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    Plan détaillé Texte intégral Introduction 1. Dawid ben Ya‘aqov of Szczebrzeszyn, Commentary on Targum Yonatan and Targum Yerušalmi [פירוש על תרגום יונתן ותרגום ירושלמי], Prague, 1609 2. Avraham ben Dawid of Ostroh, A Furnace for Gold [כור לזהב], date unknown 3. Ḥayyim Feibel ben Dawid Zekharyah, Commentary on [Targum] Yonatan [פירוש יונתן], Hanau, 1614 4. Mordekhai ben Naftali Hirsch of Kremsier, Fragrant Incense [קטרת הסמים], Amsterdam, 1671 Conclusion Notes de bas de page Auteur

    Fragments, manuscrits, livres dans le monde juif

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    Table des matières

    A Genealogy of Errors: Targum Pseudo-Yonatan’s Commentary Tradition

    Gavin McDowell

    p. 243-266

    Texte intégral Introduction 1. Dawid ben Ya‘aqov of Szczebrzeszyn, Commentary on Targum Yonatan and Targum Yerušalmi [פירוש על תרגום יונתן ותרגום ירושלמי], Prague, 1609 2. Avraham ben Dawid of Ostroh, A Furnace for Gold [כור לזהב], date unknown 3. Ḥayyim Feibel ben Dawid Zekharyah, Commentary on [Targum] Yonatan [פירוש יונתן], Hanau, 1614 4. Mordekhai ben Naftali Hirsch of Kremsier, Fragrant Incense [קטרת הסמים], Amsterdam, 1671 Conclusion Notes de bas de page Auteur

    Texte intégral

    Introduction

    1Targum Pseudo-Yonatan is the longest of the extant Targumim to the Pentateuch. It is distinguished by its expansive character and its mixed language—a combination of Eastern and Western Aramaic features known as Late Jewish Literary Aramaic,1 possibly the result of conflating Targum Onqelos, the standard Aramaic translation of the Torah, with a Palestinian Targum similar, but not identical to, Targum Neofiti.2 The date of Targum Pseudo-Yonatan is contentious.3 The first certain citations appear in the Torah commentary of the kabbalist Menaḥem Recanati at the end of the thirteenth century. He used the work liberally, citing it both under the name תרגום ירושלמי and תרגום יונתן.l4 The sole remaining manuscript of Targum Pseudo-Yonatan dates to the sixteenth century. The editio princeps—based on a different, lost manuscript—appeared in the Rabbinic Bible of Ašer ben Ya‘aqov Parenzo (or Ašer Forinṣ, אשר פורינץ) and Giovanni di Gara (Venice, 1590).5 The Targum was reprinted many times, both by itself (e.g., Basel, 1607, with Targum Šeni to Esther)6 and as part of Rabbinic and Polyglot Bibles (e.g., the London Polyglot of 1657).7

    2It is uncommon for Targumim to receive commentaries (they are, after all, already a sort of commentary on the Bible). Targum Pseudo-Yonatan, however, has several. Four commentaries appeared within a century of the Targum’s initial publication in Venice, and these will be the focus of the current paper. The earlier commentaries are distinguished not only by their intrinsic interest but also by the possibility of new textual readings. Before one can even read these commentaries, however, a certain amount of table-setting is necessary. The secondary literature is filled with inaccuracies, contradictions, and general misinformation, so that finding reliable information about them is uncommonly difficult. For each of the four commentaries, there is at least one major error that has been transmitted in the bibliographical literature. These errors are repeated in later studies, even appearing in the monographs of major Targum scholars such as Martin McNamara and Avigdor Shinan.

    3The purpose of this paper, then, is not so much to describe each of the commentaries but to clear the way for their later study. Each of the four sections will briefly introduce the authors and their work, followed by an explication of the major errors, starting with the earliest examples and tracing them back to the present—the “genealogy of errors” of the title.

    1. Dawid ben Ya‘aqov of Szczebrzeszyn, Commentary on Targum Yonatan and Targum Yerušalmi [פירוש על תרגום יונתן ותרגום ירושלמי], Prague, 1609

    4The first known commentary on Targum Pseudo-Yonatan was written by Dawid ben Ya‘aqov of Szczebrzeszyn, a city in Poland. It is his only work. Nothing else is known about the author. His commentary, entitled A Commentary on Targum Yonatan and Targum Yerušalmi [פירוש על תרגום יונתן ותרגום ירושלמי], treats both Pseudo-Yonatan and Targum Yerušalmi (that is, the Fragment Targum). It is mainly a philological commentary, defining difficult words through reference to their usage in rabbinic literature. The last ten folio pages include a commentary on Targum Šeni to the Book of Esther. As mentioned above, both works were printed together just two years earlier in Basel.

    5There is a solitary manuscript from 1601.8 A cursory examination of its contents has not revealed any serious differences with the printed edition. Another manuscript of Yemenite origin belonging to Michael Krupp (ms. 3388) has been described as the work of Dawid ben Ya‘aqov by the staff of the Institute of Microfilmed Hebrew Manuscripts of the National Library of Israel.9 It is, however, the work of Ḥayyim Feibel, the author of the third commentary, and it will be discussed along with other manuscripts of his work.

    6The mystery behind Dawid ben Ya‘aqov’s commentary involves its original date of publication. Avigdor Shinan, on the very first page of The Aggadah in the Aramaic Targums to the Pentateuch, makes the curious claim that Dawid ben Ya‘aqov’s commentary appeared in every Rabbinic Bible since 1537:10

    7The claim is strange because, first of all, there was no Rabbinic Bible of 1537. Furthermore, since Pseudo-Yonatan had not yet been printed in 1537, there was no Targum text to comment on. The Targum commentaries that eventually do appear in Rabbinic Bibles, beginning in 1614, are invariably the work of Ḥayyim Feibel. However, an independently published commentary on the Targum, without the text, could have plausibly appeared in 1537. If Dawid ben Ya‘aqov published a commentary on Pseudo-Yonatan in 1537, it would be extraordinarily significant. Such a commentary would precede the printed edition and might be indicative of a new, unknown manuscript of Targum Pseudo-Yonatan. Unfortunately, it seems that the date is an error.

    8The earliest reference to Dawid ben Ya‘aqov’s commentary appears only a few decades after the 1609 Prague edition, in the second edition (1640) of Johannes Buxtorf the Elder’s Bibliotheca Rabbinica (it does not appear in the first edition of 1613). The entry is unremarkable. It does not refer at all to an edition of 1537:11

    9The second reference comes from The Lips of the Sleepers [שפתי ישינים] of Šabbetai Bass, the father of Hebrew bibliography. This catalogue of Hebrew books was published in 1680, only forty years after the second edition of Buxtorf, which Bass liberally used as one of the sources. He too makes no mention of the supposed edition of 1537, giving only the barest details of the author and his work:12

    10However, when we arrive at the Bibliotheca Hebraea of Johann Christoph Wolf (volume I, 1715), who based his bibliography on that of Bass, the edition of 1537 suddenly appears:13

    11Wolf gives no other information about this phantom edition. He does not even mention it again when he revisits the commentary in the third volume of the Bibliotheca Hebraea.14 The only new information he adds is that the commentary was printed by Geršom ben Beṣalel, in Prague in 1609.

