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Note on Genizah Fragment XXVI (July, 1905). 

I find that this fragment belongs to the Amanat, ed. Landauer, 
p. 116, line 7 from bottom to p. 119, line 8. Still the republication 
is not without value on account of the variations in so small a piece. 
It is possible that the treatise on iTJ/'DO?K VNT^N was originally 
an independent one, and embodied later on by the author in his 
larger work. This would, on the whole, confirm Bacher's view of 
the identity of both works. 


Sept. 20, 1905. 


Notes on No. LXVIII of the J. Q. R. 

P. 618, ver. 5 of the poem, for n\tbs read tvah. 

P. 621, 1. 18, for ro"' read flfi** (= 95). 

P. 626, 1. 7, for P3J7 read py (= i>J?): "verse by verse"; the 
Targum is given after each verse. L. 6 from below, plDS , , , pIDS, 
is also to be filled in similarly. 

P. 629, 1. 8, for "TUn read "11KT . 

P. 632, 1. 12, for irUDI read HTOIOI .— Ibid., 1. 13, for ITIW noi> 
read 1)1*1X1 '"\th.— Ibid., 1. 14, for m read 'fl3 (= fo'fU). 

P. 633, 1. 15, for 1J1E" read \m~\V*. 

P. 636, 1. 8 from below : JflDn cannot in itself be the proper name 
of the man, as Prof. Gottheil (p. 637, 1. 24, cf. p. 614, 1. 6) supposes. 
The name of the man, designated fn3n, like his son David (penultimate 
and last lines), rather lies in the immediately preceding words, N2 
IpKO, which are otherwise incomprehensible. In these two words 
there must lurk a Persian name, just as the ancestral list following 
contains three Persian names. Perhaps one may suggest the name 
Babai (^NSNl), as a Perso-Jewish poet in the seventeenth century 
was called; "lye would be a popular etymological reproduction in 
Hebrew of the name which signifies "gate " in Aramaic. 

P. 646, 11. 6 and 9. On the 1st of Tishri, that is, the New Year 

NOTES ON J. Q. E. I47 

Festival, the writer cannot have completed his work. Further, the 
two words "15PN "1K>JJ before 7IN7K remain without any explanation. 
I conjecture that 'N 'V is corrupted from *1tJ>JJ ^WJ?. Hence the work 
was finished on the nth of Tishri; 7IN7N means Sunday. 

P. 648, 1. 16. Here we find a similar strange statement, the date 
"Rosh Hodesh Tishri," i.e. New Year. I think that for HOT rf"\ 
we should read "nWl 11*3, the 28th of Tishri, or perhaps "ntJ>n mS 
the month of Tishri; cf. p. 649, 1. 6 from below, JVD fl*V3. 
P. 716, 1. s (of the Arabic text), for n?N read fwN. 
Ibid., 1. 6, for Nn?S, which Hirschfeld restores into NnPVflDD, read 
NI"&ND, which is the usual antithesis to n^NV. He finds in "ayiw 
(1. 4) an allusion to Hebrew slaves, Exod. xxi (p. 719, 1. 3), in conse- 
quence of which he presents a translation which I should amend to : 
" When man (this is the meaning of *12J?,>N, the servant of God, who is 
il3*l his Master) chooses piety, God makes him pious while praising 
him . . . ; and when he chooses wickedness, God makes him wanton 
and wicked while reproving him." 

Ibid., 1. 16, for *jn[*] read iyT>. The subject is " the unbelievers." 
It ought, therefore, not to be translated (p. 719, 1. 20): "He main- 

Ibid., 1. 19, for hub . . . ba read nsS^N. 
P. 717, 1. 1, before ?"pn/N supply }D. 

Ibid., 1. 2, pXDJ H is corrupted from pXWI . This, together with 
the two following words (rYSD W1N33X), means "and the events of 
our history that have already occurred are arranged in order " (viz., 
in Ezek. xx. 28 f.). 
Ibid., 1. 7, for ntWJN^) read *1N3JnS>N. 

Ibid., 1. 11, for ITS read rm (si*). Hence in p. 720, 1. 1, we should 
read "to it" instead of "to me." 

P. 722, 1. 13. n»W3 N^y is translated (p. 724, 1. 4) by "causes of 
compensation"; this should be "partial causes." The causes of 
individual precepts are meant. 

