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A DDENDUM 1

’AVOT HA-‘O LAM : “THE (EMINENT ) (FORE)FATHERS OF Y ORE”1.1 The Hebrew expression ’avot ha-‘olam, “the (eminent) (fore)fathers of yore,” literally “the(fore)fathers of the age(s),” is often rendered “the fathers of the world,” but this is based on a latermedieval understanding. When Jews saw themselves along with Christians and Muslims as the bulkof the civilized world, the Patriarchs could readily be regarded as “the (spiritual) (Fore)fathers of the world.” This would clearly be incongruous in the pagan world of Antiquity.1.2 Both elements of this word pair have a wide semantic range. Hebrew’avot can mean fathers,forefathers, ancestors, (eminent) forefathers, progenitors, originators, chiefs, leaders, advisors,counselors, patricians, nobles, or fundamentals. Hebrew ‘olam can mean eternity, eon/age, lifetime, world, cosmos, (civilized) society, or (Jewish) community.1 1.3 Most of the possible permutations are, of course, impossible. So, for example, if the phrasereferred only to contemporary sages, it might mean “the (eminent) masters/fathers of the (current

Jewish) community/world.” What then would “the fathers of the world” mean? Since it refers topeople of the past, it cannot mean “the (fore)fathers who are (currently) in the world” or “the world’s fathers (all the fathers in the world).” Unlikely, too, is “the everlasting (fore)fathers” or “the(fore)fathers of the Eternal (God).”2 If it referred primarily to the Biblical figures from Adam toNoah, it might mean “the (fore)fathers/ancestors of the (entire) world.” But it generally refers to thePatriarchs, and sometimes even to early rabbinic sages (see below). Perhaps it should be taken in anextremely elliptical sense meaning “the (eminent) (fore)fathers (in the history) of the (whole) world.”But this seems quite a stretch.2.1 The most obvious meaning of this expression would be “the (eminent) (fore)fathers of yore.”This is the typical meaning of similar expressions in the Bible.3 Normally in Biblical Hebrew suchconstructions use ‘olam without the definite article (ha-‘olam). But already in the Bibleha-‘olam isequivalent to ‘olam, “eternity/eon.”4 In Rabbinic Hebrew the definite article typically appears in thesecond element of the word pair (for example, ’avot ha-‘olam) when emphasis is placed on bothelements.5 2.2 Such an understanding is corroborated by the alternation in Rabbinic sources of’avot ha-‘olam,“the (eminent) (fore)fathers of yore,” and ’avot ha-r’ishonim, “the (eminent) (fore)fathers of

1 See note 482 to Avot 2:7a; note 47 to Avot 1:2; note 587 to Avot 2:11; note 940 to Avot 3:15; note 262 to Avot 4:16; note 8 to Avot 6:1; note 184 to Avot 6:11. See Wassen, Women in the Damascus Document , 184-188. 2 Compare Daniel 12:7.3 Compare Isaiah 44:7, 58:12, 63:9; Jeremiah 6:16, 18:15; Malachai 3:4; Job 22:15; Psalm 143:3. 4 See Psalm 106:48, 1 Chronicles 16:36, from eternity unto eternity (min ha-‘olam ve-‘ad ‘olam), literally“from the eon/age and unto the eon/age,” and on this note 263 to Avot 4:16. Compare the Aramaic loantranslation with the definite article (see below). 5 See Sarfatti, “Definiteness in Noun-Adjective Phrases in Rabbinic Hebrew,” 164-165; Segal, A Grammarof Mishnaic Hebrew , 183.

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yesteryear,” when referring to the Patriarchs (’avot ).6 A similar alternation also occurs when theseexpressions refer to the Schools ofShammai and Hillel.7 See also below on the evidence from BenSira.2.3 Further confirmation for understanding ’avot ha-‘olamas “the (eminent) (fore)fathers of yore”comes from the Aramaic Targums, which reproduce the Hebrew expression exactly asamlo tbha,’ahavat ‘alma’ .8 While the Targums render Hebrew ‘olam in various ways, the Aramaic‘alma’ is oftenused to translate Hebrew ‘olam, “of yore.”9 This cannot possibly be understood as “the (fore)fathersof the world,” since that would be expressed in Aramaic byamlod Nbha, ’ahavan de-‘alma , as itactually appears in one much later source.10 This last example is clearly the exception which provesthe rule: the original Targums all correctly understood’avot ha-‘olamas “the (eminent) (fore)fathersof yore.”

