CHAPTER XXXVIII JOSEPH AND HIS BRETHREN [50B. i.] "OR went into the house and leaned his hand on the wall, and the serpent bit him" [ The preceding chapter in our book began with the first half of this verse of Amos. Was the Haphṭarah for the portion of Vajishlach (Gen. 32:3–xxxvi. 43) Amos 5, instead of Obadiah, which is now read in the Synagogues of the Sephardim?] (Amos 5:19). When Jacob went into his house in the land of Canaan [ The first editions read: “land of his possession, which was in the land of Canaan.”] the serpent bit him. || And who was the serpent? This was Shechem, the son of Chamor. [ Add “the Hivite”; this emendation is based on the reading in Eccles. Rab. to Eccles. 10:8; cf. T.B. Sabbath, 85a, and Midrash Haggadol, c. 524 and c. 527. See Jubilees xxx. 2. The Targum of נחש (serpent) is חר, which suggests “Hivite.”] Because the daughter of Jacob was abiding in the tents, and she did not go into the street; [ See the Book of Jashar xxxiii. 5 ff., and Pal. Targum, Gen. 34:1; see also Gen. Rab. 80:5, Leḳach Ṭob, in loc., and Midrash Haggadol, c. 524.] what did Shechem, the son of Chamor, do? He brought dancing girls who were (also) playing on pipes [ See Luria’s commentary in loc., and Sopherim 21:8.] in the streets. [ The MS. text could be rendered: “outside his (house)”; the first editions read: “outside her (house).”] Dinah went forth to see those girls who were making merry; and he seized her, [ See Jalḳuṭ, Gen. § 134; Leḳach Ṭob, in loc.; Rashi, in loc.] and he slept with her, and she conceived and bare Asenath. [ See supra, pp. 272 f.] The sons of Israel said that she should be killed, for they said that now people would say in all the land [ The first editions read: “for now would all (the people of) the land say that there was a house of ill-fame in the tents of Jacob.”] that there was an immoral daughter [ The reading in Jalḳuṭ, loc. cit., is “daughter” (כת). The 1st ed. reads “house” (כית).] in the tents of Jacob.
What did (Jacob) [ The MS. omits “Jacob”; the first editions insert this word.] do? He wrote the Holy Name upon a golden plate, [ The first editions read: “He brought a plate and wrote upon it,” see T.B. Ḳiddushin, 73b.] and suspended it about her [ Asenath’s.] neck and sent her away. She went her way. Everything is revealed before the Holy One, blessed be He, and Michael the angel descended [ See Sopherim, loc. cit.] and took her, and brought her down to Egypt to the house of Potiphera; because Asenath was destined to become the wife of Joseph. [ The Midrash Agadah, Gen. p. 97, has copied our book in giving the legend of Asenath. The narrative is also given in the book Raẓiel, p. 7a; see also Jalḳuṭ, Gen. § 146.] Now the wife of Potiphera was barren, and (Asenath) grew up with her as a daughter. [ As to the sterility of the wife of Potiphera see Koran, Joseph Sura, and cf. Gen. Rab. 86:3; Midrash Haggadol, c. 579; Leḳach Ṭob, Gen. p. 98b, note 9; Jalḳuṭ to Pss., § 732; and cf. T.B. Soṭah, 13b. The legend that Potiphera was impotent passed from the Jews to Jerome. See Schapiro, Die Haggadischen Elemente im erzählenden Teil des Korans, p. 34 f.; and A. Marmorstein, Studien zum Pseudo-Jonathan Targum, pt. i. pp. 31 ff.] When Joseph came down to Egypt he married her, as it is said, "And he [ Pharaoh.] gave him [ Joseph; see Sopherim (ed. Müller), p. 309 (49), and J. Perles, R.É.J. xxi. p. 254.] to wife Asenath [ The quotation ends here in the MS.; it is continued in the first editions.] the daughter of Potiphera priest of On" (Gen. 41:45).
