(also Philo's
Philo s haggadic
haggadic remark that that "the generation
generation of
J
of
Noah"
Noah" stands stands for for his
his pious
pious deeds,
deeds, and that that Noah is is called
called "man"
in
in Scripture
Scripture on on account
account of of his
his piety,
piety, is is found
found in in rabbinic
rabbinic literature;
literature;
compo
comp. BR 30. 30. 6-7;
6-7; Tan.
Tan. B. B. I,
I, 29;
29; Tan. Noah 2; 'see further
2; 'see further the the ut~
ut-
terance
terance of of the
the Rabbis which is is frequently
frequently quoted quoted and usually usually mis- mis-
understood:
understood: Israel Israel is is called
called .. man" C'N,
"man" DIN, but not the other other nations;
nations;
Yebamot 61a, 61a, and parallelparallel passages;
passages; compo comp. notesnotes 6, 6, 88 on vol. vol. I,I,
p.
P- 50);
50); Jerome,
Jerome, Gen. Gen. 5.9.5. 9. Midrash Tannaim 226 226 asserts
asserts that
that Noah
survived
survived only only on account
account of of the
the merits
merits of of Moses (the (the latter
latter lived
lived 120120
years,
years, as announced to
as announced to Noah;
Noah; compo
comp. Gen. Gen. 6: 6: 3).
3). Had Noah perished,perished,
178
178 ,
 Noah [29-30

there would
there would have
have been
been no
no Moses.
Moses. Comp., on
Comp., on thethe other
other hand,
hand, ibid.
ibid.
62,
62, where.it
whereat is
is said
said that
that the
the idolatrous
idolatrous nations
nations existed
existed only
only on
on the
the
merits of
merits of Noah.
Noah. In In the
the Talmud,
Talmud, as as well
well asas inin the
the Midrashim
Midrashim cited cited
above, another
above, another view view is is also
also given
given to to the
the effect
effect thatthat Noah,
Noah, despite
despite
the wickedness
the wickedness that that prevailed
prevailed in in his
his days,
days, was aa pious pious man. Had
he lived
he lived inin aa better
better generation,
generation, he he would have certainly certainly beenbeen right-
right-
eous. BR
eous, BR 29.29. 44 and
and Tan.,
Tan., loc. cit., in
lac. cit., in contrast
contrast to to Midrash Tannaim
62 and
62 and Jub.Jub. 4.
4. 19,
19, maintain
maintain that that God was gracious gracious to to Noah for for the
the
sake of
sake of his
his descendants,
descendants, i. e., for
i. e., for thethe sake
sake of of the
the later
later patriarchs,
patriarchs,
prophets, and other
prophets, other pious
pious men; men; comp. compo BR 30. 30. 10,10, where the the su-su-
periority of
periority of Abraham to to Noah is is emphasized.
emphasized. For the the opposite
opposite
view see
view see Tan.
Tan. B.B. I, I, 32.
32. Noah's sons sons (including
(including Ham) are are similarly
similarly
mentioned as
mentioned as pious
pious men;men; Tan. B. B. I, I, 31
31 and Tan. Noah 2; 2; 4 Ezra 3. 3.
U; Clemens'
11; Clemens' FirstFirst Epistle,
Epistle, 7. 7. 6;
6; comp-,
comp., on the the other
other hand,
hand, Jub.,
Jub., loc.lac.
cit., and
cit., and Aggadat
Aggadat Bereshit
Bereshit 10, 24. The title
10, 24. title p',:!!: applied to
pHS applied to Noah
(Gen.
(Gen. 6.
6. 9)
9) signifies
signifies on!:'
one who gives
gives alms,
alms, because
because he
he cared for
for all the
all the

living during
living the time
during the time of of the
the flood;
flood; Tan. B. B. I, Jl; Tan. Noah 5;
I, -31; 5; Yelam-
medenu quoted
medenu quoted by by Recanati on Gen., Gen., loe.
loc. cit.
cit. Compo
Comp. Alphabet
Alphabet of of Ben
Sira 1.3a;
Sira 13a; Gerson, Justinus Martyr
Gerson, Justine Martyrer er und die die Agada,
Agada, 46-47.
46-47. See See also
also
the
the following
following note.
note.
29 BR 32. 32. 6;6; an anonymous
'9 anonymous Midrash quoted quoted by by Shu'aib,
Shu'aib, Noah. Noah,
4b.
4b. Compo
Comp. Matthew 24. 24. 38 concerning
concerning the lack of of faith
faith of of this
this gen-
gen-
eration,
eration, which remained obstinate obstinate until until the coming
coming of of the flood.
flood. Ac-
cording
cording to to PRE 2"3 23 and Alphabet
Alphabet of of Ben Sira Sira 12b-13a,
12b~13a, Noah, Noah, on
the
the contrary,
contrary, spent
spent a whole week in in the ark beforebefore the flood flood came.
According
According to to the
the prevalent
prevalent Haggadah
Haggadah (BR (BR 32.32. 8; 8; compo
comp. vol.vol. III,
Ill, pp.pp.
444-445)
444r-445) Noah entered entered the the arkark in in full
full day-light,
day-light, in in the
the presence
presence of of
his
his wicked
wicked surroundings.
surroundings, in in order to to show that that because
because of of hishis faith
faith
in
in God he he feared
feared no one. one. This expressesexpresses a a rather
rather favorable
favorable view of of
Noah.
Noah. On Noah's wife. wife, whose good good deeds equalled equalled thosethose of of herher
husband,
husband, compocomp. BR 23.3; 23. 3; Yashar Noah, Noah, 14b;14b; Mishle 31, 31, 111;
111; Tobit
Tobit
4.
4. 12,
12, where
where Noah is is mentioned along along with the three three patriarchs,
patriarchs, who
married
married theirtheir kin.
kin. This remark wishes wishes to to convey
convey that that Noah did d'id

not
not marry
marry anyany of of the
the Cainitish
Cainitish women. According According to to Jub.
Jub. 4. 4. 33,33,
Noah's
Noah 's wifewife was called Amzara, v,r
called Amzara, jnr ON DN (in
(in the Evangel
Evangel of of Seth 39, 39,
she
she isis called
called Noamzara=l1,r
Noamzara=jnr O)1l), ayj), and and was the daughter daughter of of Bakiel,
Bakiel,
his
his father's
father's brother.
brother. Compo Comp. note note 42 42 on vol.
vol. I,I, p.p. 116
116 and note note 11.11.
30 Tan. B.
30 Tan. B. I, I, 25-26;
25-26; Yashar Noah, Noah, 14a-14b,
14a-14b, where where Japheth
Japheth is is
said
said to to bebe the
the oldest.
oldest, Ham the the second,
second, and and ShemShem the the youngest.
youngest. In In
the
the older
older sources
sources there
there is is aa difference
difference of of opinin
opinin whether
whether Japheth
Japheth or or
179
179
31-32] The Legends
Legends of
of the
the Jews
Shem was
was the
the first-born.
first-born. following authorities
The following consider Shem
authorities consider Shem
the oldest:
the oldest: Jub.
Jub. 3. 33;
3. 33; PRE 8; 8; Origen,
Origen, Gen. Gen. 12, 10d; Augustine,
12, lOd; Augustine,
Civitas Dei,
Civitas Dei, 16.
16. 11; Reeognitiones, 30;
Clementine Recognitiones,
11; Clementine 30; Cyprian Epistolae,
Cyprian Epistolae,
62.3. But
62,3. But most
most ofof the
the Rabbis
Rabbis consider
consider Japheth
Japheth to to have been
been thethe oldest
oldest
and Shem the
and the youngest;
youngest; Midrash Tannaim 73; 73; Sanhedrin
Sanhedrin 69b; 69b; BR
26. 3;
26. 3; 36.36. 7;7; 37.
37. 7;
7; BaR 4. 4. 8; Tan. B.
8; Tan. B. I, I, 142; Targum Yerushalmi,
142; Targum Yerushalmi,
Gen. 10.
Gen. 10. 21.21. With this this view
view agreeagree Septuagint,
Septuagint, Gen., toe. tit.,
Gen., loc. cit., and
and
Philo, Quaestiones in
Philo, Quaestiones in Gen.,
Gen., 2, 2, 79.
79. Comp.Compo MHG I, I, 142 and 176; Aph-
176; Aph-
raates, 234;
raates, 234; seesee also
also thethe following
following note. note.
31 BR 26.
31 26. 2;2; BaR 14. 14. 12;12; Tehillim 1,
Tehillim 1, 11-12.
11-12. These sources
assume that
assume that Noah had had beenbeen married
married long long before
before he begotbegot children,
children,
whereas the
whereas the sources
sources mentioned
mentioned in in thethe preceding
preceding note note (comp,
(comp. alsoalso
Evangel of
Evangel of Seth
Seth 39, 39, where
where it it is
is said
said thatthat he he was compelled
compelled 15y by an an
angel
angel to
to marry
marry against
against his
his will
will and that
that he preferred
preferred celibacy;
celibacy; this
this
is aa Christianization
is Christianization of the old
of the Jewish legend)
old Jewish legend) assert that he
assert that he married
late in
late in life.
life. .
5 2 Sanhedrin
Sanhedrin 10Ba, lOBb (with(with the the exception
32 108a, 108b exception of of "Tushlami",
"Tushlami",
the animals
the animals gave gave up up their
their previous
previous manner of of living
living after the flood);
after the flood) ;

Tan.
Tan. B. B. I, 36 and 45;
I, 36 45; Tan.
Tan. Noah 12; 12; BR 28. 28. 8-9
8-9 (even
(even thethe earth
earth be-be-
came untrue to
came untrue to its
its nature,
nature, so that when wheat was sown there grew
so that grew
darnel
darnel instead); Yashar Bereshit
instead); Yashar Bereshit (end); (end); 2 2 Alphabet
Alphabet of of Ben Sira Sira 35b-
35b-
36a;
36a; Jub.
Jub. 5.
5. 2.
2. Since
Since it
it was man who set
set a bad example
example to the ani-
ani-
mals,
mals, he was the
he was the one
one to to bebe destroyed
destroyed first first inin the
the flood;
flood; Tosefta
Tosefta SotahSotah
4.11;
4. 11; Sifre
Sifre N.,N., 18;
18; Sifre
Sifre Z., 25; BR 50.
Z., 25; 50. 8; 8; BaR 9.18.9. 18. Compo
Comp. on this this
idea
idea vol.
vol. II,II, p.
p. 353.
353. The corruptioncorruption of of the
the animal world world readily
readily ex-ex-
plains
plains its
its destruction
destruction in
in the
the flood.
flood. Another explanation
explanation is
is that
that the
the
whole
whole world
world was created
created for for the
the sake
sake of of man (vol. (vol. I,
I, p.
p. 49),
49), and when
man,
man, with with the the exception
exception of of Noah and his his family,
family, was destroyed,
destroyed,
the
the animal
animal world world was no longer longer entitled
entitled to to exist.
exist. Those animals
animals
which
which were were saved
saved were
were spared
spared for for thethe sake
sake of of Noah and his his descend-
descend-
ants. Compo
ants. Comp. BR 28. 28. 6 6 (this
(this passage
passage gives gives the the interesting
interesting view that that
the
the animals
animals allured
allured man to to the
the eating
eating of of meat;
meat; hence
hence they
they were des- des-
troyed
troyed because
because theythey were were instrumental
instrumental in in causing
causing sin;sin; compo
comp. Clem- Clem-
entine Homilies,
entine Homilies, 8. 8. 15);
15); MHG I, I, 132-134,
132-134, 151. 151, 158-159
158-159 (where
(where various
various
old
old sources
sources are are cited,
cited, all all ofof which express express the the same idea idea that
that the
existence
existence of of the
the animal
animal world depends on the
world depends the existence
existence of of man);
man);
Philo, Quaestirmes
Philo, Qiiaesticmes in in Gen.,
Gen., I, I, 94,
94, and 2, 2, 9.9, With regard
regard to to the
the ani-
ani-
mals which were were found worthy worthy of of entering
entering the ark, the
the ark, the following
following
statement
statement is is made in Sanhedrin, Joe.
in Sanhedrin, loc. cit.,
tit., and Zebahim 116a: 116a: Noah
caused the
caused the animals
animals to to passpass in in front
front of of the
the ark,
ark, and thosethose which
180
180 tf
 Noah [33-37

remained firmlyfirmly rooted

rooted in in the ground ('1"I~"i'
the ground (intfl^lp is thus to be understood)
is thus understood)
were admitted into the the ark.
ark.
33 PRE 23,
33 23, where
where the the sum total total of of thethe animals is is given.
given. The
text is
text is not
not quite correct; compo
quite correct; comp. Luria, note 10,
Luria, note 10, and Shua'ib,
Shua'ib, 5a-5b,
5a-5b,
quotes, from PRE, the
who quotes, the sentence,
sentence, found in Hullin 65b,
in Hullin 65b, concerning
concerning
the numberless kinds
the numberless kinds of birds. The unclean
of birds. unclean animals mentioned in in
Gen. 7.
Gen. 7. 2 are described
2 are described in in the
the negative (i1i'i1~ ~,
negative (rmntfl itv~), and not pos-
N7 ~Mfy, pos-
itive (i1~T.I~), though
itive (n^DtO), though the the latter
latter isis the
the shorter
shorter way. way. Hence it it is
is inferred
inferred
that one must be careful careful not not toto use
use improper
improper language;
language; Pesahim Pesahim 3a; 3a;
PR 14, 57b, and the
14, 57b, the parallel
parallel passages
passages cited
cited by by Friedmann.
Friedmann.
34
34 BR 31. 31. 1313 (according to one
one view, the young
(according to view, the young of the Reem
of the
were inin the
the ark); compo also
ark) comp.
; also Shu'aib,
Shu'aib, 5a (below,
(below, whichwhich also has the
also has the state-
state-
ment that all all the
the animals,
animals, which were intended intended for the ark,
for the were bom
ark, were born
shortly before they
shortly before they entered
entered there);
there); Zebahim 113b; 113b; Sanhedrin
Sanhedrin 10Sb, 108b,
according
according to to the
the reading
reading of of some MSS. (comp. Rabinowicz, note 2),
(comp. Rabinowicz, 2),
and MHG I, I, 150, note 53.
150, note 53. Concerning
Concerning the the Reem see Index, s.
see Index, s. v.v.

A less fabulous description

less fabulous description of of this
this animal is is found in Lekah, Num.
in Lekah, Nllm.
23. 22:
23. 22: its size is
its size larger than that
is larger that of of a camel,
camel, its its horns,
horns, which are
as sharp
as sharp as as a sword,
sword, are five cubits
are five cubits long,
long, so so that
that no animal can resist resist
it.
it.

35 PRE 23;
35 23; Targum
Targum Yerushalmi
Yerushalmi Deut. Deut. 2. 2. 11
11 and 3. 3. 1010 (a(a more
detailed description of
detailed description of this
this legend,
legend, taken
taken from the the Targum,
Targum, is is found

in
in Yalkut Reubeni on Gen. Gen. 7. 7.22);
22); Zcbahim
Zebahim 113b. 113b. In the last
In pas-
last pas-
sage it
sage it is further remarked that
is further that thethe giants,
giants, who had not not been
been carried
carried
off by the
off by waters on account
the waters account of of their
their size, perished from the
size, perished the heat
heat
(concerning this
(concerning this point
point see see vol.
vol. I, p. 159).
I, p. 159). The Reem and Og Og had
such gigantic
such gigantic strength
strength that that thethe heat
heat had no effect upon them. Dif-
effect upon Dif-
ferent is
ferent is the
the version
version of of this
this legend
legend in in MHG I, I, 159:
159: The men of of the
the
generation of
generation of the
the flood were fifteen
flood were fifteen cubits
cubits high,
high, and they they tried
tried toto save
themselves
themselves on the the lofty
lofty mountains
mountains when the the flood
flood broke
broke forth
forth (comp.,
(comp.,
however, Yoma 76a
however, 76a and BR 32. 32. 11),
11), for
for which reason reason God caused caused
the waters
the waters to to rise
rise fifteen
fifteen cubits
cubits overover thethe highhigh places.
places. Compo Comp. also also
Tan.
Tan. B. B. I,I, 36;
36; Tail.
Tan. Noah 7; 7; Aggadat
Aggadat Bereshit
Bereshit 4, 4, 10.
10. On Og compo
Og comp.
also note 54,
also note 54, and vol. vol. III, pp. 340,
Ill, pp. 340, 343.
343.
36 Tehillim
36 6, 68-69 (instead of of lpl"Ir.l read i1ll"lr.l
nano "stipulating ").
Tehillim 6, 68-69 (instead jpriD read "stipulating").
Compo
Comp. also also PR 24, 24, 125b,
125b, and EZ 3, 3, 175,
175, which reads: reads: God created
everything with
everything with thethe exception
exception of of falsehood
falsehood and deceit, deceit, which man
invented. See
invented. further ps.-Tertullian,
See further ps.-Tertullian, Adversus
Adversus Omnes Haereses, Haereses, 2. 2.
37 Sanhedrin
Sanhedrin 10Sb;
37 108b; MHG I, I, 160.
160. Yalkut Reubeni,
Yalkut Reubeni, Gen. 7. 7. 14,
14,
cites,
cites, from
from Sode
Sode Raza,
Raza, the the statement
statement that that Noah took care care of the wild
of the wild
181
181
38-39! The Legends
Legends of
of the
the Jews

animals, Shem of
animals, of the
the domestic,
domestic, Ham of Ham
the birds,
of the birds, and Japheth
J apheth of
of
the reptiles. The sources
the reptiles. sources cited
cited above assume that
that Noah took with
food for
him food for each
each species of animals,
species of animals, the kind
kind of
of food fit for each one;
fit for one;
but,
but, the other
on the hand, some authorities
other hand, authorities (BR 31.
31. 14;
14; Tan. B. B. 1,29
I, 29 and

37-38;
37-38; Tan.
Tan. Noah 2 2 and 9;9; Augustine,
Augustine, Civitas Dei, 15.
Civitas Dei, 27) assert
15. 27) that
assert that
the dried fig
the dried served as
fig served as food for both man and beast.
for both beast. That all all the

animals of the
animals of the ark became tame,
tame, so that Noah walked on snakes and
so that
scorpions without being
scorpions without being injured,
injured, is asserted in
is asserted in TehiIlim
Tehillim 91,400,
91,400, and also
also
in MHG 1,158
in 1, 158 (comp. Schechter, note
(comp. Schechter, note 25),
25), whereas Tan. B. B. 1,38,
1, 38, states
states
that
that Noah was struckstruck by by a lion,
lion, which
which made him lame for the rest
for the rest of
of his
his
life, because he
life, because he once gavegave him food food atat a a late
late hour.
hour. In the numerous
In the
parallels to
parallels to this
this legend
legend (BR (BR 30. 30. 6,
6, and the the sources
sources cited
cited in in note 51) 51)
it
it is stated that
is stated that Noah's
Noah's encounter with the the lion
lion occurred
occurred on leav- leav-
ing the
ing the ark.
ark. On the
the many
many hardships,
hardships, which Noah and his his family
family under-
went in
went in the
the arkark on account
account of of the
the animals
animals for for which they they cared,
cared,
see note
see note 223
223 on vol. vol. I, pp. 270-271.
I, pp. 270-271. On the the animal Urshana (the (the
writing is
writing is doubtful),
doubtful), compocomp. Griinbaum,
Griinbaum, Gesammelte Aufsatze, AujsiitZ8, 23 and
162-163,
162-163, as well as
as well as Giidemann,
Giidemann, ReligionsgeschichtUche
Religionsgeschichtliche Studien,Studien, 55, 55, seq.
seq.
word is
The word is most
most likely
likely of Persian origin,
of Persian origin, but it it must not not be identi-
identi-
fied with
fied with the
the phoenix,
phoenix, though
though both both ofof them are are considered
considered amongamong the the
immortals;
immortals; comp. compo also also Lewysohn,
Lewysohn, ZoologieZoologie des des Talmuds,
Talmuds, 224, 224, 337,
337,
and 353,
353, who misread
misread the the word '"W 'j~ "bran",
"bran", as as ',~
'1? "fruit".
"fruit".
38 Yashar Noah, 16a; see
38 also ibid., 16b, where Noah's prayer, at at
Noah, 16a; see also ibid., 16b, prayer,
the
the opening
opening of the window of
of the the ark,
of the ark, is
is given.
given. Compo
Comp. further
further TehiIIim
Tehillim
29, 233, which
29, 233, which reads:
reads: God heard heard the
the prayer
prayer of of the inmates of
the inmates of the
the
ark. According to
ark. According to BR 32. 32. 11, 11, and thethe parallels
parallels cited
cited by Theodor,
by Theodor,
suffered very
Noah suffered very much from the the cold,
cold, while
while the
the same source,source, 9, 9,
and Tehillim
and Tehillim 1, 1, 11,
11, state that the
state that the ark,
ark, despite
despite the mass of
the mass of water,
water,
rested quietly
rested quietly "as"as a ship
ship in in port".
port". CompoComp. also also BR 33. 33. 7,7, concern-
concern-
ing the
ing the eleven
eleven cubits
cubits of of the
the depth
depth of the ark.
of the ark. Zohar I, I, 68a-68b and

69a, states
69a, states that
that Noah by by hiding
hiding in in the
the ark escaped
escaped the the angel
angel of death.
of death.
39 PRE 23. Just
39 23. Just as the wicked
as the wicked generation
generation indulged
indulged in in unnat-
unnat-
ural sexual
ural sexual passions,
passions, even sq so was theirtheir punishment unnatural: The
punishment unnatural:
female waters
female waters roserose from the the abyss,
abyss, and unitedunited themselves
themselves with with thethe
male waters
waters which
which came from from above;
above; BR 32. 32. 7.7. Compo
Comp. also also note
note
42. The view
42. view thatthat thethe flood
flood was brought.
brought about
. about by by thethe union
union of of
the male and female female waters
waters is is found alsoalso in in Enoch 54. 54. 8-9,
8-9, and goesgoes
back, as has
back, has already
already beenbeen remarked
remarked by by others,
others, to to the Babylonian
the Babylonian
conception
conception of of Apsu
Apsu and Tiamat. Tiamat. < Comp.
< Yerushalmi Berakot
Comp. Yerushalmi Berakot
9, 14a;
9, Yerushalmi Ta'anit
14a; Yerushalmi Ta'anit 1,64b, Babli 6b;
1, 64b, Babli Tosefta 1.
6b; Tosefta 1. 4;
4; Tehil!im
Tehillim
182
 Noah [4O"~"43

42, 267;
42, 267; PRE 5; PRE
5; Koheleth Z.,
Z., 87.
S7. Compo
Comp. further the designation
further the designation
of the rain-drops
of the rain-drops and water bubbles
bubbles as bridegroom and bride
as bridegroom bride (Ta'anit
(Ta'anit
6b), and the
6b), the explanation of this
explanation of this designation by AI-Fasi
designation by Al-Fasi in his res-
in his res-
ponsum cited
ponsum by Abudrahim,
cited by Abudrahim, Berakot
Berakot S8 (end).
(end). See also
also Tan. B.B.
I, 24 (ilWN
I, T3 DTO
(n0K 1'0:1 C'Oil Cil"lI la) which likewise
DirVy 1N:I.) likewise alludes
alludes to the the female
waters.
waters.
4 0 Berakot 58b-59a;
4 58b-59a; Rosh ha-Shanah ha-Shanah llb-12a; Ub-12a; MHG I, I, 156-
157; Ma' yan Gannim,
157; Ma'yan Gannim, 125-126. The lastlast source
source speaks
speaks of the theft
of the theft
committed by by HDO itO':! "Pleiades" in in carrying
carrying off off two children
children or or stars
stars
of W*y
of tV'V "The Great Bear". Comp. Griinbaum, Gesammelte
Compo Griinbaum, Aufsittze,
Gesammelte Aufsdtze,
65-66.
65-66.
44 t BR 25.25. 2, 31. 11,33. 3, and 34.34. 1111 (with reference to to this
this legend
*
2, 31.11, 33. 3, (with reference legend
concerning
concerning the the name of of Noah,
Noah, comp.
compo note note 5);
5); Sanhedrin
Sanhedrin 10Sb; 108b; PRE
23;
23; Targum
Targum Yerushalmi Gen. Gen. 6. 6. 1616 (the
(the glistening precious stone
glistening precious stone
fetched by
was fetched by Noah from the the river
river Pishon,
Pishon, at at God's behest;behest; this this
is inferred
is inferred from Gen. 2. 2. 11-12);
11-12); an anonymous
anonymous Midrash in in Yalkut
I, 57; MHG I,
I, 57; I, 15S.
158. Compo
Comp. also also vol.
vol. I, p. 157;
I, p. IV, pp.
vol. IV,
157; vol. pp. 24 and
249.
249.
42 BR 32.
42 32. 55 and 33. 33, 7,7. Comp.
Comp.note note 45, particularly concerning
45, particularly concerning
the chronology
the chronology of of the
the time
time of the flood.
of the flood. The forty
forty days
days of punish-
of punish-
ment are brought into
are brought connection with
into connection with the the forty
forty days
days of Moses' stay
of Moses' stay
on Sinai;
Sinai they
; they did not not obey
obey thethe Torah,
Torah, which Moses learned learned in in forty
forty
days, hence
days, hence they they werewere destroyed
destroyed in in forty
forty days.
days. The other other explana-
explana-
tion
tion of of the
the forty
forty daysdays as as given
given in in thethe text
text (the(the author is is thethe
Amora R. R. J ohanan; compo
Johanan; comp. Shemuel 20, 20, 106)
106) is is also
also known to to Philo,
Philo,
Quaestiones in
Quaestiones in Gen.,
Gen., 2. 2. 14, Ephraim, I.
14, and Ephraim, I, 149E. Compo
Comp. note note 97
on vol.
on vol. I, I, p.p. 82.
82. The tendency
tendency to to find
find some relationship
relationship betweenbetween
the punishment
the punishment inflicted inflicted on the the wicked
wicked generation
generation and the the sinssins they
they
committed is is toto be noticed
noticed in several passages
in several passages of of the
the Midrashim;
Midrashim;
compo
comp. vol. vol. I, p. 159,
I, p. 159, and note note 39, where various
39, where various reasons
reasons are are assigned
assigned
why they
why were punished
they were punished with with water.
water. In all these Haggadot
all these Haggadot the the idea
idea
of
of "measure for for measure" is noticeable; compo
is noticeable; Sifre N.,
comp. Sifre N., 43;43; Mid-
rash
rash Tannaim 36; 36; Mekilta
Mekilta Shirah
Shirah 2, 2, 35b; Mekilta RS,
35b; Mekilta RS, 58; 58; Tosefta
Sotah
Sotah 3.9; 3. 9; Sanhedrin 108a; 108a; BR 32. 32. 7;7; Tan. Beshallah
Beshallah 12; 12; MHG l, I,

150-151.
150-151. Opinions
Opinions differ differ as as toto whether
whether fish fish were amongamong the ani- ani-
mals which
mals which perished,
perished, or or not;
not; according
according to to one view, punishment
view, punishment
was not
was not inflicted
inflicted on on them;
them; according
according to to another,
another, Noah brought brought a
number of of fish
fish into the ark,
into the ark, whence
whence many many of of them escaped
escaped to to thethe
ocean;
ocean; Zebahim 113b; 113b; Sanhedrin
Sanhedrin 10Sa; 108a; BR 32 32 (end).
(end).
43 BR 22.
43 22. 12 and 32.
12 and 32. 5;5; ShR 31. 31. 16;16; Koheleth
Koheleth 6. 6. 3;3; Koheleth
Koheleth
183
44~45] The Legends
The Legends of
of the Jews
the Jews
Z., 106. Comp.
2., 106. Camp. further
further particulars
particulars on
on the
the death
death of
of Cain
Cain in note 44
in note 44
on vol.
on vol. I,I, p.
p. 117.
117.
44
44 BR 28.
BR 28. 3;
3; Tan.
Tan. B. 19. A
B. I,I, 19. A further
further illustration
illustration of
of the
the power
power
of the
of the masses
masses of
of the
the waters
waters is given
is given in in BR,
BR, loc.loco cit.-, mill-stones were
cit.; mill-stones were
entirely' dissolved
entirely' dissolved (this (this is
is also
also mentioned
mentioned in
in BR
BR 30.
30. 8; WR
8; WR 31. 31. 1; 1;
Shir 4.
Shir 4. 1),
1), and
and so so did
did the
the "almond
"almond bone" bone" of of thethe human
human body, body, which
which
is otherwise
is otherwise never never destroyed,
destroyed, so so that
that it it forms
forms aa nucleus
nucleus for the new
for the new
body
body in
in the
the time
time of
of resurrection
resurrection (comp.
(comp. Index,
Index, s.
s. v.'"
v. Luz
"Luz"). "). This
This
legend wishes
legend wishes to to convey^
convey_ that that the
the generation
generation of of the
the flood
flood willwill not
not be be
resurrected, as
resurrected, as is is explicitly stated in
explicitly stated in Sanhedrin
Sanhedrin -10. ·10. 3; 3; Tosefta
Tosefta 13. 13.
6; Babli
6; Babli 108a;108a; Yerushalmi
Yerushalmi 10, 10, 29b;
29b; Seder
Seder 'Olam'Olam 4; 4; BR 26. 6; WR
26. 6; WR
4. 1;
4. 1; Tehillim
Tehillim 1, 1, 12;12; ARN 32, 32, 93.
93. The source source just just cited
cited differs
differs
as to whether
as to whether these these sinners
sinners willwill be completely
completely destroyed,
destroyed, or or will
will suffer
suffer
eternal j.amnation;
eternal damnation; comp. compo also also Zohar
Zohar I, I, 69.
69. The remark concerning concerning
Adam's
Adam remains is
'$ remains is probably
probably an anti-Christian,
ti- Christian, since since in in thethe Christian
Christian
versions of
versions of the
the Book of of Adam (Book (Book of of Adam and Eve Eve 3. 3. 6,
6, seq,;
seq.;
Schatzh6hle, passim
Schatzhohle, ;
Preuschen, A
passim; Preuschen, Adamschriften,
damschrifien, 2 26; ps.-Hippolytus, 2-3)
6 ps.~Hippolytus,
; 2-3)
the removal
the removal of of Adam's
Adam's body body fromfrom thethe""CaveCave of of Treasures"
Treasures" into into thethe
ark plays
ark plays aa great
great parti
part: In In this-
this source
source thethe corpse
corpse is is made to to speak.
speak.
Yerushalmi Nazir
Yerushalmi Nazir 7, .7, 56b,
56b, remarks
remarks that that after
after 120 years years Adam's re- re-
mains
mains werewere destroyed,
destroyed, so that only
so that only a spoonful
spoonful of of decayed
decayed mattermatter
was
was left.
left. The samesame fatefate awaits
awaits everyevery human being. being. Camp.,
Comp., on on
the
the other
other hand,
hand, Shabbat 152b, 152b, where it it is
is asserted
asserted that the the remains
of
of the
the pious,
pious, particularly
particularly those those who were never jealous, jealous, will will endure
in
in their
their perfect state, and will
perfect state, will be turned into into dust only only shortly
shortly before
before
their
their resurrection.
resurrection. The remains remains of of all
all those
those who perished perished in in the
flood
flood were
were carried
carried down by by the
the waters
waters intointo the lowland of of Babylon,
Babylon,
where the
where the soil
soil was manured with those those bodies;
bodies; Shabbat 113b; 113b; Ze- Ze-
bahim
bahim 113a. 113a.
45 Seder
45 Seder 'Olam'Olam 4: 4 (a(a different
different view is is also
also quoted
quoted here, here, accord-
accord-
ing
ing toto which
which the the second
second month in in which the the flood
flood broke
broke out out was Iyar, lyar,
and
and byby this
this calculation
calculation the the entire
entire chronology
chronology is is to
to begin
begin with the spring, spring,
and
and with
with thisthis latter
latter view Philo, Quaestiones,
view Philo, Quaestiones, 2, 2, 17,45,
17, 45, and 47 agrees; agrees;
see
see also
also Jub.,
Jub., where
where the the yearyear commences with with Nisan);
Nisan); Rosh ha- ha-
Shanah
Shanah llb-12a;
llb-12a; BR 33. 33. 7; 7; Targum
Targum Yerushalmi Gen. 7. 7. 1111 and
and 8. 8.

4-5,
4h5, 13;13; PRE
PRE 32; 32; JosephUS, Antigui., I,
Josephus, Antiqui., I, 3.
3. 3.
3. Compo
Corap. also also note
note 9797 onon
vol.
vol. I,I, p.
p. 82.82. Just
Just as as the
the flood
flood lasted
lasted twelve
twelve months,
months, even even so so does,
does,
according
according to to R.R. Akiba
Akiba ('Eduyyot
('Eduyyot 2. 2. 10;
10; numerous
numerous parallelparallel passages
passages
are
are cited
cited by by Theodor,
Theodor, BR BR 28, 28, 9,9, 1),
1), the
the punishment
punishment of of the
the sinners
sinners in in
Gehenna
Gehenna last last twelve
twelve months.
months.
184
184
 Noah [4647
-
4 6 Sanhedrin
46 BR 33.
108;
108;33. 55 (God bade Noah to
(God bade receive the
to receive the
raven into the ark once more,
into the more, because
because the
the bird
bird was destined,
destined, on an-
an-
other occasion, to
other occasion, to bring
bring food for
for Elijah;
Elijah; camp.
comp. 1 Kings 18.
1 Kings 18. 6); 2 Al-
6); 2 Al-
phabet of
phabet of Ben Sira 26-27 (which
Sira 26-27 (which contains
contains many
many additions;
additions; compo
comp.
vol.
vol.I, pp. 38-39);
I, pp. 38-39); PRK 32b,
32b. For particulars
particulars concerning
concerning the
the raven
see vol. I,
see vol. pp. 166.
I, pp. 166. Philo,
Philo, Quaestiones, 2, 35,
Quaestiones 2, 35, observes
t observes that the
that the
raven isis a bird
bird able
able to
to foresee
foresee the
the future
future (a
(a similar
similar statement about
the raven
the raven is to be found in
is to in Gittin 45a, where,
Gittin 45a, where, however,
however, the
the same quality
quality
is also
is also ascribed
ascribed to to the
the dove),
dove), and that
that is
is the reason why
the reason why Noah sentsent
him. Compo
him. Comp. also Noah, 28b-29a,
also Zohar Hadash Noah, where, among
28b-29a, where, among other
things, it
things, it is
is said that Noah,
said that Noah, by
by sending
sending the
the raven,
raven, wished toto indicate
indicate
that God appeared cruel to
appeared cruel to mankind,
mankind, even asas this bird is
this bird is cruel
cruel to his
his
children (comp.
children vol. I.
(comp. vol. J.p.
p. 39).
39). Although it
Although it was very impious of
very impious of Noah
to think
to think of
of God inin this
this manner,
manner, he
he was not
not punished
punished for
for it,
it, for
for "a
man is is not
not held
held responsible
responsible forfor what he does, if
he does, if he isis driven toto it
it by
by
suffering."- This
suffering." This adage
adage is taken from Baba Batra 16b.
is taken 16b. Towards the the
end ofthe
end of the flood
flood God's wrathwrath was turned
turned intointo mercy,
mercy, and He remembered
Noah's good good deeds,
deeds, who had cared cared for for the animals for for a whole year;
year;
He also thought of
also thought the clean
of the clean animals which Noah had with him; him; BR
33. 33 (see
33. the parallels
(see the parallels cited
cited byby Theodor);
Theodor); Targum Yerushalmi Gen.
Targum Yerushalmi
8.
8. 1. 1. BR 1./. c.:
c.: The wickedwicked change
change God's mercy mercy into into severity,
severity,
while the
while pious change
the pious change thisthis severity
severity into into mercy.
mercy. Hence the name
,", in
i"* in Gen.
Gen. 6. 6. 5
5 and O'il'/:ot
D'n^K in in 8.
8. 11,
11, since
since thethe Tetragrammaton
Tetragrammaton
stands
stands for for God's mercy mercy and D'rfrtt O'il~/:ot for
for His severity.
severity. Philo,
Philo,
Quaestiones,
QuaestioneS) 2, 2, 28,
28, inin agreement
agreement with with Targum
Targum Yerushalmi and Tan.
B. 1,36-37,
B. understands rm
I, 36-37, understands m, asas "the spirit
spirit of God", i.
of God", i. e.,
e., His mercy.
mercy.
Camp. Ginzberg
Comp. Ginzberg in Ha-Zojeh, IV,
in Ha-Zofeh, IV, 39;39; Targum
Targum Ps. 29. 10 and note
Ps. 29.
66 on
on vol.
vol. I,I, p.
p. 4.
4.
47 PRE 23 (he who sends a message
message by by an unclean
unclean person
47 23 (he sends a person is is

the same as
the as though
though he he sent
sent it it through
through aa fool;fool; hehe who sends it by
it by

aa clean person is
clean person is asas though
though he he sent
sent it it by
by a faithful servant) BR 33.
faithful servant); ;
33.
6; WR 31
6; 31 (end); Shir 1.
(end); Shir 1. 15
15 and 4. 4. 1;1; Sanhedrin 108b; 108b; Zebahim 113a; 113a;
'Erubin ISb;
'Erubin Misble 31,
18b; Mishle 31, 109;
109; Targum
Targum Yerushalmi Gen. 8. 8. 11; MHG
11; MHG
I,
I, 163; Evangel of
163; Evangel of Seth
Seth 4040 (the statement made here
(the statement here that
that the raven
did not return
did not return isis in
in agreement
agreement with with Septuagint
Septuagint and Vulgate Vulgate on Gen.
8.7, which have the
8. 7, which the reading
reading :ltv /:ot,,; camp.
at? K^l; comp. Griinbaum,
Grunbaum, Neve Neue Beitrage,
Beitriige,
82-83); Codex Naz.,
82-83); III, 72;
Naz., Ill, Ephraim (Lagarde
72; Ephraim (Lagarde 80, 80, 22.).
22.). That thethe
dove found
found an olive-tree
olive-tree on the the mount of of Olives
Olives isis to
to be explained
explained
by the
by the fact that the
fact that the flood did not
flood did not reach
reach the
the Holy Land, although
Holy Land, although the
the
vapors
vapors of of the
the hot
hot water
water caused
caused destruction
destruction also also there
there (comp. vol.
(comp. vol.
185
48-50] The Legends
The Legends of
of the
the Jews
Jews
I, p. 159). See
I, p. 159).
See ps.-Philo,
ps.-Philo, 8D;
8D; Zebahim,
Zebahim, loc.
lac. cit, and the
cit, and four Mid-
the four Mid-
rashim mentioned
rashim mentioned at at the
the beginning
beginning ofof this
this note.
note. Comp. further Yoma
Camp. further Yorna
67a (~O"l1 vktt)
67a (KD^y and vol.
K"1::J") and vol. Ill, p. 63.
III, p. 63. According
According to those who
to those who think
think
that the
that the Holy
Holy Land
Land was
was also
also visited
visited by
by the
the flood,
flood, the olive-leaf came
the olive-leaf came
from paradise,
from paradise, whose
whose gates
gates opened
opened themselves
themselves to to the
the dove; BR, WR,
dove; BR,WR,
and Shir,
and Shir, loc.
loco cit.
cit.
8 BR 39. 3; Koheleth
448 BR 39. 3; KOheleth 10, 10. 4;
4; Tan.
Tan. B. B. I,I, 41;
41; Aggadat
Aggadat BereshitBereshit
7,17-18.
7, 17-18. Of Of the
the hot
hot springs
springs which
which broke
broke out at at the
the time
time of of the
the flood,
flood,
three remained
three remained (in (in Palestine)
Palestine) open;
open; Sanhedrin
Sanhedrin 108a;108a; BR 33. 33. 4;4; MHG
MHG
I, 162.
I, 162. On the the other
other traces
traces of of the
the flood
flood comp.
camp. Zohar
Zohar I, I, 63,
63, andand vol.
vol.
IV, 156.
IV, 156. On the the place
place where
where thethe ark rested,
rested, comp.
camp. Josephus,
Josephus, Antiqui.,
Antiqui.,
1,3.5-6;
I, 3, 5-6; BR 33. 33. 4;4; Onkelos
Onkelos and Targum
Targum Yerushalmi Gen. 8. 8. 4.
4. SeeSee
further the
further the literature
literature cited
cited byby Dillmann
Dillmann in in his
his commentary,
commentary, ad, ad loc.
lac.
Reference may
Reference may also
also bebe made to to the
the following
following passages:
passages: Jub. Jub. 5. 5. 28
28
(Lubar, one
(Lubar, one ofof the
the mountains
mountains of of Ararat,
Ararat, is is the
the same as as inin Sefer
Sefer Noah,
Noah,
155, beginning; for
155, beginning; for other
other sources
sources dependent
dependent on Jub., compo Ronsch,
Jub., comp. Ransch,
Buck der
Buck der JuUlaen, index, 5.
Jubilaen, index, S. v. "Lubar"); Epiphanius,
V. "Lubar"); Epiphanius, Haer., Haer., I, I, 1.1.
4, and
4, and thethe sources
sources cited
cited by
by Malan in his notes
in his notes on the the Book of of Adam
239 241-242. It
239 and 241-242. is noteworthy
It is noteworthy that that thethe rabbinic
rabbinic sources
sources (be- (be-
sides the
sides the sources
sources quoted above, comp.
quoted above, camp. alsoalso Onkelos Gen., Gen., lac. cit.;
loc. cit.;

Abba GorionGorion 37;37; Tosefta-Targlllll

Tosefta-Targum 2 2 Kings
Kings 19. 19. 37),
37), with unusual
accord,
accord, describe (Korduene in
describe Kardu (Korduene in Armenia)
Armenia) as as thethe mountain
on which the
on which the ark rested, just
ark rested, just asas Berosus
Berosus (Richter's
(Richter's edition,
edition, 56),56), in in
his
his account
account of of the
the Bood,
flood, makes Xisuthros come out of of his
his ship
ship in in
Korduene.
Korduene. Camp. Comp. also also Julius
Julius Africanus,
Africanus, as quoted by
as quoted by Syncellus,
Syncellus,
J,21.
1,21.
49 Zohar Hadash Noah, 29a; Zohar II (supplement), 4a and 68a;
49 Noah, 29a; (supplement), 68a;
Sabba,
Sabba, Noah,Noah, lad.
lOd. Compo
Comp. further
further vol.
vol. III,
Ill, p.
p. 427,
427, concerning
concerning Noah's
selfishness,
selfishness, who was anxious anxious forfor his
his own safety,
safety, forfor which
which he he prayed
prayed
to
to God (MHG I, I, 154),
154), but
but diddid not
not trouble
trouble himself
himself aboutabout all all the
the
other people
people when God revealed revealed to to him their their approaching
approaching doom.
While in in the
the ark,
ark, however,
however, Noah constantly
constantly prayedprayed to to God;
God; camp.
comp.
note 38. 38. SeeSee further
further Tan. B. B. I,I, 42;
42; Tan.
Tan. Noah Noah 9j 9; Aggadat
Aggadat Bere- Bere-
shit
shit 7, 18; PRE 23.
7, 18j 23.
50 BR 25. 25. 2. On
On the signification
50 2. signification of of this
this name
name compo
comp. note note 5. 5.
The
The anthropomorphic
anthropomorphic expression
expression "and God God smelled
smelled the
the sweet
sweet savour"
savour"
(Gen.
(Gen. 8. 8. 21),
21), against
against which
which thethe Clementine Homilies, 3.
Clementine Homilies, 3. 39,
39, strongly
strongly
expressed
expressed themselves,
themselves, is is explained
explained in BR 34.
in BR 34. 9 9 to
to mean
mean that that God God
had
had accepted
accepted Noah's
Noah's sacrifice
sacrifice mercifully
mercifully for for the
the sake
sake of of his
his pious
pious
descendants, Abraham, the
descendants, Abraham, the three
three youths
youths in in the
the fiery
fiery furnace,
furnace, as as well
well
186
186
 Noah [51-52

as many
as martyrs in
many martyrs in the
the time of
of religious persecutions (in
religious persecutions (in the time
the time
of Hadrian), who were ready
of Hadrian), ready to
to sacrifice
sacrifice their
their lives
lives for the sancti-
for the sancti-
fication of
fication of God
God's
's name.

168a; WR 20.
51 BR 30. 30. 6 and 36. 4; PK27,
PK27, 168a; 20. 1; Kohe1eth 9.
$I 36. 4; 1; Koheleth 9.
2;
2; Koheleth Z. 119;
Z. Tan. B.
119; Tan. B. 1,38,
I, 38, and V, V, 7;
7; Tan. Noah 9 9 and Wa-
Ethanan 1. 1. According to
According to some of of these
these sources,
sources, itit was when leaving leaving
tha
tha arkark that
that Noah was hurt hurt byby the
the lion; this assumes that
lion; this that during their
during their
stay in
stay in the
the ark all the animals
all the animals were tame; tame; compo
comp. note 37, 37, and further
further
Book of of Adam 3. 3. 11.
11. In 2 Alphabet
In Alphabet of of Ben Sira 29b and 35b-36a
Sira 29b
it is the eagle
it is eagle and the the raven
raven who,
who, after
after leaving
leaving thethe ark,
ark, set
set an example
example
of immorality
of immorality and murder. murder. It It was the the raven
raven who advisedadvised the ani- ani-
mals not not to
to obey
obey Noah's command to to lead
lead a monogamous
monogamous life, life, and
it was the
it the eagle
eagle who was the the first to slay
first to slay a bird.
bird. At first even the
first even the
rest of
rest of the
the birds
birds tried
tried to to punish
punish the the eagle
eagle (God
(God only
only enabled
enabled it it to
to
escape
escape by by means of of its
its high
high flight),
flight), butbut gradually
gradually theythey gotgot accustomed
accustomed
to it. On Shem,
to it. Shem, the the priest,
priest, camp.
comp. notenote 102 on vol. vol. I,
I, p.
p. 233.
233. In Zohar
In Zohar
Hadash Noah, Noah, 29b,
29b, it is said
it is that God appointed
said that appointed Shem priest priest asas a re-
re-
ward for his devotion
for his devotion to to the
the study
study of the Torah,
of the Torah, in which he
in which he first in-
first in-

structed
structed his his' brother
brother Japheth
Japheth and subsequently
subsequently Abraham. The lat- lat-
ter then
ter prayed to
then prayed to God that that He shouldshould cause His Shekinah to
cause His to rest
rest
in
in "the house
house of of Shem" (i. (i. e., Jerusalem), and this
e., Jerusalem), request was granted
this request granted
to Mm. The knowledge
to him. knowledge of the Torah was directly
of the transmitted to
directly transmitted to
Shem by by Enoch,
Enoch, who had received received it it from Seth,
Seth, to
to whom Adam had
imparted it.
imparted it. After the
After the flood
flood God decided that it it would be better better
for man to
for to observe a few importantimportant precepts
precepts of of the Torah ratherrather than
possess the
possess the whole of of itit and neglect
neglect it it on account of the vast
of the vast number
of the
of the precepts.
precepts. Whereupon
Whereupon He assigned assigned to to them seven seven Noachite
Noachite
laws, and waited
laws, waited for the advent of
for the of Abraham to to observe
observe the the entire
entire
Torah. According to
Torah. According to another
another view,view, Noah and his his family
family forgot
forgot thethe
Torah during
during the the time
time of the flood
of the because of
flood because of their
their sufferings.
sufferings. After
After
the flood
the flood God revealed
revealed to to him the the seven
seven precepts.
precepts. Compo Comp. notenote 55 55
on vol.
on vol. I,I, p.
p. 71.
71.

52
S2 BR 26.
26.11 and 34.
34. 9;
9; Tan.
Tan. B.B. II,
II, 127;
127; Tan. Wa-Yakhel
Wa-YakheI6; 6; ShR
SO. 2;
50. 2; Tehillim
Tehillim 1,
1, 11;
11; PRE 23 23 and 31 (concerning
(concerning thethe number of of the
the
sacrifices comp.
sacrifices compo Luria's note 70
Luria's note 70 on the
the first passage); Targum
first passage); Targum Yer-Yer-
ushalmi Gen.
ushalmi Gen. 8.
8. 20 and 22.
22. 9;
9; Ephraim
Ephraim I, I, 148B.
1486. Jub.
Jub. 6.
6. 1, seq., con-
1, se%. con- t

nects
nects this sacrifice of
this sacrifice Noah, and the
of Noah, the covenant
covenant appertaining to it
appertaining to it which
God made with with him on thisthis occasion, with the
occasion, with the feast
feast of
of Pentecost,
Pentecost,
and makes themthem both
both take
take place
place in
in the
the month of of Siwan;
Siwan; compo
comp.
187
53~~54l The
The Legends
Legends oj
of the
the Jews
Jews

note
note 60 60 on vol. I,
on vol. p. 137.
I, p. 137, Mount
Mount LubarLubar is is designated
designated as as the
the site
site of of
the altar
altar (comp.
(comp. note 48). 48).
53 BR 34. 12 (the complete dominion of
63 of man
man over the the animals
animals
34. 12 (the complete
was not not established
established until until the
the time of of Solomon;
Solomon; camp.comp. notenote 113113 on on vol.
vol.
I, p. 94
1, p. 94 );); Midrash
Midrash Aggada,
Aggada, Gen. Gen, 9. 9. 2(read nw Clrv,.,1);
2 (read i'1'iTrtI 01001); MHG I, I,

168.
168. Noah did did not wish to leave leave the ark, ark, since
since the earth had no
people at
people at all.
all. On account of of this
this God said said toto him: "Be "Be fruitful
fruitful
and multiply
multiply on earth". But Noah and his his family
family were not inclined inclined
to comply with
to comply with thisthis command,
command, for for they
they feared
feared another
another flood.
flood. They They
were finally
finally calmed only only when God promisedpromised him never to to destroy
destroy the the
earth
earth again;
again; MHG 1,165 1, 165 (camp.
(comp. Schechter,
Schechter, note note 20); BR 34. 6;
20) BR34.; 6; Sanhed-
rin
rin 108b (this is how Oil~'
(this is on $b cil'rnrwrvo,
DrPflinDlWDi> is is to
to be explained;
explained; comp comp.,Pa-.. Fa-
'aneak
'aneah and Hadar on Gen. 8. 8. 19;
19; differently
differently Midrash Aggada, Aggada, ad loc., loc^
according to which 'nIlrtl/;l,
according 'ns2& indicates
indicates thatthat only
only the the young
young of of the ani- ani-
mals,
mals, which were born in in the
the ark,
ark, left
left it,
it, but
but notnot those
those which entered entered
it;
it; camp.
comp. the midrashic
midrashic quotation
quotation in in Shu'aib,
Shu'aib, 56); 56); Zohar Hadash
Noah,
Noah, 28b; 28b; Midrash Aggada Aggada 8, 8, 18.
18.
54 Sanhedrin 10Sb; BR 31. 31. 12,34.7,
54 108b; 12, 34. 7, and 36. 36. 7;7; Yerushalmi
Yerushalmi
Ta'anit 1, 1, 64d;
64d; Tan. B. B. 1,I, 42-43;
42-43; Tan. Noah 11 11 and 12; 12; PRE 23; 23;
an unknown Midrash in Yalkut II,
in Yalkut II, 960
960 (end);
(end); it it is
is related
related to, to, but
but
not identical
identical with PK29, PK29, 189a;189a; an unlmown
unknown MidrashinDa'at,
Midrash in Da' at, Gen. Gen. 7.7; 7. 7;
ER31, 162; 162; MHG 1,165 1, 165 (comp.
(comp. Schechter,
Schechter, notenote 18); Philo, Quaestiones,
18) Philo,
; QuaesMones,
2,
2, 49; Aristeas 35;
49; Aristeas Origen, Gen.
35; Origen, Selecta, 7.
Gen. Sekcla, 7. 19; Ephraim, I,
19; Ephraim, I, 150
150 C
and 54 B; B; Book of of Adam 3. 3. 11;
11; Evangel
Evangel of of Seth 40; 40; ps.-Hippolytus,
ps.-Hippolytus,
2-3 and 4.
2-3 4. On the the statement,
statement, foundfound in in Book of of Adam 3. 3. 8, that the
8, that the
women had quartersquarters in in the
the western
western and and the
the men in the eastern
in the eastern side
side of the
of the
liIk, comp.
ark, compo vol.vol. I,
I,pp. 94-95. On the
pp. 94-95. the underlying
underlyitlg idea of this
idea of this legend
legend express-
express-
edin
ed in the saying"" the
the saying the individual
individual should
should participate
participate in in the
the suffering
suffering of of the
the
comml.\nity", comp.
community'
1
camp. note
, note 190
190 on vol.vol. II,
II, p.
p. 77,
77, and
and vol.
vol. Ill,
III, p.
p. 61.
61. Re- Re-
garding the
garding the three
three sinners,
sinners, Ham,
Ham, the the dog,
dog, and the the raven,
raven, the the following
following
may be noted. noted. Shemhazael
Shemhazael (sic!) (sic!) shortly
shortly before
before the the flood
flood had inter- inter-
course with
course with thethe wife
wife of of Ham,
Ham, who,who, in in order
order to to protect
protect his his wife,
wife, tres-
tres-
passed the
passed the commandment of of abstinence
abstinence in in the
the ark,
ark, and
and claimed
claimed the the
bastards Sihon
bastards Sihon andand Og Og asas his
his own children
children (comp.
(camp. Index,
Index, s. s. p.); Yal-
fl.); Yal-
kut Reubeni,
kut Reubeni, Gen, Gen. 7. 7. 7,
7, and R. R. Bahya,
Bahya, Hukkat (end), (end), who cites cites
this legend
this legend in in anan abbreviated
abbreviated form. form. The dog dog followed
followed Ham's bad bad
example secretly
example secretly (as (as a punishment
punishment the the male
male remains
remains attached
attached to to
the body
the body of of the
the female
female after
after copulation).
copulation). Finally Finally thethe raven
raven followed
followed
this example
this example openly,
openly, and and called
called upon
upon the the other
other animals
animals to to violate
violate
Noah's prohibition.
Noah's prohibition. See See 22 Alphabet
Alphabet of of Ben
Ben SiraSira 35b.
35b. Different
Different is is
188
183
 Noah [55-56
[55-56

the reading
the reading 26b-27a, and iIn
ibid., 26b-27a,
ibid., the older
in the older sources
sources cited
cited at at the beginn-
the beginn-
ing of this
ing of note. Compo
this note. Comp. also also MHG I, I, 162
162 (end).
(end). On thethe punishment
punishment
of the raven,
of raven, compo
comp. vol. vo!' I, pp. 38-39,
I, pp. 38-39, and on that that of the dog,
of the note
dog, note
178 on vol. vo!' I,I, p.
p. 39.
39.
66 BR 35.
6 5
35.22 OlD"
(pDD in in MS.
MS.' 3 cited
cited by by Theodor means "going "going through"
through"
= " studying"; compo
="studying"; comp. am ~i1i and fcTOD);~'l1c); Yerushalmi
Yerushalmi Berakot 9, 9, 13d;
13d;
Ketubot 77b; 77b; PR 10, 10, 87b; Tehillim 36,
87b; Tehillim 252. On the
36, 252. the question
question whether
God's oath (comp. (comp. Shebu'ot 36a; 36a; MHG I, I, 172,
172, and the the sources
sources citedcited
by Schechter,
by Schechter, on the the sevenfold
sevenfold oath not not to
to destroy
destroy the world), not to
the world),
bring aa flood
bring flood again,
again, precludes
precludes His destruction
destruction of the world
of the world by by other
means, or not,
means, not, see Ginzberg, tPM
see Ginzberg, rtI~ hw
~rtI ~':J"
^UD 14, sec[., where all
14, seq., all the mat-

erial bearing
erial bearing on this this subject,
subject, found in in ancient
ancient literature,
literature, has been
collected. See further
collected. further Philo, Quaestiones, 2.
Philo, Quaestiones, 2. 63.
63. The rainbow is is a
sign
sign to
to the the effect that God laid
effect that laid aside
aside His His weapon,
weapon, the bow, with which
the bow,
He had destroyeddestroyed the the world
world during
during the the flood:
flood: it it was stretched
stretched at at
that time, but
that time, but never
never again; Lekah, Gen. 9.
again; Lekah, 9. 16, undoubtedly based
16, undoubtedly based
older sources;
on older sources; compo comp. the the Midrash in in MHG I, I, 172,
172, where refer- refer-
ence is
ence is made to to Hab. 3. 3. 99 concerning
concerning the the bow as as God's weapon.weapon. A
different view is
different is given
given in in BR 35. 35. 3, 3, where the rainbow rainbow is is conceived
conceived
as the
as reflection of
the reflection majesty. On the
of God's majesty. the basis
basis of of an old tannaitic
old tannaitic
tradition
tradition (comp. (comp. vol. va!. I, I, p.
p. 83),
83), according
according to to which the the rainbow,
rainbow, which
first became
first became visible visible in Noah's days,
in Noah's days, belonged
belonged to to the primordial cre-
the primordial cre-
ations, we meet,
ations, meet, in the old
in the old sources,
sources, the the rationalistic
rationalistic explanation
explanation of of
Gen.
Gen. 9. 9. 12.12. This explanation takes
This explanation takes thisthis verse
verse to to mean that that during
during
the time of
the of the
the flood,
flood, on account of the uninterrupted
of the uninterrupted pour pour of rain,
of rain,
rainbow was seen,
no rainbow since it
seen, since it is
is only visible in
only visible in clear
clear weather;
weather; compo cornp.
Sa'adya
Sa'adya Gaon, quoted by
Gaon, quoted by Kimhi,
Kimhi, ad lac., loc., who bases bases hishis view on BR, BR,
though
though our text of
our text of that
that Midrash
Midrash contains
contains nothing
nothing to that effect.
to that effect. See
further
further MHG I, I, 173.
173. Philo, Quaestiones,
Philo, Quaestiones, 2, 2, 64,64, opposes
opposes the the view
view
which considers
which considers the the rainbow
rainbow as as God's weapon. weapon.
s5 66 BR 36. 36. 66 and 34. 34. 13-14
13-14 (in (in thethe first passage the
first passage the view
view is is also
also
cited, according
cited, according to to which
which animals
animals are are notnot punished);
punished); Sanhedrin 57a-
57b; MHG 1,171;
57b; Onkelos and Targum
I, 171; Onkelos Yerushalmi Gen. 9.
Targum Yerushalmi 9. 6.
6". Compo
Comp.
also DR 2.
also 25. On the
2. 25. the seven
seven Noachite
Noachite laws, laws, compo
comp. notenote 51 51 and notenote
55 on
55 on vol. vol. I, p. 71.
I, p. 71. On the the reward
reward and punishment
punishment of of the
the animals,
animals,
compo Slavonic
comp. Slavonic Enoch 58, 55, and Ginzberg's
Ginzberg's Compte Rendu, 34.
Compte Rendu, 34. Some
authorities contest
authorities contest the the view
view that
that Adam was forbidden forbidden to to eat meat; meat;
comp. BR 16
compo 16 (end);
(end); Tan. Tan. B. B. I, I, 30;
30; Tan. Shemini 8 8 (middle).
(middle). The
Church Fathers
Church Fathers also also differ
differ on the the point
point whether Adam was per- per-
mitted to
mitted eat meat
to eat meat or or not;
not; compo
comp. Justin Martyr, Dialogs,
Justin Martyr, Dialogue, 20; 20; The-
189
57~S9l Legends of
The Legends of the
the Jews
Jews
odoretu6, Gen.
odoretus, Gen. 9.
9. 3,
3, and
and 29;
29; Aphraates,
Aphraates, 310.
310. Compo also
Comp. also note
note 56 56 onon vol.
vol.
I, p.
I, p. 71.71. Justin
Justin Martyr
Martyr and and Aphraates, loe. cit., as
Aphraates, loc.ctt., as well
well as as Clemens
Clemens
Alexandrinus, Stromata,
Alexandrinus, Stromata, 2. 2. 1,1, oppose
oppose the the Jewish
Jewish dietary
dietary laws laws on on thethe
basis of
basis of Gen.
Gen. 3. $. 3,3, and
and we we have
have the the answer
answer to to this
this in in the
the Tanhuma,
Tanhuma,
loc. cit., as
loco oil, as well
well asas inin Tehillim
Tehillim 146, 146, 535,
535, in in the
the sentence
sentence that that aa son son of of
Noah (i,
Noah e., aa non-Jew)
(i. e., non-Jew) was was permitted
permitted to to eateat all
all kinds
kinds of of meat;
meat; but but
on mount
on mount Sinai Sinai GodGod gavegave laws
laws and and precepts
precepts to to Israel,
Israel, which
which restrict-
restrict-
ed the
ed the enjoyment
enjoyment of of meat,
meat, in in order
order toto grant
grant them reward for for the
the ob-ob-
servance thereof.
servance thereof.
S7 BR 36.
57 36. 33 (on(on other
other men to to whom agriculture
agriculture causedcaused injury,
injury,
camp. note
comp. note 2828 onon vol.
vol. I,I, p.
p. 112); Tan. B.
112); Tan. B. I,
I, 46
46 (in(in the
the Tanhuma the the des-
des-
ignation "a
ignation "a man of of the
the soil"
soil" is is considered
considered by by some as as aa sign
sign of of honor;
honor;
similarly Philo,
similarly Philo, De Agricultura,
Agricultura, 1); 1); Tan.
Tan. Noah 13: 13; PRE 23; 23; Targum
Yerushalmi Gen.
Yerushalmi Gen. 9. 9.20.
20. That the
That the grapes
grapes came from paradise paradise is is men-
men-
tioned only
tioned only in in thethe twotwo lastlast sources;
sources: the the opposite
opposite view view is is found
found in in
BR, loc.
BR, loc. cit.\ Tan. B.
cit.; Tan. B. I, I, 48;
48; Tan.
Tan. Noah 15, 15, which reads:reads: Noah took took
along
along with with him all the possible
all the possible plantsplants for for the futurefuture cultivation
cultivation of of
the ground, among
the ground, among them
them the
the seeds
seeds of
of the vine.
vine. Cornp.
Cornp. note
note 59.
59.
Tan. Noah 18;
S88 Tan.
* Tan. B.
18; Tan, B. I, 48; BR 36.
I, 48; 3-4; PRE 23;
36. 3-4; 23; Abkir
Abkir
in
in Yalkut
Yalkut I, I, 61
61 (this passage
(this passage speaks speaks of
of the
the sheep,
sheep, the
the lion,
lion, and the
pig only), and in
pig only), in a a MS. quoted
quoted by by Epstein, Ha-Eshkol, II,
Epstein, Ha-Eshkol } II, 205;
205; Shu-
Shu-
'aib,
'aib, Noah 5d(isprobably
5d(is probably based based on a more correct correct texttext of of Tan.,
Tan., and and
has
has thethe sheep,
sheep, lion,
lion, ape,
ape, and pig); pig); Midrash Aggada, Aggada, Gen. 9. 9. 21 (agrees
(agrees
with
with Shu'aib).
Shu'aib). Hadar, Hadar, Gen., Gen., loco tit., quotes
loc. cit., quotes a somewhat different different
version
version of of the
the legend,
legend, according
according to to which the animals are: are: the pig, pig,
he-goat,sheep,and
he-goat, sheep, and ape. ape. In Shalshelet, 92b, it is
In Shalshetet,92b,it is the
the he-goat
he-goat which became
drunk
drunk on on wild
wild grapes.
grapes. Whereupon
Whereupon Noah tried tried to to plant
plant grapes,
grapes, and
he washed the
he washed the roots
roots withwith the the blood
blood of of a lion,
lion, pig,
pig, sheep,
sheep, and ape. ape.
On the the views
views of of the
the oldold sources
sources concerning
concerning wine, wine, compo
comp. 'Erubin 65aj 65a;
Ketubot
Ketubot 65a; 65a; Sanhedrin
Sanhedrin 70a; 70a; BR 36. 36. 4;4; Tan. B. B. I,I, 58,
58, 50-51,
50-51, and
III,
III, 24-26;
24-26; Tan. Tan. Shemini
Shemini 11; 11; WR WR 12. 12. 1: 1; Mishle 23, 23, 95-96.
95-96. While
intoxication
intoxication is is said
said in in these sources to
these sources to be the the cause
cause of of all
all sins,
sins, and
the
the ruin
ruin of of individuals,
individuals, as as well
well as as nations,
nations, and and therefore
therefore severely
severely con- con-
demned, the
demned, the moderate
moderate enjoyment
enjoyment of of the
the vine
vine is is not
not only
only permitted,
permitted,
but
but alsoalso recommended. Similar Similar viewsviews on the use and misuse of of wine
are
are found
found in in Greek
Greek BaruchBaruch 4. 4.

u59 Sanhedrin
Sanhedrin 70a; 70a; Greek Baruch 4. 4. 8;8; Apocalypse
Apocalypse of of Abraham
23;
23; Enoch 32.
32. 4. 4. Comp.
Comp. Ginzberg,
Ginzberg, HaggadaHaggada bei bei den
den Kirchen'IJ.,
Kirchenv., 38- 38-
45,
45, andaad notenote 70 70 on on vol.
vol. I,I, 75.
75. Origen,
Origen, Gen. Gen. 9. 9. 20,
20, maintains
maintains that that
Noah's
Noah's vine vine was the the offshoot
offshoot of of the
the tree
tree of of knowledge,
knowledge, and and this this view
view
190
190
 Noah [60-61
[60-6 1

seems
see,ms to to be shared by by PRE 23 23 and Targum Yerushalmi, loe.
Targum Yerushalmi, loc. cit.
cit. (camp.
(comp.
57). The whole earth
note 57). earth is is either
either wateredwatered from paradise paradise or or Ge-
Ge-
henna (from(from their
their streams);
streams) where; where good good wine wine grows, the soil
grows, the soil isis watered
watered
paradise; but where bad wine grows,
from paradise; grows, the the soil
soil is
is watered
watered from from
Gehenna; BHM V,
Gehenna; V, 67.67.
60
60 BR 36. 36. 4-5 and 7; 7; Tan. B. 1,49; I, 49; Tan. Noah 15; 15; PRE 23; 23;
Targum Yerushalmi Gen. 9. 24-25; Midrash Haserot 50
9. 24-25; 50 (while
(while in- in-
toxicated he ventured to to have intercourse
intercourse with with hishis wife,
wife, which he he
would not not have done if if he were sober,sober, owing owing to to the
the fact
fact thatthat thethe lion
lioll
had hurt him and rendered rendered him incapableincapable of of conjugal relations; camp.
conjugal relations; comp.
BR, loc. cit., and vol.1,
loco cit., vol. I, pp. pp. 165-166;
165-166; but differentlydifferently in in BR 25. 25. 1, 1,
where the evil evil that
that had befallenbefaIlen Noah is is declared
declared to to have been
the punishment
the punishment for his refusal,
for his refusal, after
after leaving
leaving the the ark,
ark, to resume con-
to resume con-
jugal relations
jugal relations which had been been interrupted
interrupted during during hishis stay there; compo
stay there; comp.
note 53
note 53 and BR, BR, locoloc. cit., where, according
cit., where, according to to one view, this abstinence
view, this abstinence
of
of Noah is is highly
highly commended);
commended) Sanhedrin ; Sanhedrin 70a (according (according to to one viewview
Ham committed sodomy); sodomy); Clementine Recognitions, Recognitiones, 1. 1. 30; Theophilus,
30; Theophilus,
3.19; Book of
3.19; of Adam 3. 3. 13.
13. The emphasis
emphasis laid laid in
in Jewish
Jewish sources
sources on the fact fact
that Ham prevented
that prevented his his father
father from begetting
begetting a fourth fourth son seems to to
be directed
be directed against
against the the view found in in the the Book of Adam, loco
of Adam, cit., and
loc. cit.,

in other
in other Christian
Christian writings,
writings, according
according to to which Noah begot begot several
several
sons after
sons leaving the
after leaving the ark;
ark; camp.
comp. Griinbaum,
Griinbaum, Neue Beitrage, Beitriige, 86-87.
In the above-mentioned rabbinic
In rabbinic sources,
sources, as well as in
as well patristic lit-
in patristic lit-

erature (Justin Martyr,

erature (Justin Dialogue, 139;
Martyr, Dialogue, 139; Ephraim,
Ephraim, I, I, 56 F,F, 57 57 A and B; B;
Theodoretus and Origen, Origen, Gen.,Gen., loco cit.), opinions
loc. cit.), opinions differ
differ as to to whether
the fault was
the fault was entirely
entirely Ham's (yet (yet he, having been blessed,
he, having blessed, could not not
be cursed;
be cursed; camp.comp. note note 85 85 onon vol.
vol. I,I, 78) 78) or whether Canaan, Canaan, Ham's
son,
son, had a a share
share in it; comp.
in it; compo the the following
following note.
note. Noah learned
of
of the disgrace perpetrated
the disgrace perpetrated on him by by hishis son through
through a dream; dream;
Targum Yerushalmi,
Targum Yerushalmi, loc. loco cit. According to
cit. According to others
others (Shu'aib,
(Shu'aib, Noah, Noah,
5b, quoting aa Midrash,
5b, quoting Midrash, perhapsperhaps BR 37. 37. 7:
7: '10!lii lJ::l) , Noah took
^>lD>rr 133),
it for
it for granted
granted that that onlyonly hishis immoral son could could have committed this this
act (camp. vol.
act (comp. vol. I, I, p.
p. 166).
166). On the the interpretation
interpretation of of BR 36. 36. 4 that
"tent"
"tent" is is a metaphor
metaphor for for wife (1T1tt11:-1 =il"ii~), camp.
wife (TON^n^riN), comp. Mo'ed MO'ed Katan
15b and BR 39.
15b 39. 16.
16. A favorite
favorite metaphor
metaphor for for wife
wife is is house,
house, camp.comp.
e. g. Shabbat 118b;
e. g. 118b; Yoma 13a.
61
6I BR 36. 36. 7; 7; Tan.
Tan. B. B. I,
I, 49;
49; Tan.
Tan. Noah 15. 15. PRE 23 goes goes even
aa step further and asserts,
step further asserts, in in agreement
agreement with with some of the Church
Fathers
Fathers (comp.(comp. the the preceding
preceding note, note, and Ginzberg, Haggada bei
Ginzberg, Haggada uei den
Kirchenv., 84-87),
Kirchenv., 8-^-87), thatthat it really Canaan who committee!,
it was really committed this ,
this
191
62-66] The Legends
The Legends of
oj the
the Jews

disgraceful act
disgraceful act (the
(the castration
castration of
of Noah);
Noah); Ham, however,
however, divulged
divulged
the secret.
the secret. Sforno,
Sforno, Gen,
Gen. 9.
9. 25,
25, quotes
quotes a similar version from
similar version from Ber-
Ber-
osus the
osus the Chaldean.
Chaldean. Comp.
Comp. also
also Philo (De Ebrietati,
Philo (De 2, 7,
Ebrietati, 2, 7, and
and 10;
10;

Quaestiones, 2,
Quaestiones, 2, 65, 70, 77),
65, 70, 77), who,
who, in
in agreement
agreement with
with the Rabbis, makes
the Rabbis, makes
Canaan participate
Canaan participate in
in his
his father's
father's disgraceful
disgraceful deed,
deed, and
and is also
is also ac-
ac-
quainted with
quainted with the
the haggadic
haggadic interpretation of BR 36.
interpretation of 36. 22 and
and 77 concern-
concern-
ing Gen.
ing Gen. 9. is
and 24
9. 18 and 24 (Ham
(Ham and Canaan,
Canaan, because
because they
they are
are both
both
equally base
equally base in
in character,
character, are
are designated
designated as
as father and son; hence
son; hence
Jtlpil signifies
]DpH signifies "the debased "). It
"the debased"). It is
is probable
probable that
that similar
similar state-
state-
ments of
ments of the
the Church
Church Fathers
Fathers go
go back,
back, directly
directly or
or indirectly, to Philo.
indirectly, to Philo.
62 Pesahim 113b.
62 Pesahim 113b. PRK (Schonblum's
(SchOnblum's edition,
edition, 15b and 19a) 19a)
has: Love sleep,
has: sleep, and hate work,
work, asas a part
part of the
the Testament of of
Canaan; comp.
Canaan; camp. also
also Pesahim
Pesahim 40b,
40b, below,
below, as
as well
well as
as Kiddushin 49b,
49b,
concerning the
concerning the indolence
indolence of
of slaves;
slaves; see
see note
note 292 on vol. II, p.
vol. II, p. 115.
115.
63 BR
63 BR 36.
36. 66 (they walked with
(they walked with their
their eyes
eyes closed); Tan. B.
closed); Tan. I,
B. I,
48-50 (even after
48-50 (even after they
they had covered
covered their
their fatner,
father, they
they did turn
did not turn
round); Tan.
round); Tan. Noah 15.
15. Comp. note 59 on vol.
Camp. note vol. IV,
IV, p. 269, concern-
p. 269,
ing the"
ing the death
"death by fire"
by fire" to
to which
which thethe army
army of of Senacherib
Senacherib was doomed.
Shem is is already praised in
already praised in Ecc1u.
Ecclu. 49. 49. 16,
16, and the the rabbinic legend
rabbinic legend
which
which identifies
identifies him with with Melchizedek
Melchizedek (comp. (comp. vol. I, p.
vol.1, p. 233,
233, and MHGMHG
I,
I, 187)
187) does does notnot only praise his
only praise piety, but considers
his piety, considers him a'prophet,
a-prophet,
who had in vain admonished the
in vain the nations
nations forfor 400 years
years about theirtheir
wickedness.
wickedness. But he he received
received his his reward,
reward, for for God blessed
blessed him with
Abraham as as his
his descendant;
descendant; ER 20, 20, 114;
114; 24,
24, 126-127;
126-127; 28, 28, 141-142;
141-142;
EZ 2, 2, 174.
174. The "house of of study"
study" and "court "court of justice" of
of justice" of Shem
and Eber are are frequently
frequently mentioned
mentioned in in the
the talmudic
talmudic and midrashic
literature;
literature; comp.,comp., e. e. g., BR 63.
., 63. 10,
10, 85.85. 12;'
12; Makkot 23b, 23b, etc.
etc. That
Eber was a prophet prophet is is already
already found
found in in Seder
Seder 'Olam 1 1 (comp.
(comp. Rat-
ner, ad loc.).
ner, Ice.). See vol. III,
See vol. Ill, pp.
pp. 355-356.
355-356.
MHG 1, I, 177-178;
177-178; BR 26. 26. 3. Comp. vol.
Camp. vol. I,
I, pp.
pp. 375
375 and 414,
6 4
64 3. 414,
concerning the
concerning the combinmg
combining of of God's name with with that
that ofof a person.
person.
6s BR 36. 36. 8;
65 8; Tan. B. B. I,
I, 50i
50; Tan. Noah 15; 15; Targum
Targum Yerushalmi
Gen. 9. 9. 27;27; Jerome
Jerome on Gen., Gen., lac.
loc. cit.
cit. (who
(who naturally
naturally conceives
conceives it it in
in
aa Christian
Christian sense), Irenaeus, Haer.,
sense), and Irenaeus, Haer., III,Ill, 5.
5. 3.
3. The Church Fathers Fathers
folIow
follow the the old
old versions
versions (including
(including Onkelos), translate nEJ'
Onkelos), which translate HS" "stretch-
1
''stretch-
"
ing- out";
ing out ; this
this isis perhaps
perhaps the the view of of the
the Midrashim just just cited.
cited. Camp.
Comp.
the
the following
following note. note.
66 Yoma 9b; PR 35, 160aj BR 36. 8; compo further
66 9b; 35, 160a; 36. 8; comp. further Onkelos, Onkelos,
ad
ad loc.;
loc.] Jub.
Jub. 7. 7. 12; Philo, De Ebrietati,
12; Philo, Ebrietati, 13. 13. The last-named
last-named author
wavers
wavers between
between the the explanation
explanation which takes takes Japheth
Japheth to to be the sub-
192
192
 Noah [6770
ject of
ject 1:l1ll', and
of pe>% and that
that which
which refers
refers this
this verb
verb toto God.
God. The viewview that
that
the Shekinah
the Shekinah was was absent
absent from the
the second
second temple
temple isis widespread;
widespread;comp.
comp.
note 341 on
note 341 on vol.
vol. Ill,
III, p.
p. 161,
161, and
and note
note 36
36 onon vol.
vol. IV,
IV, p.
p. 355.
355. Very
Very
popular is
popular the interpretation
is the interpretation that
that Noah's
Noah's blessing
blessing contains
contains the
the pro-
pro-
phecy concerning
phecy concerning thethe translation
translation ofof the
the Scriptures
Scriptures into
into Greek:
Greek: "The
"The
beauty of
beauty of Japheth,
Japheth, thethe Greek translation,
translation, will
will be
be used
used in
in the
the tents
tents
of Shem,
of Shem, the
the houses
houses ofof study
study of
of the
the Jews";
Jews"; Megillah
Megillah 9b;
9b; Yerushalmi
Yerushalmi
1, 71b;
1, 71b; BR, loc.cit.; DR 1.
BR, loc.cit.', 1. 1.
1.-Wise sayings of
Wise sayings of Shem are
are given
given in
in Ben
21, according
ha-Melek 21,
ha-Melek according toto Arabic
Arabic sources.
sources.
67 Jub. 7.
67 Jub. 7. 13-39.
13-39. Concerning
Concerning Noah's daughters-in-law,
daughters-in-law, comp.
compo
note 42
note 42 on vol. I, p.
vol. I, p. 116;
116; ps.-Hippolytus,
ps.-Hippolytus, 2;
2; in
in Sibyll.
Sibyll. 3.
3. 826
826 the
the Sibyl
Sibyl
describes herself
describes herself as
as one
one of
of them.
them. Verse 20
Verse 20 of
of Jub.
Jub. is perhaps
is perhaps an
an
inaccurate translation
inaccurate translation of
of the
the original, whose
Hebrew original, whose text
text may
may have
have
read: DB?n
read: Clllil rO~Q ~Vl !Tnj7
n:l1:l hy] "~l hy
il'1V '1^3 ~V 1"il
pn hy~11 C1'i1Im
OTrnm "And he he command-
ed them to
ed to mete out out justice,
justice, not
not to
to commit incest,
incest, and not
not to
to blas-
blas-
pheme God";
pheme God"; comp.camp. Sanhedrin 56b,56b, where
where these
these are included among
are included among
the
the seven precepts. On n1'1V
seven Noachian precepts. ITIHJ? "'l
*fo (literally
(literally "uncovering
"uncovering the the
nakedness" =
nakedness" incest or unchastity),
= incest unchastity), see the dictionaries
see the dictionaries on on the Talmud,
the Talmud,
5. y.; compo
S. fl.; note 17.
comp. note 17.
68 J ub. 8.
68 Jub. 8. 10-30,
10-30, where the the possessions
possessions of of each of of the
the sons of of
Noah are are described
described in in detail.
detail. The parallels
parallels to to this
this legend
legend of of Jub.
Jub.
(some
(some areare directly borrowed from it)
directly borrowed it) in
in Christian
Christian literature
literature are
are given
given
by
by Charles,
Charles, ad locoloc. Camp.
Comp. further
further Clementine Recognitiones, 1.
Clementine Recognitiones, 1. 30;
30;
Ephraim,
Ephraim, I, I, 153
153 C.
C. This
This legend
legend isis entirely
entirely unknown in in rabbinic
rabbinic sources
(PRE
(PRE 24 24 does
does not
not belong
belong here;
here; compo
comp. Ginzberg,
Ginzberg, Haggada
Haggada bei bei den

Kirchenv., 88),
Kirchenfl., 88), but
but Sibyll.
Sibyll. 3.3. 114
114 seems
seems to to have made use of of Jub.,
Jub.,
loco cit.\ compo
loc. cit.; comp. note
note 71.
71. On Jerusalem,
Jerusalem, or or rather
rather the site site of
of the altar,
altar,
as the
as the centre
centre ofof the
the earth,
earth, compo
comp. vol.vol. I,
I, p.
p. 12,
12, and the Melchizedek
fragment
fragment 3. 3. On Palestine
Palestine as as the
the rightful
rightful possession
possession of of Israel,
Israel, the
descendants
descendants of of Shem,
Shem, compo
comp. note
note 73.73.
69 Seder
Seder 'Olam
'Ola-m 1i
69 1; BR 37.37. 7,7, where one view view is is given,
given, according
according
to
to which
which at at the
the birth
birth ofof Peleg
Peleg (comp.
(comp. JJub.
ub. 8.8. 8)
8) the earth
earth was divided
and
and his his father
father therefore
therefore gave
gave him aa name alluding alluding to thisthis event.
Concerning
Concerning Eber, Eber, compo
comp. also
also note
note 63 63 and Jerome,
Jerome, Gen. 10. 10. 25.
25.
70 Yashar
Yashar Noah,
70 Noah, 17a.I7a. A different
different view is is given
given inin BR 6. 6. 4

and
and 37.37. 7,7, according
according to to which
which Joktan
Joktan signifies
signifies "the modest one".
As aa reward
reward forfor his
his modesty
modesty he he became the progenitor
progenitor of thirteen
tribes.
tribes. However,
However, many many of of his
his descendants
descendants lived lived inin great
great poverty.
poverty.
The inhabitants
inhabitants of of Hazarmaveth
Hazarmaveth lived lived only
only on on herbs,
herbs, and wore
wore clothes
clothes
made of paper, and
of paper, and daily
daily awaited
awaited death;
death; BR 37. 37. 8.8.
198
193
71-72] The Legends
Legends of
of the
the Jews

71 Jub. 9.
7I Jub. 9. 14-15;14-15; Midrash Aggada Aggada Gen. 12, 12, 6. 6. Compo
Comp. note note
73
73 and vol. III, p.
vol. Ill, p. 368.
368.
72 MHG I, 182, from
I, 182, from an unknown source. The text
72 source. text is corrupt
is corrupt

in several
in several places,
places, and it it is
is therefore
therefore only possible to
only possible to restore
restore some of of
the names
the names to to their
their original
original form. Instead of of ~'D On"N read ~.~
D"D Oi1"N D"X 'N;'1'1;
probably instead of m*
" "
for 'i'iEli'
for 'pisp read 'i'iDi' "Cappadocian";
read 'pTflp Cappadocian ; and probably 'ii~
read "1~ "Tyrian".
read 'TO "Tyrian". Less probable is
probable is the emendation of '7'Eli'El ^Spfl to
'i"lEl "Phenician",
7'JE> "Phenician", whereas whereas 'Dim 'pmi for for 'Pli1i
'Dim "Roman" (this (this is the
is the

usual orthography
usual orthography in in Syriac)
Syriac) is very likely
is very likely onlyonly a printer's
printer's error.
error. It
It
is very
is very strange that "Jebusite"
strange that "Jebusite" is ascribed to
is ascribed to the
the Japhethic
Japhethic and Per- Per-
sian to
sian to the
the Hamitic system system of. writing, particularly
of* writing, particularly in in view of of Gen.
10.
10. 16.
16. It is
It is unknown what '::I1N1:11l '3WD13 is; is; it
it seems to be Persian. Persian. Ac-
cordingly
cordingly we may may say say with
with certainty
certainty that the the systems
systems of of writing
writing
known to this source
to this source are:are: Roman, Cappadocian,
Roman, Cappadocian, Greek, Greek, and Median, Median,
which
which were were employed
employed by by the
the Japhethites;
Japhethites; the the Hamites employed employed the the
Persian, Agogian, African,
Persian, Agogian, African, Syrian,
Syrian, and Phenician Phenician writings;
writings; whereas
whereas
the Semites
the Semites used used Egyptian,
Egyptian, Libnian Libnian (comp. (comp. Sanhedrin 21b: 21b: :J.n:l
iro
i1Nll.:l'~), Assyrian,
HWD^), Assyrian, Hebrew",
Hebrew', and Chaldean. On the biblical biblical table
table of of
nations
nations in rabbinic literature
in rabbinic literature comp.compo Krauss, Monatsschrift, XXXIX,
Krauss, Monatsschrift,
1-11
1-11 andand 49-63;
49-63; Schiirer, Geschichte, 11,406,
Schiirer, Gesehiehte, II, 406, notenote 42,42, as
as well
well as as Ginz-
Ginz-
berg, Haggada
berg, Haggada bei Kirehen'IJ., 90.
bei den Kirchenv. ,90. The number of nations or"
of nations
' '
tongues"
or tongues'
'

(molN and
(niDIN n1l1lv~? are
and niJlty 1

used synonymously
are used synonymously in this connection)
in this connection) is is given
given
in
in the source employed
the source employed in in MHG, as as seventy-two.
seventy-two. This This agrees with
agrees with
Hippolytus
Hippolytus 10. 26; Clemens Alexandrinus,
10. 26; Alexandrinus, Stromata, Stromata, 1. 26 and other
1. 26 other
Christian
Christian authors;
authors; compocomp. Schiirer,
Schiirer, loe. loc. cit.
cit. Other rabbinic
rabbinic sources
sources us- us-
ually speak
ually speak of of the
the "seventy
"seventy nationsnations of of the world";
world"; compocomp. vol. vol. I,I, p.
p.
314;
314; vol.
vol. II, p. 214;
II, p, 214; vol.
vol. Ill,
III, pp.
pp. 97,
97,161,351,371,493;
161, 351, 371, 493; vol. vol. IV,
IV, pp.
pp. 6, 6,
247, 360.
247, 360. 382, 391. See further
382, 391. further ER 15, 15, 76; 76; 19,
19, 111,
111, 126;
126; 31, 31, 156;
156;
EZ 15,15, 175
175 (uses, with one exception
(uses, with exception on p. p. 111,
Ill, jltf
1
nmtt'~ instead
pfzh? and rww!? instead
of nlP1N);
of niDlK); DR 4. 4. 9;
9; Shir
Shir 1. 1. 22 (end);
(end); Targum
Targum Song Song of of Songs
Songs 1. 1. 22 and 9; 9;
Midrash Tannaim 190; Targum Yerushalmi
190; Targum Yerushalmi Gen. Gen. 11. 11. 7 7 and Deut.
Deut.
32. 9;
32. 9; PRE 24; 24; M'idrash Ie-Hanukkah 135
Midrash le-Hanukkah 135 (second
(second version,
version, 141); 141);
Sukkah 55b; 55b; PK 30, 30, 194a,
194a, and 31, 31, 195b;
195b; Tan. B. B. IV,
IV, 156;
156; Tan.
Tan. Pine-
Pine-
has 16;
has 16; BaR 21, 21,24;24; Shir
Shir 4. 4. 1;1; Tehillim
Tehillim 109,465,109, 465, and and 9,84.
9, 84. In the
In the
last-named passagepassage a more detailed detailed account
account of of this
this number is given,
is given,

in
in which it it is
is asserted
asserted that that the the descendants
descendants of of Japheth
Japheth enumerated
enumerated
in the Bible
in the Bible are
are 14, those of
14, those of Ham are are 30 (with (with thethe omission
omission of the
of the
Philistines
Philistines who are are designated
designated in in 10.
10. 14 14 asas a mixed people),
a mixed people), and and those
those
of Shem are
of are 26.
26. The total total is is thus
thus seventy. Different is
seventy. Different is the
the reading
reading
in Baraita 32 Middot in
in in Yalkut I, I, 61,
61, on Gen. Gen. 9. 9. 18,
18, andand similarly
similarly
194 >
 Noah [73
[73

Ephraim
Ephraim I, I, 5151 JJ (comp.
(comp. Ginzberg, Haggada bei
Ginzberg, Haggada den Kirchenv.,
bei den Kirchenv., 91-92),91-92),
according to
according to which Japheth Japheth and Ham, Ham, and even the the Philistines
Philistines are are
included in
included the number,
in the number, but Shem, Shem, Arpachshad,
Arpachshad, Shelah, Shelah, and Eber
are excluded. The descendants of
are excluded. of Noah thus thus amount to to seventy.
seventy.
With the exception
exception of the last-mentioned
of the last-mentioned four, four, all
all of
of them were were wick-wick-
ed; hence
ed; hence these four, four, who were pious pious men,men, werewere notnot included.
included. The
number 72 72 is very likely
is very likely based
based' onon the
the assumption
assumption that that Asshur named
in
in 10.
10. 1111 must not be identified identified with with the the person
person bearing
bearing the the same
name mentioned in in 10. 22. On the basis
10. 22. basis of of Song
Song of of Songs
Songs 6. 6. 8,
8,
some authorities
authorities speak speak of of 140 nations
nations (comp.
(comp. Sifre,
Sifre, D., D., 311;
311; Midrash
Tannaim, loco
Tannaim, cit.; Shir
loc. cits, Shir 6. 8; Midrash Shir
6. 8; Shir 43b;
43b; BaR 9. 9. 14
14 and 14. 14.
10.
10. Compo further
Comp. further vol. vol. Ill,
III, 205 and 209), 209), ofof whom sixty have their
sixty have their
own languages
languages and scripts, while the
scripts, while remaining eighty
the remaining eighty onlyonly have
languages
languages but not not scripts.
scripts. MHG I,I, 178-179 contains contains an unknown
Midrash which endeavors to to prove
prove thatthat these
these sixty
sixty nations
nations are are in in
accordance
accordance with with thethe table
table of of nations
nations of of Gen.,
Gen., where ten ten names are those
are those
of individuals (this
of individuals (this is, however, done in
is, however, in a very
very forced way), while
forced way), while thethe re-
re-
maining eighty
maining eighty sprang
sprang up up later,
later, as,
as, for instance, the descendants of
for instance, of Ketu-
rah, the
rah, the Ishmaelitic
Ishmaelitic tribes, tribes, etc.
etc. Compo also
Comp. also vol.
vol. I, p. 314,
I, p. 314, according
according to to
which the
which the number of of seventy nations was only
seventy nations only completed
completed by including
by including
Israel and Edom. It
Israel I t is
is possible
possible that
that originally
originally the the seventy-two
seventy-two nations nations
stood
stood for the seventy
for the seventy descendants
descendants of of Noah and these two. Aggadat
these two. Aggadat Ber-
eshit 14,
eshit 14, 32, reads: Isaiah
32, reads: Isaiah and Obadiah (the (the first
first is
is one of the great-
of the great-
est
est ofof the prophets, and the
the prophets, the second
second the the least
least important)
important) uttered uttered theirtheir
prophecies in
prophecies in seventy-one languages. If
seventy-one languages. If we should include include the Phil- Phil-
istines in
istines the table
in the table of of nations,
nations, we would have 71 nations and languages.
71 nations languages.
Compo
Comp. de Rossi, Meor 'Enayim,
de Rossi, 'Enayim, 455, 455, who refers refers to to 7272 languages
languages in in
Augustine, Civitas
Augustine, Civitas Dei,Dei, 16.16. 3 3 and 11. 11. Compo
Comp. Steinschneider,
Steinschneider, Z.D.M.
G., IV, 145-170,
G., IV, 145-170, and LVII, LVII, 474,
474, seq.;
seq.-, Krauss in Z.A.T.W., XIX,
in Z.A.T.W., XIX, 1-4, 1-4,
and XX,
and XX, 38-43;
38-43; Poznanski,
Poznanski, ibid., ibid., XXV, 301-308. 301-308. Compo
Comp. also also the
following note.
following note.
73 MHG I,
73 I, 179-180, quoting an unknown source.
179-180, quoting source. This, This, like like
the
the Haggadah
Haggadah referred referred to to in
in the
the preceding
preceding note concerningconcerning the the num-
ber seventy
ber seventy of descendants, is
of Noah's descendants, based on Deut.
is based Deut. 32. 32. 5.5. The
one passage
one passage refers
refers""the the number of of the
the sans
sons ofof Israel"
Israel "in in this
this verse
verse to to the
the
family of
family of Jacob
Jacob at the time
at the time of entering Egypt,
of entering Egypt, which
which according
according to Gen.
46. 27,
46. 27, was
was 70,70, while
while thethe other refers it
other refers to the
it to the twelve
twelve sons of of Jacob.
Jacob. The
source of
source of MHG is is unknown. Itfis leis probably
probably a tannaitic
tallnaitic Midrash of
which traces
which traces may may be be found
found in in Sifre
Sifre D.,D., 39; Batte Midrashot
39; Batte Midrashot 1, 1, 4 (but
(but
there mention
there mention is is made of of the
the division
division of of the
the entire
entire earth
earth intointo twelve parts,parts,
195
195
74-'75]
74~75l The Legends
The Legends of
oj the Jews
the

and not
and not of
of Palestine
Palestine; comp.
compo note
;
note 33
33 on
on vol.
vol. I,
I, p. 1) RShBM and
p. 111); ; and Hadar
on Deut.,
on Deut., loc.
loco cit. In the
cit. In the last-named
last-named source
source it it is
is explicitly
explicitly stated
stated that
that
twelve Canaanitish
twelve Canaanitish tribes
tribes had charge
charge of
of the
the Holy
Holy Land prior prior to
to the
the
time of
time of Israel's settlement;
Israel's settlement; but
but the
the Canaanites never owned it, it, for
for
"whatever the
"whatever the slave
slave possesses
possesses belongs-
belongs to to his
ilis master",
master", and Canaan
was made
was made the
the slave
slave ofof Shem,
Shem, the
the progenitor
progenitor of
of Israel.
Israel. This
This is
is to
to serve
serve
as aa rejoinder
as rejoinder to the complaint
to the complaint against
against Israel
Israel for
for having
having despoiled
despoiled the
the
Canaanites of
Canaanites of their
their possessions.
possessions. Another Haggadah
Haggadah goes
goes even fur-
fur-
ther, and
ther, and asserts that Canaan was tke
asserts that tl(e unlawful
unlawful possessor
possessor of
of Pales-
Pales-
tine; compo vol.
tine; comp. vol. I,I, pp.
pp. 219-220.
219-220. The Torah,
Torah, observes aa widespread
widespread
Haggadah (BR
Haggadah (BR 1.1. 2 2 and parallels
parallels cited
cited by
by Theodor),
Theodor), begins
begins with the
the
creation of
creation of the
the world,
world, and notnot with
with the
the legal
legal sections,
sections, in
in order that
that
Israel should be
Israel should be able
able toto retort
retort to to the
the accusation of of the
the nations.
nations. The The--

latter
latter would assert
would that the
assert that the Isrealites
Isrealites were robbers,
robbers, who despoiled
despoiled
the
the inhabitants
inhabitants of Palestine of
of Palestine their possessions.
of their possessions. But Israel Israel replies:
replies:
"The world world and everything therein belongs
everything therein belongs to God who created created it.it.

When He wished, wished, He gave gave it to you;

it to you; when He willed willed otherwise,
otherwise, He
took it
took it away
away from you you and gave gave itit to
to us."
us." Compo
Comp. Sanhedrin 91a.
74 Sefer Noah, 155 155 (it
74 Sefer Noah, (it is really the
is really the first
first chapter
chapter of the Asaf book;
of the book;
compo
comp. Venetianer,
Venetianer, Asaf Judaus, Budapest,
Asaf Juddus, Budapest, 1915.1915. XXXVIII Jahres- Jahres-
bericht
bericht der Landes-Rabbinerschule), apparently
der Landes-Rabbinerschule) , apparently in in agreement
agreement withwith Jub.
Jub.
10.
10. 114;
114; compocomp. alsoalso Clementine Homilies, 7.
Clementine Homilies, 7. 18-19,
18-19, concerning
concerning the
instructions
instructions which which the the angels
angels gavegave toto the
the demons (the (the souls
souls ofof the
the
giants
giants who perished
perished in the flood)
in the flood) after
after thethe flood.
flood. In the
the Zadokite
Fragment 16.
Fragment 16. 5, too, Satan
5, too, Satan is is called
called Mastemah,
Mastemah, or or to
to be accurate,
accurate,
"the
"the angel
angel Mastemah."
Mastemah."
77 55 Sefer
Sefer Noah,
Noah, 155-156.
155-156. The legend legend cited
cited by
by many
many authors
authors of of the
the
Middle Ages Ages concerning
concerning the the sages
sages who sought
sought to to acquire,
acquire, in in India,
India,
certain
certain plants
plants of of paradise,
paradise, but but perished
perished miserably
miserably in in their
their attempt,
attempt,
goes back,
goes back, directly
directly or or indirectly,
indirectly, to to the
the Asaf book (comp. (comp. thethe pre-
pre-
ceding
ceding note).
note). See See Nahmanides.
Nahmanides, Torat Torat ka-Adam
ha- Adam 30 (Ska'ar
(Sha'ar ka-Ge-
ha-Ge-
mull,
mul), 102a,
102a, who refersrefers toto the
the book of of healing
healing ofof the
the old
old Greeks and
to
to the Jew Jew Asaf;
Asaf; Shu'aib,
Shu'aib, Bereshit,
Bereshit, 3a, and Haazinu,
3a,and Haazinu, 119a;
119a; Recanati,
Recanati,
Gen. 3. 3. 24;
24; Ziyyoni,
Ziyyoni, Lev. Lev. 18.
18. 21.
21. R Makir,
Makir, Abkat Rokel.
Rokel, 2.2. 11 (end),
(end),
narrates the story story of of the
the attempt
attempt of of the
the sages
sages in
in aa way
way which
which sug-sug-
gests,
gests, as his his source,
source, a different
different version
version of of the
the Asaf
Asaf book.
book. This This R.R.
Makir is is not,
not, as Venetianer;
Venetianer, p. (of the
p. 36 (of the book referred
referred toto inin the
the pre-
pre-
ceding
ceding note) note) maintains,
maintains, identical
identical with
with thethe scholar
scholar bearing
bearing thethe same
same
flourished at
name who flourished at Narbonne about the the 'beginning
'beginning of of the
the ninth
ninth
century_
century. The author author of of Abkat RokelRokel notnot only
only quotes
quotes Rashi
Rashi (1.(1. 2)
2)
196
196
 Noah [76

and Bahir
and Bahir (2.
(2. 1),
1), but he also
also made useuse of the Zohar,
of the Zohar, from which
book (comp.
book note 4 on vol.
(comp. note vol. II,
II, p.
p. 5)
5) his
his explanation
explanation of
of the title
title Zad-

dik ("the
dik just") given
("the just") to Joseph
given to Joseph is taken. Accordingly
is taken, Accordingly the tradition
tradition
which considers
which this R.
considers this R. Makir asas a pupil of R.
pupil of Jacob b.
R. Jacob b. Asher is
is well
well
founded,
founded, at least in
at least so far
in so far as
as itit fixes the time.-An
fixes the time. An entirely different
entirely different
version of
version of thethe origin
origin of of the
the books of healing is
of healing is found in TShBZ, No.
in TShBZ,
445. The stay
445. stay in in the
the ark brought
brought many many diseases upon Noah and his
diseases upon his
family, apart
family, apart from the the discomfort
discomfort qausedGaused by by the bad odor of of the spirits,
spirits,
demons, .and
demons,. Liliths. After
and Liliths. After thethe flood
flood an angel took one of
angel took of Noah's
sons (i. e.,
sons (i. e.t
Shem)
Shem) to to paradise,
paradise, where he revealed revealed to to him all all kinds
kinds of of
remedies,
remedies, which which the the latter
latter wrote
wrote down in in a book.
book. This is is the book

of healing
of healing which Hezekiah (comp. (camp. vol. vol. IV,
IV, p. p. 277)
277) made use of. of. The
motive
motive of the legend
of the legend concerning
concerning Noah Noah's 's book of healing is
of healing is to
to establish
establish
the fact
the that all
fact that all wisdom originated
originated with the the Jews,
Jews, and that that thethe phil-
phil-
osophers and the
osophers the physicians
physicians of of the
the Greeks have no claim claim to orig-
to orig-
inality;
inality; camp.
comp. vol. vol. IV,
IV, p.
p. 97,
97, respecting
respecting Socrates,
Socrates, the the disciple
disciple of Ahi-
of Ahi-
tophel, and the
tophel, the widespread
widespread legendlegend of of the relationship
relationship of Plato and
of Plato
Aristqtle to
Aristotle to Jeremiah
Jeremiah and other other Jewish
Jewish sages,
sages, from whom they they re- re-
ceived their wisdom. Shu'aib,
ceived their Shu'aib, Reeh,Reeh, 107c,
107c, knows to to record
record that that
Pythagoras
Pythagoras (he (he is is described
described as as a a small
small and ugly ugly 'person) originally
person) originally
came ftomfrom Haran. The legend wishes thereby
legend wishes thereby to to convey
convey that that he he
imported his
imported his wisdom (the gift of
(the gift foreseeing the
of foreseeing the future
future is is also
also ascribed
ascribed
to him)
to him) from the the Hebrews,
Hebrews, whose original original seatseat was in in Haran. On
Kangar the
Kangar the son son of of Dr; see Graetz,
Ur,- see Monatsschrift, VIII,
Graetz, Monatsschrift, VIII, 150-152,
150-152,
who correctly
correctly suggests
suggests the the reading
reading Kantar,
Kantar, who enjoyed enjoyed a great repu-
great repu-
tation among the
tation among the Sabeans (camp. Chwolson,
Sabeans (comp. Szabier, II,
Chwolson, Szabier, II, 514).
514). Compo
Comp.
note 95 on vol.
note vol. I,I, p. 81. A mystical
p. 81. mystical "book of of Shem" is mentioned
is mentioned

in geonic
in times; comp.
geonic times; camp. Graetz,
Graetz, loc.loco cit.,
cit,, 150.
150.
76 Ps.-Philo, 5
76 Ps.-Philo, 5 A, A, 66 D-8D.
D-SD. Comp. Compo also also 3 3 (below)
(below) and 4 4 (top;
(top;
the leader
the leader of of the
the Japhethites
Japhethites is is called
called Thanat and Theneth; perhaps
Theneth; perhaps
1ll1n?), Yerahmeel 28-29-,
"pyn?), and Yerahmeel 2S-29., who had a considerably
considerably better better text
text of of
ps.-Philo before
ps.-Philo before him than than thethe printed
printed one.one. But not not even his his text
text
was entirely
was entirely free free from errors.
errors. The dependence
dependence of of Yerahmeel on the the
Latin text of
Latin text ps.-Philo becomes
of ps.-Philo becomes strikingly
strikingly apparent
apparent from the the names
of
of the
the twelve
twelve pious pious men whose Hebrew names Yerahmeel did not
recognize in
recognize every case.
in every These were,
case. These were, as as ps.-Philo
ps.-Philo clearly
clearly asserts,
asserts,
relatives of
relatives of Joktan,
Joktan, and, and, with
with the the exception
exception of Abraham, Nachor,
of Abraham, Nachor,
Lot, and Reu,
Lot, Reu, correspond
correspond to to the
the names given given in in Gen. 10. 26-29,
10. 26-29,
whose Latin
whose Latin formsforms (Esar = ^n in
(Esar="~n mlJ"~; Tenute and Zaba are Latin
in m/0*IXTl; Latin
corruptions
corruptions ffor Evilaand
or Evila Uzal =,'In and
and Uzal=b"in and!?n,'m~, respectively;
respectively; compo comp. ps.-ps.-
197
197
77]
77]
The Legends
The Legends of
of the
the Jews

Philo, 4D)
Philo,
4D) Yerahmeel
Yerahmeel reproduces.
reproduces. As to to the
the legend
legend givengiven in in ps.-
ps.-
Philo,
Philo, we
we have
have in
in it
it one
one of
of the
the oldest
oldest forms of
of aa widespread
widespread legend
legend
concerning the
concerning the rescue
rescue of of Abraham from death death by by fire
fire (comp.
(comp. vol. vol.
I, pp.
I, pp.
201
201 and
and 216-217,
216-217, as
as well
well as
as the
the notes
notes appertaining
appertaining thereto),
thereto),
which is
which is brought
brought in in relation
relation withwith thethe erection
erection of the Tower
of the Tower of of Babel,
Babel,
just as
as the
the rabbinic
rabbinic sources
sources would
would have it it that
that Abraham
Abraham tried
tried to
to
just
dissuade the wicked
dissuade the wicked generation generation of
of the
the Tower from
from their
their enterprise
enterprise
(Tan. B.
(Tan. B. I, I, 99-100;
99-100; PRE 24; 24: BR 38. 38. 6).
6). The puzzlingpuzzling remark
remark oc- oc-
curring in
curring in ps ps.-Philo,
-Philo, 8C, SC, that
that the place where Abraham was
the place was saved
saved
from the
from the firefire was
was called,
called, in in the
the Chaldean
Chaldean language,
language, Deli, Deli, "quod in- in-
terpretatur deus",
terpretatur deus", is is very
very likely
likely a haggadic
a haggadic interpretation
interpretation of of Ur
Ur (read
(read
Uri instead
Uri instead of of Deli);
Deli); comp.
compo Eupolemus,
Eupolemus, 418d, 418d, where instead instead of of bib-
bib-
lical Ur,
lical Ur, thethe form
form UriaUria is is given
given which is is most likely
likely aa corruption
corruption of of
Ura
Ura=nm,=i!"'N, "the
"the light
light of
of God";
God'
1
; compo
comp. Baba Batta
Batra 25a
25a and
and see
see
further Jub.
further Jub. 11. 11. 3.3. The depravity
depravity of of mankind,
mankind, according
according to to Jub.
Jub.
11.
II. 2,2, seq.j
seq., began
began in in the
the time
time of of Serug,
Serug, who is is designated
designated as as anan
idolater,
idolater, whereas ps.-Philo, 5SA,
whereas ps.-Philo, A, excludes
excludes him and his his household
household
from
from the the general demoralization. Compo
general demoralization. Comp. vol. vol. I, pp. 185-~86.
I, pp. 185-186.
77 Pesahim 94b,
77 Pesahim 94b, in in an
an utterance
utterance of of Rabban Johanan Johanan b. Zaccai's,
b. Zaccai's,
who, connecting
who, connecting the
the name Nimrod with
with ,,~
"n "rebelled",
"rebelled", maintains
maintains
that
that it it signifies
signifies "he who caused caused man to to revolt
revolt against
against God God". ". BR
37.
37. 2-4;
2-4; Megillah
Megillah lla; lla; TehiIIim
TehilHm 105, 449; Esther R
105, 449; R. 1.1;
1.1; Philo,
Philo, De

Gigant.i 15
Gigant., 15 (he
(he employs
employs almost
almost the the same words as Rabban J ohanan,
Johanan,
his
his younger
younger contemporary,
contemporary, in in explaining
explaining the name Nimrod), Nimrod), and
Quaestiones, 82
Quaestiones, 82 (here
(here Nimrod is connected with '~l
is connected 1DD "spotted
"spotted", ", hence:
"nomen
"nomen.. ... interpretatus
.
interpretatus Aethiope");
Aethiope '); ps.-Philo,
1

ps.-Philo, 4C ("ipse ("ipse initiavit

initiavit
esse
esse superbus
superbus ante ante dominum
dominum"). "). Compo
Comp. also also the
the sources
sources cited
cited in in the
following
following notes notes 78-88,
78-88, concerning
concerning the the wickedness
wickedness of of Nimrod,
Nimrod, as as well
as
as Yerushalmi
Yerushalmi Targumim Targumim on on Gen.10.B.
Gen. 10.8. Another view given given in in aa source
which was
which was made use use ofof byby Targum
Targum Yerushalmi 10. 10. 1111 (but
(but not by by
22 Targum
Targum Yerushatmi),
Yerushafmi), states states thatthat Nimrod emigratedemigrated to to Assyria
Assyria
because
because he he refused
refused to to participate
participate in in the
the building
building of of the
the tower.
tower. For
this
this he was rewarded by by God,
God, and received
received fourfour cities
cities asas an addition
addition
to
to his
his dominions,
dominions, corresponding
corresponding to to the
the number of of cities
cities which he owned
in
in Babylon,
Babylon, and which which he abandoned in in hishis emigration.
emigration. A similar similar
Haggadah
Haggadah is is found
found in in Ephraim,
Ephraim, I, I, 15A,
15A, who states
states that
that Nimrod fought fought
for
for the
the sake
sake of of God,
God, against
against thethe generation
generation 0o ff thethe building
building of of the
the Tower.
Ephraim
Ephraim also also mentions another another view,view, according
according to to which,
which, he betook
himself
himself to to hunting
hunting in in order
order toto provide
provide foodfood for
for the
the builders
builders of of the
the Tower.
Tower.
Compo
Comp. BR 37. 37. 4,4, and
and Ginzberg,
Ginzberg, Haggada,
Haggada bei bei den
den Kirchenv.,
Kirchenv., 88-89,88-89,
198
19S
 Noah [78-82

as well
as well as
as note
note 34
34 on
on vol.
vol. I, p.
I, p. 201.
201. In
In Yashar
Yashar Noah,
Noah, 17b-18a,
17b-18a,
also
also different sources
two different sources are
are found;
found; according
according to
to one
one Nimrod
(comp. ibid.
went (comp. 17, concerning
ibid. 17. concerning the
the explanation
explanation of
of the
the name Ninv
Nim'
rod:
rod: because man at
because at the
the time
time ofof his
his birth
birth rebelled
rebelled against
against God)
God)
hunting in
hunting in order
order to
to prepare
prepare sacrifices
sacrifices for
for the
the altar
altar he
he erected
erected to
to
afterwards we read
God. But afterwards read that
that he
he was instrumental
instrumental inin causing
causing
man toto forsake
forsake God. Midrash Aggada Aggada Gen.
Gen. 10.
10. 8,
8, asserts
asserts that
that
Nimrod was thethe first
first who ate
ate meat.
meat.
788 Yashar Noah 17a. these garments,
On these garments, compo comp. PRE 24 24
? 17a.
(this is the
(this is the source
source of of Yashar);
Yashar); Pesahim
Pesahim 44b; 44b; notes
notes 39 39 and 89 89 on on
vol. I,
vol. I, pp.
pp. 319
319 and 332 332 respectively.
respectively. Comp. Compo the the following
following note.note.
79 PRE 24;
7 9
24; Midrash 'Aseret
'Aseret Melakim,
Melakim, 38-39; Zohar I,
38-39; Zohar I, 73b
73b and 142b;
142b;
Sabba, Toledot, 28a;
Sabba, Toledot, 28a; R. R. Bahya,
Bahya, Gen. Gen. 3. 21 (from
3. 21 (from Adam they they came
down to Cain,"and
to Cain, after his
and after his death
death Nimrod took took possession
possession of of them);
them);
Hadar and Da at on Gen.
Do.' at Gen. 25.
25. 32 32 and 27. 27. 15. These
These splendid
splendid gar-
1

15. gar-
ments which Adam and Eve received
ments received at at thethe time of leaving
of leaving
paradise were made of
paradise the skin
of the skin of of the
the female Leviathan (comp.
female Leviathan (comp. vol.vol.
I, p.
p. 27);
27); Hadar and Da Da'at Gen. 3. Comp. BR 20.
21. Compo 20. 12;
12; Tan.
1

I, at on Gen. 3. 21.
B. I,
B. I, 18,
18, and Abkir
Abkir in in Yalkut I, I, 44,
44, concerning
concerning these these garments
garments of of Ad-
am which served to to the
the former generations
generations as as priestly
priestly garments.
garments.
Compo
Comp. the the preceeding
preceeding note. note.
80 Yashar Noah, 17b; Zohar
8. Noah, 17b; Zohar I, I, 73b-74a.
73b-74a.
881I PRE 24. According to
24. According ps.-Philo, SA,
to ps.-Philo, 5A, Nimrod was only only
the
the chief
chief of the Hamites,
of the Hamites, whereas the the Japhethites
Japhethites and Semites had
their
their own chiefs; chiefs; compo
comp. vol.vol. I,I, p.
p. 175
175 (top).
(top).
82 Yashar Noah, 17b-18a; compo also
Yashar Noah, 17b~18a; comp. also 23a 23a concerning
concerning Nimrod's
r
8. Nimrod s
enterprises and the
war enterprises the founding
founding of of the
the cities;
cities; seesee further
further vol.
vol. I,I, p.
p.
229,
229, about
about the the identity
identity of of Nimrod with AmrapheI. Amraphel. On the Hag- Hag-
gadah
gadah concerning
concerning the the rulers
rulers ofof the
the world,
world, a a number of of versions
versions are are
extant.
extant. PRE 11 11 reads:
reads: God,
God, at at the
the time of of the
the creation
creation of of the world
was
was thethe first
first ruler;
ruler; then
then Nimrod,
Nimrod, Joseph,
Joseph, Solomon,
Solomon, Ahab, Ahab, Nebuchad-
nezzar,
nezzar, Cyrus,
Cyrus, Alexander
Alexander of of Macedon,
Macedon, the the Messiah,
Messiah, and at at the end of of
time
time God, God, who was the the first
first ruler,
ruler, willwill also
also be the last. last. Maamar
'Aseret Melakim, 54-55,
'Aseret Melakim, 54r-55, and Mo.' asiyyot (ed.
Ma'asiyyot (ed. Gaster,
Gaster, beginning)
beginning) go go
back
back directly
directly to to this
this source;
source; both
both of of these
these books are are toto be used for for
aa correct
correct text text ofof PRE. A version version of of this
this legend
legend closely
closely related
related to
that
that found
found in in PRE is is that
that of
of Midrash 'Aseret'Aseret Melakim,
Melakim, 38-55,38-55, whereas
22 Targtim
Targum Yerushalmi 1. 1. 1,
1, which has (instead (instead of of Joseph,
Joseph, Solomon,
Solomon,
Ahab,
Ahab, Cyrus, Cyrus, and Alemnder)
Alexander) the the following
following names:'
names: Pharaoh king king of
Egypt
Egypt (either
(either the the cine
one who ruledruled in in the
the land
land in in thethe time of of Joseph
Joseph
199
199
83] The Legends
The Legends of
oj the
the Jews

or the
or the Pharaoh
Pharaoh ofof the
the Exodus),
Exodus), Israel,
Israel, Ahasuerus,
Ahasuerus, Greece, and Rome.
Greece, and Rome.
At the
At the end
end of
of this
this verse
verse Targum
Targum hashas a second
second version,
version, according
according to
to
which there
which there were
were only
only four
four rulers
rulers over
over the
the world,
world, two Jews
Jews (Solomon
(Solomon
and Ahab),
and and two
Ahab), and two non-Jews
non-Jews (Nebuchadnezzar
(Nebuchadnezzar and Ahasuerus). This
and Ahasuerus). This
is apparently
is apparently based based on on Megillah
MegiJlah lla, lla, according
according to to the
the modifi-
modifi-
cation of
cation of the
the talmudic
talmudic statement
statement in
in Aherim, 56.
Panim Aherim, 56. Esther
Esther R. R.
1. 11 cites
1. cites David,
David, Solomon,
Solomon, Ahab, Abab, Nebuchadnezzar,
Nebuchadnezzar, Cyrus, Cyrus, and and Darius
Darius
as the rulers
as the rulers of of the
the world.
world. To this this list
list are
are probably
probably to to bebe added
added
the first,
the first, as
as well
well as as the
the last
last twotwo names mentioned in in PRE, in in order
order
to complete
to complete the the number
number ten. ten. 'Aktan,
'Aktan, 12 gives the
12 gives the following
following rulers:
rulers:
Nimrod, Pharaoh,
Nimrod, Pharaoh, Solomon,
Solomon, Ahab, Ahab, Nebuchadnezzar,
Nebuchadnezzar, Ahasuerus,Ahasuerus, Cy- Cy-
rus, Alexander,
rus, Alexander, Vespasian,
Vespasian, Adarshan.
Adarshan. Comp: Comp: vol. vol. Ill,
III, pp.
pp. 146, 355;
146, 355;
vol. IV; pp.
vol. TV,' pp. 125,
125, 186,186, 333,333, 407-.
407, See See further
further OtotOtot ha-Mashmh,
ha-Mashiah, 50 50
(on the
(on the expression
expression nS'D ;'11"0 see
i!fJ'::l?? HS'DJD
1
Megillah, lac.
see Megillah, cit.), and
loc. tit.), and 59;59;
on Edom's
on Edam's (- (== Rome's)
Rome 's) dominion dominion of of thethe world
world shortly before
shortly before
the advent
the advent of of the
the Messiah
Messiah for for the
the duration
duration of nine months.
of nine months. Comp. Compo
Sanhedrin
Sanhedrin 98b, top.
98b, top.
s 3 Yashar
8*
Yashar Noah, Noah, 18a 18a and and 23a.23a. Camp.
Comp. note 77 for for the older
sources concerning Nimrod,
sources concerning Nimrod, "the "the one who seduced men to evil".
to evil".
Recognitiones,
Recognitiones, I,
I, 30
30 and
and 4.
4. 28-29,
28-29, asserts
asserts that Nimrod whom the
Greeks
Greeks call call Ninus,
Ninus, afterafter whom Nineveh is is named,
named, taught
taught the the Per-
Per-
sians
sians toto worship
worship fire.fire. For
For this purpose he made use ~of
this purpose -of magic,
magic, since
otherwise
otherwise he he could
could not not lead
lead men astray astray from God to to whom they they were
naturally
naturally devoted. However, the first
devoted. However, first sorcerer
sorcerer was Ham, who was
later
later called
called Zoroaster
Zoroaster (= (=""living
living star",
star", inin Greek)
Greek) byby his'
his' worshippers.
worshippers.
called so
He was called so because
because by by magical
magical manipulation
manipulation of of a demon he tried tried
to
to draw
draw sparks
sparks fromfrom aa star, star, and was burned. burned. The foolish foolish crowd,
crowd,
instead
instead of of discerning
discerning God's punishment punishment in in Ham's death,death, believed
believed to to
have
have perceived
perceived a a particular
particular significance
significance in in his
his death 'by by fire,
fire, and
began
began to to worship as
worship him as a living living star
star (Zoroaster).
(Zoroaster). Having-Having been re- re-
duced
duced to to ashes,
ashes, Zoroaster
Zoroaster was worshipped worshipped by by the
the Persians
Persians as as the
celestial
celestial fire,
fire: In Clementine Homilies,
In Clementine Homilies, 9. 9. 4-6,
4-6, Nimrod is is identified
identified
with
with Zoroaster,
Zoroaster, and is is designated
designated as as the
the one "who chose, chose, giant-like,
giant-like,
to
to devise
devise things
things in in opposition
opposition to to God,
God, and who, who, after
after hishis death
death by by
fire,
fire, was worshipped
worshipped by by the the ignorant
ignorant populace.
populace. This was the be- be-
ginning
ginning of of the
the worship
worship of of idols.
idols. Subsequent
Subsequent rulers rulers demanded sim- sim-
ilar
ilar adoration
adoration to to that
that which was accorded accorded to to Nimrod." On hero- hero-
worship as
worship as the
the source
source of of idolatry,
idolatry, compo
comp. note note 5454 on
on vol.
vol. I,I, p.
p. 123.
123.
The
The viewview that
that Nimrod was one one of of those
those whowho claimed
claimed to to bebe gods
gods is is

frequently
frequently found'found in in rabbinic
rabbinic literature;
literature; compocomp. the the following
following three three
200
200
 Noah [84-88

notes,
and vol.
notes, I, p.
vol. I, p. 191.
191. On thethe worship
worship of
of fire in connection
fire In connection with
Nimrod in the different
in the versions of
different versions the Abraham legends,
of the see BR
legends, see
38. 13,
38. 13, the parallel
and the parallel passages
passages cited
cited by
by Theodor,
Theodor, as
as well
well as Index,
as Index,
s. v.
s. v, "Fire". On Ninus= Nimrod,
Nimrod, compo
comp. note
note 88.
88.
84 Josephus, Antigui., 1,4.
84 Josephus, Antiqui., I, 4. 1-2.
1-2.
8 s
8S BR 37.
37. 2;
2; Pesahim 94b (top).
94b (top).
86
86 Yerushalmi Targumim
Targumim Gen.Gen. 10.
10. 9;
9; 2 2 Targum
Targum Yerushalmi
Yerushalmi
states that
states that Nimrod demanded of of the
the people
people to
to abandon Shem's teach-
Shem s teach- f

ing his own (1'''

ing and to follow his (]H inin this
this place
place is used in
is used its Arabic
in its Arabic sense,
sense,
means""religion").
and means religion ").
87 MHG I,I, 188;
87 MHG Ma'asiyyot (Gaster's
188; Ma'asiyyot (Caster's edition,
edition, 2). 2). This
This legend
legend
is only
is only aa somewhat differentdifferent version
version of of Hiram's "heavenly "heavenly seat"; seat";
compo vol.
comp. IV, p.
vol. IV, p. 335,
335, and the the note
note appertaining
appertaining to it. See further
to it. further
vol. II,
vol. II, p.
p. 347, concerning the
347, concerning the deification
deification of Pharaoh, as
of Pharaoh, as well
well as
Ma'asiyyot (Caster's
Ma'asiyyot (Gaster's edition,
edition, 6), 6), and MHG II, II, 57.57. The legend
legend
found in the Christian
in the Christian Book of of Adam 3. 3. 23
23 and 25 25 about Nimrod
as a god
as god is based on Clementine
is based Clementine writings
writings (camp.
(comp. note note 83).83). When
the old rabbinic literature
old rabbinic literature speaks
speaks of Nimrod's
of Nimrod 's rebellion against
rebellion against
God (camp.
(comp. BR 42 [41]. [41]. 4,4, and the the parallels
parallels citedcited by by Theodor),
Theodor), it it
primarily refers
primarily refers to to his
his activity
activity as as the
the originator
originator of of the
the building
building of of
the tower;
the tower; compo
comp. the the following
following note.
note. On Nimrod =AmrapheI, =Amraphel, compo comp.
vol.
vol. I,I, p.
p. 229.
229. It It may
may be remarked
remarked here here that Augustine, Civitas
that Augustine, Cimtas
26. 17,
Dei, 26.
Dei, identifies Amraphel
17, identifies Amraphel with with Ninus.
Ninus. This presupposespresupposes the the
identity of
identity of Nimrod with with AmrapheL
AmrapheL Camp. Comp. note note 83. 83. See also
also
Eusebius, 484d,
Eusebius, Yerahmeel.32.
484d, and Yerahmeel .32.
88 Yashar Noah, 20b-21a, based
88 Noah, 20b-21a, based on older older sources.
sources. That Nim-
rod was the
rod the instigator
instigator of of the
the building
building of the tower,
of the tower, see see Hullin 89a; 89a;
'Abodah
1
Abodah Zarah 53b 53b (where
(where thethe tower
tower is is called"
called "the the house of Nimrod ");
of Nimrod") ;

Pesahim 94b;94b; 'Erubin 53a; 53a; BR 23. 23.7,26.4,

7, 26. 4, and 42.4;42. 4; PRE 34; 34; Jose-
Jose-
phus, A ntigui. , I,
phus, Antiqui,, 4. 2.
I, 4. 2. Instead
Instead of of Nimrod some sources sources (BR (BR 38. 38.
8; Tan. B.
8; Tan. B. I,I, 53; Tan. Noah 1)
53; Tan. 1) speak
speak of of other Hamites,
Hamites, such as as Cush
(but according
(but according to to BR 42. 42. 4,
4, this
this isis only another name for
only another Nimrod;
for Nimrod;
see further
see further Philo,
Philo, Qu,aestiones,
Quaestiones, 2. 2. 82), Put, Mizraim,
82), Put, Mizraim, and Canaan, Canaan,
were the
who were the builders
builders of the tower.
of the tower. These men are also meant by
Lactantius, Institutiones, 2.
Lactantius, Institutiones, 2. 15,
15, when he declares declares that the the Hamites
were the
were the first
first idolaters.
idolaters. three parties
The three parties among
among the the builders of of
the tower
the tower areare already
already referred
referred to to inin Sanhedrin l09a; 109a; Tan. Noah"18;Noah"18;
Alphabet R.
Alphabet R. Akiba,
Akiba, 46-47
46-47 (where contradictory views of the Tal-
(where two contradictory Tal-
mud are combined into
are combined into one);
one); TehiIIim
Tehillim 1, 1, 12.
12. In these,
In these, as as inin other
other
haggadic passages,
haggadic passages, the the reasons
reasons for for building
building the the tower are alleged alleged to to
201
 881
88] The Legends
The Legends of
of the
the Jews
Jews
have been
have been the
the revolt
revolt against
against God
God and
and the
the attempt
attempt toto prevent
prevent aa second
second
deluge; compo BR
deluge; comp, BR 38.
38. 1,
1, 5,
5, 77 (the
(the midrashic
midrashic interpretation
interpretation of C'P~
of DlpD
occurs also
occurs also in
in Origen, Contra Celsum,
Origen, Contra Celsum, 5.
5. 30),
30), and
and 8;
8; Mekilta
Mekilta Mishpatim
Mishpatim
20, lOla;
20, Tan. B.
lOla; Tan. B. I,I, 55;
55; Josephus, Antiqui., I,I, 4.
Josephus, AntiquL, 4. 2.
2. Camp. particu-
Comp. particu-
larly the detailed
larly the detailed description
description ofof this
this wicked
wicked planplan in
inTan. B.
Tan. B. I,I, 100
100
(on Abraham's attempt
(on Abraham's attempt to
to prevent
prevent them
them from
from sinning,
sinning, and thethe curse
curse
he pronounced
he pronounced against them when
against them when hehe failed
failed in
in his
his effort,
effort, comp.
camp. BR,BR,
loco cit.,
loc. cit., 6;
6; PRE 24;
24; Tehillim
Tehillim 1,
1, 12;
12; 'Aseret
'Aseret ha-Dibrot,
ha-Dibrot, second
second com-
com-
mandment), and
mandment), and Yerushalmi
Yerushalmi Targumim
Targumim on on Gen.
Gen. 11.
11. 4.
4. InIn ER 15, 15,
74, eight
74, eight sins
sins (comp.
(comp. Index, s. v.
Index, s. v. "Sins,
"Sins, Eight")
Eight ") are
are enumerated,
enumerated,
which caused
which caused the
the destruction
destruction of
of this
this generation.
generation. The view
view given
given
in Hellenistic
in Hellenistic literature
literature that
that the
the building
building of
of the tower was aa revolt
revolt
of the giants
of the giants against
against God (ps,-Eupolemus;
(ps.-Eupolemus; comp.
camp. Freudenthal,
Freudenthal,
Hellenistische Studien,
Hellenistische Studien, I,
I, 92-93;-
92-93; Philo, Conjus. Ling.,
Philo, Confus. Ling., 2)
2) is
is closely
closely
related to this
related to this Haggadah
Haggadah and itit is
is most instructive
instructive that
that as
as late
late as
as
the ninth
the ninth century
century this
this view was still
still championed
championed by
by Hiwi
Ijiwi Al-Balkhij
AI-Balkhi,
according to
according the builders
to whom the builders of
of the
the tower were the Nefilim; comp,
the Nefilim; compo
Saadia's Polemic
Davidson, Saadia's
Davidson, Polemic against
against Hiwi al-Balkhi,
al-Balkhi, 54-56.
54-56. In In the
the
Bible the
Bible the name Babylon
Babylon isis associated
associated 'with the building
with the building of the tower.
of the tower.
Haggadah goes
The Haggadah goes aa step
step further,
further, and also
also finds
finds in
in the name of the
of the
place Shinar
place (2 Targum
Shinar (2 Yerushalmi Gen. 11.
Targum Yerushalmi 11.22 identifies
identifies it with Pon-
it with Pon-
tus)
tus) some reference to wicked Babylon;
reference to Babylon; compo
comp. Yerushalmi Berakot
4, 7b; Shabbat
4, 7b; Shabbat 113b;113b; BR 37.4; 37. 4; Ekah (introduction)
(introduction) 23; 23; Koheleth
Koheleth 12. 12.
7.
7. The oldest
oldest haggadic
haggadic interpretation
interpretation of
of Shinar is
is the one found in in
Jub.
Jub. 10.10. 26,
26, where,
where, in agreement' with rabbinic
in "agreement
1

rabbinic sources,
sources, Shinar
Shinar is is

connected
connected with with '~l "emptied"
~\yi "emptied" (not
(not Babel,
Babel, as
as Charles
Charles wrongly
wrongly in-
terprets it), and hence
terprets it), hence thethe explantion:
explantion: "And they they called
called itsits name

Overthrow." That the

Overthrow." the place
place was called
called Shinar
Shinar inin the
the Bible
Bible before
before
the
the destruction
destruction of of the
the tower,
tower, offers
offers no difficulty
difficulty toto the Haggadah,
Haggadah,
since "God knew beforehand
since beforehand what would happen happen afterwards";
afterwards
>f
;

compo
comp. BR 42. 42. 7.
7. In
In the
the 43 years
years (Jub.
(Jub. 10.10. 21),
21), during
during which they they
were occupied
occupied withwith thethe building,
building, theythey succeeded
succeeded in in erecting
erecting the tower,
tower,
but not
not the
the city
city which theythey undertook
undertook to to build;
build; BR 38. 38. 8.
8. The tower
tower
was of of extraordinary
extraordinary dimensions, particularly its
dimensions, particula.rly its height;
height; compo
comp. Jub.,
Jub.,
loco
loc. cit.;
cit.; Greek Baruch 3; 3; BR,BR, loco
loc. cit.;
cit.; Tan.
Tan. B.
B. 1,54;
I, 54; Tan.
Tan. Noah 1; 1;
ER 21,
ER 21, 118;
118; PRE
PRE 24 24 (this
(this isis the
the source
source of of Yashar
Yashar which,
which, to to be
be sure,
sure,
does not
does not state
state that
that the
the height
height waswas 70 70 miles,
miles, as
as maintained
maintained by by PRE,
PRE,
but
but takes
takes it it to
to have
have been
been ten ten thousand;
thousand; one one year's
year's journey
journey is,is, ac-
ac-
cording
cording to to Pesahim
Pesahim 94a, 94a, about
about 10,950
10,950 miles);
miles); 'Aseret
'Aseret ha-Dibrot
ha-Dibrot (se- (se-
cond
cond commandment),
commandment), which which was was incorporated
incorporated in in Midrash
Midrash Abraham
Abraham
202
202
 Noah [88
[88

46. The last-named source also also speaks

speaks of of the
the seventy
seventy stairsstairs (so(so isis
"
!11'VI:)
m7yD to be understood,understood, and not not "steps")
steps' ) in
1
the east,
in the east, for for the pur-pur-
pose ascending, and seventy
pose of ascending, seventy stairsstairs in the west,
in the west, for the purpose
for the purpose of of
descending,
descending, that that is, is, one stairstair forfor each nation
nation (camp.
(comp, note note 91),
91), be-be-
cause all
cause all thethe seventy nations participated
seventy nations participated in this enterprise
in this enterprise under under
the direction
direction of of a thousand kings; kings; Targum
Targum Eccl. EccL 7. 28. When one
7. 28.

considers
considers the the extraordinary
extraordinary dimensions,
dimensions, one marvels marvels at the rapid
at the rapid
progress of the building.
progress building. God caused caused the the enterprise
enterprise to to prosper,
prosper, in in
order to to be able able to to mock later later atat the
the builders
builders all the more.
all the more. FirstFirst
the building
the building was erected, erected, and then then He caused it it to
to be be destroyed,
destroyed,
Tan. B. B. I, 55; BR 38.
I, 55; 38. 8.8. they would never
But they never have succeededsucceeded in in
their undertaking,
their undertaking, were it it not for for the
the fact that they
fact that they found the the books
of wisdom of
of the ante-diluvian
of the ante-diluvian generations
generations in the valley
in the valley of of Shinar,
Shinar,
which had been
which been" carried
carried thither
thither by by thethe flood
flood (camp.
(comp. note 44), and
note 44),
from which they they derived
derived theirtheir knowledge
knowledge for the erection
for the erection of of thethe
tower;
tower; comp.compo Zohar I, I, 76a,
76a, bottom. Respecting Respecting the books books of of wis,
wis^
dam
dom camp.
comp. Berosus,
Berosus, 56, 56, 39,
39, who also also states
states that
that after
after the the flood Xis-
flood Xis-
uthros found the
uthros the ante-diluvian
ante-diluvian books at Sippara Sippara (Babylon).
(Babylon). Each
one of
one of the builders of
the builders the tower engraved
of the engraved his his name on a brick, brick, of which
of which
they
they made use use (this
(this isis aa midrashic
midrashic interpretation
interpretation of of oro
DE> 1l' nB$Jl, "Gen.
1& ilWVl1, 'Gen.
II. 4);
II. 4); ps.-Philo,
ps.-Philo, 66 D, D, and hence hence Yerahmeel 29. 29. 2. 2. Camp.
Comp. vol.vol. Ill,III,
p. 56
p. 56 (bottom).
(bottom). passage in
The passage the text
in the text concerning
concerning the the pregnant
pregnant
women is is from the the Greek Baruch 3 (that they wished to
(that they to bore a hole hole
in
in the heavens is
the heavens is found
found in Sanhedrin 109b);
in Sanhedrin 109b); camp.
comp. vol. II, p.
vol. II, p. 372,
372,
about Rachel
Rachel the the daughter
daughter of Shuthelah. The story
of Shuthelah. story about the the blood-
blood-
stained arrows
stained arrows (Yashar,
(Yashar, loco cit.) occurs
loc. ciL) occurs alsoalso in in thethe Titus
Titus legend,
legend,
Gittin
Gittin 56b.
56b. The rest rest of the account
of the account in in Yashar occurs literally in
occurs literally in the
the
older sources,
older sources, Sanhedrin 109a; 109a; Tehillim
Tehillim 1, 12; PRE 24;
1, 12; Targum Yeru-
24; Targum Yeru-
shalmi Gen.
shalmi Gen. 11. 11. 7-8;
7-8; Tan. Noah 18; 18; BR 38. 38. 10 (on(on the thirty nations
thirty nations
which perished,
which perished, after after the
the flood,
flood, on account of their sins,
of their sins, compo
comp. also also
Tan. B.
Tan. B. I, I, 123,
123, where it it is
is likewise
likewise remarked that that Abraham was made
the
the father
father of thirty nations,
of thirty nations, in order to
in order to compensate
compensate for the loss
for the loss of of
these
these thirty nations); Yelammedenu in
thirty nations); in 'Aruk,
'Aruk, s. s. v.v. "1'l;
*pa; 'Aseret ha- ha-
Dibrot
Dibrot (second commandment); Ma'aseh Abraham,
(second commandment) ; Abraham, 46; 46; Greek Bar-
uch 22 and 3;
uch 3; ps.-Philo,
ps.-Philo, 8C. BC. In In the last-named passage, passage, however,
however,
"mutavit
"mutavit eorum effigies" effigies" refers
refers to to the
the various complexions
complexions and feat- feat-
ures of
ures of the
the races
races of of mankind,
mankind, and not not toto their
their transformations
transformations into into
apes
apes and monsters,
monsters, as maintained by
as maintained by the
the rabbinic
rabbinic sources
sources and Bar-
uch. On transformation
uch. transformation into into apes
apes as aa punishment
punishment see vol. I,
see vol. I, p.p.
123.
123. The German mystics mystics (comp.(comp. Ziyyoni,
Ziyyoni, end of of Noah)
Noah) identify
identify
203
 89-9*] The Legends
The Legends of
of the
the Jews
Jews
the woodmen,
the woodmen, werewolves
werewolves and
and similar
similar monsters,
monsters, known in German
known in German
folk-lore, with
folk-lore, with the
the builders
builders of
of the
the tower
tower (their
(their descendants?),
descendants?), and
and
further maintain
further maintain that
that they
they were
were Japhethites, J
aphethites, who who were
were punished
punished in
in
this manner;
this compo also
manner; comp. also note
note 34
34 on
on vol.
vol. I,I, p.
p. 114.
114. Midrash
Midrash Aggada,
Aggada,
Gen.
Gen. 11. 8,
11. 8,
remarks that
remarks that when
when thethe tower
tower fell,
fell, some
some of
of the
the people
people found
found
inside were
inside were thrown into the
thrown into the water,
water, others
others into
into the
the forest,
forest, while
while still
still
others into the
others into the desert;
desert; the
the first
first became
became water-sprites,
water-sprites, the
the second
second apes,
apes,
and the
and the third
third demons.
demons.
89
89 Sanhedrin 109a
Sanhedrin l09a (on the
(on the text,
text, compo
comp. MHG I, 186);
I, 186); BR.
BR.
38. 11.
38. Ii.
99 0 BR 38.
BR 38.6; ARN
6; ARN 12, 12,52;
52; MHG I,MHG
I, 186;
186; comp.
camp. against
against this
this view,
view,
Josephus, Antiqui., I,
Josephus, AntiquL, I, 4.
4. 1,
1, who considers
considers that
that the
the sin
sin of
of this
this nation
nation
consisted in
consisted in their
their disobeying God's repeated
disobeying God's repeated demand to to spread
spread out
out
into colonies.
into colonies. This
This commandment of of God was forfor their
their own bene-
bene-
fit, so
fit, that there
so that there should
should not
not be
be any
any strife
strife between
between them in in case
case they
they
were to
were to settle
settle on aa small
on small tract
tract of
of land. Compo ER 31,
land. Comp. 31, 158.
158. In
In many
rabbinic passages
rabbinic passages the
the great
great prosperity
prosperity enjoyed
enjoyed by
by this
this generation
generation is
is
dwelt upon.
dwelt upon. This
This brought about their
brought about their ruin,
ruin, as
as had formerly
formerly hap-
hap-
pened to
pened the generation
to the generation of
of the
the flood
flood (comp.
(camp. note
note 15); Tosefta Sotah
15); Tosefta
3. 10;
3. 10; Mekilta
Mekilta Shirah
Shiran 2, 2, 35b;
35b; Mekilta
Mekilta RS 58; 58; Sifre
Sifre D. 43; 43; Midrash
Midrash
Tannaim
Tannaim 36-37.36-37. Sanhedrin
Sanhedrin 10. 10. 3 3 and Tosefta 13. 13. 77 maintain that that
this
this generation
generation forfeited
forfeited its
its share
share in
in the world to
to come;
come; but,
but, on the other
hand,
hand, it will be
it will be punished
punished on the the final
final day
day of judgment. Camp.
of judgment. Comp. notenote 44.
44.
That
That thethe tower
tower was overthrown
overthrown by by means of
of a violent
violent wind is
is asserted

in many
in many of of the
the oldest
oldest sources;
sources; Sibyll,
Sibyll, 3.
3. 101;
101; Jub.l0.
Jub. 10. 26;26; Mekilta Be-
shaIlah
shallah 4, 4, 30b
3 Ob (God's judgment
(God's judgment on the
the generation
generation of
of the flood and
later
later on
on the
the sinful
sinful cities
cities was
was executed
executed by by means of of storms);
storms) Theophilus,
; Theophilus,
2.
2. 31.
31. This
This judgment
judgment was carried carried out afterafter the men refused the the
opportunity
opportunity offered
offered to to them by by God to to repent;
repent; BR 38. 9; 9; Mekilta
Shirah
Shirah 5, 5, 38b;
38b; Tan.
Tan. B. B. I,I, 56;
56; Noah,18.
Noah, 18. Cbmp Cdmp also also Tertullian,
Tertullian, Ad-
versus
versus Marcionem,
Marcionem, 2. 2. 25.
25.
91 PRE 24; Targum Yerushalmi
91 24; Targum Yerushalmi Gen. 11. 11. 8.8. and
and Deut. 32. 32. 8-9;
8-9;
Zawwaat
Zawwaat Naphtali
Naphtali (end;(end; second
second version,
version, 12-14);
12-14); 'Aseret
'Aseret ha-Dibrot
65;
65; compo
comp. vol. vol. 11.,
II., pp.
pp. 214-215.
214-215. See See further
further Midrash
Midrash Tannaim
190-191.
190-191. In In the
the last
last passage
passage the the distribution
distribution of of the
the nations between
between
God,
God, whom
whom Israel chose, and
Israel chose, and the
the angels,
angels, whom
whom the. the Gentiles
Gentiles chose,
chose,
is
is said
said to
to have
have taken
taken place
place atat the
the time
time of
of the
the revelation
revelation at at Sinai.
Sinai. This
This
passage,
passage, however,
however, reads
reads like
like aa learned
learned reflection
reflection on on the
the popular
popular no-no-
tion of the
tion of the distribution
distribution of of the
the nations
nations byby lot
lot between
between God God and and the
the
angels.
angels. 'With this learn~d
With this learned presentation
presentation agree
agree DRDR 2.342. 34 and
and Pkah
Pkah 3, 3, 133,
133,
204
204
 Noah [gi

where the
where the entire
entire legend
legend is
is so
so changed
changed that
that it
it can
can scarcely
scarcely be
be recognized.
recognized.
The official
The official rabbinic
rabbinic writings
writings contest
contest the
the conception
conception that
that Deut.
Deut. 4.
4. 19
19 ad-
ad-
mits the
mits the justification
justification of
of the
the worship
worship of
of the
the heavenly
heavenlybodies
bodies and the
the angels
angels
by the
by the Gentiles.
Gentiles. It It is
is maintained
maintained that
that later
later on
on the
the sages
sages who translated
translated
the Bible
the Bible into
into Greek
Greek permitted
permitted themselves
themselves aa very
very free
free rendering
rendering of
of Deut.
Deut.
Zoe. cit.
loc. in order
cit., in
t
order to
to obviate
obviate any
any misunderstanding;
misunderstanding; comp.compo Mekilta
Meldlta Shirah
Shirah
14, 16c;
14, 16c; Yerushalmi
Yerushalmi Megillah
Megillah 1,
1, 7ld,
'11d, and Babli
Babli 9a;
9a; Soferim
Soferim 5;5; Tan.
Tan.
Shemot (end).
Shemot Compo further
(end). Comp. further the
theremarks
remarks of of Trypho
Trypho in in Justin
Justin Mar-
tyr, Dialogue,
tyr, Dialogue, 55 55 and 121,121, as
as well
well asas 'Abodah Zarah 55a, 55a. ItIt is
is true
true
that "the
that "the angels
angels ofof the
the nations"
nations" are
are mentioned several
several times
times
iIl- authoritative
in authoritative sources;
sources; but
but this
this must not
not be
be understood
understood toto mean
that the
that the nations
nations were
were placed
placed under the
the care
care of
of the
the angels,
angels, whereas
whereas
Israel is
Israel is God
God's portion in
's portion in accordance
accordance with
with the
the statement
statement of
of the
the pseud-
pseud-
epigraphic works
epigraphic (Jub. 15.
works (Jub. 31-32; Enoch 88
15. 31-32; 88 and 90.90. 22;
22; compo fur-
comp. fur-
ther Septuagint
ther Deut. 32.
Septuagint Deut. 32. 8-9)
8-9) and the
the widespread
widespread view (besides
(besides the
the
sources cited
sources cited at
at the
the beginning
beginning of
of this
this note,
note, it
it is frequently to
is frequently to be met
with in
with in the
the kabbalistic
kabbalistic literature
literature; comp.
compo also
also Clementine Recognitiones,
;
Recognitiones,
2.
2. 42
42 and 8. 50, where
8. 50, where the
the distribution
distribution among the angels
among the angels is is set
set for
for
the
the same time
time as that given
as that in the
given in the rabbinic
rabbinic Haggadah)
Haggadah) in in popular
popular
Jewish
Jewish literature.
literature. It rather wishes
It rather wishes to
to convey
convey that as each individual
person has
person has his
his own guardian
guardian angel
angel (comp.
(comp. Index S.5-. v.),
.) so also
a ^ so each
eac^
nation,
nation, including
including Israel
Israel whose 'guardian
"guardian angels
angels are are Michael and
Gabriel,
Gabriel, oror according
according to to some,
some, Michael and Metatron; Metatron; compocomp. Index
under
under these
these names,
names, as as well
well as as 'Erke
Erke ha-Kinnuyim, v. J1'~~c;
l

ha~Jinnuyim, S. s. V. piBBB;
see
see vol.
vol. I,
I, p.
p. 385.
385. The authoritative
authoritative view-point
view-point of of the Synagogue
Synagogue is is

emphasized
emphasized by by Sa'adya
Sa'adya against
against thethe popular
popular conception
conception championed
championed by by
his
his opponent
opponent Ijiwi
Hiwi al-Balkhi;
al-Balkhi; compo
comp. Davidson,
Davidson, Saatlia's
Saudia's Polemic against
against
Hiwi al-Balhhi 58.
Hiwi al-Balkhi 58. The presence
presence of of the
the angels
angels at at the time of of the de-de-
;truction
struction, of
of the
the tower
tower is is also
also referred
referred to in J
to in ub. 10.
Jub. 10. 23 and this
this view is is

based
based on
on the
the use
use of
of the
the plural (rma) in
plural (miJ) in Gen. 11.11.7.'1. Compo
Comp. BR 38. 38. 9,
9, and
the
the remarks
remarks of of Theodor,
Theodor, ad loe. loc. That Hebrew was the original original language
language
of
of mankind
mankind until
until the
the time
time ofof the
the confusion
confusion of of languages,
languages, and "that
"that Eber
was
was the
the only
only one
one who retained
retained it,it, is
is aa widespread
widespread view; view; compo
comp. BR 18. 18.

