Jubilees 30: Building a paradigm for the ban on intermarriage

Harvard Theological Review

Volumn 90, Issue 1, 1997, Pages 1-22

  Werman, Cana ^a  

^a BEN GURION UNIVERSITY OF THE NEGEV   (Israel)

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[No Author keywords available]

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EID: 61949316109     PISSN: 00178160     EISSN: None     Source Type: Journal    
DOI: 10.1017/S0017816000006167     Document Type: Review

References (110)

1. On the prohibition against intermarriage in antiquity, see Shaye J. D. Cohen, "From the Bible to the Talmud: The Prohibition of Intermarriage," Hebrew Annual Review 7 (1983) 23-29
2. See Sara Japhet, The Ideology of the Book of Chronicles and Its Place in Biblical Thought (Frankfurt a.M.: Lang, 1989) 346-51
3. For a discussion of the dispute between the priestly halakhah and that of Ha-torah the Sages, Elisha Qimron and John Strugnell, Oxford: Clarendon the Sages, see Ya'akov Sussmann, "The History of the Halakha and the Dead Sea Scrolls," in Elisha Qimron and John Strugnell, Discoveries in the Judaean Desert X. Qumran Cave 4 V. Miqsat Ma'ase Ha-torah (Oxford: Clarendon, 1994) 179-200
4. James C. VanderKam, "Putting Them in Their Place," in John C. John Kampen, eds., Pursuing the Text: Studies in Honor of Ben-Zion Wacholder on the Occasion of his Seventieth Birthday (JSOTSS 184; Sheffield: Sheffield Academic Press, 1994) 54. Reeves and John Kampen, eds., Pursuing the Text: Studies in Honor of Ben-Zion Wacholder on the Occasion of his Seventieth Birthday (JSOTSS 184; Sheffield: Sheffield Academic Press, 1994) 54
5. Jub. 34.20. All citations from Jubilees, unless otherwise indicated, are from James C. VanderKam, The Book of Jubilees (CSCO 511; Leuven: Peeters, 1989). from James C. VanderKam, The Book of Jubilees (CSCO 511; Leuven: Peeters, 1989)
6. Gen 45:10
7. Jub. 34.21
8. Jub. 41.1
9. Jub. 28.6-8
10. Compare Gen 31:6-7, 36-43
11. Jub. 7.1
12. compare Gen 9:24-25
13. Jub. 10.30-32
14. This chapter has been treated at length by Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington: Indiana University Press, 1985) 445-75 Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington: Indiana University Press, 1985) 445-75
15. For a reaction to his approach and Sternberg's reply, see Danna Nolan Fewell and David M. Gunn, "Tipping the Balance: Sternberg's Reader and the Rape of Dinah." JBL 110 (1991) 193-211
16. Meir Sternberg, "Biblical Poetics and Sexual Politics: From Reading to Counter-Reading," JBL 111 (1992) 463-88
17. A key article on the subject is Lyn M. Bechtel, "What If Dinah is Raped? (Genesis 34), JSOT 62 (1994) 19-36; and bibliography there. Not Raped? (Genesis 34)," JSOT 62 (1994) 19-36; and bibliography there
18. Compare Exod 22:15
19. Deut 22:29
20. See Bechtel, "What If Dinah," 32. This is also the view of the the verb to humiliate obligations and without promise of marital or family bondings and obligations biblical author, as seen in his choice of the verb "to humiliate," meaning to have intercourse in violation of existing bondings and obligations and without promise of marital or family bondings and obligations
21. See Deut 22:23-24; 2 Sam 13:11-14
22. Compare Bechtel, "What If Dinah," 23-25
23. Gen 34:7
24. Gen 34:2
25. Gen 34:5
26. For this intended usage in biblical texts, see Meir Sternberg, "The Narrative Truth vs. All the Truth, the Reading of Inner Life in Biblical Narrative," Hasifrut 29 (1979) 110-46 [Hebrew]
