shereshevsky, e; hebrew traditions in peter comestor's historia scholastica

Center for Advanced Judaic Studies, University of Pennsylvania

Hebrew Traditions in Peter Comestor's "Historia Scholastica": I. GenesisAuthor(s): Esra ShereshevskyReviewed work(s):Source: The Jewish Quarterly Review, New Series, Vol. 59, No. 4 (Apr., 1969), pp. 268-289Published by: University of Pennsylvania PressStable URL: http://www.jstor.org/stable/1453467 .Accessed: 25/05/2012 15:43

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HEBREW TRADITIONS IN PETER COMESTOR'S HISTORIA SCHOLASTICA

I. GENESIS

By ESRA SHERESHEVSKY, Temple University

PETER COMESTOR-SOMETIMES also called Manducator, Le Mangeur-was born in Troyes where he held the office of Dean of the Cathedral Chapter of Saint Pierre from II47

to ii64. He became Cancellarius Beatae Mariae Parisiensis in ii69.1 The year of his death is unknown (II78 or II89).

He spent the last years of his life in seclusion in the famous monastery of St. Victor where he is also buried. The epitaph is said to have been composed by Peter himself. It reads: "I was Peter, whom now the rock is covering, also called the Consumer; Now I am consumed. Alive I have taught and I do not cease teaching even in death; so that he who sees me in ashes may say: What we are, he has been; we shall be in time, what he is." 2 The strange surname, "Comestor", may be interpreted in various ways. Some believe it is a nickname like Balbulus 3, etc. given to Peter perhaps because of his peculiarly chewing jaw movement when speaking. Others- and this seems more likely-consider this nickname as a sign of reverence and admiration inspired by the author. "Come- stor," or "Manducator," the Eater, is to signify the vast number of books read and fully digested and "devoured" by Peter, the "bookworm."

Comestor's fame stems from his great summary of biblical

1 Chancellor of the Parisian Church. 2 Petrus eram, quem petra tegit, dictusque Comestor;

Nunc comedor. Vivus docui, nec cesso docere Mortuus; ut dicat, qui me videt incineratum: Quod sumus, iste fuit; elimus quandoque, quod hic est.

3 Balbulus-the stammerer, Cic. de or. 3.2I.

HEBREW TRADITIONS-SHERESHEVSKY 269

history, the Historia Scholastica,4 which became the most popular book in the middle ages. It became a classic with clergy and laymen and had as such an indelible impact on the medieval mind. In those days no writer on Holy Writ was greater or more esteemed than Peter Comestor.5 His fame soon transcended the borders of his native country. At the beginning of the I4th century the Benedictine Monk Ranulf Higden quotes entire chapters from Comestor's Historia in his Polychronicon.6 He calls him simply "Petrus" or at times "Magister in Historiis Scholasticis." In the middle of the I3th century a rhymed story of the five books of Moses appeared in East England which uses as its main source the Historica Scholastica. Likewise, the North-English versi- fied Cursor Mundi compiled at the beginning of the I3th century, shows definite connection with Peter Comestor's work. The wide popularity of the Historia is best borne out by the fact that in I480 the monks of Christchurch at Canter- bury possessed 2I copies of it.' Naturally, in France the Historia Scholastica enjoyed great fame. As late as I400

the known poet Eustache Deschamps counts the theologian of the Champagne-Peter Comestor-among the five most famous writers.

Purpose and contents of his work are stated by Comestor in the prologue to the Historia. He was induced to write his work by the pleading of his colleagues who needed a compen- dium of the information contained in the Bible and its glosses.8 As a source for his great work, Comestor mentions at times the Antiquities of Josephus. The Vulgate was also at his disposal. However, many Hebrew traditions appear in the Historia which he might have found either in writing or

4 Patrologia Latina CXCVIII. I053-I722. (Hereafter cited as P.L.) 5 Richard Simon. Hist. crit. du N.T. II, p. 320

6 ed. by Babington and Lumby, London i865-86. I Hans Rost. Die Bibel im Mittelalter, Augsburg I939, p. 200.

8 P.L. I053: Causa suscepi laboris fuit instans petitio sociolum. Qui cum historiam saclae Scliptulae in selie, et glossis diffusam lectitarent, brevem nimis et inexpositam, opus aggledi me compulelu'nt.

270 THE JEWISH QUARTERLY REVIEW

culled from oral conversation with contemporary scholars. If in reference to Nu. 2I.I4, he remarks that he does not remember to have found anywhere an adequate explanation 9

we may infer that he was well acquainted with the exegetical literature of his time. Having compiled the Historia Scholastica in the city of Troyes, it may well be assumed that he incorporated many of the Midrashic interpretations which he heard from Jewish scholars. Troyes was in the iith and I2th centuries a center of learning. Solomon Ben Isaac, Rashi, lived there. His children preferred the city of Ramerupt-only a few miles from Troyes-where his grandsons Solomon ben Meir (I085- II58) and Jacob ben Meir (Rabbenu Tam. II00-II7I)

began their teaching. Pupils came to them from places far and near. Like his grandfather, Rabbenu Tam became the highest Rabbinical authority of his time. In II47 following an attack by Crusaders, he moved back to Troyes,'0 and probably lived in the Jewish quarter that was in close proximity to the Abbey of Saint Loup and Saint Pierre. It is hard to believe that there was no intercharge of ideas between these scholars and their Christian counterparts, in particular during the commercial fairs which were held at Troyes." There was an extraordinary numerous clerical population within Troyes and its vicinity.'2 It is therefore quite natural that Peter Comestor must have heard many interpretations from the Jewish sages and incorporated them into the Historia. Indeed, he himself adds frequently "narrant Hebraei" or "tradunt," "alii dicunt" which in most cases refers to his Jewish informants. Later Churchmen, e.g. Bellarminus,'3 were rather shocked at Comestor's use of "these not too confirmed stories",'4 but somehow excused him because he never really