44 (O~1Yii
(abnyn ~':lJ
araa signifies:
signifies: God made use use ofof this
this language
language at the time
of
of the
the creation
creation of of the
the world
world which came into into being
being when He uttered
His
His word),
word), 31.31. 8,
8, and
and 42.8;
42.8; PRE 24 (here (here itit is
is said
said that each angelangel
brought
brought aa language
language and and aa script
script forfor his
his respective
respective nation)
nation) and 26; 26;
Targum
Targum Yertlshalmi
Yerushalmi Gen.
Gen. 11.
11. 1
1 and 8;
8; Tan.
Tan. B. I,
I, 56;
56; Jub.
Jub. 12.
12. 25-26
25-26
("tongue
("tongue of of creation" =o!?l$?n ~i:lJ
creation" =O"lIil 130 in
fcTOJ 1:llV in BRBR 18. 18. 4).
4) . This view
is
is also
also assumed
assumed explicitly
explicitly or or tacitly
tacitly in in patristic
patristic literature;
literature; compo
comp.
205
5205
91]
pi] Legends of
The Legends oj the
the Jews

Charles on
Charles on Jub., toc. tit.,
Jub., loc. cit., See
See further
further Clementine Recognitiones,, 1.
Clementine Recognitions 1.
30; Origen,
30; Con. Cels.,
Origen, Con. Cels., 5.
5. 30;
30; Zohar 1,75; Shu'aib, Noah (end),
I, 75; Shu'aib, (end), which
reads: All the
reads: All the languages
languages therefore
therefore contain
contain some Hebrew words.
words. On
the view
the view current
current among
among some Jews
Jews and Christians
Christians to
to the
the effect
effect that
that
the primitive
Aramaic was the primitive speech,
speech, comp.
camp. Charles
Charles on
on Jub.
Jub. 3.28;
3.28; Griin-
Griin-
Neue Beitrage,
baum, Neue
baum, Beitrage, 63,
63, and Ginzberg, Haggada bei
Ginzberg, Haggada, bei den
de.n Kirchenv.,
KirchenfJ.,
91-93.-Dn
91-93. the descent
On the descent of
of to the
God to the earth,
earth, comp.
camp. vol.
vol. Ill,
III, p.
p. 93,
93,
note 206
and note 206 appertaining
appertaining thereto.
thereto.

06
 V.
V. ABRAHAM
(pp.
(pp. 183-308)
183-308)
1
I Abot 5. 3; ARN 32
5, 3; 32 (36(36 ofof the second version).
version). The number
ten
ten is obtained by
is obtained by including
including Noah,Noah, who,who, at the same time,
at the time, isis the
the tenth
tenth
after
after Adam; camp. comp. vol.vol. I,I, 105.
105. According to
According to a quotation
quotation from an
unknown midrashic source, mankind, up
source, mankind, up toto the
the appearance
appearance of of Abra-
ham, was poor
ham, poor in good deeds;
in good deeds; camp. Kommental' zu
Poznanski, Kommentar
comp. Poznanski, zu
Ezechiel von
EzeMel von Eleazar
Eleazar aus Beaugency,
Beaugency, Einleitung,
Einleitung, 228. 228. In In a a passage
passage
found in in an old liturgy
liturgy Abraham is is described
described as as one whom God chose chose
out
out of twenty generations
of twenty generations (beginning
(beginning with with Adam);
Adam); see see Hemdah
Genuzah,
Genuzah, 161, 161, and Warnheim,
Warnheim, Kebuzat Kebuzat Hakamim,
Hakamim, 107. 107.
2 BR 12. 9; Tan. B. B. I,I, 11
11 and 62; 62; Tehillim 104, 104, 444. Despite
2
12. 9; 444. Despite
the statement
the statement found in tannaitic sources
in tannaitic sources thatthat the three patriarchs
the three patriarchs
were of
were of equal (Mekilta, beginning;
equal rank (Mekilta, beginning; Tosefta Keritot, Keritot, at the end;
at the end;
BR 1. 1. 15),
15), in the legends
in the legends Abraham is is regarded
regarded as as the
the favorite,
favorite, and
ranks above
ranks above his his son and grandson;
grandson; camp. comp. the the numerous statements
exalting
exalting him; him; Yelammedenu cited cited inin Yalkut, Joshua 15
Yalkut, Joshua 15 (God
(God had
performed all
performed the miracles
all the miracles for for Israel
Israel on account of the merits
of the merits of of Abra-
ham); Abot 6.
ham); 6. 10;
10; EZ 9. 9. 187 and 17, 17, 20,
20, as well well as
as 25,45-46;
25,45-46; ShR
28. 1;
28. Berakot 7b;
1; Berakot 7b; Tan.
Tan. Toledot
Toledot 4; 4; WR 31. 31. 4;4; Shir
Shir 7.7. 6.
6. At the
the same
time, however,
time, there are
however, there are passages
passages in in which the the view is is expressed
expressed thatthat
Jacob
Jacob was the the most prominent
prominent of of the patriarchs;
patriarchs; camp. comp. notenote 35 on
vol.
vol. I, 317, and also
I, 317, Beer, Leben
also Beer, Leben Abrahams,
Abrahams, p. p. 87ff.
87ff.
33 Ps.-Philo
Ps.-Philo 4D. Serug's Serug's mother is is called
called Milcah in in this
this pseud-
pseud-
epigraphical
epigraphical work (comp. (comp. Genesis
Genesis 11. 26); in
11. 26); Jub. 11.
in Jub. 11. 7 7 she
she isis named

Ora.
Ora.
Already in
44 Already in 2 2 ehron.
Chron. 20.720. 7 Abraham is is styled
styled thethe friend
friend of God;
of God;
but in
but in post-biblical
post-biblical Hebrew literature literature the adjective
adjective ."." T"V not .:Ji1'~
3mK isis
employed;
employed; the the former word is probably preferred
is probably preferred on account of of
Jeremiah 11.15,
Jeremiah 11.15, ,.".",
'TT ? ;'0,
1
which is.
ilD, which is taken
taken as as an allusion
allusion to to Abraham.
Camp.
Comp. Menahot 53b; Tosefta Berakot
53b; Tosefta Berakot 7. 7. 13
13 (see
(see Tosafot
Tosafot on Menahot
53b and Shabbat 137b);
53b Sifre N. 115 and D. 352;
137b); Sifre 352; Mekilta Bo 18, 18, 22a
(1.:Ji11~ DJTQN
("pmK Ci1i::l~ in
in Mekilta
Mekilta ShirahShirah 10, 44a, is
10, 44a, is obviously
obviously a quotation
quotation
from an
from an old
old liturgy;
liturgy; seesee morning
morning prayer,prayer, Baer's
Baer's edition,
edition, 45);45); Ekah,
Ekah,
207
207
5-6]
5-6] The Legends
The Legends of
of the
the Jews
Jews
Introduction, 24,
Introduction, 24, 26;
26; ER,
ER, introduction,
introduction, 80,
80, and
and 24,
24, 127.
127. This appel-
This appel-
lation occurs
lation occurs also
also in
in the
the Hellenistic
Hellenistic and pseudepigraphic
and pseudepigraphic writings
writings
as well
as well asas in
in Christian
Christian literature;
literature; comp.
compo Jub.
Jub. 21.21. 15,
15, 20;20; 44 Ezra
Ezra 3.3.
14; Prayer
14; Prayer of
of Azariah
Azariah 12;
12; Philo,
Philo, DeDe Abrahamo,
Abrahamo, 17; 17; I,I, 401
401 (as
(as aa quo-
quo-
tation from
tation from Gen.
Gen. 18.18. 17
17 =Targum Yerushalmi 'Dm
Targum Yerushalmi Oit':l~); James
'om Drmtf); James
2.23; Clemens,
2.23; Instructor, III.
Clemens, Instructor, III. 2; Stromata II.
2 i Stromata II. 5;
5; Clemens,
Clemens, FirstFirst Epistle,
Epistle,
10. 1,1. One
10. One isis therefore
therefore inclined
inclined toto read
read in
in Sibyll.
Sibyll. II. 245: Abraham
II. 245: Abraham
the great
the great friend
friend ofof the
the Most
Most High
High and
and the
the great
great Moses; comp., how-
Moses; comp., how·
ever, Origen,
ever, Princip., Ill,
Origen, Princip., III, 2.5,
2.5, where
where Moses
Moses is is styled
styled the the friend
friend of
of
God; see
God; also ARN 43,
see also 43, 121
121 (second
(second version),
version), where
where five
five bear
bear
the
the title of
title of friend
friend of
of God
God (VT):
(.".,,): Abraham,
Abraham, Israel,
Israel, Benjamin,
Benjamin, Sol-Sol·
oman, and
omon, and Jerusalem;
Jerusalem; to to aa similar
similar number
number isis applied
applied the
the title
title "be-
"be-
loved of
loved of God" (c':lli!~): Abraham,
God" (DWIN): Abraham, Jacob,
Jacob, Israel,
Israel, Solomon,
Solomon, and and
Jerusalem.
Jerusalem. In
In the
the Ethiopic
Ethiopic Mota Muse,
Muse, Moses bears
bears the
the title
title of
of
friend of
friend of God;
God; but
but among
among thethe Arabs
Arabs (already
(already in
in the
the Koran
Koran 4.4. 124)
124)
this title
this title is
is exclusively
exclusively applied
applied toto Abraham;
Abraham; comp.
compo Beer, Leben Abra-
Beer, Leben Abra·
hams, notes
hams, notes 427,
427, 431,
431, and
and 950;
950; Grunbaum, Beitrage, pp.118,
Griinbaum, Neue Beitrage, pp.1l8,
121; Monatsschrift 51,
Malter, Monatsschrift
121; Malter, 51, 713; Ginzberg, Unbekannte Sekte,
713; Ginzberg, Sekte, 14-
14-
15.
15. See also Gedulat
See also Mosheh 3b
Gedulat Mosheh 3b (,.,
('"' :nitllt
mnN i"Itvo).
nD).
5 Jub. 11.
S Jub. 11. 1-14.1-14. The beginning beginning of of the monarchy
monarchy dates from from
Nimrod (comp. (comp. vol.vol. I, I, 176-177),
176-177), hence not not long
long after
after the
the birth
birth ofof
Abraham.
Abraham. The name Serug Serug is is taken
taken to to be a contraction
contraction of "1) -"ID and

3D turned
30 turned away,away, that
that is, is, from God. God. Compo
Comp. Ps. Ps. 14.
14. 33 and 53. 53. 4.
4.

According
According to
to ps.-Philo
ps.-Philo 4A,
4A, Serug
Serug and his
his sons were God-fearing,
God-fearing,
despite
despite the the wickedness
wickedness of of their
their generation.
generation. The meaning
meaning ascribed
ascribed
to
to thethe name Terah Terah in in Jub.
Jub. is is obscure.
obscure, and is is probably
probably connected
with
with the the Aramic "11 """in was emaciated;,
emaciated-. For
For other
other explanations
explanations see see
Charles.
Charles, Jub., Jub., ad ad loc.,
loc., and Ba'er, op.
and Baer, op. cit.,
cit., 95-96.
95-96.
6 Baba
Baba Batra 91a, 9 la, which is is the
the source
source for for Yashar
Yashar Noah,Noah, 18a
6
18a
and
and Yerahmeel
Yerahmeel 27. 27, 7;
7; but
but the the Palestinian
Palestinian Midrash
Midrash PRE PRE seems
seems to to be
be
independent
independent of of the
the Babll
Babli passage,
passage,which
which doesdoes not
not have
have the
the statement
statement that that
she
she died
died in in Haran.
Haran. The The name name is is written
written lIt,nl:lllt, 'N^nDN (the
fc&nOK, 'N'l1l:l11t (the variant
variant
'*&H'N given
'N'l:ln'lIt given by by Eabbinowicz,
Rabbinowicz, Variac Lectiones to
Variae Lectiones to Baba
Baba Batra,
Batra, loco
loc.

cit.,is
tit., is of
of nono value);
value); itit isis uncertain
uncertain whether
whether the the first
first part
part of
of thethe name
name
ND'N (mother)
isis IItO'1It (mother") or KT1DN (servant);
or Nl1l:l11t (servant)-, thethe first
first explanation
explanation seems seems moremore
probable.
probable. Compo Comp. Beer, Leben Abrahams.,
Beer, L,e1Jen Abrahams., 96, 96, 97:
97: Giidemann,
Giidemann, Re- Re-
ligionsgeschichtliche
ligionsgescUchttiche Studien, Studien, 41-49,41-49, where
where additional
additional literature
literature is is cited;
cited ;

Kohler, Testament
Kohler, Testament of Job, 288.
of Job, 288. The The explanation
explanation of of this-
this- name
name as as
well
well as as itsits ~elatio~
relation.to Greek 'Aj.l6.MELa
to <?reek *A/jdA0ia is is quite
quite obscure;
obscure; it it is
is probably
probably
of
of Babyloman
Babylonian ongm, origin, hke
like thethe name 103 "O (possibly
name 1:l31" nna, i.i. e.,
(possibly l:1.l':l, e. Bar-
}
Bar-
208
208
 Abraham [713
nabas, the son of
nabas, of Nebo;
Nebo; comp. 133 p,
camp. 1~l p, Tosefta
Tosefta Pesahim 2.20,
2.20, and
Rabbinowicz, Variae Lectiones,
Rabbinowicz, Pes. 57a as
Lectiones, Pes. wen as
as well as Yashar,
Yashar, loco
loc. cit.).
cit.}.
Some other names are
are assigned to Abraham's mother and grand-
assigned to grand-
father
father in Jub. 11.
in Jub. 11. 14.
14.
7 For further
7
further details
details concerning
concerning the the appearance
appearance of of Abraham's
star, camp. vol.1,
star, comp. vol. I, p.
p. 207,
207, and note note 48.
48. On the the source
source of of the
the following
following
legends
legends see note 34.
see note 34.
8
8 The story story of the slaughter
of the slaughter of of innocent
innocent children
children is is modelled
modelled
after the
after the story
story of Moses,
Moses, and is not influenced
is not influenced by by thethe New Testament
story about the
story the birth
birth of Jesus.
of Jesus.
9
Pregnancy becomes outwardly
9 Pregnancy outwardly noticeable
noticeable after
after thethe third month;
third month ;

camp.
comp. Tosefta Niddah 1. 7; BR 85.
1. 7; 85. 10;
10; camp. note 88 on vol.
comp. note II, p.
vol. II, p. 34.
34.
10
10 The same is is described
described as 'J~~~'p (but
as MN^lp (but thethe manuscript
manuscript reads reads
'l'~1P),
), which seems to to be be Spanish.
Spanish. Griinbaum,
Grtinbaum, Neue Beitrdge, Beitriige, 128,
128,
compares
compares it it with the the Italian
Italian calcin!J,Ccio, that is,
calcinaccio, that is, a hardening
hardening of of the
the
belly.
belly.
11
I I Comp.
Comp. vol. vol. I, I, p. p. 178.
178.
12 In
1 2
consequence of
In consequence of an inaccurate translation of
inaccurate translation of the Arabic word
Wadi,
Wadi, which signifies signifies bothboth brook
brook and valley,
valley, the word 1nJ "1HJ (stream)
(stream)
instead of
instead ~nl (valley)
9f ^PIJ occurs aa few times iIi
(valley) occurs the printed
in the printed text text asas wen
well
as
as in the manuscript
in the manuscript of this legend.
of this legend. TllisThis supposition
supposition is is attested
attested
by the
by the words 1mn iron HD iir~ IHK
in~ n1)10 (27, line
mj7D (27, line 10),
10), since
since it it is impossible that
is impossible that
a cave should
should be in in a a river.
river. The legendlegend speaks
speaks below of of a spring
spring
whose waterwater Abraham ~used; but no mention is
used; but is made of of a a stream;
stream;
camp. also
comp. also 27,27, line
line 16 1mn;,r~
16 irtirT ri~~tv which is
nrV rifcOP hardly possible,
is hardly possible, while
while
~nm
7TOn HT7i1I~ would suit admirably.
suit admirably.
13 PRE 26
13 26 reads:
reads; When Abraham was born, born, Nimrod's cour- cour-
tiers wanted to
tiers wanted to put
put him to to death;
death; soso he was kept kept in in a hiding-place
hiding-place
beneath the the ground
ground for thirteen years,
years, during
during which time' time he did did not
n

beneath for thirteen

see the sun nor
see the the moon. A different
nor the different account of of Abraham's youth youth
is given
is given in in Yashar;
Yashar; comp. compo vol. vol. I,
I, p.
p. 209.
209. Still
Still another
another version
version ofof
this story
this story is is found in in 22 'Aseret
'Aseret ha-Dibrot
ha-Dibrot 2; Ma'as.,G. 3;
2; Ma'as.,G. Ma'asehAbra-
3; Ma'aseh Abra-
ham, Horowitz edition,
ham, edition, 43. 43. According
According to to the
the latter
latter sources,
sources, Abra-
Abra-
ham lived
lived in in a cave for for three
three years.
years. Camp.
Comp. Nedarim 32a; 32a; BR 30. 30.
8;
8; BaR 18. 18. 21;21; Shir 5. 5. 16^16~ PR 21, 21, 105a;
105a; Tan. Lek 3 3 and Behar 1; 1;
Tan. B.B. I, I, 60;
60; III, 105; Esther R 2.
III, 105; 2. 5.
5. In almost all all of these passages
of these passages
two views are given, given, one that that Abraham had recognized
recognized his his Creator
Creator
at the
at the ageage of tbree, the
of three, the other
other that
that this
this took
took place
place in Abraham'ss forty-
in Abraham
J

forty-
eighth year
eighth year (Maimonides,
(Maimonides, Yad, Yad, 'Abodah Zarah,Zarah, 1. 1. 3,
3, seems to have
to have
read "forty",
read "forty", which which is is perhaps
perhaps based
based on PirkePirke Abot
Abot 5, 5, at
at the end).
the end).
209
 14-17] The Legends of
The Legends of the
the Jews

A statement
statement in Rokeah (Hasidut,
in Rokeah (Hasidut, Zakuyyot
Zakuyyot 'Arum), which is
'Arum), which is appar-
appar-
ently
ently derived
derived from
from an
an unknown version
version of the
of the Sefer
Sefer Yezirah, main- main-
tains
tains that Abraham, at
that Abraham, at thethe age
age of of forty-eight,
forty-eight, was was moved
moved by the the
deeds
deeds of of the
the generation
generation of the Tower of
of the of Babel to to reflect
reflect on God and
on God and
the universe.
the universe. He first first studied
studied threethree years
years by by himself,
himself, afterwards,
afterwards,
by the
the command
command of
of God,
God, he
he was taught
taught by
by Shem,
Shem, until
until he became
he became
by
so wise that
so wise that he he composed
composed the the Sefer
Sefer Yczirah.
Yezirah. Then God God appeared
unto him,
unto him, tooktook him unto Himself,
him unto Himself, kissed
kissed him,him, called him him HisHis friend,
friend,
and
and mademade aa covenant
covenant with with him and his his descendants forever. forever. A
similar statement
similar statement is quoted by
is quoted Judah h.
by Judah b. BarziIlai
Barzillai (in (in his
his commentary
on the Sefer
on the Yezirah, 268)
Sefer Yezirah, 268) from an old text of
old text of the
the Sefer
Sefer Yezirah.
Yezirah,

I4 In
*4 the Abraham
In the Abraham legend legend in in BHM II, II, 118,
118, we read that that two
two
spouts
spouts (read(read nm~o
mn^D instead
instead of
of n1l1~n)
niai^n) sprang
sprang up,
up, one flowing
flowing with
with
honey, the
honey, the other
other with milk. milk.
IS Camp.
15
Comp. above, above, note note 12.12. Other heroes,
heroes, too,too, like
like Abraham,
are supposed
are supposed to to have
have beenbeen able
able to to walk, talk, and think
walk, talk, think in theirtheir in-
in-
fancy. See
fancy. See Index under "Cain",
Index under "Noah", and "Moses". Such "wonder
"Cain", "Noah",
children"
children' are
1
are also
also known in the Christian
in the Christian legends,
legends, and unusual pre- pre-
cocity is
cocity is ascribed
ascribed to to Jesus
Jesus and others; others; compo comp. GUnter,
Giinter, Christliche
Christliche
Legende, 134 seq,
Legende, seq. .
1 6
16 That Abraham discovered discovered the the true
true faith
faith byby meditating
meditating on
nature we are
nature told in
are told in soso early
early a source
source as as the
the Apocalypse
Apocalypse of of Abra-
(comp. vol.
ham (comp. vol. I, ~2 12-2 13), and about six
pp. -212-21.3),
I, pp. versions of
six versions this legend
of this legend
are extant.
are extant. Compo Comp. BR 38. 38. 13;
13; 2 2 'Aseret -ha-Dibrot 2;
'Asererha-Dibrot 2; Ma'aseh Abra-
ham (Hor.'edition,
(Hor. edition, 43-44); 43-44); Ma'aseh Abraham (BHM II, II, 118);
118); Yashar
Noah, 20a-20b; Ma
Noah, 20a-20b; Ma'as.
1
as. G.G. 3, 4; MHG 1,189.
3, 4; I, 189. The oldest
oldest form seems
to
to be thatthat of of BR, where we are
BR, where are told that Abraham,
told that Abraham, by by observing
observing
how one-element
one~ element subdues an-other, becomes convinced
subdues another, convinced of of 'the
the error
error
of worshipping
of worshipping the the elements.
elements. But even even thisthis form is not the
is not or-
the or-
iginal one,
iginal one, as as can
can bebe seen
seen by by comparing
comparing it it with thethe statement of R.
of R.
Judah (about 150
Judah (about ISO C.E.)
C.E.) in in Baba BatraBatra lOa,10a,andand Koheleth
Koheleth 7.26. Bfmfey,
7.26. Benfey,
Pantschatantra I,
Pantschatantra, 376,377,
I, 376, 377, attempts
attempts to to trace
trace thisthis legend
legend to to a kindred
kindred
Indian fable.
Indian fable. This is, however, not
is, however, not likely,
likely, as as the'
1

Jewish sources
the Jewish sources
recording 'this
recording this legend
legend are are extremely
extremely old. old. Recognitiones, 7,
Recognitiones, 7, as well
as well
as Aristides,
as Aristides, 3-6, 3-6, seems to to have known it, it, and it it is
is quite
quite probable
probable
that (Antiqui* I,
Josephus (Antiqui.
that Josephus 7.1)
I, 7. 1) gives
gives a rationalistic
rationalistic interpretation
interpretation
of it.
of it. - >

17 Compo above, note

I7 Comp. above, note 15, and Ginzberg
15, and Ginzberg in in Jewish
Jewish Encyclopedia,
Encyclopedia,
11,
II, 608A.
608A.
210
210
 Abraham [1827
18
18 Fabulous numbers of of a similar
similar character
character are are alsoalso found
found else-
else-
where;
where; compo
comp. vol. vol. IV,IV, p. p. 267.
267.
19 The verb i1I.~n HDH is is here used,
%9 used, as as sometimes
sometimes in in biblical
biblical Hebrew,
Hebrew,
in
in the sense
sense of of "being
"being horror-struck",
horror-struck'*, whereas whereas in in mishnic
mishnic Hebrew
it
it denotes "was astonished,
astonished, marvelled."
marvelled."
30
~o No mention is is made in in this
this legend
legend of of the
the place
place wherewhere Abra-
Abra-
ham and Nimrod were until until now;now; compo
comp. Eupolemus
Eupolemus in in Eusebius,
Eusebius,
Praep. Evang., IX.
Praep. Evang., IX, 17,418d,
I7,418d, who gives gives "Camarinu,
"Camarinu, a city city also
also known
as Uria"
Una" as Abraham's birthplace. birthplace. Uria is is the
the biblical
biblical Ur, Ur, which
the Talmud (Baba (Baba Batra 91a) 9 la) identifies
identifies with a Babylonian
Babylonian locality locality
in
in talmudic times (the (the texttext of of that passage
passage is is in
in a a bad condition;
condition;
but Nn':J
WTO is is very
very likely
likely the name borne by by that
that place;
place; see see Rabbino-
Rabbin o-
wicz, Lectiones) this
wicz, Variae Lediones); ; this name is is likewise
likewise found in in Arabic
Arabic sources,
sources,
Istahri
Istahri M.,
M., 54;54; Maras II, II, 519. According
According to to the
the Talmud,
Talmud, Abraham
was kept
kept prisoner
prisoner by by Nimrod for for ten
ten years,
years, first
first in NTID and then
in Nn,:J then
in ,-r,p
in mp or ,-r,:J;
or HID; Beer,
Beer, Leben Abrahams, Abrahams, notes notes 5 5 and 108. 108.
21
2 I For a similar
similar legend,
legend, compo comp. vol. vol. IV,IV, p.p. 348.
348.
22
22 As may be seen seen from p. 28,
p. 28, 1.2
1.2 from below,
below, where the the gates
gates
of
of Babylon
Babylon are spoken spoken of, of, thethe reference
reference is is to thethe city,
city, not the the land
land
of Babylon; i1]""
of Babylon; nJHQ instead
instead of TJ7 is
of ")1 is very
very frequently
frequently found in in works
which were influenced
influenced by by Arabic;
Arabic; this this use of of m',/J
n3'"fD is is also
also found
found inin the
the
Bible;
Bible; compo
comp. Ginzberg,
Ginzberg, Geonica,Geonica, I, I, p.
p. 26.26.
23 Despite the
23 Despite the agreement
agreement of of the
the manuscripts
manuscripts with with the the printed
printed
text,
text, the reading '/;)~)I
the reading 'DSJ? for 1/J~V (p.
for -jDSy 29, 1. 2.
(p. 29, 1. 2. from below)
below) is is presupposed
presupposed
here; the
here; the latter
latter can hardlyhardly be correct.correct.
24 That idols
34 idols fall
fall toto the
the ground
ground at the command of
at the the right-
of the right-
eOlls
eous isis frequently recorded in
frequently recorded Jewish as
in Jewish as well
well asas inin Christian legends;
Christian legends;
compo ps
comp. ps.-Matthew
-Matthew 23; 23; Gospel
Gospel of of the
the Saviour's Infancy 10;
Saviour's Infancy vol. IV,
10; vol. IV,
p. 165.
p. 165.
For Abraham's
25 For
25 Abraham's native native town,town, compo
comp. above,above, notenote 20. 20.
26 The episode relating to
06 The episode relating to the the age
age of of the
the idols
idols as as compared
compared to to
that of
that of the
the purchaser
purchaser is excerpted from ER 5.
is excerpted 27 (it
5. 27 (it was taken over over
verbatim in
verbatim in Yerahmeel,
Yerahmeel, 71-72; 71-72; Zohar I, I, 77; this was overlooked
77; this overlooked by by
Gaster,
Caster, adl'Oc.)
ad Ive.) and
and in
in the
the text
text itisinterwoven
it is interwoven in
in the
the account of Ma' aseh
of aseh
other versions
versions of of this
this episode
episode occur in in BR 38. 13; Ma
38. 13;
1

Abraham; other
Abraham', Ma'as.
as.

G. 3; MHG 1,
G. 3; I, 188;
188; EZ 25, 25, 47-48.
47-48. Compo Comp. also vol. I,
also vol. I, p.
p. 210210 and Philo,
Philo,
Decalogo, 14.
De Decalogo, 14. 192.
192.
27 read ")'V
27 II read V^y N/JO (p. 32,
D (p. 32, line
line 4)
4) instead
instead if "l'V ~QP.
if rry According
':lIZ1. According
to Baba
to Baba Kama 8. 8.1, the correct
1, the correct reading
reading of of this
this passage
passage is; is: ", V!:lp
M y^p
IT FIK
211
28-34] The Legends
The Legends of
of the
the Jews
"l'V KttD "'l'
"!ll!l.
tir,)O v!?n "OP. printed text
The printed text asas well
well as as the manuscript, which
the manuscript, which
r:y
offers some variants, is corrupt, as vbn is repeated.
offers some variants, is corrupt, as is repeated. "'l'
The imprisonment of Abraham is already mentioned in the
2 8 The imprisonment of Abraham is already mentioned in
38 the
Talmud (comp.
Talmud (camp. above,
above, note 20) and PRE 25
note 20) 25; according
; according to to these
these sources
sources
the imprisonment
the imprisonment lasted lasted tenten years.
years.
2 Christian legends,
2 99 Christian legends, too, too, frequently
frequently tell tell ofof angels
angels bringing
bringing food food
and drink
and drink to to needy
needy saints;
saints; comp.
camp. Protevangelium
ProtevangeUum of of James
James 8. 8. 1.
1. Des-
Des-

pite the manuscript,

pite the manuscript, H:D instead of
"]r,) instead TH (p.
of "l 32, 1.
(p. 32, 22) is
1. 22) is to
to be
be read,
read,
as may
as may be be seen
seen from
from the the word rra which follows,
n':l which folIows.
There is
30 There is aa similar
similar incident
incident in in the
the Moses legend; legend; cornp.
camp. vol.vol.
II, p.
II, p. 282.282.
3I According
31 According to to the manuscript, man
the manuscript, iT:l:m N7N' is is toto bebe read
read instead
instead
of HMD
of iT:l'::JC U'K of the
ll'N; of the printed
printed edition
edition (p. 34, line
(p. 34, line 16).
16).
32 The
33 The text text is is somewhat obscure. Abraham,
somewhat obscure. Abraham, fastened to to the
catapult, prays
catapult, prays to to God,
God, and the the angels
angels intercede in in his behalf; then
his behalf;
follows
follows the the scene
scene in in which
which Abraham's mother takes part; part; and then
come
come the the words:
words: "And when it it came to pass, that
to pass, that theythey threw
threw him
into
into the
the catapult"'-
catapult"/ o'm,
&wb should
should probablY
probably be
be read
read instead
instead of 1W1.
of 1C'rI1'1.
The entire
The passage would
entire passage would thenthen become quite quite clear.
clear.
33 Literally: May cooling
H Literally: May cooling and comfort
comfort be be granted
granted to to My servant

Abraham; this
Abraham; this isis a
a literal translation of
literal translation of Koran 21. 21. 69, 69, asas has
has already
already
been observed
been observed by by Griinbaum, Beitrdge, 129.
Griinbaum, Neue Beitriige, 129. In the old sources
(Pesahim.
(Pesahim, 118a; 118a; BR 44. 44. 13;
13; ShR 8. 8. 5;
5; DR 2. 2. 29;
29; ShirShir 1.1. 12;
12; Tan.
Tan.
B.
B. II,
II, 100 =
lOO=Introduction
Introduction 144;
144; Tan. Tezawweh 12:
12; Tehillim 119.
119. 48)
48)
it
It is
is stated
stated that that Gabriel
Gabriel (according
(according to to some,
some, Michael)
Michael) hastened to to
come
come to to Abraham's assistance, assistance, but but God checked the the angel,
angel, and He
Himself
Himself delivered
delivered Abraham. But according
according to to one view given given in in BR
it
it was Michael
Michael who delivered delivered Abraham. In Mcfaseh Abraham (Hor-
In Ma!aseh (Hor-
owitz's
owitz's edition)
edition) the latter part
the latter part ofof the
the text
text isis corrupt,
corrupt, as as two conflicting
conflicting
versions
versions of of Abraham's
Abraham's deliverance
deliverance are are given.
given. The text text maymay be
emended
emended in in accordance
accordance with 2 2 'As/wet ha-Dibrot 2,
'Aseret ha-Dibrot 2, by by adding
adding the the
sentence
sentence which which fell fell out
out through
through homoioteleuton.
homoioteleuton.
34 Ma'aseh Abraham, published by Jellinek in
34 Abraham, published by Jellinek in BHM, 1,25-34; I, 25-34;

this
this edition,
edition, which is is rather
rather inaccurate,
inaccurate, is is taken from Shebet Shebet Musar
of
of Elijah
Elijah ha-Kohen who used used a Constantinople
Constantinople edition edition of of this
this Mid-
rash; compo
rash; comp. Porges,
Porges, Zeitschrift
Zeitschrift furfur hebriiische Bibliographic, X.
hebraische Bibliographie, X. ,159,
,159,
Ginzberg, ibid.,
and Ginzberg, ibid., IX, IX, p. p. 125.
125. II cannot
cannot state state with with certainty
certainty
whether the the MS. of of this
this Midrash,
Midrash, found in in the
the library
library of of the
the Jewish
Jewish
Theological
Theological Seminary Seminary of of America (No. (No. 33 33 Steillschneider),
Steinschneider), goes goes back
back
to
to the
the Constantinople
Constantinople edition edition or or not,
not, as as only
only Elijah
Elijah ha-Kohen's
ha-Kohen's ed- ed-
212
 Abraham [3536
ition is
ition accessible to
is accessible to me. The MS. text text differs
differs from that given given
in Musar, but is
Shebet Musar,
in Shebet not always
is not always superior
superior to to it.
it. As was already
already
remarked by by Jellinek,
Jellinek, op. op. cit., Einleitung, 16,
cit., Einleitung, 16, and Griinbaum,
Griinbaum, Neue
B eitrage, 130,
Beitrage, this 'Midrash
seq., this
130, se%., Midrash is is a translation
translation from the the Arabic.
Arabic. This
supposition
supposition may be proved proved by the the phrase T2Dn "ION
phrase ,')OiT 'O~ (= "~P'~ ,~p)
(- ^KpVtf ^Np)
which is of frequent
is of frequent occurrence,
occurrence, and many many other Arabisms. The au-
other Arabisms.
thor of
thor the original,
of the original, however,
however, was a Jew, Jew, and not not a Mohammedan,
a Mohammedan,
since parallels from rabbinic
since parallels rabbinic literature
literature mightmight be given given toto a great part
a great part ofof
this booklet.
this booklet. Some of of these parallels have already
these parallels already been pointed pointed out out
in the preceding
in preceding notes notes (see, e. g.,
(see, e. note 9).
g., note 9). It
It may be further
further observed
that the scene in
that the in the
the furnace
furnace is is most likely
likely a reminiscence
reminiscence of the Hag-
of the Hag-
gadah concerning
gadah concerning the the three
three youths
youths in in the furnace;
furnace; compocomp. vol.vol. IV,IV, pp.
pp.
328-330, and the
328-330, the notes
notes referring
referring to to them. Attention
Attention is is drawn to to the
the
following details:
following details: The light light at the birth
at the birth ofof Abraham (p. (p. 188)
188) hashas its
its

parallel in
parallel in the birth of
the birth of Moses and other heroes (camp. (comp. vol.vol. II, p. 262).
II, p. 262).
Gabriel appears to
Gabriel appears to Abraham to to show him a well well of water which he
of water he
needed for
needed for an ablution before praying
ablution before praying; this
;
this is genuinely Jewish
is genuinely Jewish and not not
Mohammedan,
Mohammedan, as as has
has been maintained by by many;
many; compocomp. Ginzberg,
Ginzberg,
Unbekannte
Unbekannte Sekte, Sekte, 112.112. appearance of
The appearance of Satan in in human form
(pp. 192 and 200)
(pp. 200) is is frequently
frequently met with with in in Jewish
Jewish legends;
legends; camp. comp.
note 226.
226. The dark cloud, cloud, which separated separated Abraham from his his
enemies (p.
enemies (p. 192), naturally goes
192), naturally goes back to to Exodus 14. 14. 19;
19; compo
comp. alsoalso
vol.
vol. I,I, p. 420. The description
p. 420. description of of God as as "He who sees sees but cannotcannot
be seen"
be seen" (p. (p. 199), though found
199), though found in in the
the Koran (6.100),(6.100), is is of
of frequent
frequent
occurrence in
occurrence rabbinic literature;
in rabbinic literature; camp.,
comp., e. Yerushalmi Peah 21b
g., Yerushalmi
e. g.,

(towards
(towards the
the end);
end); Hagigah
Hagigah 5b;
5b; Targum
Targum Yerushalmi,
Yerushalmi, Gen. 4. 4. 2;2; 2
Targum Yerushalmi
Targum Yerushalmi Gen. 22. 22. 14;14; Sibyll.,
Sibyll., Prooemium 8, 8, and 4. 4. 12.
12.
Recently an Arabic
Recently Arabic text text closely
closely related
related to that of
to that the Ma'aseh Abraham
of the
has been
has been published
published in in R.E.J.,
R.EJ., LXIX,LXIX, 86 86 seq.-LXX,
seq. LXX, 36, seq., by
36, seq., by
Shapira
Shapira who claims claims Kob al-Ahbar as the author of
as the this Abraham
of this
legend.
legend.
35 The building
35 building of of the
the tower,
tower, a veritable
veritable rebellion
rebeIIion against
against God
(comp. voU, p.
(comp. vol.1, p.179), took place
179), took place ten
ten years
years after
after thethe death of of Noah;
Noah; compocomp.
Seder
Seder 'Olam 1. I.

3s6q This
-
This is is a a midrashic
midrashic explanation
explanation of of Gen. 10. 10. 11; comp. BR
11; camp.
37. 4;
37. 4; ER 20, 20, 114; 114; EZ 24, 45. Targum
24, 45. Yerushalmi, Gen.,
Targum Yerushalmi, Gen., lac.loc.

cit.,
cit., takes 1108
takes "rvN to to refer
refer toto Assyria,
Assyria, and accordingly maintains that
accordingly maintains that
Nimrod emigrated
Nimrod emigrated to to Assyria,
Assyria, because
because he he did not want to to participate
participate
in
in the building of
the building the tower;
of the tower; God rewardedrewarded him for this pious
for this pious act.
act. In
view
view of the fact
of the that Targum
fact that Yerushalmi, in
Targum Yerushalmi, in a preceding
preceding verse,verse, des-
213
213
 The Legends oj
The Legends of the
the Jews

cribed Nimrod
cribed Nimrod as as a a very
very wicked
wicked man, man, the the sentence n".,n n*Hn.....'JD
-
'>1:1 ~,.,
M7T
is
is very likely toto bebe regarded
regarded as as aa later
later insertion,
insertion, based on on the above
the above
very likely
mentioned Midrashim, and
mentioned Midrashim, and refers
refers not not to to Nimrod but but to Asshur.
to Asshur.
Comp., however, Ginzberg, Haggada bei den
lei den Kirchenv.,
Kirchenv., I,
I, 88-89, as
as
Comp., however, Ginzberg, Haggada
well as Targum
well as Targum Yerushalmi, Yerushalmi, ad loco
loc. ("1t11~=i1Wl1n~
(-n0K*ronirW Asshur!), and
and
PR 34, 34, 156a.
156a. Compo note
Comp. note 77 77 on vol.vo1. I,I, p.p. 177.
177.
37 Compo vol.
S? Comp. vol. I, I, p.p. 200,
200, and note 34. 34.
388 Iscah
3 (Gen. 11.
Iscah (Gen, 11. 29)29) is taken as
is taken as another name for for Sarah,
who
who was was so so called
called on on account
account of her prophetic
of her prophetic gift gift (from rW=rDD
(from i1::ltll =i1::l0
to look);
to look); compocomp. Josephus, Antiqui. I,
Josephus, Antigui. I, 6.
6. 5.;
5.; Sanhedrin 69a; Megillah Megillah
14a;
14a; Seder 'Olam 21;
Seder 'Olam 21; Jerome,
Jerome, Quaestiones,
Quaestiones, ad loc.; loc.; Ephraim I, I, 59E.
59E.
39 Tehillim
39 Tehillim 118, 484; Hallel
118, 484; Hallel 107.107. The text of the first-named first-named
source is
source is very
very corrupt
corrupt (Buber misunderstood it
(Buber misunderstood it entirely);
entirely) ; nor
nor is is the
the
second quite
second quite correct.
correct. A goodgood text
text of Tehillim is
of Tehillim is found in in Sikli's
Sikli's

Talmud
Talmud Torah; Torah; comp.compo Hazofeh
Hazojeh III, III, 18,18, and Ginzberg,
Ginzberg, ibid.,ibid., IV,IV, 32.32.
Compo
Comp. also
also Yalkut
Yalkut I,
I, 77,
77, where
where the
the correct
correct reading
reading is
is found
found at
at thethe
beginning and at
beginning the end
at the end of the quotations
of the quotations from Tehillim: Tehillim: twicetwice "ro:l
l^ron
1"i1
pn '1
^V.11. According
According to
to these
these sources,
sources, Haran was tlie younger
the younger brother
brother
of Abraham, and
of Abraham, and this
this is is inin agreement
agreement with the prevalent prevalent view view of of
the Haggadah
the Haggadah (comp. (comp. SederSeder 'Olam II; II; BR 38. 38. 14;14; Sanhedrin 69b), 69b),
which maintains
which maintains that that Abraham was one year year older than Nahor, Nahor, who
was
was oneone year
year .older than Haran;
.older than Haran; the the latter,
latter, atat the age age of eight, begot
eight, begot
Sarah.
Sarah. Yashar Yashar Noah,Noah, I7a l7a and 18a, regards Nahor and Haran as
18a, regards
twin-brothers
twin-brothers who were were much older older than Abraham. BaR 4. 4. 8 seems
to
to agree
agree withwith thethe latter view. The death of
latter view. Haran, as
of Haran, as a punishment
punishment
for his vacillation,
for his vacillation, is is already mentioned in
already mentioned in BR 38. 38. 13.13.
40 Recognitiones, I,
40 Recognitiones, I, 31
31· (a(a Midrash
Midrash on Gen. 11. 28) gives
11. 28) gives the
explanation
explanation that that Haran
Haran's death was
's death was a punishment
punishment for for an "incestu-
"incestu-
ous crime".
ous crime". This This legend
legend makes Haran suffer suffer forfor the crihle
crime of his
of his
so~ Lot,
son Lot, or or presupposes
presupposes that that thethe latter
latter only
only followed
followed in in the footsteps
footsteps
of his father.
of "his father. Midrashim (MHG I,
The Midrashim I, 191;
191; Ma'Ma'as.as. G. 5; 5; Yelam-
medenu, according
medenu, according to to the
the extract
extract published
published by by Ginzberg
Ginzberg in Hazojeh,
in Hazofeh,
IV,
IV, 32,
32, from SikIi's
Sikli's Talmud Torah; Torah; Zohar Zohar I, I, 77b;
77b; Lekah Gen. loco cit.)
loc. cit.)

explain Haran's
explain premature death
Haran 's premature death (Abel (Abel was killed killed by by hishis brother,
brother,
and his his death
death cannot be be regarded
regarded as as a precedent
precedent to to that
that of of 'Haran
who died died by by the
the hand of of God)
God) in in different ways. He was punished
different ways. punished
for not being
for not being steadfast
steadfast in in his
his religion;
religion; compo comp. the the preceding
preceding note; note;
Yashar Noah, Noah, 25b; 25b; Targum
Targum Yerushalmi
Yerushalmi Gen., Gen., lac cit. People
loc cit. People be- be-
lieved that
lieved that Abraham was delivered delivered from the the fire by means of
fire by Haran's
of Haran 's

witch-craft-oron
witch-craft or on account of the latter's
of the latter's piety-and
piety and his his premature
premature death death
214
 Abraham [4145
proved that
proved that they
they were wrong;
wrong; comp.
camp. Yelammedenu,
Yelammedenu, lac.
loc. cit.;
ciL\ Zohar,
Zohar,
Zoc. cit.;
he. cit.; Targum
Targum Yerushalmi,
Yerushalmi, lac. cit. Haran attempted
loc. cit. to extinguish
attempted to extinguish
the flames
flames into
into which Abraham was cast, cast, and thereby
thereby lost his life;
lost his life;
camp. Lekah Gen. loc.
comp, lac. cit.
cit. Jub.
Jub. 12.
12. 12 narrates that
12 narrates that Abraham burned
all the idols
all idols of of his
his father;
father; when Haran attempted attempted to to rescue them,
rescue them,
himself consumed by
he was himself by the
the flames;
flames; camp.
comp. also also Ephraim,
Ephraim, I, I, l56D-
156D-
157A,
15 7 A, who very very likely
likely borrowed this this legend
legend from Jub. Jub. According
According to
the Apocalypse
the Apocalypse of of Abraham 8, 8, Terah and his his entire household were
entire household
burned by by a firefire which came down from heaven as as a punishment
punishment for for
their idolatry, which they
their idolatry, they did did not
not renounce
renounce in in spite
spite ofof Abraham's
exhortations
exhortations to to mend theirtheir ways.
ways. Yerahmeel 35. 35. 1 1 reads:
reads: The Chal-
deans came to to immerse both Haran and Abraham in in fire,
fire, for
for itit was
their
their custom to to immerse theif" theii"children
children in in fire,
fire, asas some mothers im-
merse theirtheir babies
babies in in water.
water. Gaster refers refers to to Comestor,
Comestor, Gen. 41, 41,
who has has the the same statement.
statement. Compo Comp. also ps.-Philo 5A,
also ps.-Philo 5A, where it it

is said
is said thatthat shortly before Abraham's birth
shortly before birth mothers began began to to throw
their children
their children into into the
the fire.
fire. Jerome, Quaestiones,
Jerome, Quaestiones, 11. 11. 28,
28, says:
says: Haran
burned because
was burned because he refusedrefused to to worship
worship fire fire which the Chaldeans

regarded as
regarded as their
their god;
god; Abraham,
Abraham, however,
however, was saved by by God. Bar-
Hebraeus' statement
Hebraeus' concerning Haran (Historia
statement concerning Dynastiarum, 13)
(Historia Dynastiarum, 13)
is directly
is directly borrowed from Ephraim, Ephraim, lac. loc. cit.,
cit., which goes back to
goes
Jub., loe.
Jub., loc. cit., Charles on Jub.
cit., and Charles Jub. is is to
to be
be corrected
corrected accordingly.
accordingly. Compo Comp.
note 76
note 76 on vol. vol. I,I, p.
p. 176.
176.
4 1
41 Yashar Noah, Noah, 27a. 27a. Ogi-so
Ogi so in in editio
editio princeps,
princeps, but but in in later
later
editions it
editions corrupted to
it was corrupted to '31J7
'l1l1-isis no one else else but
but Og, who, already
Og, who, already
in
in old sources, is
old sources, is identified
identified with with Eliezer,
Eliezer, while
while Yashar
Yashar considers
considers Ogi Ogi
and Eliezer
Eliezer as as companions.
companions. Compo Comp. Index,Index, s. s. fJ.
v. HOg"
"Og" and vol. vol. Ill,
III, p.
p.
344.
344.
42 BR 40.
42 40. 14;14; PR 43, 43, l81a;
181a; Tan. Lek 12; 12; Shir
Shir 1. 1. 3;
3; ARN 12, 12,
53, second version
53, and second version 26, 26, 54;
54; Onkelos and the the Yerushalmi Targumjm Targumim
Gen. 15. 15. 5;5; Sifre
Sifre D. 32; 32; Midrash Tannaim 25; 25; BaR. 14. 14. 11.
11.
43 Tan. Shemot, at
43 the beginning.
beginning.
Shemot, at the
444 See
4 the references
vSee the references given given in in note 38, 38, toto which is is to be added
to be
Shu'aib,
Shu'aib, Hayye Hayye Sarah,
Sarah, lad,lOd, who quotesquotes an unknown midrashic midrashic source:
source:
Sarah who is is also
also called
called Iscah,
Iscah, on account of of her
her prophetic gift, fore-
prophetic gift, fore-
saw Israel's history, and prayed
Israel's history, prayed to to God to assistassist them in in their trib-
their trib-
ulations.
ulations.
45 Yashar Noah,
45 Noah, 27b~28a.
27b-28a. Anoko (IplJK) ('Pll~) is is very likely iden-
very likely
tical with the
tical with the poet-philosopher
poet-philosopher PpTN, rIIP'J'~, mentioned
mentioned in Musare ha-Pi~
in Musare ha-Pi-
losojim
losofim (Loewenthal
(Loewenthal's edition 3,
'5 edition 4); the
3, 4); the latter
latter is is none other
other than Ib- Ib-
215
 46-48] The Legends
The Legends of
of the
the Jews

icus (n
icus (::1 was misread
was misread as as 3)l) who is is famous
famous in legends. The
in Greek legends. The com-
com-
paratively
paratively favorable
favorable opinion
opinion of
of Terah
Terah agrees
agrees with
with ER 5.
5. 27,
27, 28,
28, where
where
it is
it is related
related thatthat Terah
Terah left left his
his native
native country
country in in the
the north
north because
because its its
inhabitants were
inhabitants were idolatrous;
idolatrous; comp.compo note note 47.47. ThisThis view
view isis also
also found
found in in'
Augustine's Civil.
Augustine's Civit. Dei,
Dei, 17. 13; but
17. 13; but aa different
different opinion
opinion prevails
prevails in in rabbinic
rabbinic
sources. Comp.
sources. Compo notesnotes 50, 50, 5454 and end of of 119.
119. On Abraham's
Abraham's mis- mis-
sionary activity,
sionary activity, comp.
comp. the the references
references given given in in notes
notes 42 42 andand 61,61, as
as
well as
well as Yelammedenu
Yelammedenu in Yalkut II,
in Yalkut 296, on Jer.
II, 296, Jer. 17, and Zohar
17, and Zohar I, I,
79a. On the
79a. the identity
identity of of Nimrod with with Amraphel
Amraphel and and on on hishis death
death
hand of
the hand
by the
by of Esau,
Esau, alluded
alluded to to inin this
this legend,
legend, see note note 85,85, asas well
well
as vol.
as vol. I, I, pp.
pp. 229,
229, 318,
318, 319,319, and
and the the notes
notes referring
referring to to them.
them.
4 66 ER 5.
4 28. On the
5. 28. the coins
coins struck
struck by by Abraham,
Abraham, comp. compo Baba
Kamma 97b 97b and
and BR 12. 12. 11.
11. In the
In the latter passage mention
latter passage mention is is also
also
made of
made of the
the coins struck by
coins struck by Joshua
Joshua (a (a steer
steer on the the obverse and an
antelope
antelope on the reverse),
on the reverse), by by David (a (a shepherd's
shepherd's crook, crook, a a bag,
bag, and
and
a tower),
a tower), and and byby Mordecai
Mordecai (a (a sack,
sack, ashes,
ashes, and a golden golden crown).
crown). On
Abraham
Abraham as as king,
king, see
see Josephus, Antiqui. I,
Josephus, Antiqui. I, 7. 2, who quotes
7. 2, Nicolaus
quotes Nicolaus
of Damascus to
of Damascus to the
the effect that Abraham was king
effect that king of Damascus,
Damascus,
in the
in neighborhood of
the neighborhood of which
which there
there is is a place
place called
called "The Habitation
of
of Abraham."
Abraham." Compo Comp. also also BR 55. 55. 1; 1; BaR 15. 15. 4;4; DR 3. 3. 33;
33; Tan.
B.
B. IV,
IV, 52;52; Tan.
Tan. Beha'aloteka
Beha'aloteka 9; 9; Kohelet 2. 2. 14.
14. Philo,
Philo, De NoWit.Nobilit.
5,
5, says:
says: Abraham is is designated
designated as as king
king (Genesis
(Genesis 23. 23. 6),
6), not because
of
of the
the external
external citcumstances,
circumstances, for for hehe was reallyreally a private
private individual,
individual,
but
but on account
account of the greatness
of the greatness of of his
his soul,
soul, asas he was possessed
possessed of of a
kingly mind. The Rabbis
kingly mind. similarly remar~
Rabbis similarly remark that that scholars
scholars are are called
called

kings; compo
kings; comp. Gittin
Gittin 62a.
62a. See See vol.-
vol.' I,I, p. 232, where it
p. 232, it is
is related
related thatthat
Abraham declineddeclined the the royal
royal throne offered offered to to him by by the nations.
nations.
47 Compo note
47 Comp. note 114. 114. MHG I, I, 188,
188, adds that that Terah decideddecided to to
go to
go to Palestine
Palestine before
before God had instructedinstructed Abraham to to do so;so; compo
comp.
note 45.
note 45.
48 Yashar Noah, 18a-19a; Ma'aseh Abraham, ed.
48 Noah, 18a-19a; Abraham, ed. Horowitz,Horowitz, 43; 43;
Ma'aseh.
Ma'aseh. Abraham in in BHM, II, II, 18;
18; 2 2 'Aseret
'Aseret ha-Dibrot,2;
ha-Dibrot, 2; Ma'as. Ma' as.
G. 2,2, 3;
3; MHG I, I, 188;
188; seesee also
also the references
references givengiven in in note 13. 13. The
proverbial
proverbial phrase
phrase of of p.
p. 208,
208, line
line 9,
9, is
is already
already foundfound in ia Sifre
Sifre N.,
N., 95.
95. Ya-
Ya-
shar
shar and 2 2 Alphabet
Alphabet of of Ben Sira Sira 22b22b recast
recast the the form of of this
this phrase,
phrase,
and thisthis rather
rather shows the the poor
poor taste
taste of of these
these writings.
writings. Baraita
Baraita
di-Masseket
di-Masseket Niddah 23 23 reads:
reads: In In olden
olden timestimes children
children were were brought
brought
up
up by by their
their grandparents.
grandparents. When Abraham was four four years
years old,old,
his
his father
father Terah entrusted
entrusted him to to the
the care
care ofof Nahor,
Nahor, who attempted
attempted
to
to teach
teach him to to worship
worship idols;idols; but but in in vain,
vain, for for Abraham was was
216
216
 Abraham [49
[49

destined to to devote himself

himself to to the
the service
service of of God. Camp. Comp. Jub. Jub. 15. 15.
8,
8, where the the wickedness
wickedness of of Abraham's grandfather
grandfather is is spoken
spoken of; camp.
of; comp.
also note
also note 5. 5.

49 Apocalypse of Abraham 1-7.

49 Apocalypse of 1-7. On the the text
text camp. Ginzberg,
comp. Ginzberg,
in Jewish Encyclopedia,
in Encyclopedia, I, I, 91, seq. On Marumath ((n1;1i~l,l=n~lhl,l),
91, seq.
n ?1 ??= r
I

irnJ"tf?),

see ZDMG 66,

see 590; Zucheus is
66, 590; very likely
is very likely to derived from nr
to be derived nr was
magnificent, KlTir
magnificent, ~rnr splendid,
splendid, magnificent
magnificent (Syriac).
(Syriac). Similarly
Similarly Joauv Joauv (var-(var-
iants:
iants: Joavon, JJuav,
Joavon, uav, and Jav; Jav; comp.
camp. Bonwetsch,
Bonwetsch, ad loc.) loc.) isis connected

with Hebrew 'fl' 'B' beauty,

beauty, and has has nothing
nothing to to do withwith Gnostic Jao Jao (= (
=
il'; camp.
IT; comp. Irenaeus,
Irenaeus, Haer.Haer. I, I, 30;
30; 4. 4. 5).
5). In Sefer
Sefer ha-Tappuah
ha-Tappuah the
name of of the idol that was chiseled
idol that chiseled by by Terah was O'JW, D'JK', which is is des-
des-
clibed as
cribed as the moon god god (Juno?),
(Juno?), to to whom children
children were sacrificed.
sacrificed.
the last
On the point camp.
last point note 40.
comp. note 40. Instead of of "was rooted
rooted in the earth"
in the earth"
(p. 212, line
(p. 212, line 12) the text
12) the text reads:
reads: "was uprooted uprooted from the the earth
earth ", which
", which
gives no satisfactory
gives satisfactory sense,
sense, and is very likely
is very likely due to to a faulty trans-
faulty trans-
lation of
lation of the
the Hebrew iznip rv1rv which signifies
signifies both rooted rooted and uprooted.
uprooted.
description which the
The description the Apocalypse
Apocalypse gives gives of of Abraham's discovery discovery
of God's existence
of existence and of of his
his making
making the the belief
belief in idols appear
in idols appear ri- ri-
diculous is
diculous is very
very closely related to
closely related to the
the midrashic legends legends dealing
dealing with
the
the same incidentincident (camp.
(comp. vol.vol. I,I, p.
p. 189,
189, seq.,
se$., and the the notes
notes referring
referring
to them,
to them, especially
especially notenote 16)16) and in Jub. 11.
in Jub. 11. 16-12.
16-12. 21. 21. In In the
the last-
last-
mentioned source source we are told that
are told that Abraham,
Abraham, while yet yet a child
child (see (see
above, note
above, note 13),13), became convinced
convinced of the wickedness
of the wickedness of of idolatry,
idolatry, and
in
in order not to to be forced
forced to to worship
worship idols,
idols, he left his father
left his father at the early
at the early
age (comp. PRE 26)
age (camp. 26) ofof fourteen.
fourteen. It It was then that, that, at at Abraham's
command,
command, the the ravens
ravens (comp.
(camp. vol vol. I,
. I, p.
p. 186; this is
186; this is only
only found in in Jub.
Jub. and
in
in Ephraim;
Ephraim; comp. camp. Ginzberg, Haggada bei
Ginzberg, Haggada bei den Kirchenv. 97,
den Kirchenv. 97, 98) ceased
98) ceased
to despoil
to despoil the the earth.
earth. He also
also invented
invented an instrument,
instrument, by by which the
seeds were made safe
seeds safe against
against the the ravens.
ravens. After After thatthat he began began to to
preach to
preach his father
to his father and brothers
brothers about the the wickedness of idolatry.
of idolatry.
Terah admitted
admitted ,that that Abraham's arguments arguments were sound, sound, but but at the
at the
same time time admonished him to to keep
keep quiet,
quiet, in in order
order not to to arouse
arouse the the
hostility of
hostility the people
of the people against
against himself.
himself. His brothers, brothers, however,
however, be- be-
came enraged against Abraham on account of
enraged against of his
his free
free speech.
speech. And
in the
in the night
night when Abraham threw threw his his father's
father's idols
idols into
into thethe fire,
fire, Har-
an his
an his brother
brother (comp.
(camp. notenote 40) 40) attempted
attempted to rescue them,
to rescue them, and thus thus
lost his
lost his life.
life. Whereupon Terah left
Whereupon left the
the land of the Chaldeans,
of the Chaldeans, to
settle
settle in in Palestine
Palestine (comp.
(camp. note
note 47),
47), and on his his way
way he stopped
stopped for for some
time in
time in Haran. It It is
is noteworthy
noteworthy that that in all the
in all the sources
sources (camp.(comp. the
references given
references given in notes 16
in notes 16 and 108) stress is
108) stress is laid
laid upon
upon the the fact
fact
217
217
50-53] The Legends
The Legends of
of the
the Jews
Jews
that
that Abraham came
Abraham came to to know
know God
God through his own
through his reasoning about
own reasoning about
the universe
the universe and
and its ruler
its ruler who
who must
must necessarily exist. BaR
necessarily exist. 14. 22
BaR 14.
(comp. also PR 33, 150) enumerates three men
men who
who acquired the
the know-
know-
(comp. also PR 33, 150) enumerates three acquired
ledge of God "by themselves". They
ledge of God "by themselves".
They are:
are: Abraham, Job, Hez-
Abraham, Job, Hez-
ekiah, and
ekiah, and the
the fourth
fourth will
will be
be the
the Messiah.
Messiah. This
This Haggadah
Haggadah probably
probably
wishes to
wishes to call
call attention
attention to
to the
the fact
fact that
that although
although these pious men
these pious men
lived during
lived during aa godless
godless age, they did
age, they did not
not succumb
succumb toto the
the influence
influence of
of
their surroundings.
their surroundings. Bonwetsch,
Bonwetsch, Apocalypse
Apocalypse Abrahams, 49-53, Charles,
Abrahams, 49-53, Charles,
in his notes on
in his notes on Jub.,
Jub., he.
loe. cit. and Ginzberg,
cit., and
t
Ginzberg, Haggada
Haggada lei
bei den
den Kirchenv.,
Kircheml.,
95-98, give many references,
references to
to Christian
Christian sources
sources where
where Abra-
Abra-
95-98, give many
legends of
ham legends of Jewish
J ewii'>h origin
origin areare made use of. On
use of. On Moham-
Moham-
medan parallels
medan to these
parallels to these legends,
legends, seesee Grunbaum,
Griinbaum, Neue Beitrtige, 90
Neue Beitrage, 90
seg.
seq.
50 Yashar Noah,
Yashar Noah, 23b-26b.
23b-26b. incident concerning
The incident concerning the
the big-
big-
gest idol with the hatchet in its
gest idol with the hatchet in
its hand (p.
(p. 215)
215) is
is very
very frequently
frequently re-
re-
ferred to in
ferred to in the
the Midrashim;
Midrashim; comp,
compo BR 38.
38. 13,BR
13, and the
the numerous
numerous par-
par-
aIlels given by Theodor
allels given by Theodor, ad.
ad.loc.; 25. 47-48.
he. EZ 25.
,
47-48. Abraham, who, as
;
as aa
vendor of
vendor of idols, nearly
idols, nearly ruined
ruined his
his father's
father's business
business (comp.
(comp. vol. I, pp.
vol. I, pp.
195-196) was
195-196) was made aa priestpriest by
by Terah.
Terah. When, however,
however, thethe
idols refused
idols refused to
to partake
partake ofof the
the food
food offered to them,
offered to them, Abraham
broke them
broke them inin pieces,
pieces, which
which hehe burned.
burned. Brought
Brought before
before Nimrod,
Abraham
Abraham asked
asked him to change
him to the course
change the course of
of the sun as a proof
proof of
of his
his
divinity,
divinity, and this request
and this request notnot having
having been granted,
granted, he declared
declared himhim
an
an impostor.
impostor. Nimrod ordered
ordered Terah to
to pronounce
pronounce sentence upon
upon
Abraham,
Abraham, and death by
and death by fire
fire was thethe verdict.
verdict. In
In this
this legend
legend Abra-
ham is is represented
represented as as aa breaker
breaker of of idols
idols not as as an iconoclast,
iconoclast, while
in
in the
the later
later legend
legend he he is
is both
both and thisthis is
is an attempt
attempt to combine .two -two
different
different Abraham legends. legends. On Terah compo comp. notes
notes 45,45, 47,
47, 54,
54, and
end
end of of 114.
114. compo
comp. also
also note
note 7676 on vol.vol. I,
I, p.
p. 76.
76.
55 Ir Yashar
Yashar Noah,
Noah, 27a.
27a. The continuation
continuation of of this
this narrative
narrative is is giv-
giv-
en in the
en in the first
first two paragraphs
paragraphs of of vol.
vol. I,
I, p.
p. 203.
203.
52 Pirke
Pirke Abot 5. 5, 2;
5' 2; Jub.
Jub. 19.
19. 8.
8. Opinions
Opinions differ
differ asas to
to the events
in
in Abraham's life
life which are are to
to be considered
considered as as the temptations;
temptations;
camp.
comp. PRE 26; 26; ARN 34, 34, 94-95 (second
(second version,
version, 37, 37, 94;
94; here
here thethe
Nimrod legend legend is is disregarded
disregarded!); 1); Tehillim
Tehillim 18, 18, 153,
153, andand 95,95, 420;
420;
for fuII
for full details
details see
see Schechter's
Schechter's notes
notes on ARN, loco
on ARN, loc. cit.;
cit.\ compo
comp. further
further
Ecclesiasticus
Ecclesiasticus 44.20.44. 20, II Maccabees
Maccabees 1. 1. 52
52 is
is very
very likely
likely dependent
dependent upon upon
the
the last-named
last-named source.source. In In 12
12 Testaments,
Testaments, JosephJoseph 1. 1. 7,
7, it
it was
was Joseph
Joseph
who
who was was tempted
tempted with with ten
ten temptations.
temptations.
53 MHG
53 MHG I,I, 201-202.
201-202. partly
partly after
after BRBR 39.
39. 7;
7; Philo,
Philo, DeDe Abrahamo,
Abrahamo,
2H
218 .
 A
Abraham
braham [5460
14, also dwells
14, also dwells on the the great sacrifice made by
great sacrifice by Abraham in in leaving
leaving
his native country
his native at the
country at the command of of God.
God.
54 BR
54 BR 39.
39. 7
7 and 11.
11. The opinion prevailing in
opinion prevailing in rabbinic
rabbinic sources
sources
is that Gen. 12,
is refers to
seq., refers
12, seq., to Abraham's emigrationemigration from Haran
where he left left his father. It
his father. is true
It is true that
that according
according to to the
the Bible
Bible (Gen.
(Gen.
11.23),
11.23), Terah died died prior
prior to to Abraham's departure;departure; but this this statement
statement
of Scripture
of Scripture is is taken figuratively,
figuratively, for the wicked
for the wicked are are regarded
regarded as as
dead, even while
dead, while theythey are yet yet alive;
alive; compo
comp. BR, loc.cit., and the
BR, loc.cit., the parallels
parallels
given
given by by Theodor. See also also Tan. B., B., II,
II, 69;
69; Tan. Vitro Yitro 1;1; MHG
I, 527;
1, 527; Midrash Tannaim, Tannaim, 101; Mekilta RS,
101; Mekilta RS, 127;
127; note
note 7272 on vol.vol. I,I,
76. Acts
76. Acts 7.5 understands Scripture
7.5 understands Scripture to to speak
speak of of Abraham's emigration
emigration
from the land land of the Chaldeans,
of the Chaldeans, and this this view is is shared
shared by Ibn Ezra,
by Ibn Ezra,
lOCi compo
ad loc r
, comp. note note li4. 114. Jub.Jub. 12.16
12.16 agrees with the
agrees with rabbinic view,
the rabbinic but
view, but
remarks that
remarks that Terah remained in in Haran until until Abraham had found a
desirable residence in
desirable residence in Palestine.
Palestine. Syncellus
Syncellus 1, 1, 176,
176, 18, seq., accepts
18, seq., accepts
the rabbinic
the rabbinic view in in all
all its details.
its details.

55 BR 39. 39. 11;11; MHG I, I, 202-203;

202-203; Targum Yerushalmi, Gen. 12.
ss
Targum Yerushalmi, 12.

2, seq., is
2, seq., dependent on BR,
is dependent loco cit.
BR, loc* tit. Compo
Comp. also also Theodor,
Theodor, ad loc. loco
Philo, De Somniis,
Philo, Somniis, 28, says: The wise
28, says: wise and virtuous
virtuous is is not only
only a bless-
bless-
ing to himself,
ing to himself, but is is also beneficial to
also beneficial to all men, etc.
all men, etc. Compo
Comp. also Philo,
also Philo,
De Migratione Abrahami, 19.
Migratione Abrahami, 19.
s
56 Pesahim 117b; 117b; BR 39. 39. 11;
11; Tan. B. B. I,I, 62;
62; Tan. Lek 4; 4; BaR
fi

11.
11. 2.2. The legend legend refersrefers to to the
the fact
fact that
that thethe first
first benediction
benediction of of the
'Amidah concludes
concludes with with thethe words:
words: "Blessed
"Blessed art Thou, 0 Lord,
art Thou, Lord, the
Shield
Shield of of Abraham."
57
57 MHG, I, I, p.
p. 204,
204, excerpted,
excerpted, perhaps,
perhaps, form Yelammedenu;
Yelammedenu; compo comp.
Sabba,
Sabba, Wayyera,
Wayyera, 32a. Against the
32a. Against the Christological
Christological interpretation
interpretation of of
Gen. 12. 12. 3 (see Galatians
3 (see Galatians 3. 3. 8)
8) camp.
comp. the the explanation
explanation of of 1:3
"p in in BR
39.
39. 1212 and MHG, 1,203. 1,203. Shu'aib,
Shu'aib, Lek,Lek, 6b,6b, quotes
quotes from an unknown
Midrash aa lengthy
Midrash lengthy explanation
explanation of of Gen. 12. 12. 2.2. 3,
3, according
according to to which
Abraham received
received three three crowns;
crowns; the the crown of the Torah,
of the Torah, thethe crown
of priesthood, and the
of priesthood, the crown
crown of of kingdom
kingdom (comp.(comp. Pirke Pirke Abot 4. 4. 17,
17,
and parallel passages).
and parallel passages). Israel inherited them later
Israel inherited later from him. him.
58 BR 39.
58 39. 10;10; compo
comp. note note 230.
230.
59 MHG, I,
59 I, 202. Ziyyoni, Gen. 12.
202. Ziyyoni, 12. 7,
7, on the otherother hand,
hand, main-
tains that
tains that God revealed revealed HimselfHimself unto unto Abraham in in the HolyHoly Land
for the
for the first time; compo
first time; Mekilta at the beginning;
comp. Mekilta beginning; Mo'ed Katan 25a, 25a,
Index
Index 5. " Revelation".
S. fJ.,. "Revfllation".
t>., (

60 BR 39.
60 39. 8. 8. In, In. the
the extract
extract from Yelammedenu published published by by
Ginzberg;
Ginzberg;
in
in !I.azojeh,
Hazofeh, IV,
IV, p.
p. 33,
33, it is
it is stated
stated that the the inhabitants
inhabitants of of Haran
219
6r-68]
6i-68] The Legends
Legends of
of the
the Jews

were very
were very wicked,
wicked, despite
despite Abraham
Abraham's
's preaching
preaching and exhortations; where-
exhortations; where-
upon
upon God commanded him to
to depart
depart from the sinners and go
go to
to Pal-
Pal-

estine.
estine.
61 BR 39.
61 39. 15,15, 16; Sanhedrin 44b;
16; Sanhedrin 44b; MHG I, I, 213.
213. On the mission-
ary activity
ary activity of of Abraham,
Abraham, compo above, notes
comp. above, notes 42 and 43. 43. To the the ref-ref-
erences
erences given given in those two notes
in those notes thethe following
following are to be added: Zohar Zohar
III,
III, 168a;
168a; II, II, 147b
147b and 198a; 198a; ARN 33, 33, 94.94. Abraham is is contrasted

with David:
with David: The former former was first first for
for love
love and then for justice, while
for justice, while
the latter
the latter was the the reverse.
reverse.
Aggada I,
62 Jub. 10.
6. Jub. 10. 29-34.29-34. Midrash Aggada 27, and Rashi on Gen.
I, 27,

11.
11. 6 quote
6 quote a a similar statement from a midrashic source;
similar statement source; camp.
comp. note
73 on
73 on vol.
vol. I, I, p.
p. 173.
173.
63 BR 41.
63 41. 5; 5; comp.
camp. note note 228.228.
64 BR 25.
64
25. 33 and 40. 40. 3; 3; Ruth R. R. 1. 1. 1;
1; Shemuel 28; 28; Targum
Targum
Ruth 1. 1. 1.1. In all
In these sources,
all these sources, except
except in the first-named,
in the first-named, it is stated
it is

that
that the the second famine occurred
second famine occurred in in the time of of Lemech (the (the father
of Noah; camp.
of Noah; comp. vol. vol. I,I, pp.
pp. 146,
146, 147,
147, and the notes notes referring
referring to them),them),
while in
while in BR it it isis at
at first
first assumed that the second famine took place place
in
in Abraham's time time (Dm3K(Ci1':1~ '/;)':1
'D'n'n is the reading
':I is reading in in MS K!), ~!), and then
a dissenting
dissenting opinionopinion is is cited, according to
cited, according to which: '~1/;)~ 1

'K "jD ? 'D'a'/;)':1 '~

'K
"QN
"::ll't '/;)':1.
S
'D 3. commentators, whom Theodor follows,
The commentators, take the first
follows, take first

passage to
passage to mean that that two famines
famines took took place
place in in Abraham's days. days. This
interpretation
interpretation is, however, unlikely.
is, however, unlikely. Probably
Probably ':I '1 stands for 'jtP and
for 'JtlI
accordingly the
accordingly the second statement is is an explanation
explanation of of the first. first.

PRE 26 maintainsmaintains that that the the very

very first
first famine occurred
occurred in in the
the time
of Abraham;
of Abraham; comp. camp. also also Tan. Lek 5. 5.
65 PRE 26;
65
26; BR 40. 40. 2; 2; MHG I, I, 207; camp.
207; comp. Schechter's
Schechter's
notes on the
notes the last-named
last-named source. source.
66
66 Josephus, Antiqui.
Josephus, Antiqui. I, 8. 1,
I, 8. 1, and Zohar I, I, 81b.
81b. In the latter
In the latter
passage Abraham is
passage is blamed for for travelling
travelling to to Egypt,
Egypt, and Israel's
Israel's ser- ser-
vitude in in that
that country
country is is said
said toto bebe aa punishment
punishment for for that
that sin.
sin. Nah-
manides on Gen. 12. 12. 10 is is of
of the
the opinion
opinion thatthat Abraham's sin sin consisted
consisted
in his
in his lack of of trust
trust in in God;
God; for,for, out of of fear
fear of the inhabitants
of the inhabitants he he diddid
not acknowledge
acknowledge Sarah as as his
his wife.
wife. In In Baba Kamma 60b 60b Abraham
is praised for his
is praised his going
going to to Egypt,
Egypt, and on the strength strength of this action
of this action
of his
his the rule rule is given: When a famine is
is given: is in
in aa city,
city, move quickly
quickly
away
away therefrom.
therefrom.
67
67 Tan. Lek 5; Lek, 31a;31a; Zohar I, I, 81b;
5; Yashar Lek, 81b; camp.
comp. also also Baba
Baba
Batra 16a; 16a; Targum Yerushalmi, Gen.
Targum Yerushalmi, Gen. 12. 12. 11.11.
68
68 Tan. Lek, Lek, 5; 5; BR
BR40. 40.5; 5; Tan. B 1,65-66;
I, 65-66; ZoharZohar I, I, 82b;
82b; Yashar,
Yashar,
220
 Abraham [69-77

Lek 31b. The sensuality sensuality of of the Egyptians

Egyptians is is frequently referred to
frequently referred to
in Jewish literature;
in Jewish camp. Sifra
literature; comp. Sifra Kedoshim (end); (end); Yerushalmi Sotah
II (p. 17a); WR 23.7
(p. 17a); 23. 7 and 25.7;25. 7; Zohar I, I, 117a.
117a. On Sarah's
Sarah's beauty
beauty
and its relation to
its relation to that
that of of Eve,
Eve, see see vol.
vol. I, p. 60.
I, p. 60. and the note apper-
the note apper-
taning thereto, as
taning thereto, as well
well as note
note 78. 78.
69 BR 40.
69 40. 15;
15; Tan. B. B. I, 66; Tan. Lek 5.
I, 66; 5.
70 Josephus, AntillUi, I, 8.
70 Josephus, Antigui, I, 8. 1. 1.

7 I Yashar Lek,
71 31b.
Lek, 31b.
72 Tan. Lek 5;
72 5; Tan. B. B. I,I, 66.
66.
73
73 Yashar Lek, Lek, 32a. Abrahamo, 19,
Philo, De Abrahamo,
32a. Philo, 19, likewise
likewise mentions
mentions
that Sarah prayed
that prayed to to God to to save
save herher from Pharaoh;
Pharaoh; the the old Midrash-
old Midrash-
im, too, refer
im, too, refer toto this
this incident;
incident; comp.camp. BR 41. 41. 2;2; Tan. B I, I, 66;
66; Tan.
Lek,
Lek, 5. 5. On Philo Philo's 's remark that that Sarah was the the most beautiful
beautiful of of
her sex, comp.
her sex, camp. above,
above, notenote 68.68.
7 4 PRE 26; Yashar Lek, 32a, 32b; BR 45.1; 45. 1; Targum
74 26; Lek, 32a, 32b; Targum Yerushalmi
Gen. 26.
Gen. 26, 1.1. Ephraim I,
Ephraim I, 65,
65, says
says thatthat Hagar
Hagar was given given to to Abraham
by Pharaoh;
by Pharaoh comp.;
camp. Ginzberg, Haggada by
Ginzberg, Haggada den Kirchenv.,
by den Kirchenv., 108;108; Griinbaum,
Grunbaum,
Neue Beitrage,
Neiie Beitriige, 102, refers to
102, refers to similar
similar statements concerning concerning Hagar Hagar
in
in Mohammedan writings. writings. The expression expression il'ilnrv
nTTO :l~1~ 3B1D (BR)
(BR) is is also
also
found in in Sanhedrin 99b with reference to Timna. On Goshen compo
with reference comp.
vol. II, pp.
vol. II, pp. 122,
122, 123,
123, and notenote 325 referring
referring to to them,
them, as as well
well as MHG I,I,
as MHG
208.
208.
75 BR 40.
75 40. 22 and 52. 52. 13;13; Tan. B. B. I,I, 66-67;
66-67; Tan. Lek, Lek, 5; 5; Zohar
I, 82a.
I, 82a. Pharaoh deserved his his punishment
punishment because,
because, thoughthough he was
informed
informed by by Sarah of the true
of the true facts,
facts, hehe did notnot keep
keep back from his his sin-
sin-
ful intentions;
ful intentions; BR, loc. cit.
BR, loco cit. MHG I,I, 207, 207, on the the other hand, main-
other hand,
tains that
tains that the Egyptians
Egyptians would rather rather commit murder than adultery. adultery.
Philo, Abrahamo, 19,
Philo, De Abrahamo, remarks that
19, remarks that the Egyptians were
the Egyptians were punished
punished
for not having
for not having protested
protested against
against Pharaoh's actions. actions. Compo
Comp. below
note 290 on vol.
note vol. I, p. 403.
I, p. 403.
76 PRE 26. 26. In In Zohar
Zohar I, I, 82a,
82a, and III,
76 III, 52,
52, many
many more parallelsparallels
are pointed out
are pointed out between
between Pharaoh
Pharaoh's 's punishment
punishment and that that of
of the Egyp-Egyp-
tians
tians "in the the night
night of redemption." The view that
of redemption." that many
many important
important
events
events in the history
in the history of of the
the patriarchs
patriarchs and that that of Israel took place
of Israel place
during the
during the first night of
first night of Passover
Passover is very old
is very old (camp.
(comp. Index,
Index, S. v. "Nisan,
s. V. "Nisan,
Fifteenth of")
Fifteenth of") and is is aa favorite topic with the
favorite topic the paitanim;
paitanim; camp.comp. e. e. g.
g.
Yannai's (about
Yannai's (about 600) piyyut 0'0')
600) piyyut nn i~
D'D'JI :lli TK in the liturgy
in the liturgy of the Great
of the
Sabbath
Sabbath in in the
the Ashkenazic
Ashkenazic Mahzor. Camp. Comp. alsoalso ShR 18. 18. 12 and BaR
20. 12.
20. 12. Compo
Comp. notenote 170.
170.
77 Josephus, A ntill~i, I, 8.
77 Josephus, Antiqui, I, 8. 1. 1. Similar
Similar statements
statements in in the writ-writ-
221
221
 78-8I]
78-81] The Legends
The Legends of the Jews
of the Jews
ings of
ings of the
the Church
Church Fathers
Fathers are
are either
either directly
directly derived
derived from Josephus
Josephus
or are
or are based
based on
on oral
oral communications
communications made to to them by
by Jews;
Jews; comp.
compo
Jerome and
Jerome and Theodoretus,
Theodoretus, Gen.
Gen. 12.
12. 17, as well
17, as well as
as Ginzberg,
Ginzberg, Haggada
Haggada lei
bei
den KirchenfJ., 100.
den Kirchenv., 100.
Seder 'Olam
788 Seder
? 'Olam I; Jub.
I; Jub. 13. 13. 11.11. duration of
The duration of Abraham's
sojourn
sojourn in
in Egypt
Egypt is
is given
given as
as five
five years;
years; but Artapanus
Artapanus (Eusebius,
(Eusebius,
Praep. Evang,,
Praep. Evang., 9. 9. 18,18, 420b),
420b), states
states thatthat Abraham stayed stayed twentytwenty
years in
years in that
that country.
country.
79 BR 41.
79 41. 3;
3; 'Arakin
'Aralon 16b. 16b. ThisThis explanation
explanation of "VO/J,? accords
of VyDB 1

accords
with Septuagint
with Septuagint and Vulgate, Vulgate, though Jerome on Gen. 13.
though Jerome 13. 3 rejects
3 rejects
it. See
It. See Ginzberg,
Ginzberg, Haggada
Haggada bei bei den
den Kirchenv.,
Kirchenv., 101. 101.
80 Josephus, Antiqui., I, 8.
8. 2;2; Artapanus
Artapanus (see
80 Josephus, Antiqui., I, (see above,
above, notenote 78). 78).
Kabbalists, on
The Kabbalists, on the
the contrary,
contrary, maintain
maintain that that Abraham learned learned witch-
witch- It

craft from the

craft from the Egyptians,
Egyptians, as as "one appreciates the benefit
''one appreciates benefit ofof light
light after
having been
having been in in darkness".
darkness". See' ha-Melek, 135c;
Emek ha-Melek,
See 'Emek Maggid, Lek 7b,
135c; Maggid, 7b,
and compo
and comp. notenote313.
313. In In' Abodah Zarah
'

Zarah 14b it it is
is stated,
stated, on the authority
authority
of
of an
an old tradition, that
old tradition, that Abraham composed composed a book book on the the laws con- con-
cerning idolatry
cerning idolatry containing
containing four four hundred chapters,
chapters, while the the Mish-
nah tractate
nah tractate dealing with the
dealing with the same subject
subject consists
consists onlyonly ofof five chap-
five chap-
ters.
ters. Sotah
Sotah 46b reads:reads: PharaohPharaoh. accompanied
. accompanied Abraham four steps steps
(comp.
(comp. the the same phrase
phrase in in Sanhedrin
Sanhedrin 96a) 96a) and for for this
this kind act act the
Egyptians
Egyptians were were the
the masters
masters of of Israel
Israel forfor four
four hundred years. years. PK 7, 7,
65b
65b contains
contains a view concerning
a view Pharaoh '5 relation
concerning Pharaoh's relation to to Sarah which
differs
differs from the the one expressed
expressed in in the legend
legend given
given in in our text.
text. Ac-
cording
cording to that source,
to that source, when Sarah arrived arrived in in Egypt,
Egypt, she she was impressed
impressed
into
into service
service as as a
a handmaid,
handmaid, and was made to to work like" like "a a donkey
donkey
in
in a mill".
mill". Buber attempted
attempted to to emend the the text
text ofof this
this Midrash,
Midrash,
but there
there is is absolutely
absolutely no need for for corrections.
corrections. The expressionexpression 1l"':J UTD
o'n""
D'!T"17 corresponds
corresponds exactly
exactly to to the English
English expression
expression "like "like a horse
horse in in
a mill",
mill", except
except that in in Hebrew the donkey donkey takestakes thethe place
place of of the
the horse.
horse.
Compo
Comp. also also PR 17, 17, 8Dc-.
80c.
81
8I Yashar Lek, Lek, 29b-31a,
29b-31a, which was incorporated incorporated in in BHM VI, VI,
121-123. A slightly
121-123. slightly different
different version
version of of this
this legend
legend was published
published from
a MS. (R. (R. Joseph
Joseph Kimhi's commentary commentary on the the Pentateuch
Pentateuch is is given
given
as
as its
its source)
source) by by Berliner (Hoffmann Festschrift, 283-285),
Berliner (Hoffmann-Festschrift, 283-285), who was
evidently
evidently unaware that that he was dealing dealing withwith aa well-known
well-known legend.legend.
Kaufmann, R.EJ.,
Kaufmann, R.E.J., XVI, 144-146, and L{~vj',
XVI, 144-146, ibid., XVIII,
Levi, ibid., XVIII, 130-131,
130-131,
called
called attention
attention to to the fact fact that
that al-Biruni
al-Biruni (Sachau's
(Sachau's edition,
edition, p. p. 280)
280)
has the same story, story, except
except thatthat Haman takes takes the the place
place of of Rakyon,
Rakyon,
and in in all
all likelihood
likelihood this
this legend
legend is is of
of Arabic
Arabic brigin.
origin. Beer, ~eben
Beer, Leben Abr4-
Abra-
222
 Abraham [82-85

hams,
hams, note note 223,223, connects Rakyon Rakyon with with Naracho,
Naracho, the name ascribed ascribed
to this
this Pharaoh by by Malala, Chronologia, 71;
Malala, Chronologic, 71; but this identification
this identification
rather far-fetched.
seems rather far-fetched. On other other names supposed
supposed to to have been
borne by by this
this Pharaoh,
Pharaoh, comp. compo Beer,
Beer, loco
loc. cit.
cit. See further
further Theophilus
Theophilus
2. 31,
2. 31, who,
who, in in agreement
agreement with with Yashar,
Yashar, maintains that that thisthis ruler
ruler of
of
Egypt
Egypt was the the first
first to
to assume the the title
title of Pharaoh. Compo
of Pharaoh. Comp. also also note
430 on vol. vol. II,II, p.p. 169.
169.
82
82 BR 41. 5-16; PR 3,
41. 5-16; 9b-10a; Yerushalmi Targumim
3, 9b-10a; Targumim Gen. Gen.
13.
13. 7;
7; Yashar Lek, Lek, 32b.
32b. The claim claim of of the
the Canaanites to to Palestine
Palestine is
is
here recognized
recognized as legitimate;
legitimate; see see a different
different view in vol. I,
in vol. I, p. 220, and
p. 220,
camp.
comp. also also p. p. 173.
173. Shu'aib Lek, Lek, 7a,7a, quotes
quotes the the following
following passage
passage
"
from Yerushalmi (not (not found in in our
our edition):
edition): "Strangers
Strangers profit profit when
brothers quarrel";
brothers quarrel"; the quarrel quarrel between
between Abraham and Lot (not only
(not only
between their their servants
servants alone;
alone; compo
comp. locoloc. cit.)
cit.) caused the Holy Holy Land
to remain
to remain in the possession
in the possession of of strangers.
strangers. Compo Comp. alsoAstruc, Midreshe ha-
also Astruc, Midreshe ha-
Torah
Tor ah 15,15, who used used a similar source to
similar source to that ofof Shu'aib.
Shu'aib. On Lot compo comp.
note 171;
note 171 on the
;
the comparison
comparison of Israel to
of Israel to sand seesee BaR 2. 2. 13.
13. The four
four
kingdoms,
kingdoms, i. e., Assyria-Babylon,
i. e., Assyria-Babylon, Media-Persia, Macedonia-Greece,
Media-Persia, Macedonia-Greece,
Rome, are
Rome, are very
very often
often spoken
spoken of of by
by the
the Rabbis;
Rabbis compo
; comp. the the very
very instructive
instructive
study ,by Senior
study^by Senior Sachs, Shire ha-Shirim,
Sachs, Shire ha-Shirim, 70, seq., and Epstein,
70, seq., Epstein, Mi-Kadmo-
niyyot,31-35.
niyyot, 31-35. Later thethe fourth kingdom was a designation
fourth kingdom designation of of Edom
Ishmael, i.
and Ishmael, e., Christianity
i. e.
t Christianity and Islam; Islam; compo
comp. Tehillim 6. 6. 59.
59. The
four diasporas
four diasporas among among the the eight
eight kingdoms
kingdoms are: are: 1)
1) Babylon-Chaldea,
Babylon-Chaldea,
2) Media-Persia,
2) Media- Persia, 3) 3) Macedonia-Greece,
Macedonia-Greece, 4) 4) Edom (= (
= Rome)
Rome) and Ish- Ish-
mael (=
mael (=Arabia). Differently
Arabia). Differently in
in Mekilta
Mekilta RS 118 (not tannaitic); BR 85.
(not tannaitic) ;
85.
88 (six
(six kingdoms);
kingdoms); Hallel Hallel 101;101; Midrash Aggada Aggada I, I, 20 and 155; 155; Hadar
37a, where six,
37a, six, seven,
seven, and eight kingdoms are
eight kingdoms referred to.
are referred to.
Zohar I,
g833 Zohar I, 108a;
108a; veryvery likely
likely dependent
dependent on an earlier earlier source.
source.
84 MHG I,I, 215-216;
84 MHG 215-216; very very likely
likely thethe same source source made use use of
of
in Zohar I,
in I, 86, but not
86, but not identical
identical with
with BR 41. 41. 3,3, where it it is
is said that
that
the war against
the against Abraham was in in truth
truth a war against against God. Compo Comp.
PR,
PR, 196b;
196b; Kallah 3, 3, 7a,
'7a, and Beer,Beer, Leben
Leben Abrahams,
Abrahams, 'note note 251.
85 Yashar Noah,
85 Noah, 29a,29a, and Lek, Lek, 33a.
33a. The identification
identification of of Am-
raphael with
raphael with Nimrod is is already found in
already found in old
old sources;
sources; compo comp. 'Erubin
53a; BR 41.
53a; 41. 1; 1; Targum Yerushalmi Gen. 14.
Targum Yerushalmi 14. 1;1; Tan. Lek 6; 6; PR 33,
33,
1Sla.
15 la. passages give
These passages give several
several etymologies
etymologies of the name Amraphel.
of the Amraphel.
Amraphel =
On Amraphel = Nimrod,
Nimrod, see also note
see also note 82 on va!. vol. I, I, p.
p. 178. Augustine,
178. Augustine,
Civit. Dei, 16.
Civit. Dei, 16. 17, ,identifies Amraphel
17, .identifies Amraphel with with Ninus who is is supposed
supposed
to have been
to have been the the grandson
grandson of of Nimrod;
Nimrod; compocomp. Yerahmeel 32. 32. 3 and
:Gqster, ad loco
faster, loc.

228
223
86-95]
86-95] The Legends
Legends oj
of the
the Jews

86 Bahya Gen.
86 Bahya Gen. 14. 14. 5,5, whose remarks are are based on lost lost midrashic

sources. On the
sources. the meaning
meaning of of the
the proper
proper names occurring occurring in in Gen.
Gen.
14,
14, and
and thethe attempt
attempt of of Jewish
Jewish and Christian
Christian authors to identify identify them, them,
see
see BR 41. 41. 6:
6; Kallah
Kallah 3. 3. 7a: Beer, Leben
7a; Beer, Leben Abrahams,
Abrahams, 248; Ginzberg, Hag-
248; Ginzberg, Hag-
gada
gada bei bei den Kirchenv.,
Kirchenv., 101-103.
101-103.
BR 41.41. 5-7:
5-7; Targum
Targum Yerushalmi
Yerushalmi Gen. 14. 14. 2,2, seq.:
seq.; Jerome,
8 ?
87 Jerome,
Qztaestiones,
Quaestiones, 14. 14. 2-7.
2-7.
88 MHG I, 216: Zohar
88 I, 216; Zohar I, I, 86b:
86b; compo
comp. note 84. The statement
84.

in Zohar that
in Zohar that Lot looked looked like like Abraham is is very
very likely
likely based on BR
14.
14. 6.
6.
89 BR. 41. 41. 7-8:
7-8; DR. 1. 1. 25:
89 25; Targum
Targum Yerushalmi Gen. 14.13. 14.13.
9900 PRE 27, 27, where
where it it is
is also
also stated
stated that"
that "the the escaped"
escaped" in in Ezekiel
33.
33. 2121 likewise
likewise refers
refers to to thethe archangel
archangel Michael.
Michael. Another legend legend
identifies "the
identifies "the escaped
escaped", ", who brought
brought Abraham the report report about Lot's
capture,
capture, with with Og.Og. CompoComp. vol. vol. III,
Ill, p.p. 343.
343. On the designation
designation of of
Abraham as as "the
"the Hebrew",
Hebrew", compo comp. BR 41.8;
41.8; Lekah 2,
2, 144;
144; compo
comp. also
also
note 31 on vol. vol. I,I, p.p. 181.
181.
91 Tan.
Tan. B. B. I,
9< I, 72;
72; Tan.Tan. Lek 13; 13; Aggadat
Aggadat Bereshit
Bereshit 13. 13, 28.28. Jo- Jo-
sephus, Antigui., I,
sephus, Antigui., 1, 10.
10. 1,1, says:
says: Abraham undertook the the war on account
of his friendship
of his friendship with with his neighbors, the
his neighbors, the inhabitants
inhabitants of of Sodom,
Sodom, and
in behalf of
in behalf of Lot.
Lot. CompoComp. Zohar I, I, 112b.
112b.
9922 Nedarim 32a and BR 42. 42. 2-two
2 two originally
originally different
different explan-explan-
ations
ations of of l'~'ln
V3^n (Gen.
(Gen. 14. 14. 14).
14). PRE 27 27 says:
says: His three three disciples
disciples
(=Aner,
(=Aner, Eshkol,
Eshkol, and Mamre). Mamre).
93 Tan. B I, 73; Tan. Lek 13: Aggadat Bereshit
93 I, 73; 13; Aggadat Bereshit 13. 13. 29;
29; BR 42. 42.
2: Nedarim 32a;
2; 32a; Yelammedenu in in supplement
supplement to Yalkut (=BHM
to Yalkut (
= BHM
VI, 79); PK 8,
VI, 79); (below); PR 18,
8, 70a (below); 18, 91b;
91b; WR 28.4; 28.4; BaR 18. 18. 21;21; PRE
27; Targum Yerushalmi.
27; Targum Yerushalmi. Gen. Gen. 14. 14. 14;
14; Tehillim
Tehillim 110, 110, 466;
466; ER 5. 28.
5. 28.

Philo, Abrahamo, 39,

Philo, De Abrahamo, 39, speaks
speaks of of the three hundred
the three hundred warriors,
warriors, all all

of
of whom were were bornborn in in thethe house
house of of Abraham (he (he had no other other ser- ser-
vants than these)
vants these) and with with whom,
whom, despite-
despite^ their
their small number, he
small number, he
undertook the
undertook the compaign,
compaign, trustingtrusting thatthat God 'would would helphelp him.
him. Follow-Follow-
ing the
ing the method of of the
the Jewish
Jewish legend
legend which,
which, on the the basis
basis of of thethe nu-
nu-
merical value
merical value of of the
the name Eliezer (,rv'?1ot =318), identifies
Eliezer (-iry^K^SlS), identifies the the three
three
hundred and eighteeneighteen with with thisthis pious
pious servant
servant of of Abraham,
Abraham, the the Chris-
Chris-
tian legend
tian legend maintains
maintains that that in in these
these warriors
warriors therethere is is an allusion
alIusion to to
Jesus, the
Jesus, the numerical
numerical value value of of whose name is is three
three hundred
hundred and eighteeneighteen; ;

see Barnabas,
see Barnabas, 9. 9. 8,8, and Clemens, Stromata, 6.
Clemens, Stromata, 6. 11.
11.
94 PRE 17;
94 17; comp.
compo above,above, notenote 76, 76.
95 BR 42.
95 42. 3;3; Tehillim
TehiIIim 110, 110, 466.
466. Jewish
Jewish tradition
tradition takes
takes Ps. Ps. 110
110
224.
224
 A
Abraham
braham [96-
[96 1 02
102

to refer
refer to to Abraham (another (another view view makes it refer to
it refer to Hezekiah;
Hezekiah; comp. compo
note 69
note 69 on vol.
vol. IV,IV, p.p. 272),
272), and hence hence the the statement
statement that Abraham,
that Abraham,
in order
in order to to be protected,
protected, was placed placed at at the right hand of
the right of God (Tan. (Tan.
B. I,I, 74;
74; Aggadat
Aggadat Bereshit
Bereshit 13. 29; Sanhedrin
13. 29; Sanhedrin 108b; 108b; Tan. Lek 13). 13).
96
96 Sanhedrin 108b; 108b; Ta'anit 21a; 21a; BR 42.3; 42. 3; Tan. B. B. I,I, 76; Tan.
76; Tan.
Lek 15; compo vol.
15; comp. vol. IV,IV, p. p. 203.
203.
97 Tan. B. B. I, 73-74. Tan. Lek 13;
97 I, 73-74. 13; BR 42. 42.3; 3; Sanhedrin
Sanhedrin 96a; 96a;
PRE 27; 27; Aggadat
Aggadat Bereshit
Bereshit 13. 13. 29;
29; Soferim
Soferim 20; 20; PR,
PR, 196b.
196b. The Test- Test-
ament of of Abraham also presupposes that
also presupposes that Abraham was a giant; giant;
compo
comp. the the extract
extract from this this source
source on vol. vol. I, I, p.
p. 304.
304.
98 BR 42.
98 42. 3; 3; Shabbat 196b (God moved, for
(God moved, for Abraham's sake, sake,
the star Jupiter
Jupiter from the the west
west to to thethe east);
east); Sanhedrin 96a (on (on thethe
angel
angel LaiIah, compo note
Lailah, comp. note 20 on vol. vol. I,I, p.p. 59);
59) ER 5.
;
28. WR
5. 28. WR 1.1. 4 seems
to be of
to the opinion
of the opinion thatthat Abraham
Abraham's 's victory
victory was due to to the direct
the direct
intervention
intervention of of God and not not to to the
the help
help of the angels.
of the angels. Zohar I, I, 86a,
86a,
is very
is very likely based on WR. Reminiscences
likely based Reminiscences of of long-forgotten
long-forgotten legends
legends
myths which bring
and myths bring Abraham in in some relation
relation with with the
the sun,
sun, are are
to be
to be found in Tehillim 1.
in TehiIlim 5; PR 20,
1. 5; 20, 96b and Ba:ba Baba Batra 16b. 16b.
99 BR 42.
99 42. 4-5;
4-5; compo
comp. ER 25. 128; Tan. B.
25. 128; B. I,I, 74,
74, and see see also
also
note 46.
note 46.
100 Targum Yerushalmi Gen. 14. 20; BR 43.9;43. 9; Tan. B. B. II 74;
100 Targum Yerushalmi 14. 20; 74;
Tan. Lek 13. 13. Abraham was the the first
first toto declare
declare God "the possessorpossessor
of heaven and earth";
of heaven compo Berakot
earth "; comp. Berakot 7a 7a and EZ 25, 45.
25, 45.
101
101 BR 43. 43. 9; 9; Lekah I, I, 66,
66, and II, 279, with
II, 279, with thethe additional
additional re- re-
mark that this this law, promulgated by
law, promulgated by Abraham and Moses, Moses, had become
obsolete in
obsolete later times,
in later times, and was restored restored in in its
its fuIl
full force
force byby David;
David;
compo II Sam. 30.
comp. 30. 22-25.
22-25.
102 Tan. B:I, 75, 76; Tan. Lek 15. The identity of Melchizedek
102 Tan. B.*I, 75, 76; Tan. 15. identity of Melchizedek
with Shem is
with is presupposed
presupposed in in many
many JewishJewish and ChristianChristian sources;
sources;
compo
comp. Nedarim 32b (in (in a a statement by by a teacher
teacher who flourished
flourished
about 100);100); BR 26. 26. 44 and the the parallel
paraIlel passages
passages givengiven by by Theodor;
Theodor;
Tehillim 76,
Tehillim 76, 340;
340; PRE 8 8 and 27; 27; Yelammedenu quoted quoted in in Yalkut
Nahum (here o,rv=perfect,
(here D^B>= perfect, free free from any blemish); Midrash Ag-
any blemish); Ago
gada
gada I, I, 23 (read
(read 1i1::1
]TQ '~rvllrv,
wytf, "he appointed
appointed him priest");
priest "); Targum
Targum
Yerushalmi,
Yerushalmi, Gen. Gen. 14. 14. 18.18. Zohar Hadash Noah, Noah, 29b (from there in
(from there in
Gabai's
Gabai's 'Abodat ha.-Kodesh ha-Kodesh II, II, 31,
31, where the the source is is not given.
given.
the study
On the study of of Abraham in in the
the Academy
Academy of of Shem-Melchizedek men-
tioned
tioned in this source,
in this source, compo
comp. note note 13),13), teIls
tells usus that
that Shem received
received the the
name Melchizedek
Melchizedek from from GodGob! when He appointed appointed him hIm priest;
priest; compo
comp. note note
51 on
51 on vol.
vol. I,I, 166.
166. The Church
Church Fathers
Fathers Jerome, Quaestiones, 14.
Jerome, Quaestiones, 14. 18,
18,
225
 The Legends
The Legends of
oj the
the Jews
Jews

Ephraim I,I, 61
Ephraim 61 E
E and
and 79D
79D as,
as, well
well as
as Epiphanius,
Epiphanius, Haer., 55. 6,
Haer., 55. 6, speak
speak
Shem-Melchizedek.
of Shern-
of The last-
Melchizedek. The last-mentioned Church Father
mentioned Church Father attributes
attributes
this identification
this identification to
to the
the Samaritans,
Samaritans,whereas "the
whereas "the Jews
Jews declare
declare Mel-
Mel-
chizedek to
chizedek to have
have been the son
been the son of
of aa prostitute/*
prostitute." Later
Later Christian
Christian
authors somewhat
authors somewhat modified
modified the
the rabbinic
rabbinic view
view concerning
concerning Melchi-
MeJchi-
zedek and
zedek and considered
considered him
him aa descendant
descendant of
of Shern.
Shem. This
This latter
latter view
view is
is
shared by
shared by Mohammedan writers.
Mohammedan writers. Comp.
Camp. Beer,
Beer, Leben
Leben Abrahams,
Abrahams, note note
300; Ginzberg, Haggada
300; Ginzberg, Haggada bei
bei den
den Kirchenv.,
Kirchenv., 103-105;
103-105; Friedlaender,
Friedlaender, Chad-
Chad-
hir Legende,
Mr 258, seq.
Legende, 258, On the
seq. On the gnostic
gnostic legends
legends concerning
concerning Melchizedek,
Melchizedek,
see the
see the gnostic
gnostic fragment
fragment published
published by by Murfil-Charles
Murfil-Charles as as supplement
supplement
to their
to their edition
edition of the Slavonic
of the Slavonic Enoch,
Enoch, 85-93.
85-93. ThatThat thethe mysteri-
mysteri-
ous personality
ous personality of of Melchizedek
Me1chizedek occupied
occupied the the fancy
fancy ofof thethe people
people
at very
at very early
early times
times maymay bebe seen
seen from the the 1212 Testaments which, which, in
in
its pre-Christian
its pre-Christian parts
parts (Levi 17. 7),
(Levi 17. 7), speaks
speaks of of him in in thethe highest
highest
terms of
terms of praise.
praise. The identity of
The identity of Salem,
Salem, Melchizedek's
Melchizedek's city, city, with
with
Jerusalem, presupposed
Jerusalem, presupposed in in the
the rabbinic
rabbinic sources
sources enumerated above, above, isis
known also
known also to
to Josephus,
Josephus, Wars,
Wars, VI,VI, 10; Theophilus 2.
10; Theophilus 2. 33 (his
(his depend-
depend-
ence on
ence on Josephus
josephus may may be proved
proved by by the
the phrase
phrase "the
"the first priest"
first priest"

which he
which he copied
copied from
from Josephus);
josephus); Clemens, Stromata, 1.
Clemens, Stromata, 1. 5; J ero~e,
5; Jerome,
Epistola ad
Epistola ad Evargium,
Evargium, 73. 73. Compo
Comp. alsoalso Thomsen,
Thomsen, LociLoci Sancti I, I, 10.
10.
On the etymological explanation
the etymological explanation of jerusalem and Salem
the name Jerusalem
of the
see note 253.
see note 253. The Samaritans
Samaritans identify
identify Salem with Shechem;
Shechem; compo comp.
Eupolemus
Eupolemus 9. 9. 1717 (p.
(p. 419)
419) and Freudenthal,
Freudenthal, Hellenistische
Hellenistische Studien,
Studien,
I, pp. 85
I, pp. 85 and
and 87.
87. The remark in in ARN 2. 2. 2,
2, that
that Shem-Me1chizedek
Shem-Melchizedek
was born
born with
with the
the sign
sign of
of the
the Abrahamic covenant on him is is directed
directed
against the
against the Christian
Christian polemics
polemics concerning
concerning circumcision.
circumcision. Compo
Comp.
Note
Note 318.
318.

6, 7,
103 BR 43.
43. 6,
I03 7, and the
the parallel
parallel passages
passages given
given by
by Theodor;
Theodor;
BaR4.8.
BaR 4. 8.
104 Nedarim 32b;
32b; WR 25. This Haggadah
I04 25. 6.
6. Haggadah is
is very
very likely
likely di-
di-
rected against the
rected against the Christians
Christians who took
took Me1chizedek
Melchizedek to
to be a type of
a type of
jesus,
Jesus, the
the everlasting
everlasting priest; comp. Hebrews 7.
priest; compo 7. 1-3
1-3 and especially
especially
Justin
Justin Martyr, Dialogue, 33 'and
Martyr, Dialogue, 'and 96.
96.
I0 ER 25,128.
10.5
-s
ER25, 128.
106 Sotah
Sotah 17a; BR 43.
BR 43. 9;
106 I7a; 9; Tan.
Tan. B. B. I,
I, 75;
75; Tan.
Tan. Lek
Lek 13.13. The
The Mid-
Mid-
rashim
rashim mentioned
mentioned differ from the
differ from the Talmud
Talmud withwith regard
regard to to the
the nature
nature
of
of the
the two
two commandments
commandments whichwhich Israel
Israel received
received as
as aa reward
reward for
for Abra-
Abra-
ham's
ham 's good
good deed.
deed. Sotah,
Sotah, loe. cit.\ H
loc. cit.; ullin 88b;
Hullin 88b; BaR
BaR 4. 4. 88 mention
mention two
two
commandments
commandments whichwhich Israel, received as
Israel Deceived as aa reward
reward for for Abraham's
Abraham's
226
226
 Abraham [107110
humility in
humility in saying
saying to to God: "And II am but but dust
dust and ashes."
ashes." Compo
Comp.
Gen. 18.27.
18. 27.
I07 BR 44.
107 44. 4-5;
4--5; compo
comp. Yelammedenu in in supplement
supplement to to Yalkut
Yalkut
( = BHM, VI,
(= VI, 79) 79) and note note 102.102. According to
According to another
another view view given
given
in BR, God revealed
in BR, revealed Himself to to Abraham (the (the first revelation ever
first revelation ever
granted
granted to to a human being; comp, MHG I,
being; compo I, 324)
324) long
long after
after the
the war
against
against the the kings.
kings. The Midrashim (BR, (BR, loco cit.\ Yelammedenu,
loc. cit.; Yelammedenu,
loco cit.; MHG, I,
loc. cit.', I, 225,
225, 226)
226) find
find in the words "thy
in the reward is
"thy reward is very
very
great"
great" (Gen. (Gen. 15. 15. 1)1) a hint
hint ofof the
the reward
reward which Abraham and his his des-
des-
cendants are
cendants are to to receive
receive in in the
the world
world toto come.
come.
108 8 _ 12; Tehillim
I08 BR 44 44. 8-12; Tehillim 2, 2, 10,
10, and 21, 21, 179;
179; 2 2 ARN 43, 43, 122;
122;
Aggadat Shir 1.
Aggadat 1. 5.5. statement that
The statement that God commanded Abraham
not to
not to rely
rely on astrology
astrology is is very
very frequently
frequently met with with in rabbinic lit-
in rabbinic lit-

erature.
erature. Compo
Comp. Shabbat 150a; 150a; Nedarim 32a; 32a; Tan. ShofetimShofetim 11; 11; PR
43, 179a;
43, 179a; ShR 38. 38. 6; 6; BaR 2. 2. 12;
12; Aggadat Bereshit 28,
Aggadat Bereshit 28, 58,
58, and 37, 37,
73; see further
73; see further Yoma 88b 88b and Baba Batra Batra 16a,
16a, as well as
as well Philo, Abra-
as Philo, Abra-
ham, 15
ham, 15 (in paraphrasing Gen. 15.
(in paraphrasing 15. 55 the expression Mll'll~~'~tl
the expression rYir^LJS'ND ~~ NX
found in the rabbinic
in the rabbinic sources
sources mentioned above is is employed
employed here here al-al-

most literally), Nobilitate, 55 and Quis

literally), De Nobilitate, Quis rer.divin.
rer. 'divin. haeres sit, 20;
haeres sit, 20;
JJub.
ub. 12.12. 16.
16. PR 11,45,
11, 45, and BaR 2. 2. 14
14 explain
explain Gen. 15. 15. 5 in a different
5 in different
manner from that that of the sources
of the sources referred
referred to,
to, and in in contrast
contrast to to BR
it is stated
it is stated in in DR 2. 2. 7 that Abraham prayed'to
7 that prayed 'to God to to give
give him chil-chil-
dren.
dren.
0 9 Targum
I109 Yerushalmi Gen.
Targum Yerushalmi Gen. 15.15. 6; Mekilta Beshallah
6; Mekilta Beshallah 6, 6, 33b;
33b;
Tan. Beshallah
Beshallah 10; 10; Tan.
Tan. B. B. II,
II, 59;59; Shir 4. 8.
Shir 4. 8. Camp.
Comp. next next note.
note. A-
gainst the
gainst the Christian
Christian doctrinedoctrine of of justification
justification by by faith
faith alone
alone (Romans
(Romans
4.
4. 3)3) Zohar III, III, 148a,
148a, and Nahmanides on Gen. 15. 15. 6 6 explain
explain thisthis
verse
verse as as follows:
follows: And Abraham considered considered it it asas an actact of grace.
of grace.
1
1101
BR 44.4-1. 14.
14. Owing
Owing to to the
the uncertainty
uncertainty of the meaning
of the meaning of of the
the
word nB^PD, Gen. 15.
Mtv?tvtl, Gen. 15. 9 (comp. R.E.J.,
9 (comp. R.E.J., 31,
31, 176,
176, and Monatsschrift,
Monatsschrift,
41, 109)
41, 109) the the Targumim
Targumim and Midrashim differ differ as as toto the
the number of of
sacrifices brought on this
sacrifices brought this occasion
occasion by Abraham; compo
by Abraham; comp. Onkelos and
Targum Yerushalmi,
Targum Yerushalmi, ad lac., as well
loc., as well as
as BR,
BR, lac.
loc. cit.;
cit.; WR 3.3. 3; 3; PRE
28.
28. Opinions also
Opinions differ with
also differ with regard
regard to to the
the question
question whether or not not
lack of
lack trust in
of trust in God is is implied
implied in in Abraham's words: "Whereby "Whereby shall shall
II know that that II shall inherit it?"
shall inherit it?" (Gen.
(Gen. 15.
15. 8).
8). The Church Fathers Fathers
agree
agree with with thethe view
view favorable
favorable to to Abraham given given in in our texttext in in ac
ac
cordance with
cordance with BR. Compo Comp. Origen
Origen and Theodoretus,
Theodoretus, ad loc., loc., as well
well
as Ephraim
as Ephraim I, I, MB-C,
64B-C, and Augustine,
Augustine, Civitas Dei, 16.
Civitas Dei, 16. 24.
24. The Church
Fathers are
Fathers are perhaps
perhaps directly
directly dependent
dependent on Philo,Philo, QuisQuis reI'.
rer. divino
divin. haeres
haeres
227
III-lIZ]
IH-II2] The Legends
The Legends of
of the
the Jews
Jews
sit, 20, who remarks that
sit, 20, who remarks
that hehe--Abraham-trusted
Abraham trusted God, but wished
God, but wished to to
know in
know in what
what manner
manner thethe promise
promise made
made toto him
him would
would be be fulfilled.
fulfilled.
AA somewhat
somewhat different
different view
view isis expressed
expressed byby Philo
Philo in
in his
his Quaestiones,
Quaestiones,
Gen. 2.
Gen. 2. 2.
2. TheThe view
view prevalent
prevalent among
among thethe Rabbis
Rabbis is that Abraham
is that Abraham
is greatly
is greatly to
to be
beblamed
blamed for
for his
his lack
lack of
of trust
trust in
in God. They even
God. They even go
go fur-
fur-
ther and
ther and assert
assert that
that Israel's
Israel's servitude
servitude in
in Egypt
Egypt is
is the
the punishment
punishment
for Abraham's
for Abraham's sinful
sinful words;
words; comp.
compo Nedarim
Nedaiim 32a;
32a; Tan.
Tan. B.
B. Ill,
III, 79;
79;
Tan. Kedoshim
Tan. Kedoshim 13; ER
13; ER 13,
13, 65, and EZ
65, and EZ 2, 174; ShR
2, 174; ShR 5. 5.2222 and
and 30.30. 16;
16;
WR 11. 5; PRE 48;
WR 11. 5; PRE 48; PR
PR 47, 190a;
47, 190a; Yelammedenu
Yelammedenu in
in Yalkut
Yalkut II, 819,
II, 819,
on Psalm
on Psalm 78. 78. Jerome,
Jerome, Is. Is. 43.
43. 27,
27, accepts
accepts thisthis view
view which,
which, as as may
may
be seen
be seen from from Yelammedenu,
Yelammedenu, was was known to to the
the Tannaim.
Tannaim. Shu'aib, Shu'aib,
Wa-Yesheb, 21,
Wa-Yesheb, 21, quotes
quotes an an unknown Midrash to to the
the effect
effect that
that Abra-
Abra-
ham committed
committed three three sins:
sins: He emigrated
emigrated from Palestine Palestine at at the
the
time of
time of the
the famine
famine (comp.
(comp. notenote 66);
66); hehe exposed
exposed Sarah to to aa great
great moral
moral
danger by
danger by stating
stating thatthat she
she was his his sister;
sister; he further
further showed lack lack of of
trust in
trust in GodGod by by saying:
saying: "Whereby
"Whereby shall shall II know,
know, etc."
etc." Comp.
Compo also also
vol. II,
vol. II, pp.pp. 226226 and
and 338,
338, asas well
well asas vol.
vol. Ill,
III, pp.pp. 19,
19, 89,
89, and 480.
480.
111 Megillah 31b;
I I I Megillah 31b; Ta'anit
Ta'anit 27b;27b; WR 7. 3; PK 6,
7. 3; 6, 60b;
60b; somewhat
somewhat
different in
different in Berakot
Berakot 17a, where fasts
17a, where take the
fasts take the place
place of of sacrifices;
sacrifices;
Tan.
Tan. Zaw 14 14 (additions);
(additions) Yelammedenu in
;
in Yalkut II, II, 382 on Ezekiel
Ezekiel
43
43 (almost
(almost identical
identical withwith Tan.
Tan. loco tit.) and 321
loc. cit.) 321 on
on Jeremiah
Jeremiah 33. 33. AI-Al-
Barceloni,
Barceloni, 159, 159, quotes
quotes the
the following
following passage
passage from the Midrash: God
said to
said to Abraham:
Abraham: Make thy thy children
children occupy
occupy themselves with with thethe
study
study of
of the
the Torah
Torah which will
will give
give them light
light in
in this
this world and in
in
the
the world
world to to come.
come. CompoComp. also also Zohar I, I, 100a.
lOOa. All All these
these passages
passages
are
are a a defence
defence of of Judaism
Judaism against
against the the attacks
attacks of of the
the Christian pol- pol-
emical
emical writers
writers who maintainmaintain that that after
after thethe destruction
destruction of of the temple,
temple,
Israel
Israel is is nono longer
longer in in possession
possession of of the means of of atonement. The
judge,
judge, who,who, in in a a controversy
controversy with with aa Jewish
Jewish scholar,
scholar, insisted
insisted thatthat
after
after the
the destruction
destruction of of the
the temple
temple Israel's
Israel 's sins
sins can no longer
longer be for- for-
given
given (second
(second Yelammedenu passage) passage) was was undoubtedly
undoubtedly aa Christian.
Christian.
Compo
Comp. also also Justin
Justin Martyr, Dialogue, 97,
Martyr, Dialogue, 97, to
to whose
whose polemics
polemics the the remark
remark
in
in BaR
BaR 14. 14. 44 (prayers
(prayers take
take thethe place
place of of sacrifice)
sacrifice) seems
seems to to be
be aa direct
direct
answer.
answer. See See further
further Menahot
Menahot 110a HOa and and PK PK 15, 15, according
according to to the
the
reading
reading of of Makiri
Makiri Malachi
Malachi 1. 1. II.
II. Rabban
Rabban JohananJohanan b. b. Zaccai,
Zaccai, with-
with-
out
out any
any polemical
polemical or or apoiogeticai
apologetical bias,bias, remarks:
remarks: We We havehave something
something
that
that secures
secures atonement
atonement as as much
much as as the
the temple
temple service,
service, andand thisthis isis
loving-kindness
loving-kindness (ARN (ARN 4, 4, 21; Ma* as. G.,
21; Ma'as. G., 133).
133).
112 BR 44.
I I 2 BR 44. 14--22;
14-22; PRE PRE 28 28 (on(on the
the text
text camp.
comp. Tosafot
Tosafot Gen. Gen.
15.
15. 1010 seq.);seq.); Targum
Targum Yerushalmi
Yerushalmi Gen., Gen., locoloc. cit.
cit. In
In John
John 8. 8. 5656
228
 Abraham
Abraham [113-114

and Acts
and Acts 7.7. 77 it
it isis presupposed
presupposed that
that the
the course
course of
of Israel's
Israel '5 history
history was
was
revealed to
revealed to Abraham on
Abraham on this
this occasion.
occasion. Comp.
Compo also
also note
note 114.
114.
113
II 3 MHG
MHG I, 240,
I, 240, very
very likely
likely from
from aa version of PRE
version of PRE different
different
from ours.
from ours. Sa'adya Gaon
Sa'adya Gaon was
was acquainted
acquainted with
with aa source
source similar
similar to
to
or identical
or identical with
with the
the one
one quoted
quoted in
in MHG;
MHG; comp.
compo Ginzberg's
Ginzberg's remarks
remarks
in Geiger's
in Geiger's Kebuzat
Kebuzat Maamarim (edited by
Maamarim (edited by Poznanski),
Poznanski), 414,
414, and
and Dav-
Dav-
idson, Saadia's Polemic
idson, Saadia's Polemic against
against Hiwi,
Hiwi, 64.
64. The reviving
The reviving of of animals
animals
is also
is also mentioned
mentioned in in another
another Abraham
Abraham legendlegend (Testament
(Testament of of Abraham
Abraham
AA 6)6) and
and in in Christian
Christian legends,
legends, comp.
compo e.e. g. Acts of
g. Acts Pilate 22 (MS.
oj Pilate (MS. C.).
C.).
In midrashic
In midrashic fashion fashion this this legend
legend in in MHG is is derived
derived from from 3t2H (Gen.
:ltD'1 (Gen.
15.11),
15. which is
11), which is read
read as as ifif its
its object
object were
were D'*US, hence "and
C'"1JEl, hence "and he he made
made
them fly." fly." Another
Another explanation
explanation of of this
this word is is "and
"and he he made them them
repent"; comp.
repent"; compo BR, loco cit^
BR, loc. cit., 15,
15, and Ephraim
Ephraim I, I, 64
64 B-C.
"4 BR 44.
114 44. 2121 and
and 49. 49. 2; 2; Mekilta
Mekilta ba-Hodesh 9, 71b; ShR 51.7;
9, 71b; 51.7;
Tan. B.
Tan. B. II,II, 130;
130; Tan.Tan. Pekude
Pekude 55 and 8; 8; PK 5, 42b; PR 15,
5, 42b; 15, 67a;
67a; Tehil-
Tehil-
lim 38,
lim 38, 254,
254, andand 52,52, 286;
286; Targumim
Targumim Yerushalmi
Yerushalmi Gen. Gen. 15. 17; Midrash
15. 17;

Tannaim 84; Zohar III,

84; Zohar III, 299; Hadar, 6b;
299; Hadar, 6b; Apocalypse
Apocalypse of of Baruch 4. 4. 4,
4,
showed Abraham the
God showed paradise at night
the paradise night between the the pieces
pieces of of
the
the slain animals. 44 Ezra
slain animals. Ezra 3. 3. 15 says: Thou revealedst to
15 says: to him-Abra-
him Abra-
ham-the end
hamthe end of the times
of the times secretly by
secretly by night;night; compo
comp. note 112.
112. On
the
the explanation
explanation of of the
the "smoking
"smoking furnace" as Gehenna compo comp.
Revelation
Revelation 9. 9. 2: 2; 4 4 Ezra
Ezra 7. 7. 3:
3; 1212 Testaments,
Testaments, Joseph Joseph 2. 2. 2 2 (but,
(but,
perhaps,
perhaps, a a false
false rendering
rendering of of Hebrew n'V:l DH0K "a foolish
mjn LilrDN woman"
foolish woman"
as
as n'V:l
rnjD tDN 0K "burning
'burning fire"):fire"); Kiddushin 4Da 40a and 8lb. Philo, Quaes-
81b. Philo,
*
Quaes-
tiones, Gen.
tiones, Gen. 3. 15, sees
3. IS, sees in the s~oking
in the smoking furnace the the heavenly
heavenly fire fire which
which
came
came downdown to to consume
consume the the sacrifices.
sacrifices. In agreement
agreement with the Rabbis
Theodoretus,
Theodoretus, ad ad loe.,
loc., considers
considers the the flaming
flaming torchtorch an an allusion
allusion to to the
the
revelation
revelation on on Sinai.
Sinai. The The most detaileddetailed description
description of of the vision
vision at at
the" covenant between
the "covenant between the the pieces"
pieces" is is that
that of of the
the Apocalypse
Apocalypse of of Abra-
Abra-
ham,
ham, the the mainmain part part of of which
which (11-32)
(11-32) is is aa Midrash
Midrash on on Gen.Gen. 15.15.