    12Since Wolf, the 1537 edition has persistently reappeared in the bibliographical literature, although always with a note of skepticism. The first to mention it again is Giovanni Bernardo De Rossi, who consecrated an entire catalogue to works printed between 1501 and 1540 (Annales hebræo-typographici ab an. MDI ad MDXL, 1799). He mentions the edition of 1537 only to observe that it is not found in any bibliographies apart from Wolf:15

    R. Dav. fil. Jac. Scoberscinensis Com. in Targ. 4. Pragae 1537. Wolfius T. I p. 311. Unica extat Prag. editio an. 1609. De nostra hac silent reliqui omnes bibliographi.R. Dawid ben Ya‘aqov of Szczebrzeszyn, Commentary on the Targum. Quarto. Prague, 1537. Johann Christoph Wolf, volume I, p. 311. Only the Prague edition of 1609 is extant. All other bibliographies are silent about this.

    13In due time, other bibliographies would mention it. The entry for Dawid ben Ya‘aqov in Julius Fürst’s nineteenth-century reference work Bibliotheca Judaica (1863) mentions it but does not claim direct knowledge of its existence:16

    14In Hebrew literature, which is normally silent about the 1537 edition (see, for example, Samuel Joseph Fuenn’s The Assembly of Israel [כנסת ירשאל], 1886),17 it appears in Yiṣḥaq (Eisik) ben Ya‘aqov Ben-Ya‘aqov’s The Treasury of Books [אוצר הספרים] (1880), but the references there lead one back to Fürst (פירסט).18 In turn, the Jewish Encyclopedia (1906) depends on Ben-Ya‘aqov and reflects no direct knowledge of the work (“There is a record of a former edition printed in… 1537”).19

    15In living memory, Marvin J. Heller included the commentary and its author in The Seventeenth Century Hebrew Book (2011). He too indicates doubts about the 1537 edition:20

    Hebrew commentary on the Targumim (Aramaic translations) to the prophetic books [sic] of the Bible by R. David ben Jacob of Szebrczyn. Based on a questionable earlier (Prague, 1537) edition, it has been suggested that the author lived in the sixteenth century. Apart from his evident scholarship and that he was a Polish rabbi, little is known of David. Perush al Targum Jonathan and Targum Yerushalmi is his only extant work.

    16Since its existence is “questionable”, Heller has not seen it either. It is unclear on what basis the claim of a 1537 edition rests. The 1609 edition gives no indication of an earlier printing, either in the introduction or in the colophon. No one seems to have seen a copy of this edition. After Wolf, every attestation of its existence is based on hearsay.

    17Leopold Zunz, in his Zur Geschichte und Literatur (1845), gives some insight into what may have happened while discussing another work, The Betrayal of Time [בגידת הזמן], which was published in Prague in 1609 but misdated by Bass to 1524.21 The date of this work, as with many works published in Prague that year (including Dawid ben Ya‘aqov’s commentary), is expressed with the cipher פה פראג (“Here, Prague”). The tally of the numeric value of these letters is 369 (80 + 5 + 80 + 200 + 1 + 3), which is 1608/09 of the Christian calendar. Bass forgot to count the word פה, reducing the date by 85 years and resulting in the year 284, which is 1524 CE. This specific error is not what happened in the case of the edition of 1537. The date, however, is probably a misprint, the result of hastily misreading the cipher or miscounting the numeric value of the letters or copying the dates (whether in Latin or Hebrew characters) incorrectly. A similar example will be discussed below: The date of the Amsterdam Pentateuch of 1640 became 1646 because Bass misprinted the date ישעך as וישעך.22 Ultimately, it does not matter how the error resulted. Without any further substantiation of a 1537 edition, one must conclude, as Moritz Steinschneider does in his catalogue of Hebrew books in the Bodleian Library, that the edition of 1537 simply does not exist (“non exstat”).23

    2. Avraham ben Dawid of Ostroh, A Furnace for Gold [כור לזהב], date unknown

    18Avraham ben Dawid of Ostroh (or Ostrog, a historic city in western Ukraine) is the author of a commentary on Pseudo-Yonatan called A Furnace for Gold [כור לזהב, see Proverbs 17:3]. He is also the alleged author of a second work, a treatise on the thirteen hermeneutical rules of Rabbi Yišma‘el. Barring the fortuitous rediscovery of long-forgotten manuscripts, neither of these works is extant in their original form, although such a conclusion is not evident from the bibliographical literature. The great mystery surrounding Avraham ben Dawid is the degree to which Ḥayyim Feibel’s commentary can be attributed to him. The bibliographical literature claims that Avraham ben Dawid’s commentary was printed at least twice, once in 1614 and again in 1681. In fact, it has never been printed at all.

    19Ḥayyim Feibel is partly to blame for the confusion. His Targum commentary was published as part of a Rabbinic Bible (Hanau, 1614) that he himself edited from the manuscripts of his father-in-law, Yeša‘yah Horowitz, the “Šelah” (של''ה, the acronym of his most famous work, The Two Tablets of the Law [שני לוחות הברית]). In the preface (entitled אל עין הקורא), Ḥayyim Feibel enumerates the benefits of his Bible over similar editions. The first is that it is based on the manuscripts of Yeša‘yah Horowitz. The second concerns the Targumim. Ḥayyim Feibel writes that, in addition to editing the three Targumim to the Pentateuch (Onqelos, Yonatan, and Yerušalmi), he has added a commentary to explain the difficult words, with illustrative citations from the Zohar, the Torah commentary of Menaḥem Recanati, and the Orchard of Pomegranates [פרדס רימונים] of Mošeh Cordovero. He has also collected excerpts from two previous commentaries, those of Dawid ben Ya‘aqov and Avraham ben Dawid:24

    20This is, by far, the most extensive biographical note on either of these authors that I have yet to encounter. First, he mentions that Dawid ben Ya‘aqov has already died. Regarding Avraham ben Dawid, Ḥayyim Feibel gives even more information: He wrote a book called A Furnace for Gold; this book was one of Ḥayyim Feibel’s sources; he came from Ostroh, where he was well-known in his time; he passed away in 1611, possibly at a young age; Ḥayyim Feibel is trying to save his work from obscurity.

    21It is clear from reading Ḥayyim Feibel’s commentary that he quotes Dawid ben Ya‘aqov and Avraham ben David as sources, much as he quotes the Zohar, Recanati, and Cordovero.25 Nevertheless, one will frequently encounter the claim that Ḥayyim Feibel’s work is the published version of Avraham ben Dawid’s commentary. The most extreme version of this error is a seventeenth-century Italian manuscript of Ḥayyim Feibel’s commentary (ms. Kaufmann A 30 of the Library of the Hungarian Academy of Sciences), which a modern bibliographer has labeled (on the spine) כור לזהב. Ḥayyim Feibel has possibly invited this confusion by printing the title of the work in larger letters in his own preface:26

    Fig. 1 — Biblia Hebraea (1614), f. 1v.