9 P.L. I235B Hunc locum sufficientel expositumnonmeminim e legisse. 10 Henri Gross. Gallia Judaica Paris I897. p. 636 11 Henri Gross. op. cit. p. 237 12 Theophile Boutiot, Histoire de la ville de Troyes et de la Chain-

pagne meridionale, Vol. I, p. 2o6. 13 P.L. I052q 14 Parumquxe fiilmatis narrationibuxs.

HEBREW TRADITIONS-SHERESHEVSKY 27I

appeared to have approved of them. He was just reporting. Nevertheless, the Hebrew sources which found their way into the Historia Scholastica, which for many centuries had an impressive impact on medieval thought, are extremely numerous. They bear out the existence of close contact between Jews and Christians in a period which is not deserv- ingly branded as that of the "dark ages." The Bible was the common meeting ground between them, and though differing in its interpretation, they discussed problems with each other and learned from each other. However, which were the "not confirmed narrations," the "parum firmatae narrationes ? " Which were the Hebrew unauthorized sources that displeased his critics by virtue of their Hebrew origins?

In Genesis i.8 Peter Comestor was aware of the midrashic explanation that God asked counsel of all around him before he decided to create man.'5 The plural "let us make man" evokes three interpretations. Rabbi Joshua in the name of Rabbi Levi assumes God consulted heaven and earth. Rabbi Ami interprets that God consulted himself, and Rabbi Hanina says that God consulted the angels. Comestor reacts to these interpretations by strengthening the belief in the trinity. "The Father speaks to the son and the Holy Ghost."''6 In his summarizing statement, however, he comes very close to Rabbi Hanina's opinion when he says: "In three respects man's dignity is to be noticed: . . . as he was created upon deliberations. Regarding the other creatures it is said "they were made," 17 but here the persons deliberating amongst themselves say: "let us make." 18

15 Genesis Rabba, ed. Horeb, Berlin I924 (hereafter cited as Gen. R.) 8.3: MXR+;:TOX9* "I OW= Vw V IN" ".11 -15;M ";3:1 +t1:IN ,MV11"

16 P.L. I963 C, Et loquitur Pater ad Filium et Spilitum Sanctum. 17 Psalms 33.6 M= .) TV Mfl1= flZ'I NWD3 'M , :=U7. 18 P.L. I063 D, In tribus eslgo notatur hominis dignitas. ... secundo

quia cum deliberationes factus est. In aliis siquidem opelibus dixit "et facta sunt", in hoc tamquam intel se delibelantes personae aierunt, faciamus.

i8


The agadic interpretation of "tript" in Gen. 2.8 was well known to Comestor. He is well aware of the double meaning of "nrj ?z"-from the very beginning and from the East- .19

"Whereto was man brought after the creation? Into the Paradise which God created on the third day." 20 This corresponds exactly with the midrashic interpretation in Gen. R. I5.4: "man was created on the sixth day, the Garden of Eden on the third day." 21 The Targumim, too, follow this interpretation of '"j1N." 22

Of interest is the diverging reasoning of Comestor from Rashi in connection with the eating of the forbidden fruit. Comestor reasons with Adam who saw in God's prohibition only a warning threat: "he believed that the woman would die immediately, but when he saw that she did not die he thought that God's word was only to deter them, therefore he ate." 23 Rashi, however, reasons with the woman who did not want Adam to marry another woman after her death anid therefore gave Adam to eat.24 The fruit tree from which Adam and Eve ate was, according to Comestor, a fig tree.25 This corresponds with the interpretation of Rashi who quotes the tractate of Sanhedrin 70 b.

"nmv" in Gen. 3.9 is understood by Comestor similar to the talmudic interpretation 26 which says, "how far have you gone from me ?" 27 For "s7"" Gen. 4.4 Comestor brings two meanings, "he looked at" and "he kindled a fire concerning

19 P.L. IO67 A, a principio vel ad orientem. 20 P.L. IO67 A, Ubi ergo translatus est? in paradisum qutem Dens die

tertia plantaverat.

22 r3 n:5flf ;Z7?Z :l'lj3Z 23 P.L. Io72D, ... crederet piqus mulierem statim mortuam, juxta

verbum Domini, et vidisset non fuisse mortuam, dictum hoc a Domino aestimavit quasi tantum at terrorem, et comedit.

24 Rashi 3.6: 11Tn wN X fl fn"n "n nnnn Kw *AlVl XV "' 7fl2n. 25 P.L. I073 C, Hinc quidam dicunt ficum fuisse arborem prohi-

bitam. 26 I073 C, Adam, ubi es ? Quasi dicat: Vide in quta miseria es. 27 Sanhedrin 38 a, 17 flI 1.