Simeon and Levi were moved by a great zeal on account of the immorality, as it is said, "And they said, Should he deal with our sister as with an harlot?" (ibid. xxxiv. 31). And each man [ Simeon and Levi.] took his sword and slew all the men of Shechem. When Jacob heard thereof, he became sorely afraid. [ The phraseology is based on Neh. 2:2. Luria reads here: “as it is said: ‘Ye have troubled me, to make me of bad repute among the inhabitants of the land… and, I being few in number, they will gather themselves together against me and smite me’” (Gen. 34:30).] For he said: Now all the people of the land will hear, and they will gather together against me || and smite me. He began to curse the wrath of his sons, as it is said, "Cursed be their anger, for it is fierce" (ibid. xlix. 7); and he also cursed their sword [ This agrees with the reading preserved in ‘Arukh, ed. Kohut, v. p. 139; see Rabbinic Philosophy and Ethics, p. 119.] in the Greek language, for he said: "Weapons of violence are their swords" [ The Amsterdam and Prague editions add: “For thus do the Greeks call the sword,” מכיר (μάχαιρα, “daggers”); cf. Tanchuma, Vayechi, § ix. This addition is also given by the ‘Arukh (ed. Kohut), v. p. 139b, s.v. מכר. Jerome uses this version. See Steinschneider’s Festschrift, p. 158, article by Krauss.] (ibid. 5). [ See Gen. Rab. 99:6.] All the kings [ Later editions read: “All the inhabitants.”] of the earth heard (thereof) and feared very much, saying: If two sons of Jacob have done all these great things, if they all band themselves together, they will be able to destroy the world. [ Later editions read: “us.”] And the dread of the Holy One, blessed be He, fell upon them, as it is said, "And the terror of God [ R.V. renders here: “a great terror.”] was [ In the MS. and the first editions the quotation ends here.] upon the cities,… and they did not pursue after the sons of Jacob" (ibid. xxxv. 5).
Jacob took his sons and his grandsons, [ “Grandsons” is probably an error; see Seder ‘Olam Rab. 2 6a; Gen. Rab. loc. cit.; and the Book of Jashar xxxi. 38.] and his wives, and he went to Kirjath Arba (so as to be) near Isaac his father. And he found there Esau and his sons and his wives dwelling in the tents of Isaac. [ But Jacob’s home was at Migdal Eder; cf. Pal. Targum, Gen. 35:21, and Mic. 4:8.] And he spread his tent apart from him; [ i.e. apart from Esau; cf. the Book of Jashar xxxii. 72.] and Isaac saw Jacob, his wives, [ The first editions add: “his sons.”] his daughters, and all that belonged to him, and he rejoiced in his heart exceedingly. Concerning him the Scripture saith, "Yea, thou shalt see thy children's children, peace be upon Israel" [ “Israel” is interpreted here as pointing to Jacob.] (Ps. 128:6).
Rabbi Levi said: In the hour of the ingathering [ i.e. at his death. See Midrash Haggadol, c. 541.] of Isaac, he left his cattle and his possessions, and all that he had, to his two sons; therefore they both rendered loving-kindness (to him), as it is said, "And Esau and Jacob his sons buried him" (Gen. 35:29).
Esau said to Jacob: Divide all that my father has left into two portions, and I will choose [ See T.B. Soṭah, 13a.] (first), because I am the elder. [ The first editions read: “the first-born.”] || Jacob said: This wicked man has not satisfied his eye with wealth, as it is said, "Neither are his eyes satisfied with riches" (Eccles. 4:8). What did Jacob do? He divided all that his father had left as the one part, and the other part was to be the land of Israel and the Cave of Machpelah. [ This is also the reading in Jalḳuṭ, Gen. § 138, and in Midrash Haggadol, loc. cit.; cf. Ex. Rab. xxxi. 17, and infra, pp. 291, 309. The first editions omit “and the Cave of Machpelah.” The rest of the paragraph is wanting in Midrash Haggadol.] What did Esau do? He went to Ishmael [ Luria thinks that we should read “the sons of Ishmael” instead of “Ishmael” both here and in the next sentence. The first editions agree with the text of our MS. See Seder ‘Olam Rab. 2 p. 5a.] in the wilderness in order to consult him, as it is said, "And Esau went unto Ishmael" (Gen. 28:9). Ishmael said to Esau: The Amorite and the Canaanite [ See Gen. 12:6. The Jalḳuṭ, Gen. loc. cit., reads “The Canaanite,” without mentioning the Amorite.] are in the land, and Jacob trusts (in God) that he will inherit the land, therefore take all that thy father has left, and Jacob will have nothing. [ Cf. Test. XII Pat., Gad vii. 4: “For though a man become rich by evil means, even as Esau, the brother of my father, be not jealous; but wait for the end of the Lord.”]
And Esau took all that his father had left, and he gave to Jacob the land of Israel, and the Cave of Machpelah, and they wrote a perpetual deed between them. [ On the written agreement between them see infra, p. 309.] Jacob said to Esau: Go from the land of my possession, from the land of Canaan. Esau took his wives, and his sons, and his daughters, and all that he had, [as it is said, "And Esau took his wives… and all his possessions which he had gathered in the land of Canaan], [ The words in brackets are not in the MS., but they occur in the first editions.] and went into a land [ The MS. adds here “etc.,” clearly indicating that the words “and went into a land” belong to a quotation from Scripture. The quotation is continued in the first editions.] away from his brother Jacob" (ibid. xxxvi. 6). And as a reward [ See Jalḳuṭ, Gen. § 76 (quoting the Tanna de bê Elijahu), and see also Tanna de bê Elijahu Rab. 13 p. 65, note 49.] because he removed all his belongings on account of Jacob his brother, He gave him one hundred provinces from Seir unto Magdiel, and Magdiel is Rome, as it is said, "Duke Magdiel, Duke Iram" (ibid. 43). [ See Gen. Rab. 83:4.]
