Commentators:R. Yosef Kara's Commentary on Neviim Rishonim/1

R. Yosef Kara's Commentary on Neviim Rishonim¹

Introduction

Open Text of Commentary

The Kirchheim Manuscript

R. Yosef Kara's Commentary on Neviim Rishonim is one of several important Northern French Peshat commentaries,² from which only a single textual witness survived until modern times.³  In this particular case, the Kirchheim manuscript went missing during the Shoah and its whereabouts are currently unknown.⁴  Fortunately, S. Eppenstein transcribed much of the manuscript before it was lost, thus preserving its content for posterity.⁵  This AlHaTorah.org edition is primarily based on Eppenstein's edition, yet it incorporates some important additions and improvements, as detailed in the following sections.

Restoring Missing Chapters from the Commentary

MS Kirchheim was missing the early chapters of Sefer Yehoshua and, as a result, Eppenstein's edition of the commentary began in the middle of Yehoshua 8:13.  Recently, though, we discovered evidence that two of the missing Yehoshua chapters of R. Yosef Kara's commentary survived by being incorporated in a commentary on the Haftarot found in MS Cincinnati JCF 1 (one of these two chapters was also preserved in four other related manuscripts⁶).  The texts of these two chapters can be accessed at Yehoshua 1 and Yehoshua 5.  The evidence for the identification of R. Yosef Kara as the author of these chapters consists of three main parts:

A. Context of the Cincinnati MS

There are dozens of manuscripts in which Rashi's Torah Commentary is followed by a Haftarot commentary collated from Rashi's assorted commentaries on the books of Neviim.  In MS Cincinnati JCF 1, however, Rashi's Torah Commentary is followed by a very different Haftarot Commentary.  In fact, the Cincinnati Haftarot Commentary would be more aptly described as a conflation of two disparate commentarial endeavors:

• The initial part, which constitutes the bulk of the work, contains a commentary on 45 Haftarot, including the Haftarot for forty⁷ (of the fifty-four) Parshiyot followed by the Haftarot for the Shabbatot of Rosh Chodesh, Machar Chodesh, Shekalim, Zakhor, and Parah.⁸  The commentary on all of the Haftarot in this first section with but two exceptions⁹ is not derived from the known commentaries of Rashi and R. Yosef Kara but rather constitutes a new (anonymous) commentary.¹⁰

• The second section contains a commentary on a total of 23 Haftarot, which include the Haftarot for most of the festival days of Pesach, Shavuot, Rosh HaShanah, Yom HaKippurim, Sukkot, Shemini Atzeret, and Simchat Torah,¹¹ the Haftarot for nine¹² of the Parshiyot missing in the first section, as well as the Haftarot for Tish'a BeAv and Shabbat HaGadol.  A full 21 of these 23 Haftarot can readily be shown to be lifted almost verbatim¹³ from the commentaries of Rashi, R. Yosef Kara, and the Commentary attributed to R. Yosef Kara on Shemuel.¹⁴ 

The remaining two Haftarot from the second section of the Cincinnati MS are both from the beginning of Yehoshua (Chapter 1 which is read on Simchat Torah and Chapter 5 which is read on the first day of Pesach), where we do not possess the commentary of R. Yosef Kara.  However, given that every single one of the other 21 Haftarot in this second section is taken from either Rashi or R. Yosef Kara, and that Rashi's commentary bears no resemblance to the Yehoshua chapters of the Cincinnati MS commentary, R. Yosef Kara's lost commentary on the early chapters of Yehoshua emerges as the most likely candidate to be the origin from which this commentary is derived.  This hypothesis can be confirmed to a reasonable degree of probability by an analysis of the content and language of the Cincinnati MS commentary on these chapters of Yehoshua.