27. Gen 34:13
28. Gen 34:27
29. Gen 34:25
30. Sternberg, Poetics of Biblical Narrative, 471-72. The storyteller describing the looting without any apparent order: The brothers move from the field ("their flocks and herds and asses") heightens the effect of animalistic impulses by describing the looting without any apparent order: The brothers move from the field ("their flocks and herds and asses") to the town ("all that was inside the town"), back to the field ("and outside"), to the human captives ("all their children, and their wives"), and to the town
31. Bechtel, "What If Dinah," 32, 35
32. Gen 33:18
33. Gen 33:16-17
34. This is the main argument in Bechtel's article ("What If Dinah")
35. See John C. Endres (Biblical Interpretation in Jubilees [CBQMS 18; Washington: Catholic Biblical Association, 1987] 120-54) for a study of the adaptation of biblical material in Jubilees 30. The story in Jubilees explicitly cites biblical persons and circumstances. Washington: Catholic Biblical Association, 1987] 120-54) for a study of the adaptation of biblical material in Jubilees 30. The story in Jubilees explicitly cites biblical persons and circumstances
36. See Devora Dimant, "Use and Interpretation of Mikra in the Apocrypha Pseudepigrapha, in Martin Jan Mulder, ed., Mikra (CRINT 2.1; Philadelphia: Fortress, 1988) 390. Jubilees 30 contains allusions to biblical material (ibid., 398), to both Genesis 34 and other injunctions, events, and personalities. and Pseudepigrapha," in Martin Jan Mulder, ed., Mikra (CRINT 2.1; Philadelphia: Fortress, 1988) 390. Jubilees 30 contains allusions to biblical material (ibid., 398), to both Genesis 34 and other injunctions, events, and personalities
37. Gen 35:5
38. Jub. 30.2-3
39. Harm W. Hollander and M. DeJonge, The Testament of the Twelve Patriarchs: A Commentary [SVTP, 8; Leiden: Brill, 1985] 146. A Commentary [SVTP, 8; Leiden: Brill, 1985] 146)
40. Other works also make no reference to the demand for circumcision. See Ps.-Philo Bib. Ant. 8.8; Ps.-Philo Bib. Ant. 8.8
41. Philo, Migr. Abr. 224
42. Mut. Nom. 193-95, 199-200
43. Jdt 9:2
44. See the discussion in Reinhard Pummer, "Genesis 34 in Jewish Writings of the Hellenistic and Roman Periods," HTR 75 (1978) 177-88
45. Jub. 30.4
46. Compare Gen 34:25: "On the third day, when they were in pain."
47. Jub. 30.24
48. Jub. 30.1
49. Jub. 30.26
50. Jub. 30.17
51. Jub. 30.18
52. Jub. 30.23
53. According to Jubilees, Levi's meritorious act resulted in the selection of his descendants to serve before the Lord. This follows the biblical statement, The Lord set apart the tribe of Levi. . . to stand in attendance upon the Lord (Deut 10:8). of his descendants "to serve before the Lord." This follows the biblical statement, "The Lord set apart the tribe of Levi. . . to stand in attendance upon the Lord" (Deut 10:8)
54. In his final blessing of the Israelites, Moses attributes the Levites' election to their zeal: Who said of his father and mother, 'I consider them not.' His brothers he disregarded, ignored his own children (Deut 33:9). election to their zeal: "Who said of his father and mother, 'I consider them not.' His brothers he disregarded, ignored his own children" (Deut 33:9)
55. Num 25:10-13
56. Jub. 30.5-6. The defilement of Jacob's daughter is thus an this means, Jubilees unites two different evaluations occurring in the biblical account. I shall explicate this point below. "outrage." By this means, Jubilees unites two different evaluations occurring in the biblical account. I shall explicate this point below