Abel"; adding that a fire from Heaven burnt his offering. It appears that Comestor accepted here the explanation of Rashi.28 There exists no other Hebrew source bringing this interpretation. It must be assumed that Rashi might have culled this interpretation from a source that has been lost.

A solution for the most difficult passage 4.I5, Comestor finds in Rashi.29 "Whoever slayeth Cain" this part only suggests a consequence-"Thus shall be done to him", or "thus and thus shall be his punishment." Comestor uses exactly the same technique but his consequence reads: "will liberate him from his pain, his fear and misery." 30 Rashi continues his interpretation as being in sympathy with Cain: "I don't wish to take vengeance on Cain now, but at the end of seven generations I will execute my venigeance upon him, that Lamech, one of his descendants will arise and slay him." 31 Comestor, however, injects a negative note into the latter part of this passage when he says: "he shall be punished at the end of seven generations, i.e. his punishment shall be that he shall be in torment as long as he lives until the seventh generation, i.e. Lamech." 32 It seems that here too Comestor draws on a Hebrew tradition which he mentions later on 33

according to which the old and blind hunter, Lamech, led by a youth went hunting for pleasure and for the purpose of

28 I077 A, Et respexit Deus ad Abel. Alia translatio: Inflammavit Deus super Abel ... Ignis enim de coelo oblationem ejus incendit.

Rashi 4.4: ...VIM m-nn:i vtn5 -wr 29 j1n 71V ptQ - 1"P 7')' *IT 'I I11z Wrr-vr -i1

30 P.L. 1078 A, Non cito scilicet morieris sed omnis qui occiderit Cain, supplendum est liberabit eum a timnore, a dolore, et miseria.

31 11;27 "ninI m1pia nx8 rii-ii- rmwn j i? ,t) vD 1,-7 nm; n i "r .11MI11114 Ill= "Inn jn5 nrtvw

32 P.L. I078 A, septuplum punietur, id est punitio fiet de eo dum vivet in poena, usque ad septimum Lamech.

33 P.L. I079 C, Lamech vero vir sagittarius diu vivendo caliginem oculorum incurrit, et habens adolescentem ducem, dum exerceret venationem pro delectatione tantum, et nsn pellium, qnia non erat nsns carnium ante diluvium, casu interfecit Cain inter fructeta, aestimans feram, quem quia ad indicum juvenis dirigens sagittam, interfecit.


getting fur because he was not accustomed to eating meat prior to the flood. He killed Cain accidentally in the bushes thinking it was venison which he killed under the direction of the youth." A very similar story is brought by Rashi and the Yalkut Shim'oni.34 The reason for the postponement of his punishment or atonement or seven generations was, according to Comestor, the seven sins committed by Cain. (i) He did not divide fairly (2) Envied his brother (3) acted cunningly (4) calling him to the field he killed him. (Cf. Targum according to Jonathan, ad. loc.) (5) boldly denied (6) despaired (7) Though condemned he did not repent." 34a Many of these "sins" are found in Midrashic literature. The first can only be understood on the strength of the Midrash in Gen. R.22. i6, according to which Cain and Abel divided the world, Cain taking the immovables and Abel the movables.35

Gen. 4.26 attributes Enosh "the calling upon the name of God." 36 Comestor maintains that he perhaps invented inter- ceding words of prayer but adds immediately that most Jews believe that he devised images in the honor of God- but they err. He might perhaps have portrayed God in order to arouse the laziness of man to remember God just as it is done in the Ecclesia.37 The Midrash in Ge'. R. 23.IO touches lightly on the Hebrew explanation considered as an error by Comes-tor. The Midrash interprets here the word "'rnn" as derived from the root '%bfn"-to desecrate, profane-and, therefore, in a negative sense. Comestor appears, however,

34a P.L. I078 A, Septem peccata comisit: Non recte divisit, fratri invidit, dolose egit, vocans in agrutm occidit, procaciter negavit, des- peravit, poenitentiam damnatlus non egit.

3r, niv7Prilp- neb:ne+5xnn N Inlennt n""n "UU 1r5v5vvn 3nx brw nnm

36 *fn onQ wipb bnnn itt 37 P.L. io8o B, Forte invenit verba deprecatoria ad invocandum

Deum. Sed pleriqute Hebraeorum arbitrantur quod imagines ad honorem Dei excogitaverat et errant. Vel forte ad excitandam pigritiam memoriae Dei effigiavit Dominum, ut modo fit in Ecclesia.


rather to refer to Rashi who explicitly states: "The word "'rnni" must be connected in meaning with "hrn"-profane matters, viz. calling the names of men and the names of idols after the name of the Holy One, blessed be He-making them the objects of idolatrous worship and calling them Deities." 38

The "Sons of God" in Gen. 6.2 have undergone a variety of interpretations in the course of centuries if not millennia. Comestor considers them as the sons of Seth, and the "daughters of men" as the descendants of Cain who aroused the eager desire in the sons of Seth.39 It is interesting to note that Ibn Ezra in his commentary ad locum brings this opinion too, but does not name its source.40

The limitation of I20 years in Gen 6.3 iS applied by Comestor, similar to Rashi 41 and the Yalkut Shimoni 47,42 to the time of repentence, and not as Ibn Ezra to the total life span of man. "My anger, (Comestor translates, "1111' "anger'' and not "spirit") shall not endure with man for forever ... and before I destroy him I shall give him time for repentence." 43

The emphasis on "'rni&n="-in his generations-in Gen. 6.9 explains Comestor in the spirit of the Talmud Sanhedrin io8a, which is repeated in Gen. Rabba 30.Io. 44His perfection was only a relative one, relative to his generation.45 With regard to "'ion" in the ark, Gen. 6.i6, Comestor combines the opinions of both Rabbi Abba and Rabbi Levi in Gen. R. 3I.12 46 when

39 P.L. io8i B, filli Dei, id est Seth, filias hominum, id est de stirpe Cain, et victi concupiscentia, acceperunt eas uxores.