9-14, =
9-14, withwith pronounced
pronounced gnostic gnostic features.
features. The The archangel
archangel JJaoel aoe1 (= (

~~'1'I',
^KliT, the
the chief
chief of
of the
the Seraphim
Seraphim in
in Masseket
Masseket Azilut
Azilut 21)
21) leads
leads Abraham
Abraham
to
to the
the highest
highest heaven
heaven and and shows
shows himhim thethe glory
glory of God reigning
of God reigning there.
there.

Clad in the garment

Clad in the garment of
of glory (comp.
glory (comp. note
note 93
93 on
on vol.
vol. I,
I, p.
p. 80),
80), Abraham
Abraham
becomes
becomes like like "one
"one of of the
the glorified
glorified beings
beings andand takes
takes part
part in in the
the song
song of of
praise
praise
chanted
chanted by
by them
them in
in heaven
heaven to
to God."
God." After
After Abraham
Abraham has
has been
been
shown
shown the the heavens
heavens and and allall that
that they
they contain,
contain, the the angel
angel Jaoel
Jaoel points
points out
out
to him,
to him, from
from the
the heights
heights of
of the
the heavens,
heavens, the
the stars
stars and
and the
the entire
entire earth
earth
(similarly BR 44. 12 and parallel passages given by Theodor)
(similarly BR 44. 12 and parallel passages given by
Theodor) with with
all that it contains,
all that it contains, the
the abyss
abyss with
with its
its tortures
tortures (that
(that is
is Gehenna),
Gehenna),
229
229
lIS]
US] The Legends
Legends of
of the
the Jews

paradise with
paradise with the
the joys
joys of
of the
the pious,
pious, as well
well as the
the leviathan and itsits

abode. At the
abode. the same
same time
time the
the angel reveals to
angel reveals to Abraham the course of of
history in
human history in the
the present (comp. BR 44.
present aeon (comp. 44. 22,
22, where two views
views
are given
are given;j according to one,
according to one, God showed him only this world,
only this world, while
while
according to the
according to the other
other also the world
also the world to
to come was shown to him;
him; compo
comp.
Ginzberg, Journal
Ginzberg, Journal of B'ibl. Soc.,
of B'ibL Soc., 1922 p.
p. 133)
133) from the
the fall of Adam to
fall of

the advent of
the of the
the Messiah.
Messiah. Peculiar
Peculiar to this book is
to this the interpretation
is the interpretation
that the
that the smoking
smoking furnace
furnace refers
refers to
to Azazel
Azazel = Satan,
Satan, who attempted
attempted to to
lead
lead Abraham astray.
astray. From chapter
chapter 12
12 we infer that this
infer that interpret-
this interpret-
ation is
ation partly based
is partly based on the
the explanation ~'3i (Gen.
explanation that D^7 (Gen. 15.
15. 11)
11) means
"
"counsellor" ( =seducer), and accordingly,
counsellor "(=seducer), accordingly, it it may be safely safely assumed
that this
that pseudepigraph is
this pseudepigraph is ofof Semitic-Hebrew
Semitic Hebrew or or Aramaic-origin.
Aramaic origin.
Compo Ginzberg
Comp. Ginzberg in Jewish Encyclopedia,
in Jewish Encyclopedia, S.V. Abraham, Apocalypse
s.v. Abraham, Apocalypse of. of.
On the
the 400400 years
years ofof the
the Egyptian
Egyptian servitude,
servitude, compo
comp. II, p. 318,
II, p. 318, and note
124 referring
referring to to it.
it. On Terah compo comp. BR 39. 39. 77 (he
(he died
died as a sinner),
sinner),
30. 4,
30. 4, and 38. 38. 12; Tan. B.
12; Tan. B. II,
II, 9; Tan. Shemot 18;
9; Tan. 18; ShR 2. 6; Ruth R.
2. 6;

(end);
(end); Zohar I, I, 77b
77b and 78b; 78b; Midrash
Midrash Aggada
Aggada 2. 2.6; Bahya on Gen.
6; Bahya
U. 32;
11. 32; see see further
further notes notes 45,
45, 47,
47, and 54,54, asas well
well as as vol.
vol. II,II, p.
p. 314;
314;
vol. IV,
vol. IV, pp.pp. 264
264 andand 281.
281. On Ishmael,
Ishmael, compo
comp. sources
sources referred
referred to to inin
connection with
connection with Terah,
Terah, and furtherfurther 22 ARN 27, 27, 54;
54; Baba Batra 16b; 16b;
ER 13,65 (Friedmann's explanation
13, 65 (Friedmann's explanation of of this
this passage
passage is is faulty,
faulty, asas may
seen from
be seen from EZ 2, 2, 174, which passage
174, which passage makes it it quite
quite clear
clear asas to
to what is is
meant by by the
the honor
honor shown by by Ishmael
Ishmael to to his
his father);
father) comp.
; compo also
also Hashkem,
Hashkem,
3a-4a, where, in
3a-4a, where, contrast to
in contrast to the
the views
views of of the
the older
older sources
sources (camp.
(comp.
Schechter on ARN, ad loc.), loc.), itit is
is maintained that that pious
pious children
children
sometimes save save their
their wicked
wicked parents
parents from Gehenna.
Gehenna.
115 According to
t I S According to Seder
Seder 'Olam
'Olam and BR 39. 39. 7 7 (see
(see the
the parallel
parallel
passages given
passages given by by Ratner
Ratner and Theodor),
Theodor), God made this this covenant
covenant with with
Abraham when the the latter
latter was seventy
seventy years
years old.
old. He then returned
returned
Palestine to
from Palestine to Haran, where he
Haran, where he remained for for five
five years until he
years until he
settled permanently in
settled permanently in the
the Holy
Holy Land.
Land. The war with with the
the kings took
kings took
place in
place in the
the year
year when he returned returned to Palestine, and ten
to Palestine, ten years
years later
later
he married Hagar. Hagar. The Apocalypse
Apocalypse of of Abraham is is also
also ofof the
the opinion
opinion
that the" covenant between
the "covenant between the the pieces"
pieces" took
took place
place at at the very be-
the very be-
ginning of
ginning of Abraham's career, career, when he separated himself from his
separated himself his
kinsfolk. Nedarim 32a,-
kinsfolk. 32a,. BR 44. 44. 5,5, and inin many
many otherother sources
sources (comp.
(comp.
those referred
referred to to in note 102)
in note 102) give
give a a different
different view,
view, according
according to which
to which
this covenant took place
this covenant place after
after thethe war against
against the the kings;
kings; this latter
this latter
opinion, based
opinion, based on the the order
order in in which
which thethe events
events are narrated in
are narrated the
in the
Bible,
Bible, is is also shared by
also shared by Jub.
Jub. 13.13. 17-14.
17-14. 1.1. The covenant
covenant took took place
place
230
 Abraham [II6-120
[116120
the first
on the first night
night of
of Passover; see PRE 28;
Passover; see Aherim, 74;
28; Panim Aherim, PR,
74; PR,
196b (Friedmann's
(Friedmann's explanation, loc,, is
explanation, ad loc., untenable, as
is untenable, the parallel
as the parallel
passages, just
passages, just quoted, show); but
quoted, show); but according
according to Jub. 14.
to Jub. 14. 1, it was
1, it
on the new moon of of the
the third month, i.
third month, e. Siwan,
i. e. the month in
Si wan, the in which
which
the revelation
the r.evelation at
at Sinai occurred.
occurred. Compo note 76.
Comp. note 76.
116 Yebamot, Tosefta
Tosefta 8. 4; Yerushalmi
Yerushalmi 6,
rr6 Yebamot, 8. 4; 6, 7c,
7c, and Babli
Babli 64a;
64a;
BR 45.45. 2-3.
2-3. The Haggadah
Haggadah assigns
assigns a number of of causes
causes for
for "the
sterility of
sterility of the
the mothers."
mothers." The most favored
favored explanation is that
explanation is that God
in
in His love tried
tried the
the pious
pious fathers,
fathers, in
in order that
that they,
they, in
in their
their suf-
suf-
fering,
fering, should pray
pray to
to Him forfor help. Comp. BR 45.
help. Compo 4; Shir
45. 4; Shir 2.2. 14;
14;
Tan. Toledot 99 and Wa-Yeze 7; 7; Yebamot 64a; 64a; ER 18, 18, 99.
99. In
In
later mysticism
later mysticism the
the doctrine
doctrine that
that God "desires"
"desires" the prayers of
the prayers of the
the
pious plays
pious plays an important part; this
important part; this conception, however, is
conception, however, very old;
is very old;
compo Hullin 60b.
comp. Hullin 6Qb. According
According toto ER,
ER, loco cit., Abraham and Sarah
loc. cit.,

were married
were married for
for 75 years
years before
before the
the birth
birth of
of Isaac;
Isaac; compo
comp. also
also the
the
preceding
preceding note.
note.
117
I I 7 MHG I, 241,
I, 242. Here
241, 242. Here also also we have have the the statement
statement
that a childless
that childless woman is is able
able to to tell
tell whether she she oror her
her husband is is
the
the cause
cause of of sterility, accordingly Sarah knew that
sterility, and accordingly that Abraham
would begetbeget children
children withwith another
another wife.wife. In In BR 45. 45. 2 the sentence
2 the sentence
'1;'1 111:1p
"Dl entirely misunderstood
yap was entirely misunderstood and therefore therefore corrupted
corrupted in in the
the
editions
editions and MSS.; MSS.; it is to
it is to be translated:
translated: II know that that itit is
is my fault
fault
that we have no issue
that issue and not not asas they
they say:
say: She-the
She the childless woman-
childless woman
needs only
needs only aa cupcup ofof meon (meum (meum athamaticum)
athamaticum) to be cured. cured, 1'1:1p
ynp
or perhaps
or perhaps ll:l1p
$mp is the masculine
is the masculine of biblical njnp;
of biblical nll:lp; compo
comp. the phrase
phrase
C"Pll hv
D'"lpy ~tv DID very often
01:J very found in
often found rabbinic literature.
in rabbinic literature. That meon is is
aa cure
cure for barrenness does not
for barrenness not seem to be known to
to be to any
any other
other source.
source.
According
According to to BR 25. 25. 1,1, Sarah's barrenness was due to
Sarah 's barrenness to pathological
pathological
defects-she
defects she had no womb.
118
rI8 BR 45. 45.6;6; Targum Yerushalmi Gen. 16.3.
Targum Yerushalmi 16. 3.
"
119 BR 45. 45. 2;2; Yashar Lek, Lek, 34a;34a; Yerushalmi Targumim Gen.
Yerushalmi Targumim Gen.
16.
16. 3. 3. On Hagar,
Hagar, the the daughter
daughter of Pharaoh, compo
of Pharaoh, comp. above,
above, note 74. 74.
The statement
statement of Targum Yerushalmi
of Targum Yerushalmi that that Nimrod was the the father
father of of
this Pharaoh
this Pharaoh is is not
not found
found elsewhere,
elsewhere, and,and, on account
account of of its
its strangeness,
strangeness,
22 Targum Yerushalmi saw it
Targum Yerushalmi advisable to
it advisable to modify
modify it. it. We ought,
ought,
perhaps, to
perhaps, to read ':I~1 or "D^Vl,
read "Q^l i:lll~1, i.
i. e.,
e., Eliezer
Eliezer who is is said
said to
to have been
a slave
a (son?) of
slave (son?) of Nimrod;
Nimrod; comp. compo above,
above, note 41. On the
note 41. the piety
piety ofof
Hagar
Hagar see
see also
also BR 61.
61. 4
4 and Philo,
Philo, De Abrahamo,
Abrahamo, 42.
42.
120 BR 45.
120 45. 2-4;
2-4; Yashar
Yashar Lek,Lek, 34a. Philo, De Abrahamo,
34a. Philo, Abrahamo, 43, 43, quotes
quotes
the view
the view of of "thorough
"thorough exegetes",
exegetes", according
according to to which Abraham ab- ab-
231
231
121-I22]
I2II22] The Legends
Legends oj
of the
the Jews

stained from
stained from having
having any any conjugal relations with
conjugal relations with Hagar
Hagar as as soon as as
she became pregnant;
she became pregnant; this this was due to to hishis natural abstemiousness
and to
and to hishis respect
respect for for Sarah.
Sarah. The statement il'::l'V rTD'J? m'tv~'il n'3D
raiiwnn ilW:J/j
that
that Hagar
Hagar becamebecame pregnant
pregnant on the the bridal
bridal night
night (BR 45. 45. 4),
4), very
very likely
likely
implies this
implies this view.
view. Comp. Camp. also also vol.
vol. I, p. 298,
I, p. 298, where it it is
is stated
stated thatthat
remarried Hagar
Abraham remarried Hagar after Sarah's death.
after Sarah's death. Camp. Comp. MHG. I, I, 244.
244.
121 Yerushalmi Targumim Gen.
12 I Yerushalmi Targumim Gen. 16. 16. 5 5 (camp.
(comp. note 119); 119); a dif- dif-

ferent view is
ferent view is given
given in Yashar Lek,
in Yashar Lek, 34, 34, according
according to which Sarah
blamed Abraham for
blamed for notnot having
having specified,
specified, when praying praying to God for for
children, that
children, that thethe children
children shouldshould be be the
the offspring
offspring of his his marriage
marriage with with
her. Had the
her. the prayer
prayer been been formulated
formulated in in this manner, God would have
this manner, have
granted it.
granted

compo
122
it.

122 BR 45. 45. 5-8.

5-8. On the the expression
expression l11"l::l1 0""
rnnam D"bn employed employed here, here,
comp. 'Erubin
'Erubin 27b 27b and and parallel
parallel passages
passages on margin, margin, as as well
well as Kid- Kid-
dushin 22b.
dushin According to
22b. According to these
these sources,
sources, only only slaves
slaves attend on on a
person in
person in the
the bath-room,
bath-room, and Sarah, Sarah, by making Hagar
by making Hagar attend on her her
while bathing,
while bathing, wantedwanted to to show her her that
that sheshe was still still a bondwoman;

camp.
comp. also Mishle 26.
also Mishle 26. 99. 99. Opinions
Opinions differ
differ asas to the number of
to the of angels
angels
that appeared
that appeared to to Hagar;
Hagar; comp. camp. BR 45. 45. 7 7 (five
(five oror four)
four) and' Arakin
and 'Arakin
17b (only three). On the
(only three). the pious
pious who received
received theirtheir names from God, God,
camp. Mekilta Bo 16,
comp. Mekilta 16, 19; BR, lac.
19; BR, cU.\ PRE 32;
loc. cit.; 32; Pirke
Pirke Rabbenu ha- ha-
Kadosh, ed.
Kadosh, ed. Grtinhut
Grunhut 35; Tan. B.
35; Tan. B. I, 21, 22;
I, 21, 22; Yerushalmi Berakot, Berakot,
I, 4a.
I, 4a. The name of of Isaac
Isaac was never changed, changed, because
because it it had

been given
given by by God,
God, whereas
whereas the the names of of hishis father
father and son son Qacob-
(Jacob-
Israel)
Israel) were changed.changed. With regard regard to Abraham, it
to Abraham, is maintained
it is maintained
that
that it is unlawful
it is unlawful to to call
call him by by his
his original
original name, Abram; compo
name, Abram; comp.
Berakot, lac.
Berakot, tit., and BabH
loc. cit., Babli 12b;
12b; another
another view view is is offered
offered by by Philo,
Philo,
De Mut. Nomin,Nomin, 13, 13, 14.14. The Haggadah
Haggadah has has a goodgood dealdeal to tell us
to tell us
about the
about meaning of
the meaning of thethe names Abram and Abraham and about about
the reason
reason for for changing
changing the the former into into thethe latter.
latter. Abram means means
"The father
father of of Aram",
Aram", whereas whereas Abraham denotes denotes "The father father of of
nations",
nations", i. e., Ab (ON)
i. e. t (::IN) = father, and Ham (11oil=Oil,
=father, (]lDn
= Dn, while
while' is
"1 is disre-
disre-
garded) =" nations". Comp.
garded) ";"nations". Compo Berakot,
Berakot, Tosefta
Tosefta 1. 1. 13,
13, and
and BabH
Babli 13a;13a;
Shabbat 105a (each letter of
(each letter of the
the name Abram is is explained);
explained); BR 46. 46. 7.7.

Many explanations
Many explanations of of thethe change.
change, of of the
the names Abram and Sarai Sarai areare
given
given by by Philo, Abrahamo, 18;
Philo, De Abrahamo, 18; De Mut. Norn., Nom., 8,9;8, 9; Cherubim,
Cherubim, 2; 2; De
GiganL 14,
Gigant. 14, 15; Quaestio1'fes, Gen.,
15; Quaestiories, Gen., ad lac.loc. The change change of of names brought
brought
about a change
about change in in the
the fortunes
fortunes of of Abraham and Sarah: it it had been

decreed
decreed thatthat Abram should should have have no offspring,
offspring, but but this
this did not apply
did not apply
to Abraham. Compo
to Abraham. Comp. Rosh ha-Shanah ha-Shanah 16b (this (this isis explained
explained ration-
ration-
232
 Abraham [123-126

alistically by
alistically by Maimonides, Fad, Teshubah,
Maimonides, Yad, Teshubah, 2. 4); BR 4.
2. 4); 4. 10
10 and the
the
parallel passages
numerous parallel passages given by Theodor. A different
given by view is
different view is
found inin Mekilta Yitro
Vitro I,
I, 57a, Mekilta RS,
57a, and Mekilta RS, 85,
85, where it is stated
it is stated
that the
that the lengthening
lengthening of a name is is a mark of honor, while
of honor, while its
its shortening
shortening
is
is a sign
sign of degradation.
degradation. Abraham,Abraham,""the the father
father of nations", is
of nations", is really
really
the father
father of of proselytes;
proselytes; compo
comp. Matthew 3. 3. 9;
9; Yerushalmi Bikkurim
Yerushalmi Bikkurim
I, 64a;
I, 64a; see
see also Ginzberg,
Ginzberg, Unbekannte Sekte, Sekte, note
note 33 on page page 124.
124. The
numerical valuevalue of the word Abraham (Oi1i:JN
of the (orrDN = = 248)
248) corresponds
corresponds to to
the number of of the members of the human body;
of the body; by by being
being circumcised
circumcised
he became mastermaster of of his
his entire
entire body,
body, and from that time on
that time on hehe was
was
called Abraham (Nedarim
called (Nedarim 32b). 32b).
123
I23 BR 46. 46. 3;3; Tan. B. B. I, 80; Tan. Lek 19.
I, 80; 19.
12 4
I24 BR 41 41 [42].
[42]. 8:
8; Tan. Wa-Yera 3; 3; Aggadat
Aggadat Bereshit
Bereshit 19. 19. 39:
39;
Huppat Eliyyahu,
Huppat Eliyyahu, 15; 15; compo
comp. Ginzberg
Ginzberg in HazoJeh, IV,
in Hazofeh, IV, 31.
31. Mamre was
rewarded for giving Abraham pious
for giving advice, as
pious advice, as it
it was in in Mamre's field field

that God appeared

that appeared to to Abraham (Gen. (Gen. 18.18. 1).
1). The legend
legend seessees no
difficulty in
difficulty the fact
in the fact that
that Abraham consulted men concerning concerning the the
fulfilling of
fulfilling of aa command given given by by God;
God; but to to later
later authorities
authorities it it was

incomprehensible
incomprehensible that that Abraham could for for a moment hesitate
hesitate in in com-
plying with
plying with aa divine order, and they
divine order, they therefore
therefore attempted
attempted to to invest
invest
this legend with a meaning
this legend meaning which is is entirely
entirely foreign
foreign to it; compo
to it; comp. Hadar
and Da'
and Da' at
at on Gen.
Gen. 18. 18. 1;
1; and see see also
also Zohar I, I, 98b.
98b.
I25 BR 22.
125 22. 88 and 48. 48. 9;9; PRE 28; 28; see
see also
also Sifre
Sifre D.,D., 339.
339.
126
I26 p RE 28.
PRE 28. In the
In the older
older sources
sources the thirteenth or
the thirteenth or fifteenth
fifteenth of of
Nisan is
Nisan the day
is the day on which Abraham's circumcision circumcision took place; place; c;:omp.
comp.
BR 48.
48. 12 12 and thethe parallel
parallel passages
passages given
given byby Theodor,
Theodor, as well as
as well as Beer,
Beer,
Leben Abrahams,
Leben Abrahams, note note 361.
361. According
According to to PRE,
PRE, lac. cit. (comp.
loc. cit. Luria,
(comp. Luria,
ad lac.),
ad the operation
loc.), the operation was performed
performed by by Shem;
Shem; but another view has has
it that Abraham circumcised
it that circumcised himself
himself with the the assistance
assistance of of God;
God;
compo Tan. B.
comp. Tan. B. 1,80; Aggadat Bereshit
1 ,80; Aggadat Bereshit 16,35;
16, 35; and,
and, as as a later
later addition,
addition,
BR 49. 49. 2.2. Al-Barceloni,
AI-Barceloni, 58, 58, quotes
quotes the the last
last view from Yerushalmi
Yerushalmi
(Palestinian Midrash?). According
(Palestinian Midrash?). According to to Tan. Lek 17, the foreskin
17, the foreskin was
removed by by the
the bite
bite ofof aa scorpion.
scorpion. When giving giving Abraham the com-
mand of circumcision, God only
of circumcision, hinted at
only hinted at the partpart ofof the bodybody on on
which it
which should be
it should be performed;
performed; Abraham,
Abraham, however,
however, on the basis basis of of
logical reasoning, drew the
logical reasoning, the correct
correct conclusion.
conclusion. Compo
Comp. BR 46. 46. 4;4;
Tan. B.
Tan. B. 81;
81; Tan. Lek 18, 18, and seesee also
also Tosefta
Tosefta Shabbat 15. 15. 9 and Bab,Bab,
Ii 108a; WR 25.
li 108a; 25. 6.6. Hadasi's quotation (Eshkol,
Hadasi's quotation (Eshkol, No. 82, 82, 36a),
36a), from
from
a Midrash,
a Midrash, concerning
concerning that that point
point isis not
not found in in the
the extant midrashic
extant midrashic
literature, and is
literature, perhaps a Karaitic
is perhaps Karaitic fabrication.
fabrication. Opinions differ as
Opinions differ as
233
127-136] The Legends
Legends of
of the
the Jews

to whether Abraham,
to whether Abraham, along with the
along with the command of circumcision,
circumcision, re-
re-

ceived also
ceived that of
also that of il)J"!l (the uncovering
njT"iS (the uncovering of
of the corona)
corona) or not.
not. Compo
Comp.
BR 46.
BR 46. 12
12 and parallel
parallel sources given by
sources given by Theodor;
Theodor; but inin Yebamot

71b
71b it
it is is stated that nyns
stated that ill"'!) was firstfirst introduced by by Joshua.
Joshua.
7 PRE 29; Targum Yerushalmi
11227 29; Targum Yerushalmi Gen. 18. 18. 1;1; Tan. Wa-Yera 2; 2;
Baba Mezi'a 86h. 86b.
128 Tan. B. I, 85; Tan. 2; Aggadat Bereshit 19;
128 Tan. B. I, 85; Tan. Wa-Yera 2; Aggadat Bereshit 19; Tan.
B. I,
B, I, 84. 84.
12 9
129 Baba Mezi'a 86b; BR 48.
Mezi'a 86b; 48. 8;
8; Tan. B. B. I, I, 85;
85; Tan. Wa-Yera 3; 3;
PRE 29. 29.

ISO Baba Mezi'a

130 Mezi'a 86b;
86b; BR 48. 48.8,9.
8, 9. Abraham feared feared lestlest travel-
travel-
lers
lers should
should no longer longer make use use of of his
his hospitality because he had sep-
hospitality because sep-
arated himself from the
arated himself the rest
rest of the world
of the world through
through the the sign
sign of the cove-
of the cove-
nant.
nant.
131 Tan.
131 Tan. Wa-Yera 22 and Ki-Tissa Ki-Tissa 15; 15; Tan. B. B. I,I, 8686 and 177, 177,
BR 48.48. 1; 1; ShR 41. 4; Aggadat
41. 4; Aggadat Bereshit
Bereshit 19. 19. 39;
39; Tehillim
Tehillim 18, 18, 156.
156. An
allusion to
allusion to this
this legend
legend is is to
to bebe found in in the
the remark of of Yerushalmi
Rosh ha-Shanah I, I, 57a,
57a, (top):
(top): God said: said: II was the firstfirst toto observe
observe
the
the command of standing up
of standing up before
before an old old man (Lev. (Lev. 19. 19. 32);
32); the
old man is
old is Abraham. Compo
Comp. also also PR 15, 15, 72a.
72a. In PRE 29 29 it is said
it is said
that as as longlong as as Abraham was uncircumcised
uncircumcised he was unable unable to to stand
stand
erect in
erect in thethe presence
presence of the divine
of the divine Glory;
Glory; compo
comp. note note 4343 on vol. IV,
vol. IV,
p. 146.
p. 146.
132 Baba Mezi'a 86b; BR 50. 50. 2;
'32 86b; 2; Yerushalmi
Yerushalmi TargumimTargumim Gen. Gen.
18.
18. 2.2. JustinJustin Martyr, Dialogue, 56,
Martyr, Dialogue, 56, also
also refers
refers to to this
this Haggadah;
Haggadah;
comp_ also
comp. also Kallah 6, 6, 13b.
13b. Josephus, A ntiqui. , I,
Josephus, Antiqiii., I, 11.
11. 2, 2, speaks
speaks of of
the three angels
the angels who appeared
appeared to to Abraham,
Abraham, but but he he does
does not give
not give
their
their names.names.
t13333 BR 48. 48. 9;
9; compo vol. I,
comp. vol. I, p.
p. 270.
270.
13 4 Shabbat 127a.
134 127a. MHO
MHG I, I, 267,
267, quotes
quotes the the following
following passage
passage
from an unknown Midrash: Midrash: He who receives receives his his fellow-man
fellow-man kindly kindly
is regarded as
is regarded as though
though he he had received
received the the Shekinah,
Shekinah, and and accordingly
accordingly
in Mekilta Yitro
in Yitro I,I, 59a, ought to read
59a, we ought read li':m
TVnn withwith MS, instead of
MS, instead of
tfEOn of the editions.
editions. The Church Fathers Fathers quote an almost identical
C'7:J;,n of the
quote an almost identical
proverb from
proverb from the the Bible!
Bible! Comp.
Compo Tertullian,
Tertullian, D& De Oratione,
Oratione, 26. 26.
1 a 5 BR 48.9-10;
48. 9-10; DE. 4; 4; Philo,
Philo, De Abrahamo, 22 and 25.
6
1 *
Abrahamo, 22 and 25.
136
I36 Baba Mezi'a 86b, 86b, with
with the the additional remark that that because
because
additional remark
Abraham suspected suspected the the strangers
strangers in in this
this manner
manner, his his descendants
pr~ctice this
descendants,
the Ishmaelites
the Ishmaelites (=the (=the Arabs),
Arabs), as as a punishment,
punishment, practice this kind of
kind of
234
 Abraham [137-141

idolatry.
idolatry. BR 48. 48. 9:9: One of the angels
of the angels appeared
appeared disguised
disguised as as aa Sara-
Sara-
cen, the
cen, second as aa Nabatean,
Nabatean, and the third as
the third as an Arab.
an Arab.
137 Zohar I, 102b, and thence thence by
137 I, 102b, by Sabba,
Sabba, Wa-Yera,
Wa-Yera, 18b, 18b, with-
with-
out giving his source.
giving his source. The tamarisk tamarisk of of Abraham (Gen. (Gen. 21.21. 33)
33) came
to him from paradise;
paradise; see Ba'al ha-Turim,
see Ba'al ha-Turim, Gen. 9. 9. 20.
20. The oak (?) (?)
of Abraham formed a subiect subject for for popular
popular fancyfancy as as early
early as as the time
the time
of Josephus
of Josephus (comp.
(comp. Bell.Bell. IV,IV, 9.9. 7, Antiqui. 1.
7, and Antigui. 1. 10),
10), the
the belief hav-
belief hav-
ing prevalent that
ing been prevalent that it it was created
created at at the
the beginning
beginning of the world.
of the world.
Yerahmeel 35. 35. 5 5 quotes
quotes from JosipponJosippon that that thethe oak of of Abraham in in
the plain
the plain of Mamre existed existed until until thethe reign
reign of of Theodosius,
Theodosius, when it it
withered. Yet even then
withered. then whoever took took of of its
its wood did did not
not experience
experience
illness until
illness the day
until the day of his death.
of his death. Camp. Comp. also also J Jerusalem und
epp, Jerusalem
Jepp,
das heilige Land,
das heilige Land, I, I, 611-622,
611-622, as as well
well as Palestine Exploration
as Palestine Exploration Fund Fund
(Quarterly Statement,
(Quarterly Statement, 1899, 1899, 39, 40).
39, 40).
138 Baba Mezi'a 87a; Nedarim 21b; Tan. Wa-Yera 4; ARN 13,
I38 87a; 21b; 4; 13,
57. In these
57. these Midrashim,
Midrashim, as as well
well as as in in BR 48. 48. 10, it is
10, it is shown in in
detail how God's kind
detail kind acts towards Abraham's descendants
acts towards descendants cor- cor-
responded exactly
responded exactly to to Abraham's kind kind actsacts towards
towards the three travel-
the three travel-
lers.
lers. "Measure for for measure" (comp. (camp. note 44 on vol. vol. I, p.163,
I, p. 163, and
vol. II, p.
vol. II, p. 341 seq.)
seq.) isis God's guiding
guiding rule rule for reward and punishment;
for reward punishment;
comp. 22 ARN 23,
compo 47; ER 12,
23, 47; 59, 60,
12, 59, 60, and Tosefta
Tosefta Sotah 4 (end). (end).
139
139 Targum Yerushalmi, Gen. Gen. 18. 18. 5;
Targum Yerushalmi, 5; camp.
comp. 1,271.
I, 271.
Mezi'a 86b; 86b; BR 48. 48. 12-14;
12-14; ARN 13, 13, 57;
57; Tan. Wa-
'4
I4 0 Baba Mezi'a

Yera 4. 4. Philo, Quaestiones, Gen. 4.

Philo, Quaestiones, 4. 10,
10, likewise
likewise dwells upon upon the the
lavish hospitality of
lavish hospitality Abraham, who,
of Abraham, who, though
though possessing
possessing many slaves, slaves,
prepared the
prepared the meal
meal himself
himself for for hishis guests.
guests. The old old sources
sources admit
that, though
that, though Abraham observed observed the the Torah beforebefore it it had been revealed
revealed
(comp. note
(comp. note 275),
275), he he nevertheless
nevertheless served served meat and milk to to the
the travel-
travel-
lers,
lers, despite
despite thethe later prohibition of
later prohibition of this
this kind
kind of of food.
food. Later,
Later, when
the angels
the angels protested
protested against
against the the presentation
presentation of the Torah to Israel,
of the Israel,
requesting God to
requesting to give
give it to them,
it to them, (comp.(comp. vol.vol. Ill,
III, pp.
pp. 109-114,
109-114, and
note 248
note 248 appertaining
appertaining to to them)
them) they they had to to admit
admit thatthat as Abraham's
as Abraham 's

guests
guests they partook of
they partook the forbidden
of the forbidden food. food. Compo
Comp. PR 25, 25, 128a-128b;
128a-128b;
Tehillim
Tehillim 8. 8. 75.
75. Later authorities
Later authorities maintain,
maintain, on the contrary, contrary, that that
Abraham, in
Abraham, strict conformity
in strict conformity to to the
the commandments of the Torah, Torah,
served first
served milk and then
first milk then meat;
meat; comp.compo Da' Da'atat and SekelSekel Tob on Gen. Gen.
18.
18. 8.
8. Ziyyoni, Exod.
Ziyyoni, Exod. 24. 24. 21,
21, quotes
quotes from the Midrash a statement
bearing upon
bearing upon thisthis point
point which
which is is not
not found in in the extant midrashic
literature; camp. also
literature; comp. also Yashar Wa-Yera,
Wa-Yera, 35b.
BR 48.13; 13; ARN 13,57.
141 BR48.
141 13, 57.
235
142-147] The Legends
The Legends of
of the
the Jews

142 Baba Mezi'a

14' Baba 87a; BR
Mezi'a 87a; BR 48. 14; PRE
48. 14; PRE 26; Tan. Wa-Yera
26; Tan. Wa-Yera 13.13.
The defilement
The defilement ofof the
the bread
bread was
"was caused
caused by
by Sarah
Sarah (comp.
(comp. Gen.
Gen. 18.
18. 12)
12)
who busied
who busied herself
herself with
with the
the kneading
kneading ofof the
the dough.
dough. Astruc (Mid-
Astruc (Mid-
reske ha-Torah,
reslie 25) quotes
ka-Torak, 25) quotes from an an unknown Midrash
Midrash the
the statement
statement
that instead
that instead of
of the
the fresh
fresh bread
bread prepared
prepared byby Sarah
Sarah stale
stale bread
bread was
served.
served. On the
On the uncomplimentary
uncomplimentary remark about the the niggardliness
niggardliness of
of
women, see
women, see also
also vol.
vol. IV,
IV, p. 242.
p. 242.
143 Baba Mezi'a
148 Baba 86b; BR 48.
Mezi'a 86b; 11 and 14
48. 11 (paraphrased in
14 (paraphrased in MHG MHG
I, 269); Antiqui, I,I, 11.
Josephus, Antiqui,
I, 269); Josephus, 11. 2;
2; Philo, Abrah4mo, 23;
Philo, De Abrahamo, 23; Targum
Yerushalmi, Gen.
Yerushalmi, Gen. 18.8; Justin
18. 8;Justin Martyr, Dialogue, 57;
Martyr, Dialogue, 57; Theodoretus,
Theodoretus, Gen.
IDe. cit., and many
loc. tit., many other
other Church
Church Fathers.
Fathers. Comp.
Compo Ginzberg, Haggadah
Ginzberg, Haggadah
bei den
bei den Kirchenv.
Kirckenv. 108.
108. The oldold view
view was that
that angels
angels may sometimes par-
par-
take of
take of food,
food, and that
that they
they subsist
subsist on
on manna; camp. R. Akiba's
manna; comp. Akiba's explana-
explana-
tion (Yoma
tion (Yoma 75b)
75b) of
of Ps.
Ps. 78.
78. 85,
8-5, which
which agrees
agrees with
with the
the Septuagint,
Septuagint, where
C'i'::I~ DnV
D'Tn cn~ is is rendered
rendered by by SLPTOV a'Y'Y~A"'v; Tobit
ap'TOV byyfrw, Tobit 12. 12. 19 (comp. Miil-
(camp. Miil-
ler, Beitrage, ad
ler, Beitrage, /oc.); ER 12,
ad loc.)\ 59 and
12, 59 and the
the legends,
legends, vol. III, p.
vol. Ill, p. 142 and
vol.
vol. IV,IV, p. p. 147, as well
147, as well as Zohar I,
as Zohar I, 102a, l04a, and 144a.
102a, 104a, 144a. Sa'adya
Sa'adya
in
in his Polemic against
his Polemic Hiwi 70,
against Hiwi is very
70, is very severe
severe on thosethose who maintain
maintain
that angels partake
that angels partake of of food.
food. The omission
omission of of the visit of
the visit the ang'els
of the angels
is
is J ub. is
Jub. very likely
is very likely due
due to to the
the strong
strong anthropomorphic
anthropomorphic coloring coloring ofof
the biblical narrative
the biblical narrative in in Gen. 18.18. 1-10.
1-10. In In many
many rabbinic
rabbinic passages
passages the
statement
statement occursoccurs that the angels
that the angels subsist
subsist on the the glory
glory ofof the
the Shekinah;
Shekinah;
compo
comp. PK 6, 6, 57a
57a (also
(also with
with regard
regard toto Moses during
during his his stay
stay inin heaven,
heaven,
18,
18, 173b);
173b); PR 16, 16, 80a;
80a; Tan. Pinehas
Pinehas 12; 12; BaR 21. 21. 16.
16. The last-men-
last-men-
tioned
tioned source
source 10. 10. 55 reads:
reads: The angels angels who visited
visited Abraham partook partook
of
of the foodfood offered
offered to to them;
them; but not the the one who visited visited Manoah.
Koran 11. 11. 7373 gives
gives a clumsy
clumsy representation
representation of of the
the view
view prevalent
prevalent
in
in Jewish
Jewish sources
sources concerning
concerning these these three
three angels.
angels.
144 MHG I, 272;
144 I, 272; Da'at
Da' at and Ziyyoni
Ziyyoni Gen.Gen. 18. 18. 8;8; camp.
comp. also
also
the
the extract
extract from Testament of of Abraham,
Abraham, givengiven in in vol.
vol. I,I, p.
p. 303,
303, where
where
it
it is
is likewise
likewise saidsaid that
that a fire
fire devoured the the food;
food this
;
this view
view is is very
very likely
likely
shared by by Sa'adya
Sa'adya in in the passages
passages quoted
quoted in in the
the preceding
preceding note.note. Jud.
Jud.
13.
13. 1616 probably
probably gave gave rise
rise to
to this
this view;
view; camp.
comp. preceding
preceding note note towards
towards
the
the end.
end.
I4 * BR 48.
145 48. 19.
19.
146 Baba Mezi'a 87a; with
146 87a; with reference
reference to to the
the dots over l'~~
dots over 1^ (Gen.
(Gen.
18.
18. 9),
9), compo
comp. BR 48. 48. 15,
15, and the the numerous
numerous parallel
parallel passages
passages given
given
by
by Theodor.
Theodor.
147 Baba Mezi'a Mezi'a 86b86b (comp.
147 (comp. note
note 132);
132); MHG I, I, 274;
274; Tan.
Tan. B.B.
I,
I, 107;
107; Tan.
Tan. Wa-Yera 13; 13; PR 6, 6, 24b,
24b, and
and the
the numerous
numerous paranelparallel pas-
pas-
236
236
 Abraham [148155
sages given
sages given by Friedmann,
by Friedmann, ad loe. loc. The angel's promise to
angel's promise to return
return
(Gen.
(Gen. 18. 18. 10) refers to
10) refers to his
his presence
presence at at the
the 'Akedah;
'Akedah; see see Pardes
Pardes 22d.22d.
J 4 8
148 BR 48. 48. 16;16; Yerushalmi Targumim, Targumim, Gen. Gen. 18.18. 10.10.
Tan. Shofetim 18; camp. alsoalso BR 48. 48. 17.
J 49
149 18; comp. 17.
ISO BR 48. 48. 17. These wordswords werewere spokenspoken by by God Himself,
Z 5
17. Himself,
and not by by thethe angels
angels who know not not thethe thoughts
thoughts of of man;
man; see see Sekel
Sekel
Tob 27.27. Zohar I, I, 101b limits the
lOlb limits the knowledge
knowledge of of angels
angels still more,
still more,

and from this this point

point of explains the
of view explains the question
question of of the
the angels
angels about
Sarah;
Sarah; comp.camp. Gen. 198. 198. 9.9. See also
See also thethe sources referred
referred to to inin note
note
146.
146.
1 51
MHG I,I, 276;
1 fi 1 MHG different view
276; a different view is is given
given by by Philo,
Philo, Quaestiones,
Quaestiones,
Gen. 4.
Gen. 4. 17:
17: Abraham rejoiced rejoiced over the the good tidings (he
good tidings thus renders
(he thus renders
pn::"l, Gen. 17.
plW, 17. 17),
17), whereas Sarah laughed laughed at because she
at them because did
she did
not believe
not believe them.them. As a punishment punishment for for herher lack
lack ofof faith
faith in the mes-
in the mes-
sage brought
sage brought by by thethe angels
angels concerning
concerning the the birth
birth of of Isaac,
Isaac, herher death
was caused
caused by by thethe message
message that that Isaac
Isaac was sacrificed
sacrificed by by his
his father
father
(camp.
(comp. vol.vol. I, p. 287)
I, p. 287); see
; Hasidim, 80.
see Hasidim, 80. Women are are disqualified
disqualified from
appearing in
appearing court as
in court as witnesses
witnesses (Baba(Baba Kamma 1. 1. 3;
3; Josephus,
Josephus, An-
tigui., IV,
tiqui., IV, 8.8. 15; Evangel of
15; Evangel of Nicodemus 7), because they
7), because they are are ofof a men-
dacious nature,
dacious nature, for even one of
for even of the
the best
best of of them,
them, Sarah, attempted
Sarah, attempted
to
to tell untruth; see
tell an untruth; see Yelammedenu in in supplement
supplement to to Yalkut=BHM
VI, 80 and MHG I,
VI, 276.
I, 276.
'52 BR 48. 48. 18; Sifre N. N. 42;
42; Yerushalmi
Yerushalmi Peah Peah 1,
IS2 18; Sifre 1, 16a;
16a; Yebamot
65b; WR
65b; WR 9.9. 9; 9; BaR 11. 11. 7;7; Tan. B. B. III,
Ill, 6. 6. 18;
18; Tan. Zaw 7 7 and Shof-

etim 18;
etim Perek ha-Shalom.
18; Perek
IS 3 MHG I, I, 276;
276; camp. Schechter, ad loco
comp. Schechter,
153 loc.
15 4 BR 50.2; 50. 2; Baba Mezi'a 86b; 86b; Tan. B. B. I,
154 I, 96.
96. An angel
angel attends
to
to one
one tasktask only,
only, andand accordingly
accordingly three three angels
angels had to to be sent:
sent: Mi-
chael to
chael bring the
to bring the gladglad tidings
tidings of of Isaac's
Isaac's birth,
birth, Gabriel
Gabriel to destroy
to destroy
the sinful
the cities, and Raphael
sinful cities, Raphael to to save
save Lot.Lot. Philo, Abrahamo, 28,
Philo, De Abrahamo, 28, is
is

acquainted
acquainted with with aa similar
similar Haggadah;
Haggadah; camp comp vol. vol. I,I, p. 241, and the
p. 241, the
sources referred to
sources referred to in note 132.
in note 132.
Z S5
ISS Yashar Wa-Yera,
Yashar Wa-Yera, 35b-38a; 35b-38a; the last
the paragraph, concern-
last paragraph, concern-
ing the riches
ing the riches and misery misery of the inhabitants
of the inhabitants of of the
the sinful
sinful cities,
cities, re-
re-
produces the
produces the statement
statement found found in in the
the older
older sources.
sources. Compo Tosefta
Comp. Tosefta
Sotah
Sotah 3. 3. 12;
12; Sifre
Sifre D.,D., 43;43; Mekilta Shirah 2, 2, 35b; Mekilta RS 58;
35b; Mekilta 58; San-
hedrin 109a;
hedrin 109a; WR WR 44 and 5.5. 2; 2; PK 27, 27,170,
170, and 19, 187b; MHG I,
19, 187b; I, 282;
282;
PRE 25. 25. With the the exception
exception of the story
of the story about Hedor, Hedor, which is is
probably of
probably of Arabic
Arabic origin, Yashar hardly
origin, Yashar hardly added anything anything new on this this
subject
subject to to the
the material
material contained
contained in in thethe older sources mentioned
older sources
237
156159] Legends of
The Legends of the
the Jews
above (comp.
above (comp. especially
especially Sanhedrin 109a,
Sanhedrin 109a, 109b).
109b). the wickedness
On the wickedness
of the
of the Sodomites,
Sodomites, see
see also
also ER 15,
15, 74ER
74 and 21,
21, 158:
158; ARN 26,
26, 106:
106; BR ARN BR
49. 5;
49. 5: Tan.
Tan. Wa-Yera 7; 7: Yerushalmi
Yerushalmi Sanhedrin
Sanhedrin 10,29c (top): ShR
10, 29c (top);
30. 19;
30. 19: 20har I,I, 105b.
Zohar lOSb. The storystory about
about the the bed of of Procrustes
Procrustes in in Ya-
shar
shar is directly
is directly taken
taken from Sanhedrin,
Sanhedrin, loc. lac. cit.
cit. The register
register of
of the
the
sins of
sins of the
the generation
generation of of the
the flood
flood given
given inin vol.
vol. I,
I, p.
p. 153
153 is
is mainly
mainly the the
same as
same as that
that ofof the
the Sodomites.
Sodomites. Attention
Attention is is to
to be
be called
called toto the
the fact
fact
that the
that the expression
expression "in the way
"in the way of
of the
the Sodomites", frequently found
Sodomites", frequently
in rabbinic
in rabbinic literature,
literature, isis employed
employed to to describe
describe a a high
high degree
degree ofof par-
par-
simony and
simony and niggardliness;
niggardliness: comp.
compo e.e. g., Pirke Abot 5.
g., Pirke 5. 10 and in in a legal
legal
maxim, Ketubot
maxim, Ketubot 103a.
103a. Rather strange,
Rather strange, therefore,
therefore, isis the
the statement
statement
(Tosefta Shabbat 7,
(Tosefta 7, end)
end) that
that Lot settled
settled among
among the the Sodomites be- be-
cause they
cause they were
were cheerful
cheerful and kindkind people.
people. Philo,
Philo, De Abrahamo,
Abrahamo, 27 27, re-
re-
marks:
marks: The land land ofof Sodom was was full
full ofof innumerable
innumerable crimes,
crimes, particu-
particu-
larly those
larly which are
those which are the
the result
result of
of licentiousness
licentiousness and intemperance.
intemperance.
the licentiousness
On the licentiousness of the Amorites,
of the Amorites, see see 12
12 Testaments,
Testaments, Judah
Judah 12. 2.
12. 2.

IS 6 Sanhedrin
156 Sanhedrin 109a, 109a, 109b:
109b; the the other
other stories
stories about the Sod-
omites, found in
omites, found in that
that passage,
passage, are given here
are given here inin accordance
accordance with Yashar,Yashar,
see preceding
see note.
preceding note.
Yashar Wa-Yera,
15 7 Yashar
I57 Wa-Yera, 39a-39a,39a-39a, based
based on Sanhedrin 109a: 109a; BR
49.
49. 6;
6; PRE 25; 25; Targum Yerushalmi, Gen. 18.
Targum Yerushalmi, 18. 21;
21; Midrash Aggada Aggada
I,
I, 42,
42, 43;
43; MHG I, I, 284.
284. Bahya, Gen., lac.
Bahya, Gen., loc. cit.,
cit., quotes
quotes from the the
"
"Midrash
Midrash", ", the
the statement
statement found in Sanhedrin, lac.
in Sanhedrin, loc. cit.
cit.

rs 8
Is8 MHG I, I, 28;
28; compo
comp. vol. vol. II,
II, p.
p. 280 and vol. vol. IV, IV, p.
p. 240.
240.
159 Tan.
Tan. B.B. 1,88-89
I59 I, 88-89 (here(here several
several reasons
reasons areare given
given whywhy God
revealed
revealed to to Abraham the the impending
impending destruction
destruction of of the
the sinful
sinful cities);
cities);
BR 49.49. 2;2; Tan. Wa-Yera 5; 5; Aggadat
Aggadat Bereshit
Bereshit 21. 21. 43.
43. Shu'aib,
Shu'aib, Wa-
Yera,
Yera, 8c,8c, quotes
quotes thethe following
following passage
passage from an unknown Midrash: Midrash:
God diddid not
not punish
punish Adam until until a a heavenly
heavenly court
court consisting
consisting of of seventy
seventy
members had condemned him (comp. (comp. note
note 124
124 on vol.
vol. 1,97),
1,97), and
and sim-
sim-
ilarly
ilarly a heavenly
heavenly court
court consisting
consisting of of sixty
sixty myriads
myriads of of angels,
angels, assisted
assisted
by
by Abraham,
Abraham, was to to decide
decide the
the case
case of
of the
the Sodomites.
Sodomites. The angels angels mar-
mar-
velled at at the distinction
distinction of of Abraham,
Abraham, whose single single opinion
opinion was was regarded
regarded
as
as equal
equal in in weight
weight to to that
that of of the
the myriads
myriads of of angels
angels combined.
combined. God
thereupon
thereupon assembled an equal equal number of of Jewish
Jewish souls
souls (sixty
(sixty myriads
myriads
of
of Jews
Jews left
left Egypt,
Egypt, and accordingly
accordingly thisthis isis the
the standard
standard number rep- rep-
resenting
resenting Israel),
Israel), and the the Sodomites
Sodomites were were tried
tried byby equal
equal numbers
numbers
of
of angels
angels and human souls. souls. Shu'aib's
Shu'aib's quotation
quotation is is derived
derived fromfrom aa
liabbaIistic
tabbalistic soUrce
source Zohar I, I, 104b-l0Sa
104b-105a goesgoes back
back to to Tan.
Tan. and and BR,
BR,
238
238
 Abraham [160-167
[160-167

loco cit.
loc. cit. On the
the participation
participation of of the
the angels
angels in the trial
in the trial of the Sodo-
of the Sodo-
mites,
mites, compo note 6I.
comp. note 61.
160
I 60 B BRR 39.
39. 66 and 49. 49. 9; 9; PK 19, 19, 139;
139; here
here also
also Abraham is is desig-
desig-
nated as as "the merciful
merciful of the three
of the three fathers";
fathers"; compo note 61
comp. note 61 and note note
22 on vol. II, p.
vol. II, p. 256.
256,
161
161 Tan. B. B. I,I, 91-93;
91-93; Tan. Wa-Yera 8 8 and Ki-Tissa
Ki-Tissa 17; 17; BR
49. 9;
49. Aggadat Bereshit
9; Aggadat Bereshit 22. 22. 4-46.
4--46. These sources sources givegive several
several expla-
expla-
nations of
nations of rfr^n
i1,,'m (Gen.
(Gen. 18. 18. 5);5); comp.
compo also Sifre D.,
also Sifre D., 311 and vol. vol. III,
Ill,
p. 280.
p. 280.
162
16. Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 18. 24; Rashi,
18. 24; Rashi, Lekah,
Lekah, and Mid- Mid-
rash Aggada,
rash Aggada, Gen. loc. cit. (very
loco cit. (very likely
likely depending
depending upon upon an unknown
midrashic source); BR 49.13,
midrashic source); 49.13, nD'30 HD; ps.-Rashi,
i10'l:J ',:J; ps.-Rashi, ad loco loc.
l6 * BR 49.
163 49. 11.II.
164 Targum Yerushalmi
164 Targum Yerushalmi Gen. Gen. 18.18. 31,
31, and compo Theodor on
comp. Theodor
BR 49. 49. 12.
12. According to
According to a widespread
widespread Haggadah,
Haggadah, there there is is nono gen-
gen-
eration
eration in the history
in the history of the world
of the world without at at least thirty pious
least thirty men,
pious men,
like Abraham, otherwise
like Abraham, otherwise the the world
world would be destroyed. See BR 38.
be destroyed. 38.
22 and 49. 49. 3; Yerushalmi 'Abodah
3; Yerushalmi 'Abodah Zarah 2, 2, 40c; Hullin 92a;
40c; Hullin 92a; PK 10, 10,
88a; Tan. Wa-Yera 13
88a; Tan. 13 and Mikkez 6; 6; Tehillim
Tehillim 5,52 5, 52 and 92,409, below
92, 409, below
(here only
(here three pious
only three pious men); men); Shemuel I, 44; BaR 10.
I, 44; 10. 5 (thirty-one).
5 (thirty-one).
Shir
Shir 1.1. 3 3 speaks
speaks of of the
the one pious pious person produced by
person produced by the
the Gentiles
Gentiles
every year. Jellinek,
every year. Jellinek, Introduction
Introduction to to BHM V., V., 46,
46, compares
compares the the
last-mentioned
last-mentioned passagepassage with with Matthew 33. 33. 15.15. Yoma 38b has has the
the
statement that
statement that the
the world
world exists
exists on account of of one godly person.
godly person.
165 BR 49. 49. 13 is paraphrased
paraphrased in in Targum
16s (i10'l:J '-D
13 (HDVD ',::1 is Targum Yerushalmi
18.
18. 32
32 by l'om 'jnai).
by ]'arn 'V.::ll1). On Lot Lot comp.
compo below,
below, note note 171.
171.
166 Tan. B. I, 92, 93; Tan. Wa-Yera 8; BR 49.14.
166 49.14. These pas-pas-
B. I, 92, 93; 8;
sages
sages dwelI
dwell upon the fact
upon the that the
fact that the Shekinah
Shekinah did not not depart
depart from Abra-
until he
ham until he had finished
finished his his prayer
prayer for the sinners;
for the sinners; compo
comp. alsoalso ARN
ARN"
32
32 (second version 40,
(second version 40, 111).
111). In BR 49. 49. 77 and manymany parallel
parallel passages
passages
(see Theodor) it
(see Theodor) is stated
it is stated that that originally
originally the the text
text ofof Gen. 18. 22 read:
18. 22 read:
"And the the Lord stood before Abraham",
stood before Abraham", i.e., i.e., God waited
waited for for Abraham
until he
until he had accompanied
accompanied his his guests.
guests.
16 7 BR 49. 6; Tan.
167 49. 6; Tan. Wa-Yera 10. 10. Gen. 18. 21 is
18. 21 is accordingly
accordingly
explained
explained to to mean: II shall shalI givegive them an opportunity
opportunity to to repent,
repent, and
I shall
I destroy them if
shall destroy they do
if they not repent.
do not repent. This explanation
explanation of of the
the
biblical verse
biblical verse is also given
is also given by by Aphraates,
Aphraates, 293 293 (comp.
(comp. further
further Clementine
Homilies, 3.39);
Homilies, whereas Philo,
3.39); whereas Philo, Quaestiones,
Quaestiones, Gen., Gen., 15.24,
15.24, remarks that that
with these
with these words
words Scripture
Scripture teaches
teaches us
us never
never to
to judge
judge without a thorough
thorough
289
239
168-172] The Legends
Legends oj
of the
the Jews

examination.
examination. Compo aa similar
Comp. similar remark of the Rabbis in vol.
of the vol. I, p.
I, p.

53; see
53; see further Mekilta Shirah 5,
further Mekilta 38b-39a, and Tan. Beshallah 15.
5, 38b-39a, 15.
168 Tan.
168 B. I,
Tan. B. 93; Tan.
Tan. Wa-Yera 9;9; vol.
vol. I, p. 153 and note
note 17
17
I, 93; I, p.

appertaining thereto.
appertaining thereto. The punishment
punishment for
for certain
certain kinds of
of immo-
rality is
rality is by fire,
by fire, according
according to to Lev.
Lev. 20.20. 14 and 21. 21. 9.9. Compo
Comp. note
26 on
26 vol.
vol. I, I, p.
p. 159.
159.
l6 * BR SO. 1; Tan. B. B. I,
169 50. 1; I, 98.
98.
J7
170 Tan.
Tan. B. B. 1,93
I, 93 and 98; 98; BR 50. 50. 3.3. Yelammedenu in Yalkut
in Yalkut
II, 723
II, 723 on Ps. Ps. 8585 reads:
reads: As the the wicked
wicked commit their their evil
evil deeds in in
the darkness of
the darkness of the
the night,
night, even
even so so they
they receive their punishment
receive their punishment at at
night. This
night. This is is attested
attested by by the
the punishment
punishment of the the Sodomites,
Sodomites, the the
Egyptians, Haman,
Egyptians, Haman, and Belshazzar.Belshazzar. Compo Co nip. a similar
similar remark (later, (later,
however, it
however, it was interpreted
interpreted in in aa different manner; see
different manner; see above,
above, note
76) in
76) in BaR 20. 20. 12;12; BR 50. 23; Yerushalmi Rosh ha-Shanah I,
SO. 23; I, 57a;
57a;
PR 40,
40, 167b; Tehillim 9.
167b; Tehillim 87; MHG I,
9. 87; 287. In
I, 287. In all
all these
these sources,
sources, with
the exception
the exception of of the
the first,
first, attention
attention is is drawn to the fact
to the that Israel
fact that Israel
is always
is always judged
judged by by God during the day,
during the whereas the
day, whereas the Gentiles
Gentiles are tried
are tried
at night.
at night. Philo, Quaestiones, 4.
Philo, Quaestiones, 4.30,
30, agrees
agrees with the Rabbis in
the Rabbis in referring
referring
the night,
the night, or, or, asas hehe accurately writes, the
accurately writes, the evening,
evening, spoken
spoken of in Gen.
of in
19.1,
19. 1, to the darkness
to the darkness of the judgment
of the judgment upon upon the
the sinners.
sinners. Abrabanel,
Abrabanel,
ha- Yeshu'ah, 7.
Ma' yene ha-Yeshu'ah,
Ma'yene 7. 11,
11, quotes Yelammedenu, loc.
quotes Yelammedenu, IDe. cit.,
cit., but veryvery
likely from Yalkut,
likely Yalkut, and not not independently.
independently.
I? 1
171 PRE 25 (pn (J'n~? is
1

is an old
old scribal
scribal error
error for l'n'~~); MHG
for rrn*&); MHG I,I,
288; BR 50.
288; 50. 4. 4. The views views of of the
the various
various sources
sources concerning
concerning Lot Lot
differ widely
differ widely from fr<;lm one another.
another. He is is generally
generally described
described as as las-
las-
civious, ungrateful
civious, ungrateful-towards Abraham-and
towards Abraham and is
is accused,
accused, amongamong other other
things, of
things, having been
of having been aa usurer.
usurer. Compo
Comp. BR 40. 40. 7,7, 51.
51. 6-10,
6-10, and 52. 52.
2; Nazir
2; Nazir 23a;23a; PR 3, 3, 9b-l0a,
9b-10a, where he is is called
called "wicked Lot"; Lot"; Tan. Tan.
Wa-Yera 12; Aggadat Bereshit
12; Aggadat Bereshit 25. 25. 50;
50; Yelammedenu in in Yalkut
Yalkut I, I,
785 (Mattot);
(Mattot); Zohar I, I, 84a and 79a. 79a. In the last
In the passage Abraham's
last passage
kindness toward Lot is
kindness is ascribed
ascribed to to the
the fact that Abraham foresaw
fact that foresaw
by his
by his prophetic
prophetic gift that Lot was destined
gift that destined to to become the the ancestor-
ancestor
through
through Ruth the the Moabitish
Moabitish woman woman-of David. The first
of David. Alphabet of
first Alphabet of
"
Ben Sira,
Sira, 4d,
4d, on the the other
other hand,
hand, speaks
speaks of of Lot asas a "perfect
perfect and pious pious
man
man". ". ThisThis must not not be be regarded,
regarded, with EpsteinEpstein CMi-Kadmoniyyot
(Mi-Kadmoniyyot
Ha- Yehudim, 12)
Ha-Yehudim, 12) as ridiculing the
as ridiculing the view
view of of the
the Haggadah,
Haggadah, but but as as an
old tradition. Comp.
old tradition, Compo II II Peter
Peter 2,2, 7;
7; Visio Pauli, 27
Visio Pauli, 27 and 49, 49, as well
as well
as ps.-Tertullian, Sodoma,
as ps.-Tertullian, Sodoma, 41. 41.
172 BR 50. 50. 4;4; Baba Mezi'a Mezi'a 87a;
172 87a; Tan.
Tan. Wu-Yera
Wa-Yera 11; 11; Origen,
Origen, Gen. Gen.
19.3; Philo, De Abrahamo,
19. 3; Philo, Abrahamo, 22, 22, and Quaestiones,
Quaestiones, Gen.Gen. 4, 4, 33,
33, 34.
34. Lekah
Lekah
240
240
 Abraham [173180
Gen.,
Gen.,lac. cit.,
loc. states that
cit., states that the
the angels
angels came suddenly like lightning
suddenly like lightning
upon Lot,
upon Lot, whereas Abraham discerned
discerned their
their arrival
arrival from afar.
afar.
J 73
173 Tan. B. I, 98; BR 50.
I, 98; 50. 6;
6; MHG I, I, 289.
289. MHG
174 BR 51.
174 BR
51. 5 and 50.50. 44 read:
read: Because
Because Lot's
Lot's wife sinned in
wife sinned in
connection with salt,
connection salt, she became a pillar
pillar of
of salt.
salt.
'75 BR 50.
175 50. 3-7; compo note
3-7; comp. note 168.
168. The names of of the judges
the judges
given
given in in BR 50. 50. 33 are different
different from those those in in Sanhedrin
Sanhedrin 109b and
Yashar. Compo
Yashar. Comp. vol.vol. I, pp. 246-247,
I, pp. 246-247, and PRE, PRE, 25. 25.
176 Tan. Wa-YeraWa-Vera 12. PRE 25,
I76 12. 25, on the the contrary,
contrary, is is of
of the
the opin-
opin-
ion that Lot was willing
ion willing to to expose himself and his
expose himself his family
family to to any
any danger
danger
rather than leave
rather leave hishis guests
guests to to their
their fate.
fate. Here also also itit isis stated
stated that
that
the presence
presence of the guests
of the guests in the house
in the house was betrayedbetrayed by by a lad lad who
saw them enter. enter.
I 7 7 BR 50. 9; PRE 25
177 50. 9; 25 (camp. Luria, ad lac.);
(comp. Luria, Jerome, on Gen.,
loc.)', Jerome, Gen.,
19.
19. 14.14. Ephraim,
Ephraim, I, I, 135,
135, on the the contrary,
contrary, agrees agrees with with Josephus,
Josephus,
Antiqui, I,
Antiqui t I, 11 that Lot only
11 that only·-had
had two betrothed
betrothed daughters
daughters whose
fiances perished
fiances perished in Sodom; compo
in Sodom; comp. vol.vol. I, pp. 350,
I, pp. 351.
350, 351.
1788 BR 50.
'7 9; MHG I,
50. 9; 290, 291.
I, 290, 291.
I7
I79 * Tan. B. I, 93 and 99;
B. I, 99; BR 50.50. 22 and 11, 11, asas well
well asas 51.
51. 4 (comp.
(comp.
Theodor on the the two last-named
last-named passages);
passages); MHG 1, 290: Eighteen
1, 290: Eighteen
destroying angels,
thousand destroying under the leadership
angels, under leadership of of Kemuel (camp. (comp.
Ma'ayan Hokmah,
Ma'ayan Hokmah, 58), 58), came down and destroyed destroyed the sinful sinful cities
cities in
in a
moment. In numerous midrashic midrashic passages
passages it it is
is stated
stated thatthat thethe punish-
punish-
ment was executed executed by by God and His His court
court of comp. BR 51.
justice; compo
of justice; 51. 2
and the
the dozen
dozen of of parallel
parallel passages
passages given
given by by Theodor,
Theodor, ad a,d lac.
loc. Here alsoalso
the rule
the rule is is formulated
formulated that that wherever
wherever the the expression'"
expression '"'D^D 11~i.l "from the the
Lord" is is employed
employed in the Bible
in the Bible itit refers
refers to
to God and His His court
court of justice.
of justice.
Sifre
Sifre Z. Z. 51,
51,52,
52, on the the other hand, explicitly
other hand, explicitly states that God Himself
states that Himself
executed punishment
executed punishment upon upon the the generation
generation of of the
the deluge,
deluge, the the builders
builders
of the
of tower of
the tower of Babel,
Babel, thethe inhabitants
inhabitants of of the
the sinful
sinful cities,
cities, the
the Egyptians,
Egyptians,
the Amorites, and Sennacherib.
the Amorites, Sennacherib. Philo, Philo, partly
partly in in agreement
agreement with the
first view,
first maintains that
view, maintains that the the punishment
punishment of the Sodomites did not
of the not
come directly
directly from God. God. On this this point,
point, camp.
comp. vol. vol. I,I, p.
p. 5 and note
9 appertaining
9 appertaining thereto. thereto. The punishment punishment to to be executed
executed on the the
fourth kingdom (=
fourth kingdom (
= Rome)
Rome) will will bebe identical
identical with with the the one inflicted
inflicted
on
on Sodom;
Sodom; Yelammedenu in in Yalkut II, 440, on Is.
II, 440, Is. 34;
34; Tan. B. B. II,
II,30.
30.
180
ISO PRE 25, which
which has has been
been incorporated
p RE 25, incorporated in Yashar Wa-Yera,
in Yashar Wa-Yera,
39 (in
39 (in these passages Lot's
these passages wife is
Lot's wife is called n',v
called my Idit?).
Idit?). Luke 17.3217.32 (the
(the fol-
fol-

lowing verse
lowing verse is is found verbatim,
verbatim, Tamid 32a) 32a) seems also also toto assume that
Lot's wife
Lot's wife waswas troubled
troubled aboutabout herher relatives,
relatives, and Clemens Alexandrinus, Alexandrinus,
241
241
181-184] The Legends
Legends of
of the
the Jews
94, states
Exho'l'tatio, 94,
Exhortatio, states this
this view quite
view quite explicitly.
explicitly. Philo,
Philo, De Abrahamo,
Abrahamo, 27,
27,
and 22 Moses,
and 10; Josephus,
Moses, 10; Josephus, Antigui., I, 11.4,
Antiqui., I, 11. 4, and Wars, IV, 8.
Wars, IV, 8. 4;
4; Wis-
dom 10. 10. 6,6, 7;
7; Irenaeus
lrenaeus Haer. Haer. IV, IV, 31;31; ps.-Tertullian,
ps.-Tertullian, Sodoma, Sodoma, 160-
170 (the
170 (the Church
Church Fathers
Fathers very very likely
likely derived
derived their their information
information on
this point
this point from
from oral oral communications
communications made to to them by by Jews)
Jews) also also
mention the
mention the fact
fact that
that oneone might
might still still see
see to-day
to-day the the pillar
pillar of of salt
salt
into which
into which Lot's
Lot's wife wife turned.
turned. Comp. Compo also also Berakot
Berakot 54a and 54b 54b (a(a
tannaitic source)
tannaitic source) on on the
the benediction
benediction to to be
be pronounced
pronounced on seeing seeing Lot Lot's's

wife (Maimonides
wife (Maimonides in in his
his Yad ignores
ignores thisthis statement);
statement); see see also
also Mid-
rash Esther
rash Esther in in Yalkut
Yalkut I, I, 256,
256, end.
end. Salt Salt must not not be usedused in in per-
per-
forming certain
forming certain religious
religious ceremonies,
ceremonies, since since it it was the the cause
cause of of
death in
death in the
the casecase of of Lot's
Lot's wife;
wife; compocomp. 'Aruk,
'Aruk, s. S. 'v. '~; Way-Ye-
IJ. 'D; Way-Ye-
kullu 16b.
kullu 16b.
381 BR 50. 11; PR 3, lOa; Aggadat Bereshit
181 50. 11; 3, lOa; Aggadat Bereshit 25, 25, 50.
50.
182
18. Shabbat
Shabbat lOa. lOa. Like
Like thethe other
other sinful
sinful cities,
cities, Zoar was also also
destroyed
destroyed when the the measure
measure of its wickedness
of its wickedness became full; full; Sekel
Sekel
Tob 1. 38. Here
1. 38. Here also also on thethe authority
authority of of an oldold source,
source, etymological
etymological
explanations of
explanations the names of
of the the sinful
of the sinful cities
cities areare given.
given.
18 3 BR 50. 12.
183 50. 12.
1844 Mishnah Sanhedrin
Sanhedrin 10. 10. 3 3 (according
18 (according to to one view,
view, they they were
destroyed
destroyed for for ever,
ever, and theirtheir inhabitants
inhabitants will will therefore
therefore receive
receive neither
neither
reward nor
reward nor punishment
punishment on the the dayday of judgment); compo
of judgment); comp. Ginzberg,
Ginzberg,
Mabbul
Mabbulshel shel Esh 17;·17;- Sanhedrin 10; Babli 109a;
10; Babli 109a; Yerushalmi 10, 10, 29c;
29c; To-
sefta 13. 8; ARN 36,
sefta 13.8; 36, 106, 12, 52; WR 4.1.
106, and 12,52; 4. 1. Compo
Comp. also also Matthew
10.
10. 1515 and
and 11.11. 24.24. Compo
Comp. further
further notes 44, 44, 90 on vol. vol. p. p. 163,
163,
180
180 respectively.
respectively. For the the restoration
restoration of of the
the sinful
sinful cities
cities seesee Ta~.
Tan. B.B.
I,
1, 99,
99, asas well
well as as Tosefta
Tosefta Sukkah 3. 3. 9,
9, where the the "healing"
"healing" of of the
the sea
sea
of
of Sodom is is spoken
spoken of. of. 4 Ezra 5. 5. 6 6 seems to to allude
allude to to this
this legend.
legend.
Hippolytus, Haer., 2. 175,
Hippolytus, Haer.,2. 175, mentions the the salutary
salutary quality
quality of of the
the waters
waters
of
of the
the seasea ofof Sodom. This This idea
idea is is very
very likely
likely connected
connected with with the the
legend
legend about Miriam Miriam's '5 well
well which is is supposed
supposed to to be
be hidden
hidden in in the
the
sea;
sea; see vol. III,
see vol. Ill, p. p. 54.
54. Shabbat 67a, 67a, on the the contrary,
contrary, speaksspeaks of of the
the
destroying
destroying angelsangels "dwelling
"dwelling at at Sodom",
Sodom", that that is, is, hovering
hovering over over the
the
sea
sea of
of Sodom. Comp.,
Comp., however,
however, Rashi,Rashi, ad. ad. loco
loc. The poisonous
poisonous qual- qual-
ity
ity of
of the "salt"salt of of Sodom" is is often
often mentioned in in the
the Talmud;
Talmud; see see
the
the lexica,
lexica, S. IJ. m",o
s. 'v. "'0.
JTDHD n^D. On the fruit fruit of of Sodom,
Sodom, compocomp. Wisdom
10.
10. 7;
7; Josephus,
Josephus, Wars, Wars, 4, 4, 8.
8. 4;
4; BR 51. 51. 4.4. On thethe relation
relation of of the
the well
well
of
of Shittim to to that
that of of Sodom compo comp. vo1. voL III,
III, p. p. 382,
382, andand Ginzberg,
Ginzberg,
Haggada
Haggada bei Kirchenv., I,
den Kirchen'IJ.,
lei den I, 110.
110.
242
 Abraham [I85-I9
[185190 0

185 Berakot 26b.

26b. Compo vol.
vol. IV, p. 361
185 Comp. IV, p. 361 and note 58
and note 58 apper-
apper-
taining thereto.
taining thereto.
186 Ekah 1. 74.
186 1. 74.
l8 ? BR 51. 6.
187 BR51. 6.
188
Nazir 23a;
IS8 Nazir 23a; BR 51. 51. 8,
8, as
as well
weIl asas vo!'
vol. III, p. 6.
Ill, p. 6. Compo
Comp. also also
Theodor,
Theodor, ad. ad. lac.
loc. The Messiah is is not
not only
only a a descendant
descendant of David
of David
who waswas the
the offspring
offspring of Ruth the the Moabitish
Moabitish woman,woman, but but also
also the the
descendant of of Solomon and his his wife
wife Naamah the Ammonite; Ber-
the Ammonite; Ber-
eshit
eshit Rabbeti in P2tgio Fidei,
in Pugio (
= Epstein 77);
Fidei, 714 (=Epstein 77); Maimonides'
Maimonides' Com-
mentary on
mentary on Mishnah Sanhedrin 10. 10. (article
(article 12);
12); Tan.
Tan. B. B. I, 40;
I, 40;
Origen, Contra Celsum,
Origen, Celsum, 4. 4. 43.
43.-Concerning
Concerning Lot Lot and
and his
his daughters
daughters the the
following is
following to be noted.
is to noted. Lot's
Lot's daughters
daughters believed
believed that the entire
that the world,
entire world,
together with all
together with all the
the inhabitants
inhabitants werewere destroyed,
destroyed, and that that the the con-
con-
tinuation of the the human race race depended
depended on them; they therefore
them; they therefore de- de-
cided to bear bear children
children to to their father; BR 51.
their father; 51. 8;8; PR 42. 42. 176a;
176a;
Aggadat
Aggadat Bereshit 25,51; Josephus, Antiqui,
25, 51; Josephus, Antigui, 1,11.4;
1 ,11. 4; Philo,
Philo, Quaestiones,
Quaestiones,
4.
4. 56;
56; The Church Fathers Ephraim Ephraim and Jerome,
Jerome, ad. loc.; compo
ad. loc.; comp. Ginz-Ginz-
berg, Haggada
berg, Haggada bei bei den Kirchenv., 110,
den Kirchenv., 110, 111.
111. In the
In the cave
cave of of Adullam
(Yashar, Wa-Yera, 39a)
(Yashar, Wa-Yera, 39a) Lot's daughter found the
Lot 's daughter the wine withwith which they they
their father
made their father drunk.
drunk. God caused caused the wine to be put
to be put in in that
that place
place
in order
in order that
that theythey should
should succeed
succeed in in their
their plan; Mekilta Shirah
plan; Mekilta Shirah 2, 2,
36a; Sifre
36a; Sifre D., 43; BR 51.
D., 43; 51. 8.
8. Although
Although Lot was not aware of of what
he was doing,
he doing, he he is regarded as
is regarded as of
of a lascivious
lascivious nature;
nature; for for if he were
if he were
continent,
continent, he he would have have taken
taken care
care not to
to become drunk a second time time
after he found out
after he out what had happened
happened to to him with his his older
older daughter
daughter
on account
on account of of his
his drunkenness;
drunkenness; Nazir Nazir 23a;
23a; Sifre N., 69;
Sifre N., 69; BR 51. 51. 88 and
the numerous parallel
the parallel passages
passages given
given byby Theodor,
Theodor, ad. Compo
loco Comp.
ad. loc.
also Ginzberg,
also Ginzberg, Haggada
Haggada bei bei den Kirchenv., 111-112.
den Kirchenv., 111-112. Lot Lot is is aa warning
warning
example to
example to men to to avoid
avoid being
being alone
alone with women,women, lest lest the
the latter
latter
should entice
should entice them to to sin,
sin, as
as did
did Lot's
Lot's daughters;
daughters; Yelammedenu in in
Haftarot, Shelah.
Rimze Haftarot, Shelah. Hasidim,
Hasidim, 461, 461, and Hadar,
Hadar, 7b, 7b, quote,
quote, from
unknown Midrashim,
Midrashim, several several statements
statements concerning
concerning Lot'sLot's daughters;
daughters;
compo also vol.
comp. also vo!' Ill,
III, pp.pp. 351-352.,
351-352., 40^-406.
404-406.
l8 *
189 BR 55. 55. 1-4;
1-4; PR 43, 43, 176b;
176b; Aggadat
Aggadat Bereshit
Bereshit 25. 25. 49,
49, 50.
50. Ac-
Ac-
cording to
cording to Yashar
Yashar Wa-Yera,
Wa-Yera, 39a,39a, Lot settled
settled "on the the other
other sideside of of
the Jordan", that
the Jordan", that is,is, in the country
in the country which was later later inhabited by by thethe
Moabites
Moabites and Ammonites.
Yashar Wa-Yera,
190 Yashar
190 Wa-Yera, 39a, 40a, partly
39a, 40a, after PR 42,
partly after 42, 176b; compo
I76b; comp.
also below,
also below, notenote 202.
202.
243
243
19I - 202]
191-202]
The Legends oj
The Legends of the
the Jews

'Tan. B.
1911 Tan.
19 B. 1,101;
I, 101;
PRE 26; 26; MHG 1,298: I, 298: The angel Michael-
angel Michael
or
or Gabriel-came
Gabriel came with
with a
a drawn sword to kill Abimelech.
kill Abimelech.

192 BR BR 52.52. 6;6; PR 42, 42, 176b; Tan. B.

176b; Tan. B. I,I, p.
p. 101. The
The Rabbis
Rabbis en- en-
tertained aa very
tertained very highhigh opinion
opinion of of Abimelech,
Abimelech, whereaswhereas they utterly utterly
condemn Pharaoh, thoughthough the the Bible
Bible tells
tells the
the identical storystory of both
of both
condemn Pharaoh,
these kings. Besides the
the sources, quoted above,
above, which
which speak favor- favor-
these kings. Besides sources, quoted
comp. MHG I,
ably of Abimelech,
Abimelech, compo 299, where it
I, 299, it is
is said that he
said that he was
was
ably of
better than
better than his his nation;
nation; Tehillim
Tehillim 34, 246, and PRE 21
34, 246, 21 state that he
state that he
desired
desired to to beget
beget pious
pious children
children and therefore wished wished to to marry the the

pious Sarah.
pious
19 3 Baba
193 Baba Kamma 92a; 92a; PRE 26. 26.
I9 < BR 52.
194 52. 7,7, 8;
8; Tan. B. I, I, 101.
101.
193 MHG I,
195 I, 300:
300: We may may wellwell assume that that he who is God-
is God-

fearing
fearing will
will not
not sin,
sin, but
but he
he who is
is not
not God-fearing
God-fearing will
will not
not restrain
restrain
himself from
himself from sin.sin. Accordingly,
Accordingly, Abraham was justified justified inin his
his appre-
appre-
hension, though
hension, though the
the inhabitants
inhabitants of
of Gerar were
were not
not particularly
particularly ad- ad-
dicted to
dicted to licentiousness;
licentiousness; compo comp. MHG, loco loc. cit.,
cit., and the different
different view
in
in Lekah,
Lekah, Gen. 20. 20. 11.
11.
196 BR 52.
196 52. 11;
11; Targum Yerushalmi, Gen. 22.
Targum Yerushalmi, 22. 13;
13; see
see also
also Yeru-
shalmi Megillah I,
shalmi Megillah I, 71d.
71d.
197 PRE 27,
197 where the
27, where the text
text is is not
not quite
quite complete,
complete, as as may be be
from MHG I,
seen from
seen I, 301.
301.
198 BR 52.
198 52. 1212 (comp. Theodor, ad loc.);
(comp. Theodor, loc.)-, Tan. B. I, p.
B. I, p. 102; Ag-
102; Ag-
gadat Bereshit
gadat Bereshit 25. 52-53; MHG I,
25. 52-53; I, 301,
301, where severalseveral explanations
explanations
are given of
are given Gen. 20.
of Gen. 20. 16 (i11M is
16 (mND is derived
derived from Targum Targum Yerushalmi,
Yerushalmi,
loc.); Lekah,
ad loc.)
ad ;Lekah, ad loc., where the
loc., where the words nn;,mnrDUl ,~ ^D are
are taken
taken to to bebe the
the
names of
names of a a slave
slave and aa bondwomanbondwoman! I

199 MHG I, 302, partly after 8. 7

199 I, 302, partly after Mishnah Baba Kamma 8. 7 and
Tosefta
Tosefta 9. 9. 29:
29: The injured injured one one should
should praypray to to God to to forgive
forgive thethe
injurer, even if
injurer, he is
if he is not
not asked
asked to to do so.so. Thus did did our
our father Abra-
father Abra-
ham, who prayed
ham, prayed for for Abimelech;
Abimelech; compo comp. DE 4; 4; and also III,
vol. Ill,
also vol.
336.
p. 336.
p.
27; MHG I,
200
200 PRE 27; 303.
I, 303.
201
20I BR 52. 52. 13; Theodor, ad
compo Theodor,
13; comp. ad loco
loc.
202
202 PR 42, 42, 177a:
177a: Also Also thethe other
other women at at the
the court
court of of Abi-
Abi-
melech became pregnant pregnant and gave gave birth
birth toto sons.
sons. The sickness
sickness with with
which Abimelech and his his subjects
subjects werewere afflicted
afflicted consisted
consisted in in the
the clos-
clos-
ing up of
ing up of all apertures in
all apertures in the
the bodies
bodies of of man and beast beast (Baba
(Baba Kamma
92a; BR 52.
92a; 52. 13;
13; PR,
PR, he. loco cit.,
tit., and 178a; Aggadat Bereshit
178a; Aggadat Bereshit 27,57;
27, 57; a a dif-
dif-
ferent view
ferent view is is found in in Targum Yerushalmi, Gen.
Targum Yerushalmi, Gen. 20.20. 18),
18), soso that
that
244
244
 Abraham [203205
female was able
no female to give
able to give birth
birth to
to a child.-The
child. The king is to
king is to his
his country
country
what the heart
heart is
is to
to the
the human body,
body, when the the heart is sick
heart is sick the
the entire
entire
body suffers,
body suffers, even so
so when thethe king
king sins,
sins, all his subjects
all his subjects suffer;
suffer; MHG MHG
I, 300,
I, 300, and see
see also the similar
also the similar saying
saying in anonymer Kommentar
in Ein anonymer
Hollen Liede,
zum Hohen Liede, in Steinschneider-Festschnft,
in the Steinschneider- Festschrift, 55.
55.
2
20 33 PR 42, 177a-178a; Tan. B.
42, 177a-178a; B. I,I, 103-107;
103-107; Tan. Wa-Yera Wa^Yera 13- 13-
17;
17; Aggadat Bereshit
Aggadat Bereshit 28. 57-58; compo
28. 57-58; comp. alsoalso Baba Kamma 92b; 92b; PR
38, 165a,
38, 165a, where attention is is called
called to to the fact that Abraham's wife
fact that wife was
cured of her sterility
of her sterility as as a reward for
a reward his prayer
for his prayer to to God in in behalf
behalf of of
Abimelech's wives wives who were unable unable to to give birth to
give birth to children;
children; see see also
also
the preceding
preceding note. note. At the the same time Sarah was rewarded for her
for her
trust
trust in God; BR 53.
in God; 53. 3.-Conflicting
3. Conflicting viewsviews are are given
given in rabbinic sources
in rabbinic sources
concerning
concerning the the date
date of of Isaac's birth (according
Isaac's birth (according to to Jub.
Jub. 16.16. 1313 he was
born thethe fifteenth
fifteenth of Siwan),
of Si wan), and these these differences
differences are are due to the com-
to the
petition between
petition between the the months of Nisan and Tishri
of Nisan Tishri forfor the
the highest
highest placeplace
in the Jewish
in Jewish legend;
legend; comp.
camp. Rosh ha-Shanah lab, lOb, lla,
lla, and the the quota-
quota-
tion
tion from the the Midrashim given given in Tosafot, ad loco
in Tosafot, (caption ~'N),
loc. (caption !?),
as well as
as well as BR 43. 43. 66 (here
(here it is stated
it is stated thatthat Isaac
Isaac was born at at noon)
noon)
and the numerous passages passages givengiven by Theodor, ad loco
by Theodor, loc. The attempts
attempts
made to harmonize this
to harmonize this point
point (the(the date
date of the visit
of the visit of the the angels,
angels,
as well
as well as that of
as that of another important event
another important event in the history
in the history of of Abra-
ham, depends
ham, depends upon upon this question) are
this question) are inin vain,
vain, as as .has
-has already
already been
noted by
noted by Shu'aib, Wa-Yera, 9b.
Shu' aib, Wa-Yera, 9b. Compo
Comp. also Hadar, 7c
also Hadar, (the word "olnl.'l
7c (the TID^m
is incorrect,
is incorrect, as as no such statement occurs in in the
the Talmud!);
Talmud!); Minhat Minltat
Yehudah and Tosafot, Tosafot, Gen. 18. 18. 10,
10, 11,
11, and 21. 21. 1,-At
1. At Isaac's birth
Isaac's birth
all
all creation rejoiced, the
creation rejoiced, the earth,
earth, thethe heavens,
heavens, the the sun,
sun, the moon, etc.,
the moon, etc.,
because had not
because not Isaac
Isaac been been born,
born, thethe world
world would have ceased ceased to to
exist; Tan.
exist; Tan. Toledot 2. 2. Philo, Praemiis et
Philo, De Pmemiis et Poenis,
Poenis,4 4 and 5, likewise
5, likewise
explains the
explains the name Isaac Isaac as as "joy".
"joy". The heavenly heavenly light light at the birth
at the birth
of heroes
of heroes is is a favorite
favorite theme in in legends;
legends; compocomp. vol.vol. I,I, p.
p. 188; note 11 on
188; note
vol. I,
vol. I, p.p. 145,
145, as well as
as well as note
note 256256 on vol. vol. I,I, p.p. 388,
388, and vol. III, p.
vol. Ill, p.
264.
264. Compo
Comp. also also PK 22, 22, 146a.
146a.
2
20 4 4 Tan. Toledot
Toledot 1; 1; BR 53.653. 6 and 84. 84. 8;8; Baba Mezi'a 87a; 87a; Tan.
B.
B. I,I, 176, which is
176, which is the
the source
source of Makiri, Tehillim,
of Makiri, Tehiliim, 311, 311, (61);
(61); Yelam-
medenu in in Yalkut,
Yalkut, II, II, 141,
141, on 2 2 Samuel 3; 3; MHG I, I, 304;
304; Zohar I, I, 135a.
135a.
Compo
Comp. also vol. IV,
also vol. IV, p. p. 118.
118.
0 5 BR 46.
2205 46. 2. 2. Abraham received received the the commandment of cir- cir-
cumcision
cumcision in in his
his old
old ageage in in order
order thatthat "the door should should notnot be closed
closed
in the
in the faceface of of the
the proselytes",
proselytes", who otherwise otherwise might might have refusedrefused to to
submit to
submit the performance
to the performance of of this
this operation
operation in in advanced age; age; Me-
245
206-215]
206-215] The Legends
Legends oj
of the
the Jews

kilta Nezikin
kilta Nezikin 18,95;
18, 95; BR, BR, loc. cit., and parallel
lac. cit., passages given
parallel passages given by Theo-
dar.
dor.
206 PRE 29 (on the text,
text, compo
205 p R 29 (on the comp. Eshkol II, II, 131,
131, and Luria,
Luria, ad
loc.); Lekah, loc., I,
ad lac., 94 (quotation
(quotation from PRE?); PRE?); DR 1. 25.
1. 25.
loc.)', Lekah, ad I, 94
207 Yashar Wa-Yera,
207 Yashar Wa-Yera, 40b; 40b; BR 53. 53. 10;
10; see
see note 210.
208 Baba Mezi'a
208 Mezi'a 87a; 87a; PK22,
PK 22, 146b:146b: The people people saidsaid Isaac was
Hagar's son;
Hagar's son; Hallel
Hallel 92; 92; BR 53. 53. 9; 9; Tan. B. B. 1.I. 107;
107; Tan. ToledotToledot 3; 3;

PRE 52. 52. last-named passage

The last-named passage adds that that this
this was the the second of of
the seven
the seven miracles,
miracles, that that were
were "visible
"visible to to all ", which occurred in the
all", the
course of
course history, the
of history, the first miracle being
first miracle being the delivery
delivery of of Abraham
from
from the fiery furnace.
the fiery furnace. Lekah, Lekah, ad loc., I, 94,
loc., I, 94, states
states that Sarah suckled
a hundred babies babies on that that occasion.
occasion.
209 BR 53.
209 53. 9. 9. Compo
Comp. the the Antoninus
Antoninus legendlegend in BHM VI,
in BHM VI, 131.
210
210 BR 53. 53. 10;10; DR 1. 1. 25; Kohelet 7.
25; Kohelet 2.
7. 2.
3ri
U I BR 53. 53. 11; Sifre D.,
11; Sifre D., 31;
31; Tosefta
Tosefta Sotah 6. 6. 6.
6. These sources
quote a dissenting
quote dissenting opinion, according to
opinion, according to which Sarah noticed noticed that
Ishmael caught
Ishmael caught locusts
locusts and sacrificed
sacrificed them to to the
the idols
idols (that
(that is is to
say,
say, hehe was imitating adults, his
imitating adults, his locusts
locusts being
being "toy
"toy sacrifices";
sacrifices"; camp.
comp.
Shabbat 9. 9. 66 end,
end, but but see also vol.
see also vol. IV,
IV, p.
p. 154);
154) according
; according to to another
view Ishmael even even committed adultery adultery and murder. Jerome, Jerome, Gen.
21. 9, is
21. 9, is acquainted
acquainted with with these
these two haggadic
haggadic views,
views, whereas the the Yeru-
shalmi Targumim
shalmi Targumim speak speak onlyonly of Ishmael's idolatry.
of Ishmael's idolatry. Compo
Comp. PR, PR, 193b;
193b;
PRE 30 (this (this is the source
is the source of of Yashar Wa-Yera,
Wa-Yera, 40b); 40b); Aggadat
Aggadat Ber- Ber-
eshit
eshit 37, 73-74, and 61,
37, 73-74, 61, 122.
122. The legend
legend about Ishmael persecuting persecuting
Isaac is
Isaac is found also also in in Galatians
Galatians 4. 4. 26;
26; compo
comp. alsoalso first
first Alphabet
Alphabet of of
Ben Sira
Sira 3b;3b; DR 4. 4. 5;5; Tan. Shemot 1; 1; Josephus, AntiQui. 1.
Josephus, Antigui. 1. 12,
12, 3.3.
212 Philo, Quaestiones.
2 I 2 Philo, Quaestiones. Gen. Gen. 100. 100.
21
213 '
BR 53. 53. 11.11.
314
H4 PRE 30. 30. In Jub.
Jub. 16.16. 17, seq., it
17, seq., it is
is stated,
stated, withwith reference
reference
to Gen. 22,
to 22. 12, that God informed
12, that informed Abraham that that only Isaac's pro-
only Isaac's pro-
geny (that
geny (that is, Jacob and his
is, Jacob his descendants)
descendants) would be be his
his true
true seed;
seed compo
; comp.
Nedarim 3. 3. 11 and DR 4. 4. 5.
5. Jub. 17.
Jub. 17. 4 gives
gives thethe following reasons
following reasons
for Ishmael's banishment:banishment: Sarah Sarah saw that that Abraham rejoiced rejoiced at at
Ishmael's playing
Ishmael's playing and dancing, dancing, and she became jealous.
she became jealous.
2I *
2I5 BR 53. 53. 13;13; PRE 30; 30; ShR 3. 2; Tan.
3. 2; Tan. Wa-Yeze 5; 5; Tehillim
Tehillim
5. 55;
5. Targum Yerushalmi,
55; Targum Yerushalmi, Gen. 21. 21. 15-16.
15-16. On the the unbrotherly
unbrotherly
actions of
actions of thethe Ishmaelites
Ishmaelites against against the Jews, compo
the Jews, comp. vol. vol. IV, IV, p. p.
315. The statement that
315. that God treats treats man according
according to to his
his deserts
deserts
at
at each moment is is very
very frequently
frequently found found in in Jewish
Jewish literature;
literature;
camp.
comp. (besides
(besides the the sources
sources given
given at at the
the beginning
beginning of of this note) Rosh
this note) Rosh
246
 Abraham [216-222
[216222
ha-Shanah 16b;
16b; Yerushalmi I,
I, 57d;
57d; 4 4 Ezra 7. 7. 132.
132. Compo
Comp. Ginzberg,
Ginzberg,
Compte des Melanges
Compte Rendu des Melanges Is. Lewy,
Is. Lewy, 23-24
23-24 (=R.E.J.,
(=R.E.J. 67, t 67, 137-138);
137-138);
see also MHG I,
see also I, 309,
309, as as well
well as as vol.
vol. II,
II, 317.
317. In Christian
Christian sources
sources
this statement is
this attributed to
is attributed to Jesus;
Jesus; compo
comp. Ginzberg
Ginzberg loco cit.
loc. cit.
216
216 PRE 30; Targum Yerushalmi
30; Targum Yerushalmi Gen. Gen. 21.21. 16; 16; MHG I, 309;
I, 309;
Midrash Aggada,Aggada, ad loc., I, 48:
loc., I, worshipped aa brick;
48: She worshipped this is
brick; this is very
very
likely reminiscence of
likely a reminiscence the worship
of the worship of the Ka'bah in
of the Mecca; comp.,
in Mecca; comp.,
however, 'Abodah Zarah 46a.
however, According to
46a. According to Targum
Targum Yerushalmi,
Yerushalmi, lac. loc.

cit.,
cit., Ishmael's fear fear was a a punishment
punishment for his and his
for his his mother's
mother's idol- idol-
atry
atry (PRE knows only only of of Hagar's
Hagar's idolatry,
idolatry, and this this isis in
in agreement
agreement
with the
with the singular
singular ynm Vl"Im ofof verse
verse 14);14) at
; the same time this
at the this fear
fear brought
brought
them both both back to to God.
"
217
2 I 7 BBR R 53.
53. 14. 14. proverb "Throw
The proverb Throw the the stick,
stick, etc,"
etc," is is very
very
frequently
frequently quoted;quoted; comp. camp. Theodor,
Theodor, ad loco loc. The sources
sources differ
differ as as toto
Ishmael's
Ishmael's age age atat the
the time
time ofof his
his banishment
banishment from his his father's
father's house;house;
see BR 53.
see 53. 1313 and the the sources
sources given given by by Theodor,
Theodor, ad ad loc.,
loc., as
as well
well asas
Lekah I, I, 95,
95, and Yashar Wa-Yera, Wa-Yera, 40b; 40b; camp.
comp. also also note
note 211.
211.
218 Yashar Wa-Yera,
Wa-Yera, 41a, 41a, 41b,41b, which
which is is very
218 Yashar very likely
likely based
based on on
PRE 30, though our
30, though text of
our text of that
that Midrash does does not not contain
contain this this epi-
epi-
sode. The names of
sode. of Ishmael's
Ishmael's two wives wives are
are given
given in in PRE,
PRE, lac. cz"t.,
loc. cit.,

as
as Aisha (KBPJ7;(~III'V; i1D'lI
HD'y and nrtl'''lI corruptions) and Fatima (~~'raD).
HPHy are corruptions) (KQ'BS).
This
This is is the
the source
source for for Targum Yerushalmi, Gen. 21.
Targum Yerushalmi, 21. 21.
21. These names
were borne
were borne by by Mohammed's wife wife and a daughter,daughter, respectively;
respectively;
camp. Noldeke in
comp. Noldeke in Geiger's Jiidische Zeitschrift,
Geiger's Judische Zeitschrift, V, V, 313,
313, and Luria, Luria,
ad loco
loc.

Yashar Wa-Yera,
219 Yashar
2I9 Wa-Yera, 42a. 42a. On the the chronology
chronology of these events
of these events
camp.
comp. BR 54. 54. 6 6 and the the parallel
parallel passages
passages given
given by by Theodor. Phichol, Phichol,
Gen.
Gen. 21. 21. 22,
22, isis taken
taken by by some to to be the title of
the title the first
of the first grandee
grandee of of
"
the land, "whose 'mouth
the land, -mouth directs everything =l;.;,
directs everything" =^3 'D; 'D; camp.
comp. BR 54. 54. 2.
2.

220
220 BR 54. 54. 2-5;
2-5; Shu'aib's quotation (Wa-Yera,
Shu'aib's quotation (Wa-Yera, 9a) 9a) from an
unknown Midrash; Midrash; comp. compo Toledot Yizhak, Yizhak, ad ad loc., 25c. On the
loc., 25c. the ris-
ris-
ing of
ing of the water comp.
the water compo vol. vol. I, pp. 293 and 354;
I, pp. vol. II,
354; vol. II, p.
p. 291;
291; vol.
vol.
III, p.
Ill, p. 53.53.
22 I MHG I,
221 312.
312. On the the Noachian
Noachian commandments,
I, commandments, compo comp.
vol. I,
vol. I, pp.pp. -70-71,
70-71, and the the notes
notes appertaining
appertaining to them.
to them.
222
222 BR 54. 54. 4; 12. 80-81; ER 7.45.
4; PK 10, 10, 85a;Shemuel
85a; Shemuel 12.80-81; 7. 45. From
Abraham to to Moses
Moses there there areare seven
seven generations,
generations, and accordingly
accordingly Gen. Gen.
15.
15. 16 can only
16 can only refer
refer to to the
the four
four generations
generations who were born in in Egypt.
Egypt.
Another
Another explanation
explanation of of the
the Gen. verse verse isis that
that the generations
generations of of the
the
247
223228] The Legends
Legends of
of the
the Jews

Amorites are
Amorites are meant;
meant; camp.
comp. MHG MHG I, 238; RSBM and Bekor Shor,
I, 238; Shor,
ad loco
loc.
Yashar Wa-Yera,
223 Yashar
223 Wa-Yera, 42b.
42b. In
In its
its main features
features this this description
description
of Abraham's hospitality
of Abraham's follows ARN 7,
hospitality follows 7, 33-34,
33-34, 163-164 where where
Job is
Job is the hero. Camp.
the hero. Comp. vol. vol. II, II, p. p. 229.
229. It It is true that ARN calls
is true calls

attention to
attention to the
the fact that Abraham by
fact that by far
far surpassed
surpassed Job, Job, the
the latter
latter
having been hospitable
having hospitable to to those
those who came to him, him, while the former
went to
went to thethe highways
highways to to look
look for for strangers
strangers on whom to to bestow his his
hospitality.
hospitality. A short
short description
description of of Abraham's hospitality hospitality is also
is also

found in
found in BR 54. 54. 6; 6; Sotah
Sotah lOa; lOa; Tehillim
Tehillim 37, 37, 252-253,
252-253, and 110,465; 110, 465;
Berakot 58b;
Berakot 58b; Kad ha-Kemah,
ha-Kemah, Orehim, Orehim, Sa 5a (ltIi'1p=ARN,
(BmD=ARN, loco cit,, and
loc. cit.,

'P'1I'1"
s
DW)T=Bahir; =Bahir; Sabba, Toledot 27c also
Sabba, Toledot also quotes
quotes this this passage
passage from
Bahir with with thethe introductory
introductory formula 'O'1I'1i':J); 'D^TTS) camp.
; comp. note note 133.
133. Even
to-day
to-day in the vernacular
in the vernacular of of the
the Jews
Jews of of Eastern Europe Europe a house with
many doors
many doors is is described
described as as aa "house with with Avrohom Ovinu's (Father (Father
Abraham's) doors".
Abraham's) doors". Comp Comp also also the the following
following two notes and Neweh
Shalom, 48-49.
Shalom, 48-49.
224 Tan. Lek, Lek, 12; Tosafot (yJItI)
12; Tosafot
224 (pJP) on Sotah lOb, lOb, quoting
quoting a sourcesource
similar to,
similar to, butbut not
not identical with, Tan. The prayer
identical with, prayer taught
taught by by Abra-
(instead of
ham (instead of l"Ili"!{
mp"T2 we shouldshould very very likely
likely readread l"Il'!ll"I,
ni(?sn, parallel
parallel to
l"Il::ii::l)
rVD"Q) is is identical
identical with with thethe firstfirst benediction
benediction of of Grace after Meals;
after Meals;
compo Yelammedenu in
comp. in Yalkut II, II, 667, 667, on Ps. Ps. 24.24. The great great merit
merit
of
of the fathersfathers consists
consists in lovingkindness (ili''1~);
their lovingkindness
in their (np*T3); camp.
comp. EZ I, I,

169,
169, and Aggadat Aggadat Shir Shir 3.
3. 22,
22, seq.seq.
225 BR 54.
225 54. 6.6. The Haggadot
Haggadot about Abraham's hospitality hospitality are are
introduced
introduced in connection with
in connection with the the word 'II'tol Wtf (Gen.
(Gen. 21. 21. 33),
33), which is is
said
said to to stand for for n^DiI":J~ food,
food, PITO l"l'l"ItlI drink and iTl^ l"l'1' escort, provided
escort, provided
by Abraham. In
by In BR loc. loco cit., the statement,
cit., the statement, based based uponupon the literal
the literal
meaning of
meaning of ^ '1tI~ which is is "tamarisk",
"tamarisk", is is found that that thethe middle
middle bar bar
in
in the midst midst of of the
the boards
boards of of the
the tabernacle
tabernacle (Exod. (Exod. 26. 26. 28)
28) was made
out of of this
this tamarisk.
tamarisk. Comp. Camp. note note 344 344 on vol. vol. Ill,
III, p.p. 164,
164, and above,
above,
note 137.
note 137.
226
226 Zohar I, I, 10a-llb. the great feast prepared
prepared by
lOa-llb. On the great feast by Abraham
on Isaac
Isaac's birthday, see
's birthday, see vol.
vol. I, pp. 262,
I, pp. 262, 263.
263. Satan
Satan disguised
disguised as as aa beg-
beg-
gar
gar is is a favorite
favorite subject
subject of of Jewish
Jewish legends; legends; camp.comp. Kiddushin
Kiddushin 8la; 8 la; vol.
vol.
II, p.
II, p. 232;
232; vol.vol. IV,IV, pp.
pp. 227,
227, 228;228; note note 34.34.
227 Wa-Vera, 43b, 43b, wherewhere the the diction
227 Yashar Wa-Yera, diction is modelled after
is modelled after
Job 1.
Job 1. 6, seq.
6, seg_. '
228
228 Yashar Wa-Yera 43b, 43b, basedbased on old old sources;
sources; compo comp. BR 55. 55.
4; Sanhedrin 89b.
4; 89b. In the
In the last-named
last-named passage, passage, as as well
well as as in
in Yashar,
Yashar,
248
 Abraham [229234
the accuser
the accuser is
is Satan, while in
Satan, while in BR thethe angels
angels appear
appear as as accusers.
accusers. In
In
Jub. 18.
Jub. 6
18. 6 Mastema (=Satan) is the
(=Satan) is the accuser.
accuser. Compo
Comp. alsoalso thethe un-
un-
known Midrash in Yalkut I, 96, and Epstein
I, 96, Epstein in in Ha-Eshkol VI, VI, 201.
201.
229 Wa-Yera, 43b-44a, based on BR 55.
229 Yashar Wa-Yera, 43b-44a, based 55. 4;
4; Sanhedrin
89b,
89b, and Tan. B. B. I,
I, 108,
108, as wellwell as
as Tan. Wa-Yera 18 18 and Targum
Targum
Yerushalmi,
Yerushalmi, Gen. 22.2. 22.2. emphasis is
Great emphasis is laid
laid in in the
the sources
sources on
the fact
the fact that
that although
although Isaac,
Isaac, at the time
at the time of of the' Akedah, was no lon-
the 'Akedah, lon-
ger
ger a lad,lad, but a grown-up
grown-up man (different(different views
views are are given
given as to to his
his
exact age;
exact compo Seder 'Olam I;
age; comp. I; BR 55.55. 5, 5, and parallel
parallel passages
passages citedcited
by Theodor),
by Theodor), yet yet he willingly
willingly submitted to to hishis father's
father's wish.
wish. In
the 'Akedah legends
the legends two currents
currents areare toto be distinguished;
distinguished; according
according
to one,
to one, Abraham is the hero,
is the hero, while
while in the other
in the Isaac is
other Isaac is glorified.
glorified. In In
the oldest
the oldest reference
reference to to the
the 'Akedah in the liturgy
in the (Zikronot in
liturgy (Zikronot in the
Musaf for for New Year) Year) it it is
is Isaac
Isaac toto whom credit credit is given, whereas
is given, whereas
medieval paitanim
medieval paitanim in in their
their 'Akedahs
'Akedahs sing Abraham's. praises.
sing Abraham's praises.
230 BR 55. 55. 7;
7; Sanhedrin
Sanhedrin 89b; 89b; Tan.
Tan. B.,
230 B., I, I, 11; Tan. Wa-Yera
11; Tan.
22;
22; PRE 31; PR 40,
31; 40, 169b and 193b. Philo, De Abrahamo,
193b. Philo, Abrahamo, 32, 32, and Jo- Jo-
sephus, Antiqui. I,
sephus, Antiqui. I, 13.
13. 1,
1, likewise
likewise introduce
introduce the the 'Akedah with with a a des-
des-
cription of
cription Isaac's virtues
of Isaac's virtues on account of which he
of which he was veryvery deardear toto
his father,
his father, and yet yet Abraham did not not hesitate
hesitate to to bring
bring him as a a sacrifice
sacrifice
to God as
to as soon as he was commanded to to do so. so.
231 PR 40, 170a; A different in BR 55.
231
40, 170a; different view
view is is given
given in 55. 7; camp.
7; comp.
vol. I,
vol. pp. 233,
I, pp. 233, 234,234, and the the notes
notes appertaining
appertaining to them.
to them.
232 Yashar
Yashar Wa-Yera,
Wa-Yera, 44a, 44a, 44b.
44b. Compo the unknown Midrash
232 Comp. the
in Yalkut I,
in 98. The old
I, 98. old sources
sources (camp. references in
(comp. references in notes
notes 15 15 and
758 on vol.
758 vol. Ill,
III, 1212 and 371,
371, as well as
as well as Tan. Wa-Yera 22), 22), dwell upon
dwell upon
the speed with
the speed with whichwhich Abraham,
Abraham, in his zeal
in his zeal to to obey
obey God's
God's command,
command,
proceeded to
proceeded to carry
carry It it out.
out.
233 PRE 31; Yashar Wa-Yera, 44b; Wa-Yosha', 37; camp. be-
233 31; Wa-Yera, 44b; Wa-Yosha', 37; comp. be-
low, note 236.
low, note 236.
234
234 Yashar Wa-Yera, Wa-Yera, 44b-45a,
44b-45a, based
based on old old sources; camp. San-
sources; comp.
hedrin 89b;
hedrin 89b; BR 56. 56. 4; Tan. B.
4; Tan. B. I,I, 114;
114; Tan. Wa-Yera 22; 22; PR 40, 40,
170b; Wa-Yosha', 36-37;
I70b; Wa-Yosha', 36-37; the the unknown Midrash in in Yalkut I, I, 98.
98. In In
BR the the tempter
tempter is is Sammael,
Sammael, which is is only
only a different
different name for for
Satan; compo
Satan; comp. above, note 228.
above, note 228. In In BR 56. 56. 4 4 it
it is
is stated that Abraham
stated that
hid
hid Isaac
Isaac in in a casket that Satan should
casket that should not lay lay hands upon upon him and, and,
by causing
by causing injuryinjury to to his
his body,
body, render
render him unfit unfit forfor a sacrifice,
sacrifice, which
according
according to to thethe law must be without blemish. MHG I,
without blemish. I, 315,
315, gives
gives
the scene
the scene ofof thethe temptation
temptation by by Satan
Satan in in accordance
accordance with with an unknown
midrashic
midrashic source;
source; compo also Neweh Shalom,
comp. also Shalom, 59-60.
59-60. In Sanhedrin and
In
249
249
235-241] Legends of
The Legends of the
the Jews
MHG, loc.
loe. cit.,
cit., it
it is
is related
related that
that Satan,
Satan, having
having failed
failed to
to sway
sway either
either
or Isaac,
Abraham or Isaac, said
said to
to the
the former:
former: "I have heard
heard aa voice
voice from
from
behind the
behind the curtain
curtain (see
(see Index,
Index, $.
S. v. "Curtain, Heavenly")
V. "Curtain, Heavenly") proclaiming
proclaiming
that aa sheep,
that sheep, not
not Isaac,
Isaac', will
will be
be sacrificed."
sacrificed." But eveneven these
these words
words
had no
had no effect
effect upon
upon Abraham,
Abraham, who remarked:
remarked: "It is is the
the punishment
punishment
>r
of the
of the mendacious
mendacious notnot to
to bebe believed
believed even
even when he tellstells the
the truth.
truth."
23 s
Wa-Yosha' 36;
235 Wa-Yosha' 36; aa somewhat different
different version
version is
is found
found in
in Yashar
Wa-Yera. 46b.
Wa-Yera, Compo also
46b. Comp. also the
the unknown Midrash in in Yalkut
Yalkut I,I, 98;
98;
99.
and 99.
236 Yashar Wa-Yera,
236 Yashar Wa-Yera, 45a-45b,
45a-45b, based on old
based old sources; compo
sources; comp.
BR 56. 2; PK 27,
56. 2; 170b; WR 20.
27, 170b; 20. 2;
2; Kohelet
Kohelet 9.
9. 7; Tan. B.
7; Tan. B. I,
I, 113,
113,
HI, 58;
and III, 58; Tan.
Tan. Wa-Yera 23 2; PR 40,
23 and Ahare 2; I70b; PRE 21;
40, 170b; 21;
Targum Yerushalmi,
Targum Yerushalmi, Gen. Gen. 22.22. 4;4; Aggadat
Aggadat Bereshit
Bereshit 31. 63. Compo
31. 63. Comp.
also
also Philo, Somniis 11.
Philo, De Somniis 11. Jub. 18.
Jub. 18. 4a reads:
reads: He made his his com-
panions abide
panions abide atat aa well.
well. According
According to to aa widespread
widespread Haggadah
Haggadah they they
remained at
remained a mile's
at a mile's distance
distance from from the the holy
holy mountain;
mountain; compo comp. Tan.
B. I, 113
B. I. 113 and 183; II, 15;
183; II, 15; III,
III, 9 and 14, 14, as
as well
well asas the numerOUIl par-
the numerous par-
allel passages cited
allel passages cited by by Theodor to to BR 53. 53. 13;
13; see
see further Berakot
further Berakot
63b; Sekel 61,
63b; Sekel 61, and Mahzor Vitry, Vitry, 110.
110.
237 BR 56. 56. 2 2 and the
the sources
sources referred
referred to to inin the
the preceding
231 preceding note.
note.
Comp.
Comp. also Theodor, ad loc.,
also Theodor. loc., and vol. vol. II,
II, p.
p. 348.
348.
Yashar Wa-Yera,
238 Yashar
238 Wa-Yera, 45. 45. The Midrashim contain contain numerous
explanations
explanations of the word
of the i1~ (Gen.
word HZ) (Gen. 22. 22. 5);
5); compo
comp. BR 56. 56. 2;2; Tan. B.B.
I,
I, 113;
113; Targum
Targum Yerushalmi,
Yerushalmi, Gen., Gen., loe.
loc. cit.;
tit.; Aggadat
Aggadat Shir Shir 1.1. 55 (this
(this
is
is the source
source of
of AI-Barce1oni.
Al-Barceloni, 57); 57); Tan. Wa-Yehi 7; 7; BR 43. 43. 8;8; MHG
I,
I, 320.
320.
2 39
239 BR 56.
56. 2;2; Tan.
Tan. B.B. I,I, 113;
113; Tan.
Tan. Wa-Yera 23; 23; PR 40, 40, 170b;
170b;
Mo'ed Katan 18aj 18a; Ephraim
Ephraim I, I, 77B.
77B. 2 2 ARN 43, 43, 118
118 (and
(and from
from there
there
in
in Midrash AggadaAggada 1. 1. 51),
51), enumerates
enumerates the the "unconscious
"unconscious prophecies".
prophecies".
John,
John, 11. 11. 51,
51, and Herodotus III, III, 153,
153, show that that this
this conception
conception is is
widespread.
widespread.
240 Yashar Wa-Yera, 45b (read '11:1
24° Wa-Yera, (read >in instead
instead of nn), based
of i1I:1), based onon old
old
sources;
sources; compo
comp. BR 56.3-4;
56. 3-4; Tan. Wa-Yera 23; 23; PR 40, 40, 170b;
170b; Targum-
Targum-
im Yerushalmi Gen. 22.
im 22. 8;
8; PRE 31. 31. The explanation
explanation of ' '11'
of nn' (Gen.,
(Gen.,
loco cit.) in
loc. cit.) in the sense
sense ofof "in thethe same spirit",
spirit", given
given in in the
the above-men-
above-men-
tioned
tioned sources,
sources, is is also
also found in in ps.-Philo,
ps.-Philo, 41A.41A. CompoComp. Josephus,
Josephus,
Antigui. I,
A1Iti(lui. I, 32.
32. 1;
1; MHG I, I, 321;
321; vol.
vol. IV,
IV, p.
p. 44.
44.
2 4*
241 Yashar Wa-Yera,
Wa~Yera,45b; 45b; NewekSkalom,50;
NeweJi Shalom, 50; Wa-Yosha'37;
Wa-Yosha<37; Tan. Tan.
Wa-Yera23. According to BR 56. 4; PR40,
Wa-Yera 23. AccordingtoBR56.4; PR 40, 170;
170; ER28,138;
ER28,138; EZ2,174,
EZ 2,174,
Isaac
Isaac diddid not participate
participate in in the
the erection
erection of of the
the altar.
altar. See
See also
also below.
below.
250
250
 Abraham [242-243

Wa-Yosha' 37-38 (text,

24*
24' (text, 38,
38, 2,
2, is to be emended and read
is to read
PRE 31;
On1r.lNttI);
); 31; Neweh
Ne'IJ.'eh Shalom 50-51;
50-51; Yashar Wa-Yera,
Wa-Yera, 46a
46a (the
(the
expression pHD!
expression ISID nln
l""TlP' 'lPl:l mn is is an Arabism);
Arabism); Tan. Wa-Yera
Wa-Vera 23;23; Yeru-
shalmi Targumim,
Targumim, Gen. 22. 22. 9; see also
9; see also the quotations
quotations from an un-
un-
known Midrash given given in in MHG I, MHGI, 521-522,
521-522, and Mahzor Vitry
Vitry 330.
330.
The weeping
weeping of of the angels
angels is is already
already referred
referred to to inin the
the old
old sources;
sources;
compo
comp. BR 56. 56. 6 (on i1~n. See
(on nnn. See Targum
Targum and Peshitta, Peshitta, Isa.
Isa. 38.
38. 7,7, which
connect this
connect this word withwith Syriac
Syriac fc'n;N~'n; hence the expression
expression n','.::1
n'T3 Ntn i1~'n
K'n rcrn
intelligible); PR 40,
becomes intelligible); 40, 171a;
I7la; PRE 31; Aggadat Bereshit
31; Aggadat Bereshit 31, 31,
61-62; MHG I,
61-62; I, 322 (here
(here it it is
is Metatron who pleads pleads for Isaac's life,
for Isaac's life,

and it it is
is he who is sent to
is sent to restrain
restrain Abraham from slaying slaying Isaac);
Isaac);
Zohar I,
Zohar I, 120b.
120b. CompoComp. also vol. IV,
also vol. IV, pp.
pp. 306 and 308, 308, as well as
as well as 426.
426.
That the the bluntness
bluntness of of his
his knife
knife prevented
prevented Abraham from carrying carrying out
his intention,
his intention, is is alluded
alluded to to also
also in in BR 56. 56. 7; 7; Tan. Wa-Yera
Wa-Vera 23 23 (here
(here
Satan knocks the
Satan knocks the knife
knife outout of of Abraham's hand; hand; but, perhaps, IN?r.li1
but, perhaps, "JK^DH
is to be
is to be read
read instead
instead of pn); l~ttli1); MHG 1,322. I, 322. See also
also thethe following
following
note. Isaac's
note. Isaac's resignation
resignation to to God's
God 's willwill isis also
also praised
praised in in 4 Maccabees
16.
16. 20, whereas in
20, whereas in 13.
13. 12 12 and 14. 14. 20 it it isis Abraham who is the hero
is the hero
of the
of the 'Akedah.
'Akedah. See note 299;
See note 299; compo
comp. ps.-Philo
ps.-Philo 18C and note 240. 240.
The binding
binding of Isaac by
of Isaac by Abraham was in in conformity
conformity with the the law,
law,
which prescribes the
which prescribes the binding
binding of of a sacrifice before it
sacrifice before is slaughtered;
it is slaughtered;
compo
comp. Shabbat
Shabbat 54a; 54a; 2 2 Enoch 59; 59; Eldad 44. 44. See also also Ginzberg
Ginzberg in in
Journal for
Journal for Jewish
Jewish Lore Philosophy, I,
Lore and Philosophy, I, 206.
206. It
It is to be noted in
is to in
this connection
this connection that that Abraham observed all all the sacrificial
sacrificial ceremonies
while preparing
while preparing to to offer
offer up up Isaac.
Isaac. Compo
Comp. MHG MHG I,I, 322; 322; PRE 31; 31;
Hullin
Hullin 16a.16a. The repetition
repetition of of Abraham
Abraham's 's name by the angel
by the angel isis explained
explained
by Philo,
by Philo, De Abrahamo,
Abrahamo, 32, 32, in the same manner as
in the in PR
as in PRand Wa-Yosha',
and Wa-Yosha',
loco
loc. cit., whereas BR 56.
cit., whereas 56. 77 and the the parallel
parallel passages
passages cited
cited by Theodor
by Theodor
consider
consider it it an expression
expression of of endearment. See also Jub. 18.
also Jub. 18. 10.
10.
243 PRE 31; MHG I, 323; Wa-Yosha'
243 31; I, 323; Wa-Yosha' 38; 38; unknown midrashicmidrashic
sources in
sources in ShMole
Shibbole ha-Leket,
ha-Leket, No. No. 18 (TefillaK),, 17-18;
18 (Tejillah) 17-18; Al-Barceloni,
Al-Barceloni,
125, based on PRE,
125, based PRE, loc.loco cit., but with
tit., but with thethe additional
additional remark that that Isaac
Isaac
gave up
gave up his
his life
life at
at the
the appearance
appearance of of the
the Shekinah. In BR 65. 65. 9 Isaac's
9 Isaac 's

blindness is
blindness explained in
is explained in a similar
similar manner;
manner; compo comp. Hebrews 11. 11. 19,19,
and below,
below, note
note 255.255. With regard regard to to the oath taken taken by by God, Philo,
God, Philo,
Legum Allegor.
Legum Allegor. 71,71, remarks:
remarks: The mere words of of God are .... laws
are.... laws
and institutions
institutions ........ It is proper
It is proper to to say that all
say that the words of
all the of God are are
oaths
oaths confirmed
confirmed by by the
the accomplishment
accomplishment of the acts
of the acts to to which they they
relate. Whether Hebrews 6.
relate. 6. 1313 is is to
to be
be traced
traced directly
directly to to Philo
Philo is is
doubtful. "The word of
doubtful. of God is is an act act"II is
is a favorite
favorite phrase
phrase withwith thethe
251
251
244-248] The Legends
Legends oj
of the
the Jews

Rabbis;
Rabbis; compo comp. BR 44. 44. 22;
22; TehiJIim
Tehillim 107, 462. See also
107, 462. also Philo,
Philo, Quaes-
Quaes-
tiones, Gen.,
ttones, 4.170; note 11 on vol. vol. I,I, p.p. 49.
Gen., 4. 170; note 49.

PR 40, I71b; MHG I,

40, 171b; I, 323;
323; Tan. B. B. IV,
IV, 72.
2 *4
244 72.
a 45 Yashar Wa-Yera, 46b, based based on old sources; compo
245 Yashar Wa-Yera, 46b, old sources; comp. BR 56. 56.

9 and
9 parallel passages
and parallel passages cited cited by by Theodor,
Theodor, ad loc., loc., as well as as PRE 26 26
and unknown Midrash
and unknown Midrash in Yalkut I,
in Yalkut I, 101.
101. 1nltVV DV3 in
iniPS? 01':l in Yashar is is not
not
to
to bebe taken literally; comp.
taken literally; compo note note 99 on vol. vol. I, p. 83,
I, p. 83, and Zohar
Zohar I, I, 120b.
120b.
According to
According to another
another view, view, it it was the the bell-wether
bell-wether of of Abraham's
flocks that was sacrificed
flocks that sacrificed instead
instead of of Isaac.
Isaac. Abraham had had called this
called this
pet animal
pet animal Isaac,Isaac, and it therefore quite
it was therefore quite appropriate
appropriate that Isaac, Isaac,
the ram,
the ram, should
should take take thethe place
place of the real
of the real Isaac; comp. MHG
Isaac; camp. MHG I, I, 323-

324, and
324, and Neweh Shalom, Shalom, 51, with the
51, with the additional
additional remark that Gabriel
brought the
had brought the ram to to the
the altar.
altar.