57. See also Dimant, "Use and Interpretation," 398
58. Jub. 30.2
59. Lev 20:20
60. Lev 21:9
61. Lev 20:4-5
62. Lev 20:3
63. See Jacob Milgrom, "The Function of the Hatta't Sacrifice," Tarbiz 40 (1970) 1-8 [Hebrew]
64. Israel Knohl ascribes this prohibition to the "Holiness School" Sanctuary of Silence: The Priestly Torah and the Holiness School (Minneapolis: Fortress, 1995) 102. (The Sanctuary of Silence: The Priestly Torah and the Holiness School (Minneapolis: Fortress, 1995) 102
65. Yisrael Ta-Shma, "Leperušo šel Qeta mi-Sefer ha-Yovlot," Beth Miqra 11 (1966) 99-102
66. Ta-Shma, "Leperušo šel Qeta," 100
67. Cohen, "From Bible to Talmud," 34
68. 4QMMT, in its treatment of intermarriage by priestly families, classifies this sin as fornication. Ya'akov Sussman, The History of Halakha and the Dead Sea Scrolls: Preliminary Observations on Miqsat Ma'ase Ha-Torah (4QMMT, Tarbiz 59 (1989) 26 n. 67 [Hebrew this sin as fornication. See Ya'akov Sussman, "The History of Halakha and the Dead Sea Scrolls: Preliminary Observations on Miqsat Ma'ase Ha-Torah (4QMMT)," Tarbiz 59 (1989) 26 n. 67 [Hebrew]
69. Jub. 7.21
70. Jub. 16.5
71. Jub. 33.20
72. The consequences of "impurity" in Leviticus are dire: defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants (Lev 18:25). No mention of the land occurs in Jubilees 30, although the book does claim that incest (Reuben's act [Jub. 33.10]) and the sins of Sodom and Gomorrah (Jub. 16.5) led to the defiling of the land. "Thus the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants" (Lev 18:25). No mention of the land occurs in Jubilees 30, although the book does claim that incest (Reuben's act [Jub. 33.10]) and the sins of Sodom and Gomorrah (Jub. 16.5) led to the defiling of the land
73. The Ge'ez reads "daughters," not VanderKam's "women."
74. Jub. 30.15
75. Lev 20:2-5, from the holiness code (H). This division into sources follows the scheme of Knohl (Sanctuary of Silence, 105). follows the scheme of Knohl (Sanctuary of Silence, 105)
76. Num 19:13, 20, also from H
77. Lev 15:31, also from H
78. Endres (Biblical Interpretation in Jubilees, 124-25) discusses this problem. problem
79. In Jubilees, Dinah and Bilhah, defiled by "fornication," die (Jub. 34.15), perhaps as part of a general destruction of all who are involved. prematurely (Jub. 34.15), perhaps as part of a general destruction of all who are involved
80. See Jacob Milgrom, "The Graduated Hatta't of Leviticus 5:1-13," JAOS 103 (1983) 249-54
81. idem, "The Qumran Cult: Its Exegetical Principles," in George ed., Temple Scroll Studies (Journal for the Study of the Pseudepigrapha Supplement Series, 7; Sheffield: JSOT Press, 1989) 165-80; J. Brooke, ed., Temple Scroll Studies (Journal for the Study of the Pseudepigrapha Supplement Series, 7; Sheffield: JSOT Press, 1989) 165-80
82. idem, "The Scriptural Foundations and Deviations in the Laws of the Temple Scroll, in Lawrence H. Schiffman, ed., Archaeology and History in the Dead Sea Scrolls (Journal for the Study of the Pseudepigrapha Supplement Series, 8; Sheffield: JSOT Press, 1990) 83-99; Purity of the Temple Scroll," in Lawrence H. Schiffman, ed., Archaeology and History in the Dead Sea Scrolls (Journal for the Study of the Pseudepigrapha Supplement Series, 8; Sheffield: JSOT Press, 1990) 83-99
83. Knohl, Sanctuary of Silence, 180-81