2.4 Some scholars reject this interpretation because several rabbinic texts use’avot ha-‘olam inreference to great sages of the recent past, possibly in living memory. But such concern seem baselessso long as the reference is not to contemporary sages. Consider the related expression ha-tzadiqimha-r’ishonim,11 “the righteous of yesteryear,” which apparently includes the Patriarchs as well as a

6 See Sifre Zuta’ to Numbers 15:23 (edition Horovitz, 284), “(Interpreting Numbers 15:23) All that theLord commanded( you) through Moses . Which is the (precept) about which the (eminent) (fore)fathers ofyesteryear were commanded and (then) Moses came and (re)stated it? This is circumcision.” Similarly, thePatriarchs are called ’avot ha-r’ishonim in Palestinian Talmud Berakhot 1:1, 2c (edition Sussmann, 3); theparallel in Yoma’ 6:6, (edition Sussmann, 591) is a later addition to the Manuscript. Sometimes the twoexpressions interchange. SeeLeviticus Rabbah36:3 (edition Margulies, 845), where the Patriarchs are called“the (eminent) (fore)fathers of yesteryear,” but Manuscript Munich reads: “the (eminent) (fore)fathers of yore(’avot ha-‘olam),” while Manuscripts Oxford (Neubauer 147), Oxford (Neubauer 2335), Paris, and Jerusalemread simply: “Patriarchs (’avot ).” In Numbers Rabbah 2:1, the three stanzas of the Priestly Blessing correspondto “the (eminent) (fore)fathers of yesteryear,” but in Midrash Chaserot ve-Yeteirot , Parashat Naso’ 97(Wertheimer, Batei Midrashot , 2:273), they correspond to “the (eminent) (fore)fathers of yore.” 7 See Tosefta’ Tevul Yom 1:4 (following Manuscript Vienna), “Rabbi Yosi said: See, this law, how (come)the (eminent) (fore)fathers of yesteryear (’avot ha-r’ishonim) were divided over it.” Yet note the nearlyidentical turn of phrase in other sources (see below): “Rabbi Shim‘on son of Yochai said: I am astonished (at)how (come) the (eminent) (fore)fathers ofyore were divided over it.” 8 See Targum Pseudo-Jonathan to Exodus 14:21 refers to the Patriarchs as “the three (fore)fathers of yore (amlo tbha, ’ahavat ‘alma’ ).” Similarly in Targum Pseudo-Jonathan to Deuteronomy 28:15. The SecondTargum to Esther 1:2 refers to “the seven (fore)fathers of yore,” identified as Adam, Noah, Shem, Job, and thethree Patriarchs. The Targumic texts are based on the online database of the Comprehensive Aramaic Lexicon

Project. 9 See Targums to Isaiah 58:12, 63:9; Malachai 3:4; Job 22:15; and Psalm 143:3. Compare Sokoloff, ADictionary of Jewish Palestinian Aramaic of the Byzantine Period , 31-32, 409-410. 10 In a work dated to the seventh-eighth century, the Targum to Song of Songs 5:14, the Yemenite recensiondoes refers to the Patriarchs as “the three (fore)fathers of the world (amlod Nbha, ’ahavan de-‘alma ).” But thegenerally superior Western recension reads: “the three (fore)fathers.” In addition, this phrase appears in what

Alexander considers a secondary insertion. See Alexander, The Targum of Canticles , 210. 11 Some sources read:tzadiqim ha-r’ishonim.