24 6 PRE 31.
2 4<5
31. On the the trumpet
trumpet at the advent of
at the the Messiah,
of the Messiah,
see vol.
see vol. IV,IV, p. 234, and note
p. 234, note 116116 appertaining thereto. Bahya
appertaining thereto. Bahya on Exod.
19.
19. 13,
13, and Caro,Caro, Toledot Yizhak on Gen. 22.
Toledot Yizhak 22. 13
13 (the
(the latter
latter is based on
is based

the former) state

the former) state that that the
the ram came to to life
life again
again after
after itit was sacrificed.
sacrificed
and burned
burned to to ashes.
ashes. On thethe resurrection
resurrection of of animals,
animals, camp.comp. vol. vol. I,I,

p. 236,
p. 236, and notes notes 113, 113, 317.
317.
*47 Tan. B. B. I, I, 114, and IV,IV, 72;72; Tan. Wa-Yera 23 23 and Shelah
247 114, and Shelah
14;
14; PR 40, 40, 171a;
171a; BaR 17. 17. 2;2; camp.
comp. alsoalso BR 56. 56. 77 and 57. 57. 14, as well
14, as well
as
as Sifre
Sifre D., 313. In
D., 313. In the
the sources
sources herewith
herewith mentioned it it is
is stated that
stated that
promised Abraham not
God promised not toto tempt
tempt either
either him or Isaac in
or Isaac in the
the future.
future.
The temptations
temptations and sufferings intended for
sufferings intended for Abraham were accord- accord-
ingly assigned
ingly assigned to Job.-The
to Job. haggadic interpretation
The haggadic WE
interpretation of'l;1¥1!
of as 'l;l¥1~
as 'flVT
("I made thee
("I thee known")
known") is is already
already found in Jub. 18.
in Jub. 18. 1,1, as
as well
well as in
as in
Peshitta
Peshitta and Vulgate Vulgate Gen. Gen. 22. 22. 12.12.
2 4 8
248 Tan. B. I, I, 115;
115; Tan.Tan. Wa-Yera 23; 23; Yerushalmi
Yerushalmi Ta'anit Ta'anit
2, 65d; PK 23,
2, 65d; 154b; WR 29.
23, 154b; 10; MHG I,
29. 10; I, 325-326;
325-326; an an unknown mid- mid-
rashic source in
rashic Hadar, 8a;
in Hadar, 8a; PR 40, 40, 171b.
171b. Compo Comp. alsoalso BR56. 9, Yer-
9, Yer-
ushalmi Targumim,
Targumim, Gen. Gen. 22. 22. 14.14. Nispahim, 47,
Nispahim, 47, reads:
reads: God for- for-
gives Israel's
gives Israel's sins sins on New Year on account of the merit
of the merit of Abraham
of Abraham
willing to
who was willing to bebe burned in the furnace
in the furnace of of fire by Nimrod
fire by Nimrod in order
in order
to sanctify
to sanctify God God's 's name. the basis
On the basis of the Haggadot
of the Haggadot which which connect
connect
the ceremony
ceremony of of the
the blowing
blowing of of the
the ram's
ram's hornhorn on on New Year Year withwith the
the
ram
ram sacrificed
sacrificed in in lieu
lieu ofof Isaac,
Isaac, thethe view
view arose that the
arose that the 'Akedah
'Akedah took took
place on
place that day.
on that day. A different opinion, favored
different opinion, favored by by the
the Kabbalists,
Kabbalists,
maintains that that thisthis event
event occurred
occurred on the Day of
the Day Atonement. See
of Atonement. See
Ginzberg
Ginzberg in Ha-ZoJeh, III,
in Ha-Zofeh, III, 186-188.
186-188. Now and and again
again one
one meets
meets with with
252
 Abraham [249-254

that the
the view that the 'Akedah took place
place in
in Nisan;
Nisan; compo
comp. ShR 15.
15. 11,
11,
see further
and see note 126.
further note 126.
249
249 BR 56.56. 10;
10; Sifre 352; PRE 31;
D., 352;
Sifre D., 31; Targum Yerushalmi
Targum Yerushalmi
22 .15;
.15; compo note 251. According
comp. note According toto PRE 23, 23, Abraham performed
performed the
the
rite of
rite of circumcision
circumcision on his
his body
body at
at the
the site
site ofthe
of the temple;
temple; see
see further
further
note 283. In remembrance of the the sacrifice
sacrifice of
of Isaac,
Isaac, God commanded
that two sacrifices
that sacrifices should be brought
brought daily;
daily; ER 56. 36; WR 2.
56. 36; 2. 11.
11.

250
250 BR 56. 7; Yerushalmi Ta'anit
56. 7; Ta'anit 2,
2, 65d;
65d; PK 23,
23, 154b;
154b; PR 40,
40,
171b.
171b.
3 **
25I PR 31;31; Targum
Targum Yerushalmi,
Yerushalmi, Gen. 22. 9.
Gen. 22. 9. The altar
altar des-
des-
troyed
troyed byby the flood was rebuilt
rebuilt by
by Noah, but later
Noah, but later demolished by
by
the builders
the builders of
of the Tower; MHG I,
the Tower; I, 321.
321.
252 MHG I,
I, 325;
252 325; compo the following
comp. the following note.
note.
25
2533BR 56. 56. 10;10; Tehillim
Tehillim 76, 76, 341-342;
341-342; see see note
note 102.
102. The ety- ety-
mological
mological remark of Lactantius, Institutiones,
of Lactantius, Institutiones, 4. 4. 10,
10, to the effect
to the effect
that Jerusalem
that Jerusalem was called called after
after Solomon,
Solomon, is is not based,
based, as is generally
as is generally
assumed, on the
assumed, the Greek iepov. lepdv* but on the the Hebrew 111::1'noWro [n]ro'"1'.
[n]E>1T. i. i.
e. "the possession
e. possession of of Solomon." Theophilus Theophilus 2. 2. 31
31 remarks:
remarks: Mel- Mel-
chizedek changed the
chizedek changed the name of the city
of the city from Salem to Jerusalem. Nu-
to Jerusalem,
merous areare the etymologies
etymologies given given of of the name Moriah,Moriah, thethe Temple
Temple
mount (2 (2 Chron. 3. 3. 1), which according
1), which according to to Jewish
Jewish tradition,
tradition, accepted
accepted
by the
by the Church,
Church, is is identical
identical with with thethe place
place where Abraham was com-
manded to to sacrifice
sacrifice Isaac; comp. BR 55.
Isaac; compo 55. 7;
7; Yerushalmi Berakot 4, 4, 8c;
8c;
Ta'anit lOa;
Ta'anit lOa; Berakot 62b 62b; Shir
;
Shir 4.4. 4;4; Tan. B. B. I,1, 112;
112; PR 40,40, 169b-170a;
169b-170a;
Tehillim 30,
Tehillim 30, 233; Targumim, Aquila,
233; Targumim, Aquila, Symmachus,
Symmachus, and Septuagint,Septuagint,
Gen. 22.
Gen. 22. 2.
2. Peshitta stands
Peshitta alone with
stands alone with its
its rendering
rendering of of Moriah by by
Amorite '(i1'"1'I::I=i1'"1'I::I~) and yet
Amorite '(miD=miDN) yet the
the Syriac Fathers Ephraim
Syriac Fathers Ephraim (I, (I, 100,
100,
17c)
17c) and Aphraates
Aphraates (400) maintain that
(400) maintain that the 'Akedah took took place
place on
the holy
the holy mount of Jerusalem; see
of Jerusalem; see Ginzberg, Haggada bei
Ginzberg, Haggada bei den Kirchenv.,
Kirchem'.,
113-114.
113-114. Jerome,
Jerome, on Gen., Gen., loco cit., gives
loc. cit., gives two etymologies
etymologies of of Moriah
which agree
which agree with those those of of BR,
BR, loc.loco cit.
cit
t Josephus, Antigui.,
Josephus, Antiqui., I, I, 13, 2,
13, 2,
knows of of the
the identity
identity of of Moriah with with thethe Temple
Temple mount,
mount, but but gives
gives
no etymological
etymological explanation
explanation of the meaning
of the meaning of Moriah. See also
of Moriah. also
the unknown Midrash in
the in Yalkut I, I, 100.
100.
3 54
'54 BR 56.
56. 1.
1. According to
According to the
the reading
reading of
of MHG I, I, 327, Isaac
327, Isaac
did not return
did not return with
with his
his father,
father, but byby himself,
himself, "in the
the stillness of
stillness of
the night,
the night, in
in order that his
order that his miraculous
miraculous escape
escape from death should not not
be the
be the cause
cause of
of provoking
provoking the
the evil
evil eye."
eye/' A different view is
different view is found in
in
253
253
255]
255] The Legends
Legends of
of the
the Jews

Midrash Aggada
Midrash Aggada I,I, 54,
54, and Targum
Targum Yerushalmi
Yerushalmi 22.
22. 19.
19. The angels
angels
alluded to
alluded to in the last
in the last source probably belong
source probably belong to
to another legend;
legend; compo
comp.
the following note*
the following note.
255 MHG
255 MH G I, I, 327.
327. The purpose
purpose of of Isaac's
Isaac's stay
stay inin paradise
paradise was
to be
to be cured
cured from the the injury
injury inflicted
inflicted by by hishis father before the angel
father before angel
stopped
stopped him from completing completing the the sacrifice;
sacrifice; compocomp. the the passage
passage from
an unknown Midrash Midrash Hadar,
Hadar, lOb; lOb; Mirihat Yehudah, 13b (on
Minhat Yehudah, (on Gen. 25. 25.
27); Pa'aneah
27); Pa'aneah Raza, Raza, Gen.Gen. 24. 24. 64;
64; Yalkut Reubeni, Reubeni, Gen. 22. 22. 2 (the
(the
reference to
reference to R. Bahya covers
R. Bahya covers onlyonly the the sentence
sentence '1:l1 l!.':l'~ n',p); Shu-
'Dl jniNmp);
'aib, Hayye
'aib, Hayye Sarah,Sarah, 11b. lib. ha-Leket, No. 18
Shibbole ha-Leket,
Skibbote (Tefillah) 17-18,
18 (Tefillah) 17-18,
quotes an unknown Midrash to
quotes to the
the effect
effect thatthat Isaac
Isaac was burned to to
ashes,
ashes, and then then brought
brought back back to to life.
life. The old old sources, however,
sources, however,
explicitly state
explicitly that God forbade
state that forbade Abraham to to cause
cause even the slightestslightest
injury
injury toto Isaac;
Isaac; for for Abraham had intended intended to to bleed
bleed him a little, little, inin
order thus to
order to show his his willingness
willingness to to offer
offer to to God his his most precious
precious
possession dearest
possession dearest to to his
his heart;
heart; compo
comp. BR 56. 56. 7,
7, and parallel
parallel passages
passages
cited by
cited Theodor. It
by Theodor. It is therefore very
is therefore very strange
strange that
that Mekilta
Mekilta RS
4 speaks
speaks of of Isaac's
Isaac's blood
blood brought
brought as as a sacrifice.
sacrifice. See,
See, however,
however,
ps.-Philo 18c:
ps.-Philo 18c: And for for the
the blood
blood of of him-Isaac-did
him Isaac did II choose choose this
this
people; comp.
people; compo note note 243.-Yalkut
243. David on Gen. 27.
Yalkut David 27. 27
27 quotes
quotes the the Zohar
with reference
with reference to to Isaac's
Isaac's stay
stay inin paradise,
paradise, but nothing of
but nothing of this kind occurs
this kind occurs
in the latter,
in latter, and there there cancan bebe no doubt that that Yalkut
Yalkut Reubeni
Reubeni is to be
is to be
read instead
instead of of Zohar,
Zohar, as the supposed
as the supposed quotation
quotation from the Zohar is
the Zohar is

actually found, word for

actually 'found, word, in
for word, Reubeni, loco
in Yalkut Reubeni, loc. dt.cit. For fur- fur-
ther
ther details
details on this this point
point see below, note
see below, note 301,
301, and notenote 92 92 on vol.
vol. I,I,

p.
p. 334.
334. NlWJeh
Neweh Shalom
Shalom remarks:
remarks: While Isaac
Isaac was lying
lying on the the altar
altar
bound as
bound as aa sacrifice,
sacrifice, thethe angel
angel of of death
death took his his stand opposite
opposite him, him,
and
and said:
said: "As soon
soon as as Abraham lays lays hishis hand on Isaac, Isaac, and slays slays
him, II shall
him, shall taketake hishis-Isaac's-soul."
Isaac's soul." But when he he saw that that all
all the
the
angels were pleading
angels were pleading for Isaac's life
for Isaac's life (comp.
(comp. vol. vol. I,
I, p. 281), he remarked:
p. 281),
"This
"This man has has nono enemy,
enemy, and II will will therefore
therefore do him no harm."-
Abraham was was enjoined
enjoined to to carry
carry out the commandment of
out the of the
the .• Akedah
'

three days
three after it
days after it was given
given (Gen.
(Gen. 22. 22. 4),
4), inin order that it
order that it should not not
be said
be said that
that he he fulfilled
fulfilled God's will will while
while in in a state
state ofof exCitement
excitement and
perturbation; BR 55.6;
perturbation; 55. 6; Tan.Tan. B. B. I,I, 113;
113; Tan. Wa-Yera 22; 22; PR 40, 40,
170a-170b;
170a-170b; AggadatAggadat Bereshit
Bereshit 31, 31, 63-64;
63-64; Ephraim
Ephraim I, I, 76E.
76E. The dif- dif-
fuse comments of
fuse of Philo
Philo on the the 'Akedah,
'Akedah, whichhewhich he explains
explains as as a protest
protest
against
against the the sacrificing
sacrificing of of children,
children, show that that Alexandrian
Alexandrian Judaism,Judaism,
no less
no than Palestinian,
less than Palestinian, attached
attached great great importance
importance to to thisthis episode
episode
in the
in the lives
lives of of the
the patriarchs.
patriarchs.-The The sitesite of the Temple
of the Temple mount was was orig-
orig-
254
 Abraham
Abraham [256-259

inally aa plain,
inally plain, but
but was
was "elevated"
"elevated" at
at the
the moment
moment itit was
was designated
designated
as the place
as the place for
for the
the 'Akedah;
'Akedah; Tan.
Tan. Wa-Yera
Wa-Yera 22;
22; Yalkut
Yalkut I,I, 100,
100.
256 Yashar Wa-Yera,
256 Yashar Wa-Yera, 46b-47a,
46b-47a, based
based on
on old
old sources; Tan. Wa-
sources; Tan. Wa-
Vera 23
Yera 23 and
and Ahare
Ahare 2;2; PRE 32; PK
PRE 32; PK 26,
26, 170b;
170b; WR 20.
20. 2; WR
2; Kohelet
Kohelet 9.9.
7; Tan.
7; Tan. B.
B. IV,
IV, 53;
53; Midrash
Midrash Aggada
Aggada I,I, 52
52 and
and 55; MHG
55; MHG I,I, 237.
237. Comp.
Compo
also Wa-Yosha'
also Wa-Yosha' 26, 26, and
and Neweh
Neweh Shalom, 51-52. Sarah
Shalom, 51-52. Sarah died
died in
in the
the
month of
month of Heshwan, e.,
Heshwan, ii e., shortly
shortly after
after the
the 'Akedah,
'Akedah, which
which took
took place
place
in the previous
in the previous month (see
month (see note
note 248); Esther R
248); Esther R 3.
3. 7;
7; Abba
Abba Gorion
Gorion
25.
25. The sound
The sound of
of the
the blowing
blowing of
of the
the Shofar on New
Shofar on NewYearisbrought
Year is brought
in relation
in relation with
with the
the sound emitted
sound emitted byby Sarah
Sarah atat the
the moment
moment ofof her
her
demise; see
demise; see Ginzberg,
Ginzberg, Hazofeh, III, 186-188.
Hazojek, III, 186-188. TheThe words of
of resigna-
resigna-
tion put
tion put into
into Sarah's
Sarah's mouth
mouth are
are modelled
modelled after
after the
the Zidduk
Zidduk ha-Din
ha-Din
(comp. Baer,
(comp. Baer, Siddur, 586), and
Siddur, 586), and the
the same remark
remark applies
applies to
to similar
similar
sentences in
sentences in vol. II, p.
vol. II, p. 27,
27, and vol.
vol. Ill,
III, p.
p. 451.
451.
257 MHG
257 MHG I, I, 346,
346, based
based upon
upon an unknown source;
source; BR 58.
58. 6.
6. BR
2 * 8 BR' 58.
258 BR 58. 1; MHG
1; MHG I, I, 333-334.
333-334. Shu'aib,
Shu'aib, Hayye
Hayye Sarah,
Sarah, lla,
lla,
quotes the
quotes the following
following unknown Haggadah:
Haggadah: SarahSarah really
really lived
lived only
only
thirty-seven years-from
thirty-seven years from the
the birth
birth of
of Isaacto
Isaac to her
her death-for
death the years
for the years
she spent
she spent as
as aa barren
barren woman cannot
cannot be regarded
regarded as
as life.
life. The same
The same
authority,
authority, Wa-Yehi,
Wa-Yehi, 22d, quotes
22d, quotes a
a similar
similar Haggadah
Haggadah concerning
concerning Jacob,
Jacob,
who
who is said to
is said to have
have lived
lived only
only thirty-four
thirty-four years,
years, the
the space
space ofof time
time
his
his favorite
favorite son son Joseph
Joseph stayed
stayed with
with him. Hadar, Hadar, 8a 8a (Tosafot
(Tosafot and and
RASh),
RASh), and Da at, lOe-1Od,
and Da'at,
1
lOc-lOd, could
could hardly
hardly have been made use use ofof by

Shu'aib.
Shu'aib.
259 MHG I, 346-347;
'59 on the eulogy spoken by Abraham upon
I, 346-347; on the eulogy spoken by
Sarah,
Sarah, see
see ibid,
ibid, 341.
341. In
In the
the word iln:J:lr"
niTJn ?! ("and
1

("and to weep
weep for for her",
her",
Gen.
Gen. 23.23. 2)
2) the
the letter!)
letter 3 isis small
small according
according to to the
the Masorah; this this indi-
indi-

cates
cates thttht Abraham
Abraham did did not
not weep
weep veryvery much
much for for Sarah's
Sarah's death;
death; so so
Hadar and
Hadar and Ba' ha-Turim, ad
al ha-Turim,
Ba'al loc., whereas
ad loc., whereas Leket MidmsUm 21
Leket Midrashim 21 gives
gives
aa different
different explanation
explanation of of the
the smalIness
smallness of of this
this letter.
letter. It
It isis note-
note-
worthy
worthy thatthat Philo,
Philo, De Abrahamo, 44
DeAbrahamo, 44 (comp.
(comp. also, Quaestiones, Gen.
also, Quaestiones, Gen. 4. 4. 73)
73)
concludes Abra-
concludes from from the
the biblical
biblical narrative
narrative of of the
the death
death ofof Sarah
Sarah that
that Abra-
ham
ham mourned
mourned for for herher aa short
short time
time only,
only, asas immoderate
immoderate mourning
mourning is is

not fitting
not fitting for
for the
the wi~e
wise who
who should
should not
not feel
feel sorry
sorry when
when restoring
restoring to
to
God
God thethe deposit
deposit entrusted
entrusted to to them.
them. This This last
last remark
remark ofof Philo
Philo isis often
often
met with
met with in
in Jewish writings;
Jewish writings; comp.comp.ARN ARN 14,59;
14, 59; Mishle
Mishle 31,108;
31, 108; Tan.
Tan.
Bereshit
Bereshit 7; 7; see
see also
also Wisdom
Wisdom 15. 15. 8,
8, 16.-Sarah
16. Sarah died
died during
during Abraham's
Abraham's
lifetime, her great piety notwithstanding, because
lifetime, her great piety notwithstanding,
because sheshe accused
accused her her hus-
hus-
band
band of of being
being unfair
unfair to her (Gen.
to her (Gen. 16. 16. 5); by her
5); by her premature
premature death death itit
was
was proved that her accusations were
proved that her accusations
were unfounded;
unfounded; Rosh Rosh ha-Shanah
ha-Shanah
255
255
260-266] The Legends
The Legends of
of the Jews
the Jews
16b;
16b; Baba Kamma 93b;
Baba 93b; comp.
compo above,
above, note
note 151. Sifte Kohen
151. Sijte Kohen onon Gen.
Gen.
23. 22 quotes,
23. quotes, from an
from an unknown
unknown Midrash,
Midrash, the
the following
following legend
legend about
about
Sarah's death:
Sarah's death: Satan
Satan appeared
appeared to
to her
her and
and asked
asked herher whether
whether she
she
where Isaac
knew where Isaac was.
was. "He"He went
went with
with his
his father
father toto be
be instructed
instructed
in the
in the laws
laws of
of sacrifices",
sacrifices", was her
her reply.
reply. "No",
"No", rejoined
rejoined Satan,
Satan, "he
"he
himself is
himself is the
the sacrifice/'
sacrifice." She
She betook
betook herself
herself to
to the
the three
three giants,
giants, Ahi-
Ahi-
man, Sheshai,
man, Sheshai, and
and Talmai
Talmai (comp.
(comp. vol. III, p.
vol. Ill, p. 268),
268), and asked
asked them to
to
look into
look into the
the distance,
distance, far,
far, far
far away,
away, and see if they
see if they could
could not discern
discern
an old
old man accompanied
accompanied by by two lads.
lads. They
They obeyed
obeyed and informed
informed
her that they
her that they saw
saw an old
old man withwith aa knife
knife in
in his
his hand and nextnext to
to
him aa youth
youth bound
bound asas aa sacrifice.
sacrifice. She was so so terrified
terrified that
that her
her soul
soul
flew out
flew out ofof her
her body. A
body. A similar
similar legend
legend isis found
found in
in the
the unknown
midrashic source
midrashic source given
given in Yalkut I,I, 98.
in Yalkut 98 .
260 MHG
• 60 MHG I, I, 347;
347; Jub.
Juh. 18. 3-4; compo
18. 3-4; comp. also
also 2ARN 45, 2ARN
45, 124;
124;
WR
WR 3,3. 7;
7; vol.
vol. II,
II, p.
p. 339.
339. With reference
reference to to these
these words of Abraham,
of Abraham,

Philo, Quaestiones, Gen.

Philo, Quaestiones, Gen. 4.
4. 74,
74, remarks:
remarks: The pious pious feel like strangers
feel like strangers
in this world,
in this world, they
they areare at
at home in in the
the other
other world only.
only. See the
the
identical words
identical words of the Midrash cited
of the cited in vol. II,
in vol. p. 122.
II, p. 122. In BR 58.58.
6, on
6, on the
the other
other hand,
hand, Abraham is is made to to say
say to
to the
the children
children ofof Heth:
"If
"If II wish,
wish, II shall
shall claim the rights
claim the rights ofof the
the owner,
owner, since
since God promised
promised
this
this land."
land."
261 MHG I,34S; compo also
.61 I, 348; comp. also BR 5S. 58. 6,6, and the
the passage,
passage,
from an unknown Midrash,
from Midrash, cited
cited inin Makiri,
Makiri, Proverbs
Proverbs 30, 30, 8Sa
88a..
•262
60 BR 57.57. 7.
7. This is
is very
very likely
likely a haggadic
haggadic interpretation
interpretation of of
'lEI?
'33 b (Gen.
(Gen. 23.
23. 12),
12), which is is explained
explained in in the
the sense'
sense ofof in
in the presence
the presence
of·
of.
263 PRE 20. The Cave of of Machpelah
.63 20. Machpelah being being a double
double cave-
cave
hence
hence its its name n?D'On^SDD "double"-hid
"double" hid all all the
the more Adam's body body
which was buried buried in in the
the inner
inner cave;
cave; compo
comp. 'Erubin
'Erubin 53a53a and Philo,
Philo,
Quaestiones,
Quaestiones, Gen., Gen., 3. 3. SO.
80. Abraham,
Abraham, knowingknowing that that at
at the
the time
time of of
the
the resurrection
resurrection of of the
the dead those
those buried
buried in in the
the Cave of of Machpelah
Machpelah
would rise rise first,
first, wished to to be
be buried
buried there;
there; compo
comp. thethe passage,Jrom
passage,, from an an
unknown Midrash,
Midrash, citedcited in
in Yad Yosej
Yosef on Gen.Gen. 23.
23. 99 and Abkat Rokel
Rokel
II,S.
II, 5. See further
further details
details concerning
concerning the the Cave of of Machpelah
Machpelah in in vol.
vol.
pp. 69 and 101,
I,I, pp. 101, asas well
well asas vol.
vol. II,
II, p.
p. 191,
191, and notenote 77 appertaining
appertaining
thereto.
thereto.
•26
64< lohar
Zohar Ruth I, I, 97b
97b..
•265
65 PRE 26; 26; lohar
Zohar Ruth I, I, 97cj
97c; lohar
Zohar I, I, 127a-12Sa.
127a-128a. Concern-
Concern-
ing the
ing the light
light shining over R.
shining Over R. Akiba's
Akiba's grave,
grave, seesee Mishle
Mishle 9.9. 62
62..
266
• 66 BR 58. 58. 7; 7; ShR
ShR 31.31. 17.
17. Epbron,
Ephron, however,
however, waswas not
not aware
aware
256
256
 Abraham [267270
of
of the
the great
great treasure in in his
his possession,
possession, as as the
the light
light ofof the
the Cave
Cave of of Mach-
Mach-
pelah
pelah was was invisible
invisible to him; him; Sabba,
Sabba, Hayye Hayye Sarah,
Sarah, 24a. 24a.
267 BR 58.7; 58. 7; PK 11,
267 11, 95a-95b;
95a-95b; ShR 31. 31. 17;
17; Tan.
Tan. B. B. I,103-104
I, 103-104

1, and Re~h
and V,
and V, 20;
20; Tan.
Tan. Wa-Yera 4, 4, Behar 1, Reeh 10; 10; camp.
comp. alsoalso MHG
I,
I, 349-350; Mekilta Yitro 1,57b; l,57b; Mekilta
Mekilta RS, RS, 85;85; Baba Mezi'a Mezi'a 87a; 87a;
ARN 13,57;
ARN 13,57; Yerushalmi Kiddushin I, I, 59d;
59d; Onkelos
Onkelos and Yerushalmi
Yerushalmi Tar- Tar-
gumim, Gen. Gen. 23.23. 16.
16. The Haggadah
Haggadah in in the
the afore-mentioned
afore-mentioned sources sources
finds
finds inin the
the defective spelling
spelling of the name "m9
of the psy (Gen.(Gen. loco cit.) an
loc. cit.) an in-in-
"
dication
dication thatthat the bearer of of the
the name was morally morally "defective";
defective"; the the
same idea
same idea isis maintained by Jerome, ad
by Jerome, ad loco loc. The source
source of of MHG is is

none
none of of the Midrashim just just quoted.
quoted. As a a reward
reward for for Abraham's
Abraham's hu- hu-
mility,
mility, who twice bowed down before before the the children
children of of Heth,
Heth, thethe nations
nations
will
will bow down twice before before Israel (that is,
Israel (that is, they
they will will become Israel'sIsrael 's
subjects),
subjects), once during during the reign
reign of of Solomon and then then again
again in in the
the days
days
of
of the
the Messiah;
Messiah; MHG MHG I,I, 349,
349, where a a new source
source is is introduced
introduced with with
the
the words
words ilN" fcU; camp.
HNTI N:l; comp. Schechter,
Schechter,c^ ad loc., and see
/0c.,and see above,
above, notenote 262262..
268
• 68 Yashar Hayye Hayye Sarah,
Sarah, 47a-48b,
47a-48b, where where the the names of of thethe wit-
wit-
nessess on the bill bill of
of sale
sale areare also
also given;
given; compo
comp. vol. vol. IV,
IV, p.p. 92.
92. As
a reward for for the kindness
kindness shown to to Abraham by by the the inhabitants
inhabitants
of
of Hebron,
Hebron, this this city remained in
city remained their possession
in their possession for for forty-seven
forty-seven years years
longer
longer than they they were entitled
entitled to to it.
it. The Jews
Jews took it it from them forty forty
years after
years after the exodus from Egypt, Egypt, whereas Zoan, Zoan, that that had been been
founded seven years years later than Hebron
later than Hebron (Num. (Num. 13. 13. 22),
22), was destroyed
destroyed
at the time of of the
the exodus;
exodus; SifraSifra 18. 18. 2,2, 85c;
85c; MHG I, I, 347-348.
347-348. The
inhabitants
inhabitants of of Hebron,
Hebron, who,who, in in order
order to to show the the last
last honor to to Sarah,
Sarah,
closed their
closed their places
places of business, did
of business, did notnot die before they
die before they participated·
participated'
thirty-eight years
thirty-eight years later,
later, in the funeral
in the funeral ceremonies
ceremonies for Abraham; BR
for Abraham;
58. 77 and 62.
58. 62. 3. 3. Shem and and Eber,Eber, who were were present
present at at Sarah's
Sarah's as as
well as at
well at Abraham
Abraham'ss burial,
J

burial, took
took carecare that
that th.e
the latter
latter should
should be be interred
interred
next to
next to the former;
former; BR, BR, loco
loc. cit
cit..

69 Zohar
•269 Zohar I, I, 128a-128b.
128a-128b. Instead Instead of of ,'r"r
fat itit is best to
is best read ,~~,
to read ^X,
though the
though the former
former reading
reading can can be be defended.
defended.
270 Yashar Hayye
'70 Yashar Hayye Sarah,
Sarah, 48a; 48a; comp.
compo above,
above, note note 56.56. Not longlong
before Sarah's
before Sarah's deathdeath Abraham lost lost hishis father Terah; BR 58.
father Terah; 58. 5-6,
5-6,
where it
where it is
is said:
said: At the the time
time of of Sarah's
Sarah's death death Abraham saw the the
angel of
angel of death
death draw his his sword
sword against
against him. him. The purport purport of of this
this re-re-
probably is
mark probably is that
that atat this
this time
time some of of Abraham's relatives relatives met
their death;
their death; comp,
camp. Mo'ed Katan 27b, 27b, below.
below. Zohar I, I, 125a, maintains
125a, maintains
that Sarah
that Sarah dieddied by by aa kiss
kiss from
from God, God, and and notnot byby the
the hand
4and of of the
the angel
angel
of death.
of death. Comp.Compo Index,Index, s.s. v.II. "Kiss
"Kiss from God". God".
257
257
271274] The Legends
The Legends of
of the
the Jews
2 7 J
Tan. Hayye
271 Tan. Hayye Sarah,
Sarah, 4;4; Tan.
Tan. B.
B. I,
I, 118;
118; Aggadat
Aggadat Bereshit
Bereshit 34,
34,
67-69; MHG
67-69; MHG I, 1,352-353.
352-353. The The Midrashim give give in
in this
this connection
connection aa
homiletic comment
homiletic comment on the last
on the last chapter
chapter of
of Prov.,
Prov., which
which they
they refer
refer to
to
Sarah, the
Sarah, the ideal
ideal of
of the
the "woman
"woman of of valor".
valor". MHG I, MHG
I, 334-339,
334-339, and
likewise Mishle
likewise Mishle 31
31 find
find in
in this
this chapter
chapter the
the praise
praise of
of the
the twenty-two
twenty-two
"women of
"women of valor":
valor": Noah's Noah's wife,wife, Sarah,
Sarah, Rebekah,
Rebekah, Leah, Leah, Rachel,
Rachel,
Bithiah (the
Bithiah (the foster-mother
foster-mother of of Moses),
Moses), Jochebed,
Jochebed, Miriam,Miriam, Hannah,
Hannah,
Jael, the
Jael, the widow of of Zarephath,
Zarephath, ,Naomi,
Naomi, Rahab,Rahab, Bath-Sheba,
Bath-Sheba, Michal, Michal,
Hazlelponith (Samson's
Hazlelponith (Samson's mother),mother), Elisheba
Elisheba (Aaron's(Aaron's wife),wife), Serah
Serah
(Asher's daughter),
(Asher's daughter), the the wife
wife ofof the
the prophet
prophet ,Obadiah,
Obadiah, the the Shunam-
mite, Ruth,
mite, Ruth, and and Esther.
Esther. Sarah,
Sarah, however,
however, is is the
the most 'prominent
prominent of of
these twenty-two
these twenty-two "women of of valor",
valor", and hence hence she she isis the
the only
only
woman whose whose age,age, atat her
her death,
death, is is given
given in in Scripture.
Scripture.
'7' Baba Mezi'a
272 Baba Mezi'a 87a; 87a; Sanhedrin
Sanhedrin 107b; 107b; BR 65. 65. 9;9; Tan,
Tan. B. B. I,I,
118 and 128;
118 and Tan. Hayye
128; Tan. Hayye SarahSarah 1, 1, and Toledot 6; 6; Aggadat
Aggadat Bereshit
Bereshit
34, 69;
34, 69; PRE 52 52 (with
(with thethe additional
additional remark that that this
this was one of the
of the
seven great
seven great miracles);
miracles); Yelammedenu in in Yalkut II, II, 874,
874, on Ps. Ps. 115;
115;
Hadar, 9a,
Hadar, 9a, quoting
quoting an an unknown midrashic
midrashic source.
source. Camp.
Comp. alsoalso Tan.
B.
B. 1,47, which reads:
1, 47, which reads: Abraham was the the first to show signs
first to signs ofof old
old age,
age,
to
to lavish hospitality, to
lavish hospitality, to suffer pain, and to
suffer pain, to distribute,
distribute, in in his
his lifetime,
lifetime,
his possessions among
his possessions among his his children.
children. On thethe last
last point
point see
see Gen. 25. 25, 6.
6.
Abraham said said to
to God: "If Thou hadst made known to to the
the generation
generation
of
of the
the flood
flood what
what pain
pain is,
is, they
they would nevernever have rebelledrebelled against
against Thee."
Thee."
Whereupon
Whereupon God replied: replied: "Thou shalt shalt be the the first
first to
to experience
experience
suffering."
suffering." And Isaac Isaac became very very ill
ill at
at his
his very
very birth.
birth. To celebrate
celebrate
"
his
his son's
son's recovery
recovery from the" the first
first illness"
illness" (caused
(caused by by the
the circumcision?)
circumcision?)
Abraham made the the great
great feast
feast mentioned in in Scripture
Scripture (Gen. (Gen. 21. 21. 8;
8;
compo
comp. note note 206 206 and vol. vol. I,I, p.
p. 262).
262). See See note
note 74 74 on vol.vol. I,I, p.
p. 329.
329.
On thethe Arabic
Arabic version
version of of the
the legend
legend of of the
the first
first illness,
illness, see
see Griinbaum,
Griinbaum,
Neue
New Beitrage,
Beitrage, 118. 118.
2 73
273 Tan. Hayye
Hayye Sarah 4; 4; Baba BatraBatra 16b; 16b; BR 59. 59. 6-7;
6-7; Tosefta
Tosefta
Kiddushin 5. 5. 17-21;
17-21; camp.comp. also
also Theodor,
Theodor, BR, BR, ad loc., loc., and
and MHG I, I,
353-354. According
According to to one view given given in in the
the sources
sources just
just mentioned,
mentioned,
the great
great blessing
blessing bestowed upon upon Abraham consisted consisted in in his
his having
having
no daughter,
daughter, while while in in the
the same passage
passage the the opposite
opposite viewview is is recorded
recorded
to the effect
effect that
that Abraham was blessed blessed with
with aa daughter
daughter whosewhose name name
was Bakko!
Bakkol ("with("with all all things").
things"). Camp. Comp. also also Philo, AbraJiamo, 7;
Philo, De Abraltamo, 7;
Yerushalmi
Yerushaftni Sotah Sotah 5, 5, 20c,
20c, and Berakot 9, 9, 14b,
14b, as as well
well asas vol.
vol. II,II, p.
p.
149;
149; vol.
vol. III,
Ill, p.p. 206;
206; vol.
vol. IV,
IV, p.
p. 103.
103.
, BR 59.
2 7 4
27 59. 5,
5, where Ps. Ps. 24 isis referred
referred by by the
the Psalmist
Psalmist to to Abraham
Abraham
258
258
 Abraham [275276
who isis the pattern
pattern for
for the
the picture
picture of
of the righteous.
righteous. God said to
said to
Abraham: "Thou occupiest
occupiest thyself
thyself with showing
showing loving-kindness
loving-kindness
to mankind,
to mankind, and art
art thus
thus doing
doing the
the same work asas I.
I. II shall
shall there-
there-
fore clothe
fore clothe thee with the same garments
with the garments with which II am clad clad when
appearing
appearing to to the
the prophets"
prophets" (comp.(comp. Dan. 7.9); 7.9); BR 58.9;58. 9; MHGMHG 1,362;
I, 362;

Mishle 16,
Mishle 38; Tan.
16, 38; Tan. Hayye
Hayye 4; 4; Aggadat
Aggadat Bereshit
Bereshit 32, 32, 68.
68.
BR 59.59.2, as well
well as 64. 33 and 95. 95. 3; Tan. B.
3; Tan. B. I,I, 58,
58, 71,
71, 211;
2 ?s
275 2, as as 64. 211;
III, 105;
III, 105; Tan. Lek 1 1 and 11,11, Behar 1; Aggadat Bereshit
1; Aggadat Bereshit 13, 28; Te-
13, 28;
hillim I,
hillim I, 1313 and 122; 122; Yoma 2Sb; 28b; Yelammedenu in Yalkut II,
in Yalkut II, 932,
932, on
Provo 3.
Prov. 3. Comp.
Compo also also Tosefta Kiddushin
Kiddushin (end);(end); ARN 33, 33, 94 (second
(second
version
version 7,21); 7, 21); Al-Barceloni
Al-Barceloni 58-59.
58-59. The Book of Jubilees sees
of Jubilees sees its
its main

task in
task in furnishing
furnishing the the proof
proof thatthat the the patriarchs-from
patriarchs from Adam
to Jacob-observed
to Jacob observed the the laws
laws thatthat were subsequently
subsequently revealed
to Moses.
to Moses. But Bu~ even even thisthis pseudepigraph
pseudepigraph has to admit that that
the Fathers
the Fathers did did notnot observe all the laws of.
all the of the
the Mosaic Code, Code, and
accordingly the
accordingly the revelation
revelation must be be regarded
regarded as having taken place
as having place
gradually. Compo
gradually. Comp. 33. 33. 16, passage was entirely
16, which passage misunderstood
entirely misunderstood
by Charles, ad loc.,
by Charles, as it
loc., as it has
has nothing
nothing to to do with
with thethe Pauline
Pauline doctrine,
doctrine,
Romans 4. 4. 15,
15, butbut represents
represents the the thoroughly
thoroughly Jewish Jewish conception
conception of of
a gradual
a revelation of
gradual revelation the law.
of the law. See on this this point
point Jub.
Jub. 36.36. 20 and
the references
the references to to rabbinic
rabbinic writings
writings below.
below. Philo,
Philo, De Abrahamo,
Abrahamo, 8. 46,
8. 46,

seems also
seems also toto be of the
be of the opinion
opinion thatthat Gen. 26. 26. 55 refers
refers toto the
the laws
laws ofof the
the
Torah which Abraham observed before the
observed before the revelation
revelation on Sinai.Sinai. In In con-
con-
trast
trast to this view
to this view of the Haggadists
of the Haggadists concerning
concerning Abraham's observance of of
the Torah, we meet
the Torah, meet withwith statements by by authoritative
authoritative Tannaim and
Amoraim to
Amoralm to thethe effect that Abraham only
effect that only observed the the seven No-
achian precepts, as
achian precepts, as well
weIl as
as circumcision
circumcision which,which, towards the the end of of .
his life,
his life, he he was commanded to to perform.
perform. Compo Comp. Hullin
Hullin 7. 7. 7;
7; Yoma
28b;
28b; see see alsoalso thethe very
very thorough
thorough studystudy of of Chajes
Chajes in his Torat
in his Nebi-
Toral Nebi-
'im, 24--28b. In
'im, 24-28b. In accordance with with this
this view, Gen., loco
view, Gen., loc. cit.,
cit. is
t
is explained
explained
by many
by many rabbinic rabbinic commentators to to refer
refer exclusively
exclusively to to the
the ethico-
ethico-
moral laws
moral laws of the Torah;
of the Torah; compo Lekah, Nahmanides,
comp. Lekah, Nahmanides, and Ibn Ibn Ezra,
Ezra,
ad loc.
ad loco
, 2277 6$ BR 59. 59. 8; Tan. B.
8; Tan. B. I,I, 120.
120. The identity
identity of of the
the servant
servant men-
tioned in
tioned in Gen. 24. 24. 22 with
with Eliezer
Eliezer is is presupposed
presupposed in in many
many places
places in in
rabbinic literature;
rabbinic literature; comp. compo Ta'anit
Ta'anit 4a; 4a; WR 37. 37. 4; Targum Yeru-
4; Targum Yeru-
shalmi,
shalmi, Gen. loc., cil.
Gen. loc,, cit., and many
t
many other
other passages
passages in in the
the Talmudim and
Midrashim. At the the same time time when the signs signs ofof old
old age were clearly
age were clearly
visible
visible in in Abraham (comp. (comp. p. p. 291),
291), Eliezer's
Eliezer's appearance
appearance was also also

changed; MHG I,
changed; I, 355.
355.
259
259
277-288] The Legends
Legends of
of the
the Jews

277 Yoma 28b

277 28b reads:
reads: Abraham was thethe head of
of an academy,
academy,
and Eliezer "filled the
Eliezer "filled the cups"
cups" for the whole world with his
for the his master's
wisdom. On lprjpr in the sense
in the sense of of "elder",
"elder", i. i. e.
e. scholar,
scholar, compo
comp. Sifra 19. 19.

32,
32, 91a; Kiddushin 32b;
91a; Kiddushin 32b; Philo, Abrahamo, 46,
Philo, De Abrahamo, 46, as well as De Sobrietate,
Sobl'ietate,
4, Qu.aes#ones, Gen.,
4, and Quaestiones, Gen., VI,VI, 4,4, 85.
85.
Yashar Hayye,
278 Yashar
278 Hayye, 48b. 48b.
279 BR 57. 3.
279 BR57. 3.
280
280 MHG I,I, 327-328; 327-328: compo comp. Schechter,
Schechter, ad loco loc.
281
28r BR 59. 59. 8; 8; MHG I, I, 356.
356.
282
282 BR 59. 59. 9 9 and
and 60.60. 2; 2; WR 17. 17. 5 read: Eliezer
5 read: belonged to
Eliezer belonged
the accursed
the accursed race race (a (=a Canaanite);
Canaanite); yet yet he was blessed blessed by God
on account
on account of of his
his faithful
faithful service
service to the pious, i.
the pious, i. e.,
e., Abraham.
283 MHG 1.
283 356-357. Here
I, 356-357. Here alsoalso we meet with the the obscure state-
state-
ment: If
ment: thou takest
If thou takest him him-Isaac-there-to
Isaac there to Haran Haran-the the dominion
will return to
will return to its
its old place. The meaning
old place. meaning of this passage
of this passage is is that if if
Isaac leaves the
Isaac leaves the Holy Holy Land,
Land, his his descendants
descendants will will surrender their their
dominion over
dominion the world
over the world to to the
the Elamites;
Elamites; compo comp. vol. vol. IV, pp. 368-369.
IV, pp. 368-369.
284 BR 59.
284 59. 10; camp. below,
10; comp. below, note note 286.286. The idea idea ofof taking
taking an
oath
oath byby the
the sign
sign of the covenant
of the covenant is is also
also found
found in Ephraim I,
in Ephraim I, 78b,
78b, and
Jerome, Gen. 24.
Jerome, Gen. 24. 2; Philo, Quu,estiones,
2; Philo, Qtiaestiones, Gen.loc.
Gen. loc. cit., t says: He made him
cit. says: him-
Eliezer-take
Eliezer take the the oathoath by by the
the genital
genital organ organ (?) to indicate
(?) to indicate that he- he
Abraham-was
Abraham was endeavoring endeavoring to to secure
secure a wife wife for for hishis son for the
for the
purpose of
purpose of begetting
begetting childrenchildren and not not in in order
order to to enjoy carnal
enjoy carnal
pleasures.
pleasures.
285 Yashar Hayye, 48b; Hadar, 9c.
285 Hayye, 48b; Hadar, 9c. He took took withwith him ten ten ofof
the very
the prominent of
very prominent of Abraham's slaves, slaves, in in order
order thatthat he he should
should have
have
the necessary
the necessary quorum
quorum for the nuptial
for the nuptial benedictions;
benedictions; compo comp. PRE 16. 16.
286 BR 59. 10;
286 BR59. 10; PRE 16. 16.
287 BR 59. 59. 11; Sanhedrin 95a; 95a; Hullin
Hullin 91b;
287 11; Sanhedrin 91b; Tan.Tan. B. I, 150;
B. I, Tan.
150; Tan.
Wa-Yera 3; 3; PRE 16; 16; Pirke
Pirke RHK, 16a 16a and 26a; 26a; MHG I, I, 367.
367. The
Babylonian sources
Babylonian sources know of of three
three men only only (Eliezer, Jacob, and
(Eliezer, Jacob,
Abishai; compo
Abishai; comp. Index,
Index, 5. v.l, for
s. v.), for whose sake such such a miracle
miracle was per- per-
formed, whereas the
formed, whereas the Palestinian
Palestinian passages
passages countcount Abraham as the fourth
as the fourth
fortunate person
person for for whose sake sake this
this miracle
miracle occurred
occurred in in the
the night
night of of the
the
war against
against the the kings.
kings. In medieval Jewish
In medieval Jewish legends,
legends, the miracle of
the miracle of
1'iil n~'Dp (that
-|Tin nrsp (that is, the 'shrinking
is, the shrinking of the road,
of the road, not not the jumping) is
the jumping) Is

a favorite subject. Christian

favorite subject. sources, too,
Christian sources, narrate similar
too, narrate incidents;
similar incidents;
compo ps.-Matthew, 22,
comp. ps.-MattheWj Gunter, Clm:stliche
22, and Giinter, Legende, 104.
Christliche Legends, 104. Grun-
Griin-
baum, Neue Beitrage,
baum, Neue Beitriige, refers
refers to to Mohammedan parallels. parallels.
288 Josephus, Antiqui.t
288 Josephus, Antiqlli., I, I, 16.
16. 1. 1. BR 59. 59. 2 reads: It
2 reads: It isis possible
possible
260
260
 Abraham [289294
to ascertain
ascertain the the character of of women from the the barking
barking of the dogs.
of the dogs.
Baba Kamma 60b shows that that thisthis statement is Is to
to be
be taken
taken literally,
literally,
not, as Theodor,
and not, Theodor, ad loc., loc., explains
explains it, rationalistically. Concern-
it, rationalistically. Concern-
ing the
ing the well to to which the the pious
pious repair
repair on entering
entering a new place, place, compo
comp.
Lekah, Gen. 24.
Lekah, 24.11,11, and MHG I, 352. PRE 26
I, 352. 26 (completetextin
(complete text in MHG
I, 458)
I, reads: It
458) reads: It is a good
is a good omen to to meet young girls on entering
young girls entering
place. According
a place. According to to Zohar I, I, 132a,
132a, thethe well
well atat which Eliezer stop-
which Eliezer stop-
ped was the
ped the well
weI! of of Miriam.
289 BR 60.
289 60. 3;3; WR 37. 37. 4; 4; Ta'anit 4a; 4a; Hullin
HulIin 95b; Pirke RHK,
95b; Pirke RHK,
32b.
32b.
290 Josephus, Antiqui., I, 16. Posteritate Caini, 44.
290 Josephus, Antigui., I, 16. 2; Philo, De Posteritate
2; Philo, Caini, 44.
On Bethuel
Bethuel as as king comp. PRE 16
king compo 16 and BaR 14. 14. 11.
11. The remark
remark in in
Lekah,
Lekah, Gen.Gen. 24.24. 16 very likely
16 very likely goesgoes back to to PRE. The contrast contrast be- be-
tween Rebekah and the
tween the daughters
daughters of of the
the Gentiles,
Gentiles, who,who, though
though vir- vir-

gins, do not keep

gins, keep away
away from men entirely, entirely, is is pointed
pointed out out in in BR 60. 60.
5; Yerushalmi
5; Yerushalmi Ketubot I, I, 25b; TehilIim 125,
25b; Tehillim 125, 506.
506. See
See also below,
also below,
note 294.
note 294. Rebekah was a very very beautiful maiden, and surpassed
beautiful maiden, surpassed
Abishag in
Abishag beauty; MHG I,
in beauty; I, 360.
360.
291 BR 60. 60. 5-6;
5-6; MHG I, I, 362. In the
the latter
latter passage
291 362. passage attention
attention is is
caI!ed
called to the fact
to the fact that
that Eliezer
Eliezer did did not givegive thethe presents
presents to to Rebekah
before he
before he had found found outout that
that she belonged to
she belonged to Abraham's kindred, kindred,
since
since the marriage was to
the marriage to be accomplished
accomplished by by these
these very
very presents;
presents;
compo
comp. Schechter,
Schechter, ad loc., note 48.
loc., note 48.
2922 An unknown midrashic
29 midrashic source source in Yalkut I,
in Yalkut I, 109,
109, and a a sim-
sim-
ilar statement
ilar statement in in MHG I, I, 364.
364. Abkir in in Yalkut,
Yalkut, loco cit., reads:
loc. cit., reads: E· E-
liezer noticed by
liezer noticed by Laban's running running that he he intended
intended to to attack
attack him; him;
whereupon the
whereupon the former
former pronounced
pronounced the the "Name", and he he and the camels
were lifted
were lifted upup in in the
the air
air so that Laban was unable
so that unable to to attack
attack him.him.
293 BR 60.
293 7-8; ARN 8,
60. 7-8; 8, 3838 reads:
reads: Even Abraham's camels camels
did not enter
did not enter aa place
place where
where therethere werewere idols;
idols; Aggadat
Aggadat Bereshit
Bereshit 67, 67,
133; Targum Yerushalmi
133; Targum Yerushalmi Gen. Gen. 24. 24. 31.
31. The name Laban ("white") ("white")
is declared to
is declared to be
be antiphrastic,
antiphrastic, the the bearer
bearer of of itit being
being thethe "blackest
"blackest
of the
of the black";
black"; comp.compo BR, BR, loc. cit.; Shemuel 1,45;
loco cit.; I, 45; Ruth R 3. 3. 1;1; and
compo
comp. alsoalso MHG I, I, 363-364,
363-364, where several several etymologies
etymologies of the name
of the
Laban are given.
are given.
294 An unknown midrashic
294 midrashic source source in in Yalkut I, I, 109;
109; MHG MHG I,I,
366
366 and
and 370; Midrash Aggada
370; Midrash Aggada I, 59; Sekel,
I, 59; Sekel, 81;81; Lekah,
Lekah, Targum
Targum Yeru-
shalmi,
shalmi, andand Rashi
Rashi on Gen. 24.
on Gen. 24. 3333 and 55. 55. Bethuel, who was the
Bethuel, the king
king
of this place,
of this place, introduced
introduced the the jusjus primae
primae noctis;
noctis; compo
comp. Herodotus IV, IV,
168.
168. His His subjects declared themselves
subjects declared themselves ready ready to to submit to to this out·
this out-
261
261
 295-299] Legends of
The Legends of the
the Jews
rage on
rage on condition
condition that
that the
the king's
king's own
own daughters
daughters should
should not
not be
be exempt
exempt
from it. Now itit was
from it. was on
on that
that very
very day,
day, when
when Eliezer
Eliezer arrived
arrived in
in Haran,
Haran,
that Rebekah
that Rebekah was
was to
to be
be deflowered
deflowered by
by her
her father
father (she
(she had
had just
just reached
reached
the age
the age ofof three
three years
years and
and one
one day;
day; comp.
compo Niddah
NiddJ.h 5.
5. 3),
3), and
and to
to spare
spare
her this
her this humiliation
humiliation God caused the death
caused the death of
of Bethuel.
Bethuel. See
See Yalkut
lac. cit.
loc. cit.; Hadar
;
Hadar 9a,9a, 9b
9b (he
(he was called
called Bethuel
Bethuel as
as an
an allusion
allusion to
to Bet-
Bet-
ulah "virgin"!);
ulah Da'at Gen.
"virgin"!); Da'at Gen. 24.
24. 55;
55; Soferim
Soferim (end);
(end); BR 60.
60. 12.
12.
29
295 MHG
* MHG I, 366; PRE 16; BR 59.
I, 366; 16; 59. 11;
11; Tan. B.
B. I, 145;
I, 145; Aggadat
Aggadat
Bereshit45 92.-Eliezer's
Bereshit 45, 92.3
Eliezer 's first words
first words were: were: "I "I am Abraham's ser- ser-
vant" (Gen.
vant" (Gen. 24.34).
24.34). TheseThese words are are inin more than one respect, respect,
characteristic of
characteristic of the
the man. "One should should not not wait
wait tilltill his
his shortcom-
shortcom-
ings
ings are
are found
found out
out by
by others,
others, but
but should
should rather
rather state
state them himself,"
himself/*
is the
is the very
very wise
wise rule
rule which
which guided
guided Eliezer.
Eliezer. He did did not
not wait
wait till
till Abra-
Abra-
ham's
ham relatives ascertained
's relatives ascertained everything
everything concerning
concerning himself,himself, but in- in-
troduced himself
troduced himself to to them as as "Abraham's servant." servant." Compo Comp. BR 60. 60.
9; Baba Kamma 92b.
9; 92b. At the the same time time Eliezer
Eliezer was devoted to to his
his
master
master to such an
to such an extent that he
extent that considered it
he considered it an honor to to be the slaveslave
of Abraham rather
of rather tham to to bebe a free man; Hasidim
free man; Hasidini 85; 85; Zohar I, I, 103
103
and 146b.
146b. Eliezer's personality, as
Eliezer 's personality, as well
well asas his
his adroit
adroit address,
address, made
a powerful
powerful impression
impression on Abraham's
Abraham 's relatives,
relatives, who relinquished
relinquished their their
evil
evil intentions
intentions against
against him;him; MHG I, I, 366.-The
366, The Torah devotes devotes more
space to
space to Eliezer's
Eliezer 's narrative
narrative than to som" som^ of of the
the very
very important
important laws; laws;
from thisthis it
it may
may be inferred
inferred that tha th* history
history of of the
the patriarchs
patriarchs is is of
of
extremely
extremely great great moment;
moment; BR 60. 60. 8.8.
2966 BR 60.
2g 60. 9-12.
9-12.
2 97
297 PRE 16. 16. BR 60. 60. 1212 reads:
reads: They They hinted
hinted to to Rebekah
Rebekah to to re-
re-
"
fuse
fuse Eliezer's
Eliezer 's request;
request; she,
she, however,
however, said: said: "II will will gogo with
with him even even
against
against your wish". From the
your wish". the scriptural
scriptural words,words, "the thing thing pro- pro-
ceedeth
ceedeth from the the Lord" (Gen. (Gen. 24. 24. 50)50) thethe Rabbis
Rabbis infer infer thiit
that "mar-
"mar-
riages
riages areare made in in heaven";
heaven"; compo comp. Mo'ed Katan 18b; 18b; Tobit
Tobit 6. 6. 18.
18.
Compo
Comp. Abrahams in /. Q.
in J. Q. R.R. II, 172, seq.,
II, 172, seq., and note
note 20 20 on vol. vol. I,I, p.
p. 59.
59.
298 BR 60. 60. 13;
2g8 13; Shir
Shir 2.2. 14;
14; MHG I, I, 370.
370. According
According to to PRE 16, 16,
the words uttered
uttered by by Rebekah's
Rebekah 's relatives
relatives at at her
her departure
departure were were the the
nuptial
nuptial benedictions-On
benedictions On the presents presents given given by by Eliezer
Eliezer to to Rebekah
Rebekah
and
and her
her relatives, comp. BR 60.
relatives, compo 60. 11;11; Tan. B. B. I,
I, 145;
145; Aggadat
Aggadat Bereshit
Bereshit
45,
45, 92.
92.
299 PRE 16; Targum Yerushalmi
299 16; Targum Yerushalmi Gen. Gen. 24. 24. 61;61; MHG I, I, 371.
371.
His speed
speed on his his return journey was due to
return journey to the
the fact
fact that
that it it would
would havehave
been unpleasant
unpleasant for for Rebekah to to spend
spend the the night
night in in the
the company
company of of
aa slave.
slave. But even then Isaac's Isaac's suspicion
suspicion of slaves was so
of slaves so deep-rooted
deep-rooted
262
262
 Abraham [300303
that he
that he did not
did not come nearnear Rebekah until until he had convinced
he had convinced himselfhimself
that sheshe was a virgin. virgin. Comp.
Compo the the sources
sources quoted
quoted above and the the
opposite
opposite view given given in in MHG I, I, 366.
366. See also below, note
also below, note 301.
301.
300 BR 60.
300 60. 14-15;
14-15; Mekilta be-Shallahbe-Shallah 2, 28b; Mekilta
2, 28b; MekiIta RS,45;
RS,45;
Berakot 26a;' Abodah Zarah 7b;
26a; 'Abodah 7b; Yerushalmi
Yerushalmi Berakot Berakot 4, 7a; Tan.
4, 7a; Tan. Hayye
Hayye
5 ana
5 and Mikkez 9; 9; Tan. B. B. I, 196; BaR 2.
I, 196; 2. 1;1; Tehillim
Tehillim 55, 292, and 102,
55, 292, 102,
430; Mishle 12,
430; 93; Philo,
12, 93; Quaestiones, Gen. 4,
Philo, Quaestiones, 4, 140,
140, and Quod Deteritts
Quod Detenus
Potiori Insidiari
Potiori Insidiari Soleat, 9; Onkelos,
Soleat, 9; Onkelos, Targum
Targum Yerushalmi,
Yerushalmi, and Jerome Jerome
on Gen. 24. 24. 63; Ephraim I,
63; Ephraim I, 173.
173. Camp.
Comp. also also Tehillim
Tehillim 90, 90, 394,
394, and
MHG I,I, 372.
MHG 372. The place place where Isaac used to to pray
pray was near near paradise,
paradise,
so that its
so its fragrance
fragrance mightmight reach
reach him,him, and is is identical
identical with with thethe field
field
which Abraham bought bought from Ephron; Ephron; Zohar II, II, 39b.
39b. Camp.
Comp. vol.
vol.
I, pp.
I, pp. 289 and 334, 334, and the the notes
notes appertaining
appertaining to to them.
301
301 An unknown midrashic midrashic source source in in Yalkut I, I, 109.
109. The in-in-
jury
jury was of of such
such a nature
nature as as toto make Isaac Isaac iluspect Eliezer of
suspect Eliezer of having
having
violence to
done violence to his
his bride.
bride. The angel angel Gabriel,
Gabriel, however,
however, with with ir-ir-

refutable evidence
refutable evidence in his hands,
in his hands, convinced Isaac Isaac thatthat his his suspicions
suspicions
unjustified. To compensate
were unjustified. compensate Eliezer Eliezer for for the wrong wrong done to
him by by Isaac,
Isaac, God permitted
permitted him to to enter
enter paradise
paradise duringduring his his life
life

(camp. note
(comp. note 307);
307); he he changed
changed places places with
with Isaac,
Isaac, who shortly before
shortly before
that had left
that left paradise
paradise where he he had stayed
stayed for for some time; time; Yalkut,
Yalkut,
cit. See
lac. cit.
loc, See also note 255.
also note Variants of
255. Variants of this
this legend
legend areare found in Hadar,
inHadar,
9a (the
(the birds
birds watched
watched over over thethe blood
blood which Rebekah had lost lost on ac-
ac-
c.unt of
count her injury,
of her injury, and thereby
thereby enabled
enabled Eliezer
Eliezer to to convince Isaac Isaac of
his innocence;
his innocence; as as a reward
reward for for their
their good deed, a law was promulgated
good deed, promulgated
commanding
commanding to to cover the blood
cover the blood of of birds;
birds; compo
comp. Lev.Lev. 17. 17. 13);
13); DaDa'at,
1

at,
Gen. 24.
Gen. 24. 5; 5; Pa'aneah
Pa'aneah Raza 34, 34, 65; Shu'aib, Hayye,
65; Shu'aib, Hayye, !lc; lie; Lekah 24. 24.
66
66 (in rather abridged
(in aa rather abridged form);
form); Grehot Hayyim II
Orehot Hayyim II, 39b;
T 39b; Midrash Ag- Ag-
gada
gada I, I, 60.
60. Several
Several of the sources
of the herewith mentioned state
sources herewith state in this
in this
connection that
connection that thethe dwellers
dwellers of paradise walk on their
of paradise their heads (comp. (comp.
vol. IV, p.
vol. IV, '70), and this
p. '70), this peculiarity
peculiarity Isaac Isaac retained
retained on his his leaving
leaving para-
para-
dise.
dise. Rebekah saw him walk
When Rebekah walk in in this
this strange
strange manner,
manner, she ex- ex-
claimed: "What man is
claimed: this that
is this that walketh?"
walketh?" (Gen. (Gen. 24.24. 65).
65). See also
also
Yekudah, Gen.
Minhat Yehudah, Gen. 24. 24. 64, 64, and Glnzberg,
Ginzberg, Compte Compte Rendu ties des
Melanges Israel
Melanges Israel Lewy,
Lewy, 26. 26.
02 BR 60. 60. 16; Onkelos and Targum
3302 16; Onkelos Targum Yerushalmi Gen. 24. 24. 67.
67.
Sarah's
Sarah's tenttent was not not given
given by by Abraham to to any
any of his concubines;
of his concubines; but,but,
as the tent
as the tent of of the mistress, it
the mistress, remained unoc.cupied
it remained unoccupied until Isaac married
until Isaac
Rebekah; Zohar
Rebekah; Zohar I, I, 133b; Hasidim, 294.
133b; Hasidim, 294.
303 PRE 32;
303 32; MHG I, I, 373, where mention
373, where mention is is also
also made of the
of the
263
263
304309] The Legends
The Legends of
of the
the Jews
Jews
miraculous light
miraculous light shining
shining in
in Rebekah's
Rebekah's tent.
tent. SeeSee the
the sources
sources quoted
quoted
in the
in the preceding
preceding note.
note. On
On Isaac's
Isaac's studies
studies in the "Shem
in the "Shem academy",
academy",
camp. the
comp. the sources
sources mentioned
mentioned in
in note
note 255,
255, as
as well
well as
as Targum
Targum Yerushalmi
Yerushalmi
Gen.
Gen. 24. 62,
24. 62, and Yashar,
and Yashar, Hayye
Hayye 48.48.
304 lohar
304 Zohar I, 133a.
I, 133a. Sarah
Sarah appeared
appeared to to Isaac
Isaac after
after her
her death
death inin
the tent
the tent formerly
formerly occupied
occupied byby her;
her; Zohar
lahar I,I,33b, which is
33b, which is very
very likely
likely
the source
the source of of Shu'aib,
Shu'aib, Hayye,
Hayye, lie.11c. Comp.
Camp. Ketubot
Ketubot 103a
103a for
for the
the
similar story
similar story about
about Rabbenu
Rabbenu Hakkadosh.
Hakkadosh.
PRE 16,
305 PRE
305 16, where
where he
he is
is identified
identified with
with Og;Og; comp.
compo vol.
vol. Ill,
III, p.
p.
344, and Index,
344, and Index, s. n.
S. n.
306 BR 60.
306 60. 7; WR
7; WR 17. 5. In
17. 5. In both
both places
places Eliezer
Eliezer is
is described
described
as Canaan,
as Canaan, which
which may may mean a Canaanite;
Canaanite; it it may also
also imply
imply that
that
his identity
his identity with
with Canaan the the son of Ham is
son of is assumed.
assumed. In In 22 Alphabet
Alphabet
of Ben
of Ben Sira
Sira 28b
2Sb Eliezer
Eliezer is
is declared
declared toto have been
been thethe son
son of
of Ham.
307 Derek Erez
307 Derek Erez Zuta
luta (end);
(end); 22 Alphabet
Alphabet of of Ben Sira
Sira 28b;
2Sb; see
see
Index, s.
Index, "Paradise, Entering
v. "Paradise,
S. v. Entering Alive".
Alive". Eliezer
Eliezer" the pious"
"the pious" is is
also found
also found in
in Yelammedenu quoted
quoted in
in Yalkut,
Yalkut, Supplement
Supplement=BHM =BHM
VI, 79.
VI, 79.
308
308 BR 60.
60. 14 and 16.
14 and 16. According to
According to BR,
BR, the
the meaning
meaning of Beer-
of Beer-
lahai-roi is
lahai-roi is The well
well where she-Hagar-said
where she Hagar said to to the Living One =God:
the Living God:
"Look at at my
my misery."
misery." On the the explanation
explanation of the name of
of the of this
this place
place
see
see Targum Yerushalmi Gen. 24.
Targum Yerushalmi 24. 64;
64; Tan. B. B. I,
I, 123;
123; Tan. HayyeHayye 8. 8.
ER,
BR, loco tit., quotes
loc. cit., quotes Abraham's case case inin support
support of of the
the rule
rule that
that a
widower with mature children children should
should first
first marry
marry them off off and then,
then,
if
if he
he wishes,
wishes, getget married
married himself.
himself.
309 BR 61. 61. 4;
309 4; Tan. B. B. I,I, 123;
123; Tan. Hayye
Hayye S; 8; Yerushalmi
Yerushalmi Tar- Tar-
gumim
gumim Gen. Gen. 25.25. 1;
1; PRE 30.
30. These sources
sources contain
contain explanations
explanations con- con-
cerning
cerning the name Keturah, Keturah, allall of
of which are are based
based on the the assumption
assumption
that itit is
is another name for for Hagar.
Hagar. Jerome,
Jerome, Gen. 25. 25. 1,
1, knows of of the
the
identification
identification of of Keturah with Hagar,Hagar, but does does not
not explain
explain thethe former
former
name. The opposite opposite view that that Keturah was Abraham's third third wife
wife
is
is also
also found
found in in the
the sources
sources herewith
herewith quoted.
quoted. On Hagar's Hagar 's piety
piety seesee
above,
above, note 237, 237, and Yelammedenu in in Supplement
Supplement to to Yalkut
Yalkut C-BHM
(=BHM
VI,79).
VI, 79). The The etymology
etymology ofKeturah-connecting
of Keturah connecting it with n;1~p
it with
miEDp incense
incense
-given
given by by Philo, Quaestiones, Gen.
Philo, Quaestiones, Gen. 4,4, 147,
147, occurs
occurs also
also in
in the
the rabbinic
rabbinic
sources
sources quoted
quoted above.
above. Medieval
Medieval authorities
authorities are are at
at pains
pains to to explain
explain
the strange
strange phenomenon
phenomenon that that thethe offspring
offspring of of this
this pious
pious couple,
couple, whose
whose
marriage
marriage took took place
place at
at the
the direct
direct command
command of of God
God (BR,
(BR, loco
loc. dt.), was
cit.), was
Ishmael
Ishmael and and thethe other
other sons
sons of
of Hagar-Keturah,
Hagar- Keturah, the the progenitors
progenitors of of many
many
wicked
wicked nations.
nations. See
See on
on this
this point
point thethe .'very
very interesting
interesting discussion
discussion
264
264
 Abraham [310-314

in Hasidim, 294^295.
in Hasidim, 294-295. Yalkut Reubeni Gen. Gen. 26.
26. 2,
2, 36c, quotes
36c, quotes
a Midrash to to the
the effect
effect that
that Abraham married
married three
three wives,
wives, daughters
daughters
(=descendants)
(=descendants) of of the
the three
three sons of of Noah: Sarah the the daughter
daughter
of Shem,
of Shem, Keturah the the daughter
daughter of of Japheth,
Japheth, and Hagar
Hagar thethe daughter
daughter
of Ham. That Hagar
of Hagar was an Egyptian
Egyptian (=a(=a daughter
daughter of Ham) is
of Ham) is

mentioned in in Scripture.
Scripture.
3 10
3 IO BR 61.61. 55 and Tehillim
Tehillim 92,
92, 411--412
411-412 find
find in
in the
the names of of Ke-
Ke-
turah's
turah 's sons proof
proof for their idolatry
for their idolatry and wickedness.
wickedness. On the the names
of
of Gen. 25. 3, seq.
25. 3, see also
seq., see
t Onkelos, Targum
also Onkelos, Yerushalmi and Imre
Targum Yerushalmi
No' am,
No loc., as well
am, ad loc.,
1
well as
as MHG I, MHG
I, 383.
383. Camp.
Comp. Schechter,
Schechter, ad loco
loc.

311
3II BR 61.
61. 7,
7, and, with additions
and, with additions and amplifications, in MHG
amplifications, in
I,
I, 378-379,
378-379, as
as "veil
well as in Bereshit
as in Bereshit Rabbeti,
Rabbeti, 78.
78. In the two last-named
sources it
sources it is
is said that Abraham had admonished his
said that his sons
sons by
by Keturah
never to
never to come near near Isaac
Isaac and his his descendants
descendants (as (as any nation ruling
any nation ruling
over
over them will will be punished
punished in in Gehenna)
Gehenna) until until the
the advent of the Messiah.
of the Messiah.
When Solomon became king, king, the
the inhabitants
inhabitants of of Sheba,
Sheba, thethe descendants
descendants
of
of Sheba the the son of of Keturah (comp. (comp. Gen. 25. 25. 3),
3), thought
thought that that he was
the promised
the promised Messiah,
Messiah, and came to to pay
pay him homage( rob>0 in
homage ( 11.:;'70 in 1
1 Kings
Kings
9.
9. 1
1 is read as
is read n:t~~ kingdom;
as roV# kingdom; see see note
note 20 20 on vol. II, p.
vol. II, p. 233).
233). But when
they realized
they realized their
their mistake,
mistake, they they returned to to their
their country,
country, where
they will
they will remain
remain till till the
the advent of the Messiah.
of the Messiah. Compo also R.
Comp. also
Joseph
Joseph Kara, Kara, II Kings
Kings x. X. 1.1. Is this in
Is this in any
any way
way connected with with the
Christian story
Christian story of the worship
of the worship of of thethe infant Jesus
Jesus by by the Magi?Magi?
3312I 2 Soferim
Soferim (end).
(end). In this legend
In this legend some traces traces of the Alexander
of the Alexander
legend
legend and reminiscences
reminiscences of the Chinese Wall are discernible.
of the discernible. Camp.
Comp.
Beer, Leben
Beer, Leben Abrahams,
Abrahams, note note 919,
919, and Muller,Mi.iller, ad loco
loc. On the text
text of
of
Soferim,
Soferim, camp. Yalkut Reubeni,
comp. Yalkut Reubeni, Hayye Hayye (end).(end).
3 I3 Sanhedrin
313 Sanhedrin 9 91a
la and,
and, withwith many many embellishments,
embellishments, Zohar I, I,
133b, 223a-223b (here
133b, 223a-223b they are
(here they identified with the children
are identified children of of the
the
east,
east, thethe renown
renown of of whose
whose wisdom is is referred
referred to to in
in 1 Kings 5.
1 Kings 5. 10);
10);
Ziyyoni
Ziyyoni and and Recanati,
Recanati, HayyeHayye (end).(end). Al-Barceloni,
AI-Barceloni, 158, 158, says:
says: Abra-
ham gavegave the the esoteric books which
esoteric books which he possessed
possessed (that
(that is,is, the
the books on
magic)
magic) to
to the
the children
children of
of the
the concubines,
concubines, but
but the Torah he reserved
reserved
for
for Isaac.
Isaac. The same statement
statement is is also
also found in in Zohar I, I, 100b.
lOOb. Camp.
Comp.
note 80,
note 80, and Index,
Index, s. s. v.
v. "Balaam".
I 4 Josephus, A ntiqui. , I, 15.
3314 Josephus, Antigui., I, 15. 1, 1, citing
citing an extract
extract from a work
by
by Alexander
Alexander Polyhistor,
Polyhistor, which
which is
is a curious
curious blending
blending of
of pagan
pagan my-my-
thology
thology with with Jewish
Jewish legend.
legend. See See Freudenthal,
Freudenthal, Hellenistische
Hellenistische Studien,
Studien,
130-136
130-136 and 215. In
and 215. In this
this connection
connection mentionmention is to be made of
is to of a leg-
leg-
265
 The
The Legends
Legends of
of the
the Jews
Jews

end
end which
which deciared
declared the the Spartans
Spartans and and Lacedaemonians
Lacedaemonians to to bebe the
the des-des-
cendants
cendants of of Abraham;
Abraham; compo comp. 11 Maccabees
Maccabees 12. 12. 1010 and
and 21, 21, asas well
well as as
14.20;
14. 20; 22 Maccabees
Maccabees 5.9. 5. 9. The The Midrash
Midrash quotedquoted in in note
note 309
309 maintains
maintains
that
that Keturah
Keturah was was aa daughter
daughter of of Japheth,
Japheth, and and since
since Japheth
Japheth is is said,
said,
Gen.
Gen. 10. 10. 2,2, to
to have
have been
been thethe ancestor
ancestor of of the
the Greeks
Greeks (comp.
(comp, also also BRBR 36. 36.
8, and
8, and the the parallel
parallel passages
passages cited
cited by by Theodor,
Theodor, on on the
the beauty
beauty of of Japheth
Japheth
=the Greek
=the Greek language),
language), the the descendants
descendants of of Abraham
Abraham from from Keturah
Keturah
were,
were, on on their
their maternal
maternal side, Japhethites, i.
side, Japhethites, i. e.,., Greeks.
Greeks. Compo Comp.
also BR
also BR 37. 37. 1, 1, and
and parallel
parallel passages
passages where where the the sons
sons of of Japheth
Japheth are are
"the
"the uncles"
uncles" of of Israel.
Israel.

33 r 55 Yashar
Yashar Wa-Yera,
Wa-Yera, 42b-43a.
42bHr3a. Already Already in in the
the old
old sOurces
sources Kemuel
l
Kemuel
is
is idel\tified
identified with Balaam, Balaam, or or rather with his his father
father BeorBeor (comp.
(comp.
BR 57, 57, end,end, and parallel
parallel passages
passages cited cited by by Theodor);
Theodor); hence hence Pethor,
Pethor,
Balaam's city city (Num.22.
(Num. 22. 5) 5) is
is said
said toto have been been founded
founded by by aa sonson of of
Kemuel.
Kemuel.
316 BR 61.
3r6 61. 6 6 and 39. 39. 11;
11; PK 31, 31, 198b-199a;
198b-199a; Tan. Tan. B. B. I,I, 63,
63, IV,IV,
33,
33, and V, V, 53;
53; Tan. Lek 4, 4, Naso 9, 9, and Ha-Berakah
Ha-Berakah 5; 5; BaR 11. 11. 2;2;
DR 11. 11. 1; 1; Tehillim 1. 1. 6.
6. In allall these
these sources
sources emphasis
emphasis is is laid
laid upon
upon
the
the fact
fact that before Abraham God Himself blessed blessed the the meritorious;
meritorious;
but
but with
with the advent of of Abraham He conferred conferred upon upon him him the the power
power
of bestowing
of bestowing blessings.
blessings. Abraham,
Abraham, however,however, did did not
not care
care to to bless
bless the the
sons of
sons of the the concubines,
concubines, knowing knowing that that their
their descendants
descendants would would be be
wicked. He even
wicked. even refrained
refrained from blessing blessing IsaacIsaac on on account
account of of Esau,
Esau,
who, as
who, as Isaac's
Isaac's son, son, would have to to come in in for
for his
his proper
proper shareshare in in
the blessings
the blessings bestowed
bestowed on his his father.
father. According
According to to another
another view,view, IsaacIsaac
received the
received the blessings
blessings from Abraham when he he was
was on on the
the point
point of of
dying, and
dying, and GodGod confirmed
confirmed them them shortly
shortly afterwards.
afterwards. The The sources
sources
cited above
cited above contain
contain alsoalso the
the statement,
statement, according
according to to which,
which, Abraham,
Abraham,
when
when on on the the point
point of of dying,
dying, invested
invested Isaac Isaac withwith the the right
right of of
primogeniture which
primogeniture which carried
carried with with it it the
the possession
possession of of thethe burial
burial
place Machpelah.
place Machpelah. To To obviate
obviate disputes
disputes amongamong his his children,
children, he he drew
drew
up aa document
up document to that effect;
to that effect; comp.
compo vol. vol. I,I, p.
p. 343,
343, and
and vol.
vol. Ill,
III, p.p. 453.
453.
317 Extract from the two
3 r 7 Extract from the two versions versions (A, (A, B)B) of of the
the Testament
'Festament of of
Abraham. On
Abraham. On the the Jewish
Jewish character
character of of this
this work
work comp.compo Ginzberg,
Ginzberg,
Jewish Encyclopedia, I,I, 93-96.
Jewish Encyclopedia, 93-96. A A fewfew additional
additional remarksremarks on on thisthis
pseudepigraphon may
pseudepigraphon may be given here.
be given here. The The idea
idea ofof trees
trees speaking
speaking with with
aa human
human voice voice (B (B 3)3) occurs
occurs alsoalso inin the
the legend
legend recorded
recorded in in vol.
vol. IV,IV, p.p.
164; see
164; see alsoalso the
the Steinschneider-
Steinschneider-Festschrift,
Festschrift, 148.148. The The changing
changing of of tears
tears
into pearls
into pearls (3) (3) isis also
also found
found in in rabbinic
rabbinic legends
legends (see (see vol.
vol. JV,
·IV, p. p. 84).
84).
AA heavenly
heavenly fire fire consumed
consumed the the foodfood offered
offered to to the
the angel
angel (A (A 4)4); forfor
;

266
266
 Abraham
Abraham [318

rabbinic parallel
rabbinic parallel sources
sources see
see above,
above, note
note 144.
144. The goat
goat eaten
eaten by
by
was brought
Abraham was brought back
back to
to life (A 4);
life (A 4); aa similar
similar statement
statement is
is found
found
in rabbinic
in rabbinic sources
sources (see
(see above,
above, notes,
notes, 113
113 and 246).
and 246). In In this
this pseudepi-
pseudepi-
graphon Abraham is
graphon is described
described as
as a giant
giant (B
(B 9),
9), and this
this is
is in
in agreement
agreement
with the
with the view of of the
the Rabbis (comp.
(comp. above,
above, note 97). A parallel
note 97). parallel to
to
the beautiful
the beautiful legend
legend contrasting
contrasting God's
God's mercy
mercy \vrth
Vlith man's
man's short-sighted-
short-sighted-
ness (A
ness (A 10,
10, BB 12),
12), is
is found
found in
in the
the Moses legend,
legend, vol.
vol. Ill,
III, pp.
pp.115-116.
115-116.
Grimm's taletale about Peter
Peter and the
the smith
smith is is certainly
certainly based
based upon
upon the
the
legend in
legend in the
the Testament of of Abraham. The episode episode about
about the the frag-
frag-
rant herbs
rant herbs of of paradise,
paradise, mentioned
mentioned inin the
the Roumanian versionversion ofof this
this
pseudepigraph (10),
pseudepigraph (10), which Abraham strewed
strewed over
Over his
his house,
house, becomes
becomes
intelligible only
intelligible only ifif we taketake it it in
in connection
connection with with the the Jewish
Jewish Mach-
pelah legend;
pelah legend; comp.
compo notes
notes 264
264 and 300. 300.-TheThe oldold sources
sources havehave compar-
compar-
atively little
atively little to
to tell
tell ofof Abraham
Abraham's funeral and the
's funeral the mourning
mourning over ovel· him.
him.
the day
On the day of of Abraham's death, death, the the chiefs
chiefs of all the
of all the nations
nations mourned
mourned
for him,
for him, saying:
saying: Woe to to the
the world
world thatthat lost
lost itsits leader,
leader, and woe to to the
the
ship that
ship that lost
lost her
her steersman (Baba (Baba BatraBatra 91a-91b;
91a-91b; MHG I, I, 381).
381).
Yashar Toledot,
Toledot, SOb, reads: All
50b, reads: All thethe land
land of of Canaan,
Canaan, men, men, women,
women,
and children,
children, mourned a whole whole year year (corresponding
(corresponding to to the
the year
year of of
mourning
mourning customary
customary among among Jews; Jews; compo
comp. Semahot 10; 10; Mo'ed Katan
22b)
22b) for
for Abraham. They
They knew that that he he was pious pious toward God and
kind
kind to men, and that
to men, that it it was on account of of his
his merits
merits that
that God re- re-
frained destroying them for
frained from destroying for the
the sins
sins ofof the inhabitants of of the
the
earth.
earth. At Abraham's funeral funeral Isaac
Isaac was the the chief
chief mourner,
mourner, and not
his
his elder
elder brother
brother Ishmael,
Ishmael, who willingly willingly yielded
yielded all all the honors
honors to to
Isaac,
Isaac, inin recognition
recognition of
of his
his piety
piety and of
of the
the fact
fact that
that he had been
his
his father's
father's favorite
favorite child.
child. At the
the same time,time, it it is
is recorded,
recorded, thatthat dur-
dur-
ing
ing Abraham's lifetime
lifetime Ishmael repented
repented of
of his
his evil
evil ways
ways (comp.,
(comp.,
however,
however, Index,
Index, s. s. v.
v, "Ishmael"),
"Ishmael"), and when he he died,
died, deeply
deeply mourned
by
by Isaac
Isaac (Yashar
(Yashar Toledot,
Toledot, 44b)
44b), , he entered
entered paradise
paradise as aa good
good and
pious
pious man;
man; compo
comp. Baba Batra Batra 16b; 16b; BR 67. 67. 3; 3; Targum
Targum Yerushalmi
Gen.
Gen. 25.25. B.
8.
3 18 'Erubin 19a; BR 68.7; 68. 7; Tan.
Tan. B. B. 1,82;
3IS 'Erubin 19a; I, 82; Tan. Lek 20 and Taz-

ria'
ria' 5;
5; MHG I, I, 251-252;
251-252; EZ 25, 25, 46;
46; ShR 19.4; 19. 4; Tehillim
Tehillim 1, 1, 2,
2, and 6, 6,

58;
58; Ekah 1, 1, 56;
56; Menahot 53b; 53b; Tan. quotedquoted by by Makiri,
Makiri, Provo
Prov. 31.31. 21;
21;
Yelammedenu in Ma aseh Rokeah,
in Ma'aseh
1

Rokeah, 52; 52; Zohar I, I, Ba

8a (here
(here itit is
is Duma,

the
the door-keeper
door-keeper of of Gehenna,
Gehenna, who takes takes the placeplace of of Abraham);
Abraham) AI-;
Al-
Barceloni,
Barceloni, 58-59
58-59 andand 141.
141. In rabbinic
rabbinic literature
literature the the designation
designation mostly
mostly
employed
employed for for circumcision
circumcision is is the
the "covenant"
"covenant" (n":J) (ma) or or the "covenant
"covenant
of
of Abraham"
Abraham" (Cm:JN (DrTQN hv ,tv
In'':J);
ima); see
see the
the lexica
lexica of
of Levy,
Levy, Kohut,
Kohut, and
267
267
318]
3i8] The Legends
Legends oj
of the
the Jews

Jastrow,
Jastrow, s. s. v. n"::I. Its
v. nna. Its description
description as the the holy
holy covenant is is only
only found in
Maccabees 1.
Maccabees 1. 15
15 and 63,63, as well as
as well as in the old
in the old formula of the benediction
of the
on circumcision
on circumcision (Tosefta
(Tosefta Berakot
Berakot 6.13; 6. 13; Shabbat 173b; 173b; Siddur,
Siddur, 582).
582).
Compo also
Comp. also Zadokite
Zadokite Fragments,
Fragments, p. p. 12,
12, line
line 11,11, and the the remarks on
this passage by
this passage by Ginzberg,
Ginzberg, Unbekannte Sekte, Sekte, p. p. 111.
111. The desig-
desig-
nation of
nation of aa Jew
Jew as as a son
son ofof the
the covenant,
covenant, found in in Zadokite Fragments,
Fragments,
lac. as well
cit., as
loc. tit., well asas in the very
in the very ancient
ancient Mishnah Baba Kamma 1. 2-3,
1. 2-3,

makes it very probable

it very probable that that this
this religious
religious ceremony
ceremony was regarded regarded by by
the people as
the people having a sacramental,
as having sacramental, or at least least a semi-sacramental
character. Hence the
character. the great prominence given
great prominence given to to this
this ceremony
ceremony in in
rabbinic literature;
rabbinic compo especially
literature; comp. Nedarim, Mishnah 3.
especially Nedarim, 3. 11,
11, To-
sefta
sefta 2. 2. 4-7,
4-7, BabH 31b-32a, and Yerushalmi
Babli 31b-32a, Yerushalmi 38b; Mekilta Vitro
38b; Mekilta Yitro 1, 1,
58a; Yelammedenu,
58a; Yelammedenu, in in Yalkut II, II, 321,
321, on Jer. Jer. 33, 33, and in in Supple-
Supple-
ment to to Yalkut
Yalkut (=BHM (-BHM VI, VI, 79).79). The great great importance
importance of this
of this
ceremony may
ceremony may also be seen
also be seen from the the fact that it
fact that it supersedes
supersedes the Sab- Sab-
bath; compo
bath; comp. Shabbat 19. 19. 5 5 and Jub. Jub. 15.15. 14.14. Charles,
Charles, ad lac., loc., en-
en-
tirely misunderstands this
tirely misunderstands Mishnah, and does
this Mishnah, does not not seem to to know
that
that to this very
to this very day circumcision is
day circumcision performed on the
is performed the eighth
eighth day day even
if
if it
it be the Sabbath. A haggadic
be the haggadic description
description of of a dispute
dispute as to pre- pre-
cedence between
cedence between circumcision
circumcision and Sabbath, Sabbath, and of the final
of the victory
final victory
of the former,
of the former, is is found in in Yelammedenu,
Yelammedenu, lac. loc. cit.
tit. The phrase
phrase "to be
in Abraham's bosom",
in bosom ", found in in the
the New Testament,
Testament, and sporadically
sporadically
also
also in rabbinic literature
in rabbinic literature (e. Kiddushin 72b;
g., Kiddushin
(e. g., 72b; Ekah 1. 1. 85), has,
85), has,
however, nothing
however, nothing to to do with
with the the conception
conception of the sacramental
of the sacramental char- char-
acter
acter of of circumcision.
circumcision. The pious pious are gathered to
are gathered to their
their fathers
fathers (4 (4
Maccabees 12. 12. 17;
17; BHM V, V, 50),
50), and,
and, accordingly,
accordingly, "to "to bebe inin Abraham's
Abraham's
bosom" is is abridged
abridged from the the complete
complete expression
expression "to "to bebe injn the
the bosom
of Abraham,
of Abraham, Isaac, Isaac, and Jacob,"
Jacob," the the three
three patriarchs.-In
patriarchs. In reply reply to to the
the
attacks on circumcision
attacks circumcision by by the
the Church
Church Fathers,
Fathers, who especially
especially dwelldwell
upon the fact
upon fact 'that the "pious"
that the "pious" beforebefore Abraham had had not
not been
been circum-
circum-
cised (Justin
cised (Justin Martyr, Dialog1/e, 19
Martyr, Dialogue, 19 and 33; 33; Tertullian,
Tertullian, Adv. Adv. Marc.,
Marc., 5. 5.
9, and Adv.
9, Jud., 4;
Adv. Jud., it is
4; it is to
to be observed
observed tha.tthat if if this
this argument
argument againstagainst
circumcision were
circumcision were valid,
valid, it would apply
it would apply with
with equalequal cogency
cogency to bap-
to bap-
tism; compo
tism; Tertullian, De Baptismo,
comp. Tertullian, Baptismo, 13), 13), the
the Jewish
Jewish legend
legend asserts
asserts
that Adam,
that Adam, Seth, Seth, and Melchizedek
Melchizedek were were born
born with with thethe sign
sign ofof the
the
covenant upon upon them. See See ARN 1, 1, 12,
12, and parallel
parallel passages
passages citedcited
by Schechter,
by Schechter, as as well as BR 11.
well as 11. 66 and 46. 46. 3. 3. This
This statement
statement was was
subsequently misunderstood, and in
subsequently misunderstood, in the
the Midrashim these three pre-
these three pre-
Abrahamic patriarchs
patriarchs share this distinction
share this distinction with with other pious men
other pious men whowho
lived after
after Abraham. In Jub. Jub. 15. 15. 2727 it is stated
it is stated of of certain
certain angels
angels of of
268
 Abraham [319320
aa lower
lower rank thatthat "they
"they were created circumcised." A similar
created circumcised." similar state-
state-
ment occurs
occurs in the kabbalistic
in the kabbalistic literature;
literature; camp.
comp. Tikkunim 47.-The 47. The
old rabbinic sources
old rabbinic sources are
are not
not concerned
concerned about the the rational
rational explanation
explanation
of the
of the ceremony
ceremony of of circumcision.
circumcision. BR 66.
66. 3 3 and parallel
parallel passages
passages
recorded
recorded by by Theodor remark that that nature
nature does
does notnot produce
produce anything
anything
quite ready for
quite ready use, but
for use, but expects
expects man to to improve
improve upon upon its
its creations.
creations.
This applies
This applies also
also toto a man's body body which becomes perfect perfect after
after itsits
natural state
natural improved upon
state has been improved upon byby circumcision.
circumcision. A somewhat
different explanation
different explanation is given in
is given in Tan. B. B. III,
Ill, 35,
35, which is is the
the source
source
of
of Sa'adya
Sa'adya in in his
his Polemic
Polemic against Hiwi, 62.
against Hiwi t 62. Philo, very
Philo, very likely
likely forfor
apologetic motives,
apologetic motives, gives several reasOns
gives several reasons for circumcision (De
for circumcision (De Spec.
Spec.
Legib., at
Legib., the beginning,
at the beginning, and Quaestiones,
Quaestiones, Gen. 3, 3, 47-48),
47-48), some of which
of which
are also found in
are also the works of
in the medieval philosophers;
of medieval philosophers; camp.,
comp., e. e. g.
g.,
t

Maimonides, Guide of
Maimonides, of the
the Perplexed,
Perplexed, III. 49.-The
III. 49. The rabbinic
rabbinic authors
authors of of
the middle ages ages quote many aa Haggadah
quote many Haggadah concerning
concerning circumcision
circumcision
from the Midrashim which are are not
not found in in the literature that is
literature that is still
still

extant.
extant. Comp.Compo Menorat ha-Maor,
ha-Maor, III,nI, 3,
3, 1,
1, 1; ha-Kemah, Millah.
1; Kad ha-Kemah, Mitlah.
See
See also
also Yalkut Hadash, s.
Yalkut Hadash, s. v.
v. "Millah,"
"Millah," and Glassberg,
Glassberg, Zikron Berit,
Zikron Berit,
passim.
passim.
3I9 'Emek
3*9 'Emek ha-Melek,
ha-Melek, 14a-14b;
14a-14b; Reischer,
Reischer, Sha'are
Sha'are Yerushalayim,
YerusJialayim,
10.8 In
10.8 this and in
In this the following
in the legend the beadle is
following legend is the hero.
hero.
320 Reischer,Sha'are
320 Reischer, SJia' are Yerushalayim,
YerusJialayim, 10.9.
10.9.

269
 VL
VI. JACOB
(pp. 309-424)
(pp. 309-424)

I Tan.
1
Tan. ShemotShemot 1; Tan. B.
1; Tan. B. I,I, 128; Aggadat Bereshit
128; Aggadat 40, 79;
Bereshit 40, 79; ShR
1.
1.1.1. It It is is also
also said that through
said that through Isaac these these virtues came to Jacob, Jacob,
and
and through
through him to to Joseph; comp. MHG
Joseph; camp. MHG II, II, 4,
4, and notenote 204
204 on vol.vol.

I, p. 262.
I, p. 262.
2 MHG I, I, 387;
387; camp. ibid., 388,
also ibid., 388, and Sifre D., 312,
312, as well
2
comp. also Sifre D,, well
as BR 63.
as 63. 2, 2, and thethe sources
sources cited
cited in note l.
in note 1.

33 MHG I, I, 388;
388; camp. note 229
comp. note 229 on vol. I, p.
vol. I, 274, and note
p. 274, note 303
on
on vol.
vol. I, ?
I 297.
297. Isaac's age
Isaac's at the
age at the time
time of of the 'Akedah is is variously
variously
given
given as as thirty-seven
thirty-seven or or twenty-six,
twenty-six, camp. comp. sources cited in note 229
cited in
on vol.
vol. I, I, p.p. 274.
274.
44 MHG I, I, 388-389. According to
388-389. According to another view she she married at
the
the ageage of of three;
three; camp.
comp. thethe sources
sources cited
cited byby Schechter,
Schechter, ad lac.; loc.\ Seder
'()lam
'Olam 1; 1; BR 57. 57. 1, parallel passages
1, and parallel passages cited
cited by by Theodor;
Theodor; Yashar
Hayye
Hayye Sarah, Sarah, 49a; 49a; MHG I, 770-771. She died
I, 770-771. died at at the
the age
age ofof one
hundred and thirty-three;
hundred thirty-three; according
according to to another view, view, sheshe died
died at the
at the
age
age of of one one hundred and forty-four,forty-four, or according
according to to others
others at at that of of
one hundred and forty-three.
one forty-three. Comp. MHG (last-cited
Compo (last-cited passage)
passage)
and Midrash Aggada Aggada I, I, 62-63.
62-63.
55 BR 63.4, 63. 4, WR 23. 23. 1; Shir 2.
1; Shir 2. 2.
2. In view of of the
the similarity
similarity be- be-
tween '0,1-\
tween >D~IN II Aramean" and '01
"Aramean" '0, "deceiver",
"deceiver", these these sources
sources remark
with reference
with reference to to Gen.
Gen. 25.
25. 20 that
that Rebekah came from a:
from a people
people of of
deceivers. Shu'aib,
deceivers. Toledot, 13a,
Shu'aib, Toledot, understands this
13a, understands this to
to mean that not
that not
only Laban,
only Laban, but but also
also his
his sister
sister Rebekah and her her sons Jacob and Esau
sons Jacob Esau
were not not free cunning and deceit;
free from cunning deceit; camp.
comp. Gen.Gen. 27.27. 66 and 40, 40, as
as
well as
well as 30. 30. 38. 38.
66 MHG 1,389. I, 389.

7 PRE 22,
7
22, in
in accordance with with Gen. 25. 25. 20,
20, 26.26. The statement
statement
of Targum
of Targum Yerushalmi Gen. 25. 25. 2121 that
that Rebekah was without without a a child
child
for twenty-two
for twenty-two years years of her married
of her married life life is
is very
very strange.
strange. Camp.
Comp. Ha-
Zojeh,
Zofeh, III, III, 136-138,
136-138, and Hadar,Hadar, Gen. 25. 25. 27.
27. Camp.
Comp. also Midrash
also Midrash
Aggada I,
Aggada I, 63,
63, and Tosafot,
Tosafot, Yebamot 64a 64a (beginning
(beginning "]"").
^l^
1

?).
8
8 Yashar Toledot, Toledot, 50a-50b
50a-50b, partly
r partly following
following PRE 32. 32. Ye-
Ye-
Z70
270
 Jacob
Jacob [9-16
[g 16

bamot 64a
bamot 64a states
states that
that the
the childless
childless marriage
marriage was due to to both
both of
of them
and not
and not to
to Rebekah
Rebekah alone.
alone. TheThe same
same view
view occurs
occurs also also in
in Targum
Targum
Yerushalmi Gen.
Yerushalmi Gen. 25.
25. 21,
21, and
and Zohar
Zohar I,I, 137b.
137b. See See alsoalso the
the sources
sources
cited in
cited in note 10. Isaac's
note 10. Isaac's prayer
prayer was
was accompanied
accompanied by by aa sacrifice
sacrifice on
on
Moriah; PRE 32;
mount Moriah; 32; Targum
Targum Yerushalmi,
Yerushalmi, loc. loco cit.
cit. According
According
to Zohar I,
to I, 13
137a, he brought
7a, he brought aa burnt-offering.
burnt-offering. The older older sources,
sources,
however, speak
however, speak only
only of
of Isaac
Isaac's prayer and the
'sprayer the later
later Haggadah
Haggadah is is based
based
upon the
upon the combination of of the
the interpretation
interpretation ofof "ir^n given in
i11).7" given in BR 63.63. 55
with that of
with that of Sanhedrin
Sanhedrin 103a.
103a. the reason
On the reason of
of the
the sterility
sterility of
of the
the
see MHG I,
"mothers" see MHG
I, 390,
390, and the
the sources
sources cited
cited in
in note
note 116
116 on
on vol.
vol.
I, p.
I, p. 237.
237.
9 BR 63.
9 63. 5; 5; Shemuel 6, 6, 64;
64; Ruth R., R., 4.4. 12; Zohar I,
12; Zohar I, 137b.
137b.
A different
different viewview is is found
found in in MHG I, I, 389.
389.
IO
10 Yebamot 64a-64b. 64a-64b. MHG I, I, 390, on
390, on the
the contrary,
contrary, main- main-
tains that
tains that Rebekah
Rebekah's prayer was as
's prayer as efficacious
efficacious as as that
that of Isaac.
of Isaac.
11
Toledot, 50b.
I I Yashar Toledot, Camp. PRE 32,
50b. Comp. 32, and Luria's
Luria's remarks,
remarks,
ad loco
ad loc.
I.
12
BR 62. 62. 6. 6.
13 BR 67.
13 67.6. 6. The dispute
dispute of of the
the brothers
brothers in m their
their mother's
mother's womb
is
is a favorite
favorite topictopic in in the
the legends;
legends; compo
comp. Tan. B. B. V, V, 36;
36; Tan.
Tan. Ki-Ki-
Teze 4; 4; Tehillim
Tehillim 58, 58, 300;
300; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 25. 25. 22;22; PRE 32; 32;
Zohar I, 13 7b and 138b.
I, 137b 138b. Luke 1. 41 may be cited
1. 41 cited asas a parallel
parallel to it. it.

"God 'makes
'makes known the the future
future actions
actions of of the
the pious,
pious, as well well as as ofof the
wicked,
wicked, whilewhile they
they are are still
still inin their' mother's womb"; MHG I,
their "mother's I, 390-

391;
391; Tehillim
Tehillim 58, 58, 299;
299; Yoma.82a-83a.
Yoma. 82a-83a. 'See also the
'See also the following
following note. note.
14 EZ 19, 26-27: Da'at,
19, 26-27; Da at, Gen. 43. 43. 14. Ziyyoni,
Ziyyoni, Gen. 25. 25. 22,
1

I4 14. 22,
connects
connects this this legend
legend with with the the one
one given
given in in vol.
vol. I,I, pp.
pp. 57-58,
57-58, about
the
the creation
creation of of man.
15 Abkir
Abkir in in Yalkut
Yalkut I,
IS I, 110.
110. The statement
statement of of J ub. 25.
Jub. 25. 1717 that
that
Jacob's
Jacob's guardian
guardian angel
angel is
is mightier
mightier than
than Esau's
Esau's is
is very
very likely
likely based
on
on the
the assumption
assumption that that Jacob's
Jacob's (= (= Israel's)
Israel's) guardian
guardian angel
angel is is Michael,
Michael,
while
while Esau's
Esau's (Rome's)
(Rome's) is is Sammael.
Sammael. Compo Comp. Index,
Index, S. v. "Michael"
s. 'V.

and
and "Sammael".
"Sammael". Rebekah, Rebekah, who, who, as as a a prophetess
prophetess (all (all the
the mothers
were
were endowed
endowed with with the the gift
gift ofof prophecy;
prophecy; camp. comp. the sources
sources citedcited in
note
note 77),
77), foresaw
foresaw that that in in the
the future
future the the Romans,
Romans, the the descendants of of

Esau, wiII
Esau, will slay
slay the
the great
great Jewish
Jewish scholars
scholars (camp.
(comp. vol.
vol. I,I, p.
p. 21 and note
85),
85), prayed
prayed to to God not not toto destroy
destroy all all the
the scholars;
scholars; MHG I, I, 391,
391, and,
and,
in
in abridged
abridged form,form, Nur Nur al-Zulm,
al-Zulm, 95. 95. See See 'also MHG I,I, 396.
also MHG 396.
16 MHG I, 390-391. The injury
16 I, 390-391. injury Esau caused caused to to hishis mother
consisted
consisted in in tearing
tearing her her womb,
womb, as as aa consequence
consequence of of which
which she she never
never
271
271
1719] The Legends
Legends of
of the
the Jews

bore any
bore any more children, though she was destined to
children, though to be the "mother
of twelve
of tribes"; PK 3,
twelve tribes"; 3, 23a-23b;
23a-23b; PR 13, 48a; Tan.
13, 48a; B. V,
Tan, B. V, 36;
36; Tan.
Ki-Teze 4; BR 63.
Ki-Teze 4; 63. 6.
6. A differentA
different view is
is found in B. IV,
in Tan. B. IV, 221,
221,
Aggadat Bereshit
and Aggadat Bereshit 72,
72, 141.
141.
Yashar Toledot,
17 Yashar
17 50. 6;
Toledot, 50. Pa'aneah, Gen. 25.
6; Pa'aneah, 25. 22,
22, maintains, on
maintains, on
the contrary,
the that she
contrary, that did not
she did not go
go to
to Abraham in her distress,
in her distress, for
for she
she
did
did not to sadden
not want to sadden his
his heart.
heart. This is
is in
in agreement with sources
agreement with sources
cited in the
cited in the following
following note,
note, which do not mention Abraham. The
reference to
reference to Nimrod's mother occurs
occurs only
only in the midrashic
in the midrashic fragment
fragment
published by
published Ginzberg, Geonica,
by Ginzberg, II, 326.
Geonica, II, 326. Compo
Comp. also
also MHG I,
I, 392.
392. MHG
18
18 Tehillim 9,
Tehillim 9, 83-84,
83-84, and, with essential
and, with essential variants,
variants, MHG I,
I, 392- MHG
393; partly also
393; partly in BR 64.
also in 64.6-7.
6-7. Compo
Comp. further Yerushalmi Targumim
further Yerushalmi Targumim
Gen. 25.25. 22;
22; Yelammedenu in in supplement
supplement to Yalkut 16=BHM VI, VI,
80; Zohar I,
80; Zohar I, 137b; Ephraim, I,
137b; Ephraim, I, 61D;
61D; Theodoretus on Gen., Gen., loc. Zoc. cit.;
cit.;
Jerome, Gen.
Jerome, Gen. 14. 14. 18.
18. received the
Rebekah received the revelation through Shem
revelation through
or another
or another medium,
medium, since,since, with
with the the exception
exception of of Sarah,
Sarah, no woman
was ever
ever found worthyworthy to to receive
receive a divinedivine communication directly; directly;
Yerushalmi Sotah 7, 7, 21b,
21b, BR, lac. cit.;
BR, loc. Tehillim, loco
cit.\ TehiIlim, loc. cit.,
cit., and paraJlel
parallel
passages. Comp.,
passages. however, note
Comp,, however, note 15.15.
19 BR 63. 63. 7;
19 7; Tehillim
Tehillim 9, 9,84;
84; Yelammedenu in in Supplement
Supplement to to
Yalkut,
Yalkut, 16=BHM VI, VI, 80.
80. The use use of
of the
the names Edom,Edom, Seir, Esau,
Seir, Esau,
and similar
similar ones,
ones, to to describe
describe Rome is is very
very old,
old, and was probably
probably coinedcoined
at the
the time of Herod, whose designation"
of Herod, designation "the the Idumean" was applied applied
to his
to his masters,
masters, the the Romans. When Rome adopted adopted Christianity,
Christianity, the the
appellations were
same appellations were transferred
transferred to to the
the Christians
Christians and Christianity.
Christianity.
See the very very interesting collection of
interesting collection material in
of material Synagogale
Zunz, Synagogak
in Zunz,
Poesie, 437-452,
Poesie, Literaturgeschichte der
437-452, and LitemturgescUchte der synagogaZen Poesie, 620.
synagogalen Poesie, 620. In In
the Amoraic portions portions of of the
the talmudic
talmudic and midrashic literature the
midrashic literature the
use of
use of Edom for for Rome is is met with
with quite
quite frequently; comp., e.
frequently; comp., g., BR
e. g. t

9. 13-14;
9. 13-14; 10. 10. 7;7; 63.
63. 99 (the
(the Haggadah
Haggadah concerning
concerning Edom-Rome occurs occurs
also in
also in MHG I, I, 396,
396, with
with which
which version
version 4 Ezra 6. 6. 9-10
9-10 is is closely
closely re-re-
lated);
lated) 83.
;
4. The appellation
83. 4, appellation of of Edom for for Rome is rarely found in
is rarely in
tannaitic sources;
tannaitic sources; comp., however, Midrash Tannaim 72
comp., however, 72 and Me-
kilta Amalek 2,
kilta 2, 56a, where several
56a, where several Tannaim,
Tannaim, who flourished
flourished about about
100 C. E.,
100 C. E,, inin speaking
speaking of Rome, use
of Rome, use the
the designation
designation of of Amalek for for it.
It.

Early
Early Christian authorities likewise
Christian authorities likewise apply these biblical
apply these biblical appellatives
appellatives
to Rome; comp.
to Rome; compo e. e. g., Jerome,
., Jerome, Is. Is. 21.
21. 2, who, in
2, who, in agreement
agreement with with R. R.
Meir (Yerushalmi
(Yerushalmi Ta'anit
Ta'anit 1, 1, 64a),
64a), explains
explains the prophecies about
the prophecies about Duma
and Seir
Seir toto refer
refer to to Rome. Accordingly
Accordingly the use of
the use Edam for
of Edom for Rome
in Peshitta,
in Peshitta, Ps. Ps. 12.12. 9,
9, does
does not not prove,
prove, asas Duval, R.EJ., XIV,
Duval, R.E.J., XIV, 50, 50,
272
 Jacob
Jacob [2026
maintains,
maintains, its Jewish
its Jewish origin.
origin. Camp.Comp. also also Abrabanel,
Abrabanel, MasknM Mashmia' Ye- Ye-
shu'ah, 18.
shu'ah, 18. 3, and Sa'adya's
3, Sa'adya's PolemicPolemic against
against lJiwi,
Hiwi, 76. 76. Sa'adya,
Sa'adya, as as
a man withwith an independent
independent mind, mind, rejects
rejects the tradition that
the tradition that thethe Romans
are
are descendants of of Edom. See See also
also vol.
vol. II,
II, p.p. 158.
158. On thethe descen-
descen-
dants
dants of of Esau as as rulers
rulers of of Rome,
Rome, comp.camp. vol.vol. II,
II, p.
p. 159,
159, sell, where Kit-
se& where Kit-
tim=Rome.,
tin^ Rome.,
20 MHG I,
20
I, 394.
394. Comp.
Camp. also also the
the passages
passages in in BR and 4 4 Ezra
referred to
referred to in the preceding
in the preceding note. note.
21
2 I BR 63. 63. 7; Targum Yerushalmi Gen. 25.
7; Targum 25. 23;
23; MHG I, I, 393.
393. In
In
the last-named
the last-named passage passage attention
attention is is called
called to to the
the ambiguous
ambiguous phrase- phrase-
ology
ology in the verse
in the verse of of Gen.,
Gen., loco cit, which may
loc. cit, may also
also be translated:
translated: "And
to the elder
to elder shall
shall bebe servant
servant the the younger".
younger".
8; MHG I,
22
22 BR 63. 63. 8; I, 391, which reads:
391, which reads: JacobJacob should
should have been
born first,
born but Esau threatened
first, but threatened him that that ifif Jacob
Jacob did did not grant grant him
precedence he
precedence he would kill their mother.
kill their mother. Compo Comp. note note 16.16. Similarly
Similarly BR, BR,
loco cit.,
loc. emphasizes the
cit., emphasizes the fact that, though
fact that, though Jacob
Jacob was born born last,
last, he was
conceived
conceived first. first.
23 Targum Yerushalmi, Gen.
23 Targum Yerushalmi, Gen. 25. 25. 25.
25. Compo
Comp. also also BR 63. 63. 7 7 and
note 28.
note 28.
24 BR 63. 63. 8;
24 8; MHG I, I, 395.
395. See See also
also the
the quotation,
quotation, from an
unknown Midrash,Midrash, in in Yalkut
Yalkut Reubeni,
Reubeni, Gen.,Gen., lac.
loc. cit.; Pa'aneah, Gen.,
cit.\ Pa'aneah, Gen.,
loco cit.; Hasidim 71.
loc. cit.-, 71.
25 Hadar, Da'
25 Hadar, Da' at, at, and Shu'Shu'aibaib (the
(the last
last named gives gives a wrong
wrong source)
source)
"
on Gen.
on Gen. 25. 25. 25.
25. The designation
designation of of Esau as as the
the "uncircumcised
uncircumcised one", one",
in Tan.
in Tan. B. B. I,I, 158,
158, does
does notnot belong
belong here,
here, but refersrefers to to the
the widespread
widespread
legend that
legend that Esau removedremoved the the sign
sign of of the
the covenant by by means of of an
operation (epispasm);
operation (epispasm); comp. compo Tan. Tan. B. B. I, 127; BR 63.
I, 127; 63. 13;13; PRE 29 (on (on
the text
the text seesee Eshkol
Eshkol II, II, 132, according to
132, according to which read read nll))1,
10JTI, 1lV))1
IPjn Spy:JP))' '0);
!?);
Ruth R. R. (introduction);
(introduction); Epiphanius,
Epiphanius, De Mens. Mens. et Pond., 16;
et Pond., 16; ER 29, 29,
125-126.
125-126. But in in the
the last-named
last-named Midrash Midrash it it isis not
not Esau,
Esau, as in in all
all

the other
the other sources,
sources, but but his his children,
children, who,who, after
after Isaac's
Isaac's death,
death, "des-
pised" the
pised" the Abrahamic covenant. covenant. This This legend
legend aboutabout Esau's
Esau's rejection
rejection
of circumcision
of circumcision is very likely
is very likely of of an anti-Christian
anti- Christian nature nature (comp.
(comp. note note
19
19 and notenote 318318 on vol. vol. I, p. 306),
I, p. 306), though
though it possibly reflects
it possibly reflects the the feel-
feel-
ing
ing of the Jew
of the during the
Jew during the Hadrianic
Hadrianic persecutions.
persecutions. Comp., however,
Comp., however,
Philo,
Philo, 2 2 Moses,
Moses, 43.43.
26
26 ARN 2, 2, 2;2; Tehillim
Tehillim 9, 9,84;
84; Tan.
Tan. B. B. 1,32;
I, 32; Tan. Noah 5. 5. The
other men distinguished
other distinguished in in this
this way
way are:
are: Adam, Seth,
Adam, Seth, Enoch,
Enoch, Noah, Noah,
Shem,
Shem, Terah, Joseph, Mo.ses,
Terah, Joseph, Balaam, Samuel,
Moses, Balaam, Samuel, David, David, Isaiah, Jere-
Isaiah, Jere-
miah, and Zerubbabel.
miah, Zerubbabel. Comp. Compo note note 318318 on vol. vol. I, I, p.
p. 306.
306. PRE
278
273
27~35] The Legends
Legends of
of the
the Jews

24, on the
24, on other hand,
the other hand, speaks
speaks of the circumcision
of the performed by Isaac
circumcision performed Isaac
on Jacob.
Jacob.
27 Ziyyoni,
27 Gen. 25.
Ziyyoni, Gen. 25. 25.
25.
28
28 The interpretation
interpretation of the
of the name Esau occurs in Targum Yeru-
in Targum
shalmi Gen.
shalmi Gen. 25.
25. 25; Toledot, SOb,
25; Yashar Toledot, 50b, and,
and, with some variants,
variants,
Hadar, ad loc.
Hadar, loco For other
other interpretations
interpretations of
of the names of Esau,
Esau, Edam,
Edom,
and Seir see BR 63.
Seir see 63.8;8; Lekah,
Lekah, ad ad loc.; MHG 1,396.
loc.; MHG I, 396. Camp.
Comp. alsoalso Rashi,
Rashi,
ad
ad loco
loc. The interpretation
interpretation of of the
the name JacobJacob occurs in in Tan. Shemot
4, where the
4, where the name Isaac Isaac is explained in a similar way.
is explained way. BR, loco loc. cit.,
cit.,

emphasizes
emphasizes the the fact that it
fact that it was God Him"self
Himself who gave gave Jacob
Jacob his his name.
On the
the men distinguished
distinguished in in this
this manner see see note 122 on vol. I, p.
vol. I, p.
239;
239; camp.
comp. alsoalso BaR 18. 18. 21;
21; Neweh Shalom,Shalom, 76; 76; Lekah 1. 1. 121.
29 BR 63. 9; Targum
29 63. 9; Targum Yerushalmi Gen. 25. 25. 27; Toledot,
27; Yashar Toledot,
53b; PRE 32.
53b; 32. Camp.
Comp. also Berakot 16a,
also Berakot 16a, where it it is
is said that Scrip-
said that Scrip-
ture sometimes
ture sometimes uses uses thethe word "tent" as as a metaphor
metaphor for for "house of of
study". The Bet
study". Bet ha-Midrash of of Shem and Eber is is also
also alluded
alluded to in
to in
BR 94.94. 8; 8; Shir
Shir 6.6. 2; Koheleth 5.
2; Koheleth 5. 11.
11. Camp. further ER 5,
Comp. further 5, 29 and
32, where, in
32, where, in addition to to the
the industry
industry with which Jacob Jacob devoted him-
self to
self to hishis studies,
studies, his his uprightness
uprightness is is spoken
spoken of.of. See also
also Tan. B. B. I,I,
125,
125, 134,134, 167,
167, 206,
206, as as well
well as note 34.
as note 34.
33 0 MHG I, I, 397.
397.
31 BR 63.
31 63. 10;
10; Tan. Toledot
Toledot 7; 7; Yelammedenu in al-Zulm,
in Nur al-Zulm,
96; Leket Midrashim 6a
96; Leket 6a (a (a quotation
quotation from a a supposed
supposed Midrash on
Job);
Job); PK, 199a; 199a; MHG I, I, 397.
397. In In the
the last
last named passagepassage it is said
it is said
that Isaac
that Isaac knew the the real
real character
character of his elder
of his elder son,
son, but hoped by
but hoped by love
love
and kindness,
kindness, to to influence
influence him to to mend his his ways.
ways. The same state- state-
ment occurs also also inin Shu'aib,
Shu'aib, Toledot,
Toledot, 12d.12d. ,
*

32 Targum Yerushalmi
32 Targum Yerushalmi Gen. Gen. 27. 27. 31.
31. Camp.
Comp. note note 100.
100.
33 BR
33 BR63. 63. 10.
10.
34 Jub. 19.
34 Jub. 19. 16-30.
16-30. See See also ibid. 14,
also ibid. 14, which reads:reads: And Jacob Jacob
learned to
learned to write.
write. Comp.
Camp. note note 29. 29. MHG I, I, 397,
397, in in citing
citing BR 63. 63.
9, reads:
9, reads: Dn~QNOin::lN !?0~rv 1rv"O
WHD 1V31. n'::l'. This reading
reading must have been been known
to
to Yashar Toledot,
Toledot, Sla, where it
5 la, where it is
is explicitly
explicitly stated that Abraham
stated that
instructed Jacob
instructed Jacob in the ways
in the ways of of the
the Lord. On the the seven
seven pious
pious men
who preceded Abraham, i.
preceded Abraham, Adam, Seth,
Ii.: Adam,
i. *.: Enoch, Mahalalel,
Seth, Enoch, Mahalalel, Enoch,
Enoch,
Noah, and Shem,
Noah, referred to
Shem, referred to in in Jub.,
Jub., loco
loc. cit.,
cit.
y
camp.
comp. notenote 2828 onon vol.
vol.
I, p.
I, p. 1I.
11.
3 *
WR 36.
35 WR 4; Tan. Toledot 4;
36. 4; 4; Shemot 4; 4; Aggadat Bereshit
Aggadat Bereshit
64,
64, 130.
130. This Haggadah
Haggadah is based on Is.
is based Is. 31. 22; but
31. 22; but in
in Sanhedrin
Sanhedrin 19b
19b
this verse
this is differently
verse is differently interpreted.
interpreted. Abraham should
should have
have been the
been the
274
274
 Jacob [35

father of
father the twelve tribes,
of the tribes, but JacobJacob took took his his place
place to to save
save him the the
trouble of rearing children. WR, loe.
of rearing loc. cit.,
cit. t
states
states that mankind, in-
that mankind, in-
cluding Abraham, was
cluding Abraham, was created
created for the merits
for the merits of of Jacob. Jacob's su-
Jacob. Jacob's su-
periority over Abraham is
periority is expressed
expressed in in many
many otherother statements
statements of of the
the
Haggadah. It
Haggadah. It is
is for Jacob's
Jacob's meritsmerits that that the the Jordan
Jordan becamebecame dry, dry,
that Israel
that might be able to
Israel might to enter
enter the the Holy Land; BR 76.
Holy Land; 76. 5. 5. It
It was
was
he who was was the
the chosen
chosen one one among
among the Fathers; Fathers; ibid.ibid. 1.1. For Jacob's
For Jacob's
sake Israel
Israel was redeemed from Egyptian Egyptian bondage,
bondage, and and will will be be re-re-
deemed by by the Messiah;
Messiah; Haserot
Haserot 2b; 2b; BR 75. 75. 13.13. God lovesloves Israel
Israel
on account of Jacob; Jacob; Lekah,
Lekah, Exod. 20. 20. 19.19. It
It is
is for
for hishis sakesake that
that
He makes His Shekinah dwell in in Israel;
Israel; Shir
Shir 7. 7. 6.
6. The Torah would
revealed to
have been revealed to Jacob,
Jacob, were it it not for the fact
for the that his
fact that his descen-
descen-
dants were not numerous enough enough in in his
his life-time;
life-time; an unknown Midrash
quoted
quoted by by Shu'aib,
Shu'aib, Shemini 'Azeret, 'Azeret, 126b, 126b, and Vitro, Yitro, 32b.32b. When
Israel suffers or commits a sin,
Israel suffers sin, it is Jacob
it is Jacob who feels feels it
it more than than the the
other patriarchs, and accordingly
other patriarchs, accordingly his his joyjoy will
will be the the greatest
greatest when
the future redemption
the future redemption comes; Tehillim 14,
comes; Tehillim 115; PR 41,
14, 115; 41, 174b.
I74b. The con- con-
flicting
flicting view,
view, which accordsaccords to to Abraham the highest rank among
the highest among the the
Fathers, is
Fathers, is also given in
also given in most of of the
the sources
sources citedcited above.
above. One may may
safely assert
safely assC'rt that
that thethe older Haggadah (universalistic)
older Haggadah (universalistic) favors Abraham,
favors Abraham,
the younger
the younger one one (nationalistic)
(nationalistic) Jacob.
Jacob. This later later view reached its highest
its highest

state of
state of development
development in the Kabbalah;
in the Kabbal;>.h; comp.,
comp., e. g., Zohar I,
e. g., I, 86b;
86b; II, 23a.
II, 23a.
The man in in the
the moon has has Jacob's
Jacob's face; face; Kanah lOb; TShBZ, 220.
lOb; TShBZ, 220.
Compo
Comp. note note 102102 on vol.vol. I, p. 25,
I, p. 25, and note note 66 on vol. IV, p.
vol. IV, 4. Clemens
p. 4.
Alexandrinus, Stromata
Alexandrinus, Stromata 1. 1. 15,
15, speaks
speaks of the face of the
of the the Sibyl
Sibyl in in the
moon. Origen,
moon. Origen, in in Joan.
Joan. 2. 25, and in
2. 25, in Gen.
Gen. 3. 3. 9,
9, quotes,
quotes, from the the
lost Jewish
lost pseudepigraphic work,
Jewish pseudepigraphic work, the the Prayer
Prayer of Joseph, the
of Joseph, the follow-
follow-
ing remarkable
ing remarkable words of of Jacob
Jacob concerning
concerning himself. himself. He describes
describes him- him-
self as an "angel
self as "angel of of God,
God, thethe first servant in
first servant in God's
God 's prliSence",
presence", whereas
the angel
the wrestled with
angel who wrestled with him is is the third
third in in rank.
rank. The statement statement
that Jacob never
that Jacob never died, which the
died, which the Amoraim vainly vainly attempted
attempted to to ex-
ex-
plain (comp.
plain Ta'anit 5b,
(comp. Ta'anit Sb, according
according to to which the the embalming
embalming and bury- bury-
ing of
ing of Jacob were docetic;
Jacob were docetic; see Rashi, ad lac.,
see Rashi, loc., and note note 39 on vol. vol. III,
Ill,
p.
p. 22),
22), originally
originally belonged
belonged to
to a legend,
legend, which,
which, like
like the pseudepigraphic
the pseudepigraphic
mentioned above,
work mentioned above, considered
considered Ja£ob Jacob to to have been an angel. angel.
In this
In this legend
legend thethe patriarch
patriarch JacobJacob is is confounded with the Semitic
Semitic
god Jacobel
god men1J.ioned in
Jacobel mentioned Egyptian inscription.
in an Egyptian inscription. Many an angel angel
is nothing more than
is nothing than aa degraded
degraded god. god. On Jacob Jacob's 's face
face inin the heavenly
heavenly
throne, Merkabah, comp.
throne, Merkabah, compo note note 134.
134. The third patriarch (sometimes
third patriarch (sometimes
with the
with honorary designation
the honorary designation "the pious"; pious"; compo comp. BaR 14. 12 =
14. 12=
275
36-38] The Legends
The Legends of
oj the
the Jews
Jews
Tadshe 10)
Tadshe 10)isis usually
usually called
called Jacob
Jacob in in rabbinic literature, and
rabbinicliterature, and not
notbyby his
his
later name
later name Israel,
Israel, whereas
whereas Abraham
Abraham isis never called Abram
never called Abram; comp.
;camp. Be-
Be·
rakot 13a
rakot 13aand
andnotenote 122
122on vol. I,I,p.
onvol. p. 239.
239. When
When Israel
Israelisisused
used as the name
as the name
of the
of the patriarch,
patriarch, andand notnot ofof thethe nation,
nation, thethe word ~::lO, "the
word K3D, "the old",
old", isis
added; comp.
added; camp. BR BR 70.
70. 2,2, 68.
68. 11,
11, 73.73. 2,2, 77.
77. 1,1, and
and inin many
many more
more places.
places.
With regard
With regard toto the
the orthography
orthography of of the
the name :lPV', the
name 3pJT, remark isis found
the remark found
that the
that the Bible
Bible spelIs thethe name
spells name plene :npv' only
plene aipy only in
in five passages, and
five passages, and
in
in an equal
an equal number
number of
of places jT'~~ is
places IT^K is spelled
spelled defectively
defectively instead
instead of
of
'n'~tt. Jacob
irtb. Jacob tooktook one
one letter
letter from
from Elijah
Elijah and
and attached
attached it
it to
to his own
his own
name, as aa pledge
name, as pledge that
that the
the prophet
prophet will not fail to be
will not fail to be the
the harbinger
harbinger
of the
of the gladsome
gladsome tidings
tidings of the future
of the future redemption;
redemption; Haserot
Haserot 22.
22. Jub.
Jub.
19. 25 (comp.
19. 25 (comp. also
also Charles,
Charles, ad
ad he.) shows that
loc.) shows that the
the glorification
glorification of
of
Jacob is
Jacob
of very
is of very high
high antiquity.
antiquity.
6 Jub. 22. 1-23. 7. On thethe dream
dream of of Abraham,
Abraham, described
described in in
336
Jub. 22. 1-23. 7, On
Jub., loco clt., camp. note 317
Jub., loc. cit. comp. note
}
317 (end).
(end). On the the point
point dwelt
dwelt upon
upon inin Jub.,
Jub.,
loco cit.,
loc. cit., that
that with
with the
the death
death of of Abraham the the age
age ofof man was was cut
cut short
short
and disease
and disease began
began toto trouble
trouble the the human race, race, comp. Zadokite Frag-
compo Zadokite Frag-
ments, 10.
ments, 8-10 and
10. 8-10 and note
note 272 272 on vol.vol. I, p. 291,
I, p. 291, as as well
well as notenote 357
357 onon
vol.
vol. II,II, p.p. 131.
131. Yebamot 64b maintains maintains that that the cuttingcutting short
short
of
of the
the ageage of of man took took place
place in in the
the daysdays of of David.
37 Ba1:ia
37 Bab'a Batra
Batra 16b;
16b; Tehillim
Tehillim 9, 9, 83.
83. A somewhat differentdifferent view
occurs
occurs in in the
the Palestinian
Palestinian sources,
sources, BR 63. 63. 12;12; PK 3, 3, 22b;
22b; PR
12, 74 (this passage contains the
12, 74 (this passage contains
the addition
addition that Esau was fifteen fifteen years
years
old
old atat thethe time
time ofof Abraham's death; death; this this was adopted
adopted by Yashar
Toledot,
Toledot, 50b);50b); Tan.
Tan. B. B. V,V, 35;
35; Tan. ShemotShemot 11 (from (from Baba Batra, Batra, lac.
loc.

cit.) and Ki-Teze 4; Yerushalmi Targumim Gen.

cit.) and Ki-Teze 4; Yerushalmi Targumim
Gen. 25.25. 29 and and 34;
34; an
an
unknown
unknown midrashic
midrashic source
source in in Shu'aib,
Shu'aib, Toledot,
Toledot, I3b; 13b; MHG MHG I,I, 399 399
and
and 401.
401.
38 Yashar
Yashar Toledot,
38 Toledot, 51b-52a.
51b-52a. According
According to to Targum
Targum Yerushalmi
Yerushalmi
Gen.
Gen. 25. 25. 2525 and
and PRE
PRE 32 32 (the
(the complete
complete text text is is found
found in in Yalkut
Yalkut I, I,

11D, and Nut'

110, and Nur aJ·Zulm,
al-Zulm, 95), 95), Esau
Esau killed
killed alsoalso Nimrod's
Nimrod 's son son Enoch,
Enoch,
or
or rather
rather Hiwwar
Hiwwar (="the
(
= "the leper");
leper"); camp. comp. Aggadat
Aggadat Bereshit
Bereshit 19, 19, 37
37
(here
(here itit is
is stated
stated that
that Abraham
Abraham killed killed Nimrod);
Nimrod) PRE
;
PRE 24; 24; Tan.
Tan. B.B. I,
I,

125; BR
125; BR 65. 65. 1616 and
and 63.63. 13.13. Esau
Esau owed owed -to -to Jacob
Jacob his his victory
victory over
over
Nimrod.
Nimrod. Esau Esau andand Nimrod
Nimrod had had been
been engaged
engaged in in aa bitter
bitter feud
feud forfor
aa long
long time,
time, and
and finally
finally resolved
resolved to to leave
leave thethe decision
decision to to aa duel.
duel. Jacob,
Jacob,
knowing
knowing that that Nimrod
Nimrod was wasinvulnerable
invulnerableas aslong
longas as he
hewas
wascladclad in
inAdam's
Adam 's
garments
garments (comp.(comp. notes
notes 78-80
78-80 on on vol.
vol. I,I, p.
p. 177,
177, and
and the
the following
following note),
note),
advised
advised his his brother
brother not
not to to enter
enter into
into combat
combat beforebefore hishis adversary
adversary had had
removed
removed his his magic
magic garments.
garments. Whereupon
Whereupon Esau Esau putput those
those garments
garments
276
276
 Jacob
Jacob [39-47

on stealthily,
on stealthily, and
and killed Nimrod in
killed in the
the duel;
duel; Hadar and
and Da
Da'at on
at on
1

Gen. 25.
Gen. 25. 29-32.
29-32.
39
39 BR 63.
63. 13.
13. Comp.
Compo the
the preceding
preceding note.
note.
40
40 MHG I, 398.
398.
I,

16b; BR 63.
Batra 16b; 14; PRE 35.
63. 14; 35. Jerome,
Jerome, Epist.
Epist. 39.
39. 33 also
also
4 1
41 Baba Batra
mentions the
mentions the custom in
in use
use among
among the
the Jews
Jews of
of his
his time
time to
to serve
serve lentils
lentils
for the
for the mourner's
mourner's meal.
meal. Comp.
Compo also
also Leket
Leket Midrashim
Midrashim 2b; 2b; Zohar
Zohar I,I,
139a-139b; Gen. 25.
Hadar, Gen.
139a-139b; Hadar, 25. 30;
30; Tan.
Tan. B,
B. I,
I, 125-126.
125-126.
42
42 PR 12, 47b-48a; aa somewhat different
12, 47b-48a; text from
different text from thatthat ofof the
the
edition
edition is found
is found in in Yalkut
Yalkut Reubeni,
Reubeni, Gen. Gen. 25.25. 32.
32.
433 MHG I,
4 I, 399-400.
399-400. Comp. Compo also also EZ 19, 26-27, where
19, 26-27, where thethe sale
sale
of the
of the birthright
birthright by by Esau to to Jacob
Jacob is is explained
explained as as the
the renunciation
renunciation
by the
by the former
former of of his
his share
share in in the
the world
world to to come in favor of
in favor the latter,
of the latter,
while retaining
while retaining this this world
world for himself. Compo
for himself. Comp. also also Tan. B. B. I,I, 126,
126,
and Sekel,
Sekel, 100.100.
44 BR 63.
44 63. 13.13. the priestly
On the priestly functions
functions of of the
the first-born
first-born in in
pre-Mosaic
pre-Mosaic times,times, comp.
compo vol.vol. I, p. 332;
I, p. vol. Ill,
332; vol. III, pp.
pp. 93, 211, and 226.
93, 211, 226.
Philo, Quaestiones,
Philo, Quaestiones, Gen. Gen. 4, 4, 127,
127, and Hasidim 446, 446, maintain that that
Jacob's
Jacob 's intention
intention in buying the
in buying the birthright
birthright from his his brother
brother was to take
to take
away
away fron fron him the the means to to lead
lead a dissipated
dissipated and voluptuous
voluptuous life. life.