Then Jacob dwelt safely and in peace in the land of his possession, [ The first editions read: “in the land of Canaan.”] and in the land of his birth, and in the land of the sojournings of his father. [ The first editions add here: “as it is said: ‘And Jacob dwelt in the land of his father’s sojournings’” (Gen. 37:1).]
Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph [ The quotation ends here in the MS.; it is continued in the first editions.] more than all his children, because he was the son of his old age" (ibid. xxxvii. 3). Was he then the son of his old age? Was not Benjamin the son of his old age? [ According to Rashbam (comm., in loc.), Jacob called his youngest child “Son of days”—Ben-jamin; Judah also referred to him as “the child of old age.” Onḳelos renders: “Son of wisdom,” i.e. a wise child; see T.B. Megillah, 16b; Leḳach Ṭob, Gen. 35:18, p. 91a, notes 46 and 47. The interpretation given by P.R.E. agrees with the Arabian legend quoted by Schapiro, op. cit. p. 19. The same explanation is also given by Ephraim of Syria, Hist. of Joseph, p. 16 (quoted by Schapiro).] But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule [ In Egypt, and there he would sustain the entire family in Jacob’s old age. The reference to kingship may also refer to the ascendancy of the house of Joseph in Jewish history, and perhaps to the rule of the Messiah ben Joseph.] in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that [ The quotation ends here in the MS.; it is continued in the first editions.] their father loved him more than all his brethren; and they hated him" (ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated [ The quotation ends here in the MS.; it is continued in the first editions.] him yet the more" (ibid. 8). Moreover, he saw the sons of his father's concubines [ See Test. XII Pat., Gad i. 6, and cf. Gen. Rab. 84:7.] eating the flesh of the roes and the flesh of the sheep whilst they were alive, [ This was one of the seven precepts of the “Sons of Noah”; see Pal. Targum, Gen. 9:4. On the mutilation of the flock see T.B. Bekhoroth, 39b; T.B. Kethuboth, 5b, and 37a; and cf. T.B. Chullin, 121 b. They are said to have taken of the flesh of the ear of the sheep, although the animals were alive. See Test. of the XII Pat., Gad, loc. cit., where a “lamb” incident is mentioned; and cf. Pal. Targ. on Gen. 37:2.] and he brought a reproach [ דפי, “reproach”; cf. Ps. 50:20, where LXX renders the word by σκάνδαλον (offence).] against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" (ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, [ The quotation ends here in the MS.; it is continued in the first editions.] and well with the flock" (ibid. 14). And the lad [ The MS. repeats the word “lad”; this is due to the scribe’s carelessness.] was wandering [ See Pal. Targum, in loc., and the Book of Jashar xli. 22. The first editions read: “was walking and wandering on the way.”] in the field, and the angel Gabriel [ See Jalḳuṭ, Gen. § 141, and Pal. Targum, in loc. This legend was known to Basil (i. p. 19). See Schapiro, op. cit., p. 27, for the legend of the angel Gabriel and Joseph in Arabian literature. Gabriel appears in the New Testament account of the Annunciation of the birth of Jesus; see Luke i. 26.] met him, as it is said, "And a certain man found him, and, behold, he was wandering [ The quotation ends here in the 1st ed.] in the field" (ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, [ The quotation ends here in the 1st ed.] whom I had seen in the vision" (Dan. 9:21).
And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" (ibid. 18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; [ The quotation ends here in the 1st ed.] cast him into this pit that is in the wilderness" (ibid. 22). And [ The first editions add here: “and he will die there.”] his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" (ibid. 24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down [ To eat bread; cf. Gen. 37:25.] in one place, all of them like one man, with one heart and one plan. [ Tanchuma, Vayesheb, § ii., reads: “As one man with one purpose.”] Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.
(The brethren) sold him to the Ishmaelites for twenty pieces [ See Test. Gad ii. 3(b), with Charles’ note, in loc., Pal. Targ., in loc., and the Book of Jashar xlii. 19. Test. Zeb. 1:5 says: “Nor yet do I remember that I have done any iniquity, except the sin of ignorance which I committed against Joseph; for I covenanted with my brethren not to tell my father what had been done.” See the next verse also.] of silver, and each one of them took two pieces of silver (apiece) to purchase shoes for their feet, as it is said, "Thus saith the Lord,… Because they have sold [ The quotation ends here in the MS.] the righteous for silver, and the needy for a pair of shoes" [ Thereby reducing the needy to the condition of slavery. This legend has been borrowed from Test. Zeb. 3:2, or from its source; see Pal. Targ. Gen. 37:28, and Liturgy, Day of Atonement, ed. H. M. Adler, ii. pp. 178 f.] (Amos 2:6). They said: Let us swear [ Lit. “Let us put ourselves under the ban” (to prevent our divulging the matter).] among ourselves that no one of us shall declare the matter to our father Jacob. [ The first editions add here: “except it be by the consent of all of us.” See supra, note 1, quotation from Test. Zeb. 1:5.] Judah said to them: Reuben is not here, and the ban cannot be valid through nine (adults). [ The first editions read: “The ban cannot be valid save by ten (adults).” See Midrash Haggadol, c. 564.] What did they do? They associated the Omnipresent with them and proclaimed the ban.