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first-century sage who appears in Avot 3:9a. 12 In the case of Ben Sira 44:1, while the thesuperscription “the (eminent) (fore)fathers of yore” appears to include a contemporary of Ben Sira,the superscription does not appear to be part of the authot’s original Hebrew work (see below).3.1 In Rabbinic texts, the expression “the (eminent) (fore)fathers of yore” usually refers to theBiblical Patriarchs. The use of ’avot ha-‘olamin reference to the Biblical Patriarchs is quitecommon. 13 The term “the (eminent) (fore)fathers of yore” sometimes refers to many Biblicalsaints.14 3.2 The expression ’avot ha-‘olam also appears in the superscription to Ben Sira’s paean for thepious saints of Biblical times (Ben Sira 44-49). While it seems that he intends to include thecontemporary High Priest Simon son of Onias II (author of Avot 1:2) as one of “the (eminent)(fore)fathers of yore” (Ben Sira 50), this is not absolutely certain. Ben Sira 44:1-2, “Praise of the(fore)fathers of yore. Let me praise men of piety, our (fore)fathers in their generations, (to whom)the Most High apportioned much glory/honor and prestige/ greatness from days of yore.”15 The

12 See Avot deRabbi Natan Version A 8 (edition Schechter, 38; edition Becker, 104-107; followingManuscript Oxford, Oppenheimer 95), “Just as the righteous of yesteryear (ha-tzadiqim ha-r’ishonim) weresaintly (chasidim), so (too) were their beasts saintly.” The examples provided include the Patriarch Abraham’scamels and a donkey belonging toChaninah son of Dosah (about 20-110 CE). While still in living memory ofthe second/third century (?) creators of this tradition, presumablyChaninah is already deceased before beingtermed one of the righteous of yesteryear. Compare Berman (Beck-Berman), “H !asidim in RabbinicTraditions,” 17-18 and 26 note 50-51.13 See Palestinian Talmud Sanhedrin 10:1, 27d, (edition Sussmann, 1316); Lamentations Rabbah Proem 24(edition Buber, 26); Pesiqta’ deRav Kahana’Supplement 1:1, 5:2 (edition Mandelbaum, 437, 464), cited inExcursus ?? §??;Pesikta’ Rabbati 37:2, 50:7, Supplement 3:8 (edition Ulmer, 838, 1072, 1121; editionFriedmann, 2a); Seder ’Eliyahu Zuta’20 (edition Friedmann, Supplement, 31); Ecclesiastes Rabbah 4:3; Exodus Rabbah 25:8, 32:2, 44:9; Numbers Rabbah 9:13; Midrash Samuel 21:1 (edition Buber, 108); Esther Rabbah

7:13; Midrash Proverbs 6 (edition Visotzky, 43); Midrash Psalms 7:6, 8:4, 13:1, 16:2, 16:3, 65:2, 77:3 (editionBuber, 66, 76, 109 and see his note 3, 120, 121, 291, 343); Midrash Zuta’ Lamentations 1:26 (edition Buber,65); Midrash Zuta’ Lamentations Version B 20 (edition Buber, 83); Manuscript of Midrash Yelammedenu,Toldot (in Wertheimer, Magazin für Haggadische Midraschim aus antiquaren Manuscripten, 1:80); 3 (Hebrew

Apocalypse of ) Enoch 44:7. This list is not exhaustive. See also Ginzberg, An Unknown Jewish Sect , 204-208.Compare Mishnah Rosh Ha-Shanah 4:5, where the first blessing of the Amidah prayer referring to the

Patriarchs is termed ’ Avot . Similarly in the expressionzekhut ’avot , “merit of the (fore)fathers.” See note 41 to Avot 2:2; Schechter, Aspects of Rabbinic Theology , 170-198. The Patriarchs are called “the (eminent)(fore)fathers of yore” inDeuteronomy Rabbah 11:1 (beginning with the first printed edition), but according toDeuteronomy Rabbah 11 (edition Lieberman, 128) Manuscript Oxford 147 reads here: “the (fore)fathers.”The reading “the (eminent) (fore)fathers of yore” inGenesis Rabbah 54:4 (edition Theodor and Albeck, 622;see variant readings) is also spurious. This is also true in Midrash Psalms 2:9 and 16:4 (edition Buber, 28 andsee his note 57, 121), as can be seen from the parallel in Midrash Samuel 19:1 (edition Buber, 101; ’avotis thereading in all witnesses).14 See Pirqei Rabbenu ha-Qadosh 3 (edition Grünhut, Sefer ha-Likkutim, 3:59); possibly alsoSong of SongsRabbah 1:60 (edition Dunsky, 46). The Aramaic loan translation in Targum Pseudo-Jonathan toDeuteronomy (see above) also takes it to refer to Biblical saints.15 The translation follows Hebrew Manuscript B, with minor corrections from the Masada scroll, the bestancient witness of Ben Sira, which unfortunately is defective at this point. The Old Greek (Septuagint) reads:“A Hymn of the (fore)fathers ( pater ō n). Let us now praise famous men, and our (fore)fathers by generations