40 .*417 nnDw)t; nln 7Ri7- t nTHy-I 111:1 A- 3: 4:"s81 w* l: 4it 4"821 tviimt

41 ,+-Jn!8:" tj,-4 :g M4= I-1V M gn 'tjM .41% Z3-,J 8 14IM -II :-7 42 12 n m1-7=M4 M+W 51=nD bW 1-11-;^ :ir 9 -IVS n , "

43 P.L. I082 A, Non enim permanebit spirituas meus, id est indignatio mea, in homine in aeternum ... prius quam disperdam eum, dabo ei tempus poenitudinis, scilicet centum et viginti annorum.

44 z, MVVfl v WI 8777 1-4 7 1 flVW-7 'IMM nM71M "I

45 P.L. I082 C, secundum modum generationis suae. 46 n"rzrvn: nnm: 4*-i7* n lnm m u: en i


he says Noa made in the ark a window which the Hebrews transmit to have been crystalline.47 From the separate entrance of men and women to the ark, Gen. 6.i9, Comestor infers as in the tractate Sanhedrin io8b 48 that God called men and women separately when talking of entering the ark as if to say, at times of suffering you must be without the embrace of your wife.49 Likewise at the time of leaving the ark, Gen. 8.i6, Comestor follows the Jer. Ta'anit I, 5,6,5 and points to the fact that they were commanded to leave together whilst they entered separately, as if to say to them: "Now the time of the embrace has returned so that you multiply on the earth.51"

Apparently led by Rashi's Gen. 9.24 and Gen. R. 36.io, conception of the word "1vU7" 52 as meaning "shameful," Comestor asks the question why Ham is called the little son being actually the middle one.53 His answer concurs exactly with Rashi's interpretation "shameful" or as he adds, "perhaps small in stature." 54 Comestor continues to ask why is Noa's grandson C'na'an cursed rather and not Ham who was his son.55 Yalkut Shimoni 6i also notices this difficulty and

47 P.L. I083 B, Fecit in ea Noafenestram quam Hebraei crystallinum fuisse tradunt.

48 711: "8 '1"!lll 8 IMM -IMM 1-811 77 S (TU'M) =4nM -,IM42 41 J+xj *nitn, w":n rl:oXo jno"rnZ7 7;r1z7

49 P.L. I083 D, Et seorsum viros, seorsum mulieres nominavit Dominus cum de igressu loqueretur. Ac si diceret. Tempore afflictionis vacandum est ab amplexibus mulierum.

50 IIIn424ttw -7n+7n ,lnwtV 143nN -;7nM nnn A-MI nentl :3:i7" 10= *1

51 P.L. I085 D, Conjuncti jubentur exire, qui disjunctim intraverant. Ac si diceret eis: Nunc rediit tempus amplectendi, ut multiplicemini super terrai.

52 Rashi 9.24, 10?TI- [?3j1V 1tt. It appears that Rashi has had a source other than Gen. RR. 36. IO, as he substantiates his comment with Jeremia 49.I5 whilst Gen. R. cites Kings I, 8.64.

53 P.L. I087 B, Sed quaeritur qiuomodo Chatm dicitur minorfilius, cum esset medius natu ?

54 P.L. io87 B, Potest dici minor, id est ingenior; vel forte minor statura.

55 P.L. I087 B, Maledixit autem non filio, sed filio filii.


resolves it by attaching the punishment of children and children's children to the guilt of their parents,56 and indeed Comestor's answer is identical.57 However, thanks to the blessing given to Shem "the service and name of the only God will remain with Shem." 58 Shem's descendant was Peleg, Gen. 10.25, and Comestor brings the Hebrew meaning of this name, i.e. division, because in his days the nations were divided and subsequently also the languages.59 It cannot be overlooked that Comestor leans here strongly onGen. R.37.IO "Rabbi Jose the son of Halafta notes that Ever was an important prophet who gave the name (Peleg) in view of the ensuing event (Tower of Babel)." 60

Continuing the genealogy Comestor brings a tradition 61

found in Bemidbar R. 4.8 (also Yalkut Shimoni 62) according to which Haran was the first born of Terah, and Abraham the youngest. Yiskah the daughter of Haran in Gen. II.29 is

identified by Comestor with Sarah.62 Rashi substantiates this identity by the reference to "princely dignity" just as the name Sarah has an allusion to "ruling." 63

Haran died in Ur Kasdim. Comestor mentions briefly the connection between Ur and the Hebrew "i'1 ". He dwells on the death by fire of Haran and the miraculous escape of Abraham from the fire of the Chaldees which, too, is found in detail in Gen. R. 38.19.64 Rashi in his concise style reduces it to "they

56 5n lit) -7w :n-m-lit 5 n n"3 tr=1 1pnsw 71it-virm trwr* tvb "

57 P.L. I087 B, Peccata quidem patrum saepe vindicantur in filios temporaliter.

58 P.L. I087 B, infiliis Sem cultum et nomen unius Dei permansurum. 59 P.L. IO90 D, Phaleg Hebraeico "divisio", eo quod in diebus eijus,

pro divisione linguacrum, divisae sunt gentes. 60 .17"IMD1. MWt M')SVltV'= : Inf Ms7 7 R1 =1 + " 61 P.L. IO9I A, Aran enim primogenitus, et Abram ultimus fuit.