In
In the
the last-named
last-named source source itit is
is stated
stated thatthat Jacob,
Jacob, after
after the consumma-
tion
tion ofof the
the deal,
deal, was ready ready to return the
to return the birthright
birthright to to Esau,
Esau, provided
provided
he would
he would become a pious pious and God-fearing
God-fearing man. Compo Comp. Lekah,
Lekah, Gen.
25.
25. 31,
31, and the preceding note.
the preceding note.
45 Lekah, Gen.
45 Lekah, Gen. 25. 25. 31,
31, based
based on an unknown Midrash. Be-
sides
sides lentils,
lentils, Jacob
Jacob gave gave Esau some red red wine;
wine; MHG I, I, 399,
399, and BR
63.
63. 12.
12. In
In the
the last-named
last-named passage,
passage, as as well
well asas in
in many
many others,
others, stress
stress
is
is laid
laid on the the gluttony
gluttony of of Esau,
Esau, who asked Jacob Jacob to to fill
fill him with

food;
food; Tan.
Tan. B. B. I, I, 126 (mm has
126 (n"1:1'r has been
been misunderstood
misunderstood by by Buber and
others;
others; it it means "a bowl"); bowl"); PK 6, 6, 59a ( Yalkut II,
(=Yalkut II, 950,
950, on ProvoProv.
13,
13, where
where Yelammedenu is is erroneously
erroneously given given asas source);
source); PR 16, 16, 82a;
82a;
BaR 21. 21. 20;
20; Tan. Pinehas
Pinehas 13. 13.
46 Lekah, Gen.
46 Lekah, Gen. 25. 25. 34,
34, based
based on an unknown midrashic source. source.
The use use of mnr and C1'~
of :11m DTIK toto describe
describe a certain
certain coin
coin (= (= gulden)
gulden) in in this
this
source
source betrays
betrays its its late
late age.
age. The pot pot of lentils was,
of lentils was, accordingly,
accordingly, not
the
the real
real price
price for
for the
the birthright,
birthright, but but isis to
to be understood as as the handsel
given
given by by Jacob
Jacob to to Esau;
Esau; Hadar and Midrah Aggada, Aggada, Gen. 26. 2<5. 25.
25.
4 7 Sekel
Sekel andand ImrB No'am, Gen. Gen. 25. 25. 26.
26. Compo
47 ImreNo'am, Comp. vol. vol. I,I, p.
p. 141,
141,
and
and note
note 63 63 appertaining
appertaining thereto;
thereto; see see further
further vol.
vol. III,
Ill, p.p. 411,
411, and
note
note 853
853 appertaining
appertaining thereto,
thereto, as as well
well asas Index,
Index, S. v. "David,
s.v. "David, Sword of".
277
48-55J
4 8~55] The Legends
The Legends of
oj the
the Jews
448
s 400-401; BR
MHG I, 400-401; BR 63.
I,63. 14.
14. That Esau
That Esau denied
denied the
the existence
existence
of God,
of God, comp.
camp. note
note 37. Da'at,
37. Da' Gen. 25.
at, Gen. 25. 27,
27, quotes
quotes Yerushalmi
Yerushalmi (not
(not
in our
in our text)
text) to
to the
the effect
effect that
that Esau started
started on
on his impious mode
his impious mode of
of
life two
life two years
years prior
prior to
to Abraham
Abraham's death. Out
's death. Out of
of respect
respect for
for his
his grand-
grand-
father, however,
father, he hid
however, he hid his
his wickedness
wickedness from the
the eyes
eyes of man. But
of man. But
as soon as
as soon as Abraham died,
died, he
he threw
threw his
his mask off.
off. Comp.
Camp. notenote 37
37
on voL
on vol. I, p.
I, p. 318.
318.
49
49 Midrash Aggada
Midrash Aggada Gen,
Gen. 25.
25. 33,
33, and similarly Philo, De
similarly Philo, De Special.
Spedal.
Leg., ii,
Leg., 2; ii,
ii, 2; ii, 241,
241, with
with reference
reference to
to Gen.
Gen. 31,
31. 53.
53. Comp.
Compo Ginzberg,
Ginzberg,
Unbekannte Sekte,
Unbekannte Sekte, 130-131
130-131 (note).
(note).
50
50 Yashar Toledot,
Yashar Toledot, 53a-53b,
53a-53b, based
based on old
old sources;
sources; comp.
compo vol.
vol.

I, pp.
I, pp. 393
393 and
and 417.
417.
Midrash ha
51
51
Midrash ha Ne'elam
Ne'elam (end
(end of
of paragraphs
paragraphs '"ll ~',), 36d. Comp.
••" fcTi), Compo
further vol.
further vol. p. 399
I, p.
I, 399 and vol.
vol. IV, p. 418,
IV, p. 418, and note
note 126.
126. One often
often
meets with
meets with the
the statement
statement that
that Esau's
Esau's descendants
descendants (Romans,
(Romans, or rather
or rather
Christians) received the
Christians) received the dominion
dominion over the world as a reward for
over the the
for the
filial affection
filial affection Esau
Esau showed
showed towards
towards his his father
father Isaac; see, e.
Isaac; see, g., DR 1.
e. g., 1;
1.1;
DZ. 23;
DZ. 23; and in
and in many
many other places. Hasidim 341 reads:
other places. reads: Esau went
hunting
hunting ... , exposing
. . himself thereby
exposing himself
.
,
thereby to to great
great dangers, that he
dangers, that he should
should be
able
able to to provide
provide his
his father
father with
with game.
game. His reward consists
consists in
in his
his
children's
children's dominion
dominion over the the world.
world. Mishle 30.30. 107
107 says:
says: Esau
received
received the the dominion
dominion (over the' world)
(over the* world) for
for the merits
merits of of Abraham.
Abraham,
As
As toto thethe question
question whether
whether Jacob's
Jacob's dealing
dealing with
with Esau was entirely entirely
justified, see
justified, see Hasidim 446, 446, which is is the source forfor Da'at
Da' at and Hadar
on
on Gen.
Gen. 25. 25. 33.
33. Compo
Comp. vol. vol. I,I, p.
p. 320,
320, and note
note 43.
43.

52 MHG I,
s 2
401 (l'n~=relatives,
I, 401 (Vna=relatives, compatriots);
compatriots); Tan. Toledot Toledot 9. 9.
The famine
famine occurred
occurred immediately
immediately after after the
the death of of Abraham,
Abraham, and
was
was much more grievous grievous than the the one which forced
forced him to to emigrate
emigrate
to
to Egypt;
Egypt; Sekel,
Sekel, Gen.
Gen. 26.26. 1.
1.
53 BR 64.
53 64. 3;3; Tan. B. B. I,I, 128 168; MHG I,
128 and 168; I, 401;
401; Sekel,
Sekel, Gen.
24. 6; Ha-Hoker
24. 6; Ha-Hoker I, I, 344.
344. The landland ofof the
the Pllilistines
Philistines is is a part
part of of the
the
Holy
Holy Land; comp. Da'al,
Land; camp. Da' at, Hadar,
Hadar, and Shu'aib
Shu'aib on Exod. 14. 14, 16;
16; Hasidim
269.
269. See See also vol. I,
also vol. p. 348.
I, p. 348.
54 MHG I, 403.
54 I, 403.

55 Aggadat Bereshit 26. 10;

10; Yashar,
Yashar, Toledot,
H Aggadat Bereshit 26. Toledot, 52b.
52b. With regard regard
to
to the
the difference
difference in in the
the attitude
attitude of of the
the Philistines
Philistines towards Abraham
and
and Isaac,
Isaac, Bereshit
Bereshit Rabbeti (Magazin XV,
Rabbeti (Magazin XV, 98)98) quotes,
quotes, asas an
an explan-
explan-
ation,
ation, the the proverb
proverb "He "He who was bitten bitten byby aa snake
snake fears
fears aa snakelike
snakelike
rope",
rope", and the the fable
fable ofof the
the lion
lion and
and the
the fox.
fox. Compo Epstein, adloc.
Comp. Epstein, ad loc.
278
278
 Jacob
Jacob [56-63

On Abimelech the king

Ablmelech the king of the Philistines,
of the Philistines, camp. vol. I,
comp. vol. I, pp.
pp. 290-291,
290-291,
and Lekah,
and Lekah, Gen. 25.
25. 1.
1.
s
56
6
Yashar, Toledot,
Yashar, Toledot, 52b;
52b; MHG I, 403; Philo,
I, 403; Philo, Gen. 4, 188;
Gen. 4, 188; BR
64.5;
64. 5; Aggada, Lekah,
Midrash Aggada, Hadar, and Da
Lekah, Hadar, at on
Da'at on Gen. 26.8.
Gen. 26. 8.
1
Ac-
Ac-
cording to
cording to Zohar I,
I, 140b,
140b, and III,
III, 113b,
113b, Abimelech
Abimelech found
found out by
out by
means of astrology
astrology the
the true
true relation
relation between
between Isaac
Isaac and Rebekah.
Rebekah.
57 Onkelos and Yerushalmi Targumim on Gen. 26.
57 Targumim Gen. 26. The ren- ren-
dering in~ by
dering of "iriK by "the most prominent
prominent one" is is frequently
frequently found in
found in
the Talmud;
the comp. e.
Talmud; camp. g. Megillah
e. g. Megillah 28a (ascribed to R.
(ascribed to R. Akiba's
Akiba's teacher);
teacher);
Hullin 28a. Comp.
Compo also Yashar, Toledot,
also Yashar, Toledot, 53a,
53a, and thethe dissenting
dissenting
view of 2 Targum
view of Targum Yerushalmi,
Yerushalmi, which
which paraphrases nriN by
paraphrases inN ~,,~ 11.)
by N^B p in
"a young
young man."
588
s MHG I, 404.
404.
I,
59 Yashar, Toledot, 53a.
59 Compo also
Yashar, Toledot, 53a. Comp. also BR 64.
64. 7.
7. _ BR
60 PK
60 PK 11,
11, 98a; PR
98a; PR 25,
25, 127b; B. V,
127b; Tan. B. V, 24;
24; Tan. Reeh 14.
14. PRE
33,
33, EZ. 1. 1. 170,
170, and Targumim Yerushalmi, Gen. 26.
Targumim Yerushalmi, 26. 12,
12, find
find inin this
this
verse an indication
verse that Isaac
indication that Isaac was very wealthy, as
very wealthy, as the large
the large
quantity of
quantity grain which he is
of grain said to
is said to have possessed represented
possessed represented
only the
only the tenth
tenth part
part of
of his
his yearly
yearly income, the tithes
income, the tithes which he he gave
gave
away. Jub.
away. Jub. 13.25 32. 88 ascribes
13. 25 and 32. ascribes the
the introduction
introduction of of the priestly
the priestly
tithe
tithe to
to Abraham and Jacob. Compo also
Jacob. Comp. also BR 64.
64. 66 and Mishle 30,105.
30, 105.
61
6I BR 64. 6; Targum
64- 6; Targum Yerushalmi Gen. 26. 26. 2.
2. Compo
Comp. also vol.
also vol.
IV,
IV, p. 360, 1.
p. 360, 1. 33 (from below), where
(from below), where "Israel"
"Israel" is printer's error
is a printer's error for
for
"Isaac".
62 MHG I, 407-408, and the
62 the parallel
parallel passages
passages cited by Schech-
Schech-
I, 407-408, cited by
ter. Haserot
ter. Haserot 14 14 is the source
is the source for the remarks in
for the in MHG about Isaac's Isaac's
filial piety
filial piety and modesty.
modesty. R. R. Bahya,
Bahya, Gen. 26. 26. 18,
18, cites
cites the same re- re-
mark from
from Sa'adya
Sa'adya Gaon's commentary on the
Gaon's commentary Pentateuch. Philo,
the Pentateuch. Philo,
Quaestiones, Gen.
Quaestiones, Gen. 4, 4, 194,
194, likewise dwells on Isaac's
likewise dwells Isaac 's extraordinary
extraordinary filial
filial

piety.
piety. The masoretic
masoretic note
note in
in MHG about the
the biblical
biblical places,
places, where
the expression
the 'i311',;,
expression ^131 ^n isis used,
used, isis found also
also in Aggadat Esther 9.
in Aggadat 9. 9.
9.

Compo
Comp. also note 122
also note vol. I,
122 vol. I, p.
p. 239,
239, and note 35. 35.
63 PRE 35,
63
35, inin accordance
accordance with with the
the correct
correct text
text in MHG 1,408.
in MHG I,408.
On the number of
the number wells which Isaac
of wells Isaac dug,
dug, and their
their symbolic
symbolic signi-
signi-
ficance, comp.
ficance, compo BR 64. 64.8.8. Septuagint,
Septuagint, on Gen. 26. 26.32 reads ~"V, whereas
32 reads
the masoretic
the text has
masoretic text has ".
1^. the reading
But the reading of the Septuagint
of the Septuagint is is found
also in
also rabbinic sources;
in rabbinic sources; camp.comp. Midrash Tannaim 73, 73, and Ginzberg's
Ginzberg's
remarks
remarks on it in
on it in Geiger's Maamarim, 411.
Kebuzzat Maamarim,
Geiger's Kebuzzat 411. The fourth well well
is
is identified with the
identified with the well
well of Miriam; camp.
of Miriam; vol. III,
comp. vol. Ill, p.
p. 52,
52, and vol.
vol.
I, p.
I, p. 324.
324.
:&79
279
64-69] The Legends
The Legends of
oj the
the Jews
Jews

64
64 MHG
MHG 408. Comp.
I, 408.
I, Camp. the
the sources
sources quoted
quoted in
in note
note 61.
61.
65
65 BR 64.
BR 64. 9.
9. Lekah,
Lekah, Gen,
Gen. 26.
26. 26,
26, identifies
identifies Abimelech,
Abimelech, the
the
king of
king of Gerar
Gerar at
at the
the time
time of
of Isaac,
Isaac, with
with the
the king
king of that name
of that name in
in Abra-
Abra-
ham's
ham days. A
's days. A different
different view
view isis given
given inin Yashar
Yashar Toledot,
Toledot, 53a.
53a. See
See
MHG
MHG I,I, 409 (n'~); note
409 (ifD); note 53,
53, and
and note
note 270
270 on
on vol.
vol. I,I, 290-291.
290-291.
66 Targum Yerushalmi
66 Targum Yerushalmi Gen.Gen. 26.26. 20
20 and
and 28.
28. The The Philistines
Philistines
came to
came to Isaac
Isaac imploring
imploring him
him to
to intercede
intercede in
in their
their behalf;
behalf; he
he willingly
willingly
granted
granted their
their request; Targum
request; Targum Yerushalmi,
Yerushalmi, Gen.
Gen. 26.
26. 27;
27; comp.
compo
also Sifre
also Sifre D.,
D., 38.
38. Isaac moved
Isaac moved out
out of
of Gerar
Gerar because
because "change
"change ofof place
place
brings about
brings about change
change of
of luck";
luck"; MHG I, 408-409,
408-409, and
I, and Midrash
Midrash Aggada
Aggada
Gen.
Gen. 26. 22.
26. 22. A similar
similar remark
remark occurs
occurs in
in Rosh
Rosh ha-Shanah
ha-Shanah 16b,
16b, with
with
reference to
reference to Abraham's emigration
Abraham's emigration to to Palestine.
Palestine. Here Here also
also thethe dif-
dif-
ferent view
ferent view is cited
is cited to to the
the effect
effect thatthat only
only emigration
emigration to to Palestine
Palestine
may change
may change one's
one's luck.
luck. Comp.Compo also also note
note 122122 on vol.
vol. I,I, p.
p. 239
239 with
with
regard to
regard to change
change of of names.
names.
67 MHG I,
67 I, 410-411.
410-411. On the the covenant
covenant between Isaac Isaac and and the
the
Philistines, comp.
Philistines, camp. vol. vol. IV,
IV, pp.pp. 93-94.
93-94. On the the meaning
meaning of the name
of the name
Beer-sheba see
Beer-sheba see vol,
vol. I,
I, p.
p. 270,
270, as as well
well as the sources
as the sources cited in in note
note 63.
63.
Characteristic of
Characteristic of the
the wickedness
wickedness of of the
the Philistines
Philistines are the the words
words ofof
Abimelech, who spoke
Abimelech, spoke of of adultery
adultery as as ofof a peccadilo
peccadilo (Gen.(Gen. 26. 10: 10:
~Jj"::l
ByiDD "as "as a trifle"), whereas
a trifle"), whereas piouspious people,
people, on the other hand, hand, belittle
belittle
their
their good
good deeds,
deeds, butbut consider
consider their their failings
failings as grave
grave sins;
sins; MHGMHG I,I,
404.
404. See See also
also ER 25, 25, 128-129.
128-129. After After Abraham's death, death, Isaac said said
to
to himself:
himself: "Woe unto unto me! How will will God deal with me now that that
my
my father
father is is dead,
dead, andand II have no good good deeds like like his
his to
to my credit?"
God
God in in His
His mercy
mercy thereupon
thereupon appeared
appeared to to Isaac.
Isaac.
68 MHG I, 409.
68 Here
Here it it is
is also
also stated
stated that it it was not on account
I, 409.
of
of egotistical
egotistical motives
motives that that Isaac
Isaac exerted
exerted himself
himself inin digging
digging the wells.
wells.

Wherever
Wherever the the pious
pious people
people take take up up their
their abode,
abode, theythey are anxious
to
to provide
provide the the people
people of of the
the neighborhood
neighborhood with water. water.
69 Shabbat
Shabbat 89b;
69 89b; PRK,
PRK, 33a 33a and and 37b.
37b. ThisThis legend
legend is is given
given in in
the
the form
form of of an
an interpretation
interpretation of of Is.
Is. 63.
63. 16,
16, where
where Abraham
Abraham and and Jacob
Jacob
are
are mentioned,
mentioned, but but not
not Isaac.
Isaac. The" first" and
The "first" and "third"
"third" patriarchs
patriarchs
deserted
deserted their
their descendants,
descendants, but but not
not Isaac,
Isaac, whowho pleaded
pleaded for for them
them with
with
God.
God. A A different
different viewview occurs
occurs in in BRBR 67. 67. 7 7 (see
(see also
also the
the statement
statement
of
of Raba
Raba in Shabbat, loco
in Shabbat, loc. cit.),
tit.}, which
which maintains,
maintains, on on the
the contrary,
contrary, thatthat
the
the prophet, Isaiah, loco
prophet, Isaiah, loc. cit.,
cit., did
did not
not mention
mention IsaacIsaac among
among "the"the Fathers",
Fathers",
because
because he he did
did notnot act
act asas aa father
father of of Israel,
Israel, when
when he he bestowed
bestowed the the
power
power of of the
the sword
sword on Esau (=Rome).
on Esau (=Rome). Shir Shir 8.
8. 10
10 (this
(this is
is the
the source
source
Rashi,
Rashi, Sukkah
Sukkah 52b, 52b, hadhad in in mind,
mind, not not Yalkut,
Yalkut, as as given
given in in margin)
margin)
280
280
 Jacob
Jacob [7074
reads:
reads: Isaac went to
Isaac to the
the gates
gates of of Gehenna to to his
his children. This hints
children. This hints
at
at our our legend;
legend; butbut itit cannot
cannot be ascertained
ascertained with with which form thereof thereof
it
it was acquainted,
acquainted, whether with with thethe one
one ofof the
the Talmud,
Talmud, or with that
or with that
of PRK. Ginzberg,
of Ginzberg, Unbekannte
Uribekannte Sekte,Sekte, 64,64, calls
calls attention
attention to the fact
to the fact
that in
that in this legend twenty
this legend twenty is is taken
taken to to be
be the
the age
age of of majority,
majority, in in ac-
ac-
cordance with a view which prevailed
cordance prevailed in in early times. The reduction
early times. reduction
of
of thethe four four hundred years years of of the
the Egyptian servitude to
Egyptian servitude to two hundred
hundred
and ten (comp. vol.
ten (comp. vol. II,II, p. p. 318,
318, note
note 124)124) is is likewise
likewise due to to thethe
merits of
merits of Isaac, who, in
Isaac, who, exchange of
in exchange of this,
this, had to to submit to to a reduction
reduction
in the
in numerical value
the numerical value of his name. He should have been called
of his Yis-
called Yis-
hak (pnrv'), 1
but with
(pntP ), but with thethe exception
exception of of one place
place (Jer.
(Jer. 33. 26), he is
33. 26), is
called
called Yizhak (pn2T), (pn~'), and the the difference between tV
difference between V and ~ amounts
2

to two hundred
to hundred and ten, ten, corresponding
corresponding to to the
the years
years of the Egyptian
of the Egyptian
servitude.
servitude. See Hadar, Imre
See Hadar, Imre No am, and Pa'aneah
No' am,
1
Pa' aneah on Exod. Exod. 6. 6. 1;1;
Midrash Aggada,
Midrash Aggada, Exod. 4. 4. 24,
24, and Gen. 21. 21. 1;1; Shu'aib, Wa-Yiggash
Shu'aib, Wa-Yiggash
21a;
2 la; Yalkut Reubeni, Exod. 1.
Yalkut Reubeni, t. 1 (here it
1 (here it is
is given
given as as a quotation
quotation from
'"1:J, tm;
t:!'r.l'iT '"131
D'O'n but the
tl'i'O; but the statement
statement may may be doubted).
doubted). Compo Comp. also also
Batte Midrashot, III,
Batte Midrashot, III, 28.
28.
Yerushalmi Sotah
77 0 Yerushalmi Sotah 5, 5, 20d.
20d.
Yashar, Toledot
77*I Yashar, Toledot 43a-43b.
43a-43b.
72 Jub. 25.
72 Jub. 25. 1-23.
1-23. Manifestly
Manifestly Rebekah is is assumed to to have been
a prophetess.
a prophetess. This is is inin agreement
agreement with with Seder 'Olam 21, 21, and par- par-
allel passages
allel passages cited
cited by by Ratner,
Ratner, note note 25, that the
25, that the "fathers" and "mo-
thers" were
thers" were endowed
endowed with with the the prophetic
prophetic spirit.
spirit. Comp.,.
Comp.,' however,
however,
note 18.
note 18.
73 Tan. Toledot
73 Tan. Toledot 8; 8; MHG I, I, 411-412.
411-412. On the the idolatry
idolatry of Esau's
of Esau's
wives,
wives, comp. compo BR 65. 65. 4 4 (here
(here Rebekah is is described
described as the daughter daughter
of an
of an idolatrous priest); Targum
idolatrous priest); Yerushalmi Gen. 26.
Targum Yerushalmi 26. 35; Aggadat
35; Aggadat
Bereshit
Bereshit 41, 83 (Esau
41, 83 himself burned
(Esau himself burned incense
incense to to the
the idols);
idols); Abkir in in
Yalkut I, I, 114; Yalkut II,
114; Yalkut 956 on Prov.
II, 956 Provo 17. 25; MHG I,
17. 25; 411 (n'l).
I, 411 (n'J). See
See
also
also the the following note.
following note.
74 BR 65.
74 4-10, which also
65. 4-10, also gives the different
gives the different viewview to to the
the effect
effect
that
that Isaac'sIsaac's blindness
blindness was caused caused by by his
his looking
looking at the Shekinah
at the Shekinah at at
the time
the time of the 'Akedah.
of the 'Akedah. Comp. Compo note note 248
248 on vol.vol. I,I, p.
p. 282;
282; PRE 32; 32;
Targum
Targum Yerushalmi,Yerushalmi, Gen. 27. 27. 1;1; DR 11. 11. 3;
3; an unknown midrashic midrashic
source
source quoted quoted in in Yalkut I, I, 101 ('1')1'1).
Clpjn). See See alsoalso vol.
vol. IV.
IV. p. p. 361,
361,
note 58.
note 58. The looking
looking at the wicked
at the wicked causes blindness, and Isaac
causes blindness, looked
Isaac looked
too often
too often at at Esau; Megillah 28a.
Esau; Megillah 28a. This passagepassage givesgives also
also another
another
view, according
view, according to to which
which Isaac's
Isaac's blindness
blindness was aa consequence
consequence of of the
the
curse called
curse caIJed down by by Abimelech
Abimelech upon upon Sarah's
Sarah's children
children (a (a haggadic
haggadic
281
75-8r)
75-8 1] The Legends
The Legends of
of the
the Jews
Jews
interpretation of
interpretation of the
the "covering
"covering of
of the
the eyes";
eyes"; Gen.
Gen. 20.
20. 16);
16); for
for even
even
the curse
the curse of
of an
an ordinary
ordinary person
person sometimes
sometimes takes effect. The
takes effect. The evil
evil
ways of
ways of the
the children
children cause
cause the
the parents
parents to
to age
age prematurely,
prematurely, as as may
be seen
be seen from
from what
what happened
happened to to Isaac,
Isaac, Eli, Samuel. The
and Samuel.
Eli, and The wicked-
wicked·
ness of
ness of one
one'ss child
child or
T
or disciple
disciple brings
brings blindness
blindness to
to the
the father
father or
or master,
master,
respectively, as
respectively, as is
is proved
proved byby the
the blindness
blindness of
of Isaac
Isaac and
and Ahijah
Ahijah the
the
Shilonite. See
Shilonite. See Aggadat Bereshit
Bereshit 41,
Aggadat 41, 83;
83; Tan.
Tan. Hayye
Hayye Sarah
Sarah 22 and
and Ki-
Ki-
Teze 4;
Teze 4; 3, 23a;
PK 3, 23a; Tan.
Tan. B.
B. V,
V, 35
35; Shemuel
Shemuel8, 72; BR,
8, 72;
;
loco tit.
BR, loc. cit. Comp.
Compo
vol. IV, p. 180,
vol. IV, p. 180, note
note 6.6. There is is also
also another
another view which which maintains
maintains
that Isaac's
that Isaac's blindness
blindness was wa" hishis punishment
punishment for for preferring
preferring thethe wicked
wicked
Esau to
Esau to the
the God-fearing
God.fearing Jacob. Jacob. BesidesBesides this this bodily
bodily punishment,
punishment, he he
was also
was also punished
punished spiritually
spiritually by by losing
losing the the prophetic
prophetic spirit;
spirit; BR, loc.
loco cit\
cit;
Tan. B.
Tan. B. I, I, 30;
30; Tan.
Tan. Toledot
Toledot 8; 8; MHG 1,417; Batte Midrashot,
I, 417; Batte Midrashot, IV, IV, 14.14.
Some, however, maintain
Some, however, maintain that that Isaac
Isaac had prayed prayed to to God to to send
bodily ailments
bodily ailments upon upon men, men, that
that theythey might
might atone atone for
for their
their sins,
sins, and
his blindness
his blindness was was thethe first
first case
case of of disease
disease which came upon upon men.
See
See BR,
BR, loc. loco cit.,
ciL, and vol. vol. I, p. 292,
I, p. 292, note 272. 272.
75 MHG I, 516;
75 I, 516; BR 65. 65. 8; 8; Tan.
Tan. Toledot
Toledot 8; 8; Philo,
Philo, Gen. 4, 4, 196.
196.
The last
last passage
passage adds that Isaac
adds that Isaac regained
regained his his sight
sight after Jacob re-
after Jacob re-
ceived
ceived the the blessing
blessing from him. Philo
from him. Philo (198)(198) alsoalso remarks that that Isaac
Isaac
knew very very wellwell the
the true
true character
character of of his
his two sons; sons; he nevertheless
nevertheless
wished to
wished to bless the wicked
bless the wicked Esau,
Esau, in the hope
in the hope that
that this
this distinction
distinction would
induce
induce him to to mend his his ways,
ways, whereas there there was no need to to offer
offer
Jacob
Jacob any any inducement
inducement to to do good.
good. The same view occurs occurs in
in rabbinic
rabbinic
sources;
sources; compocomp. note note 31 31 and vol. vol. I, I, 339,
339, note
note 106.106.
76 BR 65. 65. 12:
16 12; Lekah Gen. Gen. 17.2.
17. 2. Differently
Differently in in MHG 1,418. I, 418.
77 Tan. B.
77 Tan. B. I,I, 130;
130; MHG I, I, 418 CD). It
418 (':1). It is
is difficult
difficult to
to harmonize
harmonize
this
this view with with the
the high
high praise
praise bestowed
bestowed by by the
the Haggadah
Haggadah upon upon Esau
for
for his
his filial
filial piety;
piety; compo
comp. iIote
note 51. 51. On thethe seven
seven holy
holy places,
places, compo
comp.
also
also vol.
vol. I, I, p.
p. 270.
270. On the the seven
seven abominations
abominations (Prov. (Prov, 6.6. 15),
15), see
see BR
65.
65. 11:
11; WR 16. 16. 1.1.
78 BR 65. 65. 4 and 13;
18 13; Tan. ToledotToledot 8. 8. Another view finds finds in in
the
the different
different kindskinds of of weapons
weapons mentioned
mentioned by by Isaac
Isaac (Gen.
(Gen. 27.
27. 3) 3) anan
allusion
allusion to the the "four
"four kingdoms",
kingdoms", which which ruledruled thethe world
world byby the
the might
might
of the
of the sword.
sword. See See BR,BR, loco cit., and Tan.
loc. cit., Tan. B. B. I,I, 13l.
131.
79 PRE 36;
79
36; Targum
Targum Yerushalmi
Yerushalmi 27. 27. 1; 1; ShR 15. 15. 11;
11; Zohar
Zohar I, I,
142a. Compo
142a. Comp. also also vol.
vol. I,I, p.
p. 224,
224, note
note 76.76,
80
80 BR 65. 65. 13;
13; Koheleth
Koheleth 5. 5. 10.
10.
81
BI BR 67. 67. 9;9; Tan.
Tan. Toledot
Toledot 11: 11; Tan.
Tan. B. B. I,
I, 131;
131; TargumYerushalmi
Targ-umYerushalmi
Gen_
Gen. 27.27. 5:5; Tan. Toledot
Toledot 10. 10. On Rebekah as as aa prophetess
prophetess see see note
note
282
282
 Jacob
Jacob [8291
72, and
72, and Index,Index, 5.s. v. "Prophetesses". A different
fl. "Prophetesses'*. different view view is is found
found in in
Lekah, ad
Lekah, ad loc., and
loc., and MHG I, I, 421,
421, which,
which, on on thethe contrary,
contrary, remark:
remark:
Women are are eaves-droppers,
eaves-droppers, as as may
may be be seen
seen from
from Rebekah's
Rebekah's action.
action.
Compo vol.
Comp, vol. I, I, p.
p. 66.
66.
82
Philo, Quaestiones,
8. Philo, Quaestiones, Gen. Gen. 200.
200.
83 PRE
83 36; Targum
36; Targum Yerushalmi
Yerushalmi Gen. Gen. 27. 27. 6.6. On the the first
first day
day
of Passover
of Passover the the quantity
quantity of of dew is is fixed
fixed forfor thethe ensuing
ensuing year,
year, and
and
on the
on the lastlast day
day of of Tabernacles
Tabernacles (Shemini
(Shemini 'Azeret)
'Azeret) the the quantity
quantity of of rain;
rain;
compo Mishnah Rosh ha-Shanah 1.
comp. 2; Ta'anit
1. 2; Ta'anit 1. 1. 1-2,
1-2, and Luria, PRE
and Luria, PRE, t

ad loc.
ad loco
84
84 Lekah and Midrash Midrash AggadaAggada on Gen. Gen. 27. 27. 8.8.

85 PRE 36;
85 36; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 37. 37. 11.11.
86 BR 65. 15.
86 65. 15. Comp. Compo also also MHG I, I, 424
424 (3*0).
(:1'0).
87 PRE 36;
87 36; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 27. 27. 9.9. By ll'lm,
By l^m, in in PRE,
PRE,
reference is
reference is made to to Tosefta
Tosefta Pesahim 5. 5. 3,3, according
according to to which
which c'OYf:lO
a'D^BD
(Gen.,
(Gen., loc. loco cit.)
cit.) is to be
is to be taken
taken as as a festival
festival sacrifice.
sacrifice. Compo Targum
Comp. Targum
Yerushalmi,
Yerushalmi, ad ad loco
loc.
88 BR 65.14;
88 65. 14; WR 21. 21. 11
11 and 27. 27.9; 9; Tan. Toledot
Toledot 10 10 and Emor
12; PR 47,
12; 47, 191a.
I9la. Goats'
Goats' skins were used
skins were used for for the
the tabernacle
tabernacle in in re-
re-
membrance of of Jacob
Jacob who obtainedobtained the blessings
blessings by by means of of goats'
goats'
skins;
skins; Shir Shir 2. 2. 4.
4.
89 Tan.
89 Tan. B. B. I,I, 133
133 (read: ,.,,:l:l
(read: 11D3 iT'ilt' HW.•...DiN
. c.,~')
1

?) and 181;181; BaR 4.8; 4. 8;

Aggadat
Aggadat Bereshit Bereshit 43, 43, 85-86.
85-86. Compo
Comp. notes notes 39, 39, 44,
44, asas well
well asas vol.
vol.
I,
I, p.
p. 177, notes 78-80.
177, notes 78-80. Jerome,
Jerome, Gen. 27. 27. 16,
16, also
also mentions the Jew- Jew-
ish
ish tradition
tradition according
according to to which the the choicest
choicest garments
garments were were thethe
priestly
priestly garments
garments worn by by thethe first-born
first-born who performedperformed the priestlypriestly
service
service before before Aaron's
Aaron's time. time. That Isaac, Isaac, though
though the the first-born
first-born of of
his
his mother (and (and inasmuch
inasmuch as Ishmael was the
as Ishmael the sonson of of a bondwoman,
bondwoman,
the
the former
former was the the first
first legitimate
legitimate childchild of of his
his father),
father), did not act act
as
as priest
priest himself,
himself, is is due to to the
the circumstance
circumstance that that hishis blindness
blindness dis- dis-

qualified
qualified him from from thethe priesthood.
priesthood. Compo
Cornp. Josephus, AntiquL, I,
Josephus, Antiqui., I, 18.
18.
9
90 BR 65. 65. 16-17;
16-17; DR 1. I. 15;
15; PR 23, 23, 124a;
124a; MHG I, I, 424-425.

99 I1 Tan.
Tan. B. B. I,I, 131;
131; BR 65. 65. 18.
18. The Haggadah
Haggadah would not not admit
that
that JacobJacob uttered
uttered an unqualified
unqualified untruth,
untruth, especially
especially as as his
his answer
to
to Rebekah's
Rebekah's suggestion suggestion was: was: To tell tell a lie
lie is
is as
as great
great a a sin
sin as
as to wor-
ship
ship idols
idols (BR, (BR, locoloc. cit.,
cit., and Sanhedrin
Sanhedrin 92a). 92a). Accordingly,
Accordingly, Gen. 27. 27.
19
19 isis explained
explained in in such
such a way,way, th~tthat Jacob's
Jacob's words,words, though
though somewhat
ambiguous,
ambiguous, do not not express
express an untruth.
untruth. The construction
construction of of the He-
brew
brew sentence
sentence admitsadmits of of such
such an explanation
explanation without difficulty. difficulty. Jub.
Jub.
26.
26. 13 13 goes
goes still
still further,
further, and makes Jacob Jacob answer
answer his his father:
father: "I am
288
283
92-97] Legends oj
The Legends of the
the Jews

thy son."
thy son." Similarly with regard
Similarly with regard to
to verse
verse 24,
24, it
it is
is remarked that
that
Jacob's was: "I" (=It
Jacob's answer was: (=It is
is I),
I), and not
not "I
"I am Esau." Coinp.
Esau." Compo
Lekah and Rashi,
Rashi, ad loc.
loe.
9 2 BR 65.
92 65.19-23; Tan. B.
19-23; Tan. B. 1,
I, 131-132
131-132 and 134-135
134-135 (camp.
(comp. ibid.
ibid. 165,
165,
where the
where episode with
the episode with the
the angel
angel isis given
given in in connection with Jacob's
Jacob's
terror
terror at meeting Esau on his
at meeting his return
return from Mesopotamia);
Mesopotamia) Tan. Toledot ;

11; Ephraim, I,
11 Ephraim,
;
I, 77D.
77D. On the the assistance
assistance rendered
rendered by by the two archangels,
archangels,
Michael
Michael and Gabriel,
Gabriel, compo also BR 63.
comp. also 63. 14,
14, where it is said
it is said that they
they
drew up
drew up the
the bill
bill of
of sale,
sale, transferring
transferring the birthright from Esau to Jacob.
the birthright Jacob.
On the
the fragrance from paradise,
fragrance from paradise, and how Isaac Isaac recognized
recognized it, it, see
see
vol. I, p.
vol. I, p. 286, note 255,
286, note 255, and vol.
vo!' I,
I, p.
p. 297, note 300,
297, note 300, as well
well as vol.
vol. IV,
IV,
p. 205,
p. note 54.
205, note 54. According to
According to Tan. B.B. I,
I, 145,
145, the bodies
bodies of the pious
of the pious
emit aa
emit celestial
celestial fragrance
fragrance like that of
like that paradise (comp.
of paradise (comp. vol. vol. Ill,
III, p. p.
5), while
5), while according
according to to another
another view view thethe paradise
paradise fragrance
fragrance which
Isaac discerned
Isaac discerned came from from Jacob
Jacob's 's garments
garments which originally
originally belonged
belonged
to Adam who had worn them in
to in paradise;
paradise; compo
comp. vol.vol. I, I, p.
p. 332.
332. The
statement Tan. B.
statement B. I,I, 141, that God caused
141, that caused thethe garments
garments to to emit a
fragrance like
fragrance like the
the aromatic perfume of
aromatic perfume the incense
of the incense usedused in in the temple
the temple
is a later
is a later modification
modification of of the
the Haggadah
Haggadah in in BR 65. 65. 23,23, and TargumTargum
Yerushalmi Gen.
Yerushalmi Gen. 27.27. 27.
27.

93 Tan. B.
93 B. I, I, 135;
135; Targum Yerushalmi Gen. 27.
Targum Yerushalmi 27. 35 35 (with
(with the the
addition that
addition that thethe wine
wine givengiven byby thethe archangel
archangel to to Isaac
Isaac was of the
of the
kind created
created at at the
the very
very beginning
beginning of of the world for
the world for thethe useuse ofof thethe
pious in
pious the world
in the world to to come,
come, and whichwhich is is "preserved
"preserved in in its
its grapes",
grapes",
= 101rvr.li11'',
= "lDltfn 1", tilltill that
that time;
time; camp. note 79 on vol.
comp. note vo!' I,
I, p.
p. 20).
20). A similar
similar
Haggadah
Haggadah is is found
found in in Shu'aib, Toledot, 12c,
Shu'aib, Toledot, 12c, and Shir,
Shir, 52b.
52b. A badly badly
mutilated form of this legend
of this legend occurs
occurs in in a Pahlevi
Pahlevi writing.
writing. Compo
Comp.
.R.E.J., XVIII, 13-14.
R.E.J., XVIII, 13-14.
94 Zohar Shir
94 Shir 1.1. 2.2. On joy joy asas the
the necessary
necessary condition
condition for for thethe
manifestation
manifestation of of the
the holy
holy spirit,
spirit, comp.
camp. Shabbat 30b; 30b; vol.vol. II,II, p.
p. 116,
116,
note 294.
note 294.
95 MHG I, 430; PRE 32, and compo Luria, ad The mid-
9S I, 430; 32, comp. Luria, ad loe. loc. mid-
" n
rashic literature
rashic literature contains
contains many many interpretations
interpretations of of the
the "blessing",
blessing ,
all
all

of which are
of based on the
are based the assumption
assumption that that itit is
is nothing
nothing but but aa pro-pro-
phecy of Israel's
phecy history. See
Israel's history. See BR 66. 66. 1-4;
1-4; Tan.
Tan. B. B. I, I, 133-134;
133-134; Ag- Ag-
gadat Bereshit 42,
gadat Bereshit 42, 86-87.
86-87. .
9966 BR 66.4;
66. 4; Tan. B. B. I, 136; MHG I,
I, 136; 430; Yerushalmi
I, 430; Yerushalmi Targumim Targumim
Gen. 27.27. 29; Aggadat Bereshit
29; Aggadat Bereshit 42, 42, 87.
87.

8; MHG I,
97
91 BR 75. 75. 8; I, 438.
438. In In Rebekah '5 blessing
Rebekah's blessing an an allusion
allusion
284
 Jacob
Jacob [98-102

is found to
is to the legend
legend (vol.
(vol. I, p. 333)
I, p. 333) that
that Michael
Michael and Gabriel
Gabriel came
to Jacob's
to assistance; comp.
Jacob's assistance; camp. also
also note
note 92.
92.

9988 PRE 32; camp. Index,

32; comp. Index, s. s. v.
v. ''Dew,
"Dew, Celestial."
Celestial."

11; BR 66.
99 Tan. B. B. I, I, 136;
99 136; Tan. Toledot 11; 66. 5;5; Hadar and Da'at Da'at
on Gen. 27. 27. 30,30, cite
cite thethe Haggadah
Haggadah that that Michael
Michael and GabrielGabriel came
to Jacob's
to Jacob 's assistance at the moment of
at the Esau's
of Esau 's arrival.
arrival. Compo
Comp. notes notes
92 and 97 as
92 as well
well as as Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 27.27. 30.
30.
100
IOO TargumTargum Yerushalmi Gen. Gen. 27.
27. 31.31. PRE 32, 32, according
according to to the
the
reading in
reading in MHG I, 431, maintains,
I, 431, maintains, on the the contrary,
contrary, thatthat Esau finallyfinally
succeeded in in catching
catching a hart; hart; compo comp. also also Tan. Toledot
Toledot 11, 11, and Tan.
B. I,
B. I, 131. sentence cited
The sentence cited by by Ginsburger
Ginsburger (Targum,
(Targum, ad loc.) from
ad loc.)
PRE cannot be the source of of Targum.
Targum. The Karaite Karaite Hadassi, Eshkol,
Hadassi, Eshkol,
362, 133a,
No. 362, 133a, quotes
quotes the the following
following from the the Midrash:
Midrash: Esau was in in the
the
habit of
habit serving his
of serving his father
father meat of of animals not slaughtered
slaughtered according
according
to the law,
to the law, and on one one occasion,
occasion, when he failed failed toto catch
catch any
any game,
game, he he
prepared aa ragofit
prepared ragout out out ofof the
the flesh
flesh of young dogs
of young dogs and hares,hares, and put put
it before
it before Isaac. Isaac. But no no sooner
sooner did did Isaac
Isaac touch the the plate than the
plate than the
dogs began to
dogs began to bark,
bark, and he he became frightened
frightened as narrated in
as narrated in thethe
Bible,
Bible, Gen. 27. 27. 33. 33. Karaite Mordecai b.
The Karaite b. Nissim,
Nissim, 65, likewise
65, likewise
mentions this
mentions legend, but
this legend, but he he cannot
cannot be cited cited as an independent
independent au- au-
thority
thority for this, since
for this, since he he undoubtedly
undoubtedly made use use of Eshkol. It
of Eshkol. It isis not
not
improbable that
improbable that the the Karaites,
Karaites, in their attempt
in their attempt to to ridicule
ridicule the
the Rab-
banites, exaggerated
banites, exaggerated the the statement of of Targum
Targum Yerushalmi,
Yerushalmi, loc. cit.,
loco cit.,
though the
though barking of
the barking of dead
dead dogsdogs is not impossible
is not impossible in legend; comp.
in legend; camp.
vol. I,
vol. I, p. p. 236,236, notenote 113.113. See also
also vol.
vol. I, I, pp. -329-330, with regard
pp.*329-330, regard
to Esau's preparation
to Esau's preparation of of the
the food
food according
according to to the
the law,
law, in
in contrast
contrast
to the
to the viewview ascribed
ascribed to to the
the Rabbis
Rabbis by by the Karaites.
the Karaites.
101
IOI BR 65. 65. 18 and 67.
18 and 67. 1-4; Tan. B.
1-4; Tan. B. I,I, 141-143;
141-143; Tan. Tan. Toledot
Toledot
11-13; Targum
11-13; Targum Yerushalmi Yerushalmi Gen. 27. 27. 33.33. Great terror
terror took hold of
took hold of
Isaac
Isaac at at the the timetime of the 'Akedah,
of the 'Akedah, when God opened opened the the heavens
Isaac beheld
and Isaac beheld the the "chambers of the Merkabah"-,
of the Merkabah"; Tan. B. B. I, I, 141.
141.
Camp.
Comp. also also the the quotation
quotation from from thethe Pesikta
Pesikta in Da'at, on Gen. 27.
in Da'at, 27.11 (not(not
found in
found in our our texts),
texts), as well as
as well as Zohar I, I, 143a,
143a, 144a.
144a. regard to
With regard to the
the
suspicion against
suspicion Rebekah, see
against Rebekah, note 81.
see note 81. Jacob
Jacob who caused caused frightfright
and terror
terror to to hishis father
father was punishedpunished "measure for measure", and
for measure",
terror seized
terror seized hold hold of of him at the report
at the report of of Joseph's
Joseph's death.
death. See Zohar
I,
I, 144b.
144b.
102 Lekah Gen. 27.
I 0 2 Lekah Gen. 27. 36. 36. '.:;JQ
'23 is taken to
is taken to be be identical
identical with
with tal- tal-
mudic 'Dp ';;Ii;"! "so".
285
285
103109] Legends of
The Legends oj the
the Jews

103 BR 67.
103 67.5; Tan. B.
5; Tan. B. I,I, 143.
143. Comp.
Compo also
also Megillah
Megillah 6a6a and PRE
39 (end),
39 (end), as
as well
well as
as Mishle
Mishle 26,
26, 100,
100, and Tehillim
Tehillim 10, 95.
10, 95.
104 Tan. B.
I04 Tan. B. I,
I, 143-144
143-144 and III, III, 79;
79; Sanhedrin
Sanhedrin lOlb
101b (where
(where
n^EO "argument", is
;""!l:l "argument", is to
to be
be read, MHG
read, with
with MHG I, I, 113,
113, 433,
433, and not
not
;""1I:l "accusation",
nWyn "accusation ", as
as our
our texts
texts have it. See
See Ginzberg,
Ginzberg, it. Rand-
Rand-
glossen
glossen zum hebriiischen
hebrdischen Ben Sira,
Sira, 7.
7. 7
7 and 14);
14); PRK ed.
ed. G. 52,
52, where
i1lm is
n:m is to
to bebe explained
explained in in accordance
accordance with with vol.
vol. Ill,
III, p.
p. 58,
58, note
note 10.10. On
the tears
the tears shed shed by by Esau, compo ER 13,
Esau, comp. 13, 6565 (two tears), and 19,
(two tears), 19, 114;
114;
22 ARN 48, 48, 130; TehiIlim 80,
130; Tehillim 80, 362;
362; Tan. Kedoshim 15; 15; Sekel 100; vol.
100; vol.
IV, p.
IV, p. 418.
418. Philo,Philo, Gen.
Gen. 4, 4, 233,
233, reads:
reads: Isaac Isaac mistook
mistook Esau'sEsau '5 tears
tears
to be
to be tears
tears of of repentance,
repentance, and he he blessed
blessed him, him, believing
believing thatthat he he had
had
forsaken his
forsaken his evil
evil ways.
ways.
lOS BR 67.
105 67. 6.6. Comp.
Compo alsoalso Onkelos
Onkelos and Yerushalmi
Yerushalmi Targumim
Targumim Gen.
27.40,
27. 40, as well as
as well as Jub.
Jub. 26.31.
26. 31. In the
In the last-named source this bibilical
source this bibilical
verse is
verse is rendered
rendered as follows: And it
as follows: it shall
shall come to pass when thou
to pass
becomest great
becomest great (:l,n instead of
(3"in instead of ."n?)
Tin?) and dost dost shake off his yoke
off his yoke from
thy neck,
thy neck, thou thou wiltwilt sin
sin aa grievous
grievous sin sin unto death,death, and thy thy seed will will
"
be uprooted
be uprooted from under under the the heaven.
heaven. "GrievousGrievous sin" sin" is is a haggadic
haggadic
rendering of
rendering of "1I np'D1, which
iVy np"lS1, which is is explained
explained in in accordance
accordance with this this
mishnic use use ofof 'll*?y P"D
P" 13 "to cast cast offoff the heavenly
heavenly yoke",yoke", while the
"

1 the
other haggadic interpretation
other haggadic connects "1I
interpretation connects "by with "1I ^1J? "young
"young child";child";
hence the
hence paraphrase II"and
the paraphrase and thythy seed",
seed", etc. etc. On "1I^iy oror 'll
hy "child",
"child",
compo
comp. Ginzberg's
Ginzberg 's note in in Geiger,.Kebuzzat
Geiger,. Kebuzsat Maamarim, Maamarim, 384. 384.
106
I06 Tan. B. B. I, I, 134
134 and 135; 135; Aggadat
Aggadat BereshitBereshit 42, 42, 86-87.
86-87. See See
also
also notenote 75. 75.

Yashar, Tol~dot,
10
I077 Yashar, Toledot, 53a-53b.
53a-53b. Compo Comp. notesnotes 71 71 and 73. 73.
108 BR 75. 75. 9;
lOS 9; WR 27. 27. 11;
11; Tan.
Tan. B. B. III,
Ill, 95;95; Tan.
Tan. Emor 13; 13; ER
3,
3, 12;
12; PK 9, 9, 78b-79a;
78b-79a; Tehillim
Tehillim 2, 2, 24;
24; Targum
Targum Yerushalmi
Yerushalmi Gen. 27. 27.
41.
41. See
See also note 118.
also note 118.
109 BR 67. 67. 8-10.
8-10. On Rebekah as as a a prophetess
109 prophetess compo comp. notenote 81.81.
Commenting
Commenting on the the words of of Scripture"
Scripture "And And Esau said said in in his
his heart"
heart"
(Gen.
(Gen. 27. 27. 41),
41), the
the Midrash remarks: The pious pious areare masters
masters of of their
their
hearts
hearts (= (
= passions),
passions), the the wicked are are slaves
slaves to to their
their hearts.
hearts. See
See BR,BR,
IDe. tit.; Tehillim 14,
loc, cit.; 14, 112.
112. Esau was a consummate master master of of deceit-
deceit-
fulness:
fulness: he not not only
only played
played the the rOle
r61e of of a loving
loving son,son, while
while he he was
was
anxiously
anxiously awaitingawaiting his his father's
father's death
death (comp. Tehillim loco
(comp. Tehillim cit.), but he
loc. cit.),

also
also pretended
pretended to to be
be a a loving
loving brother.
brother, in in order
order thatthat Jacob
Jacob should
should notnot
take any any precautions
precautions againstagainst his his murderous
murderous plans; plans; Mishle
Mishle 26, 26, 99,
99,
and compo
comp. vol. vol. II,II, p.
p. 7,
7, note 11. 11. According
According to to Jub.
Jub. 27.27. 1,1, Esau's
Esau's
evil
evil designs
designs were revealed revealed to to Rebekah i~ in a a dream.
dream. It It is
is difficult
difficult toto
286
 Jacob [nO-I2I
[110121

this view with the

harmonize this the description, given ibid.
description, given ibid. 26. 35,
26. 35, of
of the
the
open hostility
open hostility between
between the
the brothers.
brothers.
110
lID Jub. 27.
27. 5.
Jub. 5.
111
III Sotah 13a.
13a. Compo vol.
Comp. vol. II,
II, p.
p. 154.
154. Targum Yerushalmi Gen.
Targum Yerushalmi
27. 45 explains
27. these words of
explains these of Rebekah differently.
differently.
112
II2 Jub. 27. 7.
Jub. 27. 7. Similarly in Tan. B.
Similarly in B. I,
I, 145=Aggadat Bereshit
145=Aggadat Bereshit
45,
45, 91.
91.
II3 BR 67.
113 67. 11;
11; nJDDTO rw.,ll, as
i11:l~1n1:l nsnia, as a result
result of her incessant
of her weep-
incessant weep-
ing
ing which made herher wipe
wipe her her nose
nose continually.
continually. The paraphrasingparaphrasing of of
illVt-t (Gen. 27.
ntfN (Gen. 27. 46)
46) by by a "wicked wife" wife" is is found not only only in in Targum
Targum
Yerushalmi, ad loc.,
Yerushalmi, but also
loc., but also inin Jub.
Jub. 27.27. 8. 8. Leket Midrashim 22a
Leket
reads: Rebekah saw,
reads: saw, in her prophetic
in her vision, that
prophetic vision, that Titus
Titus would des- des-
troy the
troy the temple
temple which will will be a hundred cubits cubits highhigh (a (a haggadic
haggadic ex- ex-
planation of
planation the masoretic
of the masoretic note note on Gen. loco that a small
cit. that
loc. cit. small p p isis to
to
be written
be written in in 'rep).
VECp).

IIJI 44 Yashar,
Yashar, Toledot,
Toledot, 54b-55a.
54b-55a. Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 28.28, 3 3
reads: May the
reads: the Lord give thee many
give thee many possessions,
possessions, and make twelve
tribes issue
tribes issue from thee,thee, and mayestmayest thou be found meritorious to to pro-
pro-
duce Synedrions
duce consisting of
Synedrions consisting of seventy
seventy members, corresponding to
members, corresponding the
to the
number of the nations
of the nations of the earth.
of the earth.
" BR 67.
II5 67. 12.
12.
116
II6 MHG I, 437-438. Comp. Compo vol.vol. I,
I, 437-438. I, p.p. 299.
299. On the the number
of the blessings,
of the blessings, seesee Tan. B. B. I,I, 136,
136, and sources quoted quoted in in note 95.95.
I I 7 BR 75. 75. 8. Compo vol. I,
I, pp.
pp. 335-336.
335-336. See See further Index,
I3[ 7
8. Comp. vol. further Index,
v. "Dominions."
S. V.
s.

lIB MHG I,
118 I, 440;
440; Aggadat
Aggadat Bereshit
Bereshit 2, 2, 6,6, and 46,46, 95-96; Tehil-
95-96; Tehil-
lim 14, 112;
lim 14, al-Zulm, 87.
112; Nur al-Zulm, 87. Compo also
Comp. also BR 67. 67. 8,
8, and notenote 108.
108.
Hadar on on Gen. 27. 27.42 42 quotes,
quotes, from an unknown midrashic midrashic source,
source, thethe
statement
statement that that God had revealed revealed to to Shem Esau's evil evil designs;
designs; and
the prophet informed
the prophet informed the the latter
latter that
that his
his secrets
secrets were known to to him.
him.
119 BR 67.
II9 67. 8.
8. Comp.
Compo the the preceding
preceding note.note.
120
120 MHG I, I, 440,
440, where
where ,t-tVl:llV' r\m is
^NJ?W "llll is to
to be read.
read. A somewhat
different
different version version is is found in al-Zulm, 87,
in Nur al-Zulm, 87, which reads:reads: When
Esau
Esau saw that that Ishmael
Ishmael was unwillingunwilling to to carry
carry out his his plans,
plans, he re- re-
fused to
fused marry Mahalath,
to marry Mahalath, who had been betrothed to to him,
him, and the the
marriage took
marriage took place
place only
only afterafter her
her father's
father's death.
death. See See also
also Seder
Seder
'Olam 22 and MegiIlah
'Olam Megillah 17 17a,a, where it it is
is stated
stated that that Ishmael
Ishmael died died after
after
the betrothal,
the betrothal, but but before
before the the .marriage
-marriage of of his
his daughter.
daughter.
121 BR 67.
121 67. 13.
13. Here, as well as
as well as in
in the
the sources
sources cited
cited inin the
the fol-
fol-
Here,
lowing
lowing note,
note, Mahalath is
is identified
identified with Basemath mentioned in
in Gen.
Gen.
287
 I:n-I24)
122124] The Legends
Legends of
of the
the Jews
36. 3.
36. 3. This view
This view is also
is also shared
shared by
by Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 28.
28. 9.
9.
Philo, Gen.
Philo, Gen. 4,
4, 245,
245, in
in agreement
agreement with
with BR,
BR, calls
caIls attention
attention to
to the
the word
word
'Sl (Gen.
*7P (Gen. 28.
28. 9),
9), which
which indicates
indicates that
that Esau did
did not
not separate
separate himself
himself
In BR DEnictVil'?
1

from
from his Canaanitish wives, as his parents had hoped.
his Canaanitish wives, as his parents hoped. In
is perhaps
is perhaps to to bebe read
read instead
instead of i"lnn?, and the
of T'anrk, the Midrash
Midrash wants wants to to
say that
say that at at first
first Esau
Esau had intended
intended to to divorce
divorce hishis Canaanitish
Canaanitish wives, wives,
but changed
but changed his his mind.
mind. The difference
difference between
between EsauEsau and and Jacob
Jacob be- be-
came evident
came evident to to everybody,
everybody, when the the former
former married
married the the ungodly
ungodly
daughter of
daughter of Ishmael,
Ishmael, while
while the the latter
latter married the the pious
pious daughters
daughters
of Laban;
of Laban; Yelammedenu
Yelammedenu in in Supplement
Supplement to to Yalkut 18 18= = BHM VI, VI, 181;
181;
Lekah, Gen.
Lekah, Gen. 28. 28. 9.
9. Comp.
Compo the the following
following note.
note.
Yerushalmi Bikkurim
122 Yerushalmi
12' Bikkurim 3, 3, 6Sd;
65d; Shemuel 17, 17,95 95 and in in abridged
abridged
form
form BR 67. 67. 13.
13. In In all
all these
these sources
sources thethe identity
identity of of Mahalath with with
Basemath is
Basemath is presupposed.
presupposed. See See thethe preceding
preceding note.
note. LikeLike this
this third
third
wife of
wife of Easau,
Easau, his his two
two first
first ones
ones also
also had double
double names: Oholibamah-
Judith,
Judith, and
and Adah-Basemath.
Adah-Basemath. Accordingly,
Accordingly, there is
there no contradic-
is no

tion between
tion between Gen. Gen. 26.26. 34
34 and 36. 36. 3. 3. Compo
Comp. Lekah,
Lekah, Gen. 26. 26. 46,
46, and
Rashi,
Rashi, Gen.
Gen. 36.
36. 2.
2. These
These two authorities,
authorities, though
though agreeing
agreeing on this
this
point, differ
point, differ inin their
their explanations
explanations of of the meaning
meaning of of the names,
names, and
show
show thereby
thereby that that they
they made use use of of different
different sources.
sources. Compo Comp. also also
ps.-Phi!o, 9,
ps.-Philo, top.
9, top.
123 Jub. 27.
1'3 Jub. 27. 13-18.
13-18. On the expression "my sister~',
the expression sister ", used by by
Isaac
Isaac in
in his
his address
address to to Rebekah,
Rebekah, see see Charles,
Charles, ad ioc.
loc. He errs,
errs, however,
however,
in maintaining that
in maintaining that the
the use
use ofof "brother" in in the sense
sense of of "fellow-be-
"fellow-be-
liever"
liever" (comp.
(comp. 1 Corinth. 9.
1 Corinth. 9. 5)
5) isis unknown in in rabbinic
rabbinic literature.
literature. See
Baba
Baba Kamma B8a: 88a: rn~l.l:J
rima 1'n~.TF1K. CompoComp. also also MHG I, I, 341.
341.
12 4 Yashar Toledot, 55a-55b, where il'1i1'
124 Yashar Toledot, 55a-55b, mirr instead
instead of of JSll:l
]y& isis to
to
be
be read,
read, since
since Shechem is is not
not at
at the
the end of of the
the Holy
Holy Land. A similar similar
legend
legend was known to to Rashi;
Rashi; see see hishis remarks on Gen. Gen. 19. 19. 11.
11. The
statement
statement of Berliner, ad
of Berliner, ad lac.,
loc., that
that R. JudahJudah Gedaliah,
Gedaliah, in in his
his Ot
Ot Emet,
Emet,
37a,
37a, quotes
quotes this legend from BR is
this legend is based
based on a misunderstanding;
misunderstanding;
compo
comp. the the following
following note,note, and note riote 156.
156. The older
older Midrashim cite cite

two views:
views: according
according to to one,
one, Isaac,
Isaac, though
though aa very
very rich
rich man,
man, sentsent his
his
son
son away
away empty-handed,
empty-handed, and God was wroth with with him on this this ac-
ac-
count. But :the
count. the other
other view maintains
maintains that that Jacob
Jacob left left his
his parental
parental
home ladenladen withwith wealth.
wealth. On his his wayway to to Laban,
Laban, however,
however, he he was
was
attacked
attacked by by Esau,
Esau, who robbed him of of everything
everything he had with with him.
him.
See
See BR 68.2 (1113 "bare
68. 2 ('1'l "bare life",
life", instead
instead of im; compo
of .,1'l; comp. the the use
use ofof the
the
adverb Nina "only"
adverb tt""ll "only" in in Talmud);
Talmud); Tan. Tan. B.B. I,
I, 145-146;
145-146; AggadatAggadat Ber- Ber-
eshit
eshit 45,45, 92-93,
92-93, and and 67,
67, 136.
136. Isaac,
Isaac, according
according to to the
the first view, was
first view, was
288
288
 Jacob [125-131

punished for
punished his lack
for his lack of paternal
paternal love.
love. The Shekinah
Shekinah deserted him,
deserted him,
and did
and did not
not return
return to
to him until
until the
the day
day of his death;
of his death; Tan.,
Tan., Aggadat
Aggadat
Bereshit, loco cit.;
Bereshit, loc. cit.; Makiri,
Makiri, Ps. Ps. 121,
121, 234.
234. On this
this desertion
desertion of of the holy
the holy
spirit = Shekinah), comp.
spirit ((=Shekinah), compo vol. vol. I,I, p.
p. 329.
329.
125
125 Tan. B. B. I,I, 145; Aggadat Bereshit
145; Aggadat Bereshit 45, 45, 93;
93; quotation,
quotation, from from a a
Midrash in
Midrash in MS. by Azulai, Midbar Kedcmot '~,
by Azulai, ', 3;3; Bereshit
Bereshit Rabbeti,
Rabbeti,
cited by
cited by Epstein
Epstein in in Mikkadmoniyyot,
Mikkadmoniyyot, 107-108, 107-108, and and in Magazin, XV,
in Magazin, XV,
73; R.
73; Judah Gedaliah,
R. Judah Gedaliah, at Emet, 37
Ot Emet, 37 (not
(not from BR,but
BR, but from Bereshit
from Bereshit
Rabbeti); Makiri,
Rabbeti); Makiri, Ps. Ps. 121, 233-234. Yelammedenu in
121, 233-234. in Supplement
Supplement to to
Yalkut 19 (=BHM (
= BHM VI, VI, 81), speaks of
81), speaks the dividing
of the dividing of of the
the Jordan
Jordan ,for
.for
Jacob
Jacob on his return home. On "Baarus" or
his return or "Baaras",
"Baaras", see see note
note 189.
189.
12 6 MHG I,
126
442-443; BR 68.
I, 442-443; 68. 22 and 9; 9; Tan. B. B. I,
I, 145; Aggadat
145; Aggadat
Bereshit 45,
Bereshit 45, 93. 93.
127 MHG I, 443.
127 This passage
passage also also remarks:
remarks: After After having
I, 443. having
taken leave from his
leave from his parents,
parents, JacobJacob betook himself himself to to Eber,
Eber, in whose
in whose
house he
house he remained hidden hidden for for fourteen
fourteen years,
years, and then proceeded to
then proceeded to
Laban. These fourteen
Laban. fourteen years years he he spent
spent in the study
in the study of the Torah
of the
under the
under the guidance
guidance of of Eber.
Eber. See See BR 68. 68. 5;
5; Tan. B. B. I,I, 145; Index,
145; Index,
v. "Shem and Eber".
S. V.
s.
128
128 BR 68.5 68. 5 and 7; 7; Tan.
Tan. B. B. I,
I, 151.
151. In these sources
In these sources Philistia
Philistia
is not considered
is not considered as part of
as part the Holy
of the Holy Land. On the different different view
see note 53.
see note 53.
12 *
129 Tan. B.
Tan. B. I, I, 147,
147, and IV 161; 161; Tan. Wa-Yehi 6 6 and Mass'e
1; Berakot 64a;
1; Berakot 64a; Aggadat
Aggadat BereshitBereshit 46, 46, 95-96.
95-96.
*3o PRE 35;
130 35; BR 68. 68. 10.10. Compo also
Comp. also the
the sources
sources cited
cited inin the
the
following note,
following note, all all of
of which
which presuppose
presuppose that that Jacob spent the
Jacob spent night on
the night
Moriah. On the
mount Moriah. the spring which followed
spring which followed him,him, compo
comp. vol.vol. II,II,
291,
291, and vol.vol. III, Ill, p.p. 52.52. The rendering
rendering of of l)l""1 by "and he prayed"
JHJD'l by prayed"
in the Midrashim just
in the just cited
cited is is of
of tannaitic
tannaitic origin;
origin; compo Mekilta Be-
comp. Mekilta Be-
shallah
shallah 2, 28a, and Mekilta
2, 28a, Mekilta RS, RS, 45. 45. This interpretation of
This interpretation of l)l""1
yiS'l
caused
caused the the word Dlp^a, which follows
C1PO::l, which follows it, to be taken
it, to taken toto refer to God,
refer to God,
in accordance
in accordance with with the the frequent
frequent use use of DIpD "the Place"
of ClpO (r
Place' (= T67TOS
1
OTTOS
by Philo)
by Philo) as as a name of of God. See See Mahzor Vitry Vitry 500,
500, and Duran,Duran,
Magen Abot,
Magen Abot, II, II, 19.
19. These two authorities
authorities quotequote Sifre
Sifre to to the effect
effect
that God is
that is called
called "the Place". A statement
"the Place". statement of of this kind is
this kind is not
not found
in our
in texts of
our texts of the
the Sifre;
Sifre; but but compo
comp. Midrash Tannaim 222, 222, where the ~he
text is
text is very
very likely
likely to to be be completed
completed according
according to to Tehillim
Tehillim 90, 90, 390-391.
the meaning
On the meaning of t:l1PO, comp.
of mpD, Dalman, Work
compo Dalman, Jesu, S.
Worte Jesu, v., and Landau,
s. v., Landau,
Die . ... Synonymafur
Die Synonyma fur Gott, Gott, p. 30, seq,
p. 30, seq,
%3% BR 68.
X31 68. 10;10; Sanhedrin
Sanhedrin 95b; Koheleth 3.
95b; Koheleth 3. 14;
14; Yerushalmi Tar- Tar-
289
289
132134] The Legends
The Legends of
of the
the Jews
Jews
gumim, Gen.
gumim, Gen. 28.
28. 10.
10. According
According to
to aa frequently quoted statement
frequently quoted statement
(BaR 20.
(BaR 20.12; Tan. B,
12; Tan. B. IV,
IV, 137;
137; Tan.
Tan. Baiak
Balak 11;
11; Aggadat
Aggadat Bereshit
Bereshit 67,
67,
71),God reveals
God
71), reveals Himself
Himself to
to Jews
Jews by
by day,
day, and
and to
to Gentiles by night.
Gentiles by night.
Compo note
Comp. note 221.
221.
132 Tan. B.
X32 Tan. B. I, 145;
I, 145; comp.
camp. also
also note
note 168.
168.
33
JX33 BR 68.
BR 68. 11;
11; Tan. B. (introduction),
Tan. B. (introduction), 123-124,
123-124, and
and I,
I, 146;
146;
Shir
Shir 16; PRE
1. 16;
1. PRE 35; 35; Tehillim
Tehillim 91, 91, 399;
399; YerushaJmi
Yerushalmi Targumim
Targumim Gen. Gen.
28.10;
28. Hullin 91b;
10; Hullin 91b; see
see also
also BR
BR 24, 24.5;5; ER 5, 5, 29;
29; Tan.
Tan. B.B. I,
I, 181;
181; note
note
127. On
127. the twelve
On the twelve tribes
tribes as as aa fixed
fixed order
order ofof nature,
nature, vol.vol. II,
II, pp.
pp. 30-31.
30-31.
'34 BR 73.
*34 73. 12-14;
12-14; Tan.Tan. B. B. I,I, 149-150;
149-150; SifreSifre N., N., 119;
i19; Tehillim
Tehillim
78,347;
78, Lekah, Gen.
347; Lekah, Gen. 28. 12-13; MHG I,
28. 12-13; I, 449-451
449-451 (several
(several interpreta-
interpreta-
tions of
tions of the
the vision
vision of of the
the ladder
ladder are are given
given in in this
this passage)
passage) ; Yerushalmi
; Yerushalmi
Targumim and Yalkut
Targumim Yalkut Reubeni on Gen. 28. 28. 12.12. The angelsangels took
took
leave from
leave from Jacob
Jacob at at the
the time
time of of his
his departure
departure from the the Holy Land,Land,
since each
since land has
each land has its
its own guardian
guardian angels,
angels, and the the angels
angels ofof Pal-
Pal-
estine could
estine could not not accompany
accompany him to to any
any other
other country;
country; comp.
camp. note
note
230. According
230. According to to one view given given in in BR, loco cit.
BR, loc. cit., the
t the angels
angels ascend-
ascend-
ing
ing to
to heaven
heaven on
on the
the ladder
ladder were the
the two angels
angels who visited
visited Lot,
Lot,
and who,
and who, till
till this
this memorable night, night, were
were excluded from heaven as as aa
punishment for
punishment for their
their boastful words: "For we
boastful words: we will
will destroy
destroy this place"
this place"
(Gen.
(Gen. 19.19. 13),
13), as as though
though the the destruction
destruction of of Sodom was their their own work,
work,
and not
and not the
the carrying
carrying out out of the mission
of the mission entrusted to them by God.
As aa further humiliation they
further humiliation they had to to make use of of the ladder for their
ascension;
ascension; camp.comp. Yalkut Reubeni, Reubeni, Gen. 19. 19. 1.
1. The idea that Jacob's
Jacob's
countenance
countenance is is inin thethe Merkabah is is often
often referred
referred to to in
in rabbinic
rabbinic lit-
lit-

erature.
erature. Camp.
Comp. (in addition to
(in addition to the
the sources
sources cited
cited at at the
the beginning
beginning of of
this note) BR 78.
this note) 78. 3 3 and 82. 82. 2;2; Hullin
Hullin 91a;
91a; BaR 4. 1; Tan. B.
4, 1; B. IV,
IV, 19;
19;
Tan. Bemidbar 19;
Tan. 19; Alphabet
Alphabet of of R.
R, Akiba 40 ('0) ( D) and second version
f

62 Ci;l'~n);
62 (p'^n); BHM V, V, 63.63. The acquaintance
acquaintance of of the
the Mohammedans
with this
this legend
legend has has been pointedpointed out by by Goldziher.
Goldziher. Jacob Jacob is is the
the
ideal
ideal man,
man, and hence hence it it is
is hishis countenance
countenance which represents represents the the
human race race (co U1 P. Ezek.
(comp, Ezek. 1. 1. 10)
10) on the the divine
divine throne.
throne. Joel,Joel, Blicke
Blicke
in
in die
die Religionsgeschichte,
ReligionsgescMchte, I, I, 117,
117, gives
gives an an interesting
interesting parallel
parallel to to
this
this conception
conception from from Lobeck,
Lobeck, Aglaophamos,
Aglaophamos, 909. 909. The angels angels from
from
the
the very
very beginning
beginning praised-praised' God God with
with thethe words
words (camp.
(comp. 11 Chron.
Chron. 16.16.
36)
36) "Blessed
"Blessed be the the Lord,
Lord, the the God
God of of Israel."
Israel." When When AdamAdam was was
created,
created, they
they askedasked God:God: .."Is Is this
this the
the man
man whose
whose God God wewe proclaim
proclaim
Thee to
Thee to be?"
be?" "No", "No", replied
replied God,God, "he "he is is aa thief:
thief: he he partook
partook of of
the
the forbidden
forbidden fruit."
fruit." When When Noah Noah waswas born,
born, they
they repeated
repeated thisthis ques-
ques-
tion, and
tion, and they
they received
received the the answer:
answer: ""No; No; he he is is a.
a drunkard."
drunkard." At At
290
290
 Jacob
Jacob [135-140

the birth of of Abraham

Abraham the angels angels againagain addressed
addressed this this question,
question, and and the
the
answer was: "" No; he is is only
only a proselyte."
proselyte." At the the birth
birth ofof Isaac
Isaac they
they
again with the same
came again same question,
question, and and the
the reply was "" No;
reply was: : No he
; he loves
loves him
him
whom II hate" (Esau; (Esau; compo
comp. Mal. Mai. 1. 3). But when
1.3). when Jacob
Jacob was born,born, and
the angels
angels again
again addressed their their question
question to to God,
God, He replied:
replied: "Yes:"Yes;
he isis the one." See Tan. B. III, Ill, 72-73;
72-73; Tan. Kedoshim 2; 2; Aggadat
Aggadat
Bereshit 61, 61, 126.
126. Compo
Comp. also also Tan. Shofetim Shofetim 15, 15, and Makiri,
Makiri, Ps. Ps.
2,
2, 16.
16. Yelammedenu in in SikH's
Sikli's Talmud Torah reads: reads: WhileWhile Jacob
Jacob
was asleep
asleep the angels
angels scrutinized
scrutinized him to to ascertain
ascertain whether
whether he he was
the one on whose account they they praised
praised the the Lord,
Lord, asas the
the God of of Israel;
Israel;
compo
comp. Poznanski in Ha-Zofeh, III,
in Ha-ZoJeh, III, 19,19, and Ginzberg's
Ginzberg's note, note, ibid.,
ibid.,
IV,
IV, 32.
32. According
According to the version version of of this
this legend
legend in in Hullin
Hullin 91a,91a, BR
63.
63. 12,
12, and MHG MHG I,I, 452,452, the angels
angels intended
intended to to attack
attack Jacob
Jacob in in his
his
sleep,
sleep, but God came to to his
his rescue.
rescue. The legend
legend about
about the the man in in the
the
moon,
moon, who is is identified
identified with Jacob, Jacob, is is perhaps
perhaps connected
connected with with thethe
old legend
legend concerning
concerning Jacob's
Jacob 's countenance in in the
the divine
divine throne.
throne. CompoComp.
Sabba,
Sabba, Wa-Yeze,
Wa-Yeze, 31a, 31a, and Index,Index, S. 5. v.
v. "Man in in the
the Moon". Philo, Philo,
Somniis, 24,
De Somniis, 24, sees
sees inin Jacob's
Jacob's ladderladder the picture
picture of of man's fate:fate: the the
one ascends and the the other
other descends.
descends. A similar similar metaphor
metaphor is is used
used by by
the Rabbis who speak speak of the "revolving
of the "revolving wheel";wheel"; compocomp. Tan. B. IV, IV,
161;
161; Tan. Mekilta
Mekilta 6; 6; PK 2, 2, 12a;
12a; WR WR 8.8. 1,1, and in in many
many otherother passages.
passages.
See also
also Bontwetsch,
Bontwetsch, in in the
the Gottingen Nachrichten, 1900,
Gottingen Nachrichten, 1900, p.p. 76,
76, seq.,
seq.,
James, Lost
and James, Lost Apocrypha
Apocrypha 96, seq.
96, seq.
I3 * PK
13S PI{ 23, 150b~151a; WR 29.
23, 150b-151a; 29. 2; 2; PRE 35; Tan. Wa-Yeze 2;
35; Tan. 2;
Tehillim 78,
Tebillim 78. 347;
347; ShR 32. 32. 7.7.

136 BR 68.
136 68. 12.
12. Compo also
Comp. also thethe sources
sources citedcited in in note
note 134,
134, as
well as
well as Midrash ha-Ne'elam on Gen. Gen. 28. 28. 12.12.
137 Midrash ha-Ne'elam
I37 Midrash ha-Ne'elam Wa-Yeze (end), which has
(end), which has thethe ad-ad-
ditional remark that
ditional that Jacob
Jacob thereby
thereby noticed
noticed that that he he was in in a holy
holy
place. God announced
place. announced to to him that that thethe Shekinah
Shekinah would only only dwell
dwell inin
the Holy
the Holy Land,
Land, and revealreveal itself
itself only
only to to hishis descendants.
descendants. Comp. Compo
note 215.
note 215.
138
138 BR-BR. 69.
69. 4-5;
4-5; Hullin
Hullin 91a. 91a. Comp.Compo PR 11, 11, 45b,
45b, and vol. vol. I,I,
p. 229;
p. 229; notenote 82.
82.
139 Shabbat 118a.
I 3 9 Shabbat 118a. The passage passage implies
implies thatthat thisthis was granted
granted
to Jacob
to Jacob as as aa reward for for his
his observance
observance of of the
the Sabbath.
Sabbath. Comp. Compo BR
69. 66 and
69. and note
note 280.
280.
I40 BR 69.
140 69. 7;
7; Sifre
Sifre D.,D., 352.
352. In In PR 33, 33, 153a,
153a, it it is
is said
said that
that Ja-
Ja-
cob's fear
cob's fear was duedue toto the
the fact
fact that
that he he was not not addressed
addressed by by God in in the
the
same manner
same manner as as his
his fathers,
fathers, in in speaking
speaking to to whom God used used the
the word
291
291
141-147] The Legends
Legends of
of the
the Jews

Anoki ("
Anoki ("II am "). His
am")- His fear, however, was soon allayed,
fear, however, allayed, when God
used the
used the same word
word in
in addressing him. Compo
addressing him. Comp. Gen. 28.
28. 13 and 15.
15.

Josephus, Antigui.,
Josephus, Antigui., I,
I, 19.
19. 1, remarks: Jacob
1, remarks: Jacob spent the night
spent the in the
night in
open, as
open, as he
he did not care
did not to lodge
care to with the Canaanites whom he hated.
lodge with
141I PRE 35,
14 which is
35, which is the
the source
source of
of Rashi,
Rashi, Gen. 28.
28. 18.
18. The
old sources (comp.
old sources (comp. vol.
vol. I, p. 12,
I, p. notes 38 and 39)
12, notes 39) maintain that the
the
Eben Shetiyyah
Eben Shetiyyah is the "foundation
is the "foundation stone" with which the formation
of the earth
of the began. Compo
earth began. Comp. Zohar I,
I, 231, Luria, PRE, lac.
231, and Luria, he. cit.
tit.

conception that
The conception that thethe terrestrial
terrestrial sanctuary
sanctuary is placed opposite
is placed opposite the the
celestial
celestial one is is widespread,
widespread, and occurs occurs in very old sources.
in very sources. Compo
Comp.
Mekilta Shirah
Mekilta Shirah 10, 10, 43b; Yerushalmi Berakot 4,
43b; Yerushalmi 4, 8a;
8a; Ta'anit 16a; 16a; BR
55. 7;
55. 7; Shir
Shir 3.3. 10
10 and 4. 4. 4;4; PR 40, 40, 170a;
170a; Tan. B. I, I, 112;
112; Tan. Pekude
11 and 2; 2; MHG I, I, 454;
454; Tehillim
Tehillim 30, 30, 233.
233. The distance
distance from the ter- ter-
restrial sanctuary
restrial sanctuary to to the
the celestial
celestial is is only
only eighteen miles; BR 69.
eighteen miles; 69. 7.7.
It is
It is toto be
be observed
observed that that thethe Palestinian
Palestinian sources
sources contrast
contrast the terres-terres-
trial with
trial the celestial
with the celestial sanctuary,
sanctuary, while while in BabH (comp.,
in Babli (comp., e. e. g., Ta'anit,
g., Ta'anit,
loco tit.)
loc. cit.) the
the opposites
opposites are are terrestrial
terrestrial and celestial Jerusalem. Ac-
celestial Jerusalem.
cordingly
cordingly Tan. Tan. Pekude
Pekude 22 is is a Babylonian
Babylonian source, source, while
while Tan. Pekude
11 is
is a Palestinian
Palestinian one. one. On the the heavenly
heavenly Jerusalem
Jerusalem in in pseudepigraphic
pseudepigraphic
literature, comp.
literature, compo the the references
references cited cited by by Box,
Box, 4 Ezra,Ezra, 198-199.
198-199.
142 Targum Yerushalmi
<42 Targum Yerushalmi Exod. 28. 28. 30;
30; Targum Koheleth 3.
Targum Koheleth 3. 11;
11;
Toledot Yeshu.
Toledot Yeshu. Compo Comp. Krauss,Krauss, Leben Leben Jesu,Jesu, 189,
189, and Landauer,
Landauer,
Noldeke-Festschrift
Noldeke- Festschrift (Orientalische Studien) , 506.
(Orientalische Studieri), 506. The legend legend which
speaks of
speaks of the
the name of of the
the Messiah
Messiah as as engraved
engraved on a jewel jewel (comp.
(comp.
vol.
vol. I, I, p. 3) presupposes
p. 3) presupposes the the idea
idea thatthat God's name was engraved engraved on on
the
the Eben Eben Shetiyyafa
Shetiyyah:
'433 PRE 35;
14
35; BR 69. 69. 6 and 70.
6 and 70. 1-4.
1-4.
144 BR 70. 7; Tan.
Tan. V, V, 24;
I44 70. 7; 24; compo
comp. also note 60.
also note 60. The "ten
"ten days
days
of penitence"
of penitence" were were granted
granted to to Israel
Israel as as a reward
reward for the tithes
for the tithes which
which
Jacob
Jacob set set aside;
aside; Sabba, Wa-Yishlah, 46b,
Sabba, Wa-Yishlah, based on
46b, based on an unknown
midrashic source.
midrashic source. The quotation quotation from the the "Midrash"
"Midrash" in in DaDa'at
1
at and
Hadar on Genl Gen~ 28. 28. 22 22 toto the
the effect
effect thatthat Jacob
Jacob was the the first
first to give
to give
tithes
tithes from his his income (in the halakic
(in the halakic literature
literature the the phrase
phrase used used
is O'.!lO:J itvVI:l;
is D'SDD "ityyD; inin 'this
'this source
source it it isis ]11:l1J lB>yD) is
)lD itvlll:l) not found
is not found in in the
the ex-
ex-
tant midrashic literature.
literature. Compo Comp. note note 63.63.
145 BR 70.
145 70. 4. Compo vol. vol. I, I, pp.
pp. 380-381.
380-381.
4. Comp.
I4 6 MHG I,
146 I, 456.
456.
147 BR 70. 70. 4. 4. These
These are the three
three cardinal
cardinal sins;
Z47 are the sins; compo
comp. Ginz-Ginz-
berg, Unbekannte Sekte,
berg, Sekte, 23. 23. In view
In view of of the
the fact that "slandering
fact that "slandering
one's fellow-man is
one's fellow-man is asas grievous
grievous a sin as
a sin as worshipping
worshipping idols"idols" (Yerush-
(Yerush-
292
 Jacob
Jacob [148-156

aImi Peah
almi Peah 1, 16b,
1, 16b, and
and parallel
parallel passages
passages on
on the
the margin),
margin), the
the state-
state-
ment isis found
ment found that
that Jacob
Jacob prayed
prayed to to God
God to
to guard
guard him
him against
against slander-
slander-
ing his
ing his fellow-men;
fellow-men; BR, Zoc. cit.
BR, loc. cit.
PRE 35;
148 PRE
J 4 8
35; Targum
Targum Yerushalmi
Yerushalmi 28. 28. 10
10 (in
(in 11 Yerushalmi
Yerushalmi this
this
is erroneously described as
is erroneously described as the
the fifth
fifth miracle;
miracle; but
but the
the correct
correct reading
reading
is found
is found inin 22 Yerushalmi).
Yerushalmi). On On the
the "jumping",
"iumping", or or more
more correctly,
correctly,
"contracting of
"contracting of the
the earth",
earth", comp.
compo vol.
vol. I,I, p.
p. 294,
294, note 287. AA some-
note 287. some-
what different
what different version
version of
of the
the third
third miracle
miracle isis found
found in
in Sanhedrin
Sanhedrin 95b;
95b;
Hullin 91b;
Hullin 91b; comp.
compo the
the sources
sources given
given in
in notes
notes 130-131.
130-131.
J 49
MHG
149 MHG I, I, 457;,
457;, comp.
compo Schechter,
Schechter, ad
ad loc.
Zoc. The
The "blessing
"blessing of
of the
the
water" isis found,
water" found, in
in abridged
abridged form, in BR
form, in BR 70. 70. 19
19 and
and Targum
Targum Yerush-
Yerush-
almi Gen.
almi Gen. 28.
28. 22
22 and
and 31.
31. 22.
22. The
The talkativeness
talkativeness of of young
young women
women isis
also alluded
also alluded toto by
by Josephus, Antiqui., I,I, 19.
Josephus, Antiqui., 19.4.
4. This author
This author adds
adds that
that
the
the shepherds
shepherds told Jacob
told Jacob of Laban
of Laban's
's prominent social
prominent social position.
position.
Compo BR 70.
Comp. 70. 11.
11.
160
150 70. 11.
BR 70. 11. Lekah,
Lekah, Gen.
Gen. 29,
29, 7,
7, dwells
dwells on the
the duty
duty of
of great
great
men to
men to correct
correct the
the evil
evil ways
ways of
of their
their fellow-men,
fellow-men, and not
not say:
say: "It
"It
is none
is none of of our
our affairs".
affairs". .
1 5 1 PRE 36; Targum Yerushalmi
lSI 36; Targum Yerushalmi Gen. 29. 29. 10,
10, and
and 22 Targum
Yerushalmi
Yerushalmi Gen. Gen. 28. 28. 10.
10. Laban was blessedblessed with with sons
sons only
only after
after

. Jacob's arrival; BR 73.

Jacob's arrival; 73. 12,
12, and thence in in Rashi,
Rashi, Gen.
Gen. 30.30. 27.
27. See
See
vol. III,
vol. Ill, p. p. 373.
373.
152 PREPRE 32 32 (the
(the text
text ofof the
the editions
editions is
162 is to be supplemented
supplemented by
the
the reading of
of Ketab
Ketab Tamim,
Tamim, 88).
88). Comp.
Comp. also
also note
note 98.
98. On On Jacob's
Jacob's
reading
gigantic strength, see vol. I, pp. 374
gigantic strength, see vol. I, pp.
374 and
and 412,
412, asas well
well asas vol.
vol. II,
II, p.
p. 137.
137.
153 Yerushalmi
153 Yerushalmi Targumim
Targumim Gen. Gen. 28.28. 22 and and 31.31. 22; PRE 36.
22; PRE 36.

Compo
Comp. note note 149,
149, asas well
well as
as vol.
vol. I,I, p.
p. 270,
270, 295 295 andand vol.
vol. II,
II, p.
p, 291-
291.
PRK,
PRK, 26a,26a, points
points outout that
that for
for Jacob
Jacob thethe water
water rose
rose to
to the
the top,
top, whereas
whereas
for
for Moses
Moses it it only
only rose
rose high
high enough
enough to to bebe drawn.
drawn. This This is is the
the source
source
for
for MHG
MHG I,I, 459. 459.
15 4 PRE
PRE 36; 36; Yerushalmi
Yerushalmi Targumim
Targumim Gen. Gen. 27. 27. 22.
22. Compo
Comp. note
%54 note
152.
152.
155
IS 5 BRBR 70.70. 13.
13. Rebekah,
Rebekah, on on aa similar
similar occasion,
occasion, ran ran toto her
her
mother
mother who who was was still alive; but
still alive; but Rachel's
Rachel's mother
mother was was dead;
dead; BR.BR,
loe.
loc. cit., and 60. 7. Josephus,
cit., and 60. 7. Josephus, contrary
contrary to to the
the words
words of of Scripture
Scripture
(Gen. 24.
24. 50; compo Septuagint), maintains
maintains that
that Rebekah's
Rebekah's father was
father was
(Gen. 50; comp. Septuagint),
dead,
dead, and and this
this was
was the
the reason
reason whywhy she she ran
ran toto her
her mother
mother to to report
report
Eliezer's
Eliezer'sarrival.
arrival.
156 MHG I, 460-461; Yalkut Reubeni,
j s 6 MHG I, 460-461; Yalkut
Reubeni, Gen. Gen. 28.28. 20.
20. According
According
to
to Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 29.
29. 3,
3, Laban
Laban ran
ran toto meet
meet Jacob.
Jacob, because
because
298
293
 The Legends
Legends of
of the
the Jews
Jews
the report
the report had
had reached
reached himhim (through
(through Rachel?)
Rachel?) of
of his
his relative's
relative's gi-
gi-
gantic
gantic strength
strength and
and piety.
piety, On Jacob
Jacob being
being robbed of
of his
his possessions
possessions
by Eliphaz,
by Eliphaz, see
see vol.
vol. I,
I, 345-346
345-346 and
and 379.
379.
IS
157 Yalkut Reubeni
? Yalkut Reubeni (citing
(citing Galya Raza) on
Galya Raza) on Gen.
Gen. 29. 15. The
29. 15. The
interpretation of
interpretation of n;iR~ (Gen.,
rqipj loco tit.)
(Gen., loc. as n3j7J is
cit.) as n;m
is also
also found
found in
in Zohar
Zohar
I, 160b.
I, 160b.
158 BR 70.
158 70. 14.
BR 14. From
From the
the perfect
perfect vmjn (Gen. 29.
'm::llll (Gen. 15) is
29. 15) is in-
in-
ferred there
ferred there that
that for
for aa short
short time
time Laban had JacobJacob work
work for
for low
low
wages. This
wages. This short
short time,
time, however,
however, was sufficient
sufficient for
for Jacob
Jacob toto find
find
out Rachel's
out Rachel's excellent
excellent character;
character; Imre No'
No'am, Gen. 29.
am, Gen. 29. 15.
15.
159 Megillah 13a
159 Megillah 13a (on
(on the
the text
text comp.
compo Rabbinovicz, ad loc.,
Rabbinovicz, ad loc., and
and
MHG
MHG I, I, 463-464).
463-464). The signsign consisted
consisted in
in Rachel's
Rachel's touching
touching Jacob's
Jacob's
right toe,
right toe, right
right thumb, and right
thumb, right lobe; Azulai,
lobe; Azulai, Heseil
Hesed le-Abraham
Ie-Abraham
II, 6.
II, 6.
160
160 BR 70.
70. 17-18.
17-18. On Jacob's
Jacob's age
age at his marriage,
at his marriage, see Seder
Seder
'Olarn 2,
'Olam 2, and
and parallels cited by
parallels cited by Ratner.
Ratner.
161
161 BR 68. 4.
68. 4.
162
162 65. 1-3
BR 65. ('~i1 is
1-3 ("J^n is here
here aa euphemism
euphemism for
for sexual intercourse).
sexual intercourse).
The designation
designation of of Esau (=Rome) as
Esau (=Rome) as "swine" is very common in
is very in
rabbinic
rabbinic literature,
literature, and occurs
occurs in in so
so old
old a source
source asas Enoch 89. 89. 12.
12.
Originally
Originally it was not
it was not intended
intended as as an expression
expression of of contempt,
contempt, but was
coined
coined withwith reference
reference to to the
the standard
standard of of the Roman legion legion stationed
in
in Palestine,
Palestine, whichwhich had as as its
its emblem a boar, boar, a wild
wild swine,
swine, andand
hence
hence the the designation
designation of of Rome as 1JPD ,'rn
as '11'l) TNI "the boar out of of the
wood". See See R.EJ.,
R.E.J., XLVII,
XLVII, 178;178; Epstein, Mikkadmoniyyot, 35;
Epstein, Mikkadmoniyyot, 35; Blau,
Blau,
Masoretische Untersuchungen, 55-56.
Masoretische Untersuchungen, 55-56. Compo
Comp. also WR 13.
also WR 5; Tehil-
13. 5; Tehil-
lim
lim 80.
80. 363;
363; ARN 34, 34, 100.
100. In
In the
the time
time toto come Esau will will wrap
wrap him-
self
self in
in a praying-shawl
praying-shawl (=Talit),
(=Talit), and will will attempt
attempt to to take
take his
his seat
seat
among
among the the pious;
pious; but
but God wiIlwill drag
drag him awayaway from his seat, and ex-
his seat, ex-
pel
pel him from the the company
company of of the
the pious.
pious. See Yerushalmi Nedarim
3,38a.
3, 38a. A favorite
favorite topic
topic ofof the
the Haggadah
Haggadah is is Rome's deceit
deceit and guile.
guile.
I<5 3
163 Tan. B.
Tan. B. I,
I, 152-153
152-153 and 157; 157; Tan.
Tan. Wa-Yeze 4; 4; BR 70. 70. 1616
and 71.71. 2;2; Baba Batra
Batra 125a;
125a; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 29.29. 17;
17; Zohar
I,
I, 223a,
223a, and and II,II, 29b.
29b.
16
1644 BR 70. 70. 19.
19. See
See also
also Tan. B. B. I,I, 152;
152; Targum
Targum Yerushalmi
Gen. 29.29. 12;
12; MHG I, I, 463 (where i1N~
463 (where KH must be read
UN ? Ni"I read instead
instead ofof 1Ili1
NH
1

~m
^rn of the the editions
editions and MSS.).
MSS.). For the obscure I"YT
the obscure J'W (BR,(BR, loco
loc. cit.)
tit.)
MHG has j'"i.:tl;)
MHG ]H3D "deceivers",
"deceivers", which makes makes good good sense.
sense. The in- in-
habitants
habitants of of Haran triedtried toto allay
allay Jacob's
Jacob's fearfear that
that aa trick
trick might
might be
played on him,
played him, and they they told
told him that
that they
they were
were not
not deceivers
deceivers likelike
294
294
 Jacob [I6 5-I 68
[165-168

himself.
himself. Camp., however,
Comp., however, Sifra
Sifra 20. 23, 93b,
20. 23, 93b, where the
the immoral life
life
of the
of the Canaanites
Canaanites is contrasted
is contrasted with the chastity chastity of of the
the "dwellers
"dwellers in in
the east", by
the east", by which the the east-Arameans
east-Arameans are very likely
are very meant. Ac-
likely meant. Ac-
cording
cording to to BR,
BR, loc. loco cit., this seems to
cit.j this to allude
allude to the modesty
to the modesty of of the Har-
the Har-
anites.
anites. In BR 70.
In 70. 12 and PK 3, 43a, "the sons
3, 43a, sons of of the
the east", praised
east", praised
for their
for their modesty,
modesty, are the the Persians"
Persians and Medes, Medes, as as maymay be be seen
seen from
the parallel
the parallel passagepassage in in Berakot 8b.-Yashar 8b. Yashar Wa-Yeze,
Wa-Yeze, 57a-57b, 57a-57b, is is
an amplification
amplification of of BR 70. 70. 14 14..
•Ig655 Jub.
Jub. 28. 28. 44..
166
• 66 BR 70. 70. 19;19; Yerushalmi Mo'ed Katan 1, 1, SOd;
80d; Jub.Jub. 28.
2S. S.
8.

The statement
statement of Josephus,Antiqui,
of Joseph us, Antiqui, I, 1, 19.
19. 7, 7, that Jacob married
that Jacob married Rachel
after having served seven years
after having years is is due to to a misunderstanding
misunderstanding of of the
the
Hebrew yntP (Gen. 29.
V1::ltll (Gen. 29. 27),
27), which means "septinate" "septinate" and "week".
On the
the basis
basis of of Gen.
Gen. 29. 29. 26, Jub., loco
26, Jub., loc. cit.,
cit., states
states that that it it isis forbidden

to give aa younger
to give younger daughterdaughter in marriage before
in marriage before the elder elder one.
one. Laban
and the
and the Haranites,
Haranites, as as authorities
authorities on Jewish Jewish law, law, are rather strange
are rather strange
figures .
figures.
• 67 BR 74.
167
13; PRE 36;
74. 13; 36; Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 29. 29. 24
24 and
29. Josephus,
29. Josephus, Antiqui.,Antiqui., I, I, 19.
19. 8, likewise points
8, likewise points out out thatthat Bilhah
Bilhah and
Zilpah were
Zilpah were not not bondwomen. According According to to the
the 12 12 Testaments,
Testaments, Naph- Naph-
tali 1. 9,
tali 1. these two handmaids were the
9, these the daughters
daughters of of Rotheus,
Rotheus, a brother
brother
of Deborah,
of Deborah, Rebekah'sRebekah's nurse, nurse, aa God-fearing
God-fearing man belonging belonging to to the
the family
family
of
of Abraham. Bilhah and Zilpah
That Bilhah Zilpah were sisters sisters is is also
also stated
stated in in J ub.
Jub.
2S.9.
28. 9. tendency of
The tendency of Jewish
Jewish legend
legend is is to
to make all all the tribes
tribes related
to Abraham, on their
to Abraham, their paternal
paternal as as wellwell as their maternal side,
as their side, and
hence the
hence statement that
the statement that Rotheus
Rotheus was of the family
of the family of of Abraham.
Pa'aneah, Gen. 27.
Pa'aneah, 27. 2, maintains that
2, maintains that after
after the the death of of Rachel (and (and
Leah?) Jacob
Leah?) Jacob made Bilhah Bilhah andand Zilpah
Zilpah legitimate
legitimate wives. wives. Camp. Comp. vol.vol. I,
I,

415.
415. The old rabbinic literature
old rabbinic literature has has no difficulty
difficulty in in explaining Jacob's
explaining Jacob's
marrying two sisters.
marrying sisters. The laws laws of of the
the Torah became binding binding onlyonly
after
after thethe revelation
revelation on Sinai; Sinai; comp.comp. vol. vol. I, I, p. 292, note
p. 292, note 275.275. The
later authorities
later authorities and especially especially the the Kabbalists,
Kabbalists, on the the other hand,
other hand,
developed
developed many many aa theory theory to to explain
explain this this marriage
marriage of of Jacob.
Jacob. Camp. Comp.
e. g.
e, Recanati, Lev.
g. Recanati, Lev. 18. lS. 6.6. Out of of respect
respect for for Jacob
Jacob the Torah, Torah, in in
dealing
dealing with with prohibited
prohibited marriages,
marriages, does does not not mention the punishment punishment
for marrying two sisters;
for marrying sisters; R. R. Bahya,
Bahya, Lev. Lev. 20. 20. 21.21.
168 Tan.
.68 Tan. B. B. I, I, 151-152; Aggadat Bereshit
151-152; Aggadat Bereshit 48, 48, 97-98.
97-98. Accord-
ing
ing toto BR 71. 71. 2, 2, Leah was hated hated by by Jacob
Jacob because
because she deceived her, her
sister. See
sister. See alsoalso Yelammedenu in in Yalkut,
Yalkut, II, II, 394,
394, on Is. 3, and MHG
Is. 3,

I, 466,
I, 466, as as well
well as as 468.
468.
295
295
169-1 77]
169-177] The Legends
The Legends of
of the
the Jews
Jews

l6
,69* BR 71.
BR 71. 2.
2. See
See also
also vol.
vol. I,
I, p.
p. 359.
359.
170
'70 PRE 336;
pRg 84. 21
6; BR 84. 21 and 82.
82. 2.
2. The last-named
last-named source
source con-
con-
tains the addition
tains the addition that
that Benjamin had
Benjamin had two twin-sisters;
twin-sisters; comp.compo vol.vol. II,
II,
pp. 37-39.
pp. 37-39. On the
On the difference
difference of of the
the ages
ages of of Jacob's
Jacob's sons,
sons, and on on the
the
meaning of
meaning of their
their names,
names, see see vol.
vol. II,II, pp.
pp. 187-188,
187-188, notesnotes 11 and 4. 4.
'71 MHG I,
171 I, 468^69
468-469 and and 192. 192. The old old Midrashim
Midrashim make no
mention of
mention of Leah's
Leah's sterility.
sterility.
173 Berakot 7b;
'72 Berakot 7b; MHG I,I, 469, 469, which
which reads:
reads: My father-in-law's
father-in-law's
first-born is
first-born is aa robber
robber and aa thief; first-born is
thief; my first-born is very
very scrupulous
scrupulous
in his
in his actions,
actions, and and is is careful
careful not not to to touch
touch other
other people's
people's property.
property.
Compo note
Comp. note 190.
190.
'733 BR 61.
17 61. 4;4; MHG I, I, 469,
469, and Sabba,Sabba, Wa-Yeze,
Wa-Yeze, 35d, 35d, seem
to have
to have readread py lW DP in BR.
Cit.' in
174
'74 DR,DR, according
according to to the
the reading
reading of of Rashi,
Rashi, Gen. Gen. 29.29. 34,
34, but
but
not found
not found in in our
our texts.
texts. A A similar
similar Haggadah
Haggadah occurs occurs also in MHG I,
also in I,
469. whose
469, whose source
source is is probably
probably Bereshit
Bereshit Rabbeti;
Rabbeti; see Schechter, ad
see Schechter,
loc., and
loc., and compo
comp. further
further vol.vol. I, p. 298,
I, p. 298, note
note 312,
312, asas well
well asas vol.
vol. I,I, p.
p. 387
and Zohar
and Zohar II, II, 19a.
19a. In MHG, lac.
In cit. , the name Levi is
loc.cit., is associated
associated
with
with r\]h MJ? "borrowed
ft
borrowed", ", as well as ill?
as well nf? "accompanied".
"accompanied". Compo Comp. the
similar
similar etymologies
etymologies in in Jub
Jub 31. 31. 16;16; BR 71. 71. 4; 4; Targum
Targum Yerushalmi
Gen.
Gen. 29. 29. 34.
34.
I7 * Berakot
Berakot 7b;
'75 7b; BR 71. 71. 4;4; Tan.
Tan. Wa-Yeze 9. 9. Targum
Targum Yerush-
almi
almi Gen.
Gen. 29.29. 30 reads:
reads: She called called him Judah,
Judah, "Thanks unto God", God",
because
because he he was destined
destined to to become the the ancestor
ancestor of of the
the royal
royal house
house of of
David,
David, and furtherfurther because
because from him will will come forthforth David who will will
compose
compose "songs "songs of of thanks" (= (
= psalms
psalms of of thanksgiving)
thanksgiving) unto unto the the
Lord_
Lord. Compo Comp. BR. BR, lac. cit.; Tan.
loc.dt,\ Tan. Wa-Yeze 6; 6; Shemuel
Shemuel 28. 28. 130;
130; notenote
44 on vol. II,
on vol. II, p.p. 188.
188.
176 BR 71. 71. 6;
'76 6; Aggadat
Aggadat Bereshit
Bereshit 51, 51, 103-104.
103-104. Compo Comp. also also the
the
preceding
preceding note. note. Women are are of of a jealous
jealous disposition,
disposition, and Rachel Rachel
shared
shared thisthis weakness
weakness with with her sex; BR 18.
her sex; 18. 2,2, and parallel
parallel passages
passages
cited
cited by by Theodor. According According to to ER 18, 18, 99,
99, Rachel
Rachel was was married
married four.·
four--
teen
teen years
years before
before sheshe bore
bore a a child;
child; compo
comp. vol.vol. II,
II, p.p. 187,
187, note
note 1. 1.
177 Targum Yerushalmi
'77 Targum Yerushalmi Gen. 30. 30. 1-2,
1-2, which
which essentially
essentially follows
follows
Tan. B. I, I, 156,
156, and BR 71. 71. 6;6; but these
these Midrashim do do not
not say
say that
that
Rachel
Rachel asked Jacob Jacob to to pray
pray unto God God for for her.
her. Aggadat
Aggadat Bereshit
Bereshit
51,
51, 104,
104, reads: "If thou so
"If so desirest,
desirest, II shall
shall certainly
certainly bear
bear children,
children,
just
just asas thou hast hast made the the sheep
sheep bring
bring forth
forth their
their young."
young." Compo Comp.
also
also the midrasruc
midrashic quotation
quotation in in Sabba,
Sabba, Wa-Yeze,34a.
Wa-Yeze, 34a. On On the
the "four
"four
296
296
 Jacob
Jacob [178-189

that
that regarded as
may be regarded as though
though they
they were
were dead",
dead", comp.
camp. vol.
vol. II,
II, p.
p.
327, note
327, 142, and vol.
note 142, vol. Ill,
III, pp.
pp. 190, 259.
190, 259.
178 BR
178 BR 71.
71. 7;
7; Aggadat
Aggadat Bereshit
Bereshit 51,
51,104, which has
104, which has the
the additional
additional
that Rachel was very
remark that very anxious
anxious to
to become
become aa mother
mother because
because
she had aa presentiment
she presentiment of
of her
her premature
premature death.
death.
179 Targum Yerushalmi Gen. 30.
"79 Targum 30. 5.
5. Lekah,
Lekah, Gen.
Gen. 30.
30. 4,
4, reads:
reads:
the word rwb
From the wife" we are
i1tvN? "to wife'* are to
to infer
infer that
that Jacob
Jacob took
took her
her
as his
as his legitimate wife. BR 45.
legitimate wife. 45. 33 has
has the
the same haggadic
haggadic interpretation
interpretation
of
of i1tv~? with
fwh with regard
regard to
to its
its use
use in
in connection
connection with
with Hagar.
Hagar. Compo
Comp.
note 167.
note 167.
156; BR 71.
180 Tan.
180 Tan. B.
B. I,
I, 156; 71. 8.
8. From thethe beginning
beginning of
of the
the third
third
century C.
century C. E.
E. till
till about
about the
the end ofof the
the ninth,
ninth, Tiberias
Tiberias situated in
situated in
Naphtali (comp.
Naphtali (comp. Megillah
Megillah 6a
6a and Yerushalmi
Yerushalmi 1,70a) the centre
1, 70a) was the centre
of Jewish learning
of Jewish learning in
in Palestine.
Palestine. Comp. BR 98.
Compo 98. 17, with regard
17, with to
regard to
the interpretation
the interpretation of the blessing
of the blessing given by Jacob
given by to Naphtali.
Jacob to Naphtali. Other
etymologies of
etymologies the name Naphtali
of the Naphtali are in BR 71.
are found in 71. 8
8 and Tan.,
Tan.,
loco
loc. cit., as well
cit., as well as in MHG I,
as in I, 472.
472.
181 Targum Yerushalmi Gen. 30. 30. 8,
lSI Targum Yerushalmi 8, with
with reference
reference toto Jud.
Jud. 4.
4. 6.
6.
182
18. MHG I,I, 473. 473. On the the relationship
relationship of of Jacob's wives to
Jacob's wives to one
another, compo
another, comp. notenote 167.
167.
l8 s BR 71. 8, according to
I 83 71. 8, according to the the reading
reading of of Rashi,
Rashi, Gen. 30. 30. 11.
11.

Hasidim 480 has has several

several explanations
explanations of of the
the name Gad, = 131), one
Gad, (='11::1),
(

of which is
of which is to the effect
to the that it
effect that it signifies
signifies "deception",
"deception", as as well
well as
as "gar-
"gar-
ment". Leah put her garment
put her garment on Zilpah,Zilpah, and in in this
this manner de- de-
ceived
ceived Jacob
Jacob who thought that he was in
thought that in the company
company of the mistress
mistress
and not
and not ofof the
the handmaid. For other other etymologies
etymologies of of this
this name see see
Lekah,
Lekah, Gen.
Gen. 30.30. 11.
11. opinion that
The opinion that the prophet
prophet Elijah
Elijah belonged
belonged toto
the
the tribe
tribe ofof Gad is is widespread;
widespread; see see vol.
vol. II,
II, p.
p. 145;
145; vol.
vol. III,
Ill, p.
p. 462,
462,
and
and Index,
Index, S. v. "Elijah".
s. V. "Elijah".
184 Targum Yerushalmi
184 Targum Yerushalmi Gen. Gen. 30. 30. 11.
11.
18 s A midrashic quotation by Rashi, Gen. 30.11.
18s See
See Berliner,
midrashic quotation by Rashi, 30. 11. Berliner,
ad loc.,
ad loc., and vol.vol. I,
I, p.
p. 306,
306, note
note 318.
318. BR 71. 71. 18
18 and other
other sources
sources
(camp. note 183)
(comp. note 183) also
also derive
derive Gad from '1'11 TTI "he cut";
cut"; but the the cutting
cutting
does
does not refer to
not refer to circumcision.
circumcision.
186 MHG I, 473-474. Camp.
186 I, 473-474. Comp. note note 183.
183.
187 Yerushalmi
Yerushalmi Targumim
187 Targumim Gen. Gen. 30. 30. 13,
13, following
following BR 71. 71. 10.
10.
188 DR 72.
188 BR 72. 11 and 5. 5. See
See note
note 194,
194, and vol.
vol. II,
II, pp.
pp. 201-202.
201-202.
189 An unknown midrashic midrashic sourcesource in in Midrash Aggada
189 Aggada Gen.
49. 14,
49. 14, and,
and, inin abridged
abridged form,
form, 30.
30. 14.
14. In
In the
the last
last passage tf'nm means
passage N'lCli11
"And it-the
it the donkey-pulled
donkey pulled it it (the
(the mandrake)
mandrake) out",out", and must not
297
190 - 193]
190-193] The Legends
Legends of
of the
the Jews

be emended,
be emended, as
as is done
is done by
by Kaufmann,
Kaufmann, Monatsschrift, 139.
Monatsschrift, XXXIX, 139.
same story
The same story is
is cited
cited also
also by
by Sabba,
Sabba, Wa-Yeze,
Wa-Yeze, 34a,
34a, and
and Toledot
Toledot
(is it
Yizhak (is
YizJiak it based
based on
on Sabba?),
Sabba?), Gen.
Gen. 30.
30. 14.
14. In Nur al-
In al- Zulm,
Zulm, 124,
124,
it is the
it is the dog,
dog, not
not the
the ass,
ass, which uprooted
uprooted thethe mandrake,
mandrake, and
and this
this
agrees with
agrees with what
what Josephus,
Josephus, Bell.
Bell. Jud., vii, 6.
Jud., vii, 6. 3,
3, says
says about the
the plant
plant
Baaras, which
Baaras,
pression
that the
that
which is
is very

the mandrake,
mandrake, like
'll
very likely
Nm':l' *?$? tnp
pression Nrm:T
likely identical

like the
identical with
N'P (Yerushalmi
the Baaras
Baaras of
with the
(Yerushalmi 'Erubin
the mandrake. The ex-
'Erubin 10,
10, 26c) clearly shows
26c) clearly
Josephus, was used
of Josephus, used in
shows
ex-

in expelling
expelling
demons. The anonymous
demons* anonymous commentator
commentator on Yerushalmi seems to to un-
un-
derstand the
derstand the to refer
Talmud to refer to
to the
the charm used
used in uprooting the
in uprooting the
mandrake, which
mandrake, which otherwise
otherwise might
might cause
cause death. this could hard-
death. But this hard-
ly be
ly be expressed
expressed by ?1I N'p.
by hy fcrip. It is
It is very
very likely
likely that
that the
the Aramaic
Aramaic name
for the mandrake Nm':l'
for the KmtT "the"the chaser"
chaser" describes
describes it as a plant
it as plant which
chases
chases demons away. relation between the mandrake and the
away. The relation the
plant Adam "which kills
plant kills an¥body
anybody who comes near it" it" (comp.
(comp. vol.
vol.
I, pp. 31-32,
I, pp. 31-32, note
note 148)
148) is not quite
is not quite clear.
clear. Frazer, Folk-Lore in the
Frazer, Folk-Lore the

Testament, II,
Old Testament, II, 372-397, deals at
372-397, deals at great
great length
length and in in a very
very inter-
inter-
esting
esting manner with with thethe mandrake in in folk-lore.
folk-lore. The spot, where,
spot, where,
according
according to to Josephus,
Josephus, this this plant
plant of miraculous properties
of miraculous properties grew,grew, isis

undoubtedly
undoubtedly identical
identical with Baaras, Baaras, the place place where Jacob, Jacob, by by a
hair-breadth,
hair-breadth, escaped
escaped death
death at at the
the hands of of Esau;
Esau; compo
comp. vol. vol. I,
I, pp.
pp.
347-348.
347-348. The name Baaras, given to
Baaras, given to this
this plant
plant by by Josephus,
Josephus, is is

perhaps
perhaps to be explained
to be explained as as an abridgment
abridgment of of "the mandrake of of Baara"
=il'l10
myo '"T'1 Nm':J'.
NTJnn'. Compo
Comp. note 193, 193, and vol. II, p.
vol. II, p. 204,
204, note 11. 11.
Baara is the Grecized form for
is the my; compo
for il'lI7.J; comp. Yerushalmi Shabbat
3,6a.
3, 6a.
190 BR 72.
<9° 72. 2-4.
2-4. Lekah, Gen.
Lekah, Gen. 30.30. 14,
14, cans
calls attention
attention to to the
the fact
fact
that,
that, though
though Reuben was only only ten ten years
years old old atat that
that time,
time, he he never-
never-
theless knew what the
theless the law permits,
permits, and what it it prohibits.
prohibits.
191
191 BR 99.99. 10;
10; Nidah 31a, 31a, and thence
thence in in MHG I, I, 741
741 (=BR
(==BR
98.
98. 12,
12, where read D*13 i1'7 TlDri; but
but compo
comp. notenote 193);
193); Targum
read t:I'l rr ? '10n; Targum Yerush-
1

Yerush-
almi Gen. 30. 16; MHG I,
30. 16; I, 473.
473. Geiger's
Geiger's statement, Keluzzat Ma-
statement, Kebuzzat
amarim, 142,
amarim, 142, that the the oldold Rabbis read "TOn instead
read "T10n instead of -non (Gen.
of '17.Jn (Gen.
49. 4), and hence the
49. 4), the legend
legend about the the braying
braying of of the
the ass,
ass, is
is untenable,
untenable,
as shown by by Ginzberg
Ginzberg in in Supplement
Supplement to Geiger, op.
to Geiger, op. cit.
cit.
192 BR
19' BR72.72. 5.
5.
193
193 Nidah 31a.3 la. Compo
Comp. also also 'Erubin
'Erubin 100b.lOOb. Jacob's
Jacob's ass ass walked
walked
up toto Leah's tent without having having beenbeen ledled there
there by by its
its master;
master; Has-Has-
erot
erot inin Batte Midrashot,
Midrashot, III,S;III, 5; compo
comp. also also note
note 191;
191; il'tl'l'
TO-D ? '10n
1

"lion
"the
"the ass
ass by
by itself"
itself" isis a play
play on C'l TlDn (Gen.
D13 '1tm (Gen. 49.49. 14).
14). Yerushalmi
Yerushalmi
298
 Jacob [194-202

Sotah 3, 3, 19a,
19a, and BR 72. 72. 5, commenting on t{1il
5, commenting Kin (Gen.
(Gen. 30.30. 16),
16), remark
that this
that this word refers
refers to
to God,
God, who alonealone was witness witness to to Leah's pure pure
motive in in making
making Jacob Jacob stopstop with
with her. her. DR 7. 7. 11
11 on the the other
other
hand, maintains
hand, maintains with with reference
reference to to fcC?m (Gen., Zoc.
t{l>n1 (Gen., cit.) that
loc. cit.) that Leah
was a "gad-about".
"gad-about". In In BR 18. 18. 2,2, and parallels
parallels citedcited byby Theodor,
Theodor, it it is
is

Dinah who is is described

described by by this
this expression.
expression. The substitution substitution of the
of the
ass for
ass for thethe dogdog in in the mandrake legend legend (camp.(comp. note note 189)189) by by some
rabbinic
rabbinic authorities
authorities is is due to to a midrashic
midrashic interpretation
interpretation of of C.,l
013 .,11.:ln
"lion
(Gen. 49.
(Gen. 49. 14).14).
194 BR 72. 72. 5; Shir 7.4. On the the compact
194 5; Shir 7. 4. compact between Zebulun Zebulun and
Issachar comp.
Issachar compo vol. vol. II, p. 144.
II, p. 144.
195 Targum Yerushalmi Gen. 30.
195 30. 20. Different
Different etymologies of
Targum 20. etymologies of
the
the name Zebulun are are found in in BR 72. 72. 66 and MHG I, I, 476.
476.
196 Berakot 60a; Tan. B. B. I, I, 157;
196 60a; 157; Tan. Wa-Yeze 8; 8; Targum
Targum
Yerushalmi 30.
Yerushalmi 30. 12;
12; Yerushalmi Berakot 9, 9, 14a-14b;
14a-14b; Tehillim
Tehillim 55, 55, 292;
292;
MHG I, I, 479
479 (f (r"~);
1

?); PRE 35. 35.

19 7 MHG I, 478-479 and 480 (:l"O); Tehillim
197 I, (a'D); Tehillim 55, 292; BR 73.
55, 292; 73.
11 and 4. 4. Compo
Comp. also also Rosh ha-Shanah 11a. lla.
198 MHG I, 480-481, and compo Schechter, ad
198 I, 480-481, comp. Schechter, ad Zoe. loc. See also
See also
vol.
vol. I,I, p. 238, where it
p. 238, it is said that
is said that Hagar
Hagar declared
declared that that Sarah's
Sarah's ster-
ster-
ility
ility was a punishment
punishment for for her
her impious
impious life. life.
199 BR 73.
199 73. 3;3; Tan.
Tan. B. B. I,
I, 158
158 (which
(which reads:
reads: Rachel feared that
feared that
her father
her father would take take herher away
away from Jacob Jacob and give give her to to Esau);
Esau) ;

Tehillim 55,
Tehillim 55, 292;
292; Aggadat
Aggadat Bereshit
Bereshit 51, 51, 105;
105; MHG MHG I,I, 481. 481.
200 Targum Yerushalmi
200 Targum Yerushalmi Gen. 30. 30. 23.
23. This Haggadah
Haggadah is is based
on the
on the useuse of of l1!l,n
ns*in (Gen., Zoc. cit.,
(Gen., loc. cit., and Joshua
Joshua 5. 5. 9).
9). also MHG
See also
I, 481, which
I, 481, which reads ;'~'V N^N
reads rh~\y t{~t{ ;'!l,n
nsin I't{. f.
201 Tan. B. I, 158;
20 I Tan. B. I, 158; BR 61. 61. 4;4; Yerushalmi
Yerushalmi Berakot Berakot 9, 9, 146.
146. Ac-
Ac-
cording
cording to to Yelammedenu
YE"lammedenu 20 (
= BHM VI,
20 (=BHM VI, 81),
81), Rachel prophesiedprophesied
that
that Joseph
Joseph would be be the
the ancestor
ancestor of the (Ephraimitic)
of the (Ephraimitic) Messiah, Messiah,
who would arise arise at at the
the end of days (C;1V
of days (D^iy hw ~tv 1l1'n~
131 "TIN pp is to be under-
is to under-
stood in
stood this manner).
in this manner). Comp. Compo also also BR 73. 73. 5-6 for for several
several other pro- pro-
phecies found
phecies found in in Rachel's
Rachel's words of of Gen. 30. 30. 24.24. The etymologyetymology
given
given therethere of the name Joseph
of the Joseph (901;")
(rpirp) as as "the increase by
''the increase by the
Lord"
Lord" occursoccurs also also in in Philo,
Philo, De Joseph Josepho, o, 6.6.

202 MHG I,
202 481. That Rachel'
I, 481. Rachel' bore bore children
children was a miracle, miracle,
as she
as she waswas sterile
sterile by by nature,
nature, and this miracle was granted
this miracle granted to to her
her asas
a reward
a reward for for her
her kindness
kindness to to Leah,
Leah, whom she saved from being being putput
to shame
to shame by by Jacob,
Jacob, who would have detected detected the fraud played played on
him by
him by Laban,
Laban, had had notnot Rachel
Rachel divulged
divulged to to herher sister
sister the sign agreed
sign agreed
299
299
203-214] The Legends
The Legends of
oj the
the Jews
Jews

upon by
upon by her
her and
and Jacob
Jacob by
by which
which he
he would
would recognize her on
recognize her on the
the nup-
nup-
tial night. See
tial night. See BR
BR 73.
73. 4;
4; Baba
Baba Batra
Batra 123a;
123a; Tan.
Tan. B. 154; Tan.
B. I,I, 154; Tan.
Wa-Yeze 6.
Wa-Yeze 6. Compo vol
Comp. vol I,I, p.
p. 357;
357; vol.
vol. IV,
IV, pp.
pp. 310,
310, 390.
390.
2203
3 BR 73.
BR 73. 6;
6; Tan.
Tan. B.
B. I,I, 154
154 and
and 164;
164; Bata
Bata Batra
Batra 123a;
12301; Targum
Targum
Yerushalmi Gen.
Yerushalmi Gen. 30.
30. 25;
25; and
and in
in many
many otherother places.
places. Comp.
Camp. vol.
vol. Ill,
III,
pp. 57-58 and
and 223. This
This Haggadah is
is described
described as
as an
an old
old tradition
tradition
pp. 57-58 223. Haggadah
(ni1C7.l).
(miDD).
2204 Yashar Wa-Yeze,
o * Yashar Wa-Yeze, 57b-58a,
57b-58a, andand Hayye
Hayye Sarah, 49a, where
Sarah, 49a, where
Deborah is declared to
Deborah is declared to have beenhave been the
the daughter
daughter of
of Uz,
Uz, the
the son
son of Abra-
of Abra-
ham 's'5 brother
ham brother Nahor.
Nahor. Comp. Compo the
the sources
sources quoted
quoted inin note
note 300.
300.
205 Tan. B.
205 Tan. B. I,I, 161,
161, and
and thence
thence inin Midrash
Midrash Aggada
Aggada and
and Targum
Yerushalmi, Gen.
Yerushalmi, Gen. 30. 30. 27.
27. Comp.
Compo also
also the
the extract
extract from Galya Raza
from Galya Raza
in
in Yalkut Reubeni,
Yalkut Reubeni, Gen.
Gen. 29. 17, and
29. 17, and note
note 157.
157.
206
206 26. Comp.
PRE 26. Compo note
note 151.
151.
2
20 77 BR 73.
73. 12;
12; BaR 20.
20. 19;
19; Tan. B. IV,
Tan. B. IV, 142;
142; Tan.
Tan. Balak
Balak 12;
12;
MHG I, 485
I, 485 (with
(with the
the additional
additional remark
remark that
that the
the same thing
thing hap-
hap-
pened to Jethro
pened to Jethro who had onlyonly daughters
daughters until
until the
the arrival
arrival ofof
Moses into
Moses into his
his house,
house, when
when he
he was
was blessed
blessed with sons). On the
with sons). the bless-
bless-
ing which
ing which the
the pious
pious bring
bring to
to those
those they visit,
whom they visit, comp.
compo Sifre D.,
Sifre D.,
38; Berakot
38; 42a; BR 73.8;
Berakot 42a; MHG
73. 8; MHG 1,485-486;
BR I, 485-486; Zohar I,
I, 161a.
161a. Compo
Comp.
also
also note
note 151.
151.
208 MHG
208 MHG I, 486.
I, 486. Laban's words (Gen.
Laban's words (Gen. 30.
30. 34)
34) are
are taken to
mean: 0
mean: O that
that thou
thou mayest
mayest keep
keep thythy word!
9 BR 73. 73. 9-10
9-10 andand 74.
74. 3;
2z 0 9 3; Tan.
Tan. B. B. 1,161;
I, 161; Tan. Wa-Yeze 11.
11.

The legend
legend would
would not not admit any any trickery
trickery on the part part ofof Jacob,
Jacob, and
his
his cunning
cunning manipulations
manipulations are are turned
turned intointo direct
direct intervention
intervention of of the
the
angels.
angels. See See Lekah,
Lekah, Gen. Gen. 30. 39 and Or Zarua'
30. 39 Zarua' I, I, 227,
227, No. 769.
210 Tan.
Tan. B. B. I, 161; Yashar Wa-Yeze, 58a-58b.
I, 161; Yashar Wa-Yeze, 58a-58b.
2lO

211 TehiIlim
Tehillim 8, 8, 78. Similarly
211 78. Similarly Tan.Tan. B. B. I, I, 161;
161; Tan. Wa-Yeze
11;
11; BR 73. 73. 10;
10; MHG I, I, 487
487 (:1'0).
(3'D). Camp.
Comp. notenote 209.209.
212 MHG I, 490.
212 I, 490.