B.  Content Parallels

There are five interpretations found in the Cincinnati commentary on these chapters of Yehoshua which closely match interpretations found elsewhere in R. Yosef Kara's extant commentaries. Table 1 displays these parallels.  While one of these interpretations¹⁵ can be found also in Rashi,¹⁶ the other four parallels are distinctive interpretations of R. Yosef Kara which differ from those of his fellow Northern French commentators:

• Yehoshua 1:7 – R. Yosef Kara's interpretation of the "חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכׇל הַתּוֹרָה" to refer exclusively to the commandment of wiping out the Seven Nations is a radical departure from the commonplace understanding of the verse (see BavliBerakhot 32bAbout the Bavli and RashiYehoshua 1:7About R. Shelomo Yitzchaki) and is not picked up by later commentators.  MS Cincinnati enables us to see that R"Y Kara first presented this interpretation in his comments on the command in Yehoshua 1:7, and he then repeated the interpretation in his remarks on the fulfillment of the command in 11:14-15.¹⁷
• Yehoshua 5:4 – R"Y Kara's interpretation of "זֶה הַדָּבָר" stands in contrast to the Midrashic approach of Bereshit Rabbah cited by Rashi.¹⁸  However, what truly makes his interpretation unique is his sweeping assertion that all Biblical occurrences of the phrase are to be explicated by the content which precedes or follows them.
• Yehoshua 5:12 – Numerous commentators attempt to address the need for the doublet in Shemot 16:35 of when the Israelites ceased to eat the Manna: "עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת... עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן".  However many different answers are given, and it is only R"Y Kara who explains that the second part of the verse was needed to prevent a misunderstanding which would create a difficulty when arriving at Yehoshua 5:12.¹⁹ This interpretation was known in Tosafist circles to be from R"Y Kara, and it is cited in his name in both the Oxford Marsh 225 - Munich 252 compilation and Hadar Zekenim.²⁰
• Yehoshua 5:15 – The interpretation of "שַׁל" as to cast down is not so unique, however R"Y Kara is unique in similarly explaining the phrase "שֹׁל תָּשֹׁלּוּ" found in Rut 2:16.²¹

These cases thus lend considerable support to the claim that these chapters of the Cincinnati commentary were compiled from the commentary of R. Yosef Kara.

C.  Distinctive Linguistic Markers

Additional evidence can be adduced from an examination of the distinctive formulations used in the Cincinnati commentary, virtually all of which find parallels in the writings of R. Yosef Kara, and many of which are unique to him.  Perhaps the most blatant example may be found at the end of the interpretation of Yehoshua 5:9: "ופשוטו של דבר ויישובו כתבתי, ולא תסור ממנו ימין ושמאל".  This assertive language is indicative of a commentator of significant stature, who possesses a formidable self-confidence, enough to command the reader to adhere to his interpretation.  Almost identical formulae can, in fact, be found in at least four other places throughout R. Yosef Kara's literary oeuvre: Shemuel I 1:3 ("ומפתרון זה אל תט ימין ושמאל"), Yeshayahu 8:18 ("ומן הפתרון הזה לא תטה ימין ושמאל"), Yeshayahu 11:11 ("ומן הדרך הזה ומן הפתרון הזה אל תט ימין ושמאל"), Kohelet 10:10 ("ומפתרון זה לא תסור ימין ושמאל").²²  The phrase is scarcely to be found in any other commentaries.²³

Additional phrases found in MS Cincinnati 1 which are hallmarks of R. Yosef Kara and are only rarely used by other commentators include:

• "פשוטו של דבר" (Yehoshua 5:4-6, 5:9) – This phrase appears twice in MS Cincinnati and another ten times in R"Y Kara.²⁴  It almost never appears in any other commentaries.
• "" (Yehoshua 5:) –
• "תדע שכן" (Yehoshua 5:11) –This common Rabbinic phrase appears only twice in Rashi²⁵ and not at all in Rashbam or R"Y Bekhor Shor, but it comes up on seventeen occasions in R"Y Kara.²⁶
• "שגור בפי הכל" (Yehoshua 5:9) – This phrase is used by R"Y Kara on five occasions²⁷  to refer to a well known Midrashic interpretation.  It is not used by other medieval commentators.
• "אחר פשוטו" (Yehoshua 5:4-6) – This combination comes up once in MS Cincinnati and another five times in R"Y Kara.²⁸  It appears only once in each of Rashi and Rashbam.
• "פשוטו ויישובו" (Yehoshua 5:4-6) – This term appears once in MS Cincinnati and once more in R"Y Kara.²⁹  It does not appear at all in other literature.
• "כל מקום שאת/שאתה מוצא" (Yehoshua 5:4-6) – This commonplace Rabbinic formula appears only three times in Rashi and once in Rashbam, but a full twenty-one times in R"Y Kara's commentaries.
• "אילו נאמר... הייתי אומר" (Yehoshua 1:11) – This Rabbinic formula appears four times in R"Y Kara's commentaries,³⁰ but not at all in Rashi, Rashbam, or R"Y Bekhor Shor.

In addition to the above phrases which have a distinctively R"Y Kara flavor, virtually every phrase which appears in MS Cincinnati occurs also in other instances in R"Y Kara's commentaries.³¹  The cumulative weight of the linguistic analysis, thus, constitutes very strong evidence for R. Yosef Kara's authorship of the Yehoshua chapters in the Cincinnati MS.

Textual Improvements Enabled by New MSS Findings

Since Eppenstein's edition was based on a sole surviving textual witness, it had little recourse in cases where the Kirchheim MS had lacunae or was corrupted.  The Cincinnati MS and its parallel MSS now provide additional information and insights which allow us to improve our version of the text of R. Yosef Kara's commentary on both Shemuel I 1 (the Haftarah read on Rosh HaShanah Day 1) and Melakhim II 10 (the Haftarah read on Parashat Shekalim).  An analysis of Table 2 and Table 3 will IY"H be coming soon...

Acknowledgments and Manuscript List

AlHaTorah.org's edition of R. Yosef Kara's Commentary on Neviim Rishonim utilizes a number of manuscripts. We gratefully acknowledge the libraries which house them for preserving these texts for posterity:

• Breslau 11 (Saraval 5) – now in Prague National Library
• Cincinnati JCF MS 1 – Cincinnati - Hebrew Union College – Judaica Conservancy Foundation
• Hamburg Hebr. 32 – Staats und Universitaetsbibliothek Hamburg
• Prague NK XVIII F 6 – Prague National Library
• St. Petersburg Evr. I 21 – National Library of Russia

Finally, we express our appreciation to the staff of the Institute of Microfilmed Hebrew Manuscripts for all of their assistance.

¹ AlHaTorah.org gratefully acknowledges all of the hard work of Yonatan, Aviva, Ariella, and Yehuda Novetsky in helping to decipher the riddle of MS Cincinnati 1 and to restore the lost chapters of R. Yosef Kara on Yehoshua.

² Cf. Rashbam's Torah Commentary, R. Yosef Bekhor Shor's Torah Commentary, and R. Eliezer of Beaugency's commentaries on Yeshayahu, Yechezkel, and Terei Asar.

³ Our study of Tanakh and Parshanut would be immeasurably poorer if not for our good fortune that these lone manuscripts managed to survive.  At the same time, one cannot help but lament that other commentaries were completely lost. Examples of this latter category include much of R. Yosef Kara's Torah Commentary, Rashbam's commentaries on Neviim, and R. Eliezer of Beaugency's Torah Commentary.  All we currently possess from these are a few of the commentator's own cross-references and scant secondhand citations. However, recently recovered commentaries such as parts of R. Yosef Kara's Torah Commentary, reconstructed portions of the missing chapters of Rashbam's Torah Commentary, and much of Rashbam's Tehillim Commentary, give hope though that perhaps some day at least portions of these lost commentaries will yet be recovered.

⁴ Interestingly, the Breslau MS which contained the lone witness of Rashbam's Torah Commentary met a similar fate.