    22This error, like the 1537 edition of Dawid ben Ya‘aqov, has a long genealogy that goes back to the beginning of Hebrew bibliography. Bass gives an accurate description of Ḥayyim Feibel’s Bible, taken from the preface.27 Avraham ben Dawid, however, receives his own, separate entry.28

    23This technically accurate statement could easily lead to the misinterpretation that the work itself was printed in the Pentateuch.

    24A few decades later, in 1715, Wolf would mention a Hanau edition of A Furnace of Gold without giving any indication that it was, however fragmentarily, part of a Rabbinic Bible:29

    25The lack of a date for the Hanau Pentateuch might indicate dependence on Bass, who does not provide a date for this work in his entry on Avraham ben Dawid. However, Wolf does add something that Bass lacks: a reference to a new, hitherto unknown edition that was printed one year after Bass’ bibliography, in 1681. Wolf also introduces, for the first time, Avraham ben Dawid’s second work, on the thirteen hermeneutical rules of R. Yišma‘el. It is only known from a Latin translation added as an appendix to Philip Ferdinand’s Haec sunt verba Dei (Cambridge, 1597), and its authorship is disputed.30 It is a fixture of later bibliographical references, but it is only ancillary to the current discussion. Wolf revisits Avraham ben Dawid in the third volume of the Bibliotheca Hebraea (1727), but he adds nothing new apart from the date of the Hanau Pentateuch (1614).31

    26Later references deviate little from the base provided by Wolf. French bibliographer Jacques Lelong, in the second edition of his Bibliotheca Sacra (1723), writes that Avraham ben Dawid was active about 1605 and his A Furnace for Gold was printed in two editions, Hanau, 1614, and Frankfurt an der Oder, 1681.32 Christian Gottlieb Jöcher’s Allgemeines Gelehrten-Lexicon (1750) repeats practically the same information, naming the two editions (again, without connecting the Targum commentary to a Rabbinic Bible).33 So too Giovanni Bernardo De Rossi’s Dizionario storico degli autori ebrei (1803).34 Even Fürst (1863) adds nothing new to this dossier, although he clarifies that A Furnace for Gold is found in the 1614 edition of the Pentateuch. He too mentions the mysterious edition of 1681. He also supplies a Hebrew title, apparently out of thin air, to the Treatise on the Thirteen Hermeneutical Rules (באור על י''ג מדות), while noting, in the same breath, that it only exists in Latin translation. This idiosyncrasy of Fürst’s dictionary will prove important later.35 A general reference, John McClintock and James Strong’s Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (published between 1867–1887), follows Fürst and Jöcher.36 The Jewish Encyclopedia, however, follows Moritz Steinschneider’s Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana (1860).37

    27Steinschneider clarifies many of the mysteries surrounding Avraham ben Dawid, but he also casts aspersions on his existence. He denies that Avraham ben Dawid of Ostroh (or possibly, according to him, from Austria) is the author of the treatise on the thirteen hermeneutical rules and only ascribes to him the Targum commentary:38

    28The significance of this entry is that Steinschneider has re-established (three years before Fürst) the link between the Rabbinic Bible of 1614 and Avraham ben Dawid, which earlier bibliographers had neglected to do. He also refers to the bibliographical entry on this Bible in his own catalogue. There, he appropriately credits Ḥayyim Feibel as the author and editor of his own commentary. Avraham ben Dawid is only mentioned near the end:39

    29Steinschneider again demonstrates his skepticism regarding the existence of Avraham ben Dawid and his commentary. If he is aware of Ḥayyim Feibel’s preface, then he must consider the commentary to be a literary fiction. I part ways with Steinschneider here. Ḥayyim Feibel mentions Avraham ben Dawid in the same breath as Dawid ben Ya‘aqov of Szczebrzeszyn, who was certainly a real (though obscure) person and the author of a real, independent Targum commentary. I do not see a reason why Ḥayyim Feibel would have felt the need to invent a fictitious commentary. In any case, Steinschneider also mentions a new person, Šemu’el Ṣoref, who provides the solution to the mystery of the 1681 edition mentioned by nearly every bibliographer since Wolf.

    30Šemu’el ben Yosef ha-Lewi Ṣoref was a rabbi of Posen who died in the early eighteenth century. His only work of note is The Crucible of Silver [מצרף הכסף, see Proverbs 17:3], an abridgment of Yeša‘yah Horowitz’s The Two Tablets of the Law. This is the same Yeša‘yah Horowitz who was Ḥayyim Feibel’s father-in-law. Ṣoref’s work was published in Frankfurt an der Oder in 1681. It has two appendices, the second of which is called Responses of the Seventy Elders [תשובות שבעים זקנים]. The first is a collection of excerpts from Šelomoh ibn Gabirol’s Choice Pearls [מבחר הפנינים], but Ṣoref gave it a new name—A Furnace for Gold [כור לזהב]. The 1681 “edition” of Avraham ben Dawid’s Targum commentary is no such thing. It is a separate work with the same title.

    31The Targum commentary in the Hanau Pentateuch of 1614 is by far the most popular of the Pseudo-Yonatan commentaries. It is, however, the work of Ḥayyim Feibel, not Avraham ben Dawid of Ostroh, whose work is apparently lost apart from Ḥayyim Feibel’s citations.

    3. Ḥayyim Feibel ben Dawid Zekharyah, Commentary on [Targum] Yonatan [פירוש יונתן], Hanau, 1614

    32We have met Ḥayyim Feibel several times now. He was involved in the affairs of the Horowitz family.40 Not only was he the son-in-law of Yeša‘yah Horowitz, the “Šelah”, but he wrote the preface to The Flowing Dew [שפע טל], a popular introduction to kabbalah by Šabbetai Šefṭel ben ‘Aqiva Horowitz, the nephew of Yeša‘yah. This work—whose title (Šefa‘ ṭal) is a play on the author’s name—was published in Hanau in 1612.41 Ḥayyim Feibel is, of course, also the editor of the Rabbinic Bible of 1614, which has already occasioned much discussion. He contributed two original works to this Bible. The first is the commentary on Targum Pseudo-Yonatan and Yerušalmi to the Pentateuch. He also wrote a commentary to Targum Šeni to Esther.

    33Ḥayyim Feibel is the source of much confusion. Beyond the conflation of his commentary with the commentary of Avraham ben Dawid, there are three additional issues. First, a handful of bibliographies include Targum Onqelos among the subjects treated by Ḥayyim Feibel’s commentary. Second, some bibliographies identify Ḥayyim Feibel as the author of a commentary on Targum Šeni but not as the author of any commentary on the Targumim to the Torah. Both errors stem from Wolf, although the first ultimately goes back to Bass. A third error is the attribution of manuscripts of Ḥayyim Feibel’s commentary to authors other than Feibel, including Dawid ben Ya‘aqov and Avraham ben Dawid. Every one of these manuscripts is derived from a printed edition.

    34Two general reference works from the nineteenth century provide a good illustration of the first two issues. The two works, both called Cyclopaedia, make utterly contradictory claims about Ḥayyim Feibel’s œuvre. The first example appears in the third edition of John Kitto’s A Cyclopaedia of Biblical Literature (third edition, 1866). The author mentions in passing some commentaries on Pseudo-Yonatan, including Ḥayyim Feibel’s:42

    A commentary was written upon the pseudo-Jonathan and Jerusalem Targums by R. David ben Jacob, Prague 1609, 4to; and another by R. Pheibel ben David, Hanau 1614, 4to. The latter is only an exposition of the more difficult words, including those in Onkelos also.

