Abstract
D.Litt. et Phil.
This thesis combines Targum studies with Judaic studies. First, secondary
sources were examined and independent research was done to ascertain the
historical process that took place in the compilation of extant Pentateuchal
Targums (Fragment Targum [Recension P, MS Paris 110], Neofiti 1, Onqelos
and Pseudo-Jonathan). Second, a framework for evaluating Jewish exegetical
practices within the age of formative Judaism was established with the
scrutiny of midrashic texts on Genesis 1: 26-27. Third, individual targumic
renderings of Genesis 1: 26-27 were compared with the Hebrew Masoretic
text and each other and then juxtaposed with midrashic literature dating from
the age of formative Judaism. Last, the outcome of the second and third step
was correlated with findings regarding the historical process that took place in
the compilation of the Targums, as established in step one. The findings of the
summative stage were also juxtaposed with the linguistic characterizations of
the Comprehensive Aramaic Lexicon Project (CAL) of Michael Sokoloff and
his colleagues.The thesis can report the following findings:
(1) Within the age of formative Judaism pharisaic sages and priest sages
assimilated into a new group of Jewish leadership known as ‘rabbis’.
Under the direction of these scholars, Pentateuchal Targums were
collectively and purposefully redacted for use in liturgical, educational
or halakhic contexts. This finding counters the alternative view that
priestly groups remained distinct from rabbinic circles until the fourth
century C.E. and that priests alone were responsible for the
compilation of Targum Pseudo-Jonathan.
(2) The analysis of midrashic literature revealed different modes of
exegesis used by Tannaim and Amoraim, thus providing information
on the time and context wherein midrashic passages were compiled.
When midrashic passages were then juxtaposed with individual
renderings of Genesis 1: 26-27, it became possible to obtain more
specific information on the dating and purpose for which extant
Pentateuchal Targums were compiled.
(3) The comparison of targumic renderings of Genesis 1: 26-27 with the
Hebrew Masoretic Text and each other challenges the assumption that
all extant Targums were compiled for the Synagogue. In Fragment
Targum and Neofiti 1, haggadic rendering goes together with the
popular Aramaic dialect used in Synagogue services, while the use of
Standard Literary Aramaic employed in the context of halakhic
decision-making characterizes the literal rendering of Targum
Onqelos. The use of different dialects in Targum Pseudo-Jonathan
(PJ) in conjunction with an expansive rendering of Genesis 1: 26-27,
which concurs with rhetorical arguments of Palestinian Amoraim in
the Palestinian Talmud and Genesis Rabbah, may be an indication that
PJ was used for educational purposes.