⁵ Eppenstein's editions of the first five parts (Yehoshua, Shofetim, Samuel I and II, and Melakhim I) of the commentary were published piecemeal in Jahrbuch für Jüdische Geschichte und Literatur 4-13 from 1906-1920. The final part (Melakhim II) was published only posthumously from Eppenstein's transcription (together with the previously published parts) in 1972. While these editions salvaged much of the commentary's content, the current inaccessability of the original manuscript makes it difficult to correct mistakes Eppenstein may have made or to evaluate the quality of his editions.

⁶ These are: MS Breslau 11, Prague F6, Hamburg 32, and St. Petersburg I.21 (see links below in the Acknowledgements section.  A more detailed description of these manuscripts and the relationship between them can be found in our forthcoming Introduction to the Northern French Haftarot Commentary.

⁷ This count includes the commentary on the Haftarah of "דרשו ה' בהמצאו" which follows a note in the MS that the interpretation of "עניה סערה" (the Haftarah of Reeh) can be found earlier (in the commentary on the overlapping Haftarah of Parashat Noach). The section of "דרשו ה' בהמצאו" immediately follows the section of "עניה סערה" in the book of Yeshayahu, and the French custom (see Machzor Vitri p. 223) was to read part of it on Parashat Reeh (since "עניה סערה" is much shorter than the desired 21 verses usually mandated for a Haftarah). The full Haftarah of "דרשו ה' בהמצאו" was also read as the Haftarah for either Parashat Vayelekh or Tzom Gedaliah (see R. Tam in Machzor Vitri pp. 223-224 and Tosafot Megillah 31b s.v. "ראש חדש".).

⁸ A commentary on Parashat HaChodesh is missing in the Cincinnati MS (for either inadvertent or unknown reasons) but does appear in the parallel commentary in MS Breslau 11. Its character is similar to that of the other members of the set of "ארבע פרשיות" (i.e. it is not lifted from Rashi or R. Yosef Kara).

⁹ Vayetze (the bulk of which parallels the Haftarah for Shabbat Shuvah and is duplicated in the second section of the MS) and Rosh Chodesh (found near the end of this section).

¹⁰ This commentary is in the process of being published as part of ALHATORAH.ORG's online Mikraot Gedolot, and parts of it are already available there.

¹¹ There are three Haftarot of festivals missing in the Cincinnati MS (for either inadvertent or unknown reasons) which do appear in the parallel commentary in MS Breslau 11. They are the Haftarot for the second day of Pesach, Shabbat Chol HaMoed Pesach, and the first day of Shavuot (and the commentary on each of these is drawn from either Rashi or R. Yosef Kara). A commentary on the Haftarah for Shabbat Chol HaMoed Sukkot does not appear in any of the manuscripts (reason unknown). [The Haftarot for Shabbatot of Chanukkah overlap with those of Behaalotekha and Vayakhel.]

¹² These are:  Mishpatim (which was already had a Haftarah in the first section but has a second and different one here), Vayakhel, Tzav, Shemini, Korach, Pinechas (which appears at the end), Ki Tavo, Nitzavim, Vayelekh.  Subtracting the overlap of Mishpatim, these nine Haftarot together with the forty Haftarot found in the first section of the commentary, account for 48 (of 54) Parshiyot. Four of the six missing Parshiyot overlap with other Haftarot and thus are in fact found in the MS. These are: Pekudei (its Haftarah overlaps with the second day of Sukkot), Ki Tetze (its Haftarah overlaps with Noach), Haazinu (its Haftarah overlaps with that of Pesach Day 7), and VeZot HaBerakhah (its Haftarah is that of Simchat Torah). The remaining two are Metzora and Emor, and it is unclear why these (and, particularly, Emor) are missing from the Cincinnati MS. A commentary on these two does exist in the parallel Breslau 11 MS, and it is possible that one or both were inadvertently omitted in the Cincinnati MS.