Ibid., 1. 13. NiiyOpNI is translated by Hirschfeld (p. 724, 1. 5): 
" viz., those which best subdue man's passions," that is, as a superlative 

(Ls3U) from **13. But I should take the word as a continuation of the 

preceding verb DSTIX (culJl), and should probably read NnjJDpNI. 
Saadiah says: "I have the intention of determining these causes 
and of separating them from one another." Still better would be 
NliyDJNI (" . . . and to collect them ") ; as a matter of fact, a series 
of such confirmations of the biblical precepts then follows. 

Ibid. "jH pIS T1N3T1 nnoani means: "and his— God's— wisdom 


is exalted thereabove." That is: Saadiah is not so bold as to 
believe, that, with the grounds he has assumed, he has really found 
the leading ideas of God in the precepts. He says the same thing, 
lower down (1. 31), more fully, with a reference to Isa. lv. 9. 

P. 722, 1. 17. NIT'S jntWl, for "and expound them" (p. 724, 1. 10), 
read " and hold public discourses upon them." 

Ibid., 1. 21. To the reasons of the prohibition to eat certain 
beasts, there belong in the first place: p?K3?N3 rOB>* K?v. Here 
the second word must be corrected to nnSE" (i.e. %ZLiS). The 
meaning is, "that man should not make the beast in question equal 
to the Creator." — Perhaps rUB* can also be read as passive: '£&> 
("so that the beast should not become equal to the Creator"). 

Ibid., 1. 25, for ffbibx read Jvbibx. 

Ibid., 1. 26, for t6 read T\b. The words nb POD 1 ' JWim pxbmQ 
jnnNJNTD mean: "for the permission to be able legally to marry 
them — the nearest blood-relations — allowed the wish to arise in 
him to cultivate illicit intercourse with them also." 

Ibid., 1. 29. The words: NnjJttp TJO fi'fa&K rnjy wfo— not 
translated by Hirschfeld, p. 724, 1. 28— mean : "and in order that 
the precept should acquire special worth in his eyes, after he was 
precluded from it" (in consequence of levitical impurity). 

Ibid., for Npn^N3 read Nipn^K3. 

P. 723, 1. 3. The sentence, which reproduces the opinion of many 
people about the prophets not being necessary as teachers of moral pre- 
cepts, seems to be corrupt. I propose for )"\T\rf< to read Vinn* (*"in vin) 
and 3D * * to be restored thus: 3 Dv. The sense is then clear: 
"Men have no need of a prophet; their reason, by virtue of its 
inherent distinction of the beautiful from the ugly (the good from 
the bad), is sufficient to afford them guidance." 

Ibid., 1. 5, for oity N^N read tbwbtt (ps5l). The translation 
should be: "If the thing were as they say, then the Creator would 
be he who knows it best, and he would not have sent any prophets, 
as he does not do anything that is without sense." 

Ibid., 1. 9. The gap should be restored thus: D3n[* |N bpy] b$ p. 

Ibid., 1. 10, for HN'n read ntW. 

Ibid., 1. 11, for nrfina read nrnr© (&5U5). The word left un- 
translated by Hirschfeld (p. 725, 1. 3) means: they — the prophets — 
defined it (the duty of thanks towards God) [and called it prayer]. 

P. 807, 1. 21, for d^NIB read D^S, 

W. Bacher. 
Hamor, August, 1905. 

NOTES ON J. Q. B. 149 


Notes on Gottheil's "Some Hebrew MSS. in Cairo." 

Vol. XVII, p. 615, 1. 4ff. I think that the name m BOpD was 
originally added only to such Bible MSS. as the owner had dedicated 
as an inalienable holy possession to his family or to a community 
or to a house of prayer. Hence the expression Wlpil, e.g., no. 17 
and elsewhere. 

P. 618, Hebrew text, 1. 5, read 11C&3 JVlKna.— TllMf niDVODI means 
that nt T2D has attached to it D'OCD (accents or signs generally, 
hence also vowel-signs). 

P. 621, 1. 17, for rD^ read na"\ 

P. 626, 1. 7, for plDS YW P1DS1 we should perhaps read }>JO P1DD1 
PIDB, i. e. " one verse after the other" (fJD = Lr ex>). 

Ibid., 1. 9, for IS vh) read "ttttM &6"l. 