And Reuben || went down by night to bring up Joseph out of the pit, but he did not find him there. [ Tanchuma, loc. cit., adds: “and he returned to his brethren and said to them.” See Test. Zeb. 4:5.] He said to them: Ye have slain Joseph; "and I, whither shall I go?" (Gen. 37:80). And they told him what they had done, and the ban which they had proclaimed; and Reuben heard of the ban, and was silent; the Holy One, blessed be He, because of the ban, did not tell the matter to Jacob, and (though) concerning Him it is written, "He sheweth his word unto Jacob" (Ps. 147:19); but this word He did not shew unto Jacob, therefore Jacob did not know what had been done to Joseph, and he said: "Joseph is without doubt torn in pieces" (Gen. 37:33).
Rabbi Jannai said: The sale of Joseph was not atoned by the tribes [ See Gen. Rab. 84:17, and cf. Tosephta Berakhoth 4:18, p. 11.] until they [ i.e. Joseph’s brethren. The brethren are called “the tribes”; see supra, p. 264, and infra, p. 376.] died, as it is said, "And the Lord of hosts revealed Himself in mine ears, Surely this iniquity shall not be purged [ The quotation ends here in the MS.; it is continued in the first editions. See Midrash Haggadol, c. 565.] from you till ye die" (Isa. 22:14). [ See Tanchuma, loc. cit., in name of R. Mana.] Owing to the sale (of Joseph) a famine came into the land of Israel for seven years, and the brethren of Joseph "went down to buy corn" (Gen. 42:3) in Egypt. And they found Joseph (still) living, and they absolved themselves of the ban; [ Lit. “they annulled” or “loosened the ban.” Cf. the use of “binding and loosing” in the N.T.: “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt. xvi. 19).] and Jacob heard about Joseph that he was living, and his soul and his spirit revived. [ The first editions add: “as it is said, ‘The spirit of Jacob, their father, revived’” (Gen. 45:27).] Did their father Jacob's spirit die, so that it had to be revived? But, owing to the ban, the Holy Spirit had departed from him, and when they had removed the ban the Holy Spirit rested on him as at first; that || is what is written, "The spirit of Jacob their father revived" (ibid. xlv. 27). [ The first editions add: “Onḳelos translates this (passage): ‘And the spirit of prophecy rested on Jacob their father.’” Luria thinks that this is a gloss. On Onḳelos see J.E. ix. 405, and see Hastings’ D.B. iv. 679b.]
Rabbi 'Aḳiba said: The ban is as much as the oath, and an oath is as much as the ban; and everyone who violates the ban is as though he had violated the oath, and everyone who violates the oath is as though he had violated the ban. Everyone who knows the matter and does not declare [ As in the case of Achan’s children; see infra, p. 296. Cf. Tanchuma, loc. cit., and see T.B. and T. J. Nedarim, Maimonides, Hilkhoth Nedarim, and Shulchan ‘Arukh, Joreh Di‘ah, § 203 ff., on the laws as to vows.] it, the ban falls upon him and destroys his timber and his stones, as it is said, "I will cause it to go forth, saith the Lord… and it shall enter into the house of him that sweareth falsely by my name… and shall consume it with the timber thereof and the stones thereof" (Zech. 5:4). [ In the MS. the first part only of the verse is given; in the first editions only the latter part is quoted. See Jalḳuṭ, Zech. (ed. King), p. 34.]
Know the power of the ban. [ See Tanchuma, loc. cit.] Come and see from Joshua, the son of Nun, who put Jericho under the ban; it was to be burnt with all things therein by fire. Achan, son of Carmi, [ The name “Carmi” means vineyard-man; see Josh. 7:1.] son of Zerach, saw the Teraphim, [ This is inferred from the reference in the Book of Joshua 7:21 to the “tongue of gold” stolen by Achan; see supra, p. 274.] and the silver which they brought (as offerings) before it, and the mantle which was spread before it, and one tongue of gold in its mouth. And in his heart he coveted them, and went and [ The first editions add: “and he took them.”] buried them in the midst of his tent. On account of his trespass which he had committed, thirty-six righteous men died on his account, [ See T.B. Synhedrin, 44a.] as it is said, "And the men of Ai smote of them [ The quotation ends here in the MS.; it is continued in the first editions.] about thirty and six men" (Josh. 7:5).