    35This statement is utterly unobjectionable except for the last clause, that Ḥayyim Feibel commented on Targum Onqelos as well. Still more perplexing is the statement in McClintock and Strong’s Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (1867-1887), which aims to correct Kitto:43

    R. Pheibel ben-David (Hanau, 1614), author of באור המלות, did not compose, as the writer of the art. “Targum” in Kitto states, a commentary on Pseudo-Jonathan and Jerushalmi, but an elucidation of difficult words found in Jonathan’s Targum.

    36The passage is vague and can be read two different ways. In one reading, the author denies that Ḥayyim Feibel wrote a commentary on Pseudo-Yonatan (to the Torah) but rather on Targum Yonatan (to the Prophets). This is flatly untrue. Another possible reading is that Ḥayyim Feibel did not write a full “commentary” on Pseudo-Yonatan but merely a glossary of difficult words, as reflected by the title The Elucidation of Words [באור המלות]. The origin of this title, however, is itself a mystery.

    37The first problem is simpler to explain. Bass claims that Ḥayyim Feibel’s Hanau Bible of 1614 included a commentary on all three Targumim:44

    38There are two mistakes in this entry. The first is the claim that Ḥayyim Feibel (simply called “Feibel”) wrote a commentary on all three Targumim. The second mistake is the date of the Amsterdam edition. This is a reference to a Rabbinic Bible published by Menaššeh ben Yiśra’el in 1640.45 The date on the title page is indicated by the word ישעך l(10 + 300 + 70 + 10 = 400, or 1640 CE), the type of cipher that easily leads to misdating, as in the case of Dawid ben Ya‘aqov. In this case, Bass has placed a waw at the beginning of the word, adding an additional six years to the date. The two mistakes together are a clear indication of Bass’ influence.

    39Both mistakes are found in Wolf’s Bibliotheca Hebraea. He mentions Ḥayyim Feibel multiple times in his opus, sometimes under different names. First, I will focus on those instances where Wolf refers to him as simply Feibel or Feibel ben Dawid. The first occurrence, in volume one (1715), is a Latin translation of Bass.46 In the third volume (1727), which is a supplement to the first, Wolf adds some important additional information, namely Ḥayyim Feibel’s patronymic (“Feibel ben Dawid Zekhariah”) and his work editing Šabbetai Šefṭel Horowitz’s book The Flowing Dew.47 The most pertinent passage for tracing the dual errors, however, occurs in the second volume (1721), where Wolf enumerates the books about the Targumim and mentions the work of “Pheibel fil. David”:48

    Expositio vocum difficiliorum in Targum Onkelosi, Jonathanis & Hierosolymitano obviarum prodiit cum triplici isto Targum Hanov. 374 C. 1614. 8. & Amstelod. 406. C. 1646. 4. Per R. Pheibel fil. David.An exposition of the difficult words encountered in the Targum of Onkelos, Yonatan, and Yerušalmi, printed together with the very texts of this triple Targum; Hanau, 374 (1614 CE), octavo, and Amsterdam, 406 (1646 CE), quarto. By Pheibel son of David.

    40In all likelihood, this entry in Wolf is Kitto’s source. Kitto’s Cyclopaedia does not mention the date 1646, but it claims that “Feibel fil. David” wrote a commentary to Onqelos. Furthermore, the size of the Hanau Bible has increased from octavo to quarto, probably because the author of the Kitto entry carelessly skipped over the Amsterdam edition.

    41More recently, Martin McNamara, in The New Testament and the Palestinian Targum to the Pentateuch (1966; second printing, 1978), drew on this precise entry for the title of Ḥayyim Feibel’s work. He makes a passing reference while summarizing Jewish Targum commentaries:49

    David Ben Jacob Szebrczyn contributed a commentary on TJI [Pseudo-Yonatan], TJII [the Fragment Targum or Yerushalmi] and Tg Sheni to Esther […] A better-known work than those we have just mentioned is R. Pheibel Ben David Zechariah’s Expositio vocum difficilium in Targum Onkelosi, Jonathanis et Hierosolymitano obviarum, cum triplici isto Targum, published separately at Hanover in 1614 and later in the Amsterdam Pentateuch (1646). A commentary on TJI and TJII is also found in the 1671-1677 edition of the Pentateuch. It is from the pen of Mordecai Ben Naphtali Hirsch from Kremsir.

    42The title he gives for the commentary is nearly identical to Wolf’s Latin text. Furthermore, like Wolf (following Bass), he gives the wrong date for the Amsterdam Pentateuch. Another sign of influence is the misinterpretation of the abbreviation for Hanau in Wolf’s text (Hanov., for Hanoviae), which McNamara takes to be Hanover.

    43The second major issue is the received idea that Ḥayyim Feibel did not compose a commentary on the Pentateuchal Targumim at all. Wolf is also the origin of this error. In the third volume of Bibliotheca Hebraea (1727), he has an additional reference to Ḥayyim Feibel, this time under the name “R. Haim Feibel”, with the “Haim” but without the patronymic:50

    44This commentary on Targum Šeni is indeed found in the Berlin Bible of 1705,51 but it is not the editio princeps. As with the commentary on the Pentateuchal Targumim, Ḥayyim Feibel’s commentary on Targum Šeni was first printed in the Bible he edited, Hanau, 1614, where his name appears in the colophon.52

    45Wolf’s division of Ḥayyim Feibel into two people, Feibel ben Dawid Zekhariah, the author of a commentary on the Torah Targumim, and Ḥayyim Feibel, the author of a commentary on Targum Šeni, cast a long shadow. Jöcher’s biographical dictionary of 1750 lists both men successively without any awareness that they are the same person:53

    PHEIBEL ben David Secharja, ein Rabbine, im Anfange des 12 Seculi, gab R. Schabtai Schephtel Horwitz Buch שפע טל mit einer Vorrede, und Pentateuchum cum triplici Targum & comm. Raschii & 5 Megilloth zu Recanati 1614 in 8 heraus.

    PHEIBEL (Chajim), ein Rabbine zu Ende des 17 Seculi, hat eine Erklärung der dundeln Stellen in dem grossen Targum über das Buch Esther geschrieben, welche in der berliner Edition der 5 Bücher Mosis von 1705 in 8 mit stehet.

    PHEIBEL ben Dawid Zekhariah, a rabbi from the beginning of the 12th century [sic!], published R. Šabbetai Šefṭel Horowitz’s book The Flowing Dew with a preface; and a Pentateuchum cum triplici Targum and the commentary of Raši and the Five Megillot with Recanati, 1614, in octavo.

    PHEIBEL (Ḥayyim), a rabbi from the end of the 17th century, has written an explanation of the obscure passages in the large Targum on the Book of Esther, which appears in the Berlin edition of the Five Books of Moses from 1705, in octavo.

