By Alinda Damsma
This booklet specializes in the extra liturgical and substitute readings of Targum Ezekiel, the so-called Targumic Toseftot. The serious textual content, translation, and statement are offered with targeted connection with the lengthy segments of detailed mystical lore which are preserved within the Targumic Toseftot to Ezekiel 1, the bankruptcy which describes the prophet’s imaginative and prescient of the celestial chariot. This precise manuscript fabric sheds mild on a comparatively darkish bankruptcy within the reception historical past of early Jewish mystical lore, being heavily with regards to the Hekhalot literature, and to the Shi‛ur Qomah culture specifically. the amount concludes with a scientific remedy of the Targumic Toseftot to Ezekiel relating to their Aramaic dialect, date and provenance, in addition to their historic and social environment.
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Additional resources for The Targumic Toseftot to Ezekiel
Examples of works written in LJLA are Targum Pseudo-Jonathan and many of the Targums to the Writings. 1 Introduction The afterlife of Ezekiel’s vision of the celestial chariot in the rabbinic tradition presents an ambiguous picture. 4 The danger that the exposition of the Merkabah chapter posed to lay people induced the rabbinic authorities to impose rulings on its delivery in the synagogue. Meg. , Ezek. 1, should not be read as a prophetic portion, although R. Meg. 4:10 (75c), the Talmud Yerushalmi follows this Mishnaic ruling.
The presence of the inclusio may go back to the Tosefta-Targum’s synagogal Sitz im Leben, where it served in lieu of the regular Targum. D. I. ), The Galilee in Late Antiquity (New York: Harvard University Press, 1992), pp. 261–62 n. 20. I. Levine, The Ancient Synagogue (New Haven: Yale University Press, 2000), pp. 410–17. 81 Cf. Halperin, Faces of the Chariot, pp. 280–81. 82 On the proem see J. Heinemann, ‘The Proem in the Aggadic Midrashim’, in J. Heinemann and D. ), Studies in Aggadah and Folk-Literature (Scripta Hierosolymitana, 22; Jerusalem: Magnes Press, 1971), pp.
7:19; Lam. 2:19), continued through the Graeco-Roman period and is attested in rabbinic literature (cf. Ber. Ber. Ber. 1:1). 73 This Tosefta-Targum has a double translation of the fourth month: it follows the Hebrew source text by its rendering of ברביעאה, but also agrees with TgJon, in which the fourth has been interpreted as the month Tammuz (see line 4). As a result, the audience in the synagogue understands that our Targum unquestionably refers to the religious rather than the secular calendar because in the latter Tammuz is the tenth month.