The Aramaic Bible: Targums in their Historical Context

The Aramaic Bible: Targums in their Historical Context The Aramaic Bible: Targums in their Historical Context

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REIF The Cairo Genizah and its Treasures 33 were damaged or worn, as well as other Hebrew texts, including tracts regarded as heretical, that contained biblical verses or references to God. The rationale for such behaviour lay in an interpretation of the third commandment that proscribed the obliteration of the name of God but the principle appears to have been extended by many Jewish communities to the protection of a variety of Hebrew and Jewish literature, all of which might lay some claim to a degree of sacredness. 9 If it is true, as has been claimed by the writer, that the adoption of the codex by the Jews in about the eighth century led to an explosion of Jewish literary activity, the problem of the disposal of obsolete items must soon have become a pressing one and the use of a genizah a more frequent and standard occurrence. 10 If such an extensive application of the law was indeed a feature of oriental Jewish communities of the post-talmudic and early medieval periods, it is only to be expected that genizoth, or what would be for modern scholarship precious archival collections, were amassed in many areas of Jewish settlement. There is indeed evidence that where some communities 'made assurance double sure' by burying the unwanted texts in the ground to await the natural process of disintegration, there were others that removed them to caves or tombs, sometimes storing them first in suitable vessels. 11 It is not outside the realms of the plausible that the Qumran Scrolls represent just such a genizah although there is clearly room for dispute about the 9. P. Kahle, The Cairo Geniza (Oxford, 2nd edn, 1959), pp. 3-13 has useful data but sometimes has to be corrected on the basis of the updated information contained in Goitein (n. 4 above), N. Golb in EncJud XVI, cols. 1333-42, R. Brody's essay in Richler (ed.), Hebrew Manuscripts, pp. 112-37, and Reif (n. 14 below). 10. S.C. Reif, 'Aspects of Mediaeval Jewish Literacy', in The Uses of Literacy in Early Mediaeval Europe (ed. R. McKitterick; Cambridge, 1990), pp. 134-55. 11. N. Allony, 'Genizah and Hebrew Manuscripts in Cambridge Libraries', Areshet 3 (1961), pp. 395-425; idem, 'Genizah Practices among the Jews', Sinai 79 (1976), pp. 193-201; A.M. Habermann, The Cairo Genizah and other Genizoth: Their Character, Contents and Development (Hebrew; Jerusalem, 1971); S.D. Goitein (ed.), Religion in a Religious Age: Proceedings of Regional Conferences (of the Association for Jewish Studies) held at the University of California, Los Angeles, and Brandeis University in April, 1973 (Cambridge, MA, 1974), pp. 139-51; M.R. Cohen, 'The Cairo Geniza and the Custom of Genizah among Oriental Jewry: An Historical and Ethnographical Study', Pe'amim 24 (1985), pp. 3-35; and J. Sadan, 'Genizah and Genizah-like Practices in Islamic and Jewish Traditions', BO 43 (1986), pp. 36-58.

34 The Aramaic Bible: Targums in their Historical Context immediate reason for the removal. Sadly, however, the survival rate of such genizoth has not proved impressive, the ravages of time and climate on the one hand and the vicissitudes of Jewish history on the other either ensuring a return to dust or denying later generations adequate knowledge of where a search might even be commenced. Fortunately, however, in at least one case, the first stage of consignment into the synagogue genizah appears not to have been followed by removal to a cave or burial place and scientific study of Jewish literature has consequently been greatly enriched. The Jewish community of Fustat (old Cairo) appears to have been established soon after the Muslim conquest of Egypt in the seventh century and to have settled in the area of the old Byzantine fortress known as 'Babylon'. There is certainly testimony to a synagogue in the ninth century and it is possibly on the site of that house of worship, formerly occupied by a church, that the Ben-Ezra synagogue was built or rebuilt in the eleventh century. 12 The survival of that community in situ for 900 years; the dry climate of Egypt; the central importance of the city to Muslim and Jewish history for a number of centuries; and the reluctance of the Jewish communal leaders to take any action in the matter of its genizah other than to expand its contents with all forms of the written word—all these factors contributed to the survival there of a collection of fragmentary Jewish texts that is at least as significant as the Qumran Scrolls and may arguably outstrip the latter in overall historical significance. The 'Cairo Genizah', as it has come to be called, has bequeathed to contemporary scholars some 200,000 items, or about 800,000 folios, of texts mainly dating from about a thousand years ago, written in various languages on papyrus, vellum, cloth and paper, and containing a wide variety of subject matter. In addition to the field of Bible studies, such disparate topics as rabbinics, philology, poetry, medicine and magic have been virtually revolutionized by the Genizah discoveries and the more mundane documents found among the fragments have 12. In addition to the works cited in nn. 9 and 11 above and n. 14 below, see also J. Mann, The Jews in Egypt and in Palestine under the Fatimid Caliphs (Oxford, 1920-22), reprinted with supplementary material and an introduction by S.D. Goitein (New York, 1970); M. Ben-Dov, 'The Ezra Synagogue in Cairo', Qadmoniot 15 (1982), pp. 33-39. A more recent survey of the synagogue site was undertaken under the auspices of the Canadian Center for Architecture and one of the team, Charles Le Quesne, is shortly due to publish the findings.