    46The first entry is a distillation of the different entries from Wolf concerning “Feibel b. David”. The only new information is the inadvertent misdating of his floruit to the twelfth century, probably a misreading of the Roman numeral XVII as XII. This error, at least, does not come from Wolf, who never gives a floruit. The second entry is more directly a German translation of Wolf’s entry on “R. Haim Feibel” from volume three of the Bibliotheca Hebraea.

    47A century later, in 1863, Fürst would include no fewer than three entries on Ḥayyim Feibel, each time under a different name: “Chajjim Feivel” (under C, for “Chajjim”),54 “Chaj. Feibel” (under F, for “Feibel”),55 and, further down on the same page, “Feiwel b. David Sacharja”.56 The first two entries are more or less direct translations of Wolf’s entry on “Haim Feibel” from volume three of the Bibliotheca Hebraea. They are distinguished by the attempt to assign Hebrew titles to Ḥayyim Feibel’s work. The two entries give different titles to the same work:

    48Recall that, above, Fürst’s dictionary did not hesitate to attribute a Hebrew title to Avraham ben Dawid’s work on the thirteen hermeneutical rules, even though that work has not even survived in the Hebrew language. Fürst’s dictionary appears to have an editorial policy of assigning Hebrew titles to books, even if they are only derived from descriptions of the works in Latin. This is nowhere more evident than in the third entry on “Haim Feibel”, a direct German translation of Wolf’s two entries on “Feibel b. David” in volumes one and three of the Bibliotheca Hebraea, with one significant difference: Ḥayyim Feibel’s Pentateuch is given the Hebrew title: תורה עם תרגומים ורש''י ובאור המלות.

    49Fürst therefore, is the source of the apocryphal title באור המלות found in McClintock and Strong’s Cyclopaedia, printed only a few years later. Given Ḥayyim Feibel’s division into two people, only one of whom wrote a commentary to the Torah Targumim, it is little wonder that McClintock and Strong deny he wrote a commentary to Pseudo-Yonatan. Incidentally, Targum Šeni could be attributed to Yonatan ben ‘Uzzi’el. Beer Šemu’el Yiśśakhar Perlhafter does so on the title page of his Interpret Well! [באר הטיב, Be’er heṭev, a play on the author’s name], a little glossary of difficult words in Targum Šeni (Prague 1699).57 The subtitle describes the work as: “An interpretation of the words… on the Targum of Yonatan” [פירוש המלות על … התרגום יונתן].

    50The third and final issue concerns the manuscripts of Ḥayyim Feibel’s commentary. One of these, a Yemenite manuscript belonging to Michael Krupp (ms. 3388), dated to the seventeenth century, contains a fragment of a Targum commentary that the National Library of Israel has ascribed to Dawid ben Ya‘aqov of Szczebrzeszyn. A cursory glance at the layout of the manuscript suggests a work that was copied directly from a Rabbinic Bible:58

    Fig. 2 — Krupp ms. 3388, ff. 1v and 2r.

    51Since Ḥayyim Feibel’s commentary was printed in many Rabbinic Bibles, but Dawid ben Ya‘aqov’s commentary was never printed in any Bible, it is hardly surprising that the text of the commentary in the Yemenite manuscript follows Ḥayyim Feibel rather than Dawid ben Ya‘aqov. Here is a comparison of the commentary on Genesis 9:14 in both ms. 3388 of Michael Krupp’s collection and the text of Ḥayyim:59

    52The Yemenite manuscript is nearly identical to Ḥayyim Feibel’s text. This is true for the remainder of the manuscript, which continues through to Genesis 11:20. The manuscript is not a copy of Dawid ben Ya‘aqov’s work; it is a copy of Ḥayyim Feibel’s.

    53Another manuscript is correctly attributed to Ḥayyim Feibel but given the title of Avraham ben Dawid’s commentary—A Furnace for Gold.60 According to the online description compiled by the staff of the Institute of Microfilmed Hebrew Manuscripts, it is an Italian manuscript from the seventeenth century. It includes both the commentary on Pseudo-Yonatan and on Targum Šeni to Esther. This manuscript, like Krupp’s Yemenite manuscript, is copied from a printed text. The proof lies in the colophon. It is copied directly from the colophon given in the printed text of Hanau, 1614.

    54Apart from a few discrepancies, they are identical. The Italian manuscript tends to write out abbreviations. More tellingly, it misspells Ḥayyim Feibel’s name [חיים פייבל] as Ḥayyim Seibel [חיים סייבל]. The biggest indicator of the manuscript’s dependence on a printed text, however, is the date. The date in the printed text is not שכ''ט (329, i.e., 1569 CE, an impossibly early date) but שנ''ט, i.e., “year 9” ('שנ[ה] ט), “day 6” ('יום ו) of the new century. January 6, 1609, was 1 Ševat in the Hebrew calendar, making it the “new month” (ראש חודש). The manuscript is therefore secondary to the printed text: it copied the colophon but made an error in transmission.

    55All the other manuscripts are also copied from printed editions. A third example is a Persian manuscript of the nineteenth century containing the commentaries on both Pseudo-Yonatan and Targum Šeni.61 A fourth manuscript, entitled פרוש על תרגומי יונתן וירושלמי לתורה, is also copied directly from a printed text.62 Its date and provenance are unknown. Finally, a fifth manuscript is an Italian manuscript from 1757, containing (among other items, mainly kabbalistic) Ḥayyim Feibel’s commentary to Targum Šeni.63 Like the others, it is copied from the printed edition. Not only does it have the colophon from the printed text, but the scribe who initially transcribed it adds an additional note stating he copied it from the edition of Hanau, 1614, in the year [5]398 (1638). This manuscript does not have the commentary to Pseudo-Yonatan.

    56Many Rabbinic Bibles include Ḥayyim Feibel’s commentary, but it is hardly a universal feature. Targum Pseudo-Yonatan itself does not appear in every Rabbinic Bible, and when it does, it is not always accompanied by its commentary. The Berlin Bible of 1705, for example, does not have it. In addition to the editio princeps and several twentieth-century editions, I have found Ḥayyim Feibel in the Amsterdam Bibles of 1640, 1682, and 1764 as well as the Vienna Bibles of 1794 and 1859. McClintock/Strong’s Cyclopaedia misattributed the commentary of the Vienna Bible of 1859 to Mordekhai ben Naftali Hirsch, and so it is to this final author that we now turn.

    4. Mordekhai ben Naftali Hirsch of Kremsier, Fragrant Incense [קטרת הסמים], Amsterdam, 1671

    57Compared to the previous entries, the history of the last commentary is blessedly straightforward. There is more substantial biographical information about Mordekhai ben Naftali Hirsch of Kremsier (d. 1670). He was a disciple of Šabbetai Šefṭel Horowitz, the author of the The Flowing Dew, for which Ḥayyim Feibel wrote an introduction. In addition to his Targum commentary, Hirsch also wrote a Lament [קינה] for the Polish martyrs of 1648 and The Temple’s Column Capital [קטרת המזבח ] (1660), a commentary on the aggadot of the Babylonian Talmud. The Jewish Encyclopedia, which supplied the foregoing information, considers Hirsch’s Targum commentary to be his most important work.64 His commentary on Pseudo-Yonatan and the Fragment Targum, Fragrant Incense [קטרת הסמים, see Ex. 30:7], was published in Amsterdam in 1671 along with the Hebrew text and the two Palestinian Targumim. It is an extensive work (92 folios + 76 folios), and its orientation is kabbalistic.