=*p Itv, ty ipvz- 13;n 1'n ?1Ti nin Rt?o 62 IO9I B, Porro Aran genuit Lot et Jescham, qui et Sarai ... 63 pt.vfl p Ii Inn3IO"O ptv 'no 64 P.L. IO9I B, Hebyraei Hur ignem dicunt, inde fabulantur, quod


cast him (Haran) into the firey furnace and he was burnt to death." It is to this that the name of the place Ur Kasdim (fire of the Chaldees) alludes.65 (Gen. ii.28)

The souls that they had made in Haran, Gen. I2.5 is explained by Comestor exactly like by Rashi 66 "living beings whom they had acquired there." Likewise Comestor follows the Midrash in Gen. R. 42.I3 in his interpretation of the word '"n=r", Gen. I4.I3, meaning "coming from the other side of the Euphrates." 67

The unexpected existence at the times of Abraham of a king and priest dedicated to the Highest God, Gen. I4.I8, is solved by the Hagadah identifying him with Shem, the last representative of the old time.68 Comestor mentions this tradition, too, when he says that Malchizedek was Shem, Noa's son, and is supposed to have lived until the time of Isaac.69 Abraham and Sarah's names were changed from Abram and Sarai. The latter's change, Gen. I7.I5 is explained in the Tractate of Berachot I3 a, as changing her function from "a princess of Mine and only of her nation to a princess over all." 70 Comestor repeats it verbatimly: "She was called Sarai, i.e. my princess, i.e. of one nation, she is now called Sarah, i.e. a princess absolutely, as if a princess of all nations."71

Sodom and Gemorrah were destroyed only upon actual visual proof of their evil. Knowledge of same alone was not enough, Gen. I8.2I Comestor draws from this a lesson: "He who knew everything leaves this as an example for us, as if Chaldei in ignem, ... plojecerant A bram quia nolebant ignem adorare ... Abram Dei auzxilio est liberatus.

65 -13''7V: 'IIN liltl 1:Q:\tVI MM: 7t="5 66 P.L. I092 C, id est animantia quae acquisierat. Rashi I2.5:

67 P.L. I094 B, transfluviali quia de trans Euphraten venerat. 68 Rashi I4.I8. Mn 7 1 W' X ?Z c?f. Nedarim 32 B. 69 P.L. I094 D, Hunc Malchisedechin aiunt Hebraei fuisse Sein

filiuin Noe, et vixisse usque ad Isaac. 70 ,11:) t3\1 V,- : PtV3 1jt:=\ npwxb I:t Ptv ;7nn 71 P.L. I098 B, Sed cuin diceretur Sarai, id est Princeps inea, et

quasi unius gentis, dicta est Sara, id est princeps absolute, quasi oiniuin gentiui princeps futura.


to say: Don't believe anything evil of man before you prove it. From here we infer that a judge cannot punish upon his exclusive knowledge of the crime." 72 The distinct resemblance to Rashi's comment on this passage cannot be overlooked: "This teaches the judges that they should not give decisions in cases involving capital punishment except after having carefully looked into the matter." 73

The incest of Lot's daughters, Gen. I9.3I, is understood by Comestor as if Lot's daughters assumed that the world would be destroyed by fire and surmised that the same would occur as in Noa's days and they were preserved alive with their father for the purpose of restoring the human race. 7 Comestor appears to allude to Yalkut Shimoni 6i in which Rabbi Jehuda maintains that a water-flood would not befall mankind, but a deluge of fire and sulphur may occur again as in the times of the inhabitants of Sodom.75

In his description of the act of incest, Gen. I9.33, Comestor remarks that the "Hebrews punctuate here on top as if to say that it is impossible to cohabitate with anyone without knowing it." 76 Comestor interprets the massoretic punctuation not in exact agreement with the Hebrew source used by him which explains the punctuation on top of the word "1"8\?p? to say that when she lay down he did not know, but he knew it well when she arose.77

The weaning-off feast of Isaac according to Comestor was

72 P.L. IO99 D, Qui omnia novit, hoc in exemplum nobis reliquit, quasi dicat: Mala hominum non ante credite, quam probetis. Inde est quod judex sibi soli crimen notum punire non potest.

73 . X":: X5 nnrjjV) 14314- j-pt)), X5to t343114-T -7 7 P.L. I I02 A, Didicerant autem filiae Lot consummationem mundi

futuram per ignem, et suspicatae sunt tale aliquid factum, quale fuit in diebus Noe, scilicet ad reparandum genus humanum, servatas se esse superstites cum patre.