Ibid., 1. 13, for hti(D) read hia[33]. 

Ibid., 1. 14, for 1SU3 tbv read lain V&yD. 

P. 628, 1. 11, for VITl read Wi; 1. 12, for HlTl read rmn ; 1. 13, 
for 713331 read n3331 ; 1. 19, for niDtWn read iTOtWH ; 1. 21, D^N for 
DTtPN is a frequent usage in MSS. 

P. 629, 1. 4. ... V VT" hardly means some divine name, but is to 
be explained like rWBlp JPT p. 648, 1. 14, STT 1 being equivalent to 


P. 632, 1. 12, for Nini read KVn, for 1.TJ»1 read 'nJICl; 1. 13, for 
m«l we should read W1K1 or mm ; 1. 24, for fTM "\m UV3'» DIpM 
read H« "IK'S iniV» 0^1 ; 1. 25, for 1TCW read IIDK^, as on p. 628. 
1. 13 ; last line, for ?]} read ?W- The meaning is that the Pentateuch 
MS. should be placed in the court of his brothers and remain there. 

P. 633, 1. 10, for TV read "]?, and for HM read TIN njJ ; 1. 12, for 
TW1 read TfiM; 1. 15, for MW read '1J1 V>; 1. 17, read dWt [.TJ1J3 
[DJ3*] V '13 ["*] ; 1. 19, for D^ff read RJ^IT", and for (? ? ?) «30n 
read O^tOOn. 

P. 634, 1. 1 ff. I am decidedly of the opinion that Tin here means 
the " court." In the last line of p. 632 a " court " is also spoken of. 

P. 635, 1. 31, for CariK W we should certainly read [l»0*] W 
D'aiiN. The meaning is perhaps that the purchase of the Bible MS. 
lasted from the year 5126 to the year 5134, which is quite possible, if 
the payment was made in instalments and the purchase was effected 
only on the payment of the last instalment. 


P. 636, 1. 20, for WIT! read I.TITl ; ]. 3 from below, for 13373 17 \T\) 
read 133b 1? f)V. 

P. 637, 1. I, for Jjnta read 1jnt?1 ; 1. 3, for BW read K»n\ and for 
(?) nhsnn read Tinsnn, whereby the mark of interrogation becomes 
superfluous. L. 17, for "OHIO© read UVXO; 1. 23, the name of the 
author does not seem to me to be Yahyah ben Jacob, but rppl' means 
"may he live," just as, e.g., p. 628, penultimate line, the abbreviation 
'?' ' is to be explained as standing for D7I1& TV or "W Tf. On p. 636, 
1. 21, the word flW, accompanied by an interrogation mark, after 
3py is certainly to be read as !Vtf likewise. 

P. 640, 1. 8, read 70B* rwvtt p3» j?CB>m ; 1. 18, J6nt* denotes the 
date, not 444 but 1443, hence, as the Selucidean era was used by 
the Jews in Egypt, the year 1131. The writer would therefore have 
also reckoned according to this era, with reference to the chronology 
after the destruction of the second Temple used in the oldest colophon. 
In this case, as the era begins with the year 68 (not 70), 151 3 is the 
year meant. Hence the codex dated 827 years after the destruction 
of the second Temple does not, to be exact, belong to the year 897, 
as state! p. 640, 1. 6, but to the year 895. 

Ibid., 1. 20. in?lNJ '"iriN, which is erroneously translated, p. 641, 
1. 21, by " after his death," is easily to be explained as meaning that 
the Bible Codex had once to be redeemed. Whether it had been 
sold, pledged, or stolen, is not stated at all in the colophon. But 
'«1 invito "KIN iniN Vmpn clearly asserts, that the Codex after its 
redemption was presented as an inalienable sacred possession to the 
Karaite community. 

P. 643, 1. 11, for np~f read nD3> ; 1. 13, for ... . read JJ3 ; 1. 14, for 
riE>3 .... 3 read 1"1D3 JS33 ; 1. 17, for jnn read T"in. 

P. 65c, 1. ii, for mp*n read mpvi ; 1. 21, for tfcacn read DTOnn. 

P. 651, 1. 4, for W3 read JTC3. 

P. 654, 1. 6 from below, for TO^n read "HOTTI. 

P. 655, 1. 9, for 'nSD3 read 'n3D3 ; 1. 12, for 'pbn read 1H7D.