The Aramaic Bible: Targums in their Historical Context
The Aramaic Bible: Targums in their Historical Context The Aramaic Bible: Targums in their Historical Context
ALEXANDER The Targum of the Song of Songs 335 fundamental to the rabbinic world-view. Formally they do not reach a closure, since in principle one could go on indefinitely adding further material on the same theme. Targum Shir ha-Shirim has a coherent theology, but it has more than that: it has also an exegetical schema which is applied to the biblical text with great daring and skill from the beginning of the book to the end. A very considerable body of early rabbinic commentary on the Song of Songs is extant, but nowhere can I find a schema comparable to that in Targum Shir ha-Shirim. Three substantial midrashim have survived intact. The largest of these is Midrash Hazita, better known as Shir ha-Shirim Rabba. 20 There is also Aggadat Shir ha-Shirim. Buber first published this work from the Parma ms, De Rossi 541, in 1894. This edition was poorly done. Schechter's rather better transcription of the same manuscript appeared two years later under the title Aggadat Shir ha-Shirim. 21 Subsequently a fragmentary copy of the work was identified among the Geniza fragments in St Petersburg and published by Rabinovitz in Ginze Midrash.22 The third early commentary on the Song of Songs is Midrash Shir ha-Shirim, which Griinhut published in 1897 from a Geniza manuscript which can now no longer be traced. 23 The Geniza has also yielded two further fragments, which appear to represent two further midrashim on the Song of Songs. 24 In addition to all this there are the exegeses of the Song scattered throughout the two Talmuds and the midrashim devoted to the other books of the Bible. 25 We have, then, an abundance of exegesis with which to compare the Targum. However, in none of the other expositions is the Targum's consistent, historical reading of the Song to be found. The three large midrashim are all anthological in character and record different interpretations of the different verses. 20. H.E. Steller and M.C. Steller-Kalff are preparing a critical edition of Shir ha-Shirim Rabba. For this article I have consulted the standard printed edition (Vilna, 1878). 21. S. Buber, Midrasch Suta: Hagadische Abhandlungen fiber Schir ha-Schirim, Ruth, Echah und Koheleth (Berlin, 1894); S, Schechter, Agadath Shir Hashirim, edited from a Parma Manuscript (Cambridge, 1896). 22. Z.M. Rabinovitz, Ginze Midrash (Tel-Aviv, 1976), pp. 250-95. 23. I. Grunhut, Midrasch Schir ha-Schirim (Jerusalem, 1897). 24. J. Mann, 'Some Midrashic Genizah Fragments', HUCA 14 (1939), pp. 333- 7, and Mann, Texts and Studies, I (Cincinnati, 1930), p. 322 n. 47a. 25. Most of this material can be gleaned from A. Hyman and A.B. Hyman, Torah Hakethubah Vehamessurah, III (Tel-Aviv, 2nd edn, 1979), pp. 176-85.
336 The Aramaic Bible: Targums in their Historical Context It is true that sometimes, particularly in Shir Rabba, parts of the Song are contextualized to specific moments in the history of Israel (usually to the exodus, the wilderness wanderings, and the giving of the Torah at Sinai), but this historicizing is applied only in fits and starts. It is not carried through coherently and chronologically as in the Targum. There is another way in which Targum Shir ha-Shirim may be unusual. The exegetical schema is so clever and so consistently applied that it is reasonable to postulate behind it a single, creative mind, ^[ere is, possibly, one early rabbinic text to which we can assign an author in the modern sense of the term. Most rabbinic texts are the result of a collective effort: they evolved over considerable periods of time and achieved their present form through the work of compilers and redactors. The author of Targum Shir ha-Shirim, though he commanded an encyclopaedic knowledge of rabbinic aggadah, fused the discrete traditions on which he drew into an organic unity and produced something that was definitely his own. The manuscript tradition seems to bear out the unity of authorship. Despite the multiplicity of manuscripts of Targum Shir ha-Shirim, the textual variants are relatively unimportant. There are two major textual families—the one found in manuscripts of Western provenance (North Africa and Europe), the other in manuscripts from the Yemen. Of the two recensions the Western is, on the whole, superior to the Yemenite. The vast majority of the differences between the families, and between manuscripts of the same family, can be satisfactorily accounted for on stemmatological grounds as resulting from the progressive textual corruption of a single archetype. 26 There is a final reason why Targum Shir ha-Shirim may be distinctive. It appears to be the earliest of the consistently historicizing exegeses, and, indeed, it may be reasonably claimed as the founding document of this school of interpretation. Others were to follow its lead. Saadia argues in his commentary on Shir ha-Shirim that 'Solomon relates in this book the history of the Jews commencing with their Exodus from Egypt until after the coming of the Messiah, and he 26. I discuss the problems of the textual transmission of Shir ha-Shirim in my article, 'Stability and Instability in the Transmission of Targum Song of Songs', Proceedings of the Artefact and Text Conference, Manchester April 1992, forthcoming as an issue of the Bulletin of the John Rylands University Library, Manchester.