2213l3 MHGMHG I,I, 488 (I'D). Jacob

488 (1'0). Jacob made
made his his cattle
cattle graze
graze far
far away
away
from
from cultivated
cultivated landland (comp.
(comp. Gen.
Gen. 30.
30. 36),
36), in
in order
order to to avoid
avoid doing
doing dam-
dam-
age
age to
to the the soil; MHG I,I, 487.
soil; MHG 487. Compo
Comp. alsoalso Baba
Baba Kamma Kamma 7. 7. 7.
7.
2 '4
214 BR 73.
BR 73. 11;11; Koheleth
Koheleth 9. 9. 11;
11; Tan.
Tan. B.B. I, I, 161-162.
161-162. The The fe-
fe-

cundity
cundity of of Messianic
Messianic timestimes refers
refers toto that
that ofof human
human beings,beings, asas may
may
be seen
be seen from from Mekilta
Mekilta Bahodesh
Bahodesh 2, 2, 63a,
63a, where
where it it is
is said
said that
that in
in the
the time
time
to
to come
come the the number
number of of chrIdren
children ofof each
each and
and every
every Jew Jew will
will be
be equal
equal
to
to the
the number
number of of Jews
Jews atat the
the time
time of of the
the exodus
exodus from from Egypt.
Egypt. See See
also vol. Jr,
also vol. II, p.
p. 230,-
230,* note
note 10.
10.
300
300
 Jacob
Jacob [215-220
215 MHG
~I5 MHG I, 489; BR 74.
T, 489; 74. 1;
1; Tan.
Tan. B.B. I, 160; PRE 26.
I, 160; 26. See
See also
also
Mekilta Bo (NniTns), Ib, which reads:
(Nnn'iW), Ib, reads: When Israel Israel entered
entered into
into the
the
Holy Land,
Holy Land, all
all the
the other
other countries
countries were
were excluded
excluded from
from being
being used
used asas
places of
places of divine
divine revelations.
revelations. BR, IDe. tit.,
BR, loc. cit., remarks
remarks that
thai: possessions
possessions
acquired outside
acquired the Holy
outside the Holy Land bring
bring no
no blessings.
blessings. Similarly
Similarly Pes-
Pes-
SOb; comp.
ahim 50b; compo note
note 274.
274. See
See also
also note
note 137137 and
and Index,
Index, s.s. v.
v.
"Holy Land".
"Holy
216
Targum Yerushalmi
2I6 Targum Yerushalmi Gen. Gen. 31.31. 4. 4. The fleet messenger Naph-
fleet messenger Naph-
tali (comp.
tali (comp. Gen. Gen. 49.49. 21)
21) isis often
often spoken
spoken of in Jewish
of in Jewish legend;
legend; comp.compo
vol. 1.,
vol. pp. 408-401;
I., pp. 408-401; voLvol. II,
II, pp.
pp. 25,
25, 108-109,
108-109, 154,209; vol. Ill,
154, 209; vol. III, p.p. 206.
206.
21
21 77 Berakot 8b; 8b; BR 74. 74. 2;2; PR 4. 4. 34a
34a (BR
(BR is is to
to be
be emended ac- ac-
cording to
cording to this
this text);
text); Tan.
Tan. B. B. IV,
IV, 110;110; Tan. Hukkat 6; Koheleth
6; Koheleth
7. 23; PRK (Grunhut's
7. 23; (Griinhut's edition,
edition, 50 50 and 41, 41, ,'!), where )W1S
1"5, where l'N isis
l'~tII'!l "pK
to
to bebe read
read in accordance with
in accordance with Ketubot
Ketubot 48a. 48a. AmongAmong other other pecu-pecu-
liarities
liarities and customs of the Persians
of the Persians and the the "children
"children of of the
the east"
east"
mention'is
mention 'is also also made of the fact
of the that they
fact that they do not kiss on the
not kiss the mouth.
mouth.
Comp., however,
Comp., however, Herodotus
Herodotus I, I, 134,
134, where the the opposite
opposite is is asserted.
asserted.
Compo
Comp. note note 164.164.
218 Yashar
218 Yashar Wa-Yeze, 58b-59a (based
Wa-Yeze, 58b-59a (based on PRE 26, where, how-
26, where,
ever,
ever, ourour texts read l'1NO'~
texts read HN01D m, rm Otll
D2> "the name of of an impure
impure spirit",
spirit",
instead
instead of of orol'1
DPH "the
"the Ineffable
Ineffable Name of of God" of of Yashar);
Yaehar); Tan. Wa: Wa-
Yeze 12; 12; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 31. 31. 19;19; Lekah,
Lekah, Gen. 31. 31. 34.34. Of
the
the two descriptions.
descriptions of of the
the Teraphim
Teraphim by by Ziyyoni,
Ziyyoni, Wa-Yeze (end), (end),
one
one isis taken
taken from PRE and the the other
other from Lekah. His etymological etymological
explanation
explanation of this word (as
of this (as connected with talmudic l'1!),m nSTin "shame",
"shame",
"
"decay"=nru~)
decay "=nEO) is is found in in 'Al'uk,
'Aruk, S. s. v.
v. See also
also Rashi,
Rashi, 1 1 Sam. 19. 19.
13
13 and 2 2 Kings
Kings 23. 23. 24.
24. Rachel's
Rachel 's motive in in stealing
stealing Laban's
Laban 's idols idols
was aa laudable
laudable one;one; she
she said:
said: Should II depart depart and leave,
leave the
the oldold man
with
with his his idolatry?
idolatry? See See BR 74. 74. 5;5; Tan. IDe. loc. cit.;
cit.; Theodoretus,
Theodoretus, Gen.
31.
31. 19.19, Compo
Comp. also also Zohar I, I, 169b.
169b. On Ctll=the 00 = the impure
impure spirit,spirit,
see
see note.313
note- 313 on vol. vol. I,
I, 298.
298.
2I * Yerushalmi Targumim Gen. 31.
219 Yerushalmi Targumim Gen. 31. 21-22. 21-22. CompoComp. ARN 9, 9, 27,
27,
as
as well as
well as notes
notes 153, 205, 207.
153, 205, 207.
220 p RE 36;
220 PRE 35. Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 21. 21. 24.
24. It
It isis a a wide-
wide-
spread view that
spread that Laban had intended to to destroy
destroy Jacob
Jacob and his his family,
family,
root
root and branch.
branch. See See Passover Haggadah
Haggadah beginning
beginning '10" ID ?! N~;
1

NX; Mid-
rash
rash Tannaim 172; 172; Onkelos
Onkelos and Targum Targum Yerushalmi De,ut. Deut. 26. 26. 5;5;
Sifre
Sifre D.,
D., 301;
301; MHG I, I, 491.
491. The angel angel restrained
restrained Laban from carry- carry-
ing
ing out
out hishis plan
plan ofof destruction,
destruction, and admonished him, him, atat the
the same time, time,
not to
not to have
have any any dealings
dealings withwith Jacob
Jacob whatsoever,
whatsoever, not even to to be kind
801
301
22I-227]
221-227] The Legends
Legends of
of the
the Jews

to him, for
to him, for "the kindness shown by
"the kindness by the
the wicked causes pain pain to the the
pious"; Yebamot 103b,
pious"; with reference
103b, with reference to to Gen. 31. 24. Laban feared
31. 24.
not only
not only the the angel
angel butbut also Esau, who might,
also Esau, might, inin case
case of injury to Jacob,
of injury Jacob,
appear
appear as as "the
"the avenger
avenger of blood" against
of blood" him. See Aggadat
against him. Aggadat Ber-
eshit
eshit 108, note 2,
108, note 2, and 125, note 5.
125, note 5. Although
Although Rachel had taken the the
Teraphim
Teraphim with with her,her, Laban succeeded
succeeded in in getting
getting another set, set, which
revealed to
revealed to him Jacob'sJacob's escape; Yashar, Wa-Yeze 59a.
escape; Yashar, 59a. According
According
to Targum Yerushalmi
to Targum Yerushalmi Gen. Gen. 31.31. 21-22,
21-22, Laban noticednoticed the the absence
of Jacob
of Jacob by by thethe lack
lack ofof water;
water; comp.
compo note 354.
221
22I BR 74. 74. 6-7.
6-7. On the the night
night as the time of
as the of divine revelations,
divine revelations,
see
see the sources cited
the sources cited in
in note
note 131,
131, toto which are are to be added: WR 1. 1. 13;
13;
Leket Midrashim,
Leket Midrashim, 6a 6a and 20b; 20b; Zohar III, III, 113a and 200a. 200a.
222
222 Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 31. 31. 23.
23.
223 MHG I, 491-492. The power
223 I, 491-492. power of of which Laban boasted boasted is is
the power of
the power of witchcraft,
witchcraft, whichwhich he he might
might have used against Jacob;
against Jacob;
Sabba,
Sabba, Wa-Yeze,
Wa-Yeze, 42c, Ki-Tabo, 152c;
42c, and Ki-Tabo, 152c; Zohar I, I, 167b and 166a. 166a.
Laban was a a famous
famous sorcerer
sorcerer (his(his grandson
grandson Balaam was by by farfar his
his
inferior), and Jacob
inferior), justified in
Jacob was justified pointing out
in pointing out toto Esau (comp. (comp.
Gen.
Gen. 32. 32. 5) that even
5) that this master
even this master of of witchcraft
witchcraft could
could not not prevail
prevail
against
against him. him. See Zohar I,
See Zohar I, 167a.
167a.
22 4
224 BR 74. 8-11; PRE 36;
74. 8-11; 36; Tan.
Tan. Wa-Yeze 13; 13; Aggadat
Aggadat Bereshit
Bereshit
51, 105;
51, 105; PK 14, 14, 116b;
116b; Koheleth 10. 10. 5;5; Shemuel 22 (end).(end). The view
that even
that even an unintentional
unintentional curse curse or or blessing
blessing takes
takes effect
effect isis shared
shared by by
the Talmud;
Talmud; see see Mo'ed Katan 18a and Makkot lla, read: A
which read:
lla, which
compact is
compact is closed
closed withwith the lips, i.
the 'lips, i. e.,
e., the spoken
spoken word is is effective,
effective,
be it
be it a curse
curse or or a blessing.
blessing. The accountaccount of of Jacob's
Jacob's escape
escape from Laban
and of their meeting
of their meeting is-given
is -given by by Josephus, Antiqui., I,
Josephus, Antigui., I, 20.
20. 9-11, with
9-11, with
many
many embellishments.
embellishments. Jacob's Jacob's excuse
excuse for his escape
for his escape was that that God
implanted
implanted in in every
every human heart heart the
the love
love ofof his
his native
native country,
country, and
Rachel's
Rachel's motive motive in in stealing
stealing the the Teraphim
Teraphim was to to pacify
pacify herher father
father
by returning
by returning them to to him,
him, should he he succeed
succeed in in overtaking
overtaking Jacob. Jacob.
The thefttheft remained
remained undiscovered
undiscovered for for some time, time, because
because Laban
did not think think it it possible
possible that
that aa woman in menstruation (comp.
in menstruation (comp. Gen.
Gen.
31. 35)
31. 35) would dare to to touch
touch the the Teraphim.
Teraphim. On the the effect
effect ofof the
the spo-
spo-
ken word,
word, be it it aa curse
curse or a a blessing,
blessing, 'compo note 74.
comp. note 74.
22 *
Tan.'Wa-Yishlah
2'5 Tan. Wa-Yishlah 4; 4; BR 74. 74. 13;
13; PRE 36. 36. Compo
Comp. vol. vol. IV,
IV,
93.
p. 93.
p.
226
226 BR 74. 74. 13-14;
13-14; PRE 26; Targum Yerushalmi
26; Targum Yerushalmi Gen. Gen. 31. 31. 46;
46;
77a-77b; MHG I,
Yoma 77a-77b; I, 495.
495.
22 ?
227 BR 94. 94. 55 (Rashi,
(Rashi, Gen. 31. 42,
Gen. 31. 42, seems
seems toto have had aa fuller
have had text
fuller text
302
 Jacob [228-238

before nim);
before nim); Tan. Toledot
Toledot 7; Tehillim 16,
7; Tehillim 16, 120;
120; compo
comp. note
note 304.
304. Tan.
Tan.
Wa-Yeze renders "'::II:~ HPIED
renders V3N in!l:l (Gen.
(Gen. 31.
31. 53) by "the life
53) by life of his father",
of his father",
which agrees with Philo,
agrees with Leg., 2.
Special. Leg.,
Philo, Special. 2. 3.
3. See
See Ginzberg,
Ginzberg, Unbe-
Sekte, 130-131 (note)
kannte Sekte, Hadar, Gen.,
(note) and Hadar, Gen., loco cit. Lekah,
loc. cit. ad. loc.,
Lekah, ad. loc.,
reads: He swore by
reads: by the
the fear
fear which seized
seized Isaac
Isaac at the 'Akedah,
at the 'Akedah,
when hehe had given
given up
up his
his spirit
spirit and come toto life
life again
again only
only by
by means
of the dew of
of the of life.
life. See note
note 101; vol. I,
101; vol. p. 282,
I, p. 282, and note
note 243
243 apper-
apper-
taining thereto. Lekah is
taining thereto. is very
very likely
likely thethe source
source for
for Zohar I, I, 60a
(tm!lom).
228
228 BR 74. 74. 1616 (with the additional
(with the additional remark that, that, asas a punish-
a punish-
ment for for Laban's evil designs against
evil designs Jacob, robbers
against Jacob, robbers broke
broke into
into hishis
house,
house, during
during his his absence,
absence, and took his his possessions
possessions away with them).
away with them).
Similarly
Similarly alsoalso Yelammedenu 21=HBM 21 =HBM VI, VI, 81.81.
229 Yashar Wa-Yeze, 59a-S9b, where 1i1'il~' inVtINI is to be
is to be explained
229 Wa-Yeze, 59a-59b, explained
in
in accordance with with ,n':l:l
1IT3H "il
PTl ~TO,..,w~, Wa-Yishlah,
Wa-Yishlah, 60b. 60b. There is is a num-

ber of
ber of different
different viewsviews concerning
concerning the the relationship
relationship between Laban and
Balaam: Laban is
Balaam: declared to
is declared to be
be identical
identical withwith Balaam,
Balaam, to to have been
Balaam's father,
Balaam's grandfather (Beor,
father, grandfather (Beor, Laban's son in m Yashar is is iden-
iden·
tical with Balaam's father),
tical with father), and uncle. uncle. See Sanhedrin 105a; 105a; BR
57.
57. 4,4, and the the parallel
parallel passages
passages cited cited by by Theodor,
Theodor, as well as
as well as Hadar
and Da'Da'atat on Gen. Gen. 31.31. 52,
52, and Exod.1.Exod. 1. 10; 10; Mahzor Vitry Vitry 547;Zohar
547; Zohar
I,
I, 166b.
166b.
230 Tan
230 Tan.B... B. I,I, 163
163 and 178-179;
178-179; Tan. Tan. Wa-Yishlah
Wa-Yishlah 3 and Mish-
patim (end);
patim (end); Aggadat
Aggadat Bereshit
Bereshit 53, 53, 109.
109.
231 BR 74. 74. 17 17 and 76. 76. 10;
23I 10; Shir
Shir 7.1.
7.1.
Yerushalmi Targumim
232 Yerushalmi
232 Targumim Gen. Gen. 32.32. 3; 3; Tan.
Tan. Wa-Yishlah 3. 3.

Yashar Wa-Yeze (end)

233 Yashar
233 (end) and Wa-Yishlah
Wa-Yishlah (beginning),
(beginning), 59b-60b.
On thethe honor
honor which which Jacob
Jacob owed Esau as the elder
as the elder brother,
brother, compo
comp.
the midrashic
the midrashic quotation
quotation in in Yalkut
Yalkut Reubeni,
Reubeni, Gen. Gen. 32.
32. 4,4, and Ketubot
103a.
103a.
23 4 MHG I, 501-502.
234 I, 501-502. On the the view
view that Abraham's descendants
that Abraham's descendants
are to pay
are to payoff off thethe debt,
debt, comp.
compo vol. vol. I,I, p.
p. 356; vol. Ill,
356; vol. III, pp.
pp. 55
55 and 315.
statement about Jacob's
The statement strict conformity
Jacob's strict conformity with with the Torah dur- dur-
ing the stay
ing the with Laban is
stay with is found
found also also in Lekah, Gen. 32.
in Lekah, 32. 5,
5, but in in
a version
a version somewhat different different from the the one in in MHG and Rashi, Rashi, ad loco
loc.
23 * BR 75.
235 75.55 and 11; 11; Tan.
Tan. B. B. II 161.
161.
23 6 MHG I, 503.
236 I, 503. Jacob's
Jacob message to
's message Esau, as
to Esau, as given by Josephus,
given by Josephus,
Antiqui., I,
Antiqui., I, 20.
20. 1, 1, also
also differs
differs from the the biblical
biblical account.
account.
Yashar Wa-Yishlah,
23 7 Yashar
237 Wa-Yishlah, 60b. 60b.
7); MHG I,
238 BR 75.
238 75. 12 12 (and, with slight
slight variations,
variations, 7); I, 503
503
(and, with
303
303
[239-246 The
The Legends
Legends of
of the
the Jews
Jews

(where ilvwn
(where nyPH is is aa faulty
faulty reading
reading of of the
the abbreviation
abbreviation I'n=400, M=400, and and hence
hence
the
the discrepancy
discrepancy in in the
the number);
number); Tan. B. I, I, 161.
161.
BR 75. 75. 7; 7; Tan. B. B. I,
I, 161;
161; Zohar
Zohar I, I, 167b.
2 39
239 167b.
240 BR 76.
"4° 76. 1-2.
1-2. On the the fear
fear ofof the
the pious
pious to to forfeit,
forfeit, through
through
sin, the
sin, the blessings
blessings promised
promised to to them,
them, camp.
comp. the the parallel
parallel passages
passages cited
cited
on margin,
margin, and vol. vol. I, I, pp.
pp. 352-353.
352-353. Maimonides,
Maimonides, Shemonak Shemonah Perakim,
Perakim,
7,
7, remarks:
remarks: Even the the patriarchs
patriarchs and prophets
prophets were not entirely entirely free
free
from human failings,failings, as as the
the fear
fear of
of Jacob
Jacob shows.
shows. Shu'aib,
Shu'aib, Wa-Yishlah,
16c,
16c, quotes
quotes aa midrashic
midrashic statement
statement to to the
the effect
effect that
that Jacob
Jacob contrasted
his
his own conduct
conduct toward his his father
father with that that of of Esau,
Esau, and was compelled
compelled
to
to admit his his shortcomings.
shortcomings. He caused caused his his father
father to fear fear and tremble
(camp.
(comp. Gen.Gen. 27. 27. 33,
33, and note note 101),
101), whereas Esau never failed, failed, in the
slightest
slightest degree,
degree, in in the
the honor and consideration
consideration due to to Isaac.
Isaac. Jacob
Jacob
therefore
therefore thought
thought that that God might might prefer
prefer Esau to to himself.
himself. Compo
Comp. also
also
Zohar I, 166a; MHG I,
I, 166a; I, 503.
503.
2 4I
24' MHG I, I, 504.
504.
242 Tan. B. B. I,
242 I, 162;
162; Koheleth
Koheleth 9. 9. 18.
18.
2 43
"43 BR 75. 75. 9 9 and 13, 13, as
as well
well asas 76.76. 4-6;
4-6; Yashar Wa-Yishlah,
Wa-Yishlah,
60b-61a (gives(gives a different
different version
version of of Jacob's
Jacob's prayer,
prayer, but at at the
the same
time makes use use of BR). See
of BR). See also
also Tan.
Tan. B. B. I,I, 162;
162; Makiri,
Makiri, Ps.Ps. 20,
20, 140,
140,
141,
141, and note note 35.35.
244 Yashar Wa-Yishlah, 61a-61b, which amplifies the
"44 Wa-Yishlah, 61a-61b, amplifies the legend
legend con-
cerning
cerning the the angels
angels who attackedattacked Esau at night, found in
at night, in BR 78. 78. 11;
11;
Tan. B. I,
Tan. I, 162;
162; and in in abridged form, BR 75.
abridged form, 75. 10.
10. See note 265.
See note 265. Da-
mesek, the son
mesek, son of of Eliezer,
Eliezer, owes
owes hishis existence
existence to to the phrase ,rv·t,N
the phrase iryVN prtllY'T
ptPDI
(Gen. 15.
(Gen. 2). On Alinus
15. 2). Alinus comp.
comp" notenote 290290 withwith reference
reference to to Eblaen
Eblaen
of which Alinus
of Alinus seems
seems to to bebe aa variant.
variant.
'45 BR 76.
245 76. 33 and 8; 8; Josephus,
Josephus, Antiqui.,
Antigui., I, I, 20.
20. 1.1. numerical
The numerical
relation of
relation of the
the male
male to to the
the female
female animals
animals variesvaries with
with thethe different
different
species, because
species, because the the more activeactive anan animal
animal is/the
is,'the less
lesS-its sexual desire,
its sexual desire,
and the the same applies applies to to man. See See Yerushalmi
Yerushalmi Ketubot KetutJot 5, 5, 30b;
30b;
BR 76. 76. 7; 7; Justin
Justin Martyr, Dialogue, 112.
Martyr, Dialogue, 112. Comp. Compo note note 274.
274. Jacob
Jacob
first separated
first separated the the tithes
tithes from the the animals
animals beforebefore sending
sending them to to
Esau; see
Esau; see Rashi and Lekah, Lekah, Gen. Gen. 33.33. 14.14. Comp.
Camp. note note 251.
251.
24 6 PRE 37;
246 37; Tan.Tan. B. B. I,
I, 161;
161; Tan.
Tan. Wa-Yishlah
Wa-Yishlah 3; 3; BR 75.5.
75.5. A
different view
different view is is given
given in in BR 76. 76.2-3 and 11,
2-3 and 11, where
where Jacob
Jacob is is severely
severely
censured for
censured for calling
calling Esau "my "my lord",
lord ", and it it is
is added
added that that asas aa pun-
pun-
ishmentfor
ishment that, Jacob's
for that, Jacob's descendants
descendants established
established their their kingdom
kingdom eight
eight
generations later
generations later thanthan Esau's
Esau's descendants
descendants (comp. (camp. Gen.Gen. 36.
36.31).
31).
More-
More-
over, the latter
over, the latter were
were granted
granted dominion over over thethe world,
world, whereas
whereas thethe for-
for-
ao4.
304
 Jacob 247-248]

to wait
mer have to wait for the dominion in
for the the world
in the world to
to come.
come. See
See BR
75.
75. 11; cit.\ 1
loc. cit.;
11; PRE, lOG. Alphabet of
1 Alphabet of Ben Sira
Sira 6b.
6b.
247 BR 77. 77.2-3;
247 2-3; Shir
Shir 3.5.3. 5. These sources
These sources add that that itit was Esau's
Esau's
guardian
guardian angel angel (comp.
(comp. the the following
following note note and note 273) who,
note 273) who, at the
at the
command of God, undertook
of God, undertook to to wrestle
wrestle with Jacob. God said
with Jacob. said to the
to the
angel: "Jacob
angel: "Jacob has five five charms to to protect
protect him:him: his his own meritsmerits and
those of his his parents
parents and grandparents;
grandparents; now measure measure thy thy strength
strength
against his."
against his." The angel angel tried,
tried, and soon discovered discovered that that Jacob
Jacob was
no match for for him.
him. The words put put into Jacob's m~uth
into Jacob's mouth ("this("this night
night
no enchantment prevails") prevails ") wish wish to to convey
convey that,that, although
although ordinarily
ordinarily
the darkness
the darkness of the the night
night is very propitious
is very propitious for for such
such and similar
similar op-op-
"
erations (comp.
erations (comp. Index,
Index, s. s. v.v. "Night",
Night", and Fraser, Folk-Lore in
Fraser, Folk-Lore in the
the Old
Old
Testament,
Testament, II, II, 411), Jacob was not
411), Jacob not afraid
afraid of the angel's
of the machinations.
angel's machinations.
-H ullin 991a
Hullin points out
la points out thatthat the the pious
pious taketake great
great carecare notnot toto lose
lose
or squander their
or squander their possessions;
possessions; hence hence Jacob,
Jacob, afterafter having
having forded
forded the the
river with
river with all all his
his belongings,
belongings, returned returned to to fetch
fetch a smallsmall pot which he
pot which
had forgotten
forgotten on the the other
other side side of of the
the Jabbok.
Jabbok.
248 Abkir
Abkir in Yalkut I, I, 132;
132; according to this
this source,
248 in Yalkut according to source, thethe angel
angel
appeared to
appeared to make Jacob Jacob bold bold for his meeting
for his meeting with Esau. Esau. See also also
Zerubbabel (Jellinek's
Zerubbabel (Jellinek's edition,S.
edition, 5. 5), 5), which reads: reads: "I am Met-
atron,
atron, the angel who wrestled
the angel wrestled with with Jacob
Jacob at the ford
at the ford of <>f Jabbok,"
Jabbok," while
in
in Wertheimer's
Wertheimer 's editionedition plT ptJ' "liyDl
i:JV0:J TIpnNJ
'np:JNJ is is corrupted
corrupted to to i:JV:J
l^yn 'np:J'"Tlttl
'DprrNP
iiTlil. Since
"in^n. Since in many sources
in many sources Metatron is is identical
identical with with Michael
(comp. Index,
(comp. Index, 5. s. v.
v. "Metatron
"Metatron"), "), itit follows
follows that, that, according
according to to this
this
passage, the
passage, the angel
angel who wrestled
wrestled with with Jacob
Jacob was sent sent to to his
his assistance.
assistance.
In
In Wertheimer's
Wertheimer 's edition edition (versions
(versions 11 and 2) this angel
2) this angel described
described him-
self as Metatron = Michael,
self as Michael, i.e., i.e., asas the
the guardian
guardian angel angel of of Israel.
Israel. The
antiquity of
antiquity of this view which
this view which identifies
identifies this this angel
angel with Michael,Michael, or
rather Metatron,
rather Metatron, may may be be inferred
inferred from the the statement
statement of the Church
of the
Fathers, according
Fathers, according to to whom this this angel
angel was the the HolyHoly Ghost,
Ghost, or Jesus;
or Jesus;
compo e.
comp. e. g., Alexandrinus, Instructor,
g., Clemens Alexandrinus, Instructor, 1. 1. 7.7. It has already
It has already
been observed
been observed that that Christian
Christian authors often transferred to
often transferred Jesus,
to Jesus,
or rather the
or rather the Holy
Holy Ghost,
Ghost, those those functions
functions which which in in Jewish legends
Jewish legends
are ascribed to
are ascribed to Michael.
Michael. It It should be be noted
noted here here that Abkir in
that Abkir its
in its
present form consists
present consists of three different
of three different parts,parts, which are are introduced
introduced
by: l)J1!li~'i; 2)C'i01N
by: l)pB-ID'-|; 2)an1N 0'; 3)i'N =
ttl'; 3)T =ifV?N
nryV 'i 'ZJN,
'"I 1K, in in Gabai.
Gabai. Compo Comp. fur-fur-
ther
ther below.-Michael
below. Michael was appointed the guardian
appointed guardian angel angel of Israel
of Israel
on the day of
the day of his
his visit
visit to to Abraham to to announce to to him the birth birth of of
Isaac;
Isaac; seesee Ziyyoni,
Ziyyoni, Mishpatim
Mishpatim (end), (end), quoting
quoting Galya Raza, and compo
Galya Raza, comp.
note 91
note 91 onon vol.
vol. I,I, p.p. 181,
181, as well as
as well the following
as the following note. note. The angel angel
S06
805
 The Legends
The Legends of
oj the
the Jews
Jews
was in
was in aa hurry,
hurry, as
as he
he had
had to
to bebe present
present at
at the
the morning
morning song
song ofof the
the
celestial beings;
celestial beings; camp. BR
comp. 78. 1-2;
BR 78. 1-2; Hullin
HuJlin 91b-92a;
91b-92a; Shir
Shir 3.
3. 5;
5; comp.
camp.
vol. I,
vol. I, pp. 17-18. A
pp. 17-18. A fragment
fragment ofof aa legend,
legend, according
according to
to which
which several
several
angels fought
angels fought against
against Jacob,
Jacob, is
is found
found in
in Yelammedenu
Yelammedenu quoted
quoted in
in Yal-
Yal-
kut II,
kut II, 758
758 on
on Ps.
Ps. 39;
39; comp.
compo also
also vol.
vol. II,
II, p.
p. 8;
8; note 199. On
note 199. On the
the view
view
that the
that the powers
powers of
of the
the angels
angels vanished
vanished inin the
the presence
presence of
of God,
God, comp.
camp.
Philo, De Somniis,
Philo, De Somniis, 1. 13. For
1. 13. For aa correct
correct texttext of
of Abkir
Abkir comp.
compo Yalkut
Yalkut
Reubeni, Gen.
Reubeni, Gen. 32.
32. 25,
25, and
and Gabai,
Gabai, 'Abodat
'Abodat ha-Kodesh,
ha-Kodesh, 3. 7, who quotes
3. 7, quotes
aa considerable
considerable portion
portion of
of this
this Abkir
Abkir passage
passage from Sode Sode Raze.
Raze. It I t is
is
to be
to be observed
observed that
that towards
towards the
the end 0K~I': 1':1;n
im ~I': ITO
:-r!1~ is
is to
to be read.
read. The
identity of
identity of this
this angel
angel with
with Michael
Michael is is also
also found in in Tan. B.B. I,
I, 165;
165;
camp. the
comp. the following
following note.
note.
249
BR
249 BR 78,
78. 2.
2. The name of of the
the angel
angel is
is not
not given
given here,
here, and
the question
the question is
is left
left open
open whether
whether it
it was Michael or or Gabriel.
Gabriel. But
inasmuch as
inasmuch as Gabriel
Gabriel is
is one
one of
of the
the two angels
angels who were punished
punished for
for
divulging aa heavenly
divulging heavenly secret
secret (comp.
(camp. vol.
vol. I,
I, pp. 241 and 350-351),
pp. 241 350-351), which
punishment is
punishment is given
given as
as an excuse
excuse by
by the
the angel
angel for
for his
his reluctance
reluctance to
to
fulfil Jacob
fulfil Jacob's wish, it
*s wish, it follows
follows that
that only
only Michael is is meant here.
here. Ac-
cording to
cording to BR, loc.
BR, loco cit., as
cit., as well
well as
as the
the sources
sources cited in the
cited in the preceding
preceding
note, the
note, the angel
angel finally
finally fulfilled
fulfilled Jacob's wish, for
Jacob's wish, for otherwise he would
not have
not have been
been in
in heaven
heaven inin time to
to chant the praise
praise of God. Opposed
Opposed
to
to this
this view
view isis the
the one in PRE 37,
one in 37, according
according to which the angel angel had
to
to chant
chant hishis hymn
hymn on on earth,
earth, and when the angels angels heard him sing, sing,
they
they knew thatthat Jacob
Jacob prevented
prevented him from returning
returning to heaven. Camp.
Comp.
also
also ps.-Philo.
ps.-Philo, 18A,
18A, who likewise maintains that it
likewise maintains it was the heavenly
heavenly
band-master
band-master who wrestledwrestled with
with Jacob.-Jacob
Jacob. Jacob had adjured adjured the angel
angel
not
not to
to move without
without hishis permission;
permission; but but hehe doubted whether his his ad-
juring
juring was effective
effective asas he did not
he did not know the the name of of the angel;
angel hence
;

he
he was anxious
anxious to to learn
learn his
his name;
name; compo
comp. Ziyyoni,
Ziyyoni, Gen. 32. 32. 27.
27.
250 Abkir
Abkir inin Yalkut
Yalkut 1,132. This
This legend
250 1, 132. legend assumes thatthat the wrest-
wrest-
ling
ling between
between Jacob
Jacob and the the angel
angel took
took place
place in
in heaven;
heaven; camp.
comp. also
also
vol.
vol. I,
I, pp.
pp, 388-389.
388-389. \
2 5*
25' PRE 27; 27; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 32.
32. 25.
25. There can be
no doubt
doubt that
that according
according to to this
this view
view itit was
was Michael who who wrestled
wrestled with
Jacob,
Jacob, inin order
order toto remind him of of his
his promise
promise concerning
concerning the tithes.
tithes.
This
This view
view isis also
also shared
shared by by Ephraim,
Ephraim, I, I, 181B,
181 B, who
who also
also knows
knows thethe
other
other explanation
explanation given
given in in note
note 248
248 for
for the
the appearance
appearance of of the
the angel.
angel.
According
According to to one
one view,
view, Jacob,
Jacob, in in separating
separating the the tithes
tithes ofof his
his sons,
sons,
started
started with
with the
the youngest
youngest of of them
them (in
(in the
the eyes
eyes of
of the
the Lord
Lord thethe small
small
are
are more
more precious
precious than
than the
the great;
great; Yelammedenu
Yelammedenu 16=BHM 16 = BHM VI, VI, 80),
80),
306
306
 Jacob [252-253

therefore Levi
and therefore Levi was the
the tenth.
tenth. See J ub. 32.
Jub. 32. 3;
3; Sifre
Sifre D.,D., 355 (for (for
the explanation
the explanation of this passage
of this passage see
see Briill, Jahrbueher, IV,
Briill, Jahrbucher, IV, 130,
130, and
Epstein, Mikkadmoniyyot, 97-98);
Epstein, Mikkadmowiyyot, Midrash Tannaim 220;
97-98); Midrash 220; PRE,
PRE,loc. loe. cit.
cit.

(the reason
(the reason given
given here here forfor starting
starting from the the youngest
youngest is is not clear);
clear);
Da'at and Hadar on Gen. 28.
Da'at 22. Tan. is
28. 22. is given
given as as a source in Hadar,
in Hadar,
whereas Da'at Da' at refers
refers to to BR as as its
its authority.
authority. But neither
neither of of these
these
two Midrashim has this this Haggadah.
Haggadah. See Moshek ha-Darskan,
Epstein, Mosheh
See Epstein, ha-Darshan,
16;
16; vol.
vol. II, II, p.
p. 134,
134, notenote 364.364. On Levi being being taken
taken into heaven,
into heaven,
see vol. I,
see vol. I, 363 and II, II, 194.
194. On Jacob
Jacob as as the first to set
first to set aside the tithes,
aside the tithes,
compo notes
comp. notes 144 and 245. 245.
252 Zohar III, 45a (based on Tan. B. I, 127,
252 III, (based B. I, 127, or
or a a source related
source related
to Tan.).
Tan.).
253 PRE 47.
253 47. The mystics
mystics of of the
the geonic period speak
geonic period speak of of a heavenly
a heavenly
being (n'n)
being (JTn),, named Israel, Israel, on whose forehead forehead this this name is is engraved.
engraved.
function of
The function of this
this angel
angel is is to
to call
call the hosts
hosts of of angels
angels toto chant
chant God's
God 's
praise. He addresses them with
praise. with these
these words: "Bless "Bless ye the Lord
ye the
who is to be
is to be blessed."
blessed." Whereupon
Whereupon they they praise
praise God,God, saying:
saying: "Blessed
"Blessed
is the
is the Lord who is is toto bebe blessed
blessed forfor ever
ever and ever." ever." See Hekalot
See Hekalot
4, 29;
4, 29; Zohar II, II, 4b;4b; Baer's Siddur, 126.
Baer's Siddur, 126. Raziel, 6b,
Raziel, 6b, makes the
assumption probable
assumption probable that that thisthis heavenly
heavenly being being was identified
identified with
the"" Jacob
the Jacob's countenance"" in
's countenance in the
the throne of of glory;
glory; compo
comp. notesnotes 35 and
134.-The
134. The Haggadah
Haggadah knows of of a number of of explanations
explanations of the name
of the
Israel:
Israel: It stands for
It ~N nN'
for hto tlI'~ "the man who saw God" (angel?);
riK~l 0'K (angel?);
compo ER 27,
comp. 27, 138-139;
138-139; Philo, Philo, Coni. Ling., 16
Conf. Ling., 16 and 20; Migrat. Abr.,
20; Migrat. Abr.,
18,
18, 36,
36, 39 (end); Quis
39 (end); Quis Rer.Rer. Div.
Div. Haeres
Haeres Sit,
Sit, 15;
15; De Congo
Cong. Quaer. Erud.
Quaer. Emd.
Causa,
Causa, 10; Profugis, 25
10; De Profugis, 25 and 38; 38; Mut. nominum,
nominum, 12; Somniis,
12; De Somniis,
2. 4, 6,
2. 4, 26; De Sacrificiis
6, 26; Sacrijiciis Abelis,
Abelis, 36;36; De Abrahamo,
Abrahamo, 12; praemiis et
12; De pmemiis et

poenis,
poenis t
8.
8, From Philo,
Philo, in
in whose writings
writings this
this etymology
etymology occurs
occurs very
very fre-
fre-
quently, besides in
quently, besides the passages
in the passages just just cited,
cited, it it was taken over by by the
Church
Church Fathers;
Fathers; comp.compo Siegfried, Philo, Index,
Siegfried, Philo, Index, s. S. V.
v. "Israel".
"Israel". In
In
Philo's
Philo's opinion
opinion "the"the man who saw God" is is identical
identical with the the Logos,
Logos,
hence Israel =
hence Israel =Christ
Christ in in the
the writings
writings of of thethe Church Fathers. Fathers. See
Justin
Justin Martyr, Dialogue, 75;
Martyr, Dialogue, Alexandrinus, Stromata,
75; Clemens Alexandrinus, Stromata, 2. 2. 5;5;
Cyril, De Trinit.,
Cyril, Trinit., 19. 19. Compo note
Comp. note 428.
428. The name Israel Israel is is also
also
explained as as "trying to sing
sing instead
instead of of the angels"
angels" (= ~~ +i1O')
= V+12> '),, or
1

explained "trying to (

"joyful
"joyful like like the
the angels
angels at at the
the time of theirtheir singing";
singing"; see see Tan. B. B. I, I,
127, and Haserot
127, and Haserot in in Batte Midrashot,
Midrashot, III, III, 4.4. As to to Jacob's
Jacob's singing
singing
instead
instead of of the
the angels,
angels, compocomp. BR 78. 78. 2.
2. Other etymologies
etymologies are: are: "the
remnant of
remnant of God" (;'N'tlI'=~~ 1KB?), 'NtlI), or
or "he who walks straight straight withwith
^N"IBP=!?K
the
the Lord"
Lord" (^1*=V(,~,to' =;'~ ,to'); "WP); Yalkut
Yalkut Reubeni,
Reubeni, Gen. 232.
232. 29,
29, and compo
comp.
. 307
307
2^262] The Legends oj
The Legends of the
the Jews

note 273.
note 273. Similar
Similar to to the
the last
last etymology
etymology is is the one given given by Nah-
manides.
manides, Deut. Deut. 2. 2. 1010 ofof Jeshurun.
Jeshurun, which signifies signifies "one "one who who walks
walks
straight",
straight", in in contrast
contrast to to Jacob,
Jacob, "he who walks crookedly". crookedly". Compo
Comp.
Nestle, Zeitschrijt j. Alt.
Nestle, Zdtschrijtj. Alt. Wiss.,
Wiss., XXXII, 17-20. 17-20.
2 $4 MHG I, 513.
254 I, 513.
2S * BR 68,
255 68. 10;10; Tan.
Tan. B. B. I,I, 168; Hullin 91b;
168; Huliin 9lb; Targum YerushalmiYerushalmi
Gen. 32. 32.
Gen. 32. 32. Comp. Camp. vol.
vol. I, pp.
I, pp. 349-350.
349-350.
Zohar I,
256 Zohar 203b, which, in
I, 203b, which,
the main,
in the main, is based on
is based Abkir in
on Abkir Yal-
in Yal-

kut I, 132. Compo

kut I, 132. Comp. also also BR 78.
78. 5.
5.

2577 Hullin
25 Huliin 90a.90a. CompoComp. vol. vol. I,I, p.
p. 354.
Tan. Wa-Yishlah
* 8 Tan.
258
2 Wa-Yishlah 4; 4; Tehillim
Tehillim 102,468-469.
102, 468-469. The angels
angels have
no joints;
no joints; theythey areare formed
formed of of one piece.
piece. Hence when the the angel
angel no-no-
ticed Jacob's
ticed gigantic strength
Jacob's gigantic strength he touched him on on the
the hiphip to
to convince
convince
himself whether
himself whether he he isis aa human being being or an angel, angel, and and thisthis touch

caused
caused injury
injury to to Jacob.
Jacob. See See PRE 36; Hullin 91a;
36; Huliin 9la; BR 88. 88. 6; compo
6; comp.

3.1so
also volvol I, p. 5,
I, p. note 9.
5, note 9.
259 Zohar
259 Zohar II 203bj203b; MHG I, 513-514j Hadar,
I, 513-514; Hadar, Da' Da'at, Pa'aneah
at, and Pa'aneah

on
on Gen.
Gen. 32. 32. 33,
33, which
which are
are dependent
dependent on Hasidim,
Hasidim, 91. In
In the old
the old
<(
sources two
sources views are
two views mentioned with
are mentioned regard to the meaning
with regard meaning of "the the
sons
sons of of Israel" (Gen., loe.
Israel" (Gen., cit.). According
lac. tit.). According to one, it
to one, it refers
refers to the the
Jewish people;
Jewish people; but but thethe other
other view maintains
maintains that it it alludes to Jacob's
Jacob's
twelve
twelve sons.sons. See See Huliin
Hullin 7. 7. 6.
6. "A scholar
scholar must not go go out at nightnight
by himself",
by himself", and and had had notnot Jacob
Jacob disregarded
disregarded this this rule, nothing would
rule, nothing
have happened
have happened to to him at at the
the ford
ford ofof Jabbok;
Jabbok; see see Hullin
Huliin 91a and Zohar
III, 55a.
III, 55a. The evil evil spirits
spirits areare envious
envious of of scholars,
scholars, and try try to to attack
attack
them at at night;
night; comp.
camp. Berakot 54b. 54b.
260
260 BR 78. 78. 7-8;
7-8; PK 19, 19, 139a, which reads:
139a, which reads: He made his his people
people
put on
put white garments
on white garments which which concealed
concealed weapons
weapons beneath.
beneath. He tried tried
three means:
three means: 1) prayer; 2)
1) prayer; 2) appeasing
appeasing Esau with with gifts;
gifts; 3 )preparing
3 )preparing
for war.
for war. Comp. Compo vol. vol. I, p. 381.
I, p. 381.
261
261 Targum Yerushalmi Gen. Gen. 33.
33. 2.
Targum Yerushalmi 2.
262
262 BR 78. 78. 10;
10; PK 12, 49b; MHG I,
12, 49b; I, 517,
517, which reads: reads: At this this
time Rachel
time Rachel was pregnant
pregnant with with Denjamin,
Benjamin, and Joseph, Joseph, fearing
fearing lestlest Esau
should look
should look at her and she
at her she become frightened,
frightened, placed himself in
placed himself in front
front of
of
his mother to
his to conceal
conceal her.her. "Haughtiness
' '

Haughtiness is is more frequently

frequently found among among
low people
low people thanthan among nobles ",
among nobles as may
", as may be seen seen from the the varied
varied attitudes
attitudes
of Jacob's
of Jacob's children towards Esau.
children towards Esau. RachelRachel and Leah bowed themselves themselves
before Esau,
before Esau, and their their children
children followed
followed their their example.
example. The two
handmaids did did the
the same;
same; but their their children
children said:said: "We are the sons
are the
of Jacob,
of Jacob, and hence hence nobler
nobler than than our mothers, and it
our mothers, it is not seemly
is not seemly
308
 Jacob
Jacob [263-273

for us
for us totobow
bowdown
downbefore
beforeEsau";
Esau";Shu'
Shu'aib, Wa-Yishlah, 16a.
aib, Wa-Yishlah, 16a. Camp.,
Comp.,
however, note
however, note 926
926 on
on vol.
vol. III, p. 458.
Ill, p. 458.
263 BR
263 BR 78. 78. 9,9, and
and parallel
parallel passages
passages citedcited by by Theodor;
Theodor; Targum
Targum
Yerushalmi Gen.
Yerushalmi Gen. 33. 33. 4;4; Zohar
Zohar I,I, l7lb171 b (the
(the legend
legend aboutabout Esau's
Esau's long
long
teeth isis an
teeth an adaptation
adaptation ofof the the Og Og legend,
legend, Berakot
Berakot 54b). 54b). Abkir Abkir ac-ac-
cording
cording to
to aa MS.
MS. published
published by
by Epstein
Epstein in
in Ha-Eshkol,
Ha-Eshkol, VI,
VI, 206.
206.
Zohar I,I, I72a,
Zohar 172a, quotes
quotes also also thethe opposite
opposite view, view, according
according to to which,
which,
Esau,
Esau, on
on meeting
meeting Jacob,
Jacob, after
after many
many years
years of
of separation,
separation, was
was over-
over-
come by
come by aa true
true feeling
feeling of of love
love for for his
his brother;
brother; YasharYashar Wa-Yishlah,
Wa-Yishlah,
62b, isis very
62b, very likely
likely thethe source
source of of Zohar.
Zohar. Comp. Compo also also MHGMHG I,I, 517* 517'
and PRE
and PRE 37. 37.
2644 Tan.
26 Tan. Wa-Yishlah
Wa-Yishlah 4; 4; MHG
MHG I,I, 516-517;
516-517; Zohar lohar I,I, I7b.
17b. Comp.
Compo
the preceding
the preceding note. note.
26s BR
265 BR 75. 75. 1010 (the
(the exact
exact number
number of of angels
angels is is given
given here)
here) and
and 78.78.
11; Tan. B.
11; Tan. B. I, 165; I, 165; Tan.
Tan. Wa-Yishlah
Wa-Yishlah 3.
3. Compo
Comp. note
note 244.
244.
266 Yelammedenu 22=BHM VI,
266 Yelammedenu VI, 81;81; BR 75. 75.4; Tan. B.
4; Tan. B. I,I, 163;
163;
Tan. Wa-Yishlah
Tan. Wa-Yishlah 3. 3. These
These messengers
messengers consistedconsisted of of the angels who
the angels who
carne with
came with Jacob
Jacob from from Haran,
Haran, and of of those
those who arrived arrived fromfrom thethe Holy
Land to
Land to meet
meet him. him. Comp.Camp. note note 230.230.
261 PRE 37.
267 37. This
This was was aa punishment
punishment for delaying to
for delaying to set aside
set aside

the tithes of his

the tithes of his possessions possessions for
for God. Compo
Comp. vol.
vol. I,
I, p.
p. 387.
387.
2 * 8 Tan. B. I, 169.
268 Tan. B. I, 169.
26 * Hadar, Gen.
269 Hadar, Gen. 32. 32. 14.
14.
2?
210 Lekah, Gen.
Gen. 32.16;
32. 16; MHG I, I, 507.
507. A dissenting
dissenting view view is found
is found
Lekah,
in Ea' al ha-Turim,
in Ba'al ha-Turim, Gen., Gen., loc
loc cit., according
cit., according to which ]A.cob
Jacob sent
sent to
to

Esau
Esau only only such
such animals
animals as
as were,
were, on
on account
account of
of their
their bodily
bodily injuries
injuries
and Zarah
and imperfections, unfit for sacrificial purposes; compo 'Abodah
imperfections, unfit for sacrificial purposes; comp.
'Abodah Zarah
1. 6,
1. 6,
and
and Ginzberg,
Ginzberg, Unbekannte
Unbekannte Sekte,
Sekte, 108-109.
108-109. On
On animals
animals refus-
refus-

ing to serve impious

ing to serve impious masters, comp.
masters, compo vol.
vol. IV,
IV, p. p. 198.
198.
2 7 1 BR
211 BR 78.78. 12.
12. EsauEsau stands
stands for
for the
the Roman
Roman officials
officials (comp.
(comp. notenote 19)
19)
of whom Pesahim 118b says: They
They stretch
stretch forth
forth their
their hands
hands for
for
of whom Pesahim 118b says:
gifts; yet
gifts; yet
do
do not
not keep
keep their
their promises.
promises.
*72 Sotah
212 Sotah 41b; 41b; MHG MHG I,I, 518. 518.
2 ?3 BR 78. 3.
213 BR 78. 3. As As to to the
the identity
identity of of this
this angel,
angel, compo
comp. notes
notes
247,248, 259. On
247, 248, 259. On the basis
the basis of
of BR
BR the
the mystics-but
mystics but found
found already
already
inin Tan.
Tan. Wa- Yishlah 8-call
Wa-Yishlah 8 call this
this angel
angel Sammael,
Sammael, since since hehe isis the
the guar-
guar-
dian angel of Rome, i.e., Esau.
Esau. See
See lohar
Zohar I, 146a,
146a and
and the
the numerous
numerous
dian angel of Rome, i.e., I, r

references Imre No'am,

references to to Zohar
Zohar in in Yalkut
Yalkut Reubeni,
Reubeni, Gen. Gen. 32. 32. 25-33;
25-33; lmre No'am,
Gen. 32. 25 (here the
Gen. 32. 25 (here the reading reading is
is 'N~'O
bwbD instead
instead of
of '~~O).
7NDD). The passage
The passage
inin Zohar
Zohar II, 41b, where the angel isis identified
II, 41b, where the angel
identified with with Gabriel
Gabriel (comp.
(comp.
809
309
273] The Legends
The Legends of
of the
the Jews
Jews

note 284)
note 284) is
is taken
taken from
from Ra'ya
Ra'ya Mehemena,
Mehemena, and and does
does not
not belong
belong to
to
Zohar. The
Zohar. The angel,
angel, disguised
disguised asas Esau,
Esau, appeared
appeared to Jacob, and
to Jacob, and said
said
to him:
to him: Thou
Thou art art an
an impostor;
impostor; thou
thou didst
didst say
say to
to our
our father:
father: "I "1 am
am
Esau thy
Esau thy first-born."
first-born." JacobJacob excused
excused himself
himself byby pointing
pointing outout that
that
when he
when he acquired
acquired thethe birthright
birthright hehe became
became Esau's
Esau's rightful
rightful successor.
successor.
Thereupon
Thereupon the
the angel
angel said:"
said: Thy
"Thy name
name shall
shall not
not be
be called
called any
any more
more
Jacob, the
Jacob, the impostor,
impostor, but but Israel,
Israel, the
the remnant
remnant of of God
God (comp.
(camp. note
note 253),
253),
of whom
of whom it it is
is said:
said: The
The remnant
remnant of of Israel
Israel shall
shall not
not dodo iniquity,
iniquity, nor
nor
speak
speak lies" (Zephaniah
lies" (Zephaniah 3. 3. 13).
13). See See Yalkut
YalkutReubeni
Reubeni Gen.Gen. 32.32. 29,29, who
who
gives,
gives, as
as his
his source,
source, PRE;
PRE ;
but
but it
it is
is not
not found in
in our
our texts
texts of
of this
this Mid-
Mid-
rash, nor
rash, nor isis itit likely
likely that
that this
this passage
passage everever formed aa genuine
genuine part part of of
PRE, since
PRE, since according
according to to this
this source,
source, the the angel with whom Jacob
a,ngel with Jacob
wrestled was
wrestled was Michael
Michael (comp.
(camp. note note 251),251), while
while an angelangel disguised
disguised
as Esau
as Esau may may be be assumed
assumed to to have been been Sammael,
Sammael, Esau's
Esau's guardian
guardian
angel; compo note
angel; comp. 247. A description
note 247. description of of Jacob's
Jacob's encounter
encounter with the the
angel,
angel, entirely
entirely different
different from that
that of
of the
the rabbinic
rabbinic sources,
sources, is
is quoted
quoted
by Origen,
by Origen, In In Joanem,
Joanem, 2. 2.31,
31, from the the Jewish
Jewish pseudepigraphic
pseudepigraphic work
the Prayer
the Prayer of of Joseph.
Joseph. It reads: II am Jacob
It reads: Jacob and Israel,
Israel, am angel angel
of God,
of God, aa ruling
ruling spirit.,
spirit ....called
called Jacob
Jacob by by men and Israel Israel by by God; a
man seeing
seeing God (camp. note 253),
(comp. note 253), because
because II am the the first-born
first-born of everyevery
creature
creature whom 'He 'He caused
caused to to live.
live. When II was coming coming from Mes-
opotamia
opotamia of of Syria
Syria (=O"iTl
(=D'"im C'N), Uriel, the angel
D"l), Uriel, angel of of God,
God, came forth
and
and said:
said: II llave
have come down to to the earth,
earth, and made my dwelling dwelling
among
among men, men, and II am called called Jacob
Jacob by by name. He was wroth with me, me,
and
and wrestled
wrestled with saying that
with me saying that hishis name and the name of of Him who
is
is before
before every
every angel (the name !;,N
angel (the ^K is is attached
attached to to every
every name of of every
every
angel; compo
angel; comp. PK 12, 12, 108b,
108b, and parallel
parallel passages;
passages; hence we ought ought to to
" "
read
read "after"
after instead
instead of of "before
"before") ") should
should be before
before my name. II told
told
him his name, and how great
his name, great he was among among the sons sons ofof God
God (='l::l
(=*'J3
0';"101):
D'H^N) Art thou not Uriel,
: Uriel, thethe eighth
eighth fromfrom me,
me, and II am am Israel
Israel and
archangel
archangel of of thethe power
power of of the
the Lord
Lord and and aa chief
chief captain
captain among
among the the
sons
sons of
of God?
God? Am Am II not
not Israel,
Israel, thethe first
first minister
minister in in the
the sight
sight of of God?
God?
Do II not
Do not invoke
invoke my my GodGod by by thethe inextinguishable
inextinguishable name? name? For For thethe
expression
expression "inextinguishable-
"inextinguishable- name", name", camp. comp. thethe Hebrew
Hebrew phrase nw
phrase n11.~V
l'pnl.ll
]'pnD3 )l'NV
p'fcW which
which is is frequently
frequently used used in in the
the Talmud (comp., e.
Talmud (camp., g., She-
e. g., She-
bu'ot
bu'ot 35a)35a) toto describe
describe thethe divine
divine names
names likelike O';'!;,N
D'H^N !;,N
V '"11t'
'IP "',"', inin con-
con-
trast
trast to to HisHis attributes
attributes as-,C'£lN
as',DBK 1'N",j1ln,
"pK-JKH, etc. etc. Compo
Comp. notes
notes 35, 35, 134,
134,
25-3,
253, and
and see see further
further note
note 146 146 onon vol.
vol. II,
II, p.
p. 328,
328, on
on the
the encounter
encounter of of
Uriel (originally the
Uriel (originally the angel
angel of of Hades;
Hades; camp. comp. however,
however, note note 13 13 inin
vol. I,
vol. I, p. p. 54,
54, and Ginsberg, Unbekannte
and Ginzberg, Unbekannte Sekte, Sekte, 35-37
35-37 and
and 145)
245) with with
310
310
 Jacob [274-275

Moses.-Jacob
Moses. Jacob in that memorable night
in that night at the ford
ford of
of Jabbok
Jabbok in-
in-
tended to
tended flee from Esau,
to flee Esau, and as a punishment
punishment for this lack
for this lack of
of trust
trust
in (comp. note
in God (comp. note 240)
240) he was injured
injured by
by the angel; Hadar, Gen.
angel; Hadar,
32. 19.
32. 19.
374 Tan.
274 Tan. B.
B. I,
I, 168.
168. the possessions
On the possessions acquired
acquired outside
outside the
the
Holy Land,
Holy camp. note
Land, comp. note 215.
215. the acquisition
On the acquisition of the Machpelah
of the Machpelah
compo vol. I,
comp. vol. I, pp.
pp. 321
321 and 417.
417. 11 Alphabet
Alphabet of of Ben Sira ('~) reads:
Sira fto) reads:
God took it ill
took it of Jacob,
ill of who, in
Jacob, who, in his
his fear,
fear, gave
gave gifts
gifts to
to Esau (comp.
(comp. note
note
240), and was ready
240), ready to
to follow
follow his
his brother.
brother. He commanded him to to
separate himself from Esau,
separate himself Esau, and asas a punishment
punishment for for his
his lack
lack of
of faith
faith
in God, as
in God, as evidenced
evidenced by by the
the gifts
gifts to to Esau,
Esau, allall his
his cattle
cattle peI'ished,
perished, withwith
the exception
the exception of little lamb,
of one little lamb, which was so so precious
precious to Jacob that
to Jacob that
he made a hut for
he it (comp.
for it (comp. Gen. 33. 33. 17),
17), wherein to to spend
spend the the night.
night.
Among the animalsanimals given
given by by Jacob
Jacob to Esau the the male camel is not men-
is not

tioned (comp.
tioned (comp. Gen. Gen. 32. 32. 16,16, which reads: reads: Thirty
Thirty milch-camels
milch-camels and
their colts),
their colts), because
because it it does not copulate
copulate with the the female
female in in the pres-
the pres-
ence of
ence of others,
others, and therefore
therefore Scripture
Scripture omits to to mention
mention that that a male
a male
camel was sent
camel sent with
with the the females.
females. See YerushalmiYerushalmi Ketubot 5,30b; 5,30b;
BR 76. 76. 7.7. The same remark is is made by by Justin
Justin Martyr, Dialogue,
Martyr, Dialogue,
112, misunderstood by
112, but was misunderstood by hishis commentators. Compo Comp. note note 245.
245.
275
275 Abkir in in Yalkut I, I, 133.
133. p'JDl (so
For f'lr.ll (so in in first
first edition;
edition; in in
recent editions it
recent editions it is
is JilllJ1)
jro/Dl) read 1"N~1 or DB?D.
read ]"*6l tlWIJ. Bet Bet Gubrin is is already
already
identified
identified with Seir Seir in in old sources; compo
old sources; comp. BR 67. 67. 6. 6. According
According to to
a talmudic legend,
legend, God will will slay
slay the
the Yezer
Yezer ha-Ra',
ha-Ra', "the"the evil
evil inclination",
inclination",
on the
the day
day of of judgment
judgment (Sukkah (Sukkah 52a 52a and ER 4, 4,20).
20). Since
Since the the Yezer
Yezer
ha-Ra' is
ha-Ra' is identical
identical with with Sammael,
Sammael, the the angel
angel of of Edom (Sotah (Sotah lOa; lOa;
Makkot 12a; 12a; compo
comp. Rashi,Rashi, ad ad loc.,
loc., and Lampronti,
Lampronti, Pahad Yizhak, Yizhak,
S. V.
s. n"v~ 84c),
v. m*yC3 the purport
84c), the purport of this Abkir legend
of this legend is is that
that evilevil and sin sin
will be
will be abolished
abolished in in thethe world
world to to come. In Enoch 55.
In 55. 4i:t
4 it is is
the Messiah
the Messiah who judges judges Azazel
Azazel and. his campanions,
and, his campanions, and this view
this view
is shared ·by·
is shared by 12 Testaments, Levi
12 Testaments, Levi 18.18. 2, 2, where it it is
is said that
said that
the Messiah
the Messiah will will bind
bind Belior.
Belior. Matthew 12. 12. 29 29 and Luke 10. 10. 1919
agree with this
agree with this view,
view, whilewhile in in Revelation
Revelation 20. 20. 2-32-3 thisthis r6ie
rdle isis as-
as-
signed
signed toto an agnel.
agne!. In Abkir, it
In Abkir, it isis Elijah,
Elijah, an-an, old
old competitor
competitor of of the
the
Messiah (comp. Ginzberg, Vnbekannte
(comp. Ginzberg, Uribekannte Sekte, Sekte, 342,
342, seq.),
seq.), who with the the
assistance of
assistance of God,
God, willwill destroy
destroy the the prince
prince ofof Edom,
Edom, i. i. e.,
e., Satan.
Satan. The
account of
account the struggle
of the struggle between
between leviathan
leviathan and the the a,ngels,
angels, ending
ending in in
the slaughtering
the slaughtering of the monster
of the monster by by God Himself,
Himself, so often often alluded to to
in haggadic writings
in haggadic writings (comp.
(comp. vol.vo1. I, p. 28,
I, p. 28, and thethe note
note 127127 appertaining
appertaining
thereto), is
thereto), another form
is another form of of the
the legend
legend about God's final victory over
final victory over
311
 276277 The Legends
The Legends of
of the
the Jews
Jews
evil, which
evil, which isis here
here represented
represented by
by the
the leviathan
leviathan in
in accordance
accordance with the with the
old mythological
old mythological terminology;
terminology; comp.
camp. Jeremias,
Jeremias, Babylonisches im Neuen
Babylonisches im Neuen
44. The
Testamente, 44.
Testamente, The seizure
seizure by
by the
the hair
hair is
is perhaps
perhaps an
an allusion
allusion to
to
Seir, "the
Seir, "the hairy
hairy one"one" (comp.
(comp. Josephus,
Josephus, Antigui.,
Atttig:ui., 1,20.1,20.3, and MHG
3, and MHG
I, 395-396).
I,
395-396). See, See, however,
however, vol. vol. Ill,
III, p. p. 29.
29. In In kabbalistic
kabbalistic litera-
litera-
ture Sammael,
ture Sammael, the the angel
angel ofof Esau,
Esau, has has the
the form
form of of aa goat,
goat, and
and therefore
therefore
he chose
he chose SeirSeir (=Sair)
(=Sair) as as "his
'his people;
people; comp. compo "Nahmanides,
Nahmanides, Lev. Lev.
16.8,
16. Accordingly, the
8. Accordingly, the hair
hair ofof Edom's
Edom's angelangel is is perhaps
perhaps the the same
same thing
thing as as
the wool
the wool of of the
the goat,
goat, andand in in this
this connection
connection mention mention may be be made
made of of
the Mohammedan
the Mohammedan legend legend (Buhari,
(Buhari, III, III, 379;
379; comp.
compo Griinbaum,
Gninbaum, Gesam-Gesam-
melte Aufsatze,
melte Aufsatze, 117),117), which
which has has itit that
that thethe angel
angel of of death
death (=(=Sammael;
Sammael;
camp.
comp. Index,
Index, s.
s. v.)
v.) assumes
assumes the
the form of
of a ram,
ram. account of
The account of the
the
flight to Bozrah as given in
flight to Bozrah as given
in Abkir
Abkir is is based
based on Makkot 12a. 12a. Abkir
Abkir quotes
quotes
R. Aha as
R. as authority,
authority, because
because in in the
the Talmud a remark bearing bearing uponupon
this subject
this subject is attributed to
is attributed to this
this Amora;
Amara; the the text reads: The angel
text reads: angel
of Edom in
of in fleeing
fleeing to to Bozrah
Bozrah will will commit three three errors:
errors: he will will think
think
that Bozrah
that Bozrah is is aa city
city of of refuge,
refuge, confusing
confusing it it with
with Bezer (Deut, (Deut, 4.4. 43)
43); he;he
will think
will think thatthat the the cities
cities of of' refuge
refuge grantgrant protection
protection to to murderers
murderers
(whereas only
(whereas tho~e who killed
only those killed someone
someone unwittingly
unwittingly may find refuge
find refuge
there);
there); he
he will
will erroneously
erroneously assume that
that an angel
angel may seek refuge
refuge in in

these
these cities,
cities, but this law
but this law applies
applies onlyonly to men; R.
to men; R. Aha adds: he will will

commit
commit one one other
other error:
error: hehe will
will think
think thatthat a city city of of refuge
refuge grants
grants pro-pro-
tection
tection to to a a Gentile,
Gentile, whereas
whereas a a Jew
Jew only
only may
may seek seek refuge
refuge there.
there. Camp.
Comp.
Rabbinowiez ad
RabbinowiGz ad loe.
loc. See
See alsoalso PRK 30a, 30a, which reads: reads: Three things things
will
will be removed from the the world beforebefore the the advent of of the
the Messiah:,
Messiah Seir,
:
-

Seir,
the Ye#er ha-Ra',
the Yezer ha-Ra', and the the wicked
wicked kingdom
kingdom (i. e. Rome).
(i.e. Rome). Camp. Comp.
further
further the the following
following note.note.
276 BR 78.14 78. 14 (the
276 (the truthful
truthful JacobJacob couldcould not not have possibly
possibly lied
lied to to
Esau;
Esau; camp.
comp. note note 91);91); DR 1. 20; T~n.
1. 20; Tan. B, B. II,II, 92;92; Tan. Terumah
9;
9; MHG I, I, 518.
518. In In all
all these
these sources
sources the the subject
subject of of the
the conversation
conversation
between the the two brothers
brothers is is taken to to have been been thethe division
division of of the
the two
worlds:
worlds the: the older
older brother
brother took took this
this world
world and and the the younger,
younger thefuture.
*
the future.
Compo
Comp. note note 14. 14. There
There is is also
also another
anotner view view to to the
the effect
effect that
that Jacob
Jacob
told
told hishis brother
brother aa diplomatic'lie,
diplomatic lie, which, which, underunder certain
certain circumstances,
circumstances,
is not
is not only
only permitted
permitted but but eveneven 'commanded;
'commanded; camp. comp. 'Abodah
'Abodah Zarah Zarah
25a; Yerushalmi 2,
25a; Yerushalmi 2, 40c;
40c; MHGMHG I,I, 519.519. Yerushalmi
Yerushalmi is is perhaps
perhaps thethe source
source
ofMHG;comp.
of MHG; comp. YalkutII, Yalkut II, 124, 124, which
which quotes
quotes the the statement
statement ofR.Nathan
of R. Nathan
occurring
occurring in MHG from
in MHG "i'y0 '~III
from "'VIII a 'B '1111'.
'!j '0T. Compo Comp. also also Targum
Targum Yer. Yer.
and
and Sekel
Sekel on on Gen.
Gen. 33.33. 16.
16.
277 Targum Yerushalmi, Gen.
277 Targum Yerushalmi, Gen. 33. 33. 17 17 (where
(where perhaps
perhaps "eighteen
"eighteen
312
312
 Jacob
Jacob [278-285

months" should
months" should be read instead
be read instead of
of a "twelve",
"twelve", in.
in accordance
accordance with
with
Seder 'Olam
Seder 2: BR 78,
'Olam 2; 78. 16;
16; Megillah
Megillah I7a).
17a).
2 78
Tan. B.
'78 Tan. B. I, I, 169.
169. Comp.
Compo also also BR 78. 78. 16
16 and
and notenote 274.
274. The The
four hundred men gradually
four hundred gradually slipped
slipped away
away fromfrom Esau,
Esau, as as they
they feared
feared
to remain
to remain in in the
the proximity
proximity of of Jacob,
Jacob, and as as aa reward
reward for for their
their respect
respect
to Jacob
to Jacob an equal equal number of of their
their descendants
descendants were were saved
saved when David
massacred the
massacred the Amalekites
Amalekites (1 (1 Sam. 30. 30. 17;17: the
the Amalekites
Amalekites and the the
inhabitants of
inhabitants of Seir
Seir are are regarded
regarded as as the
the same people);people): BR 78. 78. 15.
15.
'79 BR 79.
279 79. 5; 5; Shabbat
Shabbat 33b; 33b; Tan.
Tan. B. B. II 168;
168; Targum
Targum Yerushalmi
and Jerome
and Jerome on Gen. Gen. 33. 33. 16.
16. latter, however,
The latter, however, combines
combines this this hag-
hag-
gadic interpretation
gadic interpretation of of oVtf as "in
C?tlI as "in perfect
perfect condition"
condition" with with that
that found
in the
in the Septuagint
Septuagint and Jub.30. Jub.30. 1, 1, according
according to to which
which thvC?IV is is the
the name of of
a place
a place near near Shechem.
Shechem. Comp, Compo note note 102102 on vol.vol. I,I, p.
p. 233.
233 .
280
• 80 BR 80. 80. 6-7.6-7. A similarsimilar statement
statement occurs occurs in in Shabbat 33b
that Jacob
that Jacob established
established bath-houses,
bath-houses, market-places,
market-places, and a mint for for
the
the inhabitants
inhabitants of of Shechem.
Shechem. In In Shabbat
Shabbat 118b, 118b BR 11.
f
11. 7, 7, and PR

23, 120b,
23, 120b, attention
attention is is called
called to to the
the fact
fact that the Bible
that the Bible speaks
speaks of of the
the
obsevance
obsevance of the Sabbath
of the Sabbath by by Jacob,
Jacob, but not not by by Abraham; comp. compo
note 139.
note 139.
•2818, MHG I, I, 522.
522. ItIt is very likely
is very likely that
that this
this is
is the parcel
parcel of ground
ground
spoken
spoken of of inin John
John 4. 4. 55 and 12. 12. Camp.
Cornp. BR 80. 80. 7 7..
8 2
•2 82 BR 80.80. 7-8;
7-8 MHG I,
; I, 522-523.
522-523. As to to Jacob
Jacob being
being called
called God,
God,
See
See Sifre D.,
Sifre D., 355;
355; Midrash Tannaim 221; 221; BR 77.1.77. 1, Compo
Comp. also Ginz-
berg's
berg's remarks
remarks in Geiger, Kebuzzat
in Geiger, Kebuzzat Maamarim,
Maamarim, 393, 393, as well as the
quotation
quotation from from the the Prayer
Prayer of of Joseph
Joseph in in notes
notes 3535 and 273,273, against
against which
the
the statement
statement in in BR and MHG is is perhaps
perhaps directed.
directed. Zohar I, I, 13Ba,
138a,
maintains
maintains that that God Himself Himself appointed
appointed Jacob Jacob to to be the the lord
lord of of all
all

earthly
earthly thingsthings..
•28383 2 2 ARN 3, 3, 14:
14; Koheleth
Koheleth 10. 10. 8 8..
•28484 PRE 28, 28, and,
and, with
with some embellishments,
embellishments, Yashar Wa-Yishlah, Wa-Yishlah,
63a-63b,
63a-63b, where where it it is
is pointed
pointed out out that
that Dinah went in in company
company of
the
the other
other femalefemale members of of Jacob's
Jacob 's household,
household, and not by by her~elf.
herself.

Josephus, Antiqui.,
Josephus, Antigui., I, I, 21.
21. 1,
1, says
says that
that Dinah went to to thethe feast
feast of of the
Shechemites.
Shechemites,
08s Tan. B. I, 171-172; Tan. Wa~Yisltlah
28 s Tan. B. I, 171-172: Tan. Wa-Yishlah 5-7: 5-7; BR 80.1 80.1 (nu-
(nu-
merous
merous parallel parallel passages
passages are are cited
cited byby Theodor)
Theodor) and 80. 80. 1. 1. In all
all

these
these passages
passages the the biblical
biblical saying
saying "as "as thethe mother so so thethe daughter"
daughter"
(Ezek.
(Ezek. 16. 16. 44)
44) isis applied
applied to to Dinah and Leah, Leah, both
both of of whom
whom liked liked to
to
"
go
go out
out to
to be
be "looked
looked upon":
upon"; compo
comp. note
note 193.
193. The interpretation
interpretation of
of
ala
313
286-291] The Legends
Legends oj
of the
the Jews

m~i7 as n;~~? is
is old,
old, though
though not
not in
in reference to Gen.
reference to Gen. 34.
34. 1.
1. Camp.
Comp.
Sanhedrin 4b.
Sanhedrin 4b.
286 Lekah Gen.
286 Lekah Gen. 34. 34. 4,
4, and camp. Buber, ad loe.
comp. Buber, loc. According
According to to
the chronology of
the chronology of Seder
Seder 'Olam 2, 2, Dinah was very young at
very young at the
the time
time
when JacobJacob arrived
arrived in in Shechem.
2877 BR 80.
28 80.5; Koheleth 10.
5; Koheleth 10. 8;8; Yoma 77b. Camp. Comp. also MHG I,I,
also MHG
524, where
524, where '], occurring four
'}, occurring
times in Gen. 34.2,
four times 34.2, is is explained
explained as as ']
']

"woe";
"woe"; comp. camp. the
the similar
similar Haggadah
Haggadah in
in reference
reference to Gen. 9.
9. 20, seq.,
20, seq.,
in Sanhedrin 70a.
in 70a.
288
288 BR 80. 80. 44 andand 73.73. 9. Dinah, the the wife of Job, camp.
9. On Dinah, of Job, comp. note
3 on
3 vol. II,
on vol. II, p. p. 225.
225. According
According to to some (camp.(comp. note 25), 25), Esau was
not better
not better thanthan Job, Job, for for the
the former,
former, too,too, was not circumcised. See
also vol. I,
also vol. pp. 411-412,
I, pp. 411-412, where where another
another sin sin of Jacob is
of Jacob given as
is given the
as the
cause for
cause for his
his misfortune
misfortune with with Dinah.
2 89
Yashar Wa-Yishlah,
289 Yashar Wa-Yishlah, 63b-69a.63b-69a. The old old rabbinic
rabbinic sources give
sources give
particulars about
no particulars about the the war against
against Shechem;
Shechem; they merely narrate
they merely narrate
that Jacob's sons,
that Jacob's sons, "relying
"relying on the the strength
strength of the the old man man", ", undertook
to
to war against
against the the heathens.
heathens. Jacob, Jacob, though
though opposed
opposed to to offensive
offensive wars,
wars,
could
could not not butbut come to to the
the assistance
assistance of his his sons,
sons, and girded girded with his his
sword, he stood
sword, stood at the gates
at the gates of of Shechem to to repel
repel the the attacks
attacks of of the
the
enemy. See BR 80.
enemy. 80. 1010 and 97. 97. 6;6; Targum
Targum Yerushalmi Gen. 48. 48. 22.
22.
According to
According to another
another view, view, thethe piety
piety and prayersprayers of of Jacob
Jacob warded
off the threatening
off the threatening danger danger of of an attack by by the Amorites;
Amorites; camp. comp. Baba
Batra 123a;123a; BR 97. 97. 6; Aggadat Shir
6; Aggadat Shir 3.3. 8,8, 33;
33; 2 2 Targum Yerushalmi
Targum Yerushalmi
Gen., lac.
Gen., cit. Yashar combined these^
loc. tit. these two views: views: at at first the threa-
first the threa-
tening
tening danger
danger was warded off off by Ja~ob 's prayer;
by Jacob's prayer; later, later, however,
however, a a
fierce war broke
fierce broke out between the the sons
sons of of Jacob
Jacob and the the Amorites.
Amorites.
Camp. vol.
Comp. vol. I, I, pp. 408-411, and note
pp. 408-411, note 292.
292.
290
29 0 12 Testaments, Levi 6.9. Eblaen is is perhaps
Testaments, Levi 6. 9. Eblaen perhaps to to bebe explained
explained
as being
as being due to to a misreading
misreading of the Hebrew original,
of the original, where where the text
the text
read my "his slave" (=Eliezer)
read li::lll (=Eliezer) or vny "his
or l'i::lll "his slaves".
slaves". On the the slaves
slaves
brought up
brought up in in Abraham's house, house, comp.
camp. note
note 93 93 on vol.vol. I, I, p.
p. 231.
231. For
For
justification of
another justification of the
the killing
killing of the Shechemites,
of the Shechemites, see see note
note 9 on
9 on
vol. II, p.
vol. II, p. 198.
198.
2 9 1
291 Midrash publishedpublished by by Schechter
Schechter from a MS. in in Semitic
Semitic Studies
Studies
(in
(in memory of Kohut), 489-492. The text
Kohut), 489-492. text is is not
not freefree fromfrom errors,
errors,
and a few emendations may be given here. 490,
given here. 490, line
line 19: read prnni1;
19: read prnnn;
ibid., below:
below: niyp nll1rv yB>fi
vrvn mli1'
miiT [liT?'l;
Dn^l; 491,491, Fne
line 2; IIP itv~.::";
2; ::ltv' npfcOl; ibid.,
ibid., below:
1
ibid., below:
i~rv or
c';,ln:liT 1N0 or ndn)i1 Judah's 's gnashing
gnashing his teeth with
with a
:

nizton 1K0. il{tv. On Judah his teeth a

314
 Jacob [292

frightful noise,
frightful noise, see vol. II,
see vol. II, p.
p. 106,
106, and on thethe fleet-footed Naphtali
fleet-footed Naphtali
vol. I,
vol. pp. 371 and 410,
I, pp. 410, as well
well as
as vol.
vol. II,
II, p. 25. Compo
p. 25. Comp. thethe following
following
note.
note.
2 92
292 Midrash Wa-Yissa'u, in
Wa-Yissa'u, Yalkut I, 132
in Yalkut I, 132 (from there
(from there it is re-
it is re-
printed by
printed by Jellinek
Jellinek in
in BHM II,BHM
II, 1-5, who, it
1-5, who, it is to be
is to be regretted, did not
regretted, did not
use of
make use of the first
first edition of the
the Yalkut,
Yalkut, and hence
hence his text contains
his text contains
errors).
numerous errors). Wa-Yishlah, 70b-79b,
Yashar Wa-Yishlah, embellished and am-
70b-79b, embellished
plified
plified the narrative of
the narrative Wa-Yissa'u, but
of Wa-Yissa'u, but had no otherother source
source forfor his
his
verbose account of
verbose the war.
of the war. Yerahmeel 36 36 agrees
agrees almost
almost literally
literally
with Wa-Yissa'u, whereas Jub.24.
with Wa-Yissa'u, Jub. 24. 4-9 and 12 12 Testament,Judah,
Testament, Judah, con- con-
tain only
tain fragments of
only fragments of this
this legend.
legend. It It is
is generally
generally assumed that that
this legend
this legend has preservedpreserved manymany a reminiscence
reminiscence of the events
of the events of of the
the
Maccabean wars. wars. This is is quite
quite likely;
likely; but one must not not forget that
forget that
the fabulist
the fabulist is is only
only slightly
slightly interested
interested in history. On the
in history. the relation
relation of of
Wa-Yissa'u to to Jub.
Jub. and Testaments the the following
following may may be stated.
stated.
Instead
Instead of "~n in
of "Tixn in Yashar
Yashar and Testaments,
Testaments, Wa-Yissa'u has has ,t:ln.
"IDPI.

This arouses
arouses the suspicionsuspicion that that thethe latter
latter inin its
its present
present form is is

a translation
translation of of a Greek or or Latin text,text, which had no adequate adequate
transliteration
transliteration of Hebrew~.
of Hebrew S. Sartan,
Sartan, "the great
great and strong
strong fortress",
fortress",
is undoubtedly
is undoubtedly identicalidentical with the the "tower of of Straton",
Straton", the the old
old name
of Caesarea,
of Caesarea, the the conquest
conquest of of which by the Maccabees is
by the is almost
almost the the
only historical event of
only historical of the
the Maccabean period period known to the old
to the old rab-
rab-
binic sources. Compo
binic sources. Comp. Megillat
Megillat Ta'anit 3 (beginning),
(beginning), and Megillah
Megillah
6a. The orthography
6a. orthography lfj,O instead of
"[BID instead of l~'fjO
]3"1DD is
is not at
at all
all unusual
unusual ;comp.,
;comp.,
e.
e. g., Nfj'O~ for
g., KtnDN ~fj'fjO~ "Strata",
for KD-ICODN "Strata", and see see further
further Krauss, Lehnworter,
Krauss, Lehnworter,
s. ]Bn. A play
v. lt11'tII.
s. V. play on words (]cnD C1~'o is
is the Aramaic word for for "cancer")
"cancer")
may
may havehave been
been intended.
intended. Instead
Instead of of Gaash,
Gaash, Wa-Yissa'u
Wa-Yissa*u has has 1I'1I1l,
0yia,
which is
which is rather
rather strange,
strange, as as the
the use
use of
of , to
1 to indicate
indicate a Kamez
Kame: gadolgadol isis
uncommon, and besides
uncommon, besides this
this thethe current
current vocalization
vocalization of of this
this word is is
W~d and not
tttttt l/I~l.
not tpyj. It is
It very doubtful
is very doubtful whether Maani Sakir Sakir in in Jub.
Jub.
is
is to be emended to
to be to Shakir Maani,
Maani, since
since Wa-Yissa'u
Wa-Yissa' u has TDtP mnr.l
has ,':ltll ruriB
(ed. Jellinek 2;
(ed. Jellinek 2; in
in the
the first
first edition
edition of
of Yalkut :l 3 and :l3, are hardly dis-
are hardly dis-
tinguishable),
tinguishable), which can scarcely rendered by
scarcely be rendered by Camp
Camp Shakir.
Shakir. Isidao
Isidao
of Jub.
of Jub. isis very
very likely
likely identical with "'1'1
identical with niTr in Wa-Yissa'u, which is
in Wa-Yissa'u, is to
to
be emended lo to ""'1,
niTr, i. i. e., ",~ "1
e., 1TIK Tr "the curse
curse villain ". 'OlO!!
villain". 1D1DS is,is,

of course, the
of course, the same asas talmudic ~O'O!! or
talmudic KD'DB ND'DIB, and the
or NO'O'!!, the name of of the
the
place Tln1l1!!
place pnjns (fortified by Jonathan
(fortified by Jonathan the Maccabee;
Maccabee; 1 1 Maccabees 9. 9. 50)
50)
is given
is given by by the
the legend
legend to to aa person.
person. On the the text
text of Wa-Yissa'u
of Wa-Yissa'u
the
the following
following details may be noted:
details may noted: 1. 1. 11
11 (in read n,mn
JeIlinek) read
(in Jellinek)
(he
(he could
could throw two spears
spears at once); ibid.
at once); ibid, the
the first edition has "N'
first edition

815
315
293-295] The Legends
Legends of
of the
the Jews

1"1""1
perhaps=n,,', ',.:l',;
HIT ? perhaps=rvn'V VlS'l; 1. read m,'.:l
1. 21 read HITS 'fl,
^3, and compo Sam. 23.
2 Sam.
comp. 2 23.
21; 1. 24 read
21; 1. read ^y 'V 'irom,
'.:ll''11, and camp. Yashar, 72a,
comp. Yashar, 72a, line
line 3;3; 2.2. 66 'tt", is better
-itf/p is better
than ,,,:1;
than -ira; 2. 2. 1414 ',::>, ,.,:1tV,
'131 l"Qttn is an adaptation
is an adaptation from Esther Esther 9. 9. 9,
9, and thisthis
mosaic style is strong
strong evidence of the lateness
lateness of this this compilation;
mosaic
2.
2. 10;
style is
10; the first
P"O 1',D;
first edition
edition reads iT'l"
evidence of
reads n^J?l 1'D, *pD, and compo comp. Baba
compilation;
Kamma 20a
Baba Kamrna
misread i'1~D
20a
p^D yiD; 2. 2. 17
17 iTlVn::>1
ntPnDl is hardly possible;
is hardly possible; ibid.
ibid. Yashar misread n^n as as

iT'n.-The
nVn. medieval authors
-The medieval authors had, had, besides
besides Wa-Yissa'u,
Wa-Yissa'u, other sources
other sources
dealing with
dealing with thethe wars
wars of the sons of
of the of Jacob. Nahmanides, Gen. 34.
Jacob. Nahmanides, 34.
13, and R.
13, and R. Bahya,
Bahya, Gen. Gen. 36. 36. 6,
6, quote,
quote, from the" Book of
the "Book the Wars of
of the of
the
the Sons of of Jacob"
Jacob" (R. (R. Bahya
Bahya's text is
's text to be
is to be emended in in accordance
with Nahmanides,
with Nahmanides, whom he he very
very likely
likely copies:
copies: :lPV'3pJT 'J:l n1l.m'p ,ElO:l),
*J3 mon'i'D "1SD3),
the legend that
the legend that the
the Shechemites engaged engaged in three three great
great wars with with the
sons
sons of Jacob, and if
of Jacob, if it were not for
it were for Jacob's
Jacob 's valor,
valor, his sons would have
perished. Zunz,
perished. Zunz, Gottesdienstliche
GottesdienstUche Vortrage, Vortrdge, 145, 145, identifies
identifies "the Book
of the
of the Wars,
Wars, etc."
etc." with
with Wa-Yissa'u;
Wa-Yissa'u; but but the
the quotation
quotation by by Nahmanides
and R. R. Bahya
Bahya from the the Sefer
Sefer Milhamot is is not found in Wa-Yissa' u,
in Wa-Yissa'u,
and therefore these two books
therefore these books areare not
not identical.
identical. Hadar, Gen. 48. 22,
Hadar, 22,
quotes, from Sefer
quotes, Sefer Milhamot Bene Ya'akob (the (the same as referred to
as referred to
by Nahmanides and R.
by R. Bahya?),
Bahya?), the followingfollowing account: The She-
chemites (not Amorites as
(not Amorites in Wa-Yissa'u)
as in Wa-Yissa'u) assembled to to war against
against
Jacob and his
Jacob his sons,
sons, but but werewere vanquished.
vanquished. And on this this occasion Naph- Naph-
"
tali
tali the
the swift runner (comp.
swift runner (comp. note note 216 and Index,Index, s. v. "Naphtali
S. v. Naphtali ") carried
") carried
Judah on his
Judah his shoulders
shoulders to to the
the battle
battle array
array (that
(that is
is how thisthis obscure pass- pass-
age
age isis to
to bebe understood),
understood), who, who, assisted
assisted by by his
his father
father and brothers,
brothers, an- an-
nihilated the
nihilated the enemy.
enemy. When later later thethe sonssons of Jacob belittled
of Jacob belittled the the
assistance rendered them by
assistance rendered by their
their father, maintaining that
father, maintaining that he he waswas
too old to
too old to be of of anyany value value as as a warrior,
warrior, he convinced
convinced them of of their
their
error
error byby his
his great feats of
great feats valor. The Sefer
of valor. Sefer Milhamot referred referred to to by
by
Sabba, Wa-Yishlah, 46b,
Sabba, Wa-Yishlah, 46b, is is very
very likely
likely identical
identical with
with Wa-Yissa'u,
Wa-Yissa'u, as as
his quotation
his quotation from the the former
former book agrees with the
agrees with the beginning
beginning of of the
the
latter. On the
latter. the other
other hand, hand, it it is
is safe
safe toto assume that that Tan. B. B. Introduct-
Introduct-
ion 127,
127, does not go go back to to Wa-Yissa'u.
Wa-Yissa'u. Compo Comp. notesnotes 297 297 and 317. 317.
293 WR 37.
293 37. 1;1; Tan.Tan. Wa-Yishlah
Wa-Yishlah 8; 8; Tan. B. B. I, 173, 174; BR 81.
I, 173,174; 81.
2. Rachel's death which occurred
2. occurred about this this time
time is is also
also attributed
attributed
(in
(in the above mentioned
mentioned sources) sources) to this sin
to this sin of Jacob. On the
of Jacob. the en-en-
counter with
counter with thethe angel
angel as as a consequence
consequence of Jacob's delay
of Jacob's delay in in fulfilling
fulfilling
his vow,
his vow, compocomp. vol.vol. I, 387. See
I, 387. See alsoalso vol.
vol. III,
Ill, p.p. 9090 (top).
(top).
I, 174; WR 37.
a9
"94< Tan. B. B. I, 174; 37. 1;1; Tan. Wa-Yishlah
Wa-Yishlah 8; 8; BR 81. 81. 2.2.
295 Jub. 31. 2. The ear-rings, which were
'95 were worn by the SheGhemites,
Jub.3L2. ear-rings, which by the Shechemites,
816
316
 Jacob [296-301

and
and which,
which, after
after the defeat
defeat of of the
the latter,
latter, came into into the
the possession
possession of of
Jacob's
Jacob's sons,sons, were adorned
adorned with picturespictures of of idols;
idols; Targum
Targum Yerushalmi
Yerushalmi
Gen. 35. 35. 4,
4, which is is very
very likely
likely based on on BR 81. 81.3.3. Compo
Comp. also also Zohar
Zohar
I,173a.
I,173a.
~96
296 Yerushalmi 'Abodah Zarah 5, 44d; BR 81.
5, 44d; 81. 3. 3. Compo
Comp. alsoalso
Julius
Julius Africanus in Syncellus, ehron.
in Syncellus, 107, al.
Chron. 107, al. 86.
86. Compo
Comp. note note 298,
298, and
and
note 55 on vol. vol. IV,IV, p. p. 22.
22.
297 MHG I,I, 531.
297 MHG 531. This passage passage alsoalso hashas thethe additional
additional remark
remark
that thisthis display
display of of gigantic
gigantic strength
strength struck
struck terror
terror in in the
the hearts
hearts of of
the Amorites,
Amorites, so that they they gavegave up up their
their intentions
intentions of of undertaking
undertaking
a war against
against Jacob
Jacob and his his sons.
sons. On the war plannedplanned by by the
the Amorites
Amorites
against
against Jacob,
Jacob, compo
comp. note 289 and BR 82. 82. 4.
4. In
In the
the last-named
last-named passage
passage
it
it is
is said that the Amorites assembled for for war at at Hazor,
Hazor, and that that is is

the reason why this this city

city was laterlater destroyed
destroyed by by Joshua
Joshua (comp.
(comp. Josh.
Josh.
11.
11. 13),
13), who carried
carried out the order given given to to him by by Moses in in accor-
accor-
dance with the divine divine command. Midrash Aggada, Aggada, Gen. Gen. 25.25. 2,2,
reads: God caused the ground ground under the the feet
feet of
of the
the army
army assembled
assembled
against
against JacobJacob to open open as as deep
deep as as the abyss,
abyss, and a a fire
fire divided
divided the the
heathen from Jacob Jacob and his his sons,
sons, soso that they
they were forced
forced to to abandon
their plans. On Hazor compo
their plans. comp. note note 293.
293.
2988 Hullin
29 Hullin 6a, 6a, and compo comp. Midrash quoted quoted by Tosafot, ad loc.,
by Tosafot, loc.,

(beginning
(beginning IVN':l), which is
PN"Q), which is not identical
identical with any any of the Midrashim
cited in
cited in note
note 296.
296. See See also Hadar, Gen. 31.
also Radar, 4. On the
31. 4. the pillar
pillar compo
comp.
Lekah, Gen. 35.
Lekah, 35. 14;
14;
299 Jub. 31.
299 3-32, and 32. 4-29. It
32. 4-29. It is
is said
said there
there thatthat Jacob
Jub. 31. 3-32, Jacob
erected this
erected this altar
altar on the the first
first of
of the
the seventh
seventh month (i. e., (*'. e., on Rosh
ha-Shanah), and
ha-Shanah), and offered
offered sacrifices
sacrifices during
during eight
eight successive
successive days, days, from
the fifteenth
the fifteenth to to thethe twenty-second
twenty-second (i. e., eight
(i.e., eight days
days of of Tabernacles).
Tabernacles).
Also in
Also in rabbinic
rabbinic sources
sources it it is
is said
said that
that Jacob
Jacob celebrated
celebrated this this festival
festival
and, according
and, according to to some
some authorities,
authorities, he he was thethe originator
originator thereof.
thereof. See See
Targum Yerushalmi
Targum Yerushalmi Gen. Gen. 35. 35. 14, Abudrahim, Musaf
14, and Abudrahim, Musaf Rosh Rosh ha-ha-
Shanah (end).
Shanah (end). The last-named
last-named authority
authority refers
refers toto Gen.
Gen. 33. 33. 17,
17, where
it is
it is said
said that
that Jacob
Jacob erected
erected "booths".
"booths".
Yashar Wa-Yeze,
J 0 0 Yashar
3 Wa-Yeze, 57b-58a,
57b-58a, andand Wa-Yishlah,
Wa-Yishlah, 69a. 69a. The similarsimilar
Haggadah quoted
Haggadah quoted in in Rashi
Rashi and and Lekah on on Gen.
Gen. 35.35. 88 goes
goes back to to R.
R.
Moses ha-Darshan.
Moses ha-Darshan. Comp. Compo Epstein,
Epstein, R. R. Mosheh ha-Darshan, 16.
Moshek ha-Darshan, 16.
See also
See also MHG I, I, 532,
532, and note note 204.
204.
301 Da'at,
JO< Da* Hadar, and
at, Hadar, Pa'aneah on Gen.
and Pa'aneah Gen. 35. 35. 88 from a Midrash
on Jud.
on Jud. 4. 4.5.
5. Jub. 32.
Jub. 32. 30,
30, 'reads: Jacob called
reads: Jacob called Deborah's
Deborah's burial-place
burial-place
"the river
"the river of of Deborah",
Deborah", and and thethe oak,
oak, under
under which the the grave
grave was,
was,
817
317
302-307] The Legends
The Legends ofofthe
the Jews
Jews
"theoak
"the oakofofthe
themourners
mourners ofof Deborah."
Deborah." The Thetexttext isishardly
hardly correct;
correct;
one cannot understand why aa burial-place should
should bebe called
called aa river.
river.
one cannot understand why burial-place
It isisvery
It verylikely
likely that
that we
we have
have here mistranslation ofof the
here aa mistranslation the Hebrew
Hebrew
mm
~Ml "the Deborah". But
original,which
original,
to the
to
by "river".
which read
the different
"river". Comp.
read ;'11:11 Vra
different meanings
meanings ofofthe
Compo note
note 12
"the valley
the word
12 on
word bra the
on vol.
,m
valley ofof Deborah".
the translator
vol. I,I, p.p. 188.
188.
But owing
translator rendered
rendered
owing
it
it

by
3 30.2 PK 3,3, 23b-24a;
PK 23b-24a; PR PR 12,12, 48b;
48b; Tan.Tan. B. B. I,I, 176,
176, andand V, 36; Tan.
V, 36; Tan.
Ki-Teze 4: BR 81. 5 and 82. 1; Koheleth 7. 2: Targum
Targum Yerushalmi
Yerushalmi
Ki-Teze 4; BR 81. 5 and 82. 1; Koheleth 7. 2;
Gen. 35.
Gen. 35. 8;8; Yashar,
Yashar, Wa-Yishlah,
Wa-Yishlah, 69a-69b.
69a-69b. Contrary Contrary to to this
this view_of
view of
the old rabbinic sources, Yashar, in
in agreement with
with Jub.
Jub. 35.
35. 27,
27, main-
main-
the old rabbinic sources, Yashar, agreement
tains that Rebekah
tains that Rebekah died before died before Deborah.
Deborah. Compo
Comp. also
also Josephus,
Josephus,
A ntigui. , I, 22. 1, whieh reads: Rebekah
Antiqui., I, 22. 1, which reads:
Rebekah died died before
before JacobJacob returned
returned
home. Rebekah
home. Rebekah's age at
's age at the
the time of her death was
time of her death was 158, according 158, according
to Jub.,
to Jub., but but 133,
133, according
according to to Yashar.
Yashar. See See also
also the unknown mid-
the unknown mid-
rashic source in MHG I, 770. I, loco
rashie source in MHG 770. In
In the
the Tanhumas
Tanhumas and
and Pesiktas, loc.
Pesiktas,
mt., Deborah
Deborah is
is described
described as
as Jacob's
Jacob nurse,
's nurse, which
which is
is not
not to
to be
be emended
emended
ctt.,
to the
to the nurse
nurse of of Rebekah
Rebekah (to (to make
make it it agree
agree with with Gen.
Gen. 35. 8). These
35. 8), These
Midrashim understand
Midrashim understand the the expression
expression np:n ilP:J' nprp
npJ'1J GenGen I.l. c. to mean
C. to mean
"the nurse
"the nurse whom Rebekah Rebekah employed
employed for for her
her children."
children."
303s MHG I, 533; compo Schechter, ad loc., loc., and note note 215.
215. Con- Con-
I, 533; comp. Schechter,
3

trary to the view of MHG, Tan. B. IV, IV, 19,19, and

and Tan. Bemidbar
Tan. Bemidbar
trary to the view of
19 which state
19 which that God and His
state that His "family"
"family" (=court)(= court) appeared
appeared to to Jacob
at
at Beth-el,
an angel who
Beth-el, BR 82. 82. 4 4 explicitly
explicitly states
states that
that it it was only only an angel who
appeared to
to Jacob
Jacob at
at Beth-el
Beth-el on his
his return from
from Mesopotamia.
Mesopotamia. On
On
appeared
the
the parallels between the history of
parallels between the history
of Abraham
Abraham and and thatthat of of Jacob.
Jacob, see see
MHG
MHG I,I, 534-536,534-536, and and parallel
parallel passages
passages cited cited by by Schechter,
Schechter, as as well
well
as
as Makiri,
Buber
Makiri, Ps. 311, whose
whose source
source is is not
not Yelammedenu,
Yelammedenu, as
Ps. 61.61. 311, as Buber
maintains, but Tan. B. I, 176.
maintains, but Tan. B. I, 176.
3s0o44 BR BR82.2-4;
82. 2-4; Tan.Tan. B. 1,176.
B.I, 176. On On the the joining
joining of of the name of
the name God
of Go'd
to those of
to those of the
the three
three partiarchs,
partiarchs, camp.comp. vol. vol. II, pp. 225,
II, pp. 225, 305,
305, and
and 320;
320;
vol. IV,
vol. IV, p. 424. See See also
also the
the lengthy
lengthy discussion
discussion on on this
this point
point in in
p. 424.
Ginzberg,
Ginzberg, Unbekannte
Unbekannte Sekte,
Sekte, 295,
295, note
note 2. See
2. See also
also Philo,
Philo, MuL
Mut. Nomin.,
Nomin.,
2,2, which
which reads: reads: The The LordLord God God of of three
three natures
natures (of (of instruction,
instruction, of of
holiness,
holiness, and
and of
of the
the practice
practice of
of justice)
justice) of
of which
which Abraham,
Abraham, Isaac,
Isaac,
and
andJacob
Jacobare arerecorded
recordedas asthe
thesymbols.
symbols. The Thesame thoughtisisexpressed
samethought expressed
more
more elaborately
elaborately inin DeDe Somniis,
Somniis, 1. 27.
1. 27. Compo
Comp, note
note 227.
227.
3s Targum
305 Targum Yerushalmi
Yerushalmi Gen. Gen. 35. 35. 14. 14. Compo
Comp. 299. 299.
3<> 6 BR 78.
306 BR 78. 16. 16.
37 Seder
307 Seder 'Olam'Clam 2.2. This This passage
passage also also states
states that that Leah,
Leah, the the
twin-sister
twin-sister of of Rachel,
Rachel, died died at at the
the ageageof offorty-four.
forty-four. Compo Comp. Ratner,
Ratner,
318
318
 Jacob
Jacob [308-312

ad
ad loc., and MHG I,I, 538-539.
IDe., and 538-539. According
According to
to Yashar,
Yashar, Wa-Yishlah,
Wa-Yishlah,
69b, Rachel
69b, Rachel died at the
died at the age
age of
of forty-five
forty-five at
at the
the same
same time
time when
when her
her
father Laban
father Laban died,
died, as
as aa punishment
punishment for
for breaking
breaking the
the covenant
covenant he
he had
had
with Jacob.
made with Jacob.
308 12 Testaments,
308 12 Testaments, Benjamin
Benjamin 1; 1; Lekah,
Lekah, Gen.
Gen. 35.
35. 18.
18. Yashar
Wa-Yishlah, 69b,
Wa-Yishlah, 69b, and
and Rashi,
Rashi, Gen. IDe. ciL>
Gen. loc. cit., explain
explain the
the name Benjamin
Benjamin
as "son
as "son of
of the
the south".
south". Jacob's
Jacob's youngest
youngest son son was so so called
called because
because
he was the
he the only
only one of of his
his children
children who was born born inin the
the south,
south,
Palestine, whereas
Palestine, whereas allall the
the others
others were
were born
born inin the
the north
north (Mesopotamia).
(Mesopotamia).
Jub. 32.
Jub. 33 states
32. 33 states that
that Benjamin
Benjamin waswas born at at night.
night. This is is very
very
likely aa midrashic
likely midrashic explanation
explanation ofof Benjamin
Benjamin as as "son ofof days"
days" (=p(=1:1
which is
0'0'), which
D'D'), is taken
taken to to stand
stand antiphrastically.
antiphrastically. Comp.
Camp. Philo, Mut.
Philo, Mut.
Nomin., 15,
Nomin., 15, who likewise
likewise connects
connects this
this name withwith D'JD "days". The
0'0' "days".
1
'

etymology of
etymology of this
this name in in BR 80.
SO. 11
11 is
is obscure.
obscure. See also vol. Ill,
also vol. III,
p. 222
p. 222 (top).
(top).
3 0 9 BR 82.
309 82. 8, which states
8, which states that
that each
each of the other
of the other sons
sons of Jacob
of Jacob
was born,
was born withwith one twin-sister, Benjamin
one twin-sister, Benjamin with two. Compo
with two. Comp. note 170.170.
Baba Batra
Baba Batra 123a
123a objects to the
objects to the idea
idea of
of "twin-sisters",
"twin-sisters", and admits it it

only
only inin thethe case
case ofof Dinah.
Dinah. See,See, however,
however, Jub.
Jub. 33.
33. 22,
22, which reads:
Dinah the the only
only daughter
daughter of Jacob.
of Jacob.
I 0 BR 82.
3310 82. 10.
10. Compo
Comp. vol.vol. II,
II, p.
p. 135,
135, and vol. vol, IV,
IV, p.p, 310.
310.
Jacob
Jacob buried Rachel immediately
buried Rachel immediately afterafter she died,
died, and did not take
her
her body
body to to the
the family
family burial-place, because it
burial-place, because it is
is not proper
proper to
to trans-
trans-
port
port the
the corpses
corpses of of women,
women, especially
especially those
those who died duringduring child-
child-
birth.
birth. See
See Yerushalmi
Yerushalmi Mo'ed Katan 3, 3, end and Babli 27b-28a;
27b-28a; Res-
ponsum
ponsum by by R.
R. Hai
Hai Gaon in in Sha,' are Simhah II,
Sha'are II, 73.
73. Compo also R.
Comp. also
Bahya,
Bahya, Gen. Gen. 35.
35. 19,
19, and
and Lekah,
Lekah, 35.35. 8.
8. Each ofof Jacob's
Jacob's sons took a
stone and put
stone and put it
it on the
the grave
grave and
and these
these twelve
twelve stones
stones make up up Rachel's
Rachel s
f

tomb;
tomb; Lekah 35,20. 35, 20.
I I Targum
3311 Targum Yerushalmi,
Yerushalmi, Lekah,
Lekah, and Jerome
Jerome on Gen. 35. 35. 21.
21.
Compo
Comp, alsoalso Targum
Targum Yerushalmi,
Yerushalmi, Rashi,
Rashi, Ibn Ezra,
Ezra, and Kimhi on Micah
4.
4. 8.
8.
12 BR 9S. 4: Tan. B.
33 I2 98. 4; Tan. B. I,
I, 218;
218; Shabbat 55b (the" confusion caused
(the "confusion
to the
to the Shekinah"
Shekinah" spoken
spoken of
of in
in this
this passage
passage is
is to
to be explained
explained in
in accor-
dance with the
dance with the haggadah
haggadah about
about thethe Shekinah dwelling
dwelling with husband
and wife, if
and wife, if their
their union
union isis holy;
holy; camp.
comp. vol.
vol. I,
I, pp.
pp. 68-69).
68-69). See
also
also Targum
Targum Yerushalroi
Yerushalmi Gen.
Gen. 35.35. 22;
22; Yashar Wa-Yishlah,
Wa-Yishlah, 69b;
69b;
ShiMh Hadashah, 2
SUtah Hadaslurh, 2 (after
(after Leah's
Leah's death
death Jacob
Jacob placed
placed Bilhah upon
upon the
the
couch
couch of of his
his deceased wife, i.
deceased wife, i. e.,
e. made her
t
her his
his principal
principal wife);
wife); Hadar,
Hadar,
Gen.
Gen. 35.35. 22.
22. Reuben
Reuben sought,
sought, by by some
some manipulation,
manipulation, (the
(the same
same as
as
319
319
313-316] Thee Legends
Th Legends of
of the
the Jews
Jews

mentioned in
mentioned in Gittin
Gittin 57a;
57a; comp.
camp. also
also note
note 130 and 340
130 and 340 on
on vol.
vol. II,
II,
56 and
56 and 127
127 respectively),
respectively), toto throw
throw suspicion
suspicion on
on Bilhah's
Bilhah's purity,
purity, inin
order to
order to separate
separate her
her from
from his
his father.
father. Jacob, however, found
Jacob, however, found out
out
that he
that he had
had-no cause to
no cause to suspect
suspect her.
her. See
See also
also Zohar
Zohar I, 175b and
I, 175b and I76a.
176a.
The pseudepigraphic
The pseudepigraphic writers
writers make
make nono attempt
attempt toto exculpate
exculpate Reuben;
Reuben;
compo vol.
comp. va!. II,
II, pp.
pp. 190-191,
i90-191, and
and note
note 382
382 on
on vol.
vol. II,
II, p.
p. 141.
141.
3*3 Sifre D.,
313 Sifre D., 355;
355; Midrash
Midrash Tannaim
Tannaim 220.220.
BR 84,
3'4 BR
3*4 84. 19;
19; PK 25,
25, 159b;
159b; Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 37.
37. 29.
29.
Camp. note
Comp. note 60
60 on
on vol.
vol. II,
II, p.
p. 24,
24, and
and note
note 40
40 on
on vol.
vol. II,
II, p.
p. 13.
13.
315 Jub. 36.
315 Jub. 36. 1-8.
1-8. Comp.
Camp. thethe following
following note.
note.
16
3316 PRE 38;
PRE 38; MHG I,
I, 541;
541; Yashar
Yashar Wa-Yishlah,
Wa-Yishlah, 92a-93a
92a-93a (it
(it seems
seems
to have
to have made use
made use of
of Jub.
Jub. 36.
36. 1-8,
1-8, which
which legend
legend was
was blended
blended with
with that
that
of the
of the rabbinic
rabbinic sources);
sources); Makiri,
Makiri, Prov.
Provo 28,
28, 78a-79a. Esau made
78a-79a. Esau made his
his
choice at the
choice at the advice
advice of
of Ishmael
Ishmael (PRE),
(PRE), or
or Nebajoth (Yashar). God
Nebajoth (Yashar).
rewarded Esau
rewarded Esau for
for departing
departing from Jacob,
Jacob, and gave
gave him
him one
one hundred
cities in
cities in Seir;
Seir; PRE,
PRE, loc. cit., and ER 13,
loco cit., 65. This
13, 65. This is
is very
very likely
likely
midrashic Haggadah
midrashic Haggadah on on OTJ? (Gen. 36.
01'>1 (Gen. 36. 43),
43), which is
is explained
explained as
ali
Ty "city",
")1 "city", and 'P=oil~O "hundred".
and 'D-HNO "hundred". Cornp.
Camp. Menahot 43b,43b, below
and Sanhedrin
and Sanhedrin 7a: 7a: *3H'l" ilNO 11'0.
HKD JITO. feels inclined
One feels inclined to to assume
that
that PRE is is dependent
dependent upon
upon ER,
ER, as
as the latter
latter is
is extremely
extremely fond of
the number one
the number hundred; compo
one hundred; comp. 10,54;10, 54; 18,18, 106
106 and 107;
107; 19,
19, 113; 22, 121;
113; 22, 121;
23,
23, 124;
124; EZ 9, 9, 189.
189. According
According to to this
this Midrash,
Midrash, Esau withdrew to
Seir
Seir only
only for
for a time, until
a time, until Jacob
Jacob and his his descendants
descendants have have paidpaid the
the
"debt
"debt of of Abraham"
Abraham" by by serving
serving the
the Egyptians;
Egyptians; camp.
comp. MHG
MHG I,
I, 542 and
551,
551, as
as well
well as
as notes
notes 156,
156, 234,
234, and notes notes 138 on voJ.
138 01} vol. III,
Ill, p.
p. 55.
55. Zohar
I, 177a,
I, 177a,
and
and Lekah,
Lekah, Gen.
Gen. 25.
25. 29,
29, maintain
maintain (on
(on the basis
basis of
of Baba Batra
16b)
16b) that
that at
at the
the burial
burial ofof Isaac,
Isaac, Esau did did not recognize
recognize Jacob's
Jacob's su-
periority, but
periority, but claimed
claimed his his birthright,
birthright, and thus broke his his oath v,ithwith
which
which he he confirmed
confirmed the the sale
sale of of hishis rights
rights toto Jacob.
Jacob. There are three three
legends
legends which
which attempt
attempt to to explain
explain Israel's
Israel's exclusive
exclusive right
right toto the Holy
Holy
Land and
Land and the
the Cave
cave of of Machpelah.
Machpelah. One dwells dwells upon
upon the fact fact that
Esau,
Esau, in in selling
selling his
his birthright
birthright to to Jacob,
Jacob, renounced his his claim to these
two
two possessions
possessions (camp.
(comp. vol.vol. I, I, pp.pp. 320--321);
320-321); the the second
second maintains
that
that Jacob,
Jacob, on
on his
his return
return from
from Mesopotamia,
Mesopotamia, acquired
acquired all
all claims
claims from
from
his
his brother;
brother; camp.
comp. vol.vol. I,
I, pp.
pp. 392-393,
392-393, and and the
the notes
notes appertaining
appertaining there-
there-
to,
to, as
as well
well as
as Y elammeden u in
Yelammedenu in Sikli
Sikli (published
(published by by Poznanski,
Poznanski, fromfrom aa MS.,
MS.,
in Ha-ZoJeh,
in Ha-Zofeh, III,III, 20),
20), where
where it it is
is stated
stated thatthat on
on thisoccalion
this occasion thethe brothers
brothers
drew
drew up up an
an agreement
agreement to to abide
abide by by the
the wish
wish ofof Isaac
Isaac asas expressed
expressed in in
his
his blessings,
blessings, toto wit,
wit, that
thatJacob
Jacob should
should inherit
inherit the
the world
world to to come
come and and
Esau
Esau thisthis world.
world. The The third
third legend
legend justifies
justifies Israel's
Israeli claim
claim toto Palestine
Palestine
320
320
 Jacob
Jacob [317

on the
on the ground
ground thatthat Esau,
Esau, inin emigrating
emigrating totoSeir,
Seir, gave
gave upup his
his right
right toto
the land
the land ofof hishis fathers;
fathers; comp.
compo thethe sources
sources cited
cited atat the
the beginning
beginning ofof
thisnote,
this note, as aswell
well asasBR
BR82.82. 13
13and
and84.
84. 11;Koheleth 9, 18;Yelammedenu
Koheleth9,18;
; Ye1ammedenu
in Sikli,
in loco dt.\
Sikli, loc. cit.; Wa-Yissa'u
Wa-Yissa' u (end).
(end). Comp.
Compo thethe following
following note.
note.
33JI 77 Wa-Yissa'u in
Wa-Yissa'u in Yalkut Yalkut I,I, 132=Jellinek
132=Jellinek in in BHM
BHM III, seq.
III, 1,1, seq.
Compo note
Comp. note 292.
292. Later
Lateradditions
additionsto
to the
theoriginal
originalcontents
contentsof
ofWa-Yissa'u,
Wa-Yissa'u,
dealing exclusively
dealing exclusively with
with the
the war,
war, are
are the
the introductory
introductory parts
parts which
which
were taken
were taken over
over verbatim
verbatim from
from BR 82. BR
82. 13,
13, and
and the
the passages
passages intro-
intro-
duced byC'iD1~ En
duced by DHJD1K (taken from
1V'1 (taken from Sotah
Sotah 13a),
13a), as
as well
well as
as the
the sentence
sentence
explaining Joseph's
explaining Joseph absence from
J
s absence from the
the war.
war. TheThe text
text is far from fault-
is far from fault-

less, and
less, and the
the following
following emendations
emendations may may bebe recorded
recorded here.
here. 4, 4, 99 (in
(in
Jellinek's reprint)
Jellinek's reprint) read
read 'n':J::1;
^DM; 5,
5, 15
15 Ci1DYIV'
nnnyl as
as in
in 18
18 (where
(where the
the first
first

edition has
edition has correctly ~:J') and
correctly tel) and as as demanded
demanded by by the context; 5,5, 20
the context; 20 read
read
1~.!m HDn^D
feflJI i1r.ln~~~? ma
1
C"~'i1 'iVi
0"1" criDiy '171 pwn. Yerahmeel, 37,
p1Ki1. Yerahmeel, 37, literally
literally agrees
agrees
with the
with the text
text ofof Wa-Yissa'u
Wa-Yissa'u in in Yalkut,
Yalkut, whereas
whereas Jub. Jub. 3737 and
and 38 38 has
has aa
different version
different version of the account
of the account of of the
the war
war against
against Esau,
Esau, only
only aa fragment
of which
of which has has been
been preserved
preserved in in 1212 Testaments,
Testaments, Judah Judah 9. 9. In In contrast
contrast
to Jub.
to Jub. 37.
37. 99 andand 38,38, where
where Adoram is is described
described as an Aramean, he
as an he
is correctly
is correctly called
called thethe Edomite
Edomite in in Wa-Yissa'u,
Wa-Yissa'u, since since thisthis legendary
legendary
figure owes his existence to to the
the Edomite city city Adorah (in (in Wa-Yissa'u
Wa-Yissa'u
figure owes his existence
corrupted to l"1"1N),
corrupted to pHN), where where Esau was buried.
buried. The faulty
faulty text of
text of Jub.
J ub.
is due
is due to misreading 'O'~
to misreading WN as as 'Oj~.
'D"m. In accordance with Testament
with Testament
of
of Judah,
Judah, where where the the assault
assault on the emeny's emeny's citadel by Judah is is

the
the most
most important
important event
event in
in this
this war (it
(it is
is very
very likely
likely modelled
modelled upon
the
the war
war against the Amorites; compo vol.
against the Amorites; comp.
vol. I,I, pp.
pp. 409-411),
409-411), the the passage
passage
in
in Wa-Yissa'u
Wa-Yissa'u 4, 16, is to be translated; Judah
4, 16, is to be translated: Judah entered
entered thethe rampart
rampart
(= ~'n; see
(=V>n; see note
note 292),
292), andand took
took thethe iron
iron tower
tower by storm. The con-
by storm.-The con-
versation
versation between
between JacobJacob and and EsauEsau is is given
given in in the
the text
text inin accordance
accordance
with
with Jub., loco cit., which, it seems, isis in in need
need of of emendation.
emendation. Read: Read:
Jub., loc. cit., which, it seems,
"N either the
"Neither the children
children of of men,
men, nor nor thethe beasts
beasts of of the
the field
field keep,
keep, etc.",
etc.",

instead had
instead of of "swear
"swear an an oath
oath".". The The Hebrew
Hebrew original
original probably
probably had
D'PaNn 10'P'
C'lVlNiT ID'p
~7,
1
V, which
which the
the author
author employed
employed in
in the
the sense
sense of of "keep
"keep
an
an oath",
oath", as as in
in classical
classical Hebrew;
Hebrew; but but the
the translator
translator took took this
this phrase
phrase
in
in the
the sense
sense usedused in in Aramaic
Aramaic and and later
later Hebrew,
Hebrew, and and hence
hence rendered
rendered
itit by
by "swear".
"swear". The The statement
statement of of Sabba,
Sabba, Wa- Yishlah, 45a,
Wa-Yishlah, 45a, that the
that the
Midrash of m~nln)::1
monton
Midrashdescribing
describing the the wars
wars between
between Jacob Jacoband and Esau
Esau (the:J
(the D of
shows
shows thatthat rnon~~
rnon^D isis not not thethe title
title ofof the
the book;
book; compo
comp. note note 292),
292),
speaks
speaks
ofof a a sudden
sudden attack
attack by
by the
the latter
latter on on the
the former,
former, veryvery likely
likely
refers ad-
refers to to Wa-Yissa'u.
Wa-Yissa'u. In In view
view of of the
the fact
fact that
that Sabba
Sabba himself
himself ad-
mits
mits that
that he he quotes
quotes from
from memory,
memory, the
the difference
difference between
between his his text
text
821
321
318-322] The Legends
The Legends of
of the
the Jews
Jews
and that
and that of
of Wa-Yissa'u
Wa-Yissa'u (as, e.e. g., Vl3D
(as, "10 in
., in Sabba instead of
Sabba instead of HT3
il":l in
in
Wa-Yissa'u) may be disregarded. Briill,
Brull, JakrbUcher,
Jakrbucher, IX,
IX, 8,
8, note
note 3,3,
Wa-Yissa'u) may be disregarded.
is to be corrected accordingly. For
is to be corrected accordingly.
Foranother
another legend aboutEsau
legendabout Esau's death,
's death,

see Sotah 13a, and vol. II, 154. AA later

later hand
hand added
added this
this account
account to
to
see Sotah 13a, and vol. II, 154.
the original composition of Wa-Yissa'u. That
That this
this section
section did
did not
not
the original composition of Wa-Yissa'u.
form part of
form part of the
the original
original may
may be be seen
seen from
from the introductory words
the introductory words
C"O'~ ttI'1- .
r . . ,.
20j MHG
t

Tan. B.
3%8 Tan. B. I, 108;
108; DR
DR 2.
2. 20; MHG I,I, 524.
524. u (end)
Wa-Yissa'u
Wa-Yissa (end)
I,
is accordingly
is accordingly to to bebe emended
emended to to pWpn~ instead
instead of :lPl". On
of apjr. On Eliphaz
Eliphaz
compo
comp. further
further vol.
vol. I, pp.
I, pp. 346
346 and
and 356,
356, as
as well
well as
as vol.
vol. III,
Ill, p.
p. 63. Ha-
63. Ha-
sidim 19
sidim 19 reads:
reads: JacobJacob hadhad aa Bet
Bet ha-Midrash
ha-Midrash which which was attended even
was attended even
by the
by the sons sons of of Esau.
Esau. This This is is perhaps
perhaps based
based on on Wa-Yissa'u
Wa-Yissa'u (end), (end),
where, according
where, according to to our
our text,
text, Eliphaz
Eliphaz is is considered
considered aa pupil pupil of of Jacob.
Jacob.
Camp. the
Comp. the following
following note.
note.
Tan. B.
3%9 Tan.
3*9 B. I,I, 104
104 and
and 166;
166; Aggadat
Aggadat Bereshit
Bereshit 55, 110-114; Tan.
55,110-114; Tan.
B. I,
B. I, 108.108. See See also
also Makiri,
Makiri, Obadiah
Obadiah (end), (end), andand Ma'yan Gannim Gannitn
4. 1,
4. 1,'bothboth of of whom very very likely
likely made use use of of Aggadat
Aggadat Bereshit,
Bereshit,
and not
and not of of anan unknown
unknown MidrashMidrash on on Job, maintained by Wert-
Job, as maintained Wert-
heimer, Leket
heimer, Midrashim, 5.
Leket Midrashim, 5. The identity
identity of of Job's
Job's friend
friend Eliphaz
Eliphaz
with
with Esau'sEsau 's son son bearing
bearing thethe same name is is maintained also also by Jerome,

Gen.
Gen. 36. 36. 10.10. Compo
Comp. notes notes 31-3231-32 on vol. vol. II,
II, p. p. 236.
236. BR 82.
BR 82.

12
12 (see also
also MHG 1,54), on
on the
the contrary,
contrary, asserts
asserts that
that Eliphaz
Eliphaz was
was
(see 1,54),
very who
very wickedwicked and and had
had unchaste
unchaste relations
relations with his his father's
father's wife,wife, who
bore
bore him him children.
children.
3 20 Sanhedrin
320 Sanhedrin 99b; 99b; MHG I, I, 542j
542; Yashar,
Yashar, Wa-Yishlah,
Wa-Yishlah, 70a. 70a. BR BR
80.
80. 14, 14, on
on the
the contrary,
contrary, says:
says: As a
a reward for
for the
the honor
honor which
which Esau
Esau
paid to his father, he was so highly esteemed
paid to his father, he was so highly
esteemed by by hishis contemporaries
contemporaries
that
that princesses
princesses considered
considered it
it a
a great
great honor
honor to
to become
become related
related to to his
his

house
house by by marriage.
marriage. From From this
this one one maymay infer
infer 'the
the great
great respect
respect en-en-
joyed
joyed by by Jacob
Jacob who who was was byby far
far hishis brother's
brother's superior.
superior. Compo Comp. BaR BaR
14.
14. 10; 10; note
note 138 138 on vol. III,
on vol. Ill, p. p. 55.
55.
3 21 Yashar
Yashar Wa-Yishlah,
32% Wa-Yishlah, 70a. 70a. Similarly
Similarly ZoharZohar I, I, 188a-18Sb,
188a-188b,
reads:
reads: Anah Anah met demons in
met demons in the the desert,
desert, the
the place
place where
where evilevil spirits
spirits
dwell.
dwell.
2 Yerushalmi
3s222 Yerushalmi BerakotBerakot 8, 8, 12b;
12b; BR BR 80.
80. 15;
15; Pesahim
Pesahim 54a.54a. Zohar
Zohar I,I,

188b,
188b, combines
combines this this view
view on D'BTT (Gen.
on C'T,)'iT (Gen. 36.
36. 24)
24) with
with thethe one
one given
given in
in
the
the preceding
preceding note. note. Jerome,
Jerome, Gen. Gen. t./. c.,c., offers
offers three
three explanations
explanations of of

D'D'n communicated
tl'T.:I'il communicated to to him
him by by his hisJewish
Jewish masters.
masters. According
According to to one,
one,
refers to
itit refers to the
the mules
mules which
which Eliphaz
Eliphaz produced
produced by by crossing
crossing the the horse
horse
with
with the the ass,
ass, oror rather
rather by' by*observing.
observing-these these animals
animals mating
mating with with one
one
322
322
 Jacob [323-326

another.
another. other explanation
The other considers O'~'i1
explanation considers to be
D^DTl to be identical
identical with
C'~i1 "weI!s
D'DH "wells of water". The third
of water". third view
view refers
refers it to the
it to the hot springs
springs
(o'~n) which he found. Onkelos and Lekah on Gen. t.
(D^DH) c., take C'~'i1
/. c., D'D'n
in the sense of D^DNn
in t:J'~~i1 "the awful beings" beings'* (camp.
(comp. Hullin 6a), 6a), and
Ephraim,
Ephraim, I, I, 105 E,E, shares thisthis view,
view, whereas Targum Yerushalmi, ad
Targum Yerushalmi, ad
Zoc., agrees
loc., agrees with Pesahim,
Pesahim, loc. Zoe. cit.
cit. This talmudic
talmudic reference records
reference records
also another opinion,
also according to
opinion, according to which
which Adam crossed crossed the the horse
horse
the ass.
with the ass.-TheThe Haggadah
Haggadah finds finds inin the
the names of of Esau and his his
descendants and in those those of of their
their dwelling-places
dwelling-places hints
hints at at their wicked
their wicked
and impious
impious mode of life. See
of life. See BR 82 82 .4;
.4; PRE 38 (this(this isis the
the source
source
of Rashi,
of Rashi, Gen. 36. 43), and in
36. 43), amplified form,
in amplified form, Sekel
Sekel 1, 207-212 (based
1, 207-212 (based
on an unknown midrashicmidrashic source).
source). CompoComp. alsoalso Tan. Wa-Yesheb 1; 1;
Shabbat 85a, MHG
85a, and MHG I, I, 542,
542, where it it is
is stated that the
stated that the inhabitants
inhabitants
of Seir
of great experts
Seir were great experts in in agriculture.
agriculture.
323 BR 83.
323 MHG
1-2; MHG I,
83. 1-2; 546 and 547-548.
I, 546 547-548. On foreigners
foreigners asas
kings
kings ofof Edom (Rome),
(Rome), see see also Hullin 56b;
also Hullin 56b; ShR 37. 37. 1; 1; BaR 14. 14. 10
(Bela, Jobab,
(Bela, Jobab, and Husham were were the the only
only Edomites,
Edomites, whilewhile the
the other
other
kings were foreigners);
kings foreigners); vol.vol. II, p. 156.
II, p. Just as
156. Just as the Romans (Edomites)
(Edomites)
kings of
had no kings of their
their own,
own, even so so they
they had to borrow their language
their language
and script
script from other nations; camp.
other nations; comp. 'Abodah Zarah lOa; Yerushalmi
lOa; Yerushalmi
Megillah 1.
Megillah 71c; Esther
1. 7lc; Esther 1. 22; Targum
1. 22; Targum 11 Chron. 1. 43; Targum
1. 43; Targum Yer-
ushalmi Gen. 36.
ushalmi 36. 32;
32; Krauss, Lehnworter, s.
Krauss, Lehnworter, v. 1'l".:3.
S. V. pin.
4 Targum 1
32 4
32 Targum 1 Chron. 1. 43; Targum
1. 43; Targum Yerushalmi Gen. 36.
36. 32.
32.
Camp.
Comp. also also Monatsschrift, XLIV, 35,
Monatsschrift, XLIV, 35, as
as weI!
well asas Ginzberg, Haggadah
Ginzberg, Haggadah
bei
bei den Kirchenv., 123.
den Kirchenv., 123. According to
According to BaR 14.
14. 10 Bela
Bela is
is a surname
of
of Esau; camp. the
Esau; comp. the preceding
preceding note.
note.
J2 5 BR 83.
325 3. On the
83. 3. the view
view that
that Job = Jobab,
Job = J obab, camp. note 3 on
comp. note
vol. II, p.
vol. II, p. 225.
225.
32 6 MHG I,
326 I, 548.
548.

823
323
 ;I;

JOSEPH
I. JOSEPH
I.

Vol. II
Vol. II
(pp. 1-184)
(pp. 1-184)

1 BR 84.
I BR 2-4; MHG
84. 2-4; MHG I,I, 552-553.
552-553. On On the the conception
conception that that the the
life of
life of thethe pious
pious isis aa pilgrimage,
pilgrimage, see see Tan.
Tan. B. B. I,I, 179;
179: Aggadat
Aggadat Bereshit
Bereshit
57, 117;
57, 117: notes notes 327,
327, 260
260 on on vol.
vol. I,I, p. p.280. Concerning Abraham's
280. Concerning Abraham's
pro~elytizing activity,
proselytizing activity,
see
see vol.
vol. I,
I, p.219.
p. 219. On
On Isaac's activity
Isaac's activity in in this
this
direction, see
direction, see R. Bahya on
R. Bahya on Gen.
Gen. 26. 26. 15.
15.
3~ Seder 'Olam 2.
Seder 'Olam 2. During During this this short
short period,
period, however,
however, his his life
life was
was
very happy
very happy (Josephus,
(Josephus, Antigm.,
Antiqui., II, II, 2.2. 1),
1), especially
especially fromfrom thethe moment
moment
Esau emigrated
Esau emigrated from from the the Holy
Holy Land (Tan. (Tan. B. B. I, 178; MHG
I, 178; MHG I, I, 541-
541-
542),
542), so
so that
that Jacob
Jacob could
could live
live at
at his
his father's
father's place
place in
in Hebron
Hebron (MHG
I, 553-554), and discharge
I, 553-554), and
discharge his his filial
filial duties,
duties, whichwhich he he hadhad been been
compelled
compelled to
to neglect
neglect for
for twenty-two
twenty-two years;
years; see
see Seder 'Olam,
'Olam, loc.
loc. cit.
tit.

3* BR 84. 84. 55 and

and 87.87. 8; Mekilta Beshallah
8; Mekilta Beshallah 3, 3, 29b; Mekilta RS
29b; Mekilta
48
48 (an
(an entire
entire sentence,
sentence, which
which fell fell out
out through
through a homoioteleuton,
homoioteleuton, is is to
to
be
be restored
restored in in accordance
accordance with with thethe text
text of of our Mekilta,
Mekilta, loc.loc. cit.);
cit.} ; Tan.
Tan.
Wa-Yesheb
Wa-Yesheb 9; Pekude 11;
9; Pekude 11; Naso 30; 30; Tan. B. B. I,I, 179 and 188, 188, as
as well
well as as
206,
206, andand IV, IV, 45;
45; Tehillim
Tehillim 114, 114, 475,
475, and 20, 20, 175 (which(which reads: The
final
final redemption
redemption will will take
take place
place on account of of the merits of of Joseph:
Joseph;
see
see also
also MHG I, in 'Aruk,
'Aruk, s. v. lpr;
s. v.
I, 544):
544); Yelammedenu in ]pr; Zohar I, I,

180a,
180a, 182b,
182b, andand 222a;
222a; II, II, 49a
49a and 230b; 230b; III, III, 214a;
214a; 12 12 Testaments,
Testaments,
Joseph 18
Joseph 18 (according
(according to to Jub.
Jub. 21,21, 9,9, it
it was Levi and and Judah,
Judah, not Joseph,
Joseph,
who
who resembled
resembled theirtheir father
father most closely closely in in appearance):
appearance); Targum Targum
Yerushalmi
Yerushalmi Gen. Gen. 36.36. 2-3.
2-3. Camp.
Comp. also also thethe following
following threethree notes.
notes.

In 12
In 12 Testaments,
Testaments, Benjamin
Benjamin 12, 12, Joseph
Joseph is is designated
designated as as "the
"the good good
and
and pious
pious one"one" (the reading "the
(the reading "the beautiful
beautiful one" one" lacks
lacks support),
support),
and
and thisthis isis inin agreement
agreement with with the the rabbinic
rabbinic and and pseudepigraphic
pseudepigraphic
sources
sources which which frequently
frequently give give Joseph
Joseph the the titletitle l"'Xt'T
pH^rr "the "the pious
pious
one".
one". Camp. Comp. Yoma Yoma 3Sb: 35b; ARN ARN 16, 16, 63 63 and
and 160; 160; PREPRE 38 38 (=12(
= 12
Testaments,
Testaments, Zebulun Zebulun 3); 3); BR BR 93. 93. 7, 7, 11,11, as as well
well asas 95.95. 4;4; ER ER
_ 16,
16, 83;
83; 44 Maccabees
Maccabees 2. 2. 2 2 (which
(which has has lithe"the virtuous
virtuous Joseph",
Joseph",
- undoubtedly representing i"'X,
undoubtedly representing p'-IS, though
though it it is not its
is not literal trall-
its literal tran-
.Jation);
slation); Ascension
Ascension of of Isaiah
Isaiah 44 (end);
(end); ShirShir 6. 6. 12;
12; Koheleth
Koheleth 19. 19. 15;
15; an an
unknown
unknown Midrash Midrash quoted
quoted in MHG I,I, 580
in MHG (r), 582
580 (I), (B"), 590.
582 (1:)"'), 590, (top)
(top)
324
324
 Joseph
Joseph [46
and 602.
and 602. There
There can
can be
be no
no doubt
doubt that
that this
this title
title was
was conferred
conferred
on Joseph
on on account
Joseph on account of
of his
his virtuous
virtuous victory
victory over
over the
the wiles
wiles of
of his
his
master's wife,
master's wife, as
as expressly
expressly stated
stated in
in 44 Maccabees,
Maccabees, loc. cit. Hence
loe. cit. Hence
the statement
the statement of
of the
the Kabbalists
Kabbalists that
that he
he keeps himself
who keeps himself sexually
sexually
clean deserves
clean the title
deserves the P'i~ like
title p'"T2 like Joseph;
Joseph; comp.
camp. Abkat
Abkat Rokel 2. 22 and
Rokel 2.
Zohar I,
Zohar I, 59b.
59b. InIn the
the kabbalistic
kabbaIistic literature
literature Joseph
Joseph is
is hardly
hardly ever
ever
mentioned without
mentioned without this
this title; comp.,
title; comp., e.
e. g., Zohar I,
g., Zohar I, 59b,
59b, 7lb,
71b, 85a,
8Sa,
153b, 158a,
153b, I58a, 189b,
189b, 194b,
194b, 204a,
204a, 206b,
206b, 207a,
207a, 208a,
208a, 246b; II, 23a,
246b; II, 23a, 258a;
258a;
III, 14a,
III, 14a, 26a,
26a, 189a,
189a, 242b.
242b. In
In later
later books,
books, owing
owing to
to the
the influence
influence of
of
this literature,
this literature, this
this title
title of
of Joseph
Joseph is of
is of frequent
frequent occurrence,
occurrence, and it it is
is
interesting to
interesting to note
note that
that sometimes later
sometimes later recensions
recensions of of liturgic
liturgic com-
positions read
positions P'''I~ *]DV,
read p'"T2TI '101', whereas
whereas the the oldold sources
sources of of the
the very
very same
pieces only
pieces only have *|DV '101' without
without any any epithet;
epithet; comp.compo e. e. g., the prayer
g., the prayer
C'1V'tv
tbty um
hv 1l1:l'1 inin Berakot
Berakot 55b 55b and Makiri,
Makiri, Prov.
Provo 24.
24. 17,
17, where all all man-
uscripts and editions
uscripts editions read '101' only,
read *]DT only, whereas
whereas the prayer-books (p'''I)
the prayer-books (pin)
have P'"TlCi1 *]DV.
have pHsn '10'1'. Attention
Attention Is is also
also toto bebe called
called toto the
the fact that the
fact that the lit-
lit-
urgic composition
urgic composition nDPNl MOWN' V^N"l~ which is is of
of geonic times speaks
geonic times speaks of of '101'
*|DT
and notnot of p'i~ '10'1'.
of p'tsn *|DV. Griinbaum, Gesammelte Aufsatze
Griinbaum, Aujsiitze, 545,
r 545, and
Schapiro, Elemente, 36,
Haggadische Elements,
Schapiro, Haggadische 36, are to to be corrected
corrected accordingly.
accordingly.
Some ofthe M
of the M idrashim explain P'"T" as
explain pHX as "one who practises charity", i1P"",
practises charity", HpTX,
and
and remark
remark thatthat only
only Joseph
Joseph and Noah bore that name of of distinction
distinction
because
because both
both of of them provided
provided man and beast with food in the time
of
of famine
famine andand distress;comp.
distress comp. Tan.
;
Tan. B.B. I,I, 31;
31 Tan.
; Tan. Noah 3; 3 Ye1ammedenu
;Yelammedenu
in
in Recanati,
Recanati, Wa-Yesheb;
Wa-Yesheb; Zohar I, I, 208a.
208a. The title title "I'on
TDn is Is very
very rarely
rarely
conferred
conferred uponupon Joseph;
Joseph; compo
comp. Abba Gorion 2, 2, and parallel
parallel passages
passages
cited
cited by
by Buber.
Buber. This This passage
passage reads:
reads: Joseph
Joseph the first
first of the c'''I'on_
of the O'TDn.
See
See also
also Shemuel
Shemuel 5, 5, 63
63 (the
(the correct
correct texttext isis to be found in MHG
in MHG I. I,

589);
589); Ye1ammedenu
Yelammedenu in in Yalkut 1,744 MHG
(2" 3); MHG 1,579.
I, 744 (:l"l); I, 579. The Mus-
lim
lim writers,
writers, following
following Jewish
Jewish custom,
custom, give
give Joseph title al-Ziddik;
Joseph the title al-Ziddikj
but
but ignorant
ignorant of
of Hebrew,
Hebrew, they
they explain
explain it
it in
in accordance with the Arabic
meaning
meaning of of 1''1~
p"TX asas "truthful
"truthful one".
one". Camp.
Comp. Excurs.
Excurs. II;
II; Joseph.
Joseph. The
use
use ofof the epithet p'"T"n
the epithet pH^n after
after Joseph's
Joseph's name is is by
by far
far more fre-fre-
quent
quent among
among Arabic-speaking
Arabic-speaking Jews Jews than amongamong other Jews;
Jews; comp.,
comp.,
e.
e. g., Maimonides, G-uide of the
g., Maimonides, Guide of
the Perplexed,
Perplexed, II,II, 34 and 48,
48, as well
well as
III,46.
III, 46. On the
the reason
reason ofof this
this epithet
epithet seesee also
also Lekah,
Lekah, Gen. 45.
45. 15.
15.
44 BR 84.6;
84. 6; BaR 14. 14. 5;
5; Tan.
Tan. B.B. I,
I, 179;
179; Tan, Wa-Yesheb 1 1 (end)
(end)
and
and Mikkez
Mikkez 3; 3; MHG I, I, 554-555.
554-555. Camp.
Comp. vol.
vol. IV,
IV, p.
p. 201 (top).
(top).
55 Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 37.
37. 2.
2. Compo
Comp. notes
notes 33 and 6.6.