Joshua went and rent his garments, and fell upon his face to the ground before the Ark of the Covenant of God, and he sought (to effect) repentance, and the Holy One, blessed be He, was appeased by him, and He said to him: Joshua ! Israel has trespassed the sin of trespass in the matter of the devoted things, as it is said, "Israel hath sinned" (ibid. 11). Joshua gazed at the twelve || stones which were upon the High Priest, which correspond to the twelve tribes. [ The first editions insert here: “The light of every tribe which had observed the commandments (lit. which had a precept in its hand) shone.”] Every tribe that had done some transgression, the light (of its stone) became dim, [ The first editions read: “its light did not shine.”] and he saw the stone of the tribe of Judah, [ See Rashi, on Josh., in loc., who quotes P.R.E.] the light of which became dim. And he knew that the tribe of Judah had transgressed in the matter of the devoted thing. He cast lots, and Achan was taken, as it is said, "And he brought near [ The MS. omits the words: “his household, man by man.”] his household man by man; and Achan, the son of Carmi, was taken" (ibid. 18). Joshua took Achan, the son of Zerach, [ See Josh. 7:18: “Achan, son of Carmi, the son of Zabdi, the son of Zerach.”] with the silver and the mantle and the tongue of gold, and his sons and his daughters, and all that he had, and he brought them up into the valley of Achor. [ See Josh. 7:24.] And it is written, "The fathers shall not be put to death for the children, [ The quotation ends here in the MS. and in the first editions. The latter add after the quotation: “If so, for what reason did these (children) die?”] neither shall the children be put to death for the fathers" (Deut. 24:16). But because they were cognizant of the matter, and did not report it, [ See supra, p. 294. for the view of Rabbi ‘Aḳiba on this point.] he stoned them and burnt them. [ See Targum, Josh. 7:24 f. Rashi, Gersonides, and other Jewish commentators maintain that the stoning was inflicted only on the beasts, and that Achan’s children were there merely to see and to be warned.] If there was a burning, why (was there) a stoning, and if a stoning, why a burning? But the stoning was because they knew of the matter and did not report it; burning (was inflicted) because thirty-six righteous men died through him, [ Achan.] as it is said, "And the men of Ai smote of them [ In the MS. the quotation ends here; it is continued in the first editions.] about thirty and six men" (Josh. 7:5).
Because (Achan) confessed [ See Josh. 7:20.] before the Name of the Holy One, blessed be He, he has a portion in the world to come, as it is said, "And Joshua said, Why hast thou troubled us? [ Thus far is the quotation in the MS.; this part of the verse is omitted in the first editions.] The Lord shall trouble thee this day" (ibid. 25). "This day" thou art troubled, but thou shalt not be troubled in the future world. [ See T.B. Synhedrin, loc. cit., and J.E. i. 164 f.; cf. also Num. Rab. 23:6, and Semachoth, ii.]
Know thou the power of the ban. Come and see from the (story of) the tribes, who were zealous because of immorality against || the tribe of Benjamin. [ See T.B. Synhedrin, 103b; Tanna de bê Elijahu Rab. 11 pp. 56 f.; and cf. T.B. Baba Bathra, 109b.] The Holy One, blessed be He, said to them: Ye are zealous because of the immorality, [ The first editions add: “of the tribe of Benjamin.”] and ye are not zealous because of the image of Micah. Therefore the Benjamites slew some of them a first and a second [ This reading agrees with Jalḳuṭ, Judg. § 76.] and a third time, until they went [ The first editions add: “and fell upon their faces to the ground.” See Jalḳuṭ, Joshua, § 18. Cf. Tanna de bê Elijahu Rab. 18 p. 89.] before the Ark of the Covenant of the Lord seeking repentance, and they were forgiven. They decreed [ Lit. “They issued the ban” (against all who disobeyed).] that all Israel should (make peace) with them, [ The first edition has the same reading here as our MS. The Venice edition reads: “all Israel should go up after them.”] and they repented [ The first editions read: “and they made an oath.”] both old and young, as it is said, "For they made a great oath [ The quotation ends here in the MS. and in the first editions.] concerning him that came not up unto the Lord to Mizpah" (Judg. 21:5). Did all Israel take an oath? But the ban is the same as the oath.
The men of Jabesh-Gilead neither went up nor did they go with them in the assembly, and they incurred (the penalty of) death, as it is said, "Concerning him that came not up [ The MS. omits “unto the Lord to Mizpah” and reads instead “into the assembly.” The first editions omit the word “saying.” This omission in both texts is a probable indication of the dependence of the 2nd ed. on the 1st.] unto the Lord to Mizpah, saying, He shall surely be put to death" (ibid.).