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ALEXANDER <strong>The</strong> Targum of the Song of Songs 335<br />
fundamental to the rabb<strong>in</strong>ic world-view. Formally they do not reach a<br />
closure, s<strong>in</strong>ce <strong>in</strong> pr<strong>in</strong>ciple one could go on <strong>in</strong>def<strong>in</strong>itely add<strong>in</strong>g further<br />
material on the same theme. Targum Shir ha-Shirim has a coherent<br />
theology, but it has more than that: it has also an exegetical schema<br />
which is applied to the biblical text with great dar<strong>in</strong>g and skill from<br />
the beg<strong>in</strong>n<strong>in</strong>g of the book to the end.<br />
A very considerable body of early rabb<strong>in</strong>ic commentary on the<br />
Song of Songs is extant, but nowhere can I f<strong>in</strong>d a schema comparable<br />
to that <strong>in</strong> Targum Shir ha-Shirim. Three substantial midrashim have<br />
survived <strong>in</strong>tact. <strong>The</strong> largest of these is Midrash Hazita, better known<br />
as Shir ha-Shirim Rabba. 20 <strong>The</strong>re is also Aggadat Shir ha-Shirim.<br />
Buber first published this work from the Parma ms, De Rossi 541, <strong>in</strong><br />
1894. This edition was poorly done. Schechter's rather better transcription<br />
of the same manuscript appeared two years later under the<br />
title Aggadat Shir ha-Shirim. 21 Subsequently a fragmentary copy of<br />
the work was identified among the Geniza fragments <strong>in</strong> St Petersburg<br />
and published by Rab<strong>in</strong>ovitz <strong>in</strong> G<strong>in</strong>ze Midrash.22 <strong>The</strong> third early<br />
commentary on the Song of Songs is Midrash Shir ha-Shirim, which<br />
Gri<strong>in</strong>hut published <strong>in</strong> 1897 from a Geniza manuscript which can now<br />
no longer be traced. 23 <strong>The</strong> Geniza has also yielded two further fragments,<br />
which appear to represent two further midrashim on the Song<br />
of Songs. 24 In addition to all this there are the exegeses of the Song<br />
scattered throughout the two Talmuds and the midrashim devoted to<br />
the other books of the <strong>Bible</strong>. 25 We have, then, an abundance of<br />
exegesis with which to compare the Targum. However, <strong>in</strong> none of the<br />
other expositions is the Targum's consistent, historical read<strong>in</strong>g of the<br />
Song to be found. <strong>The</strong> three large midrashim are all anthological <strong>in</strong><br />
character and record different <strong>in</strong>terpretations of the different verses.<br />
20. H.E. Steller and M.C. Steller-Kalff are prepar<strong>in</strong>g a critical edition of Shir<br />
ha-Shirim Rabba. For this article I have consulted the standard pr<strong>in</strong>ted edition (Vilna,<br />
1878).<br />
21. S. Buber, Midrasch Suta: Hagadische Abhandlungen fiber Schir ha-Schirim,<br />
Ruth, Echah und Koheleth (Berl<strong>in</strong>, 1894); S, Schechter, Agadath Shir Hashirim,<br />
edited from a Parma Manuscript (Cambridge, 1896).<br />
22. Z.M. Rab<strong>in</strong>ovitz, G<strong>in</strong>ze Midrash (Tel-Aviv, 1976), pp. 250-95.<br />
23. I. Grunhut, Midrasch Schir ha-Schirim (Jerusalem, 1897).<br />
24. J. Mann, 'Some Midrashic Genizah Fragments', HUCA 14 (1939), pp. 333-<br />
7, and Mann, Texts and Studies, I (C<strong>in</strong>c<strong>in</strong>nati, 1930), p. 322 n. 47a.<br />
25. Most of this material can be gleaned from A. Hyman and A.B. Hyman,<br />
Torah Hakethubah Vehamessurah, III (Tel-Aviv, 2nd edn, 1979), pp. 176-85.