    58The only issue with the bibliographical references to Hirsch’s commentary is whether it was ever reprinted. The issue comes up twice. Fürst’s entry (1863) mentions a second edition in 1760.65

    59Beyond this notice, I have yet to find any evidence that such a second edition ever existed or that its contents would be any different from the editio princeps. Evidence against its existence include the absence of a 1760 edition of Targum Pseudo-Yonatan (although, in principle, the commentary could have been printed separately).

    60McClintock/Strong’s Cyclopaedia article, written not more than a few decades after Fürst, makes an entirely distinct claim about a later edition:66

    A commentary was written upon the Pseudo-Jonathan and Jerusalem by David ben-Jacob Zebrecyn (Prague, 1609), entitled פירוש על תרגום יונתן; by Mordecai ben-Naphtali Hirsch (Amsterdam, 1671), entitled קטרת הסמים, but פירוש על תרגום יונתן וירשלמי is given in the Pentateuch edition published at Wilna in 1859.

    61The Pentateuch edition published in Vilna, 1859, is in fact the Vienna Pentateuch of 1859. There is a Vilna Pentateuch of 1852, but it does not even include Targum Pseudo-Yonatan. The Vienna Pentateuch features Ḥayyim Feibel’s commentary, the same commentary that appeared in the Hanau Pentateuch (but it reverses the order of the Yerušalmi and the Pseudo-Yonatan commentaries). Given the size of Hirsch’s commentary, noted by Bass,67 it is unsurprising that it was not reprinted in a Rabbinic Bible alongside other commentaries.

    Conclusion

    62The purpose of this paper was not to cast aspersions on the work of others, certainly not Bass and Wolf, the proverbial giants on whose shoulders we stand. Their work is vast, and the concerned authors are obscure—only Mordekhai ben Naftali Hirsch was sufficiently notable to merit an entry in the most recent edition of the Encylopaedia Judaica.68 Nor was the intention to call out mistakes in the monographs of McNamara and Shinan. Their books are concerned with other matters, and, in any case, they have inherited these errors from others. The purpose was to clear the path as a prelude to the study of these neglected Targum commentaries.

    63At the end of this twisting labyrinth, what can one say with certitude? At least four commentaries on Targum Pseudo-Yonatan were written before the end of the seventeenth century. Three of these are extant. Dawid ben Ya‘aqov Szczebrzeszyn’s commentary, written sometime before 1601, was printed in Prague in 1609 but not earlier. Ḥayyim Feibel’s commentary was first printed in the Rabbinic Bible of Hanau, 1614, and many times since then. Its popularity is also reflected in manuscript copies. Mordekhai ben Naftali Hirsch’s commentary was only ever printed in Amsterdam in 1671. Avraham ben Dawid’s commentary, however, is a historical ghost. Part of it survives in the form of citations within Ḥayyim Feibel’s commentary.

    64One surprising discovery is that the four commentaries are all interrelated. They are linked by ties with the Horowitz family. Ḥayyim Feibel, Yeša‘yah Horowitz’s son-in-law, drew upon Dawid ben Ya‘aqov and Avraham ben Dawid for his own commentary, while Mordekhai ben Naftali Hirsch was a disciple of Šabbetai Šefṭel Horowitz, Yeša‘yah Horowitz’s nephew. A second recurring theme is kabbalah. Dawid ben Ya‘aqov’s commentary does not betray any mystical inclination, but its sole manuscript was transmitted with kabbalistic works. Both Ḥayyim Feibel’s connections with the Horowitz family (such as penning the preface to The Flowing Dew) and the named sources in his Pseudo-Yonatan commentary (the Zohar, Recanati, Cordovero) demonstrate kabbalistic inclinations. Hirsch’s interest in kabbalah is reflected by both the content of his commentary and, again, his association with the Horowitz family, being a disciple of Šabbetai Šefṭel. A final recurring element is Targum Šeni to Esther. At least two of the authors—Dawid ben Ya‘aqov and Ḥayyim Feibel—wrote commentaries on both Pseudo-Yonatan and Targum Šeni.

    65Since these four works stand at the beginning of Targum Pseudo-Yonatan’s reception history, they are also potential witnesses to varying textual traditions within the Targum. This is especially the case for Dawid ben Ya‘aqov and Avraham ben Dawid, who both died in the early seventeenth century and may have written before (or independently of) the printed edition. Corroboration of this suspicion appears in an offhand remark of Gustaf Dalman in the second edition of his Grammatik des jüdisch-palästinischen Aramäisch (1905), which singles out Ḥayyim Feibel’s commentary (based on, as the author himself notes, both Dawid ben Ya‘aqov and Avraham ben Dawid) for its textual variants.69

    66With these basic facts in hand, there are no longer any impediments to a more detailed analysis of Targum Pseudo-Yonatan’s commentary tradition.

    Notes de bas de page

    1S. A. Kaufman, “Targum Pseudo-Jonathan”.

    2E. M. Cook, Rewriting the Bible.

    3See the discussions in L. Gottlieb, “Towards a More Precise Understanding”; G. McDowell, “The Date and Provenance”.

    4Recanati Be’ur ‘al ha-Torah. See, for example, his comments to Genesis 1:21; 2:3; 3:6; 4:1; 5:24; 6:4; 11:4; 27:25; 27:33; 28:17; Exod. 3:2; 12:29; 33:4; 33:23; 40:4; Lev. 9:2; 14:7; 16:4; Num. 14:17; 17:11; Deut. 21:8; 21:23; and 29:14.

    5Ḥamišah Ḥumše Torah (5350-5351 = 1589-1591).

    6Targum ha-qodeš (5367 = 1606/7).

    7B. Walton, Biblia sacra polyglotta, t. IV.

    8Oxford, Bodleian Library, ms. Mich. 125 [Neubauer 2252], ff. 188r–259v. See A. Neubauer, Catalogue of the Hebrew Manuscripts in the Bodleian Library, I, p. 782.

    9https://www.nli.org.il/en/manuscripts/NNL_ALEPH005049869/NLI - $FL83293000 (Consulted October 18, 2022).

    10A. Shinan, The Aggadah, I, pp. 1*–2* (Hebrew section), n. 1.

    11J. Buxtorf, De Abbreviaturis Hebraicis, p. 400.

    12Š. ben Y. Bass, Sefer šifte yešenim, p. 63, § 85.

    13J. C. Wolf, Bibliotheca Hebræa, I, p. 311, § 498.

    14J. C. Wolf, Bibliotheca Hebræa, III, p. 195, § 498.

    15G. B. De Rossi, Annales hebraeo-typographici, p. 63, § 173.

    16J. Fürst, Bibliotheca Judaica, I, p. 199.

    17S. J. Fuenn, Keneset Yiśra’el, p. 258.

    18Ben-Ya‘aqov, Oṣar ha-sefarim, p. 483, § 834. He also mentions editions of 1781 and 1789 (both printed in Prague). I have not seen any other references to them and am unable to substantiate their existence.