75 N-)M n;nn webn 8 8818:" tb8 8R"n 76 P.L. I I02 A, Hoc tamen desuper appungunt Hebraei quasi incredi-

bile quia natura rerum non patitur coire quempiam nescientem. 77 Nazir 23a XR UVMZWtM ,t1 ;8: WWDp17 n ,I, 5sv 117 '1nn

.w- nwr bt = W.T


held when he was three years old.78 Later on Sarah saw Ismael making fun, Gen. 2I.9. Comestor follows in his interpretation of "'j1isn;" Gen. R. 53.X5 79 when he says that "while Ismael and Isaac were playing the older one (Ismael) had a bad influence on the younger one. The mother noticed in their play a certain desire of persecution as if-after his father's death, the older one would like to rule the younger one. Or-as the Hebrews transmit-he forced him to pray to wooden images which he had made. This displeased his mother and she asked Abraham to eject her." 80

For the mountain Moriah we find in Comestor's Historia two meanings both of which are found in Gen. R. 55.9,81 the land of vision and the place where later on the Temple and the altar were made.82 After the substitution of a ram for Isaac, Abraham names the place: "May God see." Comestor follows here the Aggadah brought in Rashi's style, Gen. 22J4,83

when he mentions "that until the present day Jews when in danger say: God will see the mountain, as if to say: Just as he had regard for Isaac on the mountain so he may look after us in this difficulty." 84 Comestor adds that the Hebrews believe that the day of Isaac's release was the first day of

78 P.L. II03 C, Crevit puer, et trimus, ablactus est. 79 OMJJ -88 71 ,:W n.7 -R T: 1:1 :b1; I"U x

'11=1 ~~~~~~~~~~~~'T%1

AIVO

80 P.L. IIO3 C, Dumque simul luderent Ismael et Isaac, major laedebat minorem. Et i'ntellexit mater i'n ludo persecutionem, quia scilicet, patre mortuo, vellet dominari major minori. Vel ut Hebraei tradunt, cogebat eum adorare luteas imagines, quas fecerat. Quod cum displicuisset matri, dixit ad A braham: Ejice ancillam ...

81 nx-vtv wpn~~~~~~~~~":81

82 P.L. II04 D, Terrai visionis; In hoc tradunt Hebraei templum post factum et altare factum in loco.

83 JJZ.' '"V~ "t1, 811 8"1 It 111:1 114 nnn ""!;na 'D11VITS'l IIZ n5!7 1v .7:W 5: M 58tr+ 11*5 it n-vin

84 P.L. IIO5 C, Et usque hodie, quasi in proverbium, dicitur a Judaeis in arcto positis: In monte Dominus videbit, quasi dicerent: Sicut respexit Isaac in monte, sic videat nos in hac a'ngustia.

HEBREW TRADITIONS-SHERESHEVSKY 28I

the seventh month. Therefore, they celebrate and sound the ram's horn in memory of the ram.85

In the genealogy of Abraham, Gen. 22.2I, Comestor leans to Gen. R. 57.3 86saying that Job lived at the time of Abraham as it is written "There lived a man in the land of Uz by name of Job." Comestor continues: "Uz's brother Buz was the forefather of Bala'am who according to the Hebrews is named Elihu the Buzite." 87 The identification of Elihu with Bala'am is ascribed to Rabbi Akiba.88

Sarah died in Hebron the city of the four which finds a variety of explanations in Midrashic Literature. Comestor mentions that in the city the four patriarchs were buried, Adam, Abraham, Isaac and Jacob.89 Before Eliezer was sent by Abraham to seek a wife for his son, Isaac, he was asked to swear that he not take a wife for his son from the daughters of the C'naanites, Gen. 24 3. The expression, "Put thy hand under my thigh" is explained by Comestor as by Rashi: 90

He swore by the object of sanctification namely by his circumcision.91

When Eliezer wanted to take Rebecca home to Isaac, her mother and brother complied with the request after having consulted Rebecca, Gen. 24.57. Comestor infers from here that a woman's consent is required for her marriage 92 which

85 P.L. II05 D, Diem autem liberationis Isaac, dicuist Hebraei primam diem Septembris. Unde i'n eo solemnizant, et clangunt cornibus pecorimis ii memoriam arietis.

86 AIN 'S]t) 1111# :nl#l:,> 14;Z14 -I;Z X-j)p -1= tnw= btt:1 4AIn4 =J"x

*'v rv r-l:R iril v"M vilni" 1-11= rls 87 P.L. II05 D, Primogenitum Hus, de cuius stirpe descendit Job,

sicut scriptum est: Vii erat in terra Hus, romine Job (Job I), et fratrem ejus ex cuius genere Balaam, qui secwndum Hebraeos dicitur in Job Eliu Buzites.