84. This was also true for the Temple Scroll. See Milgrom, "Qumran Cult: Exegetical Principles, 165-70; Its Exegetical Principles," 165-70
85. idem, "Laws of Purity of the Temple Scroll," 83-89
86. See Gedalyahu Alon, "The Levitical Uncleanness of Gentiles," in Judaism and the Classical World (Jerusalem: Magnes, 1977) 146-90; idem, Jews, Judaism and the Classical World (Jerusalem: Magnes, 1977) 146-90
87. and Mordecai Breuer, "Tumat Ha-Nokhrim," Sinai 105 (1990) 267-79
88. The distinction between rabbinic and sectarian midrash is noteworthy midrash is noteworthy here. Jubilees integrates the scriptural quotes directly into the text, and nothing distinguishes them from its author's words. This is not the case in the midrashim cited here, where a distinction exists. here. Jubilees integrates the scriptural quotes directly into the text, and nothing distinguishes them from its author's words. This is not the case in the midrashim cited here, where a distinction exists. See Abraham Goldberg, "The Early and Late Midrash," Tarbiz 50 (1981) 94-106 [Hebrew; English summary]
89. For 6, I based my work partially on Reuven Hammer, Sifre: A Tannaitic Commentary on the Book of Deuteronomy (New Haven: Yale University Press, 1986). Commentary on the Book of Deuteronomy (New Haven: Yale University Press, 1986)
90. Lev 18:21
91. According to MSS Cambridge Add. 470 II and Parma 138, Kaufmann codex
92. y. Meg. 4.10, 75.3
93. compare y. Sanh. 16.11; 27.2
94. See Moshe Weinfeld, "The Molech Cult in Israel and Its Jerusalem: World Union of Jewish Studies, 1969) 1. 37-61, esp Background," in Pinchas Peli, ed., Proceedings of the Fifth World Congress of Jewish Studies (5 vols.; Jerusalem: World Union of Jewish Studies, 1969) 1. 37-61, esp. 47 [Hebrew]
95. Lev 20:2
96. Deut 18:10. The text is from Midrasch Tannaim zum Deuteronomium, Hoffman, ed. (Berlin, 1909) 109-10. ed. (Berlin, 1909) 109-10
97. My translation is based on Hammer, Sifre, piska 171, p. 199. The version in the Sifre, however, is corrupt. in the Sifre, however, is corrupt
98. Shaye J. D. Cohen, "The Origins of the Matrilineal Principle in Rabbinic Law," American Jewish Studies Review 10 (1985) 27
99. Vermes, "Leviticus 18:21," 122
100. y. Šabbat 1.4, 3.2
101. See the discussion in Yisrael Ben-Shalom, The School of Shammai and the Zealots' Struggle Against Rome (Jerusalem: Ben-Tsevi, 1993) 252-72 [Hebrew]. Despite the book's weaknesses, Ben-Shalom convincingly demonstrates that R. Simeon bar Yobai's dictum, which includes both their sons and their daughters, preserves the original list of measures. Zealots' Struggle Against Rome (Jerusalem: Ben-Tsevi, 1993) 252-72 [Hebrew]. Despite the book's weaknesses, Ben-Shalom convincingly demonstrates that R. Simeon bar Yobai's dictum, which includes both "their sons and their daughters," preserves the original list of measures
102. Jub. 30.7
103. Gen 34:4
104. See Endres, Biblical Interpretation in Jubilees, 125-27, for the relevant calculations
105. Sifre Deut. 244
106. Sifre Deut. 213-14
107. Philo Virt. 40.220-21
108. Josephus Ant. 20. 139-46
109. See Avigdor Shinan, "MeArtapanos ad Sefer Ha-Yašar: šel Aggadat Mošeh be-Cuš, Eshkolot 2 n. s. (1977/78) 58, 65-66. Litoldoteha šel Aggadat Mošeh be-Cuš," Eshkolot 2 n. s. (1977/78) 58, 65-66
110. Temple Scroll 63.14-15, in Yigael Yadin, The Temple Scroll (2 vols.; Jerusalem: Israel Exploration Society, 1983) 286. Jerusalem: Israel Exploration Society, 1983) 286