¹³ This is in stark contrast to the earlier (and larger) portion of MS Cincinnati's Haftarot commentary which does not copy wholesale from the commentaries of Rashi and R. Yosef Kara, and only occasionally contains parallel content. It appears likely that the first section of the commentary formed the original creative layer of the commentary, and that the second section came about at a later stage and was possibly from a different author who lifted from existing commentaries in order to fill in the Haftarot missing in the initial layer.

¹⁴ Fifteen of these twenty-one are taken from Rashi, five from R. Yosef Kara, and one from the Commentary attributed to R. Yosef Kara.  [In the Haftarah for Rosh Hashanah Day 1, only the first chapter is taken from R. Yosef Kara.]

¹⁵ See the Cincinnati 1 interpretation of Yehoshua 1:8 in the Table 1 and the multiple versions of Rashi's commentary noted in the apparatus of our Mikraot Gedolot.

¹⁶ R. Yosef Kara's commentary frequently incorporates large swathes of Rashi's commentary.  For further discussion, see R. Yosef Kara's Torah Commentary.

¹⁷ As would be expected, R. Yosef Kara's interpretation of the command references the verses of the fulfillment, and his interpretation of the fulfillment references the verse of the command.

¹⁸ A small group of Rashi manuscripts contain an interpolation here which may be influenced by the commentary of R"Y Kara.

¹⁹ Cf. Rashi, Rashbam, and Ibn Ezra on the verse in Shemot.

²⁰ It is theoretically possible that these works are citing R. Yosef Kara's interpretation from his commentary on Yehoshua.  However, the broader discussion contained in their full citations appears to derive from R. Yosef Kara's (mostly lost) commentary on Shemot.

²¹ Cf. Rashi, Rashbam, and Ibn Ezra on Rut 2:16 who interpret the phrase differently.

²² These phrases are adopted from the verses in Devarim 17:11, Yehoshua 1:7, and Mishlei 4:27.

²³ The one notable exception is at the end of the version of Rashbam's interpretation of Bereshit 37:2 found in MSS Oxford Marsh 225 and Munich 252 (and copied from this work by MS Hamburg 52 = the commentary published as R. Chaim Paltiel).

²⁴ See R"Y Kara Shofetim 1:3, Shemuel I 10:22, Shemuel II 14:2, Melakhim I 10:1, Melakhim I 20:7, Yeshayahu 1:18 (2x), Yeshayahu 5:8, Yeshayahu 23:4, Eikhah 4:6.

²⁵ It also appears once in the Commentary on Divrei HaYamim erroneously attributed to Rashi.

²⁶ See R"Y Kara Shemot 33:4-6, Yehoshua 9:23-27, Yehoshua 21:18, Shofetim 6:25-26, Shofetim 8:26, Shofetim 9:15, Shofetim 14:15, Melakhim I 1:2, Melakhim I 2:3, Yeshayahu 25:3-5, Yeshayahu 37:18, Yeshayahu 44:8, Yirmeyahu 50:11, Hoshea 5:3, Chaggai 1:2, Iyyov 26:11, Eikhah 4:7.

²⁷ See R"Y Kara Devarim 27:2, Melakhim I 18:26, Yeshayahu 19:7, Iyyov 1:14, Iyyov 3:3.

²⁸ See R"Y Kara Shemuel II 14:2, Yeshayahu 5:17, Yeshayahu 9:18, Yirmeyahu 2:31, Yirmeyahu 51:1.

²⁹ See R"Y Kara Shemuel II 1:14.

³⁰ See R"Y Kara Shemuel I 10:22, Melakhim I 2:5, Iyyov 21:8, Kohelet 8:8.

³¹ This list includes: "היכן דבר",‎ "לשון... נופל",‎ "כן הוא אומר",‎ "אי אפשר/איפשר לומר",‎ "שנינו בסדר עולם",‎ "וראיתי בבראשית רבה",‎ "זהו מדרשו. ופשוטו",‎ "תלה הכתוב",‎ "למעלה הימנו",‎ "לא יתכן",‎ "ודומה לו". Since each of these phrases appears by other commentators as well, their added weight is only cumulative.