88 Sotah, Jer. 25 b PR1W2R M57 :2V +:1,2 M: : nt vrn"x

89 P.L. iio6 B, Eadem Cariatarbe, id est civitas quatuor patriarcharum, Isaac, Abraham, Jacob et Adae.

90tS3 nnl""n '11%; bW rOln IT=! bIVV I"IS VXVw:V nw"

91 P.L. i io6 C, in sanctificatione ejus, id est in circumcisione juraverit. 92 P.L. II07 C, Et hic primo legitur consensus mulieris requisitus.


echoes Rashi's identical inference: "From this we may infer that a woman should not be given in marriage except with her own consent." 93

Isaac met Rebecca whilst "meditating" in the field, Gen. 24.63. which is commonly understood as praying and introducing the Minha Service.94 Comestor favours, however, his contemporary Rashbam who derives the word "nnw+'" from "nfl" when saying "he went to plant trees." 95 Comestor mraintains Isaac went perhaps to the field in order to work.96

As to the identity of Ketura, Gen. 25.I, Comestor brings the Hebrew interpretation saying that Ketura is a common noun meaning the "jointed one." They say it was Hagar who was first a concubine and after the death of Sarah became his wife-from an unjoined one to a joined one, so that the old man not be reproved to have indulged in a new marriage.97 Comestor quotes this whole statement in the name of the Hebrews; however, only the first part of it, namely the identification of Ketura with Hagar is found in extant Hebrew sources.98

Ismael died being I37 years old. Comestor knows the Hebrew tradition according to which the word "wi7n" implies death by intestinal disease.99 According to Comestor, Ismael died due to dysentery.100

When Rebecca was at a loss about the behaviour of the children in her womb she consulted God, Gen. 25.22. Comestor follows the Hebrew commentaries assuming that Rebecca

95 A-Jjj nxrmitt 96 P.L. II07 D, ad exercitandum, forte laborans in agro. 97 P.L. Iio8 B, Aiunt Hebraei Cethuram nomen appelativum, quod

interpretatur copulam. Dicunt enim hanc fuisse Agar, quae prius con- cubina, mortua Sara, transit in uxorem, de non copulata in copulatam, ne senexc ovis naiptiis lascivisse arguatur.

98 Rashi 25. I 11101M 'lVV M'XIV OVg: n V 'ITVI IIN''171 ne1n 1 It , cf. Gen. R. 6I.4.

99 Gen. R. 62.2 O37T "TIt! m I= mv 'g3t " 8 TI 'm '8im f. 100 P.L. IOO9 C, tradwnt Hebraei dysenteria mortuutm fuisse.


took counsel of Shem who was considered to be identical with Malchizedek.101

In connection with the sale of Esau's birthright, Comestor mentions a Hebrew tradition according to which the first born had a special garment which he wore only at the time of sacrifice; he received the last paternal blessing and he himself extended blessings at solemn occasions at which he also received a double portion. He also obtained a double portion of his inheritance.102 These special garments were given- according to Comestor-to Jacob by his mother.103 Jacob had to avoid the wrath of his brother, and his mother advised him to procede to her brother Laban. However, she concealed Esau's hatred and according to Comestor used another pretext to persuade Isaac to let Jacob to go Laban.104 A similar explanation is given by Rashbam, Gen. 27.46, who says that Rebecca, using wisdom, persuaded Isaac to let Jacob go without telling him that she did so due to the hatred of Esau.105

Before meeting Esau, Jacob divided his people into two camps, Gen. 32.8; 33.2, in the more distant one placing Rachel and Joseph. Comestor adds the words: "as they were the more beloved ones 106 which corresponds with Rashi's "the more behind the more beloved." 107

Jacob parted company with Esau and came to the city of Shechem, Gen. 33.18. The word "I*V" has two interpreta-

101 P.L. I I IO B, vel adhuc viventem Melchisedech consuluit. Gen. R. 63. 7, Rashi 25.22: '" fl VZ?V t3V t? 1VZ7Tr rV"'I .MZ71 f Jrln.

102 P.L. iiii C Habebat enim primogenitus vestem specialem, qua induebatur tantum in sacrificio offerendo, et receptusfinalem benedictionem a patre. Ipse in solemnitatibus, in conviviis benedicebat minoribus, et in his duplam ciborum portionem recipiebat. Tradunt etiam, quod in divisione haereditatis similter in duplum reciperet.

103 P.L. III3 A, quae ... induit Jacob vestibus ... quibus utebantur primogeniti.

104 P.L. III4 B, Quod ne absque licentia patris fieret, ait Rebecca ... 105 5 n n rr.1> nnpnSli5 -j-;nXn -nnDn 161,

*: rin~~TT fl?YtnZ nnrn z!Q 106 P.L. 1120 C, ita tamen ... tamquam chariores. 107 1111n 11nne nn


tions in Comestor's Historia. One is the city of Shalem, and a second, which is found in Hebrew sources,108 "He was unimpaired because he was cured there of his lameness." A variety of explanations is given to the words "rfl nln" Gen. 35.i6. Comestor translates it "spring time" 109 choosing the interpretation offered by the Rabbis 110 who say "at the time when the grain has grown, the rainy season has passed but the hot wind not yet arrived."