Know thou the power of the ban. Come and see from (the story of) Saul, the son of Kish, who decreed that all people, both young and old, should fast, as it is said, "Cursed be the man that eateth any food [ The quotation ends here in the MS. and in the first editions.] until it be evening" (1 Sam. 14:24). Jonathan did not hear (of this), and ate a little honey, [ See Midrash Samuel, in loc., and T.B. Berakhoth, 14a. Jalḳuṭ on Samuel, in loc., seems to be based on our Midrash.] and his eyes were enlightened, [ According to Luria’s emendation we should read “both his eyes.”] as it is said, "And his eyes [ The MS. and the first editions read “both his eyes.” M.T. omits “both.” See T.B. Joma, 83a.] were enlightened" (ibid. 27). Saul saw the Philistines returning against Israel, [ See Tanchuma, Vayesheb, loc. cit., which reads: “Saul saw that the Philistines were prevailing over the Israelites”; the Jalḳuṭ, in loc., reads: “The Philistines were strengthening themselves against Israel.”] and he knew that Israel had trespassed in the matter of the ban. He looked at the twelve stones; [ The first editions read: “He looked at the twelve tribes.” Perhaps we should read: “He looked at the twelve stones of the tribes.”] for each tribe which performed one of the precepts had its stone || (on the High Priest's breast-plate) shining with its light, and each tribe which transgressed, the light of its stone was dim. [ See supra, p. 295, note 6.] He knew that the tribe of Benjamin had trespassed in the matter of the ban. He cast lots [ The method of procedure was as follows: The tribe concerned was indicated by the stone of that tribe on the breastplate. Then lots were cast to determine the family (see 1 Sam. 14:36–42), and finally the members of the family were placed before the Ark of the Covenant, which caused the transgressor to become paralysed. See Ḳimchi, on Josh. 7:18, and cf. J.E. xii. 385 ff.] concerning Benjamin, and Saul and Jonathan were taken, as it is said, "And Jonathan [ In this and the next two quotations our MS. reads “Jehonathan.” M.T. has “Jonathan.”] and Saul [ Our MS. and the first editions read: “Saul and Jonathan.” M.T. reads: “Jonathan and Saul.”] were taken" (ibid. 41). Saul took his sword to slay his son, as it is said, "God do so, [ The MS. and the first editions add “to me.” This is not in M.T. The variant readings of Biblical texts preserved by our MS. are note-worthy.] and more also: for thou shalt surely die, Jonathan" (ibid. 44). The people said to him: Our lord king ! It is an error. They brought on his behalf a sacrifice of a burnt offering for his error, and He was entreated of him, and they saved him from an evil death, as it is said, "So the people rescued Jonathan, that he died not" (ibid. 45). [ See Pal. Targum and Nachmanides on Lev. 27:29. See also Targum on 1 Sam., in loc.]
The Cutheans [ Or Samaritans. In Talmudic times were proselytes accepted from among the Samaritans?] are not considered as a nation [ i.e. one of the seventy nations. For a parallel view see Ecclus. l. 26.] of the seventy languages, but they were the remnant of the five nations precious to the king, [ See Tanchuma, Vayesheb, loc. cit., which reads: “They were the remnant of the five nations whom the king of Assyria led captive, as it is said: etc.”] as it is said, "And the king of Assyria brought [ The quotation ends here in the MS.; the first editions add “from Cuthah,” and omit “from Babylon,” which is the reading of M.T.] men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel" (2 Kings 17:24).
Rabbi José said: He added four more nations to them, and they were in all nine nations, [ On these nine nations see Seder ‘Olam Rab. 22 (end), p. 50a, note 40, and Bacher, T. ii. 189. 5.] as it is said, "The Dinaites, and the Apharsathchites, [ The quotation ends here in the MS. and in the first editions.] the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, and the rest of the nations… set in the city of Samaria" (Ezra 4:9, 10).