    19L. Ginzberg, P. Wiernik, “David b. Jacob of Szczebrszyn”.

    20M. J. Heller, The Seventeenth Century Hebrew Book, I, p. 245.

    21L. Zunz, Zur Geschichte und Literatur, p. 302.

    22Š. ben Y. Bass, Sefer šifte yešenim, p. 86, § 57. See the discussion of Ḥayyim Feibel below.

    23M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 816, § 4816.

    24Biblia Hebraea (1614), c. 1v.

    25See, for example, Biblia Hebraea (1614), c. 4r (מה''ר דוד) and c. 14r (בס' כור לזהב).

    26Biblia Hebraea (1614), f. 1v. Image courtesy of Bibliotheksverbund Bayern.

    27Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 57. This passage is cited below, in the section on Ḥayyim Feibel.

    28Š. Ben Y. Bass, Sefer šifte yešenim, p. 31, § 13.

    29J. C. Wolf, Bibliotheca Hebræa, I, p. 38, § 64.

    30See M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 980, § 5053 and p. 679, § 4215.

    31J. C. Wolf, Bibliotheca Hebræa, III, p. 28, § 64.

    32J. Lelong, Bibliotheca Sacra, II, p. 593.

    33C. G. Jöcher, Allgemeines Gelehrten-Lexicon, I, p. 32.

    34G. B. De Rossi, Dizionario storico, I, p. 33. See also the German translation of C. H. Hamberger: G. B. De Rossi, Historische Wörterbuch, p. 254. Steinschneider, cited below, refers to this German version instead of the original Italian.

    35See the discussion of Ḥayyim Feibel below.

    36J. McClintock and J. Strong, Cyclopaedia, XI, p. 16.

    37M. L. Margolis, “Abraham ben David of Ostrog (Volhynia)”.

    38M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 679, § 4216.

    39M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 66, § 403.

    40Y. Horowitz, “Horowitz”, provides some orientation on this family: “[The Horowitzes were] a family of rabbis and scholars that also included writers, communal workers, and personalities active in all spheres of Jewish life. The Horowitzes were levites. The family originated in the 15th century, taking its name from the small town of Horovice in Bohemia”.

    41M. J. Heller, The Seventeenth Century Hebrew Book, I, p. 295.

    42J. Kitto and W. L. Alexander, A Cyclopaedia, III, p. 960.

    43J. McClintock and J. Strong, Cyclopaedia, X, p. 212.

    44Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 57.

    45Ḥamišah Ḥumše Torah (1640), title page.

    46J. C. Wolf, Bibliotheca Hebræa, I, p. 970, § 1823.

    47J. C. Wolf, Bibliotheca Hebræa, III, p. 920, § 1823.

    48J. C. Wolf, Bibliotheca Hebræa, II, p. 1158.

    49M. McNamara, The New Testament, p. 12.

    50J. C. Wolf, Bibliotheca Hebræa, III, p. 260, § 618b.

    51Ḥamišah Ḥumše Torah (1705), III, cc. 24v-73v. It falls between the Song of Songs and the Hafṭarot to Leviticus.

    52Biblia Hebraea (1614): c. 257r. The colophon is cited below.

    53C. J. Jöcher, Allgemeines Gelehrten-Lexicon, III, p. 1505.

    54J. Fürst, Bibliotheca Judaica, I, p. 157.

    55J. Fürst, Bibliotheca Judaica, I, p. 278.

    56J. Fürst, Bibliotheca Judaica, I, p. 278.

    57M. J. Heller, The Seventeenth Century Hebrew Book, II, 1351.

    58Krupp ms. 3388, ff. 1v and 2r. Image courtesy of Michael Krupp, The National Library of Israel Ktiv Project, The National Library of Israel.

    59The translation of both passages is: “אפרוס—as in ‘I shall spread’. יטמא—the interpretation is: ‘Until the sun has set’. The [Aramaic] translation of ‘because the sun has set’ [cf. Genesis 28:11] is ארי (י)טמע”.

    60Budapest, Library of the Hungarian Academy of Sciences, ms. Kaufmann A 30.

    61Jerusalem, The National Library of Israel, ms. Heb. 8o 3235.

    62New York, Jewish Theological Seminary, ms. 922.

    63Cambridge, Harvard University Library, ms. Heb. 6.

    64W. Bacher, S. J. Levinson, “Mordecai ben Naphtali Hirsch Kremsir”.

    65J. Fürst, Bibliotheca Judaica, II, p. 208.

    66J. McClintock and J. Strong, Cyclopaedia, X, pp. 211–12.

    67See Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 59, who describes it as פירוש ארוך על התרגומים.

    68J. Horovitz, “Mordecai ben Naphtali Hirsch of Kremsier”.

    69G. Dalman, Grammatik, p. 28: “Einige abweichende Lesarten teilt mit Chajjim Feiwel ben David Zacharia Mendeln in seinen Noten zu Targum jeruschalmi I und II, zum ersten Mal gedruckt in der Pentateuchausgabe Hanau 1614” (Translation: “Haim Feibel b. David Zechariah Mendel shares a few deviant readings in his notes to Targum Yerushalmi I and II, which were printed for the first time in the Pentateuch edition of Hanau, 1614”).

    Auteur

    • Gavin McDowell

      Gavin McDowell (doctorat, EPHE-PSL) est un chercheur postdoctoral à l’IRHT-CNRS, où il participe au projet « TEXTEVOLVE: A New Approach to the Evolution of Texts Based on the Manuscripts of the Targums » (ERC Project 818702). Il s’interroge sur la tradition du commentaire du Targum Pseudo-Jonathan et des Targumim sur les Ketouvim.

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    1S. A. Kaufman, “Targum Pseudo-Jonathan”.

    2E. M. Cook, Rewriting the Bible.

    3See the discussions in L. Gottlieb, “Towards a More Precise Understanding”; G. McDowell, “The Date and Provenance”.

    4Recanati Be’ur ‘al ha-Torah. See, for example, his comments to Genesis 1:21; 2:3; 3:6; 4:1; 5:24; 6:4; 11:4; 27:25; 27:33; 28:17; Exod. 3:2; 12:29; 33:4; 33:23; 40:4; Lev. 9:2; 14:7; 16:4; Num. 14:17; 17:11; Deut. 21:8; 21:23; and 29:14.

    5Ḥamišah Ḥumše Torah (5350-5351 = 1589-1591).

    6Targum ha-qodeš (5367 = 1606/7).

    7B. Walton, Biblia sacra polyglotta, t. IV.

    8Oxford, Bodleian Library, ms. Mich. 125 [Neubauer 2252], ff. 188r–259v. See A. Neubauer, Catalogue of the Hebrew Manuscripts in the Bodleian Library, I, p. 782.

    9https://www.nli.org.il/en/manuscripts/NNL_ALEPH005049869/NLI - $FL83293000 (Consulted October 18, 2022).

    10A. Shinan, The Aggadah, I, pp. 1*–2* (Hebrew section), n. 1.

    11J. Buxtorf, De Abbreviaturis Hebraicis, p. 400.

    12Š. ben Y. Bass, Sefer šifte yešenim, p. 63, § 85.