66 MHG I, I, 553;
553; Yelammedenu 24-25(=BHM
24-25(=BHM VI, VI, 82),
82), with the the
additional
additional remark
remark thatthat he
he studied
studied under
under thethe guidance
guidance of of Jacob
Jacob and
325
325
7-17] The Legends
The Legends ofoj the
the Jews
Jews
Isaac; Philo, De
Isaac; Philo,
Josepha, 1;1;Josephus,
DeJosepho, Josephus, AntiquL, II, 2.2. 1;1;Zohar
Antiqui., II, III, 207.
ZoharIII, 207.
for
On the view
On the view thatthat the
the life
life of
of aa shepherd
shepherd is
is the
the proper
proper preparation
preparation for
aa ruler,
ruler, comp.
compo vol. II, pp.
vol. II, pp. 300-301.
300-301.
MHG I,I, 555;
?7 MHG 555; Yelammedenu
Yelammedenu 25 = BHM VI,
25 (=BHM ( VI, 82),82), which
which reads:
reads:
The sons
The sons of
of the
the handmaids
handmaids were
were treated
treated by
by the
the other sons of
other sons of Jacob
Jacob
with contempt, but
with contempt, but Joseph offered
Joseph offered his
his services to them
services to them, asas though
though
he were
he were their
their slave.
slave. Comp.
Camp. the
the sources
sources quoted
quoted min the
the following
following
two notes.
8 BR 84.
8BR 84. 7;7; Yerushalmi
Yerushalmi Peah Peah I,I, 15d-16a;
15d-16a; Tan. Tan. B. 180; Tan.
B. I,I, 180; Tan.
Wa-Yesheb
Wa-Yesheb 7.
7. See
See the
the following
following note.
note.
12 Testaments,
99 12 Testaments, Gad Gad 2.2. The The rabbinic
rabbinic sources
sources cited
cited in the two
in the two
preceding notes, on
on the
the contrary,
contrary, are
are of
of the
the opinion
opinion that
that the
the relation
relation
preceding notes,
between Joseph
between Joseph and and thethe sons
sons ofof the
the handmaids
handmaids were were very
very friendly,
friendly,
whereas
whereas the
the relations
relations between
between the
the "sons
"sons of
of the
the ladies",
ladies", on the one
on the one
hand, and
hand, and the
the sons
sons of of the
the handmaids
handmaids and Joseph, on
and Joseph, on the other, were
the other, were
strained. PRE 28
strained. 28 and
and Targum
Targum Yerushalmi
Yerushalmi Gea. Gen. 37.
37. 22 share
share thethe
view of
view of 12
12 Testaments.
Testaments.
10 Zohar I,
IO Zohar I, 216b.
216b.
I I BR 84.
11 8-10; Tan.
84. 8-10; Tan. Wa-Yesheb 4; 4; Aggadat Bereshi~ 60,
Aggadat Bereshit 60, 123-
123-
124; compo also
also R.
R. Bahya,
Bahya, Gen.
Gen. 37.
37. 3,
3, who very
very likely
likely made
made use
use of
of
124; comp.
Aggadat Bereshit. According to the
Aggadat Bereshit. According to
the view of later later authors,
authors, Joseph's
Joseph 's
coat
coat was was the
the holy
holy tunic
tunic of of the
the priest;
priest; compo
comp. Keli Keli Yakar, Gen., lac. he.
cit.
ciL The The frankness
frankness of of Joseph's
Joseph's brethren
brethren may be be taken
taken as as a a contrast
contrast
to
to Esau's
Esau's cunning
cunning in in concealing
concealing his his feelings
feelings towards Jacob; Jacob; camp.comp.
note
note 109 109 on vol. I,
on vol. I, p.
p. 342. Philo, De Josepha,
342. Philo, Josepho, 2, 2, likewise
likewise remarks:
remarks: The The
virtuous
virtuous man
man loves
loves and
and hates
hates openly;
openly; hidden
hidden hatred
hatred is
is evidence
evidence
of fear. But
of fear. But he he maintains
maintains that that Joseph
Joseph's '5 brethern
brethern acted
acted like
like cowards,
cowards,
and tried
and tried to
to conceal
conceal their
their enmity.
enmity. See
See also
also Palkera,
Palkera, Ha-Mebakkesh,
Ha-Mebakkesh,
17a.
I7a. On On the
the dividing vol. II, p. 3
dividing of of the
the Red
Red Sea,Sea, compo
comp. vol. II, p. 3 (below),
(below),
and
and vol.
vol. III,
Ill, p.
p. 201.
201.
"'
12 Lekah
Lekah Gen. Gen. 36. 36. 6; MHG I,I, 559.
6; MHG 559.
J 3 MHG I, 560; BR
13 MHG I, 560; BR 84. 84. 10.
10. Camp.
Comp. also also Josephus,
Josephus, Antiqui.,
Antiqui.,
II, 2.2.
11,2.2.
Josephus, Antigui., II, 2. 3.
14 Josephus, Antiqui.,
14 II, 2. 3.
IS BR 67.
15 BR 67. 10 10 and
and 84.84. 11;
11; MHG I,I, 560.
MHG 560. Compo
Comp. the the following
following
note.
note.
16 MHG I,I, 560;
16 MHG
560; compo
comp. Dan.
Dan. 12. 12. 3,3, and
and Yerushalmi
Yerushalmi NedarimNedarim
3,3, 38a.
38a. Josephus, Antiqui.,
Josephus, Antiqui., n,
II, 2.
2. 3,
3, gives
gives aa somewhat
somewhat different
different in-in-

terpretation
terpretation
of
of the
the dream.
dream.
1717 BR
BR 84.84. 11-12.
11-12. Similarly
Similarly Philo,
Philo, De De Josepho,
Josepho, 2,2, andand Josephus,
Josephus,
326
326
 Joseph
Joseph [18-29

Antiqui., II,
Antiqui., II, 2.
1. 3,3, assert thatthat Jacob
Jacob was convinced of of the truth of
the truth of
the dream,
dream, but for the sake of
for the peace, in
of peace, in order
order not not toto arouse
arouse the the envy
envy
of his
his other
other sons,
sons, he rebuked Joseph Joseph for telling his
for telling his dreams.
dreams. Berakot Berakot
55a-55b reads:reads: A dream may be be partly
partly fulfilled,
fulfilled, butbut never
never in in its
its
entirety,
entirety, as may be seen from Joseph Joseph who dreamed that that his his mother
mother
would appearappear beforebefore him, him, and yet yet sheshe had already already been been dead.dead.
Compo
Comp. notes notes 18 18 and 20. 20.
18
IS Lekah Gen. 37. 37. 10,
10, according
according to which 1'ntl
to which VPIN !;,tl1
^Nl is is to
to be trans-
be trans-
lated "in the presence
lated presence of of his
his brethren".
brethren". The same view view is is expressed
expressed
by Josephus,
by Josephus, Antigui.,
Antiqui., II, II, 2. 3. Compo
2. 3. Comp. preceding
preceding note note as well as
as well as
note 20.
note 20.
I9 BR
J 9
BR84. 84. 11.
11.
20
Lekah, Gen. 37.
20 Lekah, 37. 11.
11. Compo notes
Comp. notes 17 17 and 18. 18.
21
2I BR 84. 84. 13;13; Sifre N., 69;
Sifre N., 69; Mishle
Mishle 26. 26. 99;99; ARN 34, 34, 10;10; second
second
version 37,
version 37, 99.
99. In all
In all these
these sources,
sources, withwith thethe exception
exception of the last-
of the last-
named,
named, the the dots
dots on DN ntl in
in Gen. 37. 37. 1212 indicate
indicate that that it is to
it is to bebe read
read as
Cn1~ (they
DIT1K (they went to to enjoy
enjoy themselves),
themselves), whereas according according to to ARN,
lac. cit., these
loc. tit., these dots draw attention attention to to the
the fact
fact thatthat thethe sons
sons of Jacob
of Jacob
drove the
drove the flock
flock to to the
the pasture
pasture for for their
their own pleasure,
pleasure, to to enjoy
enjoy the the
meat of of the
the fattened
fattened animals.
animals. Comp. Compo vol. vol. II,II, p. p. 6.6. Accordingly
Accordingly
there
there is is no needneed to to emend the the text
text ofof ARN. See See Theodor,
Theodor, BR, BR, ad
Zoc. and Blau,
loc. Blau, Masoretische
Masoretische Untersuchungen,
Untersuchungen, 23-25. 23-25.
22
22 Yashar Wa-Yesheb 80b; Targum
80b; Targum Yerushalmi
Yerushalmi Gen. 37. 37. 13;13;
similarly Josephus, Antiqui.,
similarly Josephus, Antiqui., II, 2.4.
II, 2. 4.
23 BR 84. 84. 13; Tan. B. B. I,
23 13; Tan. I, 183;
183; camp.
comp. Hasidim 233 233 and note note 442
appertaining
appertaining to to it.
it. Philo,
Philo, De Josepbo,
JosePho, 2, reads: Jacob
2, reads: Jacob sent
sent hishis sons
sons away
away
for a time,
for retaining only
time, retaining only Joseph
Joseph withwith him,
him, asas the suffering
suffering of of the soul
soul
is cured only
is cured only by by time;
time; and when he he thought
thought that that the ill-feeling
ill-feeling of his
of his
sons against
sons against Joseph subsided, he sent
Joseph had subsided, sent the
the latter
latter to to inquire
inquire after
after
their welfare.
their welfare.
24 Hullin
2 4
Hullin 91b. 91b. Compo vol.
Comp. vol. II,
II, pp.
pp. 99,
99, 115,
115, as as well
well as vol. IV,
as vol. IV,
p. 137;
p. 137; SeeSee also notes 254 and 292.
also notes 292.
25 MHG I,'
25 I,' 562.
562. On unconscious
unconscious prophecies
prophecies see note 239 on vol.
see note vol.
I, p.
I, 277.
p. 277.
26
26 BR 84. 84. 1313 and 86. 86. 1-2; Tan. B.
1-2; Tan. B. I,I, 183
183 and 185, 185, as as well
well as as
188; Tan. Wa-Yesheb 4;
188; Tan. 4; Sotah lib; llb; Shabbat 89b; Aggadat Bereshit
89b; Aggadat Bereshit
69, 122-123;
69, 122-123; Tehillim
Tehillim 115, 450. Compo
115, 450. Comp. notenote 32. 32.
27 Sanhedrin
2 7
Sanhedrin 102a; Tan. Wa-Yesheb 2.
102a; Tan. 2.
28 Wa-Yesheb, 80b.
28 Yashar Wa-Yesheb, 80b.
29 PRE 38; Targum Yerushalmi
29 38; Targum Yerushalmi Gen. Gen. 37. 37. 15; Tan. B.
15; Tan. B. 1,183,
I, 183,

827
327
30-41] The Legends
Legends oj
of the
the Jews

163;
163; Tan.Tan. Wa-Yesheb 2; Hadar, ad loc.
2; Hadar, loc. (which reads: Raphael);
(which reads: Raphael);
BR 84.84. 14 14 (three
(three angels).
angels). Compo also
Comp. also MHG I, I, 562.
562. Philo, Quod
Philo, Quod
Deterius Potiori
Deteriiis Potiori Insidiari So/eat, 7,
Insidiari Soleat, 7, seems to to have known the Haggadah Haggadah
about the
about the angel meeting Joseph,
angel meeting Joseph, and in his rationalistic
in his rationalistic manner
changed the
changed the angel
angel for the soul;
for the soul; comp.
compo Zohar I, I, 184a.
184a. The name
Dothan (iilni)(rotn) in
in Gen.
Gen. 37.
37. 17
17 refers
refers to
to the angel,
angel, who is thus
is thus desig-
desig-
nated because
nated becausehe observes the
he observes the law (m) (m) of of God. Compo
Comp. Tan.,Tan., loco cit.
loc.cit.
30 PRE 38.
30 PRE38.
3I Targum
31 Yerushalmi Gen.
Targum Yerushalmi Gen. 37. 37. 17.17. Compo
Comp. notesnotes 22 and 26, 26,
well as
as well
as as Targum
Targum Yerushalmi
Yerushalmi 14. 14.
32 PRE
32 PRE38. 38.
33 BR 84.
33 84. 14; Tan. B.
14; Tan. B. I, I, 183.
183. These Midrashim take pirriD j?m1o
(Gen. 37.
(Gen. 37. 18)18) as as qualifying
qualifying ITOn In'Oi1~,
1

?, i.
i. e.,
e., toto kill
kill him while he he was stillstill

far off by
far off by setting
setting dogsdogs on him. him. According
According to to some authorities,
authorities, they they
drew lots
drew lots to to decide
decide uponupon thethe mode of killing him. Camp.
of killing Aggadat
Comp. Aggadat
Bereshit
Bereshit 60, 60, 23; 23; R.R. Bahya
Bahya on on Gen. 37. 37. 3; 3; Mishle 1,45. 1, 45.

34 12
34 Testaments, Zebulun
12 Testaments, Zebulun 2. 2. According
According to to a widespread
widespread view
in rabbinic literature
in rabbinic literature (comp.
(comp. note note 41),
41), it it was Simeon and Levi Levi who
advised
advised to to putput Joseph
Joseph to to death,
death, and if if not for for Reuben and Judah Judah
they would
they would have have killed
killed him.
him. In In thethe 1212 Testaments Levi Levi is idealized
is idealized

as
as a prophet and
a prophet and priest,
priest, and therefore
therefore the relle of
the rdle of a bloodthirsty
bloodthirsty plotterplotter
to be
had to be taken
taken awayaway from him and assigned assigned to to another brother
brother (comp.
(comp.
note 41).
note 41). Gad and Dan (12 (12 Testaments,
Testaments, Gad 22 and Dan 1) 1) are the
are the
competitors for
competitors for this
this unenviable
unenviable r61e relle ofof the villain. As to
the villain. to the the dry
dry
pit, compo
pit, comp. note note 63 on vol. vol. I, p. 324.
I, p. 324.
3* BR
35 BR84. 84. 15.15.
36 Josephus,
36 Antiqui., II,
Josephus, Antiqui., II, 3. 3. 1-3.
1-3. Reuben hoped hoped to to enable
enable
Joseph to
Joseph to escape during the
escape during the night;
night; Josephus,
Josephus, loco cit., and PRE 38.
loc. cit., 38.
On the conception that
the conception that to
to cause
cause one's
one's death
death is not as
is not as grievous
grievous a sin sin
as to commit murder,
as to murder, see see vol.
vol. II,
II, p.p. 251,
251, as as well
well as the Halakah in
as the in
Baba Kamma 24b. 24b.
3 7
37 Lekah Gen. Gen. 37.37. 30; camp. Zohar
30; comp. Zohar I, I, 185a-185b,
185a-185b, whichwhich is very
is very

likely
likely thethe source
source of Sabba, Wa-Yesheb,
of Sabba, Wa-Yesheb, 48a. 48a.
38 MHG I,
38 I, 562-563
562-563 and the the parallel
parallel passages
passages cited
cited byby Schechter,
Schechter,
as well
as well as as ARN 45, 45, 125.
125.
39 BR 84. 84. 15;
39 15; Shemuel 9, 9, 75;
75; Makkot lOa. lOa.
PK 25, 159b; MHG I,
25, 159b; I, 563. For another
another version
version of of this Hag-
4
40 563. this Hag-
gadah
gadah see see note
note 314 314 on vol.
vol. I, I, p.
p. 416.
416.
4* BR 84. 84. 16; Tan. B. I, 184;
4I 16; Tan. B. I, 184; Tan.
Tan. Wa-Yesheb
Wa-Yesheb 2; 2; Yashar
Yashar Wa-
Yesheb, 81a;
Yesheb, 81a; Shabbat 22a; 22a; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 38.
38. 27.
27. Josephus,
Josephus,
328
 Joseph
Joseph [4250
Anti!lui.,
Antigui., II, II, 3.3. 2,
2, asserts
asserts that Reuben himself himself threw Joseph Joseph intointo thethe
pit,
pit, but with the intention of of saving
saving him; him; compo
comp. notenote 36.36. It It isis to
to
be observed that although although both Simeon and Levi are are described
described as as
the plotters
plotters against
against Joseph
Joseph's '5 life
life (BR
(BR 99. 99. 10;
10; Tan. B. B. I,I, 183;
183; Tan.
Wa-Yesheb 9; 9; Targum
Targum Yerushalmi Gen. 37. 37. 19),
19), yet
yet it
it is
is only
only Simeon
who is is declared
declared to have thrown him into into the
the pitpit in
in all
all the
the sources
sources
mentioned above, above, with the the exception
exception of of Mishle
Mishle I, I, 44,
44, where Levi Levi
is
is said to have been Simeon's accomplice accomplice in in this
this undertaking
undertaking also. also.
In view of the remark of of note
note 34,34, itit is
is possible
possible thatthat Mishle has pre- pre-
served the original
original form of of this
this legend,
legend, while
while the
the other
other sources
sources attempted
attempted
to
to exonerate Levi, Levi, with the the result
result that
that in in the
the Testaments (comp. (comp. note
note
34)
34) and Targum
Targum Yerushalmi Gen. 42. 42. 24 there
there is is not
not the
the faintest
faintest alIusion
allusion
to Levi's enmity
enmity towards Joseph. Joseph. Philo, Josepho, 30,
Philo, De JosePho, 30, likewise
likewise puts
puts
the entire
entire blame on Simeon. Simeon.
42 Tan. B. B. I,
42 I, 184,
184, whence it it was incorporated
incorporated in in Yalkut
Yalkut I, I, 142.
142.
43 BR 84. 84. 16,
43 16, which is is foIlowed
followed by by Targum
Targum Yerushalmi
Yerushalmi Gen. Gen.
37.
37. 3.
3. ,,,~o Tins is
T'SD "Tll'D is a paraphrase
paraphrase of D'Dfl, which accordingly
of C'CD, accordingly is is not
not
to
to be translated
translated "a coat coat of of many
many colors",
colors", but "an upper upper garment
garment
in
in which figures
figures are are woven,"
woven," in in accordance
accordance with mishnaic mishnaic l'OIlOD;
j'DBDfl ;

compo Nega'im 11.

comp. Nega'im 11. 6.
6.
44 Yashar Wa-Yesheb, 81a.
44 Wa-Yesheb, 81a. Compo Comp. notesnotes 33 and 34. 34.
45 1212 Testaments, Zebulun 4. 4.
45 Testaments, Zebulun
46 PR 10, 40b;
46 10, 40b; Tan.
Tan. Ki-Tissa
Ki-Tissa 2. 2. Against
Against thisthis view which praises praises
Judah's
Judah's interference
interference is is directed
directed the the statement of of R.
R. Meir in in Sanhed-
rin 6b,
rin blaming Judah
6b, blaming Judah for for his half-hearted stand,
his half-hearted stand, forfor he could have
saved Joseph
saved Joseph from slavery slavery just just as as hehe saved him from death. death. See
also Tosefta
also Tosefta Berakot 4. 4. 1818 and 1 Alphabet of
1 Alphabet of Ben Sira
Sira 13a,
13a, as well as
as well as
note 388 on vol.
note vol. III,
Ill, p.p. 195.
195.
47 Yashar Wa-Yesheb,
47 Wa-Yesheb, 81b. 81b. CompoComp. the the folIowing
following note.
note.
48 PRE 38;
48 38; BR 84. 84. 17;
17; Tan.
Tan. Wa-Yesheb 2. 2. Against
Against this this view
compo vol.
comp. vol. II, p. 217,
II, p. 217, according
according to to which JudahJudah sold sold Joseph without
Joseph without
the knowledge
the knowledge of of his
his brethren.
brethren.
Yashar Wa-Yesheb,
499 Yashar
4 Wa-Yesheb, 81b-82a. 81b-82a. As to to Simeon's
Simeon's terrible
terrible voice
voice
see vol.
see vol. II,
II, pp.
pp. 86
86 and
and 106,
106, asas well
well as as vol.
vol. IV,
IV, p. p. 35.
35. That Simeon is is
here the
here the spokesman
spokesman of of his
his brethren
brethren is to be
is to be explained
explained in accordance
in accordance

with notes
with notes 34 and 41. 41.
so Tehillim
50 Tehillim 10,93.10, 93. great sin
The great sin of
of the
the sons
sons ofJacob
of Jacob was never never
forgiven, so
forgiven, that each
so that each generation
generation of of Israelites
Israelites has has toto bear
bear its its share
share
of suffering
of suffering as as an atonement.
atonement. The death death of of the
the "ten
"ten martyrs"
martyrs" (comp.(comp.
Index, s.
Index, especially was
fl.) especially
S. v.) was aa partial
partial payment
payment of of this
this debt.
debt. These
829
329
5 I-59]
5i~59] The Legends
The Legends of
of the
the Jews

great
great men suffered
suffered forfor the
the crime
crime of of the
the ten
ten sons
sons ofof Jacob.
Jacob. Comp.
Compo Mishle
Mishle
1,45;
1, 45; EllehElleh Ezkerah
Ezkerah 64; 64; Midrash
Midrash Shir Shir 3a-3b;
3a-3b; Kaftor
Kaftor wa-Ferah,
wa-Ferah, 412. 412.
See further
See further BR BR 84.84. 17;
17; note
note 6262 and note note 14 14 onon vol.
vol. II,
II, p.p. 216.
216.
Tan. Wa-Yesheb 2; PRE 38
5 *I Tan.Wa-Yesheb2; 38 (the
(the text
text of of the
the editions
editions is is very
very
likely incomplete; comp.
likely incomplete; compo Da Do/at
1
Hadar, Gen.
at and Hadar, Gen. 37. 37. 2);2); MHG
MHG I, I,
564; 'Asarah
564; 'Asarah HarugeHaruge Malkut
Malkut 20. 20. On the the text
text ofof the
the last-named
last-named source source
see Da
see Da'at
1
at andand Hadar,
Hadar, loc. According to
cit. According
lac. cit. to the
the reading
reading of of the
the last-
last-
mentioned sources,
mentioned sources, thethe angel
angel changed
changed Joseph's
Joseph's sallow
sallow andand sickly
sickly com-
plexion into
plexion into aa rosy
rosy andand ruddy
ruddy one,
one, and that that is is the
the reason
reason why the the
brethren asked
brethren asked aa higher
higher price
price for
for him.
him. The Midianites
Midianites added a pair pair
of shoes
of shoes for for each
each one
one of of them.
them. The shoes shoes asas part
part of of the
the price
price (comp.
(comp.
Amos 2. 2. 6)6) are
are also
also mentioned
mentioned in in 12
12 Testaments,
Testaments, Zebulun 4, 4, and in in
Targum Yerushalmi
Targum Yerushalmi Gen., Gen., loc.
loco cit. Compo the
cit. Comp. the sources
sources citedcited in in the
the
following note.
following note.
52 'Asarah Haruge
52 'Asarah Haruge Malkut
Malkut 20, whence it
20, whence it was borrowed
borrowed by by DaDa' at,
1
at,
Hadar, and
Hadar, and Imre
Imre No No'am
1

am onon Gen.
Gen. 38.38. 22-23.
22-23. In In Hadar and Imre Imre
No'am
No am Raphael
1

Raphael (comp.
(comp. vol. II, p.
vol. II, p. 1010 and notenote 28)28) isis substituted
substituted for for
Gabriel.
Gabriel. This This is
is due to to the
the fact
fact that
that the
the former
former is is the
the angel
angel of of healing
healing
(comp.
(comp. Index, Index, 5. S. II.), and is
v.) and
t
is thus
thus more likelylikely toto have
have beenbeen thethe one to to
bring about
bring about an improvement
improvement in in Joseph's
Joseph's health.
health. Compo Comp. the the previous
previous
note.
note. Schapiro,
Schapiro, Haggadische Elemenle, 27,
Haggadische Elemente, 27, isis to
to be corrected
corrected accord-
accord-
ingly.
ingly. The view that that thethe shoes were an addition
shoes were addition to to the
the price
price proper
proper
removes the the contradiction
contradiction between Gen. 37. 37. 28
28 and Amos 2. 2. 6.
6. Compo
Comp.
previous
previous note. note.
53 Yerushalmi Shekalim 2, 46d; PK I, 19b-20a; BR 84.
53 84. 18;
2, 46d; 1, 19b-20a; 18;
Tan.
Tan. Ki-tissa
Ki-tissa 10; 10; compo
comp. MHG I, I, 564,
564, and vol. vol. III,
Ill, p.p. 148.
148.
54 12 12 Testaments,
54 Testaments, Zebulun 3; 3; compo
comp. notesnotes 51, 51, 52.52. He who
refuses
refuses to to enter
enter into
into a levirate
levirate marriage
marriage showsshows thatthat he he isis lacking
lacking in in
brotherly
brotherly love, love, and hence
hence the the ceremony
ceremony of of taking
taking off off the
the shoes
shoes brands
brands
him as as one one who is is like
like Joseph's
Joseph's brethren.
brethren.
5 s
55 Yashar Wa-Yesheb,
Wa-Yesheb, 82b. 82b. Concerning
Concerning the the various
various masters
masters who
possessed
possessed Joseph, Joseph, see see note
note 99.
99.
56 Tosefta
Tosefta Berakot
Berakot 4. 4. 16;
56 16; BR 84. 84. 17.
17.
S577 Midrash Shir Shir 3a.3a. Compo
Comp. vol. vol. IV,
IV, p.p. 242,
242, and the the following
following
note.
note.
S5 8 Aggadat
Aggadat Shir Shir 1,1, 12,
12, where thethe general
general assertion
assertion is is made
made that
that by
8
by
the odor of the dead bones one may may distinguish
distinguish between
between the the pious
pious and
and
the wicked,
wicked, between Jew Jew and Gentile,
Gentile, between
between man and and woman.
woman.
Compo
Comp. note 92 92 on
on vol.
vol. I,I, p.
p. 334,
334, andand note
note 2 2 onon vol.
vol. III,
Ill, p.p. 5.5.
59 Yashar Wa-Yesheb, 82b-84a and S5b-86a.
59 Wa-Yesheb, 82b-84a S5b-86a. The The author
author was was
830
330
 Joseph
Joseph [60-65
[6065
perhaps acquainted
perhaps acquainted with
with the
the Testaments
Testaments of
of the
the Twelve
Twelve Patriarchs.
Patriarchs.
Camp. vol.
Comp. vol. II,
II, pp.
pp. 34-42
34-42 and
and 220-221.
220-221.
60
60 BR 84. 19; PK 25,
84. 19; 25, 159a-159b;
159a-159b; Mishle
Mishle 1,I, 45;
45; Targum
Targum Yeru-
Yeru-
shalmi Gen.
shalmi Gen. 37. 29. Reuben
37. 29. Reuben is
is very
very often
often referred
referred to
to in
in the
the Haggadah
Haggadah
of the
of the earliest
earliest Tannaim
Tannaim and
and the
the latest
latest Amoraim as as the
the type
type of
of the
the
"penitent"; comp.
"penitent"; compo the
the sources
sources cited
cited in
in the
the notes
notes on
on vol.
vol. I, p.
I, p. 416;
416;
vol. II, pp. 36, 131,
vol. II, pp. 36, 131, 141,
141, 190;
190; vol.
vol. Ill,
III, pp.
pp. 199,
199, 220,
220, 223, 223, 232,
232, 462;
462;
vol. IV, p.
vol. IV, p. 360.
360. Comp. Camp. also also Schechter,
Schechter, Zadokite
Zadokite Fragments,
Fragments, 27, 27,
note 66.
note 66. Charles,
Charles, Testaments
Testaments of of the
the Twelve
Twelve Patriarchs,
Patriarchs, Introduction,
Introduction, 15, 15,
note 1,
note 1, is
is accordingly
accordingly in in error
error when he he maintains
maintains that that thethe old
old rabbinic
rabbinic
literature does
literature does not
not know of of the
the "penitent
"penitent Reuben",
Reuben", and the the conclusion
conclusion
he draws from this
he this assumption
assumption is is quite
quite untenable.
untenable. Comp. Camp. Ginzberg
Ginzberg
in Journal
in Journal of Bm. Lit.,
of Bill. Lit., XLI,
XLI, 119.119.
61
Wa-Yesheb, 84a-84b,
h Yashar Wa-Yesheb, 84a-84b, partly partly following
following older older sources;
sources;
comp. BR 86.
camp. 86. 14,
14, and vol. vol. II,
II, pp.
pp. 30, 205. Issachar,
30, 205. Issachar, as the ancestor
as the ancestor
of the
of the "tribe
"tribe of of thethe wise"
wise" (comp.
(camp. note note 391),
391), gives
gives a wise wise counsel.
counsel.
6. MHG I,
62
$65; BR 84.
I, 565; 84. 19;
19; Lekah and Targum Targum Yerushalmi on
Gen. 37. 31.
Gen. 37. 31. Zohar I, adds: Just
I, 185b adds: Just as Jacob deceived
as Jacob deceived his his father
father
by means of
by of a young
young goat, even so
goat, even w~s he deceived
so was deceived by by means of of a
young
young goat.
goat. Camp.
Comp. notes notes 65,65, 87-88
87-88 and note note 88 88 on vol. vol. I,
I, p.p. 332.
332.
As to
to the
the gravity
gravity of the sin,
of the sin, camp.
comp. note note 50.50.
63 12
63 12 Testaments, Zebulun 4. 4.
Testaments, Zebulun
64 Yashar Wa-Yesheb, 84a-85a, which in in many
64 Wa-Yesheb, 84a-85a, many points
points resembles
resembles
the
the description
description givengiven by by Philo, Josepho, 3.
Philo, De Josepho, 3. The lamentation on Jo- Jo-
seph
seph closes
closes with the acknowledgment
acknowledgment of of God's justice ' 'Ti1 ""~.
justice l'V"TTI pvt. Camp.Comp.
vol.
vol. I,
I, p.
p. 286
286 and note note 256256 appertaining
appertaining to to it.
it. Joseph's
Joseph's coat,coat, soiled
soiled
with blood and dust
with blood dust (camp.
(comp. Philo,
Philo, loco cit.\ Yashar 84b;
loc. cit.; Da at and
84b; Dalat
1

Hadar on Gen. Gen.,,37.37. 31),

31), was brought
brought to to Jacob.
Jacob. According
According to to Yashar
the
the coat
coat was brought
brought by by the
the swift
swift messenger
messenger Naphtali
Naphtali (camp.(comp. note
216,
216, on
on vol.
vol. I,
I, p. 371) but
p. 371); ;
but the
the older
older sources
sources maintain that that it it was Judah
Judah
(BR
(BR 84.
84. 8 8 and 95. 95. 2;2; Tan.
Tan. B. B. I,I, 209;
209; BaR 13. 13. 14;
14; Aggadat
Aggadat Bereshit
Bereshit
60, 124), and that
60, 124), that lots lots were drawn to to decide
decide who should should bringbring the
message
message to to their
their father.
father. Targum
Targum Yerushalmi Gen. 37. 37. 25 agrees
agrees
with the
with the older
older sources,
sources, but but inin 37.
37. 32 32 it
it states
states that
that the sonssons of of the bond-

brought the
women brought the sadsad news to to their
their fath:er.
father.
65 Jub. 34.
6s Jub. 34. 14-19;'14-19; camp.comp. notenote 62. 62. According
According to to the views of
the
the Rabbis,
Rabbis, Bilhah
Bilhah survived
survived Jacob;
Jacob; see see vol.
vol. II,II, p.p. 167.
167. Dinah is is

mentioned
mentioned in in Gen.
Gen. 46. 46. 1515 among
among the the members of of Jacob's
Jacob's family
family who who
emigrated to
emigrated to Egypt
Egypt many many yearsyears after
after Joseph
Joseph hadhad beenbeen sold
sold into
into slavery,
slavery,
Camp.
Comp. notenote 96.96.
881
331
66-74]
66-74] The Legends
Legends of
oj the
the Jews
Jews

66
66 Yashar Wa-Yesheb,
Yashar Wa-Yesheb, 85a-85b.
8Sa-8Sb. This legend
This legend seems
seems to
to be
be of
of
Arabic
Arabic origin, since
origin, since in
in genuinely
genuinely Jewish
Jewish legends
legends animals
animals dodo not
not
talk.
talk.
67
67 Soferim 21;
Soferim 21; Targum
Targum Yerushalmi
Yerushalmi Gen.
Gen. 37.
37. 33.
33. The latter
latter
source
source made use of BR 84.
use of 84. 19,
19, but
but changed
changed the
the unconscious
unconscious prophecy
prophecy
of the
of the Midrash into
Midrash into aa conscious
conscious one.
one. the number 12
On the 12 in
in Jewish
Jewish
legends, comp.
legends, camp. Zunz, Literaturgeschichte,
Zunz, Liter 601-602,
aturgeschichte, 601-602, further ER
see further
and see
II, 29-30;
II, 29-30; Tan.
Tan. B.
B. I,
I, 181
181 and 222;
222; MHG II, II, 4.
4. MHG
68
68 PRE 38;
38; Tan. 2; MHG I,
Tan. Wa-Yesheb 2; I, 564.
564. Comp.
Camp. notes
notes 66,
66,
198,
198, and 370.
and 370.
69
6,9 BR 84.
84. 21;
21; comp.
camp. Yashar
Yashar Wa-Yesheb,
Wa-Yesheb, 85a,
85a, where Isaac's
Isaac's
mourning
mourning for Joseph
for Joseph is spoken
is spoken of.
of. Different views
Different views have been ex-
ex-
pressed with
pressed with regard
regard to
to Jacob's
Jacob's daughters
daughters mentioned inin Gen. 37.
37. 35.
35.
According to
According to one
one opinion,
opinion, the
the daughters-in-law
daughters-in-law are
are meant byby the
the
word "daughters",
word but another
"daughters", but another view
view maintains
maintains that
that this
this word refers
refers
to the
to the twin-sisters
twin-sisters of
of the
the twelve
twelve sons;
sons; comp.
compo the
the sources cited in
sources cited in note
170
170 on vol.
vol. I, p. 362.
I, p. 362. Yashar, loco cit.,
Yashar, loc. cit., has nun, 1,.,::1>'
nll::l, the
maythe daughters
daughters
of his
of his slaves, instead of
slaves, instead of 1'n1l::l.
vrm. On Isaac
Isaac "the prophet"
prophet" compo
comp. note
78
78 on vol. I,
on vol. p. 330.
I, p. 330.
7
70 Tan.
Tan. B. I, 180
B. I, 180 and 221.221. BR 24. 24. 5,
5, Shir
Shir 15.
15. 6,
6, and Aggadat
Aggadat
Bereshit
Bereshit 72,72, 141-142,
141-142, dwell upon the
dwell upon the fact
fact that
that the
the existence
existence of of tht:'
the twt:'lve
twelve
tribes
tribes is
is a part of
a part the plan
of the plan ofof creation.
creation. Were itit not
not for
for his
his sin,
sin, Adam
would have been the the father
father of of the
the twelve
twelve tribes.
tribes. See also
also notes
notes 67 67
and
and 428.
428.
71 Rashi on Gen. 37. 37. 35,
71 35, which is is based
based upon
upon an unknown mid-
rashic
rashic source
source somewhat similar similar toto Tan.
Tan. B. B. 1,204
I, 204 and Tan.Tan. Wa-Yiggash
Wa-Yiggash
9; but
9; but neither
neither of of these
these two is is Rashi's
Rashi 's source.
source. Camp.
Comp. note note 320.
320.
72 BR 84. 84. 20;
72 20; Megillah
Megillah 17a.17a. Camp.
Comp. note note 2 2 and
and note
note 240
240 on on
vol. I,
vol. p. 381.
I, p. 381.
7 3 BR 84. 20; Esther 4.
73 84. 20; Esther 4. 1. 1.
7<
74 Tan. B. B. I,
I, 181,
181, 183,
183, 209;
209; BR 85. 85. 3;
3; DR 7. 7. 4;
4; Tan.
Tan. 'Ekeb
'Ekeb 6; 6;
ShR 42.42. 3;3; Aggadat
Aggadat Bereshit
Bereshit 60, 60, 123-124;
123-124; Sotah
Sotah 13b;
13b; Tan.
Tan. Ki-Tissa
Ki-Tissa
22 Zohar I,
22; ; I, 186a.
186a. In all all these
these sources
sources Judah
Judah is is blamed
blamed for for two
two things:
things:
First
First for
for his
his failure
failure toto complete
complete the the good
good deed
deed he
he began,
began, since
since he
he might
might
have restored
restored Joseph
Joseph to to his
his father
father after
after hehe saved
saved himhim from
from death
death
and not soldsold him into into slavery
slavery (camp.
(comp. vol.
vol. II,
II, p.
p. 37).
37). Secondly,
Secondly, for for
having
having delivered
delivered Joseph's
Joseph's coatcoat toto his
his father
father with
with the
the words
words "Discern
"Discern
now whether it it is
is thy
thy son's
son's coat
coat oror not"
not" (Gen.
(Gen. 37.37. 23).
23). Judah's
Judah 's
punishment
punishment for for these
these deceitful
deceitful words
words correspond
correspond to to his
his sin:
sin: Tamar
Tamar
said
said to him: "Discern,
"Discern, II praypray thee,
thee, whose
whose are are these,
these, etc."
etc." (ibid. 38.
(ibid. 38.
382
332
 Joseph
Joseph [75-80
[75-80

25).
25). Camp. notes 46,
Comp. notes 46, 64.
64. That JudahJudah was the the leader
leader of his brethren
of his brethren
is also
is also found in in Philo, Josepha, 32.
Philo, De Josepho, 32. On the
the basis
basis of
of the Haggadah
Haggadah
in the Midrashim just
in just quoted, Targum Yerushalmi Gen. 38.
quoted, Targum 38. 11 para-
para-
phrases ii"
phrases TV! by by "And he became poor"; poor"; comp. Yerushalmi Peah
comp. Yerushalmi
I,
1, 19a,
19a, and WR WR 34.34.13, for the
13, for the explanation
explanation of O"'i~ in
of D'THD Is. 58.7.
in Is. 58. 7. Camp.
Comp.
note 95.
note 95.
75 12 12 Testaments, Judah 9,
7S Testaments, Judah 9, 8,8, and 11 11 (verses
(verses 1-2
1-2 inin the
the last
last
passage ought
passage ought to to be transferred
transferred to to 8. 2). On Judah's
8. 2). marriage see
Judah 's marriage see
also vol.
also vol. II, II, pp,
pp. 37
37 and 199.199.
7 6
76 MHGMHG I,I, 569-570. Targum Targum Yerushalmi Gen. 38. 38. 3 3 dwells up-
dwells up-
on the
the factfact that
that Judah did not
Judah did not marry
marry his
his wife
wife before
before converting
converting her her
to Judaism.
to Judaism. Comp. Camp. note
note 96.
96.

77 BR 85.
77
1; Tan. B.
85. 1; I, 182;
B. I, Aggadat Bereshit
182; Aggadat Bereshit 63,
63, 128.
128.

17 88 BR 85. 85. 4;
4; Targum Yerushalmi Gen. 38.
Targum Yerushalmi 38. 3;
3; MHG I, I, 570.
570.
79 12 Testaments, JudahJudah 10. The Bible
Bible does
does not
not specify
19 12 Testaments, 10. specify the
nature of
nature Er's sin;
of Er's sin; but
but the
the Rabbis
Rabbis maintain that that he committed the the
same sin sin as Onan; see
as Onan; Yerushalmi Ketubot 7,
see Yerushalmi ("is? = nl¥1,));
7, 31 (i.\l= rr$D) BR ;

85.4;
85. 4; Yebamot 34b; 34b; Targum
Targum Yerushalmi Gen. 38.7; 38. 7; Tan. Wa-Yesheb
90b. It
90b. It is possible that
is possible that in in the
the Hebrew original
original of the Testaments the
of the the
same view was expressed.
expressed. Comp. Compo Excursus
Excursus II; Judah. On the
II; Judah. the expres-
expres-
sion r1l1:l~ mm
sion 1'iraiD niHl O^BUD m
C'l!l:ll.) Wi and nun Wi'"
n1ll:l Bnin used
used inin BR to to describe
describe onan-
ism (severely
(severely condemned in in rabbinic
rabbinic sources; comp., e.
sources; comp., g., Niddah 13a),
e. g., 13a),
see MHG I,
see 570; PRE 21
I, 570; 21 (beginning);
(beginning); ShirShir 4.4. 13.
13. While 12
While Testa-
12 Testa-
ments, loco cit.,
ments, loc. tit., and Jub.Jub. 41. 41. 11 describe
describe Tamar as the daughter
as the daughter of of
Aram, the
Aram, rabbinic sources
the rabbinic declare Shem to
sources declare to have been been her her father.
father.
It
It is true that
is true that Shem was the the father
father ofof Aram (Gen.
(Gen. 10. 21), and there
10. 21), there
" "
would be
would be no difficulty
difficulty in in taking
taking "father"
father in
in the
the sense
sense of of "grand-
"grand-
father". Moreover in
father". view of
in view the fact
of the that Shem is
fact that by far
is by far more fa- fa-
mous than his son
than his Aram, the
son Aram, the reason
reason for
for describing
describing Tamar as the daughter
as the daughter
of Shem is
of quite obvious.
is quite obvious. Nevertheless
Nevertheless the the context
context in in which
which thethe
Rabbis speak
Rabbis speak of of Tamar as as Shem's daughter
daughter (camp.
(comp. vol. vol. II,
II, p.
p.
35)
35) shows clearly that
shows clearly that they
they were
were of the opinion
of the opinion that
that she
she was his his daughter
daughter
and not
and not his
his grand-daughter;
grand-daughter; comp. camp. BR 85. 85. 10;
10; Tan. B. B. 1,I, 187;
187; Aggadat
Aggadat
Bereshit
Bereshit 63, 63, 129;
129; Ruth R (end); (end); Targum
Targum Yerushalmi,
Yerushalmi,^. loco tit.
cit. Only
Only
Yashar, loc.
Yashar, loco cit., considers Tamar to
tit., considers to have been a grand-daughter
grand-daughter
of Shem by
of by hishis first-born
first-born son son £lam.
Elam. Camp.
Comp. Excursus II; Judah.
II; Judah.
For the
the etymological
etymological explanations
explanations of of the
the name Tamar,Tamar, see see Lekah
and Sekel
and Sekel on Gen. Gen. 38.38. 6.6.

4; MHG I,
80
80 BR 85. 85. 4; Targum Yerushalmi
Yerushalmi Gen. Gen. 38.38. 4;
4; Targum I, 570.
570.
333
81-86]
8 1 86] The Legends
Legends of
of the
the Jews

81 12
8 I 12 Testaments,
Testaments, Judah Judah 10--11.
10-11. In Sotah 13b and in the sources
in the sources
cited
cited in note 74 the
in note the death of of Judah
Judah's wife and children
*s wife children is is declared
declared
to
to have been his his punishment
punishment for for having
having sold sold Joseph
Joseph into into slavery.
slavery.
For he he was mainly mainly responsible
responsible for for this
this sin;
sin; compo vol. II,
comp. vol. pp. 31-32.
II, pp.
Many etymological
etymological explanations
explanations are are given
given of of the
the name Shelah, Shelah, see see
BR 85. 85. 4; 4; Targum
Targum Yerushalmi Gen. 38. 38. 5;5; MHG 1,570. I,570. With re- re-
gard to
gard to :!'r::!:! (Gen. 38.
S'oa (Gen. 38. 5) 5) an opinion
opinion is is quoted
quoted according
according to which
it is not
it is not a name of of aa place
place butbut a noun derived
derived from the the root :IT;:'; this
3D; this
verse is
verse thus to
is thus to bebe translated:
translated: "And she she stopped
stopped bearing
bearing children
children
after
after the the birth
birth of this one";
of this one"; see BR, loco
see BR, loc. cit.,
cit., where two explanations
explanations
of m:n are
of ::l't;:)::l are combined into into one;
one; Targum
Targum Yerushalmi and MHGJoc. MHG,loc. cit. cit.
BR 85.85. 6-9;
6-9; Sotah;
Sotah; lOa-lOb;
lOa-lOb; Yer. Ketubot 13 (beginning) MHG
13 (beginning);
8 2
8. Yer. Ketubot ;

I,
I, 569 (';:,); ('3); Zohar I, I, 188a-188b. According
According to to Seder 'Olam 2, 2, the
difference in
difference in age between Er and
age between and Onan was only only one year;
year; theythey married
married
at the
at the age age ofof seven,
seven, and died died aa year
year after
after their marriage. Philo,
their marriage. Philo, De
Virtut1:bus, Nobilitate, 6,
Virtutibus, De Nobilitate, 6, gives
gives anan idealized picture of
idealized picture of Tamar,
Tamar, "who
reared in
was reared in the
the house
house of of idolaters,
idolaters, but became converted to to the belief
belief
in one
in one God, God, and and by by the
the purity
purity of her life
of her life she
she acquired nobility for
acquired nobility for her
descendants."
descendants." He further further addsadds that
that although
although Tamar was of the
of the
race of
race of thethe Palestinian
Palestinian SyriansSyrians (not
(not Canaanitish!),
Canaanitish I) she ,
she was never- never-
theless aa free
theless woman; her
free woman; her parents,
parents, too,
too, were free people, yea,
free people, yea, probably
probably
distinguished persons.
distinguished persons. On the the view
view that
that Tamar was a convert convert to to
Judaism
Judaism from idolatry, idolatry, see see note
note 76 and Sotah lOa, lOa, where she she is is

described as
described as a proselyte.
proselyte. For a different different opinion compo note
opinion comp. note 79. 79.
83 MHG I,
*3 I, 572.
572.
8 4
84 Sotah lOa,lOa, as as a haggadic
haggadic interpretation
interpretation of of O'J'>'
D'ry nnsnnn~:I (Gen.(Gen.
38. 14),
38. 14), which is is explained
explained to to mean: The gate gate toto which
which the the eyes
eyes
of all
of all are turned. For
are turned. For other haggadic interpretations
other haggadic interpretations of these words
of these
comp. Yerushalmi Sotah 1.
compo 16d-17a; BR 85.7;
1. 16d-17a; 85. 7; Tan.
Tan. B. B. I, I, 186-187;
186-187;
Shemuel 6, 6, 67;
67; MHG I, I, 573
573 (1';:');
(VS); Targum
Targum Yerushalmi,
Yerushalmi, ad loco
loc. See
See
also
also notenote 86. 86.
85 Megillah lOb; Targum Yerushalmi
8S Megillah lOb; Targum Yerushalmi Gen. Gen. 38.38. 15
15 BR 85. 85. 8 8 and
Tan. I,
Tan. I, 187 warn against
187 warn against following
following Judah's
Judah's example
example and refraining,
refraining,
out of
out of excessive prudery, from looking
excessive prudery, looking at at one's
one's female relatives. If
female relatives. If

Judah had not

Judah not been
been tootoo modest,
modest, thethe shocking
shocking incident
incident with Tamar
would never
would never have happened.happened.
86 BR 85. 7, and the
86 the sources referred to
sources referred to inin note
note 84.
84. Tan. B. B. I,I,
85. 7,
187,
187, hashas Michael
Michael instead
instead of of the
the "angel
"angel of of love",
love", of of the
the other
other sources.
sources.
On thethe text text ofof Tan. see Hadar, Gen.
see Hadar, Gen. 38.38. 15.
15. When Moses ascended ascended
"
into heaven,
into heaven, "the the great prince"" Michael
great prince Michael met him, him, with
with the intention
the intention
334
334
 Joseph
Joseph [8790
of consuming
of consuming him with with the
the breath
breath ofof his
his mouth,
mouth, and said
said unto
unto him:
him:
hast thou,
"What hast thou, that
that art
art born
born ofof woman,
woman, to to do here
here in
in the
the place
place
of the
of the holy
holy ones
ones {=angels)?" rejoined: "And who art
(=angels)?" Moses rejoined: art thou,
thou,
and what is is thy
thy rank?" "I "I am as as important
important asas Judah
Judah the
the son
son of
of
Jacob", replied
Jacob", replied Michael.
Michael. From this this it
it may bebe inferred
inferred that
that Judah
Judah
very pious
was a very pious and holyholy man. He betook betook himself
himself to
to Tamar only
only
after he
after he had been compelled
compelled toto do so
so by
by an angel;
angel; Tan. B. (Introduction)
Tan. B. (Introduction)
128-129; read >"W
128-129; read instead of
'iilrtl instead of ", ~lW.
T by.
81 BR 85.
8?
85. 9;
9; 12 Testaments,
Testaments, Judah
Judah 15.3,
15. 3, and in
in abridged
abridged form
12. 4. Shu'aib,
12. 4. Shu'aib, Wa-Yesheb,
Wa-Yesheb, 18d, quotes, from an unknown Midrash,
l8d, quotes, Midrash,
a different
a different explanation
explanation of of the
the three pledges.-Just
three pledges. as Jacob
Just as Jacob deceived
deceived
his father
Jiis father by
by means of of aa young
young goat
goat (comp.
(compo note
note 62),
62), even so did
so did
Tamar deceive Judah by
deceive Judah by means of a young
of a young goat;
goat; BR,
BR, lac. cit. Compo
loc. cit. Comp.
note 74.
note 74.
187; BR 85.
88 Tan. B. I, 187; 85. 10;
88 Tan. B. I, 10; Targum
Targum Yerushalmi
Yerushalmi Gen.Gen. 38. 24.
38. 24.
Compo note
Comp. note 79,
79, and the
the following note.
following note.
89 Yerushalmi Targumim
89 Yerushalmi Targumim Gen. Gen. 38.
38. 25-26;
25-26; Sotah lOb, which reads:
lOb, which reads:
Sammael hid the pledges,
hid the pledges, so that Tamar's
so that Tamar s innocence should not be
J

proved thereby;
proved but Gabriel
thereby; but (
= Michael in
Gabriel (=Michael in Palestinian
Palestinian sources;
sources; compo
comp.
Index, S. v.)
Index, j. brought them back.
v.) brought back. See See also
also Tan. B.,
B., Introduction,
Introduction, 127
(here
(here also
also Gabriel
Gabriel is mentioned; but
is mentioned; but this
this passage
passage is
is not based on the

Talmud);
Talmud) Makkot 23b,
; 23b, where it it is
is stated
stated that
that Shem was the presiding
presiding
judge, and accordingly
judge, accordingly in
in Tan.
Tan. B. B. I, 187 o~
I, 187 D$ should
should be read and notnot
c~;
0$; BR 85.85. 11 (here the Holy
(here the Holy One,
One, blessed
blessed be He,He, ii' :lpn, takes the
JYnprr,

place
place ofof the
the angel);
angel); Koheleth
Koheleth 10.10. 16;
16; Tehillim
Tehillim 72,
72, 325;
325; Shemuel 14, 14,
91.
91. In
In the
the last-named
last-named five five sources
sources the
the additional
additional remark is is found to to
the
the effect
effect that
that on this
this occasion,
occasion, asas well
well as
as at
at the time when Samuel
asserted
asserted hishis incorruptibility
incorruptibility and disinterestedness
disinterestedness (1 (1 Sam. 12.3,
12. 3, seq.),
seq.),
and when Solomon pronouncedpronounced his judgment on the
his judgment the dispute
dispute of of the
two
two mothers
mothers (1 (1 Kings
Kings 3. 3. 24, se^.), a
24, seq.), a heavenly
heavenly voice
voice was heard to to cor-
cor-
roborate
roborate the the statement
statement made by by the
the mortals.-Tan.
mortals. Tan. B. I, I, 187-188,
187-188,
and
and Aggadat
Aggadat Bereshit
Bereshit 17,17, 35,
35, remark thatthat the
the "three youths"
youths" were
saved
saved from
from death
death in in the
the furnace
furnace as
as a reward for for the
the pious
pious deed of of their
their
ancestor
ancestor Judah,
Judah, who had saved saved three
three lives
lives from death
death byby fire:
fire: Ta-

mar and her her two sons.

sons. Compo
Comp. also
also MHG I, I, 577-578.
577-578.
9 0 Sifre
5>
Sifre D.,
D., 348;
348; Midrash Tannaim 214; 214; Tan. B. I, I, 188.
188. C~mp.
Comp.
note
note 60,
60, and
and vol.
vol. III,
Ill, p.
p. 455.
455. As a a reward for for his
his frank confession
confession
of
of his
his sin,
sin, Judah
Judah waswas granted
granted royal
royal dignity;
dignity; Tosefta
Tosefta Berakot 4. 4. 17;
17;
335
335
 The Legends
Legends of
of the
the Jews
Jews
Mekilta Beshallah
Mekilta Beshallah 5,5, 31b,
31b, and
and parallel
parallel passages
passages cited by
cited by Friedmann;
Friedmann;
ShR
ShR 30.
30. 19.
19.
BR 85. 85.9; Tan. B. B. I,I, 188,188, which
which remarks:
,0,1.
remarks: They They were were kings
kings
99' BR
J
9; Tan.
like their
like their
father;
father; MHG
MHG I,
I, 574.
574.
992 2 Targum Yerushalmi
Targum Yerushalmi Gen. Gen. 38. 38. 29,
29, and
and somewhat
somewhat different
different inin
BR 85. 19, where the name
name Perez
Perez (=Y'!l) is taken
taken to
to be
be an
an allusion
allusion
BR 85. 19, where the (=p*>) is

to the Messiah, who is called "the

"the breaker"
breaker" (camp. Micah
Micah 2.2. 13),
13),
to the Messiah, who is called (comp.
and who is a descendant of
of Perez, the
the son
son of
of Judah.
Judah. See
See also
also Lekah
Lekah
and who is a descendant Perez,
Gen., loc.
Gen, Zoe. tit., and MHG
cit., and MHG I,I, 579, 579, whichwhich reads:
reads: Perez,Perez, he he whowho broke
broke
through
through his
his mother's
mother womb.
's womb.

93 MHG
s>3 MHG I,I, 579; 579; Lekah Lekah Gen. Gen. 38. 38. 29.
29. Comp.
Compo also Targum Yeru-
also Targum Yeru-
shalmi
shalmi Gen., Gen., lac.
loc. cit.,
cit.,
which
which remarks:
remarks: Zerah,
Zerah, the
the shining
shining (=the scar-
(=the scar-
let)
let)
thread.
thread.
94 MHG
*4 MHG I,I, 336-337.
336-337. The The sourcesource of of MHG
MHG is Mishle, but
is Mishle, but not not
of our
of our editions.
editions.
95 BR
95 BR 85. 85. 2-32-3 and and the the sources
sources citedcited in in note
note 74.74. To To exonerate
exonerate
Judah of the sin of
of having married
married Canaanitish
a Canaanitish woman, it it was
was nec-
nec-
Judah of the sin having
essary to explain
essary to explain *ayw (Gen.
'llll:::J (Gen. 38.
38. 2)
2) as
as "merchant"; compo
comp. BR, lac.
loc.

cit., and Pesahim SOa, as

cit., and Pesahim 50a,
as well
well as as Onkelos
Onkelos and and Targum Yerushalmi,
Yerushalmi,
ad lac. For For aa different
different view view see see vol.
vol. II,
II, p.p.32,
32, and notes 75-77. The
notes 75-77. The
ad \oc.
name''Met
name Alet is is only
only found found in in Yashar, Wa-Yesheb, 89b;
Yashar, Wa-Yesheb, 89b; compo
comp. also also

Sekel, ad
ad lac., 226.
226. On Hiram =
= Hirah see note
note 105 105 onon vol.
vol. IV, p. p.
Sekel, loc.,
336. and vol.
336. Concerning
Concerning the the wiveswives of of Jacob's
Jacob's sons; sons; compo
comp. notenote 69, 69, and vol.

I, p. 362.
I, p. 362.
99 66 BR 80. 80. 11; 11; MHG I, I, 682;
682; Yashar
Yashar Wa-Yishlah,
Wa-Yishlah, 60b 60b andand 89b.89b.
The
The older
older sources
sources would
would not
not admit
admit that
that anyone
any one of
of Jacob's
Jacob's sons
sons
married
married aa Canaanitish
Canaanitish woman woman (comp. (comp. the the preceding
preceding note),
note), and and thisthis

gave
gave
rise
rise to
to the
the view
view that
that I1'JYl:::J
1TJJ7M (Gen.46.
(Gen. 46. 10)
10) refers
refers toto Dinah,
Dinah, whereas
whereas
Yashar
Yashar in in anan uncritical
uncritical manner manner makes makes Simeon
Simeon marry marry Dinah,
Dinah, and, and, as as
his
his second
second wife, wife, the
the Canaanitish
Canaanitish woman
woman Bunah.
Bunah. As
As to
to the name
the name

mm, compo
ill1:1, comp. 11 Chron. Chron. 2. 2. 25;
25; but there it
but there it is
is the
the name
name of of aa man,
man, and and itit isis

quite possible that

that in
in Yashar
Yashar it
it is
is the
the Latin bona;
Latin bona; compo
comp. vol.
vol. I, I, p.p.
quite possible
400
400 (top).
(top).
On
On the the basis
basis of of the
the statement
statement in in BR,
BR, lac. tit., that
loc. cit., that Dinah's
Dinah's
body
body was
was brought
brought from
from Egypt
Egypt to
to Palestine,
Palestine, the
the medieval
medieval authors
authors
maintain
maintain that that her her grave
grave is is atat Arbel;
Arbel; see see Shu'aib,
Shu'aib, Wa-Yishlah,
Wa-Yishlah, 16a, 16a,
and
and Wa-Yehi,
Wa-Yehi, 24a, 24a, as as well
well as as Seder
Seder ha-Dorot,
la-Dor ot, 2198.2198. CompoComp. note note 65. 65.
9797 PREPRE 38, 38, which
which isis the the source
source of of Targum
Targum Yerushalmi
Yerushalmi Gen. Gen.
41.
41. 4545 and and 46.46. 20;20; Abkir
Abkir in in Yalkut
Yalkut I,I, 146; 146; Judah
Judah b.b. Barzillai
Barzillai 63 63 (the
(the
source
source isis not not given);
given); SoferimSoferim (end). (end). A A somewhat
somewhat different
different version
version
ofofthis legend isis found
this legend found in in Hadar
Hadarand and Da'Da ataton on Gen.
Gen. 41.41. 4S45 (only
(onlythese
1
these
SSG
336
 JosePh
Joseph [98-l01
[98-101

sources give
sources give the
the episode
episode about
about Asenath
Asenath handing
handing over
over her
her amulet
amulet to
to
Joseph), as
Joseph), as well
well as
as R.
R. Bahya,
Bahya, ad loco Hadar,
ad loc. Gen. 34.
Hadar, Gen. 34. 1,
1, however,
however,
literally agrees
literally agrees with
with PRE, and mDa
PRE, and in Dalat loco tit.
at loc. (Tosafot), reference
cit. (Tosafot)
l
reference is
is ,

made to
made to this
this passage
passage of
of Hadar with
with the
the word WHsnD. For aa third
n'IV'i!)"1:l. For third
version of
version the Asenath
of the Asenath legend
legend comp.
compo vol.
vol. II,
II, pp.
pp. 139,
139, 170,
170, as
as well
well as
as
note 188.
note 188. The very
The very elaborate
elaborate Asenath
Asenath legend
legend found
found in
in Syriac,
Syriac, though
though
undoubtedly of
undoubtedly of Jewish
Jewish origin,
origin, differs
differs in
in many
many essential
essential points
points from
the rabbinic
the rabbinic version
version of
of this
this legend.
legend. An eagle
eagle (not
(not an
an angel in PRE
angel; in ;

it is
it is Michael)
Michael) brings
brings the
the babe
babe from
from Palestine,
Palestine, and places
places her
her on
on the
the
altar of
altar ofan Egyptian
an Egyptian temple,
temple, where
where she
she is
is found
found by
by the
the priest
priest Poti-
Poti-
phar who, being
phar who, being childless,
childless, adopts
adopts her.
her. See
See Oppenheim,
Oppenheim, Fabula Jos-
Jos-
ephi et
ephi et Asenathae,
Asenathae, BerlinBerlin 1886, 4-5. Abu'1-Rabi',
1886, 4-5. Abu'I-Rabi in l
,in Pemshim
Perushim le- le-
Rashi, on
Rashi, on Gen,
Gen. 46.
46. 10, gives an abridged
10, gives abridged formform of of this
this Syriac
Syriac legend,
legend,
as he
as he "found
"found it it in
in the
the words
words of of our
our masters";
masters"; comp.compo Perles,
Pedes, R.E.J.
21, 254,
21, 254, and
and 12,12, 87-92,
87-92, as as well
well as as in Magyar Zsido
in Magyar Zsido Ssemle
Ssemle 8, 8, 294.
294.
The old
The old Midrashim
Midrashim take take Asenath
Asenath to to have
have been
been thethe real
real daughter
daughter of of
Potiphar;
Potiphar; see note 109.
see note 109.
Yashar Wa-Yesheb,
g88 Yashar Wa-Yesheb, 80a-90b. 80a-90b. It It is
is to
to be noted that
be noted that of of all
all

'
the
the sons
sons of Jacob, only
of Jacob, only Reuben, Simeon, and Judah
Reuben, Simeon, Judah took took Canaanitish
wives.
wives. The The Bible
Bible (Gen.
(Gen. 35.35. 2 2 and 46. 46. 10)
10) is
is the
the authority
authority for for this
this
statement
statement of Yashar with
of Yashar with regard
regard to to Simeon and Judah; Judah; but it it isis dif-
dif-

ficult to
ficult to give
give the reason for
the reason for assuming
assuming that that Reuben married an un-
desirable
desirable woman except except that
that itit is
is likely
likely that
that the
the two younger
younger brothers
followed
followed the the example
example of of the
the oldest one. Compo
oldest one. Comp. note 96 which has
some
some remarks
remarks concerning
concerning Simeon's
Simeon's second wife. wife. According
According to JJub. ub.
44.
44. 1313 Simeon's
Simeon's Canaanitish
Canaanitish wife wife came from Zephath: Zephath; compo comp. Judges
Judges
1.
1. 17.
17. On
On Benjamin
Benjamin marrying
marrying at at the
the age
age of
of eighteen,
eighteen, see see Abot 6. 6. 2

(does
(does notnot belong
belong to to the
the Mishnah)
Mishnah) and Kiddushin 39a (top). (top).
~9
* 9 12
12 Testaments,
Testaments, Joseph Joseph 11-16.
11-16. On the the text
text and the rabbinic
parallels
parallels to
to this
this description
description of
of the
the life
life of
of Joseph,
Joseph, see
see Excursus II., II., Joseph.
Joseph.
100 BR 86. 86. 3,
100 3, where
where several
several explanations
explanations are are given
given why why the same
man is is called
called Potiphar
Potiphar as as Joseph's
Joseph's master (Gen. (Gen. 39.39. 1),
1), and Potiphera
Potiphera
as
as his
his father-in-law
father-in-law (ibid. (ibid. 41.
41. 50).
50). The identity
identity of of Potiphar
Potiphar with
Potiphera
Potiphera is is also
also assumed
assumed in Jub. 40.
in Jub. 40. 10;
10; 12
12 Testaments,
Testaments, Joseph Joseph 18. 18.

3:
3; Origen
Origen and and Jerome
Jerome on Gen. Gen. 37.37. 36.
36. SeeSee thethe following
following note.note.
101 Sotah
lOt Sotah 13b;13b; BR 86. 86. 3; Tan. B.
3; Tan. B. I,I, 185;
185; Targum
Targum Yerushalmi
Gen.
Gen. 39.39. 1;1; MHG I, I, 579
579 (this
(this passage
passage is is abridged
abridged in in Shemuel 5, 5, (3);
63);
Jerome
Jerome on
on Gen.
Gen. 37.
37. 36.
36. The question
question how
how the
the eunuch
eunuch Potiphar
Potiphar could
could
be the
be the father-in-law
father-in-law of of Joseph
Joseph has has already
already attracted
attracted the the attention
attention of of
Philo;
Philo; see
see De
De Altegor.,
Allegor., 84.
84. The rabbinic
rabbinic Haggadah
Haggadah offers
offers two
two answers
337
337
IO2 107] The Legends
Legends oj
of the
the Jews

to this
to question: 1)
this question: Asenath was Potiphar
1) Asenath Potiphar '5s adopted
adopted daughter
daughter (camp.
J

(comp,
note 97); 2)
note 97); she was born
2) she born before
before he was made a eunuch by by an angel
angel
as aa punishment
as punishment for his evil
for his evil intentions
intentions towards Joseph.
Joseph. Camp.
Comp. the
the
sources quoted
sources at the
quoted at the beginning
beginning ofof this note, as well
this note, well as
as R. Bahya,
Bahya,
Gen. 41.
Gen. 45. Tehillim
41. 45. Tehillim 105, 451, states:
105, 451, states: As soon
soon as
as Joseph
Joseph became
powerful, he
powerful, he putput Potiphar
Potiphar in in prison
prison forfor life.
life. Was this
this a punishment
punishment
for his evil
for his evil intentions
intentions towards
towards Joseph?
Joseph?
102 Tan.
rD' Tan. Wa-Yesheb 8; 8; Tan. B. B. I,I, 186; BR 86.
186; 4-5. Camp.
86. 4-5. Comp.
also Tan. B.
also Tan. B. IV,IV, 44;44; Tan.
Tan. Naso Nasa 30;
30; BaR 14. 3. In
14. 3. In the last-named
the last-named
"
three
three sources
sources it is stated
it is that Joseph
stated that Joseph's 's master said to him: "II should
said to should
like to see
like to your God." Whereupon
see your Whereupon Joseph Joseph replied:
replied: "Thou canst canst not
not
look straight
straight at the the sun;
sun; how canst thou expect expect to to see
see God?" The
proof for
proof for the
the invisibility
invisibility of of God from the the impossibility
impossibility to to stare
stare at
at
the
the sun is is very
very likely
likely 'taken
'taken from Hullin H ullin 60a (= Abkir in
(=Abkir in Yalkut
Yalkut I, I,
396), where it
396), it is
is quoted
quoted as the answer of
as the of R.R. Joshua
Joshua to to a Roman em- em-
peror (Hadrian);
peror (=Hadrian); it it is
is already
already found in in Xenophon's
Xenophon's Memor. IV, IV, 3.
3.
14.
14. Jewish and Christian
Jewish Christian apologists
apologists often mention this
often mention proof; camp.
this proof; comp.
Giidemann, Religions
Giidemann, Religionsgeschichtliche Studien, 117.
geschiditliche Studien, 117. To the references
the references
given
given by by him the the following
following are to be
are to be added: Philo, Philo, De Abrahamo,
Abrahamo, 16; 16;
Mangey I,
Mangey I, 12.
12. Theophilus, 1.
Theophilus, 2; Origen,
1. 2; Origen, Con. Cels. 6.
Con. Cels. 6. 66.
66. Camp.
Comp.
Marmorstein in Debir, I,
in Debir, I, 123
123 and Ginzberg
Ginzberg in Ha-Goren, IX,
in Ha-Goren, IX, 62.
62.
Schapiro, Haggadische Elemente,
Schapiro, Haggadische Elemente, 76, 76, misunderstood
misunderstood the Mldrashim, Midrashim,
and speaks
speaks of of Joseph's attempt to
Joseph's attempt to convert
convert the king king of Egypt. Camp.
of Egypt. Comp,
note 195.
note 195.
100 3
r 3 BR 86. 86. 6; 6; ShR 1. 1. 32; Targum Yerushalmi
32; Targum Yerushalmi Gen. Gen. 39. 39. 6.
6. On
the euphemistic expression
the euphemistic expression "to eat eat bread"
bread" for for "to have sexual
"to have inter-
sexual inter-
course",
course", see see Shabbat 62b 62b and Ketubot 13a. 13a.
r 4 MHG I,
100 4
581; BR 86.
I, 581; 86. 5.
5. Camp.
Comp. also Berakot 42a;
also Berakot 42a; BR 86. 86.
6; Zohar I,
6; I, 189.
189.
105 Josephus, Antiqui., II, 4.
105 Josephus, Antiqui., II, 4. 1. 1. Philo, Josepho, 8,
Philo, De Josepho, 8, likewise re-
likewise re-
marks that
marks that inin Potiphar's
Potiphar's house house Joseph
Joseph was given given thethe opportunity
opportunity to to ac-
ac-
quire the knowledge
quire the knowledge necessary
necessary for for a statesman;
statesman; for for the management
management of of
a house
a house is the management
is the management of of a state
state in miniature.
in miniature.
106 BR 87. 87. 3--4; Tan. Wa-Yesheb 8;
I06 3-4; Tan. 8; MHG I, I, 583.
583. Lekah,
Lekah,
Lam. 1. 67, reads
1, 67, reads in in Ekah 1. 71: '131
1. 71: C"~O:l ... ~O" ,.:l;
"::11 Dn:flD3...*]Dr IS; but this this read-
ing is
ing is certainly untenable.
certainly untenable.
ro1 BR 87.
107 87. 4. 4. 12 Testaments, Joseph
12 Testaments, Joseph 3, 3, speaks
speaks of of the ten temp-
the ten temp-
tations which
tations which Joseph
Joseph withstood;
withstood; comp. compo vol. vol. I,I, p.
p. 217.
217. The wish wish ofof
the pious
the pious to to prove
prove their
their piety
piety under
under temptations
temptations is is also mentioned
also mentioned
with regard
with regard to to David;
David; see see vol.
vol. IV. p. 104.
IV. p. 104.
338
 Joseph
Joseph [I08-uS
[108-118
108
lOS BR 85. 85. 2 (87. 44 is
2 (87. is very
very likely
likely to be explained
to be explained accordingly);
accordingly);
MHG I,I, 596.
MHG 596. In these these sources
sources Asenath
Asenath is is considered
considered as Potiphar's
as Potiphar's
real daughter,
real daughter, and not not asas hishis adopted
adopted child; child; camp.
comp. note note 97.97.
I0 BR 85.1.
I09 BR85.
<>
1.
110 12
IIO 12 Testaments,
Testaments, Joseph Joseph 3-7. 3-7. On the the text
text ofof this
this passage
passage and
on thethe rabbinic
rabbinic parallels
parallels to to this
this description
description of of Joseph's
Joseph's steadfastness,
steadfastness,
see
see Excursus II; II; Joseph.
Joseph.
111
I I I Yashar Wa-Yesheb,
Wa-Yesheb, 86b. 86b. In
In thethe older Haggadah the
older Haggadah the wife
wife
of Joseph's
of Joseph's master is nameless. But Philo,
is nameless. Philo, Leg. Alleg., 84.
Leg. Alleg., 84. 7,7, speaks
speaks
of Pentophoe,
Pentophoe, the the wifewife of of Pharaoh's
Pharaoh's chief chief cook.
cook. The description
description
of Potiphar as
of Potiphar Pharaoh '5 chief
as Pharaoh's chief cook is is in
in accordance with the the trans-
trans-
lation of
lation o'n:l~i1 IP
of trman (Gen. 39.
itV (Gen. 39. 1)
1) in the Septuagint
in the Septuagint and Jub. Jub. 34.34. 1t.
11.
Of course,
course, the the author of the Hebrew original
of the original of Jub. quoted
of Jub. quoted Gen.,Gen.,
loco cit.,
loc. cit., literally,
literally, and there there is is no means to to ascertain
ascertain in in what sensesense he
took it.
took it. Zohar IIII, II, 2213b, maintains that
13b, maintains that at at first
first Joseph pretended not
Joseph pretended not
to understand
to understand the the Egyptian language, in
Egyptian language, in order thatthat hehe might
might be be spared
spared
the passionate
the passionate words of of the
the infatuated
infatuated woman. After After a while he
a while he
could
could no no longer
longer feignfeign ignorance
ignorance of of the
the language.
language. When she saw that that
her words
her words were of avail, she attempted
of no avail, attempted to to use force.
force.
also BR 87.9; 87. 9; ARN 16,63; 16, 63; MHG I,
112 35b; comp.
compo also
I 12 Yoma 35b; I, 591;
591;
Tan.
Tan. Wa-Yesheb 9. 9. Concerning
Concerning the the daily
daily change
change of of garments
garments and
the
the threats,
threats, see see also Yashar Wa-Yesheb,
also Yashar Wa-Yesheb, 86b-89a.86b-89a. This This source dearly
source clearly
shows that that Yoma,
Yoma, loc. lac. cit.,
cit., speaks
speaks of of changing Joseph's garments,
changing Joseph's garments,
not those
not those of the woman;
of the woman; camp. Rabbinowicz, ad loco
comp. Rabbinowicz, loc.

I 13 BR 87.
113 87. 5. 5. The name Zulaika Zulaika (of (of Persian
Persian origin)
origin) is only
is only

found in
found Yashar; compo
in Yashar; note 111.
comp. note 111. As to the intention
to the intention of Potiphar's
of Potiphar's
wife to
wife to kill
kill him,
him, see see vol.
vo!' II,
II, pp.
pp. 46,
46, 183.
183. On the view view that
that the nightnight
is the
is the time
time for for divine revelations see
divine revelations see note
note 221
221 on vo!' vol. I,I, p.
p. 373.
373.
1144 MHG I,
1 *
I, 586 (not from BR),
586 (not BR), and similarly Philo, De Josepho,
similarly Philo, Josepha, 9. 9.
4; Ruth R.
115 BR 87.
115 87. 4; 3. 9. The indecent
indecent language
R. 3. 9. language used used byby
Potiphar's
Potiphar's wife wife is is contrasted
contrasted with with the
the modest words of of Ruth. Compo
Comp,
Ruth 3. 3. 9.
9.
116Tan.
116 Tan. Wa-Yesheb 8, and, in
8, and, in a a more elaborate
elaborate form, Philo,
form, Philo,
Josepha, 9.
De JosepHo, 9.
IJ 7 MHG I, 584. Camp. the the passages referred to to by
117 I, 584. Comp. passages referred by Schechter,
Schechter,
ad lac., and ER 26,
ad loc., 26, 131.
131.
1I
I Yashar :ltV'1
8 Yashar
I 8 87a-87b. The episode
3BH 87a-87b. episode withwith thethe oranges
oranges (more ac-
(more ac-
curate
curate citrons
citrons DWnN) C'l1im~) is is also found in
also found in Tan. Wa-Yesheb 5, 5, where it It

is introduced
introduced with with the the formula
formula "our masters masters say" ,.,o~), which
1
is say' (1l'n1:l.,
(irnm HDN),
indicates
indicates that that an old old source
source was made use of. of. MHG I,I, 590, 590, hashas
339
119-130] The Legends
Legends of
of the
the Jews

"bread
"bread and and meat" instead instead of of oranges,
oranges, and is not directly
is not directly based on
Tan. Yerahmeel 91
Tan. Yerahmeel 91 and SikliSikH in in the
the manuscript
manuscript of his his Talmud Torah
quote Tan. See
quote Tan. See Ginzberg's
Ginzberg's remarks (badly (badly corrupted
corrupted by by the printer)
printer)
in Ha-Zofeh, IV,
in Ha-Zofeh, 34-35. Whether Yashar made use
IV, 34-35. use of the Koran 12. 12.
30-33
30-33 is is doubtful;
doubtful; the the Jewish
Jewish originorigin of the the legend
legend as given given in in Tan.
is beyond dispute.
is beyond dispute. The feigned
feigned illness
illness of Potiphar's
Potiphar's wife is is already
already
mentioned in
mentioned in 1212 Testaments,
Testaments, Joseph Joseph 7. 7. See also
also Mahzor Vitry, Vitry, 342,
342,
whose source
whose source is neither Yashar nor Tan.
is neither
119 Tan.
Tan. Wa-Yesheb 8, 8, and reference
reference is is made to to this
this passage
1I9 passage in in
'Aruk,
4
Aruk, s. s. v.
v. mfc>.
r111V. In In BR 87. 87. 9 it it is
is said
said that the the shackles
shackles were used
on Joseph during
on Joseph during his his imprisonment
imprisonment by by his master.
his master.
1 2
Yashar Wa-Yesheb 88a,
I 2 0 Yashar which essentially
88a, which essentially follows
follows older
older sources;
sources ;

compo
comp. BR 87. 87. 7;7; Sotah 36b; 36b; PR 6, 6, 23a;
23a; Shir 1. 1. 1.
1.

46d; BR 87.
121
l 2 l Sotah 36b; Yerushalmi
Yerushalmi Horayot Horayot 2,
Sotah 36b; 2, 46d; 87. 7 7 and 98. 98.
20; Shemuel 5,
20; 5, 63; Tan. Wa-Yesheb 9;
63; Tan. Abkir in
9; Abkir in YalkutI,
YalkutI, 145, 145, and
146;
146; Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 49. 49. 24.
24.
122 MHG I,
122 I, 589,
589, and Abkir Abkir in in Yalkut I, I, 146.
146. See
See also
also 2 2 Al-
Al-
phabet of
phabet of Ben Sira 22b, and note
Sira 22b, note 237
237 on vol vol I, I, p.
p. 279.
279.
12 3 MHG I, 588-589.
123 I, 588-589.
324 According to
124 According to Luria Luria on PRE 39, 39, note
note 21, 21, Eben Shetiyyah
Shetiyyah is is
here used
here used as as aa metaphor
metaphor for the likeness
for the likeness of of Ra.cheI.
Rachel. But this this inter-
inter-
pretation seems to
pretation be very
to be very far-fetched.
far-fetched.
Abkir in
125 Abkir
125 in Yalkut
Yalkut I, I, 145,
145, and compo
comp. citation
citation from an unknown
Midrash in Tosafot rp(P
in Tosafot lIV Sotah 36b. 36b.
126 Yashar
Yashar Wa-Yesheb,
Wa-Yesheb, 88a-88b. 88a-88b. This This passage
126 passage does not record
does not record
the inner struggle
the inner struggle in in Joseph's
Joseph's soul soul between
between passionpassion and virtue, virtue,
to which
to which the the oldold sources
sources refer;
refer; compo
comp. thethe references
references in in note 121.121. But
even in
even in these
these sources
sources another
another view view is is quoted,
quoted, according
according to to which
Joseph
Joseph was not not swayed
swayed by by passion
passion for for a a moment.
1 2 7 BR87.8.
128
Yashar Wa-Yesheb 88b.
u8 Yashar According to
88b. According to BaR 14. 14. 6 (119a-119b)
6 (119a-119b)
and Josephus, Antiqui., II,
Josephus, Antiqui., II, 4.4. 4,
4, she
she threatened
threatened JosephJoseph that that if if he
he did
did
not gratify
not gratify her her desire,
desire, she she would charge charge him with with a terrible
terrible crime
crime be-be-
fore his
fore his master,
master, who would would certainly
certainly kill him for
kill him for it.
it.
129
I 2 9 Abkir in Yalkut I,
in Yalkut I, 146,
146, and in in a somewhat different different form in in
MHG I,I, 590. 590. Compo
Comp. also also Mahzor Vitry, Vitry, 342.342.
130 Yashar Wa-Yesheb 88b. 88b. Targum
130 Targum Yerushalmi
Yerushalmi Gen. Gen. 39. 39. 1414
and 20 givesgives a a detailed
detailed description
description of the wicked
of the wicked woman's intrigues, intrigues,
by means of
by of which she expected to
she expected to prove Joseph's guilt.
prove Joseph's guilt. He was,
was, how-
ever, defended by
ever, defended by thethe Egyptian
Egyptian priest,priest, who exposedexposed the the trick
trick sheshe
340
 Joseph
Joseph [131-141

attempted
attempted to to play
play on him. him. See Sekel 240;
See Sekel 240; notenote 340,
340, as well as
as well as notenote
312 on vol.
312 I, p.
vol. I, p. 415.
415.
131 Abkir in
'3' Abkir in Yalkut
Yalkut I, I, 146.
146.
132 Josephus, A ntiqui. , II, 4.
'32 Josephus, Antiqui., II, 4. 5. 5. It is
It is stated
stated by Josephus, ibid.,
by Josephus, ibid.,
II,
II, 4.4. 3, that Potiphar's
3, that Potiphar's wife wife feigned
feigned illness,
illness, and remained
remained home on
festive day
a festive day when all all the
the people
people rejoiced
rejoiced in in public
public festivities.
festivities. This
is in accordance with
is with thethe view
view of of the
the Rabbis;
Rabbis; see vol. II,
see vol. II, p.
p. 5353 (top),
(top),
and notenote 120. 120.
'33 BR 87.
133 87. 9. 9. Potiphar
Potiphar intended
intended to to kill
kill Joseph
Joseph whom he he be-be-
lieved
lieved to to be guilty,
guilty, but his his wife
wife prevented
prevented him from doing doing so, so, and
advised him to to imprison
imprison him, him, giving
giving as as a reason
reason the the monetary
monetary loss loss
they would sustain
they sustain by by the
the death of of the
the slave.
slave. In truth,
truth, however,
however,
she hoped
hoped that that Joseph
Joseph in prison would be more tractable
in prison tractable thanthan JosephJoseph
at
at large;
large; Tan. Wa-Yesheb 9; camp. also
9; comp. also note
note 135.135.
13 Wa-Yesheb, 88a-89a.
I344 Yashar Wa-Yesheb, 88a-89a. Instead Instead of ''':l11~ ....nay
of nay.. .,:l11 thethe
context demands "H^TD..
context ,.,"'~ ....T^.
""'. See See also
also note
note 189.189. The speaking
speaking of of
babies is
babies is a favorite
favorite subject
subject in Jewish and Christian
in Jewish Christian legends;
legends; comp. camp.
Gunter,
Gtinter, Die Christliche Legende, 89;
Christliche Legende, 89; see
see also
also 4 4 Ezra 7.21,
7. 21, which reads: reads:
And one-year
one-year old old children
children shall
shall speak
speak with their voices. As to
their voices. to the
the
establishing of
establishing of Joseph's
Joseph's innocence,
innocence, see notes 130 and 340.
see notes 340.
I35s BaR 87. 87. 9; 9; MHG I, 591; Lekah,
Lekah, Gen. Gen. 39.39. 20.
13 20.
I, 591;
136 Tan.
I36 Tan. B. B. I, I, 180; Tan. Wa-Yesheb 7.
180; Tan. 7. Compo
Comp. notenote 8. 8. Joseph
Joseph
was the the cause
cause that
that hishis father brethren should rend their
father and brethren garments
their garments
(Gen. 37.
(Gen. 37. 34),
34), and his his punishment
punishment was that that thethe rending
rending of his garment
of his garment
was the cause of
the cause of hishis imprisonment;
imprisonment; see see the unknown Midrash in in
Shu'aib,
Shu'aib, Wa-Yesheb,
Wa-Yesheb, 22a. 22a. The view which holds holds Joseph responsible
Joseph responsible
(partly
(partly at at least)
least) for for the
the crime
crime committed by by his
his brethren
brethren against against
him is is old; compo vol.
old; comp. vol. II, pp. 5-6,
II, pp. 5-6, where it it isis stated
stated that Joseph's
that Joseph's
tale-bearing caused
tale-bearing caused the the hatred
hatred against
against him. him.
I37 WR 23.
137 23. 10;
10; Sotah 36b; Tehillim 81.
36b; Tehillim 81. 368;
368; Targum
Targum Ps. Ps. 81.6.81 .6.
On the changes of
the changes of names by by adding
adding or or taking
taking away away letters,
letters, seesee IndexIndex
s. "V.
s. v. "Abigail",
"Abigail", "Abraham",
"Abraham", "Ephron",
"Ephron", "Jonadab",
"Jonadab", and "Joshua". "Joshua".
138 Tan. Wa-Yesheb 9;
I38 Tan. compo notes
9; comp. notes 129,133,
129, 133, and 134. 134. As to to
the machinations
the machinations of Potiphar's wife
of Potiphar's wife against
against the the prisoner
prisoner Joseph, Joseph,
see
see also
also 12 12 Testaments,
Testaments, Joseph Joseph 9. 9.
I39 BR 87.10;
13 87. 10; Tan.Tan. Wa-Yesheb 9; 9; Yashar Wa-Yesheb,
Wa-Yesheb, 89a-89b.
Compo notes
Comp. notes 112 112 and 119. 119.
Z 4
I40 Yashar Wa-Yesheb,
Yashar Wa-Yesheb, lOb; lOb; compo
comp. 12 Testaments,
Testaments, JosephJoseph 9. 9.
^I4I BR 87. 87. 10;10; MHG I, I, 595.
595. CompoComp. MattenotMattenot Kehunnah and
Einhorn, BR,
Einhorn, BR, ad loc. loco
341
341
142-155] Legends of
The Legends of the
the Jews
142 Onkelos
142 0nkelos and Targum
and Targum Yerushalmi
Yerushalmi Gen. Gen. 39. 39. 21-23;
21-23; Josephus,
Josephus,
Antiqui., II,
Antigui.j II, 5. 1. Philo,
5. 1. Josepho, 16,
Philo, De Josepho, dwells upon
16, dwells upon Joseph's
Joseph's kindness
kindness
and wisdom
and wisdom, by>
means of
by means of which
which he he succeeded
succeeded in in making
making the the criminals
criminals
lead aa better
lead better life,
life, without
without using
using punishments
punishments and fines. fines. See also BR
See also
87. 10.
87. 10.
143 BR 87.
i^s 87.1-2; Targum Yerushalmi
1-2; Targum Yerushalmi Gen. Gen. 40.1
40.1 (which
(which reads:
reads: Poison
Poison
was found
was found in the beverages
in the beverages and food food served
served to to the
the king),
king). Comp.
Camp.
vol. IV,
vol. IV, p. p. 391.
391. R. R. Bahya,
Bahya, Da'at Da'al and Hadar on Gen. Gen. 40.40. 11 and 21 21
maintain (they
maintain (they undoubtedly
undoubtedly follow follow midrashic
midrashic sources)
sources) thatthat the
the guilt
guilt of
of
the chief
the chief baker
baker was greatergreater than
than that
that of the chief
of the butler, as
chief butler, as the
the fly might
fly might
have fallen
have fallen into
into the
the king'
king'ss cup, while it
cup, while it was served, whereas the
served, whereas the pebble
pebble
in the bread
in the bread was obviousely
obviousely due due toto the
the gross negligence of
gross negligence the baker.
of the baker.
Camp. note
Comp. note 152.
152.
J 44
144 BR 88. 88. 3; 3; Megillah
Megillah 13b; 13b; Esther
Esther R 2. 2. 21;
21; Lekah Gen. 40. 4.
40. 4,
X45 MHG I,
*45 I, 594-595.
594-595. PerhapsPerhaps nnrtM nnntvl is is to
to be read instead
be read instead of
mntlll, and the
inntttt, the Midrash thus thus speaks
speaks of the years
of the which Joseph
years which Joseph spent
spent
in prison; comp.
in prison; camp. note note 155.
155. Yashar Wa-Yesheb,
Wa-Yesheb, 91a; 91a; Lekah and Rashi
on Gen.
on Gen. 40. 40. 44 maintain
maintain that that thethe two
two officers
officers werewere imprisoned
imprisoned for for one
year;
year; compo Ketubot
comp. Ketubot 57b, which reads:
57b, which reads: iJllt'ru D'D and hence
C'P'
1
hence C'P'
D'Q*

(Gen., Zoe.
(Gen., loc. cit.)
tit,} isis asas much as as a a year.
year.
*< 6 BR 88. 88. 4;
%46 4; Berakot
Berakot 55b.55b.
X 47
X47 Lekah Gen. Gen. 40. 4-6. We ought
40. 4-6. ought to to read 'It'~':l ,,,,,,n
iPfcna IDI^H "with
confusion
confusion in in his
his head
head", ", instead
instead of IPfcVQ 'tl"n
of 'lV~':J IQ'frn ofof the editions.
editions.
148 BR 88. 88. 4;
148 4; compo
comp. notenote 173.173.
X4~
*
MHG I, I, 595.
595.
150 BR 88. 88. 5-6;
15· 5-6; HulIin
Hullin 92a;92a; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 40.40. 20.
20.
According
According to to Josephus, Antigui., II,
Josephus, Antiqui., II, 5.5. 2,2, Joseph
Joseph saw a a great
great omen
in the
in the dream of of the
the vine,
vine, because
because wine banishes banishes care care and conciliates
conciliates
men.
151 Yashar Wa-Yesheb, 91b: According
lSI Wa-Yesheb, 91bl According to to old
old sources
sources (BR (BR 88.
88.
6;
6; Targumim
Targumim on Gen. 40. 40. 20;
20; Yerushalmi 'Abodah Zarah Zarah 1, 39c) e,'
1, 39c) DT
ml'El
nyis nt~ n m"i!
mVn in Gen., Zoe.
in Gen., loc. cit.,
cit., means PharaohPharaoh's '5 birthday.
birthday. Yashar
takes
takes this this expression
expression to to mean "when a child child was born born unto
unto Pharaoh".
Pharaoh".
152 Lekah Gen. Gen. 40. 40* 21. As to to the
the reason
reason for for this
this decision,
IS' 21. decision, see
see
note 143.
note 143.
153 Yerushalmi
Yerushalmi Targumim
%53 Targumim Gen. Gen. 40. 40. 22;
22; Sekel
Sekel 298.
298.
1544 BR 89.
15 89. 2-3;2-3; Tan.
Tan. B. B. I,I, 189-190;
189-190; Tan. Tan. Wa-Yesheb
Wa-Yesheb 9; 9; Te-
Te-
hillim
hillim 105,451;
105, 451; MHG I, I, 594-595
594-595 and 598-599, 598-599, as as well
well asas 616;
610; Targum
Targum
Yerushalmi
Yerushalmi Gen. Gen. 40.40. 14,23;
14, 23; Yashar Wa-Yesheb,
Wa-Yesheb, 91b. 91b.
6.
~16 6 BR 88. 88. 7. Philo, De Josepho,
7. Philo,
Josepho, 19, 19, likewise
likewise remarks
remarks thatthat GodGod did
did
342
 Joseph
Joseph [156-171
[156-171

not wish
not wish to
to bring
bring about Joseph's
Joseph's freedom
freedom by
by the
the hand
hand of
of man.
man. Jose-
J ose-
phus, Antiqui.,
phus, II,S.
Antiqui., II, 5. 1, emphasizes the
1, emphasizes the fact
fact that
that Joseph,
Joseph, trusting
trusting in
in
in Him only,
God and in only, did
did not
not care
care to
to defend
defend himself
himself against
against the ac-
the ac-
cusation of
cusation of Poitphar's
Poitphar's wife. wife. As to to the
the "making
"making of of knots"
knots" (BR, (BR, loc.
loco
see Goldziher,
·cit.), see
*cit.), Goldziher, Berliner- Festschrift, 152.
Berliner-Festschrift, 152. Compo also
Comp. also Tan.Tan. B. B. I,I,
190.
190.
156 MHG 1,601
156 ....602; BR 87.
I? 601-v602; 87.77 and and 89.89.1; compo note
1; comp. 1S4.
note 154.
**7
IS7 Tan. H. K I, 190; BR 89.
I, 190; 89. 4;4; MHG I, I, 617-618.
617-618.
x*8
BR 89. 5;Berakot55b.
158 BR89. 5; Berakot 55b.
159 MHG I,
*** I, 611
611 and and 618618 (n*(n'?).
1

?).

190; MHG I,
160
160 Tan. B. B. I,
I, 190; I, 618; compo BR 18.
618; comp. 18. 4 4 and Zohar
Zohar I, I,
194a.
194a.
161
161 MHG I,I, 618.618 .
• 62 BR
162
BR89.89.6.
6.
163 Yashar Mikkez, 94a-94b.
163 Mikkez, 94a-94b. It It isis obvious
obvious that Dan. 2.
that Dan. 2. 1,
I, seq.,
seq.,
is
is the model for this legend.
for this legend. Compo Excursus II,
Comp. Excursus II, Joseph.
Joseph. A vague vague
reminiscence of
reminiscence the close
of the political relations
close political relations between
between Egypt Egypt and
Palestine in
Palestine in pre-Israelitish
pre-Israelitish times times is is discernible
discernible in this legend.
in this legend. As As toto
other references to
other references to these
these relations
relations in in the
the legendary
legendary literature,
literature, see see
Ginzberg's remarks in
Ginzberg's remarks in Eine Eine Unbekannte
Unbekannte Sekte, Sekte, 339.
339.
16 4 BR
Ifi 4
BR98.98.7.
7.
165 Targum Yerushalmi
165 Targum Yerushalmi Gen. Gen. 41. 41. 10,10, which is is based
based on older older
sources.
sources. Compo note 144.
Comp. note 144.
166 Yashar
Yashar Mikkez,
166 Mikkez, 94b-9Sa.
94b-95a.
l6 ? BR 89. 7; BaR 14. 16 (19b) .
167 89. 7; 14. 16 (19b).
68 Yashar
•168 Yashar Mikkez,
Mikkez, 95a. 95a.
169 BR 89.9;
89. 9; Zohar
Zohar I,
169 I, 194b.
194b. As to to Joseph's
Joseph's raiment
raiment givengiven toto
him by by thethe angel,
angel, compo
comp. note note 52. 52. According
According to to old
old sources,
sources, Joseph
Joseph
left
left the
the prison
prison on New Year. Year. Compo
Comp. Rosh ha-Shanah 11a; lla; TehiIlim
Tehillim
81,
81, 368;
368; Targum
Targum Ps. Ps. 81. 81. 6.6. Joseph's
Joseph's joy joy at
at regaining
regaining his his freedom
was,
was, however,
however, incomplete,
incomplete, as as at
at that
that time
time the the death
death of of his
his grandfather
grandfather
Isaac
Isaac took
took place;
place; Seder
Seder 'Olam 2; 2; MHG I, I, 609;
609; Demetrius 9. 9. 12
12 (424c).
(424c).
The last-named
last-named authority
authority maintains
maintains that that Joseph
Joseph spent
spent thirteen
thirteen years
years
in
in prison,
prison, butbut according
according to to the
the Rabbis,
Rabbis, only only twelve
twelve years;
years; compo
comp. note
243.
243.
X7
170 Yashar
Yashar Mikkez,
Mikkez, 9Sa.
95a.
17 1l Josephus, Antiqui., II, S.
17 Josephus, Antiqui., II, 5. S; Philo, De Josepho,
5; Philo, Josepho, 20,
20, remarks that
that
as
as soon
soon as as Pharaoh
Pharaoh looked
looked at
at Joseph
Joseph he immediately
immediately perceived
perceived him
to
to be
be not
not only
only a
a free
free and noble
noble man,
man, but
but also a wise
also a wise one,
one, who would
be able to
be able to interpret
interpret the
the dream.
84.8
343
172-185] Legends of
The Legends of the
the Jews
<H MHG I,
172 MHG
I, 625;
625; Josephus, AntilJ.ui., II,
Josephus, Antiqui., II,S. 4, which reads:
5. 4, reads: The
vague recollection
vague recollection \yhich
which Pharaoh
Pharaoh had retained
retained of of the
the interpretation
interpretation
was sufficient
sufficient to
to convince that his
convince him that his "wise
"wise men" were were deceiving
deceiving
him. This
him. This is
is evidently
evidently the
the meaning
meaning ofof Josephus,
Josephus, and MHG is is to
to MHG
be explained
be explained accordingly.
accordingly. *

<73 MHG I,
173 MHG
I, 625;
625; Tan. 3; BR 89.
Tan. Mikkez 3; 89. 9.
9. Comp.
Compo note
note 148.
148.
I7 Tan. Mikkez 3;
<74 Tan. 3; Yelammedenu 26=BHMi
26=BHM;, VI,
VI, 82;
82; Zohar
Zohar
I,196a.
1,196a.
I7 MHG I,
X75$ I, 611.
611.
176
<76An unknown midrashic source in
midrashic source in Sabba, Mikkez, 51b,
Sabba, Mikkez, where
51b, where
a lengthy
a lengthy exposition
exposition isis given
given on the
the impropriety
impropriety ofof connecting
connecting God
with evil;
with compo MHG I,
evil; comp. I, 612,
612, and note
note 99 on vol.
vol. I,
I, p.
p. 5.
5.
177 BR 89.
177 89. 9;
9; Baraita
Baraita ofof 32
32 Middot, 10; MHG I,
Middot, 10; I, 625-626;
625-626;
compo note
comp. note 411.
411,
Yashar Mikkez,
178 Yashar
178 Mikkez, 95b-96b.
95b-96b.
>79 BR
I7 BR90.
,9 90.1.
1.
180 Yashar Mikkez,
x80 Yashar Mikkez, 96b.
96b. As to to the
the wisdom of Joseph's counsel
of Joseph's counsel
to Pharaoh,
to Pharaoh, seesee citation from an unknown Midrash in
citation from in Sabba,
Sabba, Mikkez,
Mikkez,
S1c.
51c.
181 MHG I,
< 8I I, 626;
626; Sotah
Sotah 36b.
36b. Pharaoh's
Pharaoh's councillors
councillors saidsaid unto
him: "Is
him: "Is it possible that
it possible that a slave
slave should
should become king?" king?" When Joseph, Joseph,
notwithstanding
notwithstanding their their opposition,
opposition, became ruler ruler of of Egypt,
Egypt, he he im-
prisoned
prisoned them until until thethe arrival
arrival of of his brethren who established
his brethren established the the
nobility of
nobility of his
his descent;
descent; TehilIim
Tehillim 105,105, 451.
451. Compo
Comp. the the following
following note
as well as
as well notes 171
as notes 171 and 285.285.
182 Yashar
Yashar Mikkez,
182 Mikkez, 96b-97a,
96b-97a, which is, is, in
in the
the main,
main, based
based on
old sources; see
old sources; see Sotah
Sotah 36b,
36b, where thethe angel,
angel, nameless in in Yashar,
Yashar, appears
appears
as
as Gabriel.
Gabriel. CompoComp. vol. vol. IV,
IV, p.
p. 360,
360, and Sotah
Sotah 33a;
33a; PK 4, 4, 34b;
34b; PR
14,
14, 60a;
60a; Tan.
Tan. B.B. IV,
IV, 111;
111; Tan.
Tan. Hukkat 6; 6; BaR 14. 14. 55 and 19.3;
19. 3; Kohel-
Kohel-
eth 7.
eth 7. 23;
23; Yelammedenu in in Yalkut II, II, 831 on Ps. Ps. 41
41 (Yelammedenu
(Yelammedenu
is
is given
given as as the
the source
source in in the
the first
first edition
edition only);
only); MHG I, I, 626-627;
626-627;
Zohar III, 213b.
Zohar III, 213b. CompoComp. notes
notes 137
137 and 415.415.
l8 '
<83 BR 90.90. 3;3; WR 23. 23. 9;
9; BaR 14. 14. 6
6 (119b);
(119b); Tan.Tan. Bereshit
Bereshit 12 12
and
and Mikkez 3; 3; Zohar
Zohar I, 1, 19b;
19b; an unknown midrashic
midrashic source
source inin Mahzor

Vitry, 333. That Joseph

Vitry,333. Joseph reached
reached hishis high
high position
position as as a a reward
reward for for
his
his virtuous
virtuous life is also
life is also stated
stated inin Maccabees 2. 2. 53;
53; Wisdom 10. 10. 14;
14;
12
12 Testaments,
Testaments, JosephJoseph 10. 10. ,
184 Yashar
Yashar Mikkez,
%84 Mikkez, 97a.97a . DnxD refers
C',,,!) refers here,
here, asas is
is often
often the
the case
case
in
in this
this work,
work, toto thethe capital
capital city
city of
of Egypt,
Egypt, and not not toto the
the country.
country.
185 MHG I, 628-629; BR 98. 98. 18;
xSs I, 628-629; 18; BaR 1. 1. 66 (119b);
(119b); PRE 39. 39.
84.4.
344
 Joseph
Joseph [I86-I 95
[186-195

On the view that that Joseph

Joseph and his his descendants
descendants are are proof
proof against
against the the
evil
evil eye,
eye, see Berakot 30a and the the parallel
parallel passages
passages cited cited on thethe mar-
mar-
gin. Comp.
gin. Camp. vol. vol. II,II, p.p. 38 and note note 97.
97.
186
r86 Yashar Mikkez, Mikkez, 97a-97b.
97a-97b. For aa similar similar description
description of of a a
festive procession see
festive procession see vol.
vol. IV,
IV, p. p. 439.
439.
187 BR 90.
187 90. 4. 4. For other other explanations
explanations of this name,
of this name, see Da' at,
see Da' at,
Hadar,
Hadar, and Toledot Yizhak on Gen. Gen. 41.41. 45.45. Pa'aneah,
Pa'aneah, ad loc., loc., em-
ploys the
ploys the system
system of of Notarikon
Notarikon thirty
thirty times,
times, by by which
which he he finds
finds the
the
history of Pharaoh's dream and Joseph's
history Joseph's interpretation
interpretation in in the name
Zaphenath Paaneah. The author
Zaphenath author displays
displays great great ingenuity
ingenuity in in some
of these Notarika.
of these Notarika. The explanation explanation of of this
this name given given by by Odgen
Origen
Jerome, ad loc.,
and Jerome, loc., isis on the
the whole identical
identical with with thatthat found in BR,
in BR,
loco
loc. cit.,
cit. y in Targumim,
in Targumim, and Josephus, Josephus, Antigui.,
Antigui., II, II, 6.6. 1.
1. Philo, Mitt.
Philo, Mut.
Nomin., 15,
Nomin., takes this
15, takes this name to to mean
mean""a a mouth judging
judging in in an answer".
answer ".
188 Midrash Aggada,Aggada, Gen. Gen. 41.
41. 45.
45. Concerning the Asenath
1 8 8 Midrash Concerning the Asenath legend
legend
see note
see note 97.97,
189 Abkir in
189 Abkir Yalkut I,
in Yalkut I, 146
146 and,
and, in in an abridged
abridged form, form, Origen
Origen on
Gen. 41.
Gen. 41. 45.45. Comp.Compo note note 134.134.
190 Ta'anit
Ta'anit l1a. lla. Compo ER 20,
Comp. 20, 112112 and 25, 25, 120;
120; EZ I, I, 167,
167,
and 15,
and 15, 198.
198. ha-Melek, 12
Ben ha-Melek, 12 (following
(following a Mohammedan legend?), legend?),
writes:
writes: It
It is is said
said thatthat Joseph
Joseph usedused to to eat
eat soso little
little during
during the years
years
of famine,
of famine, that that he he was always hungry. The people
always hungry. people said said toto him: "0 "O
thou,
thou, on whom God has has conferred
conferred wisdom,
wisdom, why why art art thou hungry,
hungry,
while
while storehouses
storehouses filled with grain
filled with are at
grain are at our
our disposal?"
disposal?" He answered:
"I fear that, if
fear that, if II am satisfied,
satisfied, I might forget
I might forget the the hungry."
hungry." Compo Comp.
Ta'anit,
Ta'anit, loc. loco cit.,
cit., and note note 250,250, as
as well
well as as 54 on vol, vol, I, I, p.
p. 166.
166,
Yashar Mikkez,
191r Yashar
19 Mikkez, 98a-98b.
98a-98b.
1922 Targum Yerushalmi
19 Targum Yerushalmi Gen. Gen. 41.47.
41.47. Compo Comp. also also BR 90. 90. 5,5,
where two explanations
where explanations of O'~/:)i" (Gen.,
of D'^Dp^ (Gen., 'loc.loc. cit.)
cit.) are
are given, both of
given, both of
which, however,
which, however, are are obscure.
obscure.
193 BR 90.
193 90. 5; Targum Yerushalmi
Yerushalmi Gen. Gen. 41. 41. 48;
48; Yashar
Yashar Mikkez,
5; Targum Mikkez,
98b.
98b. Compo Comp. the the following
following note.note.
1 >4
194 Yashar Mikkez,
Yashar Mikkez, 98b-99a.
98b-99a. It It is very likely
is very based on PRE
likely based
39, where
39, where it it isis said
said thatthat only
only thethe grain preserved by
grain preserved by Joseph
Joseph did not not
rot-it
rot remained in
it remained in aa perfect
perfect condition
condition as as Icing
long as he lived-whereas
lived whereas
all the
all other grain
the other rotted as
grain rotted as soon
soon asas :the
the seven
seven years,
years of of famine began.
hegan.
195 MHG I, 631.
195 The blessings
blessings taught
taught to the Egyptians
to the Egyptians con- con-
I, 631.
sisted of
sisted of Ps.
Ps. 136.136. 25, which forms
25, which part of
forms part the grace
of the grace after meal; camp.
after meal; comp.
vol. I,
vol. I, p.p. 271,
271, and note note 224 appertaining
appertaining to to it.
it. The suddenness of of
the famine
the famine is is also referred to
also referred to ininBRBR 90.90. 6 and Josephus, AntifJ.ui., II,
Josephus, Antigui., II,
345
345
196-198] The Legends
Legends of
of the
the Jews

6.
6. 1.
1. Pharaoh, the
Pharaoh, the king
king of Egypt in
of Egypt in Joseph's
Joseph's time,
time, isis the one who
later oppressed
later the
oppressed the Jews (comp. note
Jews (comp. note 429),
429), and it
it is
is this
this Pharaoh of
of
MHG
whom MHG says that he
says that he later
later became arrogant.
arrogant. The Mohammedan
legend speaks
legend speaks of
of two Pharaohs
Pharaohs in Joseph's time:
in Joseph's time: the
the first
first became

converted to
converted to the
the true
true religion
religion of
of Joseph,
Joseph, while
while the second remained
an infidel;
infidel; compo
comp. Schapiro, Elemente, 75-76.
Haggadische Elemente,
Schapiro, Haggadische 75-76. On p. p. 76
Schapiro erroneously maintains
Schapiro erroneously maintains that that thisthis legend
legend is is found in in rabbinic
rabbinic
literature.
literature. Compo
Comp. note note 102.102.
1966 BR 91. 91. 55 and 90. 90. 6;6; Tan.
Tan. Mikkez 7; 7; MHG I, I, 631. Compo
x
631. Comp.
also
also Yelammedenu (in (in Yalkut II,
II, 285
285 on Jer.
Jer. 11,
11, no source
source is
is

indicated, but 'Aruk s.

indicated, p,t:lp quotes
s. v., pTtip
., quotes it it from Yelammedenu).
Yelammedenu).
It says: The Egyptians
It says: Egyptians introduced
introduced circumcision
circumcision amongstamongst them in in
Joseph's time,
Joseph's time, but
but later
later abandoned it. it.
197 BR 90.6; Yashar Mikkez,
197 90. 6; Yashar Mikkez, 99a. 99a. Philo, Josepha, 27,
Philo, De Josepho, main-
27, main-
tains that,
tains that, on thethe contrary,
contrary, the the famine
famine spread
spread like
like aa plague
plague from country
country
to country, until
to country, until the
the entire
entire world
world had had become affected
affected by by it.
it. BR 89.89.
4 remarks
remarks that that thethe famine
famine caused
caused scabies
scabies among
among the the men. Compo Comp.
Josephus, Antiqui.,
Josephus, Antiqui., II, 6. 1.
II, 6. 1.
J 98
198 BR 91.91. 11 and 6; 6; Tan.
Tan. B. B. I,I, 192-194;
192-194; Tan. Mikkez 5; 5; Aggadat
Aggadat
Bereshit,
Bereshit, 69, 136-138; MHG I,
69, 136-138; 632, 635.
I, 632, Philo, De Josepho,
635. Philo, Josepho, 32,32, also
also re-
re-
marks that Jacob had
that Jacob had aa vague
vague presentiment
presentiment of Joseph's stay
of Joseph's stay in Egypt.
in Egypt.
On the idea that
the idea that aa joyful
joyful mood is is necessary
necessary for for a prophet,
prophet, see note
294. In
294. In contrast
contrast to to the
the view
view of the Midrashim just
of the just quoted,
quoted, Tan.Tan, B. B.I,I,
192
192 (comp.
(comp. also ibid. 188)
also ibid. maintains that Jacob
188) maintains Jacob and his his sons,
sons, who
were great prophets,
were great prophets, were were abandoned
abandoned by by the
the prophetic
prophetic spirit,
spirit, inin order
order
that they
that they should
should not not think
think that
that they they were
were able
able toto foresee
foresee everything
everything
and thus
thus become proud. proud.-In In BR 91. 91. 6;6; MHG I, I, 635,
635, and in many
in many
other places the
other places the statement
statement is is made that Jacob Jacob sent his sons to
sent his to Egypt
Egypt
that
that they,
they, thethe descendants
descendants of of Abraham,
Abraham, should begin the
should begin the Egyptian
Egyptian
servitude, which, as
servitude, which, as announced to to their
their ancestor,
ancestor, was to to last
last four
four
hundred years.
years. Comp.
Compo Lekah Gen. 42. 42. 1.1. When suffering
suffering is inflicted
is inflicted

the pious,
on the pious, they
they attribute
attribute it to their
it to their sins;
sins; and hence
hence when the the famine
broke out
broke Jacob saw in
out Jacob in it
it aa punishment
punishment for for having
having heldheld on to Esau's
to Esau 's

heel at
heel at the time of
the time their birth.
of their birth. IndeedIndeed it it was this
this very
very sin with which
sin with which
the angel
the angel charged
charged him before before God, God, saying:
saying: "In his his womb he he took
took
his brother
his brother by by the
the heel"
heel" (Hosea
(Hosea 12. 12. 4):
4); see
see Yelammedenu in in Yalkut
Yalkut
II,
II, 758,
758, on Ps. Ps. 49.
49. To his his sons
sons who were were greatly
greatly agitated
agitated by the
by the
fear
fear ofof the famine,
famine, Jacob
Jacob said thus: "God always
said thus: always assists
assists the pious
the pious
in the time of
in of famine:
famine; so so He did did in the time
in the time ofof mymy fathers
fathers Abraham
Isaac, and so
and Isaac, will He do unto
so will unto me."
me.'
1

846
346
 JosePh
Joseph [199-2 II
[199211
**
I999 Ta'anit
Ta'anit lOb.
lOb.
200
200MHG I, 635;
635; Yelammedenu
I, Yelammedenu (?) in Yalkut
(?) in Yalkut I, 148.
148. In
In the
the I,
first edition P
first edition I" 10' 1HD does not
1l'0" does
TD"I not refer
1
?refer to
1
to what follows,
follows, but
but to
to the
the sup-
sup-
plement of
plement of Yalkut,
Yalkut, where
where paragraph
paragraph 17 17 contains
contains aa quotation
quotation fromfrom
bearing upon
Yelammedenu bearing upon the
the same biblical
biblical verse
verse as
as the
the one
one onon
which Yalkut
which Yalkut comments.
comments.
201 BR 91.
20X 91. 6;
6; Tan.
Tan. B.B. I,
I, 193-194
193-194 and 195;
195; Tan.
Tan. Mikkez
Mikkez 8; 8; Yashar
Yashar
99b: Targum
Mikkez 99b; Targum Yerushalmi
Yerushalmi Gen.
Gen. 42.
42. 5;
5; MHG I, MHG
I, 635;
635: Yelam-
Yelam-
medenu in in Yalkut
Yalkut I, I, 148.
148. Comp.
Camp. preceding
preceding note.
note.
202
Mikkez, 99a-100a
202 Yashar Mikkez, 99a-100a (in
(in the
the main,
main, it
it follows
follows older
older
sources; comp. BR 91.
sources; comp. 91. 44 and 6);
6); Koheleth
Koheleth 9.
9.15; Tan. Mikkez 8;
15; Tan. 8: Tan.
Tan.
B. I,
B. I, 194,
194, 202;
202: Targum
Targum Yerushalmi Gen. Gen. 42.
42. 6.
6. See
See also
also Josephus,
josephus,
A ntilJ.ui. , II,
Antig_ui., II, 6.
6. 2.
2.
2
203
3 BR91.4.
BR91.4.
Mikkez, lOOa-lOOb (following BR 91.
l00a-100b (following 91. 66 andand the
the
2 4
204 Yashar Mikkez,
other sources
other sources cited
cited inin note
note 202).
202). As to to DH^D
c"xo in the sense
in the sense of the cap-
of the cap-
ital
ital of Egypt, see
of Egypt, see note
note 184.
184.
205 Yebamot 88a
205 88a and parallel
parallel passages
passages cited
cited onon the margin; BR
the margin;
91. 7;
91. 7; Targum Yerushalmi Gen. 42.
Targum Yerushalmi 42. 8.
8. Camp.
Comp. also also Yashar Mikkez,Mikkez,
100b:
lOOb; Josephus, AntilJ.ui., II,
Josephus, Antiqui., II, 6.6. I:1; vol.
vol. II,
II, p.
p. 112.
112.
206 Yelammedenu 28=BHM
206 28 = BHM VI, VI, 84 84 and in in aa very
very elaborate
elaborate
form,
form, Aggadat Bereshit 72,
Aggadat Bereshit 72, 142-143.
142-143. The source source of of Ba'al
Ba al ha-Turim,
l
ha-Turim,
GenA2.
Gen. 42. 6, 6, is
is very
very likely
likely Yelammedenu,
Yelammedenu, though though he he states
states that
that it
it was the
the
angel
angel Gabriel
Gabriel who incited
incited Joseph
Joseph against
against his
his brethren.
brethren. Camp.
Comp. note 29
29.•
•20077 BR 91. 91. 6;
6; Tan.
Tan. Mikkez 8; 8; Yashar Mikkez,
Mikkez, 100b.lOOb.
208 BR 91.
208 91 6-7g-y and
an(j see
see sources
sources referred
referred to to inin thethe preceding
preceding
note.
note.
209 Yashar
209 Yashar Mikkez,
Mikkez, 100b-l01a,
lOOb-lOla, mainly mainly following
following older older sources.
sources.
See BR 91.
See 91. 6;
6; Tan.
Tan. Mikkez 8; 8; Tan. B. B. I,I, 194 and 203. 203. Camp.
Comp. alsoalso
citation
citation from Yelammedenu in in 'Aruk,
'Aruk, s. v. l'P
s. V. ]hp 4.
4. The idea that
disreputable
disreputable houses houses areare hiding-places
hiding-places for for spies
spies isis in
in accordance
accordance with with
Josh.
Josh. 2.
2. 1.
1.
210 BR 91.
210 91. 7;
7; Tan.
Tan. B.B. I,
I, 203.
203. A different
different view is is found in in ER
26, 131,
26, 131, and BaR 14.
14. 6
6 (U9a),
(119a), according
according to
to which Joseph
Joseph kept
kept his
his
oath,
oath, though
though he he did
did not
not take
take it it by
by God,
God, but by by the
the life
life of
of Pharaoh.
Comp.
Comp. MekiltaMekilta Beshallah (KniTns) 24d,
Beshallah (HnrT'l1!l) 24d, which is is very
very likely
likely the source
source
of
of BaR.
211 Yashar Mikkez IOta, following BR 91.
2%X Yashar 91. 6:
lOla, following 6; Tan.
Tan. Mikkez 8. 8.

Sabba,
Sabba, Mikkez,
Mikkez, 53a,53a, quotes
quotes thethe following
following fromfrom an an unknown
unknown Midrash:
Midrash:
They
They did did not
not accept
accept Joseph's
Joseph's proposal
proposal to to send
send oneone ofof them
them to to Canaan
347
347
2i222i] The Legends
Legends of
of the
the Jews

for
for Benjamin,
Benjamin, for for they
they feared
feared lest lest their
their families
families should die die of hunger,
of hunger,
since it
since it impossible for
was impossible one person
for one person to take with him the
to take the grain
grain needed
for
for soso many families.
families.
212
2I2 BR 91. 91. 7; 7; comp.
compo also Targum Yerushalmi
Yerushalmi 41. 41. 1; EstherR. R.
also Targum 1; Esther
5.
5. 3; Tehillim 22,
3; Tehillim 22, 182-183.
182-183.
21 3 MHG I, 637-638.
213 I, 637-638.
2J 4 BR 91. 91. 8;
214 8; Targum Yerushalmi Gen. 42.
Targum Yerushalmi 42. 23.
23.
3I * MHG I, 639; BR 91. 91. 11 and 99.7. Camp. notes 34 and 41. 41.
215 I, 639; 99. 7. Comp. notes
216 Abkir in
2 I 6 Abkir in Yalkut I, I, 148.
148. On thethe view that Levi possessed
that Levi possessed
wisdom, prophecy, and priesthood,
wisdom, prophecy, priesthood, see vol. I,
see vol. I, p.
p. 175,
175, and vol. vol. III,
Ill,
p.364.
p. 364. Levi Levi is glorified not
is glorified not only
only in Jub. and the
in Jub. the Testaments of of the
the
Twelve Patriarchs,
Twelve Patriarchs, but but also
also inin rabbinic
rabbinic literature;
literature; compo
comp. Sifre
Sifre Z.,
Z., 109;
109;
PK I,I, Ib, Ib, and the the numerous parallel parallel passages
passages citedcited by Buber, as
by Buber, as well
well
as the
as the sources
sources referred
referred to to in notes 174 and 251
in notes 251 on vol.vol. I,I, pp.
pp. 363,
363, 387.
387.
2I ? BR 91. 91. 7; 7; Tan Wa-Yiggash
Wa-Yiggash 4; 4; Targum
217 Targum Yerushalmi Gen.
42.
42. 24. 24. Camp.
Comp. notes notes 34 34 and 42. 42.
218 BR 91. 91. 7; Tan. Wa-Yiggash
Wa-Yiggash 4;
218 7; Tan. 4; Yashar Mikkez,
Mikkez, 101b; Abkir
lOlb; Abkir
in
in Yalkut I, I, 148.
148. Camp.
Comp. note note 275.275.
319 Tan. Wa-Yiggash
2<9 Tan. Wa-Yiggash 4; 4; Abkir
Abkir in in Yalkut
Yalkut I, I, 148;
148; Yashar Mik-
kez, lOlb; BR 91.
kez, 101b; 91. 7. 7. Compo
Comp. vol. vol. II, pp. 104-105,
II, pp. 104-105, 110. 110.
220
220 BR 91. 91. 8; Tan. B. B. I,
8; Tan. I, 184;
184; Lekah,
Lekah, Gen. Gen. 42.42. 8;
8; Zohar I, I, 198b
198b
and 200b.
200b. Comp. Compo also also BR 91. 91. 7 92. 4; MHG I,
7 and 92.4; I, 639.
639. Josephus,
Joseph us,
A ntiqui. , II,
Antiqui,, 6. 6,
II, 6. 6, seems to to have
have beenbeen acquainted
acquainted with similar Hag-
with a similar Hag-
gadah.
gadah.
Yashar Mikkez, 101b-102a; MHG I,
Mikkez, 101b-102a; 1, 640,
640, and comp.
camp. Schechter,
2 2 r
22 I Yashar Schechter,
ad loc.\
ad, Targum Yerushalmi
loc.; Targum Yerushalmi Gen. Gen. 42.42. 27 and 22 Targum Yerushalmi
Targum Yerushalmi
42. 36;
42. 36; Zohar
Zohar I, 200h. How it
I, 200b. it came about that that itit was just just Levi
Levi
and no other other of of the
the brethren
brethren who made the the discovery
discovery is is explained
explained
in three
in three different
different ways.
ways. In In his
his excitement
excitement over the the separation
separation from
his favorite
his favorite brother
brother Simeon he he forgot
forgot toto take provender for
take provender for the road
the road
so
so that it necessary for
it was necessary for him to to open
open the the sack
sack intended
intended to to be used
used
at home,
at home, and thus thus he he found the the money;
money; see see the
the unknown Midrash Midrash
in Sabba,
in Mikkez, 53a.
Sabba, Mikkez, 53a. That he he should
should not not be be suspected
suspected of theft,
of theft,
he immediately
he immediately communicated his his find
find to to his brethren; MHG I,
his brethren; I,
640.
640. Other authorities
authorities say say that
that Levi,
Levi, who was very very pious
pious (camp.
(comp.
note 216),
note 216), was the the first to give
first to food to
give food to his
his donkey,
donkey, for for according
according to to the
the
law, before partaking
law, before partaking of food, one must first
of food, first feed the animals
feed the animals entrusted
entrusted
to one's care care (camp.
(comp. Berakot 40a). 40a). In In opening
opening the the sack
sack hehe found
found
the money.
the money. See the the unknown midrashic midrashic source
source in in Shu'aib, Mikkez,
Shu'aib, Mikkez,
19d.
19d. The third
third explanation
explanation is that Levi
is that took with
Levi took with him the the sack
sack ofof
348
 Joseph
Joseph [222233

his favorite
his favorite brother
brother Simeon
Simeon who was detained
detained by
by Joseph
Joseph in
in Egypt,
Egypt,
in order
and in order to
to alleviate
alleviate the
the burden
burden of
of his
his donkey,
donkey, his
his brethren
brethren took
took
his own provender
his provender for
for the
the road.
road. He accordingly
accordingly had to
to open
open the
the sack
sack
intended to be used at
intended to at home. See Hadar,20b.
See Hadar, They had intended
2 Ob. They intended
to search
to search all
all the
the sacks,
sacks, for
for they
they suspected
suspected trickery,
trickery, but
but fearing
fearing that
that
the Egyptians
the Egyptians were persecuting
persecuting them,
them, they
they made haste
haste and reached
reached
their country
their country in
in aa very
very short
short time;
time; Philo Josepho, 21.
Philo,r De Josepho, 21.
2 2 2
22 2 MHG 1,640;
640; BR 91.
1, 91. 9;
9; Philo, Josepho, 30.
Philo, De Josepho, 30.
22 3
Aggadat Bereshit
"3 Aggadat Bereshit 72.
72. 142; MHG
142; MHG I, I, 640.
640. Compo vol. II,
Comp. vol. II, pp.
pp.
30-31.
30-31.
22 4
• 24 2 ARN
2 ARN 40, 40, 112.
112. "Satan appears as the
appears as the accuser
accuser of
of men
they are
when they are in
in danger",
danger", and in in consequence
consequence of his accusations
of his they
accusations they
frequently die.
frequently die. Accordingly
Accordingly Jacob
Jacob feared to expose
feared to expose Benjamin
Benjamin to to
the
the danger
danger of of travel;
travel; Yerushalmi
Yerushalmi Shabbat 2, 2, 5b,
5b, and parallel
parallel passages
passages
cited on the
cited the margin.
margin. Jacob Jacob had all all the more reason
reason to to fear the dan-
fear the
gers of
gers of travel,
travel, as it was on the
as it the road
road that
that Rachel died,
died, and it it was away
away
from
from home that that Joseph
Joseph disappeared
disappeared and Simeon was taken taken captive;
captive;
Yerushalmi
Yerushalmi Shabbat 6, 6, 8c, parallel passages
8c, and parallel passages cited
cited on the the margin.
margin.
Man can protect himself
can protect himself against
against all all illness
illness except
except against cold and
against cold
heat,
heat, which mostly mostly attack
attack one whilewhile travelling,
travelling, and JacobJacob feared to
expose
expose Benjamin
Benjamin to to dangers
dangers of this kind;
of this kind; Ketubot 30a 30a..
25 MHG I,
•225 I, 641;
641; BR 91. 91. 9; 9; Tan. Mikkez 8 8.•
2266 Yashar
Yashar Mikkez,
•• Mikkez, 102a-102b;
102a-102b; Tan. Tan. Mikkez 8. 8,
22 7 Yashar Mikkez, 102b
227 Yashar Mikkez, 102b..
2288 BR 91. 91. 10;
•• 10; PK 17, 17, 131a;
131a; Ekah 3.35;3. 35; Aggadat
Aggadat Bereshit
Bereshit 45,
45,
130.
130. The last-named
last-named source
source contrasts
contrasts Jacob's
Jacob's impatience
impatience in in time of
of
distress
distress withwith Abraham's completecomplete resignation
resignation to God's will. will.

