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The Aramaic Bible: Targums in their Historical Context

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270 <strong>The</strong> <strong>Aramaic</strong> <strong>Bible</strong>: <strong>Targums</strong> <strong>in</strong> <strong>their</strong> <strong>Historical</strong> <strong>Context</strong><br />

ord<strong>in</strong>ances of the Lord were given through Moses <strong>in</strong> the pla<strong>in</strong>s of<br />

Moab, and Deut. 1.5 <strong>in</strong>forms us that Moses expounded the law <strong>in</strong> the<br />

land of Moab. Thus the targumic tradition <strong>in</strong> Deut. 1.1 that refers to<br />

the explanation of the law <strong>in</strong> the pla<strong>in</strong>s of Moab is <strong>in</strong> l<strong>in</strong>e with these<br />

biblical statements. See the discussion <strong>in</strong> b. Hag. 6a-b.<br />

Onqelos <strong>in</strong>terprets HT '<strong>in</strong> the wilderness' and '<strong>in</strong> the Arabah' to<br />

refer to some unnamed misdemeanors of the Israelites. This is similar<br />

to a statement <strong>in</strong> Sifre 1 which says that we learn from the words '<strong>in</strong><br />

the wilderness' that Moses 'rebuked them for what they had done <strong>in</strong><br />

the wilderness', and that the words '<strong>in</strong> the Arabah' teach us that he<br />

'rebuked them for what they had done <strong>in</strong> the pla<strong>in</strong>s of Moab'. Onqelos<br />

however l<strong>in</strong>ks '<strong>in</strong> the Arabah' with the follow<strong>in</strong>g words 'opposite<br />

Suph', so that it reads lhe rebuked them for hav<strong>in</strong>g s<strong>in</strong>ned <strong>in</strong> the<br />

wilderness and for hav<strong>in</strong>g provoked anger <strong>in</strong> the pla<strong>in</strong> opposite the<br />

Sea of Reeds'.<br />

In <strong>in</strong>terpret<strong>in</strong>g the words 'opposite Suph' the Palest<strong>in</strong>ian <strong>Targums</strong><br />

and Pseudo-Jonathan cont<strong>in</strong>ue <strong>their</strong> positive understand<strong>in</strong>g of the biblical<br />

text. <strong>The</strong> Fragmentary <strong>Targums</strong> attribute miracles and mighty<br />

deeds to 'the Memra of the Lord', while Neofiti attributes them to 'the<br />

Lord'. Ctg Br uses a passive form of the verb and reads: '(How) many<br />

miracles and mighty deeds were performed for (you)...!'. Pseudo-<br />

Jonathan is alone <strong>in</strong> attribut<strong>in</strong>g the miracles to 'the Holy One, blessed<br />

be He'. This particular div<strong>in</strong>e title which occurs frequently <strong>in</strong> rabb<strong>in</strong>ic<br />

literature 13 is not very common <strong>in</strong> the pentateuchal <strong>Targums</strong>. Besides<br />

our present text see, for example, Gen. 22.1 (Pseudo-Jonathan); 25.21<br />

(Pseudo-Jonathan; here the title is written <strong>in</strong> abbreviated form, qbh, <strong>in</strong><br />

both Land. 14 and editio pr<strong>in</strong>ceps); 38.25 (P, Pseudo-Jonathan ['blessed<br />

be He' is omitted <strong>in</strong> Lond.f); Exod. 15.18 (V), 20.2 (P, Machzor<br />

Vitry; compare Neofiti, Pseudo-Jonathan, Ctg F 15 ); Num. 21.34<br />

(Pseudo-Jonathan, P; compare V); Deut. 3.2 (V).<br />

Pseudo-Jonathan's reference to miracles and wonders which the<br />

Lord performed for Israel 's<strong>in</strong>ce they crossed the shore of the Sea of<br />

Reeds' might lead us to expect that Targum to mention a number of<br />

13. Cf. e.g., A. Marmorste<strong>in</strong>, <strong>The</strong> Old Rabb<strong>in</strong>ic Doctr<strong>in</strong>e of God, I (London:<br />

Oxford University Press, 1927), pp. 97-99.<br />

14. Lond = British Library MS 27031 of Pseudo-Jonathan.<br />

15. Ctg (A, B, C, etc.) = Cairo Genizah Palest<strong>in</strong>ian Targum Fragments published<br />

by M.L. Kle<strong>in</strong>, Genizah Manuscripts of Palest<strong>in</strong>ian Targum of the Pentateuch<br />

(2 vols.; C<strong>in</strong>c<strong>in</strong>natti: Hebrew Union College Press, 1986)

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