    13J. C. Wolf, Bibliotheca Hebræa, I, p. 311, § 498.

    14J. C. Wolf, Bibliotheca Hebræa, III, p. 195, § 498.

    15G. B. De Rossi, Annales hebraeo-typographici, p. 63, § 173.

    16J. Fürst, Bibliotheca Judaica, I, p. 199.

    17S. J. Fuenn, Keneset Yiśra’el, p. 258.

    18Ben-Ya‘aqov, Oṣar ha-sefarim, p. 483, § 834. He also mentions editions of 1781 and 1789 (both printed in Prague). I have not seen any other references to them and am unable to substantiate their existence.

    19L. Ginzberg, P. Wiernik, “David b. Jacob of Szczebrszyn”.

    20M. J. Heller, The Seventeenth Century Hebrew Book, I, p. 245.

    21L. Zunz, Zur Geschichte und Literatur, p. 302.

    22Š. ben Y. Bass, Sefer šifte yešenim, p. 86, § 57. See the discussion of Ḥayyim Feibel below.

    23M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 816, § 4816.

    24Biblia Hebraea (1614), c. 1v.

    25See, for example, Biblia Hebraea (1614), c. 4r (מה''ר דוד) and c. 14r (בס' כור לזהב).

    26Biblia Hebraea (1614), f. 1v. Image courtesy of Bibliotheksverbund Bayern.

    27Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 57. This passage is cited below, in the section on Ḥayyim Feibel.

    28Š. Ben Y. Bass, Sefer šifte yešenim, p. 31, § 13.

    29J. C. Wolf, Bibliotheca Hebræa, I, p. 38, § 64.

    30See M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 980, § 5053 and p. 679, § 4215.

    31J. C. Wolf, Bibliotheca Hebræa, III, p. 28, § 64.

    32J. Lelong, Bibliotheca Sacra, II, p. 593.

    33C. G. Jöcher, Allgemeines Gelehrten-Lexicon, I, p. 32.

    34G. B. De Rossi, Dizionario storico, I, p. 33. See also the German translation of C. H. Hamberger: G. B. De Rossi, Historische Wörterbuch, p. 254. Steinschneider, cited below, refers to this German version instead of the original Italian.

    35See the discussion of Ḥayyim Feibel below.

    36J. McClintock and J. Strong, Cyclopaedia, XI, p. 16.

    37M. L. Margolis, “Abraham ben David of Ostrog (Volhynia)”.

    38M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 679, § 4216.

    39M. Steinschneider, Catalogus Librorum Hebraeorum in Bibliotheca Bodleiana, p. 66, § 403.

    40Y. Horowitz, “Horowitz”, provides some orientation on this family: “[The Horowitzes were] a family of rabbis and scholars that also included writers, communal workers, and personalities active in all spheres of Jewish life. The Horowitzes were levites. The family originated in the 15th century, taking its name from the small town of Horovice in Bohemia”.

    41M. J. Heller, The Seventeenth Century Hebrew Book, I, p. 295.

    42J. Kitto and W. L. Alexander, A Cyclopaedia, III, p. 960.

    43J. McClintock and J. Strong, Cyclopaedia, X, p. 212.

    44Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 57.

    45Ḥamišah Ḥumše Torah (1640), title page.

    46J. C. Wolf, Bibliotheca Hebræa, I, p. 970, § 1823.

    47J. C. Wolf, Bibliotheca Hebræa, III, p. 920, § 1823.

    48J. C. Wolf, Bibliotheca Hebræa, II, p. 1158.

    49M. McNamara, The New Testament, p. 12.

    50J. C. Wolf, Bibliotheca Hebræa, III, p. 260, § 618b.

    51Ḥamišah Ḥumše Torah (1705), III, cc. 24v-73v. It falls between the Song of Songs and the Hafṭarot to Leviticus.

    52Biblia Hebraea (1614): c. 257r. The colophon is cited below.

    53C. J. Jöcher, Allgemeines Gelehrten-Lexicon, III, p. 1505.

    54J. Fürst, Bibliotheca Judaica, I, p. 157.

    55J. Fürst, Bibliotheca Judaica, I, p. 278.

    56J. Fürst, Bibliotheca Judaica, I, p. 278.

    57M. J. Heller, The Seventeenth Century Hebrew Book, II, 1351.

    58Krupp ms. 3388, ff. 1v and 2r. Image courtesy of Michael Krupp, The National Library of Israel Ktiv Project, The National Library of Israel.

    59The translation of both passages is: “אפרוס—as in ‘I shall spread’. יטמא—the interpretation is: ‘Until the sun has set’. The [Aramaic] translation of ‘because the sun has set’ [cf. Genesis 28:11] is ארי (י)טמע”.

    60Budapest, Library of the Hungarian Academy of Sciences, ms. Kaufmann A 30.

    61Jerusalem, The National Library of Israel, ms. Heb. 8o 3235.

    62New York, Jewish Theological Seminary, ms. 922.

    63Cambridge, Harvard University Library, ms. Heb. 6.

    64W. Bacher, S. J. Levinson, “Mordecai ben Naphtali Hirsch Kremsir”.

    65J. Fürst, Bibliotheca Judaica, II, p. 208.

    66J. McClintock and J. Strong, Cyclopaedia, X, pp. 211–12.

    67See Š. Ben Y. Bass, Sefer šifte yešenim, p. 86, § 59, who describes it as פירוש ארוך על התרגומים.

    68J. Horovitz, “Mordecai ben Naphtali Hirsch of Kremsier”.

    69G. Dalman, Grammatik, p. 28: “Einige abweichende Lesarten teilt mit Chajjim Feiwel ben David Zacharia Mendeln in seinen Noten zu Targum jeruschalmi I und II, zum ersten Mal gedruckt in der Pentateuchausgabe Hanau 1614” (Translation: “Haim Feibel b. David Zechariah Mendel shares a few deviant readings in his notes to Targum Yerushalmi I and II, which were printed for the first time in the Pentateuch edition of Hanau, 1614”).

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    McDowell, G. (2025). A Genealogy of Errors: Targum Pseudo-Yonatan’s Commentary Tradition. In G. Corazzol & S. Fargeon (éds.), Fragments, manuscrits, livres dans le monde juif (1‑). Publications de l’École Pratique des Hautes Études. https://doi.org/10.4000/13su8
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    McDowell, Gavin. « A Genealogy of Errors: Targum Pseudo-Yonatan’s Commentary Tradition ». Fragments, Manuscrits, Livres Dans Le Monde Juif, édité par Giacomo Corazzol et Sarah Fargeon, Publications de l’École Pratique des Hautes Études, 2025, https://doi.org/10.4000/13su8.

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    Corazzol, Giacomo, et Sarah Fargeon, éd. Fragments, manuscrits, livres dans le monde juif. Paris: Publications de l’École Pratique des Hautes Études, 2025. https://doi.org/10.4000/13sug.
    Corazzol, Giacomo, et Sarah Fargeon, éditeurs. Fragments, manuscrits, livres dans le monde juif. Publications de l’École Pratique des Hautes Études, 2025, https://doi.org/10.4000/13sug.
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