Philo, De Josepho,
2299 BR 91.
B 91. 10;
10; Tan.
Tan. B.B. I,
I, 203;
203; Tan. Mikkez 8; 8; Philo, Josepho,
32.
32. Compo
Comp, Brody's
Brody's remark in Berliner's Rashi,
in Berliner's Rashi, 23.
23.
23
'30 Yashar Mikkez,
Mikkez, 102b-l03a.
102b-103a.
2 3 *
'31 BR 91. 10-11. "Tobeunabletosatisfyachild'sdemandfor
BR91.10-U. "To be unable to satisfy a child 's demand for
food
food is is worse than to to be
be at
at the
the gate
gate ofof death";
death"; JacobJacob could brave
many
many calamities,
calamities, but not the the children's
children's crycry for
for bread,
bread, and he was
forced
forced to to permit
permit Benjamin
Benjamin to to gogo toto Egypt;
Egypt; MHGMHG I,I, 646. 646. Compo
Comp.
vol.
vol. II,
II, p.p. 8989 (top).
(top).
2 3 2
'32 Tan.
Tan. B. B. I,I, 202-203;
202-203; Tan. Mikkez 10; 10; BR 92. 92. 1-2; MHG
1-2; MHG
I,
I, 644
644 and 646.
646. Many
Many more explanations
explanations are are given
given in in these
these passages
passages
why
why on this this occasion
occasion Jacob
Jacob addressed
addressed God as as Shaddai (="He
(
= "He who
exclaimed: Enough").
exclaimed: Enough"). Comp. Compo note
note 43 on vol.
vol. I, p.
I, p. 13.
13.
2 33
233 BR 92.92. 3;
3; Tan.
Tan. B.B. 1,203;
I, 203; Aggadat
Aggadat Bereshit
Bereshit 73,142; MHG I,I,
73, 142; MHG
849
349
234~2 4] The Legends
The Legends of
of the
the Jews
648
648 and 649.
(1"1;,) and
1

(N* ?) 649. Camp. also

Comp. also Yerushalmi
Yerushalmi Targumim
Targumim Gen. 43.
43. 14;
14;
2
2 ARN 43,
43,118; Neweh Shalom,
118; Neweh Shalom, 42;
42; Midrash Aggada,
Aggada, Gen. 22.
22.5.
5. On
uncon~ious prophecies
unconscious prophecies see
see note
note 239,
239, on vol.
vol. I,
I, p.
p. 279.
279.
23
234 Yashar Mikkez,
4 Yashar Mikkez, 103a-104a. text is
103a-104a. The text is to
to be
be read
read '3
,;:) 03
Cl
'll1C~ 1l1l1:)~ >3
i:yOB>
with note
with
instead of
instead
note 56
56 on
by Grunbaum,
by
of ijyoP
on vol.
vol.
Grunbaum, Gesammelte
,;:)
I, p.
I,
ClI, and DJ?n
DJ7,
p. 322,
322, for
Gesammelte Aufsdtze,
"p
CViT'1nN
for *jV "king".
Aujsiitze, 532,
stands here,
*inN stands here, in
"king". The assertion
532, that
that thisthis letter
in accordance
accordance
assertion made
letter is is modelled
modelled
after an
after an Arabic
Arabic original
original is is without
without the the slightest
slightest foundation.
foundation. The
designation of
designation of Joseph
Joseph as as king
king isis not
not borrowed
borrowed from Arabic Arabic legends,
legends,
as Grunbaum maintains,
as maintains, but but isis of
of frequent
frequent occurrence
occurrence in in the
the rabbinic
rabbinic
literature of
literature the pre-
of the pre-Arabic period; see,
Arabic period; see, e. g., BR 91.
e. g., 91. 10 10 and 107. 107. 19;19;
ShR 1. 7; DR 2.
1. 7; 2.3333 and 4, 4.7;7; BaR 14. 14. 55 and 6; 6; WR 16. 16. 2; 2; 22 ARN 10, 10,
26 (comp.
26 (camp. Schechter,
Schechter, note note 11).11). Sifre D.,
Sifre D., 334, Josephus, An-
334, and Josephus,
tigui., II,
tiqui., II, 7.7. 3,
3, show the the high
high antiquity
antiquity of of thethe view which considers considers
Joseph as
Joseph king of
as king of Egypt.
Egypt. In In some passages
passages Joseph Joseph is is described
described to to
" "
have been
have been the the ruler
ruler of of the
the whole
whole world,
world, "cosmocrater";
cosmocrater ; see Batte
see Batte
Midrashot III,
Midrashot III, 11
11 (a (a fragment
fragment of Yelammedenu?); PR 3,
of Yelammedenu?); 3, lOb; camp.
lOb; comp.
also WR, lac.
also loc. cit.,
tit., and Aggadat
Aggadat Bereshit
Bereshit 66, 66, 132.
132. The allusions,
allusions,
in this
in this letter,
letter, toto the
the wars
wars of the sons
of the sons of Jacob against
of Jacob against the the Amorites
Amorites
undoubtedly
undoubtedly presuppose
presuppose the the legend
legend given
given in in vol.
vol. I,I, p.
p. 408,
408, which is is

unknown to to the
the Arabs.
Arabs. The departure departure of of Jacob's
Jacob's sons with with great
great
weeping is
weeping is also described by
also described Josephus, A
by Josephus, ntiqui. , II,
Antigui., II, 6. 6. 5.
5.
235 Tan.
'35 Tan. Mikkez 10. 10. For aa different
different view see see notes
notes 3, 3, 244.
244.
236 Targum Yerushalmi
'36 Targum Yerushalmi Gen. 48. 48. 16;
16; Tan. B. B. I, I, 197
197 and 202. 202.
Camp. notes 214.
Comp. notes 214.
23 ? Hullin
Hullin 91a;
'37 91a; Targum
Targum Yerushalmi Gen. 43. 43. 16;16; ER 26, 26, 131.
131.
338 BR 92. 92, 4; 4; BaR 14. 14. 2:2; Tan. B. B. IV,
'38 IV, 43;43; Tan. Naso 28; 28; ER
36,
36, 131;
131; Mekilta
Mekilta Beshallah (KniTOS), 24b.
Beshallah (Mm'l'W), 24b. Aphraates,
Aphraates, 28, 28, on the the
contrary,
contrary, writes:
writes: JosephJoseph proved
proved his his piety
piety in in resisting
resisting the the sinful
sinful

temptations (of
temptations (of Potiphar's
Potiphar's wife), wife), but not in in the
the observance
observance of of the
the
Sabbath,
Sabbath, which had not not yetyet been commanded at at the time. It
the time. It is
is
rather
rather strange
strange that
that Schapiro, Haggadische Elemente,
Schapiro, Haggadische Elemente, 78, 78, misunderstood
misunderstood
the
the explicit
explicit words of of this
this Church Father.Father. Compo Comp. vol. vol. II,II, p.p. 201,
201, and
vol.
vol. III,
Ill, p.
p. 183,
183, asas well
well asas note
note 280,
280, on vol.vol. I, I, pp.
pp. 394-395.
394r-395. As to to the
the
discourteous
discourteous way way in in which Joseph's
Joseph's servants
servants dealt dealt with his his brethren,
brethren,
compo
comp. 12 12 Testaments,
Testaments, ZebuluD,Zebulun, 3. 3. 7 =voI. II,
7=voL II, p.p. 18.
18.
23
'39 MHG I, I, 649,
649, 817.
817. Compo
Comp. HullinHullin 91a. 91a. TheyThey feared feared not not
the
the Egyptians,
Egyptians, but the consequencesconsequences of of their
their crime
crime against
against Joseph;
Joseph;
see
see citation
citation from
from an unknown Midrash Midrash in in Sabba,
Sabba, Mikkez,
Mikkez, 53c. 53c.
3 40
24 BR 92.92. 4.4. As toto Simeon,
Simeon, compocomp. vol.vol. II,II, p.
p. 87,
87, and note note 220220
850
350
 Joseph
Joseph [241-252

appertaining to
appertaining it. On the
to it. the merits
merits of the fathers
of the fathers which came to the
to the
aid of
aid of Joseph's
Joseph's sons, see BR 34.
sons, see 34. 12;
12; Tehillim 27, 228;
Tehillim 27, 228; citation
citation from
an unknown Midrash in in Sabba, Mikkez, 53c.
Sabba, Mikkez, 53c.
241 Yashar Mikkez,
24 I Yashar Mikkez, 104a. 104a.
242
242 BR 92. 92. 5. Even to-day
to-day it it is
is customary
5. customary among among Jews Jews to to
hint at
hint at death,
death, but not not to to announce
announce it it directly;
directly; see see Shulhan
Shulhan 'Aruk,
'Aruk,
Yoreh De'ah, 402.
Yoreh De'ah, 402. 12.12.
243 MHG I,
243 609; comp.
I, 609; compo notenote 169.169,
244 Yashar Mikkez, 104a.
244 Benjamin bore bore a a close resemblance
close resemblance
Mikkez, 104a. Benjamin
to Rachel
to Rachel his his mother (comp.(comp. vol.vol. I,I, p.
p. 94,
94, and notenote 235),
235), and looking
looking
at him,
at him, Joseph could not
Joseph could not refrain
refrain from thinking
thinking of their dead
of their dead mother;
mother;
he wept,
he wept, for for "only tears extinguish
"only tears extinguish the the burning
burning coals
coals ofof the
the heart";
heart";
Tan. B. I, I, 197;
197; Lekah and Sekel, Sekel, Gen. 43. 43. 30; Zohar I,
30; Zohar I, 202b.
202b.
24 * BR 74.
245 74. 10 and 92.
10 and 92. 5.5.
246 Tan. B. B. I,
246 I, 180;
180; Tan. Wa-Yesheb 2; 2; compo
comp. sources referred
sources referred
to in
to in notes
notes 88 and 237. 237.
247 Onkelos
247 Onkelos and Targum Targum Yerushalmi,
Yerushalmi, Gen. Gen. 43.43. 32.
32.
2488 BR 92.
24 92. 5;5; Tan.
Tan. Wa-Yesheb 4; 4; Mishle
Mishle I, I, 45;
45; Targum
Targum Yeru- Yeru-
shalmi Gen.
shalmi Gen. 42.42. 33.
33.
24
249 Yashar Mikkez,
Yashar Mikkez, l04a-l04b,
104a-104b, which follows follows the the sources
sources re-re-
ferred to
ferred to inin the
the preceding
preceding note, note. Jub.Jub. 42.42. 23 reads:
reads: Benjamin
Benjamin re- re-
ceived seven
ceived seven times
times as as much as as his
his brethren.
brethren. Compo Comp. also also Demet-
rius, 9.
rius, 9. 12,
12, 425.
425.
260 BR 92.
250 92. 55 and
and 98.20;
98. 20; Shabbat
Shabbat 139a; Mishle I,
139a; Mishle I, 46; Yashar rp&,
46; Yashar ypo,
104b;
104b; 12 12 Testaments,
Testaments, Joseph Joseph 3. 3. 5.
5. Philo
Philo dwells
dwells upon
upon thethe frugality
frugality
of the meal,
of the meal, as as Joseph
Joseph would not not indulge
indulge in in dainties while others
dainties while were
others were
suffering hunger.
suffering hunger. Compo Ta'anit lla
Comp. Ta'anit lla and note note 190.
190.
251 Tan.
2 s*
Wa-Yiggash 4;
Tan. Wa-Yiggash 4; BR 94. 94. 8; 8; Sotah 37b; Tan. B.
37b; Tan. B. I,
I, 206-

207; Targum
207; Yerushalmi Gen.
Targum Yerushalmi Gen. 47.47. 21;
21; Yalkut I, I, 150;
150; MHG I, I, 683-
684; Yashar
684; Yashar Mikkez,
Mikkez, 104b; l04b; Zohar I, I, 153b-154a.
153b-154a. Compo Comp. note 279, 279,
as
as well
well as as note
note 66 on on vol.
vol. II,
II, p.
p. 189.
189. Joseph was destined
Joseph destined to to be the
the
father
father of of twelve
twelve sons,
sons, butbut as as a punishment for
a punishment for having
having permitted
permitted for for
a moment illicit
a illicit passion
passion to to enter
enter his
his heart
heart (comp. vol. II,
(comp. vol. II, pp.
pp. 53-54,
53-54,
and note
note 121),
121), he he begot
begot onlyonly two sons, sons, while
while hishis brother Benjamin
brother Benjamin
was blessed
was blessed with with ten.ten. See Sotah, lac.
See Sotah, loc. cit.
tit.

Yashar Mikkez,
252 Yashar
252 Mikkez, 104b-l05a.
104b-105a. That Joseph Joseph tried
tried to to ascer-
ascer-
tain
tain the
the feelings
feelings of of his
his half-brethren
half-brethren towardstowards Rachel's
Rachel's children
children is is also
also
stated in
stated Jub. 42.
in Jub. 42. 2525 and by by Philo,
Philo, De Josepho,
Josepha, 39,39, as well as
as well by Josephus,
as by Josephus,
Antiqui., II,
Antigui., 6. 7.
II, 6. 7. Compo
Comp. alsoalso the
the citation
citation from an unknown midrashic midrashic
source
source in in Sabba,
Sabba, Mikkez,
Mikkez, 53, 53, which
which reads: Benjamin did
reads: Benjamin did not betray
not betray
351
351
 The Legends
The Legends oj the
of the Jews

his brethren's
his brethren's secret,
secret, did not
and did not tell Jacob
tell Jacob that
that they
they sold
sold Joseph
Joseph
into slavery;
into Tehillim 15,
slavery; Tehillim 15, 118, compo note
118, and comp, note 370.
370.
253 12 Testaments,
• 5 3 12 Testaments, Benjamin
Benjamin 2; midrashic source
2; an unknown midrashic source
quoted by Sabba,
quoted by Sabba, Wa-Yiggash,
Wa-Yiggash, 54d.
54d. Compo Excursus
Comp. Excursus II;
II; Benjamin
Benjamin
and vol.11,
and vo1.lI, pp.
pp. 220-221.
220-221.
254 MHG
'54 MHG 1,651; compo Schechter,
I, 651; comp. Schechter,.ad note 24.
loc., and note
,ad loc., 24. Sabba,
Sabba,
Mikkez, 53b,
Mikkez, 53b, quotes, Midrash, several
quotes, from an unknown Midrash, several explanations
explanations
of -ipa
of ip:l (Gen. 44.
(Gen. 44. 3).
3).
2*5 Tan. B.
'55 Tan. B. I, 197-198;
I, Tan. Mikkez 10;
197-198; Tan. 10; MHG I, I, 625. MHG
625. As to to
the distance
the distance from
from the
the city,
city, comp. Yalkut I,
compo Yalkut I, 150 (in the
150 (in the first
first edition
edition
no source
no source is is given; but later
given; but later editions
editions have
have PVFD),
tvii/.:l), according
according to to which
they were
they were still
still aa mile
mile from the city.
from the city. This is is based
based on an old inter-
old inter-
pretation of
pretation 'p'mi'l (Gen.
of Ip'mn (Gen. 44.4).
44.4). Comp.
Compo note
note 236
236 on vol. I, p.
vol. I, p. 279.
279.
256 BR 102.
2 56
102. 8;8; Tan.
Tan. B.B. I,
I, 198;
198; Tan. Mikkez 10;
Tan. Mikkez MHG
10; MHG I, I, 653;
653;
Yahsar
Yahsar Mikkez,
Mikkez, 105a. For aa somewhat different
105a. For description compo
different description comp. Tan.
B. Introduction,
B. Introduction, 130-131. Philo, De Josepho,
130-131. Philo, Josepho, 38,38, and Josephus,
Josephus, An-
tiqui., II,
tiqui., 6. 7,
II, 6. 7, likewise dwell upon
likewise dwell upon the
the cleverness
cleverness withwith which the the search
search
was carried
was carried out
out without
without exciting
exciting the
the suspicion that the
suspicion that the searchers
searchers knew
where the
where the cup was. Philo,
cup was. Philo, however,
however, adds that that when it it was found
found in in
Benjamin's
Benjamin's sack,sack, his
his brethren
brethren did not for
did not for aa moment doubt his his innocence,
innocence,
being convinced that
being convinced the finding
that the finding of the cup
of the cup was the
the result
result of
of aa conspiracy.
conspiracy.
-According
According to to Egyptian
Egyptian law, law, no
no one
one beside
beside the
the king
king and the the viceroy
viceroy
was permitted
was permitted to to use
use aa silver
silver cup,
cup, and therefore
therefore thethe stealing
stealing of of the
the
silver
silver cup
cup was a much greatergreater crime
crime than ordinary
ordinary theft.
theft. See
See Sabba,
Sabba,
Mikkez, 53d.
Mikkez, 53d. Compo
Comp. notes
notes 263263 and 268.268.
3 57
257 Tehillim
Tehillim 10,10, 93-94;
93-94; Aggadat
Aggadat Esther
Esther 40;40; BR 92. 92. 8;
8; Tan.
Tan. Mik-
kez 10;
10; Tan. B. I, 198,
B. I, 198, and introduction
introduction 131. 131. The last-named
last-named passage
passage
reads:
reads: HappyHappy areare the righteous who are
the righteous are punished
punished for for their
their sins
sins dur-
dur-
ing
ing their lifetime; woe to
their lifetime; to the
the wicked
wicked who receive
receive their
their punishment
punishment
after
after their
their death.
death.
258 BR 92.
258 8; MHG I,
92. 8; I, 654, where I:lv::m-
654, where Dysn isis to
to bebe read
read instead
instead ofof
m:m.
iron. Compo
Comp. Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 44.44. 3.
3.
25 * Tan. B.
'59 B. I,
I, 198;
198; Tan.
Tan. Mikkez 10; 10; Aggadat
Aggadat Bereshit
Bereshit 74, 74, 146.
146.
Comp. MHG I,
Compo I, 653,
653, and notenote 256
256..
60 BR
•260 BR92.92.88..
261
• 61 Tan. B. I, I, 198;
198; Tan. Mikkez 10. 10. This
This is is the
the only
only occasion
occasion
on which Joseph's
Joseph's dream was fulfilled
fulfilled in
in its
its entirety, since on
entirety, since on the
the two
two
other similar
similar occasions
occasions there
there were onlyonly ten brethren; on
ten brethren; on the
the first
first occas-
occas-
ion
ion Benjamin
Benjamin was absent,
absent, and on on the
the second
second Simeon
Simeon (and(and hehe had
had dream-
dream-
ed
ed of
of eleven
eleven stars!).
stars!).
862
352
 JosePh
Joseph [262-274
262
Mikkez, 105a;
26. Yashar Mikkez, 105a; Tan. B. I, 198;
B. I, 198; Tan. Mikkez 10
Tan. Mikkez 10..
263 BR
• 63 BR 92.
92. 9 (here
(here Judah
Judah confesses his sin
confesses his sin with
with Tamar,
Tamar, Reuben
Reuben
his sin
his sin with
with Bilhah,
Bilhah, and all the brothers
all the brothers theirtheir unjustified
unjustified war war against
against
Schechem);
Schechem); Tan. Tan. B. B. I, I, 198; Tan. Mikkez 10;
198; Tan. 10; Targum Yerushalmi
Targum Yerushalmi
Gen. 44. 44. 15; Aggadat Bereshit 74,
15; Aggadat 147; MHG I,
74, 147; I, 654-655.
654-655. As to the
to the
question
question whether Benjamin Benjamin was suspected suspected of of theft
theft by by his
his brethren,
brethren,
see notes
see notes 256 and 270. 270.
2(5
264 Tan.Tan. B. I, I, 198;
198; Tan. Mikkez 10. 10. On thethe proverb
proverb aboutabout
the rope and the
the rope the bucket,
bucket, see note 274.
see note 274.
2fi s
265 BR 92.92. 9; 9; Yalkut
Yalkut I, I, 150
150 end end of of Mikkez (did (did Yalkut
Yalkut havehave
aa different reading in
different reading BR?); MHG I,
in BR?); I, 656;
656; citation
citation from an unknown
Midrash in in Sabba,
Sabba, Mikkez,
Mikkez, 54a, 54a, which reads: reads: The brethren brethren wanted
to
to abandon Benjamin Benjamin to to his
his fate, though he protested
fate, though protested his his innocence
innocence
by the
by the lifelife of his father
of his father and the the captivity
captivity of of Joseph (imp), but
Joseph (rl'::Iw), but Judah
Judah
admonished them to
admonished to hold
hold together.
together. As to to the expression ii','.!)".!)
the expression rTTiSTiD 'YJ"iya
in BR, loco
in BR, cit., comp.
loc. cit., compo Nehem. 5. 5. 13.
13. See Tan. Wa-Yiggash
Wa-Yiggash 11 (end). (end).
266 Yashar Mikkez (end) and Wa-Yiggash (beginning).
266 Yashar (end) Wa-Yiggash (beginning).
267 BR 93. 93.6. Here, as as in the two Tanhumas (beginning
267 6. Here, in the (beginning of of Wa-
Yiggash)
Yiggash) and and MHG I, I, 659, Judah is
659, Judah highly praised
is highly praised for his sense
for his sense ofof
duty which
duty which prompted
prompted him to to do his his utmost in in behalf
behalf of of Benjamin,
Benjamin,
because he
because he had "guaranteed"
"guaranteed" to to hishis father
father to bring his
to bring his youngest
youngest
son back safely.
son back safely. See also Tan.
See also Tan. B. B. Introduction,
Introduction, 131 131 and 146,
146, a a well
well asas
I, 209;
I, 209; MHG I, I, 661-662.
661-662.
268 Tan. B. 1,205; AntilJ.ui.,
268 Tan. B. I, 205; MHG I, I, 663;
663; BR 93.6. 93. 6. Josephus, Antigui.,
Josephus,
11,6.
II, 6. 8, puts aa grand
8, puts grand oration
oration in in Judah's mouth, which,
Judah 's mouth, which, however,
however, has has
nothing in
nothing in common with with Judah
Judah 's address as
'5 address as found in in the
the Haggadah.
Haggadah.
Strangely
Strangely enough Josephus speaks
enough Josephus speaks of the crime alleged
of the alleged to to have
have been
been
committed
committed by by Benjamin
Benjamin as as one
one punishable
punishable by by death,
death, whereas
whereas accord-
accord-
ing to
ing to the Jewish law
the Jewish law theft
theft isis not
not aa capital
capital offence.
offence. Comp.,
Comp., however,
however,
note 256.
note 256. On ,,'tnl.lTHno in Tan., loco
in Tan., loc. cit.,
cit., compo
comp. Kiddushin
Kiddushin lla lla (top)
(top)..
•2(5699 BR 93. 93. 6; 6; Targum Yerushalmi Gen.
Targum Yerushalmi Gen. 44. 44. 18.
18.
270 MHG I, 663
270 I, 663 (here Judah accuses
(here Judah accuses Joseph
Joseph of of having
having first
first

put money
put money in in their
their sacks,
sacks, and then then the the cupcup in in Benjamin's
Benjamin's sack); Tan.
sack); Tan.
B.
B. I, 205; Tan.
I, 205; Tan. Wa-Yiggash
Wa-Yiggash 5; 5; BR 93. 93. 6.6. Compo
Comp. note 263. 263.
271I BR 93. 93. 66 andand 8. 8. Comp.
Compo the the following
27 following note. note. On Manasseh
see vol. II,
see vol. pp. 87
II, pp. 87 and 106. 106.
272 Tan.
272 Tan. B. B. I,I, 295;
295; Tan. Wa-Yiggash 5;
Tan. Wa-Yiggash 5; BR 93. 93. 6.
6.
273 BR 93. 93. 2; Zohar I,
273 2; Zohar I, 206a;
206a; MHG I, I, 661
661 (::I").
(3"')-
27 < Tan.
274 Tan. Wa-Yiggash
Wa-Yiggash 44 and and 5; 5; MHG 1,660; I, 660; compo
comp. Schechter,
Schechter,
note 9.
note 9. The application
application of the proverb
of the proverb concerning
concerning the the rope
rope and the
353
 Legends of
The Legends of the
the Jews
bucket is
bucket is that
that Judah
Judah might
might saysay to to hishis father
father that
that one
one and
and the
the same
same
fate overtook
fate overtook Benjamin
Benjamin and and Joseph.
Joseph. Comp. Compo note note 264.
264.
275 BR
3 7S
BR 93.
93. 7;
7: Yalkut
Yalkut II,II, 897,
897, on Job Job 4. 4. 10
10 (in
(in the
the first
first edition
edition
the reference
the reference to to the
the source, '1 'en/.) DVN
source, *pDl :1"101 ^TlDl before D'Bnn
lD,.,/.)1 before C'lD1n N3BO, is not
tolD:I, is not
in parentheses
in parentheses as as in
in the
the later
later editions)
editions): Tan. B.
; B. Introduction,
Introduction, 131.131. On
Judah's
Judah terrible voice
's terrible voice see
see vol.
vol. I, I, p.
p. 406;
406; vol.
vol. II,
II, pp.
pp. 16,
16,86 (in the
86 (in the last
last
passage it
passage it is
is Simeon
Simeon who has has aa terrible
terrible voice),
voice), 107,
107, 112.
112. As to to the
the
stamping upon
stamping upon the
the ground
ground (Tan.,
(Tan., loc.
lac. cit., read
tit., read 1~V:l), see
1BJD), see vol.
vol. Ill,
III,
p.268.
p. 268.
'7 6 Tan.
276 Tan. B.
B. I,
I, 131;
131: Hadar, Gen. 44,
Hadar, Gen. 44, 18,
18, which has
has some variants.
variants.
277 BR 93.
277 93. 6;
BR 6; Tan.
Tan. B.
B. Introduction,
Introduction, 131; MHG,664-665;
131; MHG, 664-665; Tan.
Wa-Yiggash 3;
Wa-Yiggash 3; Hadar, Gen. 44.
Hadar, Gen. 44. 18, which has
18, which has the
the additional
additional remark
that the
that the hair
hair above
above Judah's
Judah's breast
breast had the
the peculiarity
peculiarity to
to kill
kill anybody
anybody
touching
touching it.
it. As to
to the
the strength
strength of
of people
people being
being in
in their
their hair, comp.
hair, compo
Frazer, Folk-Lore
Frazer, Folk-Lore in
in the
the Old Testament, II,
Old Testament, 484, se%.
II, 484, sefl..
278 Yashar Wa-Yiggash,
278 Yashar Wa-Yiggash, 107a-108a, which in
107a-108a, which in the
the main follows
follows
Abkir in
Abkir Yalkut I,
in Yalkut 150, and BR 93.
I, 150, 93. 8,
8, whereas Hadar, Gen. 44.
whereas Hadar, 44. 18
18
(read 132D' instead
(read 1):1:1' of 1l0")
instead of KDy) isis directly based on Yashar.
directly based Yashar. As to the the
part played
part played by by Manasseh,
Manasseh, see Tan. B.,
see Tan. Introduction, 131,
B., Introduction, 131, which reads:
reads:
During the dispute
During the between Judah
dispute between Judah and Joseph,
Joseph, Manasseh attempted
attempted
to
to pacify
pacify the
the former; but as
former; but as soon
soon as
as he noticed
noticed that
that the
the hair
hair on Judah's
Judah's
breast became
breast became hot hot (comp.
(comp. vol vol II,
II, p.
p. 107,
107, and preceding
preceding note),
note), he
cried
cried to to his
his father:
father: "We are are all
all dead
dead men!" Compo Comp. MHG I, I, 665,
665,
and
and volvol II,
II, pp.
pp. 87,87, 104.
104. As toto the
the dependence
dependence of of Yashar on Abkir,Abkir,
it
it should
should be be noticed
noticed thatthat thethe first
first part
part ofof the
the dialogue
dialogue between
between Judah
Judah
and
and Joseph
Joseph in in Yashar is is mainly
mainly based
based uponupon Abkir,
Abkir, although
although BR 93. 93.
88 is
is also
also made use use of.of. 22 Targum
Targum Yerushalmi Gen. 44. 44. 18,
18, according
according
to
to the
the editions,
editions, isis entirely
entirely based
based uponupon BR, loc. cit.;
BR, lac. cit.*, but
but a manuscript
manuscript
in the
in the library
library ofof the
the Jewish
Jewish Theological
Theological Seminary
Seminary of of America givesgives the
the
dialogue
dialogue between
between JudahJudah and Joseph Joseph in in accordance
accordance with Abkir and
Yashar. As to
Yashar. to Naphtali's
Naphtali's swiftness,
swiftness, seesee note
note 216
216 on vol.vol. I,
I, p.
p. 371.
371.
279 Tan.
Tan. B. B. I,
'79 I, 206-207.
206-207. A different
different view
view is is quoted
quoted in in vol.
vol.
II,
II, p.
p. 97,
97, and
and note
note 251,
251, according
according to to which
which Joseph
Joseph made himself
himself known
to
to Benjamin
Benjamin at at their
their first
first meeting
meeting..
•280
80 Tan.
Tan. B. B. Introduction,
Introduction, 131-132; Hadar, Gen.
131-132; Hadar, Gen. 44.
44. 20:
20; compo
comp.
MHG I, I, 665 (I'D). BaR 13.
665 (1'::l). 13. 18
18 likewise
likewise dwells
dwells upon
upon the the exceptional
exceptional
piety
piety of of Jacob's
Jacob's sonssons who committed only only one sin, sin, the
the selling
selling ofof
Joseph
Joseph into into slavery
slavery..
•281
BI Tan.
Tan. Wa-Yiggash
Wa-Yiggash 5: 5; BR 93. 93. 8;8; Tan.
Tan. B.B. Introduction,
Introduction, 132.132.
This
This legend
legend (concerning
(concerning Judah's
Judah's terrible
terrible voice)
voice) and
and the
the one
one given
given inin vol.
vol.
354
354
 Joseph
Joseph [282-289

II, p.
II, p. 106,
106, are
are doublets.
doublets. Joseph
Joseph ordered
ordered the
the Egyptians
Egyptians to
to withdraw
withdraw be-
be-
fore he
fore he made
made himself
himself known
known to
to his
his brethren,
brethren, to
to spare
spare the
the latter
latter the
the
shame of
shame of being
being exposed
exposed as
as abductors.
abductors. Out of
Out of consideration
consideration for for their
their
feelings, he
feelings, he did not utter
did not utter thethe words
words "I "I amam Joseph
Joseph your
your brother,
brother, whom
whom
ye sold
ye sold into
into Egypt"
Egypt" (Gen. (Gen. 45.45. 4)4) in
in the
the presence
presence of of Benjamin,
Benjamin, who who
thus never
thus never learned
learned what
what his his brethren
brethren had had done
done Joseph.
Joseph. Comp.Compo Philo,
Philo,
De Josepho,
De Josepho, 40; 40; citation
citation fromfrom an an unknown
unknown Midrash
Midrash by by Sabba,
Sabba, Wa-Yig-
Wa-Yig-
gash, 54d;
gash, 54d; the the same(?)
samet?) MidrashMidrash in in Hadar and Da' Da'at, Gen. 45.
at, Gen. 45. 4;
4;
camp. also
comp. also Yashar
Yashar Wa-Yiggash,
Wa-Yiggash, 108b 108b (below),
(below), and note note 370.
370. In In view
view
of the
of the fact
fact that
that -the
the brethren
brethren did did notnot recognize
recognize Joseph
Joseph (comp.
(comp. vol.vol.
II, p.
II, p. 82),
82), he could
could onlyonly establish
establish his his identity
identity by by addressing
addressing them
in Hebrew (Jub.
in (Jub. 43. 15; BR 93.
43. 15; 93. 10;
10; Tan. Wa-Yiggash,
Wa-Yiggash, loc> loco cit.\ Targum
cit.; Targum
Yerushalmi Gen.
Yerushalmi Gen. 45.
45. 12)
12) and by by showing
showing them that that hehe had the the Abra-
Abra-
hamic covenant
hamic covenant on his body; BR 93.
his body; 93. 8; 8; Tan.
Tan. Wa-Yiggash
Wa-Yiggash 5; 5; Targum
Targum
Yerushalmi Gen.
Yerushalmi Gen. 45.
45. 4.4. Josephus,
Josephus, Antiqui., II, 6,
A ntiqui. , II, 6, 10,
10, puts
puts aa lengthy
lengthy
oration in
oration in Joseph's
Joseph's mouth,
mouth, by by means of of which he accomplished
accomplished his his
reconciliation with
reconciliation with his
his brethren.
brethren. The Midrash likewise likewise records
records Joseph
Joseph's 's

conciliatory words.
conciliatory words. Comp.Camp. vol. II. p.
vol. II. p. 112-113.
112-113.
28> MHG I,
282 I, 670;
670; comp.
camp. Schechter,
Schechter, note note 6; 6; see
see also
also vol. II, p.
vol. II, p.
168.
168.
28 Targum Yerushalmi
2833 Targum Yerushalmi Gen. Gen. 45. 45. 15.
15.
28 4 BR 93. 12; Megillah 16b; Targum Yerushalmi Gen.
284 93. 12; Megillah 16b; Targum Yerushalmi Gen, 45. 45. 14;
14;
Zohar I,
Zohar I, 209b.
209b.
286 Yashar
Yashar Wa-Yiggash,
286 Wa-Yiggash, 109a. 109a. Pharaoh was in in such a fear fear of
of
Jacob's
Jacob's sons,sons, that
that when he heard of of the dispute
dispute between Judah Judah and
Joseph,
Joseph, he he told
told the
the latter
latter to to comply
comply with the wish of of the Hebrews or
leave
leave Egypt;
Egypt; YasharYashar Wa-Yiggash,
Wa-Yiggash, 108a. 108a. Pharaoh's delight delight with
the
the final
final outcome
outcome was very very great,
great, for for the
the appearance
appearance of Joseph's Joseph's
brethren
brethren confirmed
confirmed the the latter's
latter 's claim
claim to to noble descent.
descent. Joseph
Joseph had
maintained
maintained his his claim
claim allall the
the time,
time, but the nobles of the realm mocked
him,
hirn, saying:
saying: "Look at at the
the slave,
slave, ruling
ruling over Egypt."
Egypt." See citation,
citation,
from
from an an unknown
unknown Midrash,
Midrash, by by Bekor Shor and and Sabba
Sabba on Gen. 45. 45 16.
16.

Compo
Comp. note note 181.
181.
286 MHG I, 671.
286 I, 671.
287 Tan. B.
28 1 Tan. B. Introduction
Introduction 132 132..
88 Megillah
•288 Megillah 16b;16b; MHG I, I, 671.
671. The The three
three hundred
hundred Shekels
Shekels
which
which Benjamin
Benjamin received
received from from Joseph
Joseph had, had, like
like the
the other
other presents,
presents,
aa symbolic
symbolic meaning;
meaning; see see R.R. Bahya, Da at and
Bahya, Da'at
1
Hadar on
and Hadar on Gen.
Gen. 45.45. 22,
22,
as
as well
well as as Tan.
Tan. B.B. Introduction
Introduction 132-133.
132-133.
289 Yashar
Yashar Wa-Yiggash,
289 Wa-Yiggash, 109a, 109a, where
where it it isis said
said that
that although
although
355
355
290-295] The Legends
Legends of
of the
the Jews

all
all the brethren received''
the brethren received" royal
royal garments",
garments", only only Benjamin's
Benjamin's garments
garments
were beautifully
were beautifully embroidered.
embroidered. As a further mark of of distinction,
distinction,
Benjamin received
Benjamin received three three hundred
hundred Shekels, while the brethren were
Shekels, while
only given one
only given one hundred each. each.
290 BR 94.3.
290 According to
94. 3. According to Egyptian
Egyptian law, law, itit was not permitted
permitted
to export
to export wagons
wagons or or animals,
animals, but but on this
this occasion Pharaoh suspended suspended
the law; Lekah,
the law; Lekah, Shu'aib,
Shu'aib, and Sabba on Gen. 45. 45. 19.
19.
Yashar Wa-Yiggash,
291 Yashar
29I Wa-Yiggash, 109a-l09b.
109a-109b. Concerning
Concerning Dinah compo comp.
note 65.
note 65. Lekah Gen. 45. 23
Gen. 45. 23 maintains
maintains that Benjamin Benjamin remained
with Joseph;
with Joseph; hence hence Gen. 45. 45. 23 speaks
speaks of only only tenten donkeys
donkeys which
Joseph
Joseph sent sent to to Canaan,
Canaan, one for for each
each brother.
brother.
292 Ta'anit lOb;
'92 Ta'anit lOb; BR 94. 94. 2 2 (he
(he admonished them to to continue
to
to study
study the the Torah while travelling); PRK 57 (Griinhut's
while travelling); (Griinhut's edition),
edition),
where the
where the second precept reads:
second precept reads: "Love one another". Compo Comp. vol. vol.
I, p. 169;
I, p. 169; Targum
Targum Yerushalmi and Lekah on Gen. 45. 45. 24,
24, which reads:
Do notnot quarrel
quarrel as as toto who is is responsible
responsible for for my having
having been sold sold into
into
slavery, in
slavery, order that
in order that your
your fellow-travellers
fellow-travellers should
should notnot be angry
angry with
you. Comp.
you. Compo note note 24. 24.
Yashar Wa-Yiggash,
29 3 Yashar
293 109b-110a; MHG I,
Wa-Yiggash, 109b-ll0a; I, 672; Hadar, Gen.
672; Hadar,
45.
45. 26,26, which
which is based upon
is based upon a sourcesource independent
independent of of the first two.
first two.

Hadar, loc.
Hadar, cit., states
loco cit., that Esau greatly
states that greatly rejoiced
rejoiced when the the report
report of of
Joseph's death
Joseph's death had had reached
reached him (he (he knew that that the househouse of Joseph
of Joseph
was destined
destined to to destroy
destroy thethe house
house ofof Esau;
Esau; compo
comp. vol.vol. I,p.
I,p. 369),
369), and
therefore
therefore when this this report
report turned
turned out to be false,
to be false, Jacob
Jacob hastened to to
inform his
inform his brother
brother that that his
his joyjoy was groundless,
groundless, for Joseph was still
for Joseph still

alive.-The
alive. brethren excommunicated
The brethren excommunicated Asher when they they heard
heard that that
his daughter
his daughter informed
informed Jacob Jacob thatthat Joseph
Joseph was stillstill alive
alive... They
They said:said:
A child
child speaks
speaks in in the
the street
street about
about the things its
the things parents speak
its parents speak of of atat
home (Sukkah
(Sukkah 56b); 56b); hencehence Asher
Asher must have have betrayed
betrayed their their secret
secret
about
about the the selling
selling of of Joseph. According to
Joseph. According the agreement
to the agreement they they entered
entered
upon at
upon the time
at the time of the sale,
of the sale, excommunication was the the punishment
punishment
for betraying
for betraying this this secret; Hadar, Deut.
secret; Hadar, Deut. 33. 24. Compo
33. 24. Comp. vol. vol. II,
II, p.
p. 30.
30.
294 PRE 37;
294
37; Onkelos
Onkelos and Targum Targum Yerushalmi
Yerushalmi Gen. Gen. 45.45. 2727 (see,
(see,
however, Targum
however, Targum Yerushalmi
Yerushalmi 43. 43. 14);
14); Tehillim
Tehillim 24, 204; MHG I,
24, 204; I,
672-673;
672-673; Tan. Wa-Yesheb 2; 2; 1 Alphabet of
1 Alphabet of Ben Sira Sira 13a; Zohar I,
13a; Zohar I,
180b and 216b. 216b. Comp. Compo further
further Shabbat 30b; 30b; Pesahim 117a; 117a; ARN
30, 90;
30, vol. II,
90; vol. II, pp.
pp. 80 and 136, 136, asas well
well as
as note
note 548
548 on vol.vol. III,
Ill, p.p. 282.
282.
295 Yashar Wa-Yiggash, 110a.
295 Wa-Yiggash, HOa. That Serah "did not
Serah"did taste death"
not taste death"
is very
is very likely presupposed in
likely presupposed in such
such old
old sources
sources as as BR 94. 94. 9;9; PK 10, 10,
86a-87a;
86a-87a; 2ARN 38, 38, 103; but explicitly
103; but explicitly itit is
is stated
stated in later sources
in later sources
356
 JosePh
Joseph [296-307

only.
only. Besides Yashar,
Besides Yashar, he.
loco cit., see also
cit., see also 22 Alphabet
Alphabet of
of Ben
Ben Sira
Sira 28b,
28b,
which
which is perhaps
is perhaps the
the source
source of of Yashar;
Yashar; Derek
Derek Erez
Erez Zuta
Zuta 11 (end);
(end);
Targum Yerushalmi
Targum Yerushalmi Gen.
Gen. 46. 17. See
46. 17. See also
also Ratner,
Ratner, Seder
Seder 'Olam
'Dlam 1,
1,
note 50,
note 50, and
and 9, note
9, note 19; ~ndex, 5.
19; Index, v. "Paradise,
S. v. "Paradise, Entering
Entering Alive
Alive Into".
Into".
296
296 BR
BR 94.
94. 33 and
and 95. 3; ARN 30.
95. 3; 30. 90.
90. The
The "heifer
"heifer whose
whose neck
neck
is broken"
is broken" is
is brought
brought to
to atone
atone for
for the
the sin
sin of
of those
those who
who neglected
neglected to
to
accompany the
accompany the wayfarer
wayfarer (Sotah
(Sotah 46b),
46b), and
and hence
hence the
the last
last conversation
conversation
of
of Jacob with
Jacob with Joseph,
Joseph, while
while the
the latter
latter started
started on
on his
his journey
journey to
to his
his
brethren was
brethren was about the kindness
about the kindness one
one is
is to
to show to
to the
the wayfarer;
wayfarer; comp.
camp.
Da/at,
Da' Hadar, Pa'aneah,
at, Radar, Shu'aib on Gen.
Pa'aneah, and Shu'aib Gen. 45.
45.27, as well
27, as well as
as Tan.
Tan.
B. Introduction,
B. Introduction, 132
132 and 145.
145. That thethe last
last conversation
conversation between
between
Jacob and Joseph
Jacob Joseph consisted
consisted of
of a halakic
halakic discussion
discussion is
is already
already stated
stated in
in
Yerushalmi Berakot
Yerushalmi 5, 8d,
Berakot 5, 8d, according
according to
to the
the reading
reading of
of Eshkol I, 23.
Eshkol I, 23.
297 Targum Yerushalmi
297 Targum Yerushalmi Gen. Gen. 45.
45. 28.
28. As to to Jacob's
Jacob's wars
wars against
against
these kings, comp.
these kings, camp. vol.vol. I,I, pp.
pp. 408,
408, seq.
seq.
298 Yashar Wa-Yiggash,
298 Yashar Wa-Yiggash, HOa. 110a.
299 MHG I,
299 I, 675;
675; comp.
compo the the following
following note.
note.
300 PRE 39;
300 39; Josephus,
Josephus, Antiqui.
A7Itiqui., II,
t
II, 7.
7. 2;
2; Lekah,
Lekah, Gen.
Gen. 46. 46. 3;
3;
MGH I, I, 676
676 ("I) and 713-714.
('1) and 713-714.
30 I J
301 ub. 44.
Jub. 44. 2-4.
2-4. Here it it is
is also
also stated that Jacob
stated that Jacob celebrated
the
the Feast
Feast of
of Weeks on on the
the fifteenth
fifteenth of the third
of the third month;
month; whereupon,
whereupon,
on
on the
the following
following day, day, God appeared
appeared to to him.
him.
3 2
30 2
BR 94. 94. 45.
45.
0 3 MHG I, 675; BR 57.
3303 I, 675; 57. 7,
7, and camp. Theodor, ad lac.
comp. Theodor, loc.
304 Targum Yerushalmi
304 Targum Yerushalmi Gen. Gen. 46.
46. 3.3.

305 PRE 29
305 29 (which
(which reads:
reads: AlsoAlso at at the
the time of of the
the Exodus the
Shekinah
Shekinah brought
brought up up the
the number of of Israel
Israel toto six
six hundred thousand
souls);
souls); Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 46.46. 4.4. Concerning the conception
Concerning conception
that
that thethe Shekinah
Shekinah goes goes with
with Israel
Israel into
into exile,
exile, see
see note 4 on vol. vol. II,
II, p.
p.
188;
188; onon the
the number seventyseventy which is is used inin connection
connection with Jacob's
Jacob's
family,
family, compocomp. notenote 321.
321. Sabba,
Sabba, Wa-Yiggash,
Wa-Yiggash, 56b, 56b, gives
gives a a text of
PRE different
different from
from thethe one
one found
found inin the
the 'editions;
editions; compo
comp. also
also R. Bahya
Bahya
on Exod. 12.
on Exod. 12. 37,
37, and ZoharZohar II, II, 16.
16.
306 MHG I, 676
306 I, 676 and 713-714.
713-714. Camp. Comp. BR BR 94.94. 6 6 and
and vol.
vol. II,
II,
p. 117, and note 300 appertaining to it.
p. 117, and note 300 appertaining to it.
.
307 Yashar
Yashar Wa-Yiggash,
307 Wa-Yiggash, 110a-llOb;
HOa-llOb; Philo,Philo, De Josepho, 42.
De Josepho, 42. Yalkut
Yalkut
Reubeni
Reubeni Gen. Gen. 45. 45. 28,28, which
which is is very
very likely
likely based
based on on Abkir
Abkir (camp.
(comp.
Midrash
Midrash Talpiyyot, v. ~o,,) writes:
*]Dr) writes: Jacob Jacob apprehended
apprehended that that Joseph
Talpiyyot, s. 'I).
5-. Joseph
living in the midst of the sensual Egyptians, had
living in the midst of the sensual Egyptians,
had lost
lost his
his purity,
purity, and
and
357
357
308-3 191
308-319] The Legends
The Legends of
of the
the Jews

therefore wished
therefore wished to
to see
see his
his face,
face, as
as Jacob
Jacob possessed
possessed the
the faculty
faculty of
of
telling aa man's character
telling character by
by looking
looking at
at him.
him.
3 0 88 BR 94.
3 94. 4.4. Here,Here, as as well
well as as inin Yerushalmi
Yerushalmi Pesahim 4, 4, 30d,
30d,
it is stated
it is stated that that as as late
late asas in
in the
the fourth
fourth century
century C. C. E.E. the
the grove
grove of of
cedars at
cedars at Magdala
Magdala was considered considered holy, holy, thethe people
people believing
believing that
that
these cedars
these cedars were were planted
planted (by (by the the patriarchs)
patriarchs) for for the
the purpose
purpose of of
being used
being used for for thethe tabernacle.
tabernacle. Comp. Compo vol. vol. II,
II, p.
p. 164.
164.

3 9 MHG 1,676
3 0 9
1,676 and 700; 700; Koheleth
Koheleth R. R. and Z. Z. 9.
9. 11;
11; Hadar and
Da"at
Da 1
at on Gen. Gen. 46. 46. 5. 5. For an other other view view comp.
compo the the sources referred
referred
to in
to in notenote 290290 on vol. vol. II,
II, p.p. 114 (about the
114 (about the burning
burning of the wagons
of the wagons
by Judah)
by Judah) and Sekel Sekel 286.286. EZ 2, 2, 175 reads: God bestowed
175 reads: bestowed, His
blessings on
blessings on Jacob's
Jacob's sons sons as as a reward
reward for the filial
for the piety shown toward
filial piety

their father.
their father.
3IO BR 95.
310 95. 1-5; Tan. B.
1-5; Tan. B. I, I, 209-211;
209-211; Tan. Wa-Yiggash
Wa-Yiggash 9 9 and
11;
11; Yelammedenu in in 'Aruk,
'Aruk, s. fJ. M~.
S. v. n2C. On the the idea 'that
that Jacob
Jacob was
the
the headhead of an academy
of an academy for for the
the study
study of the the Torah,
Torah, seesee note 318 on vol.vol.
I, p. p. 421 Targum Yerushalmi
Yerushalmi has has three
three translations
translations of of m1m
min ? (Gen.
1

I, 421 Targum (Gen.

46. 28):
46. 28): 1) 1) toto show
show the the way;
way; 2) to conquer
2) to conguer the the inhabitants
inhabitants (from
(from Syriac
Syriac
'"Ii!
"in to to warwar against
against some some one?)
one?); 3)
; 3) toto establish
establish a dwelling-place. The last
a dwelling-place. last
translation
translation is is inin agreement
agreement with with BR, BR, lac.loc. cit.,
cit., and Onkelos,
Onkelos, whereas
Jub.
Jub, 44. 44. 9 read perhaps
9 read perhaps n1N'"I'.
mfc*-fr* Septuagint,
Septuagint, Samaritan,
Samaritan, and Peshitta
Peshitta
read n1N"Jij'.
niK^n
1
?.

311 MHG I, 688.

31I Were it it not for for the
the tribe
tribe ofof Judah,
Judah, Israel,
I, 688. Israel,
persecuted
persecuted by by thethe Egyptians,
Egyptians, would have returned to to Egypt
Egypt (comp.
(comp.
III,
Ill, pp.pp. 21-22), accordingly it
21-22), and accordingly it is
is said
said here
here that
that on account of of the
descendants
descendants of of Judah,
Judah, Israel
Israel was led led forth
forth from Egypt.
Egypt.
3 12 MHG I, 688-689; Mekilta
312 I, 688-689; Mekilta Beshallah Beshallah I, 1, 27a;
27a; Mekilta RS, RS,
48;
48; BR 55.
55. S.
8. The sources
sources referred
referred to to inin notes
notes 285 and 428 say say that
the
the appearance
appearance of of Joseph's
Joseph's brethren
brethren provedproved the the falsehood
falsehood of of the
the rumor
about
about his his being
being a slave.
slave.
3*3 Tan.
313 Wa-Yiggash 7:
Tan. Wa-Yiggash 7; PRE 39. 39,
31 4 Yashar Wa-Yiggash, 110b.
3'4 Wa-Yiggash, HOb.
315 Targum Yerushalmi Gen. 46. 46. 29. Compo
3IS Targum 29. Comp. note note 429.
429.
J 6
MHG
33 I 6 MH G I,
1, 689,
689,whereW
where 1P1' 1::1
3*7 Yashar Wa-Yiggash, 110b-Uta.
pisis to
to be taken in in the
the sense
sense of
of "suddenly."
"suddenly,"
317 Wa-Yiggash, UOb-llla.
318 Targum Yerushalmi
318 Targum Yerushalmi Gen. Gen. 46. 46. 29.29. Compo
Comp. notenote 315.
315.
319 R. Yehudai Gaon in
319 in Geonic
Geonic Responsa
Responsa (Lyck (Lyck edition,
edition, No.
No.
45,
45, p. p. 19);19) Rashi and Midrash Aggada
;
Aggada Gen. Gen. 46.
46. 29.
29. A different
different version
version
is
is found in Kallah Sb, 8b, which reads:reads: Jacob Jacob did did notnot kiss
kiss Joseph
Joseph be-be-
358
35S
 Joseph
Joseph [320-325

cause he feared
feared lest lest the
the latter's beauty had caused
latter 's beauty caused thethe Egyptian
Egyptian women
to lead him astray.
to lead astray. Camp. notes
Comp. notes 12:[
121 and 307, 307, asas well
well as note 14
as note 14 on
on
vol. Ill,
vol. III, p. p. 349.
349.
3 20
320 Tan. B. B. I, I, 209; Wa-Yiggash 9;
209; Tan. Wa-Yiggash 9; Targum
Targum Yerushalmi
Yerushalmi
Gen. 46.
Gen. 46. 30.30. Camp.
Comp. note note 71.71.
321
32X BR 94.9; 94. 9; PK 10, 10, 86b-87a;
86b-87a; Baba Batra Batra 123a; Targum Yer-
123a; Targum Yer-
ushalmi Gen. 46.
ushalmi 46. 27;27; PRE 39; 39; Shemuel 32, 146; MHG I,
32, 146; I, 676;
676; Jub.
Jub.
44. 12-33;
44. Josephus, Antigui.,
12-33; Josephus, AntilJ.ui., II,
II, 7.4.
7. 4. In these
these sources
sources the the seventy
seventy
souls of
souls of which Jacob's Jacob's household
household consisted
consisted are are differently
differently counted:
counted:
l)Jacob
1) sixty-nine of
Jacob and sixty-nine his descendants
of his descendants make seventy; seventy; 2) Jochebed
2) Jochebed
was born just just when they they were
were about to to enter
enter Egypt;
Egypt; 3) the Shekinah
3) the Shekinah
which accompanied
which accompanied Jacob Jacob into Egypt is
into Egypt is to
to be
be included
included in the number
in the
seventy (comp.
seventy (comp. note note 30S);
305); 4) 4) Serah the daughterdaughter of of Asher was the the
seventieth,
seventieth, but she she isis not
not counted
counted amongamong Jacob's
Jacob's family,
family, either be-
either be-
cause
cause she was only only an adopted
adopted child
child (comp.
(comp. vol. II, p.
vol. II, p. 39)
39) oror because
because
she was one
she one of those who never
of those never "tasted
"tasted death
death" II (comp.
(cornp. vol.vol. II,
II, p.p.
116);
116); S) the seventieth
5) the seventieth soul soul was a son son ofof Dan whose name is not given
is not given
in
in the Bible. Comp.
the Bible. Compo note note 66 on vol.vol. II, p. 189.
II, p. 189. Compo
Comp. also also Tehillim
Tehillim
lOS, 449,
105, 449, which reads: reads: God counts Himself Himself among
among the the pious.
pious.
3"
3 22 MHG I, 682; Tan. B.
I, 682; II, 3;
B. II, 3; Tan. Shemot 3; 3; MHG II,S; II, 5;
Lekah Exod.Exod. 1. 1. 1.1.

323 Seder
3'3 Seder 'Olam 'Olam 2; 2; MHG 1,682.I, 682. Comp
Comp note note 82, 82, and notenote 3939
on vol. I,
on vol. I, p.p. 202.
202.
3 2 4 Baba Kamma 92a;
3*4 92a; BR 95. 95. 4;4; Targum Yerushalmi Gen.
Targum Yerushalmi
47.
47. 2.2. According to
According to the
the Talmud and Targum, Targum, the the weak among among
the twelve
the twelve sonssons werewere Zebulun,
Zebulun, Dan,Dan, Naphtali,
Naphtali, Gad,Gad, and Asher; Asher; whereas
whereas
according to
according to BR,BR, they they werewere Reuben,
Reuben, Simeon,
Simeon, Levi, Issachar, and
Levi, Issachar,
Benjamin. Compo
Benjamin. Comp. Sifre Sifre D.,D., 354.
354.
3*5 MHG I,
325 641; comp.
I, 641; camp. Yalkut
Yalkut Reuheni
Reubeni Wa-Yiggash
Wa-Yiggash (end), (end),
and note 74
and note 74 on vol. vol. I, I, p,
p. 223.
223. The following
following is is quoted
quoted by by Reubeni
Reubcni
from Tan.:
from Tan.: When Pharaoh Pharaoh learned
learned of of Joseph's
Joseph's descent,
descent, he he feared
feared
lest the
lest latter now reconciled
the latter reconciled to to his
his brethren
brethren should return with them
to his
to his country.
country. In In order
order to to keep
keep him in Egypt he promised
in Egypt promised him the the
same kind
same kind of treatment as
of treatment as his
his ancestor
ancestor Abraham had received received at at
the hands of
the hands of thethe Egyptians.
Egyptians. This This passage
passage is is not found in in our texts
texts
of Tan., but
of Tan., but Sabba, Wa-Yiggash, 55c,
Sabba, Wa-Yiggash, SSe, had it it in
in his
his copy
copy of that Mid-
of that
rash.-The
rash, aversion of
The aversion of the
the Egyptians towards shepherds
Egyptians towards shepherds is is given
given by by
Demetrius 9.
Demetrius 9. 11 (422d) as
11 (422d) as aa reason
reason why why Joseph,
Joseph, beforebefore the arrival
of his
of his brethren,
brethren, had had notnot sent for them and his
sent for his father
father to to come and
359
359
 326-330] The
The Legends
Legends of
of the
the Jews
Jews

settle
settle in
in Egpyt.
Egpyt. For
For another
another explanation
explanation why
why Joseph
Joseph did
did not
not inform
inform
his
his family
family of
of his
his whereabouts,
whereabouts, see
see notes 360 and
notes 360 and 370.
370.
326 MHG I,I, 692;
336 MHG 692; Sifre
Sifre D.,
D., 128;
128; Passover
Passover Haggadah,
Haggadah, caption
caption
"T/:)" Nl'.
2
3 ?
3'7 MHG I,I, 692-693;
MHG 692-693; DR DR 1.1. 25. 25. Like Like Og, Og, Pharaoh,
Pharaoh, king king of of
Egypt
Egypt at at the
the time
time ofof Joseph,
Joseph, alsoalso knew
knew Abraham Abraham by by sight,
sight, and
and like
like
him
him he he mistook
mistook the the grandchild
grandchild for for thethe grandfather;
grandfather; Lekah Lekah Gen. Gen. 45. 45.
11 and
and 47. 47. 8.
8. According
According to to others,
others, Pharaoh
Pharaoh as as aa young
young prince
prince spent
spent
some
some time
time at at the
the court
court of of Abimelech,
Abimelech, where where he he made
made the the acquaintance
acquaintance
of
of Isaac.
Isaac. The The resemblance
resemblance between
between the the latter
latter and and Jacob
Jacob was was soso great
great
that
that subsequently
subsequently Pharaoh Pharaoh mistook
mistook the the son son for for the
the father;
father; Imre Imre No'-No'-
am, Gen.
am, Gen, 47.47. 8.
8. On the
On the idea
idea that
that life
life on on earthearth is is merely
merely aa temporary
temporary
sojourn,
sojourn, seesee note
note 1,1, and
and note 260 on vol. vol. I, I, p. p. 280;
280; compo
comp. also also Philo,
Philo, De De
Conjusione Linguarum, 17;
Confusions Lingttarum, 17; Lekah Gen. 10. 10. 2 2 and
and 7. 7. 9,
9, asas well
well asas Tan.
Tan.
B.
B. I, 179; MHG I,
I, 179; I, 402 tp)( p) and 453 (N"). (*r). On Og see vol.
Og see I, p.263,
f

vol.1, p. 263,
and vol.
and vol. III,
Ill, p.
p. 305.
305.
3328
2 8 Tan.
Tan. B. B. Introduction
Introduction 132; 132; Da'at
Da at and Hadar on
and Hadar Gen. 47.
on Gen. 47. 8-9,
1

8-9,
as
as well
well as as Shu'aib and Midrash Aggada, Aggada, ibid. ibid. 47.47. 28. 28. Camp.
Comp.
also
also Aggadat
Aggadat Bereshit
Bereshit 61, 61, 125,
125, and note note 228. 228.
3 2 * MHG
329 MHG I,
I, 692;
692; Tan. B. B. IV,IV, 39; 39; Tan. Tan. NasoNaso 26; 26; BaR 12. 12. 2;2;
Aggadat Bereshit
Aggadat Bereshit 42. 42. 85, contains the
85, which contains the variant
variant thatthat no no sooner
sooner
had Jacob
had Jacob blessed
blessed Pharaoh (j^m (l'~~!l::l 1::1'1t'1i11t':;'1
lawinBOl is not to
is not to be
be taken
taken literally)
literally)
than aa messenger
than messenger appeared
appeared and informedinformed the the king
king ofof the
the inundation
inundation
of the
of the Nile;
Nile; comp.
compo Jub.Jub. 45.45. 9-10 and note note 177 177 on on vol.
vol. II,II, p.p. 70.
70.-
Shu'aib, Gen.
Shu'aib, Gen. 47.
47.28, cites an unknown Midrash
28, cites Midrash to to the
the effect
effect that
that allall
the years
the years thatthat Jacob
Jacob dwelt
dwelt in in Egypt
Egypt no sicknesssickness afflicted
afflicted thatthat country;
country;
no
no person
person even even suffered
suffered from toothache;
toothache; no no miscarriage
miscarriage occurredoccurred
(comp. BR 96,
(comp. 96, end;
end; Baba
Baba Mezi'a
Mezi'a 85a,8Sa, withwith regardregard to to the
the time
time of of Rab-
Rab-
bi Judah
bi Judah ha-Nasi).
ha-Nasi). Conscious
Conscious of of the
the blessings
blessings he he brought
brought to to Egypt,
Egypt,
Jacob feared
Jacob feared at at his
his death-bed
death-bed that that the the Egyptians
Egyptians would would not not permit
permit
his body
his body to to be
be removed
removed from from their
their country;
country; comp. compo vol. 11, p.
vol. II, p. 129
129 (top).
(top).
330
Yashar Wa-Yiggash,
330 Yashar Wa-Yiggash, lllb. 111b. Philo, Philo, De De Josepko,
Josepko, 42, 4.2, remarks:
remarks:
Pharaoh was
Pharaoh was so greatly impressed
so greatly impressed by by Jacob,
Jacob, that that he he treated
treated him him as as
though the
though the latter
latter had
had been
been hishis father
father and and not not his his subject.
subject. At At the
the same
same
time he
time he appointed
appointed Jacob's
Jacob's sons
sons asas chief
chief shepherds.
shepherds. The The Egyptians
Egyptians who who
were animal
were animal worshippers
worshippers paid paid great
great respect
respect to to those
those in in whose
whose care care
the animals
the animals were were entrusted,
entrusted, and and Joseph
Joseph therefore
therefore arrangedarranged itit so so that
that
his brethren
his brethren should
should be be appointed
appointed "rulers
"rulers over over the the cattle"
cattle" of of Pharaoh;
Pharaoh;
Zohar II,
Zohar II, 250b-251a.
2S0b-251a. Comp. Compo Imre Imre No No'am, 1

am, Gen. Gen. 46. 46. 34,34, and

and note note
325.
325.
360
360
 JosePh
Joseph [331-339
331 12 Testaments, Benjamin 3.
331 Testaments, Benjamin 3. Comp.
Comp. vol. II, p.
vol. II, p. 221.
221.
332 MHG
33* MHG I, 693-694;
I, 693-694; Lekah Gen. 47. 12.
Gen, 47. 12. Just as
Just as Joseph
Joseph re-
re-
ceived the title
title "the God-fearing
God-fearing one" on account
account of his charity
of his charity and
and
loving-kindness, even so
loving-kindness, so Abraham, Job,
Abraham, Job, and Obadiah received this
Obadiah received this
title for the same reason;
title for reason; Tan. B. B. III,
Ill, 9,
9, and IV,IV, 157;
157; Tan.
Tan. Wa-Yikra
Wa-Yikra
7 and Matot 1.
7 1. 2 ARN 10. (camp. Schechter,
10. 26 (comp. Schechter, note note 11)
11) hashas Jonah
Jonah
instead of Obadiah, whereas BaR 22.
of Obadiah, 22. 1 mentions only
1 mentions only three, Abraham,
three, Abraham,
Joseph, and Job,
Joseph, Job, on whom this this title
title was conferred.
conferred.
33 3 Tan. Mikkez 7. In Tan. B. I,
333 7. In I, 188,
188, it it isis stated:
stated: JosephJoseph
was aa scholar
scholar and a prophet, prophet, as as well
wen asas the supporter
supporter of his brethren.
of his brethren.
Compo Aggadat
Comp. Aggadat Shir 1, 1, 26,
26, and Josephus,
Josephus, Antigui,,
A ntigui. , II,II, 6.
6. 1.1. Joseph
Joseph
such great
took such care of
great care his brethren
of his brethren and their their families,
families, that
that eacheach and
everyone
every one of of them was entered entered on the the list
list of the !dng's
of the pensioners.
king's pensioners.
When,
When, afterafter Joseph's
Joseph's death, death, the the descendants
descendants of of Jacob began to
Jacob began in-
to in-
crease rapidly, the
crease rapidly, the Egyptians
Egyptians felt felt that
that the
the pensioning
pensioning of of such
such a vast vast
multitude was too
multitude too heavy
heavy a burden.burden. Unmindful of their obligations,
of their obligations,
they
they withdrew their their support
support of of Jacob
Jacob's 's descendants altogether.
altogether. Lekah
Gen. 47.
Gen. 47. 1212 and Deut. Deut. 26. 26. s.5.

334 MHG I,
334 694. As to
I, 694. to the
the explanation
explanation of n^m (Gen.
of iI?nl (Gen. 47. 47. 13)
13)
given there,
given there, seesee Sa' adya Gaon in
Sa'adya in Kimhi, Shorashim, s.
Kimhi, Shorashim, S. V.v. i1jf;.
nn*7.
33 s Yashar Wa-Yiggash, 111b.
335 Wa-Yiggash, lllb. For further further details
details concerning
concerning
the treasure,
the treasure, seesee vol.
vol. Ill,
III, pp.pp. 1111 and 286,
286, asas well
well as as the notes apper-
the notes apper-
taining
taining to these passages.
to these passages. God had promised promised Abraham that that his his des-
des-
cendants
cendants wouldwould go go forth
forth from Egypt Egypt withwith great
great substance
substance (comp.
(comp. Gen.
15.
15. 14).
14). In order
In order that that this
this promise
promise should be fulfilled fulfilled God caused
all the
all the wealth
wealth of of thethe earth
earth to to flow
flow into
into Egypt.
Egypt. Zohar I,
Zohar I, 196,
196, which
is very
is very likely
likely thethe source
source of of Yalkut
Yalkut Reubeni,
Reubeni, 15. 15. 14,
14, where inr is,m is to
to
be read
be read instead
instead of rv"~. Comp.
of emo. Camp. Reubeni,
Reubeni, Gen. 41. 46.
41. 46.
33 Pesahim 119a;
336 Pesahim
fi
119a; Sahnedrin
Sahnedrin 110a; HOa; Lekah Gen. 46. 46. 49,49. whose
source is
source is not
not the
the Talmud.
Yashar Wa-Yiggash,
337 Yashar
337 Wa-Yiggash, 111b. lllb.
338g Pesahim
33 Pesahim 119a 1 19a (on iI?1~l compo
(on rbw Responsen der
Harkavy, Responsen
comp. Harkavy, der Geonim,
Geonim,
No. 398,
No. 398, p.p. 213,
213, according
according to to which
which it it means an empty empty threshing-floor)
threshing-floor)
and 87a;
and 87a; Mekilta
Mekilta Amalek,Amalek, 53b; 53b; Mekilta
Mekilta RS, RS, 169.
169. Compo
Comp. vol. vol. IV,IV,
pp. 182,
pp. 182, 184,
184, and 276. 276.
339 MHG I,
339 I, 695. Joseph is
695. Joseph is described
described by by Artapanus,
Artapanus, 9. 9. 2323
(429d), as
(429d), as aa reformer
reformer of of thethe taxation
taxation of the soil.
of the soil. The same author author
also narrates that
also narrates that Joseph
Joseph was the the inventor
inventor of of measures,
measures, on on account
account
of which he
of which he was
was beloved
beloved by by the
the Egyptians.
Egyptians. Camp. Comp. also Josephus,
also Josephus,

Antigui., II,
Antiqui,., II, 7.
7. 7.7.
361
361
340-345] The Legends of
Tk e Legends of the
the Jews

34 0 Targum Yerushalmi,
Targum Yerushalmi, Hadar, Hadar, Da Da'at,
1

at, Midrash Aggada, Pa'aneah,

Aggada, Pa'aneah,
and
and Shu'aib
Shu'aib on on Gen.
Gen. 47. 47. 22,
22, as well as
as well as Da' at at on Deut.
Deut. 32.32. 12 and Yashar
12 and Yashar
Wa-Yesheb
Wa-Yesheb 89b. 89b. According to
According to Philo, Josepha, 10,
Philo, De Josepho, 10, the proof of
the proof Jo-
of Jo-

seph's
seph's innocence
innocence consisted
consisted in
in the
the fact
fact that his
his garment
garment and not
not that
that of of
the
the woman was was torn;
torn; forfor if he had used force
if he against her,
force against her, he would
have torn
have torn her her garment;
garment; but she, having attacked him,
she, having him, toretore hishis
garment. In
garment. In the
the Koran 12. 26-28 it
12. 26-28 it is
is stated
stated that that a slave belonging
slave belonging
to Potiphar's household
to Potiphar's household proved proved Joseph's
Joseph's innocence by by the factfact that
that
the garment was torn
the garment torn in in the
the back instead of the front. front. As to to the
the
other trick
other trick which
which Potiphar's
Potiphar's wife wife tried
tried to to play
play against Joseph and
against Joseph
as to
as to the discovery thereof,
the discovery thereof, see the sources
see the referred to
sources referred in note
to in note 130,
130, asas
well as
well as Imre
Imre No No'am,
1

am, Gen.Gen. 47.47. 22,

22, which follows follows Targum
Targum Yerushalmi
Gen.
Gen. 39,39, 14.14. Oomp. note
Gomp. note 312 on vol. vol. I, I, p. 415.
p. 415.
341I MHG I, 696
34 I, 696 (where llU'~:J "as his
(where irQ'B3 reputation" is
his reputation" is to
to bebe read
read
instead
instead of 'n:ll~:J); Baraita
of irniDD); Baraita 32 Middot according according to to the reading
reading of of
MHG I, introduction, XIX. An explanation
I, introduction, explanation of of Joseph's ordinance
Joseph's ordinance
that
that a fifthfifth ofof thethe produce
produce of of the
the landland should belong belong to Phara~h is
to Pharaoh is
given in
given in Lekah Gen. 47. 24.
47. 24.
Hullin 60b;
34 22 Hullin
34 60b; Tan.Tan. B. B. 1,186;
I, 186; Targum
Targum Yerushalmi
Yerushalmi Gen. Gen. 47.21.
47.21.
343 MHG I,
343 I, 695.
695. Camp. Yadayim 4. 4. 4,4, and Berakot
Berakot 28a. 28a.
Comp. Yadayim
344 MHG I, 701-702; Lekah,Lekah, Shu'aib (gives tv'iO as as source),
344 I, 701-702; (gives 0TIO source),
Da' at,
and Da' at, Gen.
Gen. 48. 48. 1; 1; Zohar I, I, 180a and 216b. 216b. As to to the happiness
the happiness
of
of the pious
pious during
during the the last years of
last years their life,
of their life, camp.
comp. Tan. B. B. V,V, 18;
18;
Tan. Ekeb 3; 3; Aggadat
Aggadat Bereshit
Bereshit 40, 40, 121-122;
121-122; compo comp. note note 2. 2.
345 BR 96. 5; Tan.
Tan. B. B. I,I, 213-214;
213-214; Tan. Wa-Yehi 3;
345 96. 5; 3; MHG I, I,
709-711.
709-711. On the the signs
signs of of approaching
approaching death, death, see see Zohar I, I, 217b,
217b, and
227a.
227a. On Israel Israel as as thethe "Iamb
"lamb for for atonement
atonement", ", see
see Tan. B. IV, 20;
B. IV, 20;
BaR 4. 4. 5; 5; Ekah 1, 1, 7373 (below).
(below). Jacob'sJacob's fear fear that
that he he would "be
made an idol" idol" is also mentioned
is also mentioned in in the
the sources
sources referred
referred to to in note 329;
in note 329;
compo
comp. further
further vol. vol. IV, IV, pp.
pp. 71,71, 328 (top). (top). Ziyyoni, Beshallah
Ziyyoni, Beshallah (be- (be-
ginning), maintains that
ginning), maintains that Jacob
Jacob and Joseph wished to
Joseph wished have th~ir
to have bodies
their bodies
removed from Egypt Egypt in in order that they
order that they should
should not not bebe desecrated
desecrated by by
the Egyptians,
Egyptians, whereas whereas according
according to to Tehillim
Tehillim 24. 24. 19, the reason
19, the reason for for
Jacob's
Jacob's lastlast wish was that that the
the pious
pious are are loath
loath to to have
have their
their last
last rest
rest
among the wicked
among wicked; comp.
;compo notenote 21 vol. IV,
2 1 on vol. IV, p. 246. As to
p. 246. to the
the superiority
superiority
of the Holy
Holy Land to to all
all other
other countries
countries at the time
at the time of of resurrection,
resurrection,
see Apocalypse
see Apocalypse of of Baruch 29. 29. 2, 40. 2,
2, 40. 2, and 71. 71. 1;1; 4 4 Ezra
Ezra 13.48-49;
13. 48-49;
Midrash Tannaim 58 58 (this
(this isis very
very likely
likely thethe source
source of Kaftor wa-Ferah
of Kaftor wa-Ferah
138);
138); Mishle 17, 17, 84;84; Ruth Z., 2., 1. 47; Alphabet
1. 47; Alphabet of of R.R. Akiba
Akiba 31 31 ('t:l);
('&);
Ketubot Ilia; l11a; Yerushalmi
Yerushalmi Kirayim Kil 'ayim 9, 9, 32c; Abkat Rokel
32c; Abkat 2,4; 20har
Rokel 2,4; Zohar
862
862
 Joseph
Joseph [346-351

I,
I, 113b-114a,
113b-114a, 128b-129a,
128b-129a, 136b-137a.
136b-137a. The statement statement in in the
the kabbal-
kabbal-
istic
istic sources
sources mentioned above that that the
the resurrection
resurrection of of the
the deaddead of of
the Holy
Holy Land will will take placeplace forty
forty years
years earlier
earlier than
than thatthat of of the
the dead
dead
of
of other
other countries
countries is is based
based directly
directly or or indirectly
indirectly uponupon Midrash Tan-
naim, loco
naim, loc. cit.
cit. See Ginzberg's
Ginzberg's remarks in in J.Q.R.,
J.Q.R., XVI,XVI, 447,447, note
note 1.1.

In
In connection
connection with with thethe widespread
widespread view that that the
the reign
reign of of the
the Messiah
Messiah
will
will last
last forty
forty years
years (comp.
(comp. Sanhedrin
Sanhedrin 99a and Tehillim Tehillim 90, 90, 393),
393),
this
this statement
statement very very likely
likely implies
implies thethe doctrine
doctrine thatthat the the messianic
messianic
kingdom
kingdom will will be confined to to the Holy
Holy Land,
Land, whose dead will will therefore
therefore
be resurrected
resurrected forty forty years
years before
before the general
general resurrection
resurrection takes takes place
place
when the Lord Himself will will be King Ruler. Zohar I,
King and Ruler. I, 137a,
13 7a, and
II,
II, 28b,
28b, in in speaking
speaking of of the resurrection
resurrection of of the
the dead,
dead, refers
refers to to a veryvery
small
small bone in in the human body body which is is indestructible
indestructible and will will form
the
the nucleus
nucleus of of the new body body at at the time time of of resurrection.
resurrection. There
can be no doubt that that this
this bone mentioned in in the
the Zohar is is identical
identical
with
with the the "almond-shaped"
"almond-shaped" bone Luz, Luz, concerning
concerning which see see BR 30. 30.
7;
7; WR 18. 18. 1; 1; Kohe1eth
Koheleth 12. 12, 5.
5. Compo Index, s.
Comp. Index, s. v.
v. "Luz". Hyrtl,
Hyrtl,
Das Arabische
Arabische und Hebrtiische
Hebraische in in der
der Anatomie,
Anatomie, 165, 165, draws attention
attention
to
to the
the fact
fact that
that oldold German anatomists called called this
this bone "Jew-bone";
"Jew-bone";
compo
comp. also also Low,Low, Pjlanzennamen,
Pflanzennamen, 375. 375. The Luz legend, legend came from
the
the Jews
Jews to to the
the Arabs;
Arabs; compo Jewish Encyclopedia,
comp. Jewish Encyclopedia, 8, 8, s.v.
s.v. "Luz".
346 Nazir
346 Nazir 65a;65a; MHG I, I, 711.
711.
.347 MHG I,
,347 I, 708-709.
708-709. As to to the
the idea
idea that
that Jacob
Jacob was "the goal goal
of creation"
of creation" and the the deliverer
deliverer "of Abraham from the fiery fiery furnace",
furnace",
see note 35 on vol.
see note vol. I, p. 317.
I, p.

348 Megillah 16b.

348 According to to this
this view,
view, lnN.1'l
IITO 1
(Gen.
(Gen. 47. 47. 31)
Megillah 16b. According ! 31)
is to be
is to translated "and he
be translated he bowed down to to Joseph", whereas others
Joseph", whereas others
are
are of of the
the opinion
opinion thatthat it means: "And he
it means: he prostrated himself before
prostrated himself before
God". Compo
God". Comp. the the sources
sources referred
referred to to in notes 354-355.
in notes 354-355. Yelam- Yelam-
medenu 30
medenu = BHM VI,
30 ((=BHM 83, and MHG I,
VI, 83, I, 709)
709) says:
says: JacobJacob toldtold Joseph
Joseph
that
that it it was
was his his duty
duty to to fulfil
fulfil the
the word of of God: "And Joseph Joseph shall shall

put
put his
his hand upon
upon thine
thine eyes."
eyes."
PRE 39.
349 pRE
349 39.
35 0 MHG I,
35 I, 711.
711.
35* Yelammedenu 29
3SI Yelammedenu 29 (=BHM VI, 83, and MHG I,
VI, 83, I, 358
358 andand 711711,t
'?).
'!?).
This midrashic
This midrashic passage
passage may may also
also mean that that Joseph
Joseph as as "a"a free
free
man" did
man" did not not at at first
first want to to affirm
affirm his his promise
promise by by an an oath;
oath;
but subsequently
but subsequently consented
consented to to act
act inin the
the same manner as as Eliezer
Eliezer
had done
had done to to Abraham.
Abraham. Comp. Compo note note 349.
349.
868
363
352-362] Legends oj
The Legends of the
the Jews

352 Targum Yerushalmi

35 2 Targum Yerushalmi Gen. 47. 47. 30.
30. Compo
Comp. Pesahim 51b and
Semahot 12. 12.
Hadar and
353 Hadar
353 and Da'Da'at, Gen. 47.
at, Gen. 47. 30.
30.
Sifre D.,
354 Sifre
354 D., 31; 31; Midrash Tannaim 24; MHG I,I, 711.
24; MHG 711. Compo
Comp.
Shabbat
Shabbat 12b 12b and Nedarim 40a, 40a, inin accordance with with which Tan. Wa-
Yehi
Yehi 3 3 (end),
(end), MHG I, Cr"'), and Targum
712 (r),
I, 712 Targum Yerushalmi Gen. 47. 47.
30 are
30 are to be explained.
to be explained.
ass MHG I,
355 I, 711; compo note
711; comp. note 383.
383. Lekah,
Lekah, Gen. 47. 47. 31, gives two
31, gives
explanations of
explanations of mnlZl'1
irwi (Gen. (Gen. 47.47. 12):
12) (1)
:
(1) Jacob
Jacob thanked God for for having
having
given him a son like
given like Joseph;
Joseph; compocomp. Reb.
Heb. 11.21;11. 21; (2) Jacob bowed to
(2) Jacob to
Joseph because he
Joseph because he wished
wished to to fulfil
fulfil the
the latter's
latter's dream in in which it it was

revealed to
revealed to him (Gen. (Gen. 37.37. 9-10) that his
9-10) that his father
father wou!£!
would bow down to to
him; comp.
him; compo note 348. 348.
Sifre D.,
356 Sifre
356 D., 31;31; Midrash Tannaim 24. 24. In In accordance
accordance with with these
these
sources, MHG I.,
sources, I., 711,
711, is
is to
to be read HD^ 'nt:ll.:l
read i11.:l'1ZI i1n'i1IZ1; compo
TOD nrTO; comp. thethe use
use of of
this phrase
this phrase in in the
the prayer
prayer before
before retiring
retiring to to bed at night night ("!lr.m
(V'fljon n;:)1:l),
ronn),
Berakot
Berakot 60a 60a and Siddur (Baer's (Baer's edition,
edition, 573). 573). See also note 383.
also note 383.
to Reuben's
As to Reuben's penitence
penitence see note 60.
see note 60.
357 BR 45.
357 45. 9. This sickness
This sickness was the the fourth
fourth great miracle since
9. great miracle since
the
the creation
creation of of man;
man; for until Jacob's
for until Jacob's time time people
people died died suddenly,
suddenly,
without having
without having been been warned by by illness
illness of their impending'
of their impending death: they they
sneezed
sneered and fell dead. Hence the
fell dead. the custom to to bestow the the blessing
blessing" Unto
' '

life" upon aa person

life" upon person who sneezes; sneezes; seesee PRE 52; 52; note 272 on vol. I, p.
vol. I, p.
291, and note
291, note 20 20 on vol. vol. IV,
IV, p.p. 246.
246. In
In oldold sources
sources (comp.,
(comp., e. e. g,
g.,
t

Tosefta
Tosefta Shabbat 7. 7.55 and Babli
Babli Berakot
Berakot 53a)53a) the the blessing
blessing usedused isis N!l10,
NSHD,
or
or in Aramic Nn10N
in Aramic KniDN "Unto health". health ".
358 MHG I?I, 7712;
358 MRG 12; Yelammedenu 31 31 (=BHM(BHM VI, VI, 83)
83) and in in
'Aruh,
'Anik, S. ws and mi.
v. ftlJ!l
s. V. rn1.
32 (BHM VI, VI, 83);83); MHG I, I, 714. Compo
359 Yelammedenu 32
359 714. Comp.
the following note,
the following note.
360 PR 3, lOb;
360 3, lOb; Yelammedenu 32, 32, where,
where, J:llN1plfcTI must be be read
read
instead of
instead of l'r.l'l:J.
]'D^a. As to to Joseph's
Joseph's silence
silence about the the fact
fact that
that hishis
brethren sold
brethren sold him into into slavery,
slavery, see note 370.
see note 370. The source source of of Hadar
and Da at, Gen.
Da'at, Gen. 48. 48. 1,1, is PR, which
which has also also another
another opinion that
1
is PR, opinion that
Joseph heard
Joseph heard of of hishis father's illness from Bilhah who nursed
father's illness nursed him,
him, oror
from Benjamin
from Benjamin who was constantly constantly with his his father.
father. Compo
Comp. Sifre
Sifre
D., 352.
D., 352. See also Tan.
See also Tan. Wa-Yehi 6; 6; MHG I, I, 714
714 and 715-716
715-716 (here
(here
it
it is
is Manasseh who studied studied under
under Jacob)
Jacob); Sekel
;
Sekel 306.
306.
361 MHG I,
361 713-714. Compo
I, 713-714. Comp. Schechter,
Schechter, ad [DC., and note
ad loc., note 306.
306.
362 MHG I, 716;
362 I, 716; Yelammedenu 33 33 (=BHM
(
= BHM VI, VI, 83).
83). This is
This is

864
S64
 Joseph
Joseph [363-374

very likely
very likely the
the source
source of
of Hadar,
Hadar, Da'
Da' at,
at, and
and Sekel
Sekel on
on Gen.
Gen. 48.
48. 2. Comp.
2. Camp.
note 348.
note 348.
363
363 PR 3,
3, lla,
lla, and
and the
the other
other view
view 12a,
12a, line
line 7.
7.
366 4
3 4 MHG
MHG I, 716.
I, 716. As
As to
to the
the tithe
tithe of
of Jacob's
Jacob's sons,
sons, see
see note
note 250
250
on vol.
on vol. I, p.
I, p. 387
387
365
365 MHG I, 717.
I, 717.
366
366 PR 3, llb-12a; MHG I,
3, llb-12a; I, 717
717 (below)
(below) and
and 718-720;
718-720; Yelam-
Yelam-
medenu 33-34 = BHM VI,
33-34 ((=BHM VI, 83;
83; read '31
read hy 11m,) 1
where
"J^n ?) where it is also
it is also stated
stated
that the
that the holy
holy spirit
spirit had abandoned Jacob
Jacob during
during the
the time
time that
that he
he
grieved for
grieved for Joseph
Joseph (comp. note 294);
(comp. note 294); Tan.
Tan. Wa-Yehi 6; Zohar I,
6; Zohar 207b;
I, 207b;
48. 9;
Targum Yerushalmi Gen. 48. 9; Aggadat
Aggadat Bereshit
Bereshit 5,
5,12. to Rachel's
12. As to Rachel's
burial place,
burial place, see
see note
note 310
310 vol I,
on vol I, p.
p. 415,
415, and
and Lekah
Lekah Gen.
Gen. 48.
48. 7.
7.
PR 3, 12a-12b; MHG I,
367
3 67 3, 12a-12b; I, 720-721,
72G-721 , in
in accordance with which
accordance with which
PR is
is to
to be emended to
to read
read ',;:lntVl
?:? =,i;.::mOl "asked
1

=lbonD]
I "asked in a foolish
in a way";
foolish way";
Aggadat Bereshit
Aggadat Bereshit 5, 5, 11-13,
11-13, thethe text text of
of which
which suggests
suggests that
that "li.:l
^inn in in
MHG, 721 721 means "according
"according to to the
the way
way of spy", i.
of a spy", i. e.,
e., "I betray
"I betray
secrE't to
a secret to you"
you" VeryVery likely
likely however "l "in is
**?) in is to be read.
to be read. Philo,
Philo,
Josepha, 6,
De JosepHo, 6, likewise mentions that
likewise mentions that it
it was the prophetic
prophetic spirit
spirit which
revealed
revealed to to Jacob
Jacob thatthat in the future
in the future Ephraim
Ephraim would be be superior
superior to to
Manasseh.
Manasseh.
368 PR 3, 12
368 3, 12 (as to the
(as to the text,text, see
see Kitab
Ketab Tamim,
Tamim, 88);88); Aggadat
Aggadat
Bereshit 5,
Bereshit 5, 12;
12; BR 97. 97. 4;4; Tan. Wa-Yehi 6. 6.
369 BR
369 BR97. 97. 4.
4.
370 PR 3, 12b. The Haggadah
370 3, 12b. Haggadah often often refers
refers toto Joseph's
Joseph's no-
bility
bility ofof character
character as as shown by by the the fact
fact that he did not tell tell anyone
anyone
that
that hishis brethren
brethren soldsold him intointo slavery.
slavery. His desiredesire to keep
keep this
this matter
secret
secret went so so far
far that
that he diddid notnot attempt,
attempt, after
after he had risenrisen to a high
high
position
position in in Egypt,
Egypt, to to communicate with his his father,
father, fearing
fearing lest
lest he
should
should havehave toto explain
explain his
his presence
presence in in Egypt
Egypt and thus betray betray his his breth-
ren;
ren; see
see Philo,
Philo, De Josepha,
Josepho, 41;41; Hasidim 479-480;479-480; Imre No'am,No am, Gen. 41.
1
41.
16,
16, and
and thethe sources
sources referred
referred to to in in notes
notes 99,
99, 281,
281, 360,
360, 442,
442, as well
well as
vol.
vol. II,
II, p.
p. 221.
221. Camp.
Comp. also
also note
note 68. 68.
371 BR 97. 97. 4-5;
371 4-5; MHG I, I, 717717 (top)
(top) and 722-723;
722-723; Tan. Wa-Yehi
6;
6; PR 3, 3, 12b;
12b; Targum
Targum Yerushalmi
Yerushalmi and Lekah on Gen. 48. 20. 20.
372 Aggadat Bereshit
372 Aggadat Bereshit 80, 80, 155; 155; Shitah
Shitah Hadashah 1. 1.

373 BR 97. 97. 3. C011;lp.

373 3. Comp. Aggadat
Aggadat Bereshit
Bereshit 5, 5, 13,
13, and note 371. 371.
Jacob's
Jacob's guardian
guardian angelangel isis Michael;
Michael; camp. comp. Zerubbabel 10; 10; Sekel
Sekel 309
309
and
and 318,
318, as as well
well a Index, s.
a Index, v. "Michael".
s. 'II. "Michael".
3 74 MHG I, 723, where many other
other explanations
374 I, 723, where many explanations are are given
given of of

365
365
375-383] The Legends
Legends of
of the
the Jews

the blessing ::J"

the blessing yb U.," (Gen. 48.
UYl (Gen. 48. 16)16) bestowed by by Jacob
Jacob uponupon hishis two
grandchildren.
grandchildren. Camp.
Comp. also
also the
the following
following note.
375 BR 97.
375 97. 3; Tan. Wa-Yehi 6 (the
3; Tan. (the Ephraimites
Ephraimites pronounced
pronounced
"Sibboleth"
"Sibboleth" instead instead of of "Shibboleth";
"Shibboleth"; camp. comp. Jud. Jud. 12.
12. 6);
6); Lekah and
Targum Yerushalmi
Targum Yerushalmi on Gen. Gen. 48. 48. 16.16. Camp.
Comp. note note 50 50 on vol. II,
on vol. II, p.p.
269.
269.
370 WR
37<s wR 2.2. 3;3; Shemuel
Shernuel 1,45.1, 45. Ephraim received
Ephraim received thisthis distinction,
distinction,
as well as
as well many others,
as many others, asas aa reward
reward for for his
his humility;
humility; God exalts those
exalts those
who humble themselves; BR 6.
humble themselves; 4; PR 3,
6. 4; 12b; MHG I,
3, 12b; I, 720-721. The
last-named source
last-named gives further
source gives further instances
instances of of the reward for humility:
for humility:
Joktan, who became
Joktan, became the the father
father of of thirteen
thirteen sons (camp. (comp. note 70 70 on
vol. I,
vol. p. 172),
I, p. 172), and David,
David, who was exalted
exalted above all
all other rulers.
rulers.

The moremore luxuriant

luxuriant the the vine
vine thethe lower
lower are are its
its branches;
branches; the the greater
greater
the
the man the the deeper
deeper his his humility,
humility, MHG, loco cit., and camp.
loc. cit., comp. Schechter
Schechter
note 31.
note 31.
377 BR 97.
377 97. 9; 9; Targum Yerushalmi Gen. 48.
Targum Yerushalmi 22; Baba-Batra
48. 22;
123a.
123a. Jacob's war against
On Jacob's against the the Shechemites,
Shechemites, see vol. I,
see vol. I, pp.403-411
pp .403-4 11
and notes
notes 289-292
289-292 appertaining
appertaining to to them.
them. Concerning
Concerning Adam's gar- gar-
ments see see notes
notes 78-80 on vol. vol. I, I, p.
p. 177.
177.
3 ? 8 Sabba, Wa-Yehi, 59c.
378 Sabba, Wa-Yehi, 59c. On Dinah and and Asenath
Asenath see vol. II,
see vol. II,
p. 38.
p. 38.
379
379 Da'Da'at and Hadar,
at and Hadar, Gen. Gen. 30. 30. 29-30.
29-30. Camp. Comp. vol. vol. I,I, pp.
pp. 318-
319,
319, and preceding
preceding note.note.
380 BR 97.
380 97. 6.6. Compo vol.
Comp. vol. II,II, p. 330.
p. 330.
38I BR 97.
381 97. 1; 1; MHG I, I, 721;
721; Shitah
Shitah Hadashah I, Tan. Wa-Yehi
I, Tan.

8;
8; Aggadat
Aggadat Bereshit
Bereshit 82, 82, 158.
158.
382 BR 98. 98. 1-3; Yerushalmi Targumim Targumim Gen. Gen. 49.49. 1-2; Tan. Wa-
382 1-3; Yerushalmi 1-2; Tan.
Yehi 8;
Yehi Aggadat Bereshit
8; Aggadat Bereshit 81, 81, 157,
157, and 83, 83, 163.
163. In all
In these sources
all these sources
it is
it presupposed that
is presupposed that Jacob
Jacob did did notnot act rightly in
act rightly in attempting
attempting to to re^
re-
veal divine
veal divine mysteries
mysteries to to hishis sons
sons without
without having having first
first obtained
obtained per- per-
mission
mission from from God; compo the
God; comp. the following
following note. note. Shu'aib, Wa-Yehi, 22d,
Shu'aib, Wa-Yehi, 22d,
quotes
quotes an unknown Midrash to to the
the effect
effect thatthat thethe word Nip" frnp'l (Gen.
(Gen.
47. 29
47. 29 and 49. 49. 1),1), if
if explained according to
explained according to the
the hermeneutical
hermeneutical rule rule
of Notarikon, contains
of Notarikon, contains the the statement
statement that that Jacob revealed to
Jacob revealed to Joseph
Joseph
the teachings
the teachings of of wisdom and the the great
great mystery
mystery of of the messianic age.
the messianic age.
383
383 Sifre
Sifre D.,D., 32;
32; Midrash Tannaim 24; 24; BR 98.3; Pesahim 56a;
98. 3; Pesahim 56a;
Tan. Wa-Yehi 8; 8; Shitah Hadashah 1; 1; DR 2. 2. 6, where it
6, where it is
is also
also stated
stated
that Moses learned
that learned the the response
response "Praised
"Praised be the name,
be the etc." by
name, etc." lis-
by lis-
tening
tening to the the angels.
angels. Comp.Compo also also Mahkim 111 111 (which
(which gives
gives a a somewhat
somewhat
different version of
different version the origin
of the origin of of this
this prayer
prayer of the angels);
of the Aggadat
angels) Aggadat
;

366
 JosePh
Joseph [384-388

Bereshit 81,
Bereshit 81, 157;
157; Targum Yerushalmi
Targum Yerushalmi Gen. Gen. 48. 2; WR 36.
48.2; 36.5; Tehillim
5; Tehillim
31,239-240.
31, 239-240. Camp. notes
Comp. notes 239-240.
239-240. Several
Several medieval
medieval authors
authors quote
quote
the following
the following from an an unknown
unknown Midrash:
Midrash: God called called Jacob's
Jacob's at-at-
tention to
tention to the
the fact
fact that
that the
the names of
of thethe twelve
twelve tribes
tribes contain
contain neither
neither
the letters
the letters 'CD'n
't!'n (=DH
(=t!n "sin")
"sin") nor
nor '2'p = srp "end");
'lI:'j:I ((=lI:i' "end"); the
the tribes
tribes are
are
free from
free from sin, but the
sin, but the knowledge
knowledge of
of thethe "end" shallshall not
not be
be revealed
revealed
to them.
to them. See Da
See Da'at, HaiJar, Pa'aneah,
1

at, Hadar, Pa'aneah, Shu'aib

Shu'aib onon Gen.
Gen. 48.
48. 1; R.
1; R.
Bahya, Gen.
Bahya, Gen. 47.
47. 28;
28; Abudrahim,
Abudrahim, Shema' Zohar III,
Shema'; Zohar III, 188b.
; 188b. Sanhedrin
Sanhedrin
97b very
97b very strongly
strongly condemns those those who occupy
occupy themselves
themselves with
with as-
as-
certaining the end
certaining the end ofof time,
time, and the
the Rabbis
Rabbis speak
speak ofof the
the "end" asas aa
mystery which has
mystery has not
not been
been revealed
revealed to
to man oror angel;
angel; Sanhedrin
Sanhedrin
99a; Tehillim
99a; Tehillim 9.
9. 81;
81; Pesahim 54b.54b. Comp.
Compo Mark 13. 13. 32.
32.
384 BR
384 BR 98.4
98.4 and 99.
99.6; B. 1,218;
6; Tan. B. Tan. Wa-Yehi 9;
I, 218; Tan. 9; Aggadat
Aggadat
Bereshit 82,
Bereshit 82, 158-159; Shitah Hadashah 2;
158-159; Shitah 2; Targumim
Targumim Gen. 49. 3-4;
Gen. 49. 3-4;
MHG
MHG I, I, 731-734.
731-734. Concerning
Concerning Moses and Reuben see vol. Ill,
see vol. III, pp.
pp.
196 and 455.
196 and 455.
385
38s Sabba, Wa-Yehi, 60a, quoting an unknown Midrash.
Midrash. Compo
Sabba, Wa-Yehi, 60a, quoting Comp.
BR 98. i1Zm'~i1 'Spyr
98. 4 nonVon '~j:I)lr l^N
,,~ and
and thethe following
following note. note.
Abkir in Yalkut I, I, 157,
157, and MHG I, I, 732; comp. BR 82.
732; compo
386 Abkir
386 in Yalkut 82.
11;
11; MHG I, I, 539-540;
539-540; Sabba,Sabba, asas in
in preceding
preceding note, note, who very very likely
likely
had before
before him a fuller fuller text
text of Abkir.
of Abkir.
3*7 BR 98. 98. 5 5 and 99. 99. 7;
387 7; Shitah
Shitah Hadashah 2; 2; Tan.
Tan. B. B. I,
I, 218-219;
218-219;
Tan.
Tan. Wa-Yehi 9-10; 9-10; Aggadat
Aggadat Bereshit
Bereshit 82, 82, 159-160;
159-160; Targumim
Targumim Gen. Gen.
49.
49. 5-7.
5-7. The Church Fathers Fathers Tertullian,
Tertullian, Adversus Marcion., Marcion., 3, 3, 18,
18, and
Adversus Judaios,
Adversus Judaios, 10 10 and
and Hippolytus
Hippolytus on Gen. Gen. 49. 49. 5 5 likewise
likewise mention
the
the tradition
tradition thatthat the
the Pharisees
Pharisees and Scribes
Scribes belonged
belonged to to the
the tribes
tribes ofof
Simeon
Simeon and Levi; Levi; comp
comp note note 5 5 on vol.vol. II,
II, p.p. 194.
194. PR 7, 7, 28a-28b,
28a-28b,
dwells
dwells upon
upon the the fact
fact that
that the
the three
three oldest
oldest sonssons of of Jacob
Jacob received
received his his
blessings
blessings likelike the
the other
other brethren,
brethren, though
though he severelyseverely censured
censured them
for
for their
their sins.
sins. As toto the
the meaning
meaning of DiTni-DD (Gen.
of Ci1'rn'.::l1:3 (Gen. 49.49. 5)5) see
see also,
also,
besides
besides thethe sources
sources mentioned
mentioned at at the
the beginning
beginning of of this
this note,
note, PRE
38
38 and Yelammedenu in in 'Aruk S. D. '.::l~
s. V. "DD 3. 3.
388 Tan.
388 Tan. Wa-Yehi
Wa-Yehi 10; 10; Targumim
Targumim 49. 49. 8-12;
8-12; MHG I, I, 735-739

(based
(based onon different
different sources); Yelammedenu 35
sources); Yelammedentl 35 (=BHM VI, VI, 84,
84, and
'Aruk,
'Aruk, S. s. V. DD 5).
v. 0;1 5). The Haggadah
Haggadah finds finds in in the
the blessing
blessing of Judah Judah
not
not only
only praise
praise for
for his
his valiant
valiant and gallant
gallant spirit
spirit displayed
displayed at Tamar's
trial
trial and
and atat the
the time
time when Joseph Joseph '5's life
life was threatened
threatened by by his
his brethren
(comp.
(comp. notes
notes 46 46 and
and 90),90), but
but also
also a a prophecy
prophecy about his his prominent
prominent
descendants,
descendants, the the Judean
Judean kings,kings, and particularly
particularly the Messiah. Messiah. The The
Church accepted the
Church accepted the messianic
messianic interpretations
interpretations of of the blessing;
blessing; compo
comp.
367
367
389-392] The Legends
Legends of
of the
the Jews

e. g., Hippolytus,
e. g., Anti-Christo, 9,
Hippolytus, De Anti-Christo, seq.; De Consummatione Mundi,
9, seq..', Mundi,
18
18, andand the reference to
the reference to the
the patristic
patristic literature
literature given
given by by A.A. Poznanski,
Poznanski,
SChiloh, passim.
Schiloh, passim. Next to to the
the Messiah it it isis David whose life life history
history
is found
is found in the blessing
in the blessing of Judah; see
of Judah; the interesting
see the interesting passage quoted
passage quoted
by Sabba,
by Wa-Yehi, 62a
Sabba, Wa-Yehi, 62a (top),
(top), from an unknown Midrash.
389 BR 99.
389 99. 99 and
and 72.72. 5; Tan. Wa-Yehi 11;
5r Tan. 11; Aggadat Bereshit
Aggadat Bereshit
82,
82, 161;161; Shitah
Shitah Hadashah 11; 11; WR 25. 25. 2;2; Batte Midrashot III, III, 26-
27. Comp.
27. Compo note note 391 and note note 194 on vol. vol. I,I, p.
p. 367.
367,
39 0 Targum
Targum Yerushalmi Gen. 49. 49. 13;
13; BR 98.11.
98. 11.
Tan. Wa-Yehi
Wa-Yehi 11; 11; BR 98. 98. 1212 and 99. 99. 10;
10; Shitah Hadashah
a*
39I1 Tan
11; Aggadat Bereshit
11; Aggadat Bereshit 82, 82, 161. Issachar as
161. Issachar as "the tribe tribe of of scholars"
scholars"
is very frequently
is very frequently referred
referred to to in the Haggadah;
in the Haggadah; comp., comp., e. ., vol. I,
e. g., vol. I, p.
p.
367;
367; vol. vol. II,II, pp.
pp. 2525 and 188;188; vol. III,
vol. pp. 170,
Ill, pp. 170, 193,
193, 197, 221, 223,
197, 221, 223,
237,460,
237, 462. Compo
460, 462. Comp. alsoalso notenote 61.61. This legendlegend is very likely
is very likely based
upon 11 Chron.
upon Chron. 12. 12. 33,
33, where among among thosethose who came to to David mention
is
is made of of the
the children
children of of Issachar,
Issachar, '''men
'"men that that had understanding
understanding
of the times,
of the times, to to know what Israel Israel ought
ought to to do";
do"; compo Targum, ad
comp. Targum, ad loc.,
loc.,
and Megillah
Megillah 12b, where with
12b, where with reference
reference to Esther 1.
to Esther 1. 13
13 it
it is
is stated
stated thatthat
"those that that have
have understanding
understanding of of the times" describes
the times" describes the the scholars
scholars
()l::li)
0331) who are
are well-versed
well-versed in
in astronomy
astronomy and understand
understand how to fix
to fix

the calendar. However,

the calendar. However, as as there
there seems to to be no trace trace of this le-
of this le-

gend in
gend in tannaitic
tannaitic sources,
sources, thethe following
following hypothesis
hypothesis may may be suggested:
suggested :

During
During the the amoraic periodperiod Tiberias
Tiberias was the the main seat seat ofof Jewish learn-
Jewish learn-
ing
ing in in Palestine,
Palestine, and inasmuch as as this
this city
city was located
located in in the terri-
terri-
tory of
tory of the
the tribe
tribe of of Issachar
Issachar (comp.(comp. Sanhedrin 12ai 12a; Shitah,
Shitah, loe. cit.,
loc. tit.,

and Megillah
and Megillah 6a 6a on
on its
its identity
identity with with biblical
biblical I"Ipi)
np"")),, it
it was quite
quite natural
natural
that this
that tribe should
this tribe share in
should share the glory
in the glory of of its
its metropolis.
metropolis. In
In support
support
of this
of this assumption
assumption one one may quote quote ShirShir 8.J 2, which
8.J 2, which reads:
reads: The tribe tribe
of Issachar
of Issachar studiesstudies in the house
in the house of of learning
learning situated
situated in in its territory
its territory

(i. e., Tiberias);

(i. e., Tiberias)i Naphtali
Naphtali does does more than this: this: it wanders to
it wanders to foreign
foreign
houses
houses of learning, and hence
of learning, hence its reward is
its reward is greater.
greater. Compo
Comp. the the sources
sources
referred to
referred to in note 389,
in note 389, and note note 194194 on vol. vol. I,I, p.p. 367.
367.
39 2 BR 98.
39* 98. 14 and 99. 99. 11;11; Tan. Wa-Yehi 12; 12; Shitah
Shitah Hadashah
11,
11, where it it is
is stated that the
stated that the Messiah
Messiah was was aa Danite
Danite on his his maternal
maternal
side;
side; thisthis view is very likely
is very related to
likely related the one found in
to the in early
early Christian
Christian
authors about the the Danite
Danite descent of the anti-Christ;
of the anti-Christ; compo Irenaeus,
comp. Irenaeus,
V, 30,
V, 30, Hippolytus,
Hippolytus, De Consum. Mundi 19, 19, and Bousset, Antichrist,
Bousset, Antichrist,
Index,
Index, 5. s. v.
v. "Dan";
"Dan"; Yelammedenu 36 (=BHM (^=BHM VI, VI, 84;
84; read
read Kin ~1i1 iT1
n?
J1WiJW 1':"·
J1BW -p- 'JltviJtv); Aggadat Bereshit
'pEW); Aggadat Bereshit 82, 82, 161161 (read
(read jnaaVil.l instead
instead of of
Vill)i ); Targumim
Targumim Gen. 49. 49. 16-18.
16-18.
368
368
 Joseph
Joseph [393-400

393 BR
393 BR 99.99. 11;
11; Tan.
Tan. Wa-Yehi
Wa-Yehi 12; 12; Yelammedenu
Yelammedenu 37. 37. Comp.
Camp.
note 183 on
note 183 on vol.
vol. I,
I, p.
p. 365.
365. Others
Others find
find in
in the
the blessing
blessing of
of Gad
Gad aa prophecy
prophecy
concerning the
concerning the activity
activity of
of the
the Gadites
Gadites as
as the
the vanguard
vanguard of
of Israel, armed
Israel, armed
to conquer
to conquer the
the Holy Land;
Holy compo BR 98.
Land; comp. 15; MHG I,
98. 15; I, 744;
744; Shitah
Shitah
2; Targumim
Hadashah 2; Targumim Gen.
Gen. 49.
49. 19.
19.
394 BR 99.
394 99. 12;
12; Tan.
Tan. Wa-Yehi 13;
13; ER 9,9, 52.
52. For
For other
other in-
in-
terpretations of
terpretations of the
the blessing
blessing of
of Asher
Asher see
see BR 98.
98. 16;
16; Shitah
Shitah Hadashah
Hadashah
11;
11; Targumim Gen.
Targumim 49. 20.
Gen. 49. 20.
395 BR 98.
305 98. 17
17 and 99. 99. 12;
12; Tan.
Tan. Wa-Yehi 13. 13. Numerous other other
interpretations
interpretations of of the
the blessing
blessing of of Naphtali
Naphtali are are found
found in in MHG I, I, 745-
745-
746, as
746, as well
well as
as in
in Hadar,
Hadar, Da* Da'at, Targumim on Gen.
at, and Targumim Gen. 49.49. 2.
2. Comp.
Compo
the following
the following three
three notes.
notes.
39 6 MHG I, 745; BR 98.
I, 745; 98. 17.
17. In In the
the second
second passage
passage as as well
well asas
6
39
in many
in many others
others (Aggadat
(Aggadat Bereshit
Bereshit 82, 82, 162;
162; Shitah Hadashah 11;
Shitah Hadashah 11;
compo especially
comp. especially thethe unknown Midrash Midrash quotedquoted by by Sabba, Wa-Yehi,
Sabba, Wa-Yehi,
63a), the scholarship
63a), the scholarship of of Naphtali
Naphtali (i. (i, e.,
e., of the tribe
of the tribe ofof this
this name)
name) is is
praised. Comp.
praised. Camp. note note 391.
391.
397 MHG I,I, 746-747;
391 MEG 746-747; BaR 14. 14. 11;
11; Sabba,
Sabba, Wa-Yehi,
Wa-Yehi, 63a; 63a;
ER 9, 9, 51,
51, and 11, 11, 59.
59. As to to Naphtali
Naphtali's 's extraordinary
extraordinary swiftness,
swiftness,
camp.
comp. notenote 216
216 on vol.vol. I,I, p.
p. 371,
371, as
as well
well asas vol.
vol. II,II, p.
p. 154;
154; vol.
vol. III,
Ill,
pp.
pp. 171,
171, 237-238;
237-238; vol.vol. IV,
IV, p.p. 161
161 (transferred
(transferred to to the
the descendants of of
Naphtali); Targum
Naphtali); Targum Yerushalmi
Yerushalmi Gen. Gen. 49.49. 21.
21.
398 Sabba and Targum Yerushalmi
398 Targum Yerushalmi on Gen.49. Gen. 49. 21, 21, whereas in in
Targum Yerushalmi Num. 27.
Targum Yerushalmi 27. 4646 itit is
is Serah
Serah the the daughter
daughter of of Asher
who brings
brings thethe glad
glad tidings
tidings to to Jacob.
Jacob. In In the
the quotation
quotation by by the glOB-
glos-
sator
sator ofof Pa'aneah on on Num.,
Num., loco cit., from
loc. cit., from Targum
Targum Yerushalmi
Yerushalmi Gen.
49. 20,
49. 20, to to the
the effect
effect that
that Asher
Asher was the the happy
happy messenger,
messenger, Asher is is

very
very likely
likely toto be emended to to "Serah the the daughter
daughter of of Asher". Compo Comp.
vol.
vol. II,
II, pp.
pp. 115-116,
115-116, and notes notes 293-295.
293-295.
39
399*>
BR 98.98. 18-20;
18-20; Shitah
Shitah Hadashah 2: 2; Yerushalmi
Yerushalmi Targumim
Targumim
Gen.
Gen. 49.49. 22-26:
22-26; compo
comp. Sabba,
Sabba, Wa-Yehi,
Wa-Yehi, 63c, 63c, and note note 184.
184.
400 Midrash
Midrash Aggada,
400 Aggada, Gen. Gen. 49.49. 23,23, and camp. comp. Targumim
Targumim on
this verse. That Sarah's
this verse. Sarah's likeness
likeness hung
hung in in Pharaoh's
Pharaoh's bedroom is is stated

in
in Zohar
Zohar II, 30a. As to
II, 30a. to the
the objection
objection raised
raised against
against Joseph
Joseph thatthat he he
was
was aa slave,
slave, camp. vol. II,
comp. vol. II, p.
p. 72.
72. Kimhi on Gen., loc.dt., likewise
Gen., toc.cit.,
refers to
refers to this
this verse
verse concerning
concerning Potiphar's
Potiphar's enmity
enmity toward Joseph. Joseph. Ben
ha-Melek 6
ha-Melek 6 reads:
reads: A man once once said
said to
to Joseph:
Joseph: "I "I love
love thee
thee very
very much";
much";
to
to which
which Joseph
Joseph replied:
replied: "Love caused me great
"Love caused great suffering;
suffering; my fa- fa-

ther's
ther's love
love brought
brought uponupon me my
my brethren's
brethren's hatred
hatred which resulted
resulted
369
369
401-413] The Legends
Legends oj
of the
the Jews

in
in my being being sold
sold asas aa slave;
slave; the
the love
love of Potiphar's wife
of Potiphar's wife for lodged
for me lodged
me inin prison."
prison."
4 0101 BR 99. 99. 3;3; Tan. B. B. I, 219-220; Tan. Wa-Yehi 14;
I, 219-220; 14; Shitah
Shitah
Hadashah 2; 2; Aggadat
Aggadat Bereshit
Bereshit 82, 82, 162;
162; Targum Yerushalmi Gen.
Targum Yerushalmi Gen.
49. 27; MHG I,
49. 27; I, 751.
751. interpretation of
The interpretation of Gen.
Gen. 49. 27, found in
49. 27, in
12 Testaments, Benjamin
12 Testaments, Benjamin 11, 11, and Hippolytus,
Hippolytus, ad loc. according
ad loc., taccording to to
which the the "wolf" refers to
"wolf* refers to the
the Benjamite
Benjamite Saul (=Paul). (
= Paul), is is a Chris-
Chris-
tianized
tianized form of the Jewish
of the Jewish Haggadah
Haggadah which takes takes the
the "wolf" as as a
symbol of
symbol of Saul,
Saul, thethe first
first king
king of of Israel.
Israel. Testaments,
Testaments, loco c~t., finds
loc. at., finds
in the blessing
in the blessing of of Benjamin
Benjamin a hint hint that
that the temple would be
the temple be erected
erected
in
in his territory; compo
his territory; comp. vol.vol. III,
Ill, p.p. 458.
458.
402
4 2 BR 99. 99. 2; 2; Tan. B. B. I, 219-220; Tan.
I, 219-220; Tan. Wa-Yehi 14; 14; Shitah
Shitah
Hadashah 2. 2. On Joseph
Joseph as the adversary
as the adversary of Esau, see
of Esau, vol. I,
see vol. I, p.
p. 364;
364;
vol. Ill,
vol. III, pp. pp. 57-58.
57-58.
43
403 Tan. Tan. B. B. I,I, 221; Tan. Wa-Yehi 16;
221; Tan. 16; BR 99.4;99. 4; DR 13. 13. 8;8; PR
7,
7, 28b.
28b. Compo
Comp. note
note 387.
387.
44
404 BR 100. 100. 2. 2.
405s Tan.
4 Tan. B. IV, 11;
B. IV, Tan. Bemidbar
11; Tan. Bemidbar 12; 12; BaR 2.8; 2. 8; Yashar Wa-

Yehi,
Yehi, 112a-112b;
112a-112b; a a somewhat
somewhat different
different version
version is is found in in BaR
5. 2. See
5. 2. See also Hasidim 383
also Hasidim Nahmanides, Gen. 48.
383 and Nahmanides, 48. 2.2. The pas-
pas-
sage in
sage the Tanhumas escaped
in the Nahmanides, for
escaped Nahmanides, for they
they explicitly
explicitly state
state
that,
that, in in. accordance
accordance with with Jacob's
Jacob's last last will,
will, none of of his
his grandchildren
grandchildren
was a1l10wed
was alllowed to to touch
touch his his bier,
bier, because
because their
their mothers (or (or the mothers
of
of some
some of them) were
of them) were Canaanitish
Canaanitish women. In Tan. B. B. IV.
IV, 11, O.::l:!
11, DD2
is to
is to be be read
read instead
instead of of Dm. Camp. note 98.
OiT:!. Comp. 98.
4066 Yashar
4 Yashar Wa-Yehi,
Wa-Yehi, 112b. 112b. ER 18, 18, 104,
104, reads:
reads: Jacob
Jacob admon-
ished Joseph to
ished Joseph to be
be proud
proud of his virtue,
of his virtue, since
since God givesgives man knowledge
knowledge
and wisdom to
and wisdom to be
be used
used only
only forfor the
the sanctification
sanctification of His holy
of His name,
holy name,
i. e.,
i. e., to to resist
resist temptations,
temptations.
4 07 BR 100.
47 100. 1. 1.

44 088 Baba BatraBatra 16a-17a.

16a-l7a. Compo Comp. notenote 276:276-, on vol.
vol. I, 292, and
I, 292,
note 35
note 35 on on p.
p. 317.
317.
440099 Yerushalmi
Yerushalmi Targumim
Targumim Gen. Gen, 50.50. 1.1.

410 10 Yashar Wa-Yehi, 112b-113a.

4
Yashar Wa-Yehi, 112b-113a.
4411 Yerushalmi Targumim
I I Yerushalmi Targumim Gen. Gen. 50.50. 3; 3; Zohar I, I, 294.
294. Compo
Comp.
note 177.
note 177.
4 12 BR 100.
412BR 100. 3. Camp. vol. vol. II, pp.
3. Comp. II, pp. 148-149.
148-149. On Joseph's Joseph's
premature death
premature death see see note
note 430.
430.
4*33 Unknown Midrash quoted by Sabba,
4I quoted by Sabba, Wa-Yehi, Wa-Yehi, 104a;104a; BR 100. 100.
6; Aggadat
6; Aggadat Esther Esther 70. 70. On thethe view
view that
that Pharaoh
Pharaoh subsequently
subsequently be- be-
370
 Joseph
Joseph [414-422

came king of Nineveh,

king of Nineveh, see vol. III,
see vol. Ill, p. 29, and note
p. 29, note 34 on vol.
vol. IV,
IV, p.
p.
250. The Egyptians
250. Egyptians drowned in in the
the Red Sea were
were brought to burial
brought to burial
as a reward for for their
their participation
participation in the last
in the last honor paid paid to Jacob;
to Jacob;
PRE 39 (this is the
(this is the source of of R.
R. Bahya,
Bahya, Exod. 15. 15. 12);
12) comp.,
; comp., however,
however,
the opposite
the opposite view about the the end of of thethe Egyptians,
Egyptians, vol. vol. III,
Ill, p.p. 31.
31.
R. Bahya,
Bahya, in his work Kad ha-Kemah,
in his ha-Kemah, ":l~ hzx 2, 2, 16a,
16a, gives
gives (following
(following
old
old sources?)
sources?) a description
description of of the
the nine
nine divisions
divisions of of which the the cortege
cortege
of Jacob '5 funeral
of Jacob's consisted.
funeral consisted.
4I 4 BR 100.
414 4; MHG I, 761, where o'n:;,IV
I, 761, DTISP n".,lrf?-l3 could
could hardly
".,l,
100. 4; hardly
mean "friseuse";
"friseuse"; comp.camp. 'Aruk,
'Aruk, s. s. v.
v. ^13, and vol. vol. IV,
IV, p. 287.
p. 287.
4 I 55 Sotah 36b.
41 Compo vol.
36b. Comp. vol. II, pp. 72-73.
II, pp. 72-73. Midrash Aggada, Aggada, Gen.Gen.
50.2,
50. 2, is is based on a combination of 50tah, Sotah, loe. cit., with Yashar Mikkez,
loc, cit., Mikkez,
95a-95b.
95a~95b.
Yashar Wa-Yehi,
4 16 Yashar
416 Wa-Yehi, 113a. 113a. Compo
Comp. note note 413. 413.
417
417 Tan.Tan. B. B. IV,
IV, 11,
11, and the the sources referred to
sources referred to inin note 405, as
note 405, as
well
well asas Da Da,'at
1
Hadar, Gen. 50.
at and Hadar, 50. 12.
12. The number of Jacob's Jacob's des- des-
cendants
cendants at the time
at the time of of hishis death
death amounted to to sixty
sixty myriads;
myriads; BR
79.
79. 1. 1.

Yashar Wa-Yehi,
418 Yashar
418 Wa-Yehi, 113a-113b.
113a-113b. Compo Comp. also vol. II,
also vol. II, p.p. 147.
147.
4I Yerushalmi Sotah
419* Yerushalmi Sotah 1, 17c; BR 100.
1, 17c; 100. 5. 5.
20 Sotah
Sotah 13a; Tan. B. B. I,
4420 13a; Tan. I, 222;
222; Tan. Wa-Yehi 17. 17.
Yerushalmi Sotah
421 Yerushalmi
421 Sotah 1, 17b; BR 100.
1, 17b; 100. 6; 6; PK 10, 10, 85a;
85a; Tan. B.
I, 222;
I, 222; Tan.Tan. Wa-Yehi,
Wa-Yehi, 17. 17.
42250tah 13a; PRE 39;
422 Sotah 13a; 39; Yerushalmi Targumim Targumim Gen. Gen, 42. 42. 2121 and
50.
50. 12; Yashar Wa-Yehi,
12; Yashar Wa-Yehi, 113b-114b (here (here this this legend
legend is is given
given inin
a very elaborate form).
very elaborate form). As to to the
the acquisition
acquisition of the Machpelah
of the Machpelah
by Jacob,
by Jacob, see vol. I,
see vol. I, p.
p. 321,
321, and note note 50 appertaining
appertaining to to it.
it. For an-
an-
other legend
other legend about the the death
death of of Esau compocomp. vol. vol. I, pp. 418-419,
I, pp. 418--419, giv-giv-
en
en inin accordance
accordance with with Jub.
J ub. 38.38. Closely related
Closely related to to the
the legend
legend found
in
in Jub.
Jub. is the one given
is the given in in Tehillim
Tehillim 18,159-160,
18, 159-160, which reads: reads: JacobJacob
all alone
all alone occupied
occupied himself
himself withwith the the burial
burial of his father;
of his father; hishis sons with-
sons with-
drew themselves
drew themselves for for a while,
while, so so that,
that, unrestrained
unrestrained by by the gaze of
the gaze others,
of others,
he might
he might give himself up
give himself up entirely
entirely to to his
his grief
grief for Isaac. At this
for Isaac. this very
very
moment Esau sneaked sneaked intointo thethe Cave of of Machpelah
Machpelah with with the
the intention
intention
of killing
of killing Jacob
Jacob whose life life hehe had sparedspared all all thethe years
years their
their father
father
Isaac
Isaac was alive: alive. Judah, however,
Judah, however, noticed
noticed the the attempt
attempt made by by Esau
upon Jacob,
upon Jacob, ,and
and killed
killed hishis wicked uncle uncle from behind. behind. The reason reason
that he
that he killed
killed him in this -way
in this because Judah
-way was because Judah could could not bring him-
not bring him-
self to
self kill Esau while
to kill while facing
facing him. him. The resemblapce
resemblance between between the the
twin brothers
brothers Esau and and Jacob
Jacob was was so so great,
great, that that looking
looking at at one was
871
371
4 2 3~~4 2 5] Legends of
The Legends of the
the Jews

as much
as much as as looking
looking at
at the
the other,
other, and
and Judah
Judah would
would never
never have
have been
been
able to
able to kill
kill Esau
Esau while
while looking
looking at
at his
his face
face which was
was the
the very
very image
image
of Jacob's. That
of Jacob's. That Jacob's
Jacob's sons
sons refrained
refrained from killing
killing their
their uncle
uncle on
on
account of
account of his
his close
close resemblance
resemblance toto their
their father
father is
is also
also stated
stated in
in Jub.,
Jub.,
loco tit.
loc. dt. Sifre
Sifre D.
D., 348,
348, and
f and Midrash
Midrash Tannaim 214,
214, as
as well
well as
asYerushalmi
Yerushalmi
Ketubot 1,
Ketubot 1, 25c,
25c, seem
seem to to presuppose
presuppose the the legend
legend found in in Tehillim;
Tehillim;
Hadar, Gen.
Hadar, Gen. 49.
49. 8,8, is
is directly
directly based
based onon this
this Midrash.
Midrash. In In quoting
quoting
the other
the other legend
legend about
about Esau's
Esau's death,
death, found in in Sotah,
Sotah, loc. cit., Hadar
loco cit., Hadar
wrongly gives
wrongly p?n::J. as
gives pVrn as source
source instead
instead of ~lPtliT::I. Another inaccuracy
of Njpora. inaccuracy
in Hadar,
in Hadar, Gen.
Gen. 49,
49. 33, is nm instead
33, is instead ofof NsVlp
N!J?1P of of the
the Talmud.
4 23 PRE 39;
423 39; Comp.
Camp. 103 vol. I,
103 on vol. I, p.
p. 339.
339. As to to the order
order inin
which the
which the graves
graves of of the
the patriarchs
patriarchs and their their wives
wives were arranged,
arranged,
camp. Yerushalmi
comp. Yerushalmi Ta'anit
Ta'anit 4, 4, <58a,
68a, and Zohar III, III, 164a.
164a. As long long as
as
Jacob dwelt
Jacob in Canaan aa celestial
dwelt in celestial light
light shone in in the
the Cave of of Mach-
Mach-
pelah, and as
pelah, and as often
often asas Jacob
Jacob entered
entered it the fragrance
it the fragrance of paradise
paradise per-
per-
vaded it.
vaded it. All
All these
these ceased
ceased thethe moment JacobJacob leftleft Canaan for for Egypt,
Egypt,
and did
and did not
not return
return until
until Jacob's
Jacob's dead bodybody was broughtbrought back to to his
his
native ~and;
native land; Zohar I, 250b. Comp.
I, 250b. Compo vol.
vol. I,I, p. 289.
p. 289.
Yashar Wa-Yehi
4*4 Yashar
424 Wa-Yehi 114b-117b,
114b-117b, and Shemot,Shemot, 118b-119b.
118b~119b. That
only Esau's
only Esau '5 rump
rump was buriedburied is already stated
is already stated in in PRE 39. On the
the
foreign kings whom Esau's
foreign kings Esau's children
children appointed
appointed over over themselves,
themselves, see
note
note 323323 on vol. vol. I, p. 424.
I, p. 424. The description
description of of the flight
night of Zepho
Zepho
from
from Egyptian
Egyptian bondage
bondage to to Africa
Africa and his his great
great deeds in in that country
country
is
is very
very likely
likely taken
taken from Josippon
Josippon 2, 2, and it it is
is possible
possible that Yashar
had before
before him a a fuller
fuller text
text ofof this
this pseudepigraphic
pseudepigraphic work which con-
tained
tained also
also thethe details
details given
given inin itit about the wars between the sons

of
of Esau and Joseph Joseph and his his brethren.
brethren. Yerahmeel 50. 4, seq.,
50. 4, seg_. is
r is taken

verbatim
verbatim from from Josippon.
Josippon, The reading reading Agnias
Agnias is is not certain,
certain, and
perhaps
perhaps Angias
Angias is is to
to be
be read.
read. Compo
Comp. thethe following
following note.
note.
425 Yashar
Yashar Shemot,
Shemot, 120a-125b,
4'5 120a-125b, partly
partly based
based on Josippon
Josippon 2-3. 2-3.
Kittim
Kittim is, is, of
of course,
course, identical
identical with
with Italy,
Italy, as
as isis explicitly
explicitly stated
stated in in
Josippon
Josippon 1, 1, and thethe point
point ofof this
this legend
legend isis the
the explanation
explanation of of the old
old
tradition
tradition about
about the the identity
identity ofof Rome with Edom (comp. (comp. note 19
ou
on vol.
vol. I,I, p.
p. 314)
314) byby making
making Zepho,
Zepho, the the grandson
grandson of of Easu-Edom,
Easu-Edorn, the the
first
first king
king of of Italy.
Italy. SikH
Sikli inin the
the manuscript
manuscript of of his
his Talmud Torah
(comp.
(comp. Poznanski
Poznanski in in Ha-Zojeh,
Ha-Zofeh, III, III, 21)
21) quotes,
quotes, from Yelammedenu,
Yelammedenu,
the
the following
following legend:
legend: Zepho
Zepho established
established the the kingdom
kingdom of of Rome (or (or
perhaps,
perhaps, founded the the city
city ofof Rome),
Rome), but was killed killed by
by Tiranus the
king
king of
of Elisha
EHsha in in the
the war which was waged waged between these these two countries.
countries.
When Esau heard heard of of the tragic
tragic end of of his
his grandson,
grandson, he leftleft Palestine,
Palestine,
872
 Joseph
Joseph [426-429

and betook
and betook himself
himsel! to to his
his son
son Eliphaz,
Eliphaz, who had had settled
settled down
down with
with
his son
his son Zepho
Zepho at at Rome,
Rome, that
that hehe might
might comfort
comfort him him inin his
his bereavement.
bereavement.
Tiranus (it
Tiranus (it is the Greek
is the Greek rvpavvos "ruler") is,
rvpOl.PPos "ruler") is, of
of course,
course, identical
identical
with the
with the king
king of
of Benevento,
Benevento, bearing
bearing thethe same
same name,
name, mentioned
mentioned in in
Josippon and
Josippon and Yashar.
Yashar. As to to the
the centaur
centaur killed
killed by
by Zepho,
Zepho, see
see vol.
vol.
I, p.
I, p. 423,
423, where aa similar
similar incident
incident is is narrated
narrated of of another
another descendant
descendant
of Esau. On Zepho
of Esau. Zepho as as king
king ofof Rome see see Abarbanel, Mashmia' Yesh-
Abarbanel, Mashmia' Yesh-
u'ah, 7.
uah, 18.
7. 18.
426 Shemot, 121a-121b,
426 Yashar Shemot, 121a-121b, 127a, 128a, 131a-131b,
131a-131b, 136b,
136b, 137a,
137a,
127a, 128a,
141a, and Joshua,
141a, Joshua, 157a-157b.
157a-157b. On the the war
war between
between the the Moabites
Moabites
the Midianites
and the Midianites seesee vol. III, p.
vol. Ill, p. 354.
354. It It is
is noteworthy
noteworthy thatthat in
in the
the des-
des-
cription of
cription of the
the wars
wars between Carthage
Carthage and Rome the the defeat
defeat of
of Han-
Han-
nibal and his
nibal his tragic
tragic end is is ignored.
ignored. The chief chief enemy
enemy of of Rome is is
accorded in
accorded in Jewish
Jewish legend
legend aa better
better fate than was
fate than was granted
granted him in in his-
his-
tory.
tory.
4 2 77 BR 100.
42 100. 8; 8; Tan. Wa-Yehi 17, and Zaw 9;
17, and 9; Tan.
Tan. B. B. II,
II, 2,
2,
and III,
III, 18; Yerushalmi Targumim,
18; Yerushalmi Targumim, Lekah,Lekah, and Rashi Rashi on Gen. Gen. 50.50.
15-20.
15-20.
428 BR 100.
428 100. 9; 9; PK 16, 16, 126b;
126b; Megillah
Megillah 17b. 17b. Compo
Comp. vol. vol. II,
II,
pp.
pp. 30-31
30-3 land and 113.
113.
42 9 Yashar Wa-Yehi, 116b-U7a; Targum Yerushalmi
429 Wa-Yehi, 116b-117a; Targum Yerushalmi Gen. Gen. 50.50.
23, where 11l'1Tl
23, where pma is is not to be be emended to p'S"), but explained
to 11l'::11, explained in in ac-
ac-
cordance
cordance with Tehillim Tehillim 35, 35, 248;
248; hence Targum
Targum takes '3*13 (Gen.,
takes ';:'1::1 (Gen., loco
loc.

cit.)
cit.) to
to refer
refer toto the
the holding
holding of of the
the child
child on thethe knees
knees during
during the the per-
per-
formaace
formance of of circumcision.
circumcision. On the the view that that Pharaoh is is the title
title

borne by
borne by all all the
the Egyptian
Egyptian kings,kings, see
see vol.
vol. I,I, p.
p. 227,
227, as as well
well asas Lekah,
Lekah,
RSBM,
RSBM, Ibn Ezra, Pa'aneah,
Ibn Ezra, Pa'aneah, Shu'aib
Shu'aib (giving
(giving Midrash as as his
his source)
source)
on
on Gen.
Gen. 41. 41. 10;10; Zohar
Zohar II,II, 19b;
19b; lmre
Imre No'am,
No' am, Balak (end). (end). Several
Several
of
of these
these authorities
authorities refer refer toto the
the use
use of
of Abimelech among among the Philis-
Philis-
tines,
tines, Hiram among among the the Phenicians,
Phenicians, Melchizedek among among the Cana-
anites,
anites, andand Agag
Agag among
among the the Amalekites,
Amalekites, as as parallel
parallel to to this
this employment
employment
of Pharaoh. As to
of Pharaoh. to the
the question
question whether Joseph Joseph borebore the titletitle king
king
or
or not,
not, see see note
note 234,234, asas well
well asas vol.
vol. II,
II, p.p. 178.
178. According
According to PRE
11'
11 (this
(this is is the
the source
source of of Yalkut Reubeni,
Reubeni, Exod. 1. 1. 8),
8), Joseph
Joseph governed
governed
Egypt
Egypt forty forty years
years as as viceroy
viceroy and the the same
same number of of years
years as as king.
king.
Compo
Comp. also also note
note 195.195. As to to Joseph's
Joseph 's premature
premature death and the reason
thereof,
thereof, see see Berakot
Berakot 55a; 55a; PK 28, 28, 184a,
184a, and parallel
parallel passages
passages cited
cited by
by
Buber;
Buber 22 ARN 22,
; 22, 46.
46. In
In the
the last-named
last-named passage
passage Solomon
Solomon and JoshuaJoshua
are
are quoted
quoted as as further
further examples
examples of of the
the truth
truth that
that dominion
dominion buries him
that
that exercises
exercises it. it. In
In Pesahim
Pesahim 87b 87b attention
attention is is drawn
drawn to the fact
to the fact
373
373
430"~43 2 1 The Legends
Legends oj
of the
the Jews

that
that the the activity
activity of of some of of the prophets
prophets extended
extended over over thethe lifetime