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superscription, however, is missing in the Syriac version and several Greek witnesses, and due to alacuna in the scroll, it is uncertain whether or not it originally appeared in the Masada scroll.Furthermore, the Greek reads: “the (fore)fathers,” not “the (fore)fathers of yore.” But for ourpurposes, it is significant that a Jewish scribe in Antiquity considered the superscription “Praise ofthe (eminent) (fore)fathers of yore” as a fitting title to a paean for the pious saints of Biblical times.

Note the use in the following verse of the expression “the days of yore (mi-yemot ‘olam),” which adds weight to the interpretation of’avot ha-‘olamas “the (eminent) (fore)fathers of yore.”3.3 In several Tannaitic sources, however, the expression’avot ha-‘olam, “the (eminent)(fore)fathers of yore,” is also understood to refer to the greatest sages of previous generations. Sometraditions refer to the Schools/Houses of Shammai and Hillel (about 50 BCE–30 CE),16 somespecifically to Hillel andShammai as “the (eminent) (fore)fathers of yore,”17 while still others applythis term to the eminent second-century RabbisYishma‘ei’l and ‘Aqivah.18 These are all sages cited in Avot .

(descent), (to whom) the Lord created much glory, His majesty from eternity.” The Syriac (Peshi!ta) reads: And indeed I shall praise men of piety/goodness, our (fore)fathers who have been in their generations; muchhonor let us apportion to them, and all their glory is from generations of yore.” Compare Yadin,The Ben SiraScroll From Masada , 34-35; Skehan and Di Lella, The Wisdom of Ben Sira , 498; Segal, The Complete Book of son of Sira , 302-303; Dihi, The Morphological and Lexical Innovations in the Book of Ben Sira , 497-499;Friedman, “The Transformation of Mlwo.”

16 See Palestinian Talmud Chagigah 2:1, 67d (edition Sussmann, 787), “Rabbi Shim‘on son of Yochai(about 90-170 CE) said: I am astonished (at) how the (eminent) (fore)fathers ofyore were divided over thecreation of heaven and earth.” Genesis Rabbah 1:15 (edition Theodor and Albeck, 13-14; followingManuscript London), “Rabbi Shim‘on son of Yochai said: I am astonished (at) howthe (eminent) (fore)fathersof yore were divided about this matter/thing the creation of heaven and earth....” Genesis Rabbah 12:14(edition Theodor and Albeck, 112; following Manuscript London), “Rabbi Shim‘on son of Yochai said: I amastonished (at) how the (eminent) (fore)fathers of yore — the School/House of Shammai and theSchool/House of Hillel (about 50 BCE–30 CE) — were divided over the creation of heaven and earth.”Leviticus Rabbah36:1 (edition Margulies, 835), “Rabbi Shim‘on son of Yochai said: I am astonished (at) howthe (eminent) (fore)fathers ofyore — the School/House of Shammai and the School/House of Hillel — weredivided over the creation of heaven and earth.” Note that ’avot ha-‘olam is missing in Manuscripts Londonand Paris of Leviticus Rabbah, and in Manuscript Jerusalem it is replaced with yesodei ‘olam, “the world’sfoundations” or “eternal foundations.”See also Ginzberg, An Unknown Jewish Sect , 204-208.17 See Mishnah‘Eduyot 1:4, Tosefta’ Eduyot 1:2, and parallels.18 See Palestinian Talmud Rosh ha-Shanah 1:1, 56d (edition Sussmann, 663; and parallels), “Who are ‘the(eminent) (fore)fathers of yore’? RabbiYonah (about first half of the fourth century CE) taught (a Tannaitictradition) before Rabbi Yirmiyah: (They are) RabbiYishma‘ei’l and Rabbi ‘Aqivah.”