And when the Israelites were exiled [ The first editions add: “from their place.”] from Samaria to Babylon, the king sent his servants, and he caused them to dwell in Samaria, to raise tribute for (his) kingdom. What did the Holy One, blessed be He, do? He sent lions among them, || which killed some of them, as it is said, "And so it was, at the beginning of their dwelling there, [ In the MS. and the first editions the quotation ends here.] that they feared not the Lord: therefore the Lord sent lions among them, which killed some of them" (2 Kings 17:25). [ See T.B. Ta‘anith, 22b, and cf. Rashi, in loc.] They sent to the king, [ The first editions read: “king of Babylon.” The Bible speaks here of the king of Assyria.] saying: Our lord, the king ! The land whither thou hast sent us will not receive us, for we are left but a few out of many. [ See Jalḳuṭ, 2 Kings, § 234.] The king sent and called for all the elders of Israel, and said to them: All those years during which ye were in your land, the beasts of the field did not bereave you, and now it will not receive my servants. They gave him a word of advice, (thinking) perhaps he would restore them to their land. They said to him: Our lord, O king! That land does not receive a nation who do not study the Torah; behold, that land does not receive a nation who are not circumcised. [ The first editions omit the words: “That land does not receive a nation who do not study the Torah.” Tanchuma, Vayesheb, loc. cit., and Jalḳuṭ, loc. cit., read: “Because they do not study the Torah.”] The king said to them: Give me two of you, who shall go and circumcise them and teach them the book of the Torah; and there is no refusal to the word of the king. They sent Rabbi Dosethai [ On Dosethai see Krauss’ article in J.E. iv. 643 f. Bacher, T. ii. 385–7, considers that the name was probably suggested by its similarity to that of the Samaritan sect of the Dositheans.] of the Court-House, [ The MS. reads “Bedaynê”; cf. Beth Din, and Jastrow, T.D. 140a.] and Rabbi Micaiah, [ This name occurs only in our MS. The same name occurs in Neh. 12:35. The first editions read “Zechariah.” Krauss, loc. cit., seems to identify Zechariah with Sabbæus (סבייא, as in Tanchuma).] and they circumcised them, and they taught them the book of the Torah in the Noṭariḳon [ On Noṭariḳon (shorthand) see J.E. xi. 339 f., where a reference to P.R.E. is made; see Krauss’ article in R.É.J. xlii. p. 29, note 1, and Bacher, Terminologie, i. 125.] script, and they [ The two Rabbis who foresaw the troubles destined to come from the Samaritans. Krauss, loc. cit., suggests that ובוכים, “and they wept,” should read וכותים, “and Samaritan” (writing); see Bacher, in Monatsschrift, xl. 19. The Karaites employed Noṭariḳon, which was known to the Samaritans (cf. At. BSh, א״ת ב״ש).] wept. Those nations followed the statutes of the Torah, and they served (also) their own gods. [ The first editions add here: “As it is said: ‘They feared the Lord, and served their own gods’” (2 Kings 17:33).]
When Ezra came up [ The first editions add: “from Babylon.”] (with) Zerubbabel, son of Shealtiel, and Jeshua, || son of Jehozadak, they began to build [ The MS. reads “Bokhim” (weeping); this agrees with Tanchuma and the first editions. It seems probable that the original reading was “Bonim” (building); this reading is preserved in Jalḳuṭ, loc. cit.] the Temple of the Lord, as it is said, "Then rose up Zerubbabel, the son of Shealtiel, [ In the MS. and the first editions the quotation ends here.] and Jeshua, the son of Jozadak, and began to build the house of God" (Ezra 5:2). And the Samaritans came against them to fight (with) 180,000 (men). [ This number as the unit for war is derived from 1 Kings 12:21; see also 2 Kings 19:35; and T.B. Synhedrin, 95b.] Were they Samaritans? Were they not Cutheans? [ The Dositheans flourished in Egypt, so much so that the Christian patriarch of Alexandria engaged in polemics against them. The Samaritans were divided into two sects: (1) that of the Kushan (Cuthim) and (2) that of the Dostan (Dositheans). See also Josephus, Ant. ix. 14. 3. The subject has been dealt with by Drusius in Trigland’s Trium scriptorum illustrium de tribus Judœorum sectis syntagma, i. 283. See also Montgomery, The Samaritans, pp. 254 ff.] But they were called Samaritans because of the city of Samaria. And further, they sought to kill Nehemiah, as it is said, "Come, let us [ i.e. Sanballat and Geshem the Arabian; see Neh. 4:7 ff. and vi. 1 ff.] meet together [ The quotation ends here in the MS.; in the first editions “in one of the villages” is added.] in one of the villages,… but they thought to do me mischief" (Neh. 6:2). Moreover, they made the work [ i.e. the rebuilding of the Temple. The first editions read: “the heavenly work”; for the expression see T.B. Ta‘anith, 23a.] of the Lord to cease [ Lit. “annulled.”] for two years [ The Venice edition reads: “as it is said: ‘And it shall be… until the year of Jubilee’” (cf. Lev. 25:50); so also in the first edition, which omits “as it is said.” In our MS. the portion in brackets is not given.] ["Then ceased the work of the house of God, which is at Jerusalem]; [ See Jalḳuṭ on Kings, loc. cit., and Tanchuma, Vayesheb, loc. cit., for this reading; see also Gen. Rab. 94:9; Seder ‘Olam Rab. 29 p. 67b; T.B. Megillah, 11b.] and it ceased unto the second year of the reign of Darius, king of Persia" (Ezra 4:24).