34 <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 />

immediate reason for the removal. Sadly, however, the survival rate<br />

of such genizoth has not proved impressive, the ravages of time and<br />

climate on the one hand and the vicissitudes of Jewish history on the<br />

other either ensur<strong>in</strong>g a return to dust or deny<strong>in</strong>g later generations<br />

adequate knowledge of where a search might even be commenced.<br />

Fortunately, however, <strong>in</strong> at least one case, the first stage of consignment<br />

<strong>in</strong>to the synagogue genizah appears not to have been followed by<br />

removal to a cave or burial place and scientific study of Jewish<br />

literature has consequently been greatly enriched. <strong>The</strong> Jewish community<br />

of Fustat (old Cairo) appears to have been established soon<br />

after the Muslim conquest of Egypt <strong>in</strong> the seventh century and to have<br />

settled <strong>in</strong> the area of the old Byzant<strong>in</strong>e fortress known as 'Babylon'.<br />

<strong>The</strong>re is certa<strong>in</strong>ly testimony to a synagogue <strong>in</strong> the n<strong>in</strong>th century and it<br />

is possibly on the site of that house of worship, formerly occupied by<br />

a church, that the Ben-Ezra synagogue was built or rebuilt <strong>in</strong> the<br />

eleventh century. 12 <strong>The</strong> survival of that community <strong>in</strong> situ for 900<br />

years; the dry climate of Egypt; the central importance of the city to<br />

Muslim and Jewish history for a number of centuries; and the<br />

reluctance of the Jewish communal leaders to take any action <strong>in</strong> the<br />

matter of its genizah other than to expand its contents with all forms<br />

of the written word—all these factors contributed to the survival there<br />

of a collection of fragmentary Jewish texts that is at least as significant<br />

as the Qumran Scrolls and may arguably outstrip the latter <strong>in</strong> overall<br />

historical significance.<br />

<strong>The</strong> 'Cairo Genizah', as it has come to be called, has bequeathed to<br />

contemporary scholars some 200,000 items, or about 800,000 folios,<br />

of texts ma<strong>in</strong>ly dat<strong>in</strong>g from about a thousand years ago, written <strong>in</strong><br />

various languages on papyrus, vellum, cloth and paper, and conta<strong>in</strong><strong>in</strong>g<br />

a wide variety of subject matter. In addition to the field of <strong>Bible</strong> studies,<br />

such disparate topics as rabb<strong>in</strong>ics, philology, poetry, medic<strong>in</strong>e and<br />

magic have been virtually revolutionized by the Genizah discoveries<br />

and the more mundane documents found among the fragments have<br />

12. In addition to the works cited <strong>in</strong> nn. 9 and 11 above and n. 14 below, see<br />

also J. Mann, <strong>The</strong> Jews <strong>in</strong> Egypt and <strong>in</strong> Palest<strong>in</strong>e under the Fatimid Caliphs<br />

(Oxford, 1920-22), repr<strong>in</strong>ted with supplementary material and an <strong>in</strong>troduction by<br />

S.D. Goite<strong>in</strong> (New York, 1970); M. Ben-Dov, '<strong>The</strong> Ezra Synagogue <strong>in</strong> Cairo',<br />

Qadmoniot 15 (1982), pp. 33-39. A more recent survey of the synagogue site was<br />

undertaken under the auspices of the Canadian Center for Architecture and one of the<br />

team, Charles Le Quesne, is shortly due to publish the f<strong>in</strong>d<strong>in</strong>gs.

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