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The Aramaic Bible: Targums in their Historical Context

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MAHER Targum Pseudo-Jonathan of Deuteronomy 1.1-8 267<br />

follow. <strong>The</strong> author then goes on to prove this assertion by quot<strong>in</strong>g<br />

several verses, <strong>in</strong>clud<strong>in</strong>g Deut. 1.1. <strong>The</strong> same work later quotes the<br />

words '<strong>The</strong>se are the words that Moses spoke to all Israel' to make the<br />

po<strong>in</strong>t that Moses' words at the beg<strong>in</strong>n<strong>in</strong>g of Deuteronomy were words<br />

of rebuke (mqntr), whereas his words at the end of that book were<br />

words of bless<strong>in</strong>g (cf. Deut. 33.1). 7 Midrash Tannaim* quotes the<br />

phrase '<strong>The</strong>se are the words' (Deut. 1.1) and adds the comment: '<strong>The</strong><br />

Holy One, blessed be He, said, "Moses' rebuke of (twkht msh) Israel<br />

is as dear to me as the Ten Commandments'".<br />

It seems then that <strong>in</strong>terpretative tradition took the words referred to<br />

<strong>in</strong> Deut. 1.1 to be words of rebuke. When, therefore, Pseudo-Jonathan<br />

adds the words 'of rebuke' <strong>in</strong> his translation of this verse he was<br />

allud<strong>in</strong>g to this well-known tradition. This practice of simply allud<strong>in</strong>g<br />

to popular midrashic traditions is very frequent <strong>in</strong> Pseudo-Jonathan,<br />

as I have noted <strong>in</strong> another context. 9<br />

<strong>The</strong> idiom 'the words of rebuke' (pytgmy 'wkhwt') which we f<strong>in</strong>d<br />

<strong>in</strong> Pseudo-Jonathan Deut. 1.1 occurs aga<strong>in</strong> <strong>in</strong> Pseudo-Jonathan Deut.<br />

28.15 which <strong>in</strong>troduces the series of curses that are recorded <strong>in</strong><br />

vv. 15-68. One of the characteristics of Pseudo-Jonathan is that it<br />

shows a certa<strong>in</strong> consistency <strong>in</strong> us<strong>in</strong>g a particular formula to translate<br />

the same Hebrew word <strong>in</strong> different biblical texts, or, as is the case <strong>in</strong><br />

Deut. 1.1 and 28.15, to describe a certa<strong>in</strong> activity <strong>in</strong> different<br />

contexts. 10<br />

Sifre I understands 'beyond the Jordan' <strong>in</strong> Deut. 1.1 not as <strong>in</strong>dicat<strong>in</strong>g<br />

7. Cf. PRK, Supplement 1.5. See also Qoh. R. 3,11.1. Exod. R. 51.8 says<br />

that when the people broke off <strong>their</strong> golden r<strong>in</strong>gs for the purpose of mak<strong>in</strong>g the<br />

Golden Calf Moses rebuked them (hwkyhri) with 'And Laban, and Hazeroth and Di-<br />

Zahab'. Josephus, Ant. 4.8.4.194-195 reads Deut. 1.1 as a rebuke; also Pseudo-<br />

Philo, LAB 19.1-5, especially 5. On the tradition of 'words of rebuke' <strong>in</strong> the<br />

<strong>Targums</strong> see J.M. Sanchez Caro, Tradiciones del Targum Palest<strong>in</strong>ense a Dt 1, 1',<br />

Salmanticensis 26 (1979), pp. 109-24.<br />

8. Midrasch Tannaim zum Deuteronomium (ed. D. Hoffmann; Berl<strong>in</strong>:<br />

Poppelauer, 1908-1909), p. 1.<br />

9. See M. Maher, Targum Pseudo-Jonathan: Genesis (<strong>The</strong> <strong>Aramaic</strong> <strong>Bible</strong> IB;<br />

Collegeville, M<strong>in</strong>nesota: <strong>The</strong> Liturgical Press, 1992), pp. 6, 31 n. 3, 68 n. 32, 103<br />

n. 24, 138 n. 22; see also, e.g., Pseudo-Jonathan Exod. 10.23; 14.24; Lev. 8.33;<br />

Num. 12.1.<br />

10. Cf. e.g., E.M. Cook, 'Rewrit<strong>in</strong>g the <strong>Bible</strong>: <strong>The</strong> Text and Language of the<br />

Pseudo-Jonathan Targum' (unpublished PhD dissertation, University of California,<br />

Los Angeles, 1986), pp. 48-51, 108, 272.

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