What did Ezra, Zerubbabel son of Shealtiel, and Jeshua son of Jehozadak, do? [ See Ezra 4:3.] They gathered all the congregation to the Temple of the Lord, and they brought 800 priests, 800 children, [ The first editions add “300 trumpets.” Shophar is the term here for “trumpet.”] and 800 scrolls of the Torah in their hands, [ i.e. the children’s hands; see Sopherim 3:18.] and they blew [ According to Jalḳuṭ, loc. cit., the trumpets were in the hands of the priests.] (the trumpets), and the Levites sang songs and praises, and they excommunicated the Cutheans with the mystery of the Ineffable Name, and with the script such as was written upon the tables (of the Law), and by the ban of the heavenly Court of Justice, and by the ban of the earthly Court of Justice (decreeing) that no one of Israel should eat the bread of the Cutheans. [ See T.B. ‘Abodah Ẓarah, 35b and 38a, and Jubilees xxii. 16. The first editions add “for ever.”] Hence (the sages) said: Everyone who eats the bread [ The first editions read “the meat.”] of the Cutheans is as though he had eaten of the flesh of swine. [ See Mishnah Shebi‘ith viii. 10; and cf. Tosaphoth Giṭṭin, 10a, and T.B. Chullin, 4a.] Let no man make a proselyte in Israel from among the Cutheans. [ On proselytes see J.E. x. pp. 220 ff. and R.É.J. xii. p. 318. The form of the ban, and the prohibition of eating the bread of the Samaritans, have been exhaustively considered by Dr. Büchler in R.É.J. xliii. pp. 50 ff., where the following results are stated: (1) The form of the ban and its accompanying circumstances—(a) children as witnesses, (b) scrolls of law to sanctify the pronouncement, and (c) sounding of the Shofar—tally with the practice known to the Geonim of Babylon in the ninth century (e.g. Paltoi; see Chemdah Genuẓah, No. xxii., and cf. ‘Arukh, s.v. הסת, iii. 229a; see also Hekhaloth Rab., ed. Jellinek, B.H.M. iii. p. 84). The prohibition of eating the bread of the Samaritans mentioned by our author does not find any support in the Talmudic literature (see T.J. Shebi‘ith vii. 38b, line 69), but is “an institution of the Geonic age” (p. 64). The decree says that Samaritans could not be received as proselytes. Where the texts of the Talmud speak of כותי, “Samaritan,” we have probably to read נכרי. There was a sect who were put on this footing by the Gaon Naṭronai (Teshuboth Ha-Geonim, Sha‘arê Zedeḳ, p. 24a, Nos. 7 and 27). The Halakhoth Gedoloth (ed. Hildesheimer, 443) states that “Cutheans, Seboneans, and Samaritans are not to be received as proselytes.” This again appears in the Tanna de bê Elijahu Ẓuṭṭa (p. 169). The Karaites in the ninth century mutilated the Bible text, and in their reading agreed with the Samaritans (p. 67). In other words the literature of the Samaritans of the ninth century exercised a baneful influence in creating sects opposed to orthodox Judaism. Hence the ban against them. Moreover, the word for ban (חרם) does not occur in the Talmud (B. Shebu‘oth, 35b–36a), but is common in the Geonic period. On the oath or ban see Eth. Enoch vi. 4 ff., where Mount Hermon is mentioned; Dr. Büchler sees here a reference to חרם. Is there any connection, he asks, between Enoch and our book here? That Jubilees was known to the Geonim has been shown by Epstein, מקרמוניות היהורים, page vii, and also the fact that many of the characteristics of the Enoch literature have their parallels in the Geonic literature (see Z.D.M.G. vii. (1853) p. 249) has been established.] They have no || portion in the resurrection of the dead, [ The Dositheans, like the Sadducees, denied the future life. The question as to a future life would not have arisen in the time of Ezra. See Mishnah Synhedrin 10:1 and the Baraitha in T.B. Synhedrin, 90a, where, however, heretics only are referred to, and not Samaritans.] as it is said, "Ye have nothing to do with us [ In the MS. the quotation ends here; it is continued in the first editions.] to build an house unto our God" (ibid. 3), neither in this world, nor in the world to come. So that they should have neither portion nor inheritance in Israel, [ The first editions read “Jerusalem.”] as it is said, "But ye have no portion, nor right, nor memorial, in Jerusalem" [ The MS. reads “Israel”; M.T. has “Jerusalem.” Is the M.T. purposely altered so as to justify the decree that no one in Israel is to receive a Cuthean as a proselyte?] (Neh. 2:20).
They sent the ban (letter) to the Israelites who were in Babylon. Moreover, they added an additional ban upon them, and King Cyrus ordained it as a perpetual ban upon them, (as it is said,) [ “As it is said” is wanting in the MS.; it occurs in the first editions.] "And the God that hath caused his name to dwell there [ In the MS. and the first editions the quotation ends here. Our MS. and the first editions read “tamman” (there), whereas M.T. has “tammah.” The meaning is, of course, identical.] overthrow all kings and peoples that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I, Darius, have made a decree; let it be done with all diligence" (Ezra 6:12).