After Rachel's burial, Jacob pitched his tents beyond Migdal Eder, Gen. 35.2I, Comestor remarks, "The Hebrews say it is the place where later on the Temple was built and it was called-quasi prophetically-"The tower of the congregation," i.e. of the future congregation at the Temple." 111 He apparently refers to Micha 4.8 where Rashi gives the identifical interpretation in connection with Migdal Eder."12

In the enumeration of Esau's descendants, Anah is mentioned, Gen. 36.24, who found the Yemim in the desert. From the various interpretations offered, Comestor follows that of Gen. R. 82.I7 113 according to which Anah was the first who crossbred asses with horses to produce the mule.114

Tamar wanting to be conspicuous sat "tvixv nnnyy", Gen. 38.I4, which Comestor understands similar to the interpretation of Rashi.115 "She sat at the crossroads where the passer-by had to clearly see her." 116

108 P.L. II22 A, Vel, ut Hebraeri tradunt, Moyses ear tunc tantur vocavit Salem, id est consummatam et perfectum, quia ibi femur Jacob sanatum sit. Gen. R. 79.8: TVI + :+17 1712 VI .>rlnV ')D+ -10V tW

-101=A nt* XW;7 WI= 109 P.L. II23 B, verno tempore. 1-10 '4M X5 :MWI 1""-717 77-=1 t3"=N- nn:11 2n -IWI 'I=n : "Winx 71=6 111 P.L. II23 C, Hunc locum dicunt Hebraei, ubi post aedificatum est

templum, et dictum quasi quodam vaticinio, turrim gregis, id est congre- gationisfuturae ad templum.

112 * pn7j n"n - I I rI W-tzr Wzil 113 P.L. II24 B, Alli dicunt, jamnum associationem, quia primus

asinis equas fecit ascendi, ut muli nascere'ntur. 114 Xfl2 , n1 ;n 115 13157 nM: 116 P.L. I127 C, bivium, ubi diligentius debet aspicere viator, quo

gradiatur.


The reprieve of Joseph was followed by his royal appoint- ment by Pharao and people called before him "'i:", Gen. 4I.43. Comestor explains this term twofold and both meanings are brought by Rashi: 117 "A herald called out before him when to bend their knees," and Comestor adds: "The Hebrews say no herald called in connection with knee bending, but "ybi=x" means: very tender father. Abba- father, rech-delicate, or very tender as if to say: Although of tender age-a father by wisdom." 118 The first explanation is implied by Rashi from the Sifre in D'varim: "The word CC jb=" can only be connected with the word "tri=" (i.e. bending the knees) for all came in and went forth only by his permission." 119 The second explanation is found in Gen. R. 90.3: "and they called before him "lit". "Father in wisdom and tender in years." 120

Pharao gave Joseph an Egyptian name, "Mni n=0", Gen. 4I.45, which is explained by Comestor-inter alia- similar to the Targum Onkelos 121 "the finder of hidden things." 122 As to the origin of Asenath, Gen. 4I.45, Comestor mentions a Hebrew tradition whose origin is rather obscure. He says: "The Hebrews-as an excuse for the marriage of an alien born-say that Job married Dinah, Jacob's daughter, after his punishment, and from her a daughter was born with whom Potiphera produced Asenath." 123

To reconcile the contradiction regarding the number of 117 P.L. II30 A, clamante praecone ut omnes eo genua flecterent. 118 P.L. II30 A, Hebraei tamen tradunt praeconem non clamasse ad

geniculationem, sed abrech, quod sonat pater tenerrimus. Abba enim pater, rech, delicatus, vel tenerrimus, quasi dicat: Etsi aetate tener, tamen sapientia pater.

119 Sifre D'varim on ITl "r: T1'f 7:7 t"D-1:1 11tW7 tX7t lax 7 X

120 t3h:" 1 MI=11: IN T'I 1 = 1 IN-1PI. The S'forno reads: 18T ;7 == make bend".

121 -jjli 8 122 P.L. I I30 B, absconditorum inventorum. 123 P.L. II30 C, Hebraei in excusationem Joseph de matrimonio

aliengenae dicunt Job past flagella duxisse Dinam filiam Jacob, et ex ea suscepisse filiam, de qua et Putiphare nata est Aseneth.


souls that came to Egypt, Gen. 46.26, 27, Comestor maintains that the number 70 is composed of the 66 enumerated, Joseph and his two sons and Jacob himself.124 This is in accordance with Gen. R. 94.8: "And some say that Jacob completed with them the number." 125

When the days of Jacob's death approached, he bade of his son Joseph to promise him not to bury him in Egypt, Gen.47.29. It is interesting to note that Comestor touches here lightly on the Midrash brought by Rashi to Gen. 48.7,126 when adding:. .. "and interposing he (Jacob) mentioned here where Rachel had died as if to excuse himself for not having buried her at the place where he himself wanted to be buried.'"127 Joseph promises and Jacob prostrates himself upon the bed's head, Gen. 47.3I, which is explained by Comestor similarly to Rashi who cites the Talmud Sltabbat i2a and Nedarim 4oa :128

"he turned to the head of the bed which was towards the east, he prayed to God." 129

In the blessing of his children Jacob uses the expression: "Issachar is a bony ass", Gen. 49.I4. Comestor remarks that the Hebrews consider this a metaphore and say that Issachar worked hard studying by day and night and therefore all tribes served him, i.e. brought presents to their teacher. 130

The Midrash indeed explains in Gen. R. 98.I7: "Just as the donkey has a clearly (visible) skeleton, thus Issachar's knowledge was clear." 131. However, the inference that all

124 P.L. II33 C, fuerunt sexaginta sex, praetey ipsum, et Joseph cum duobus filiis.

125 .143Z1 AN C-;Z 104to =P1": V81W W 126 n)AI)V ID J;b p3n2: r-1;

- :2":"n 15 1=.8tD5

127 P.L. II35 B, et interserendo dixit, ubi mortua fuit Rachel, quasi excusans quod non sepelierat ear, ubi ipse volebat sepelili.

128 In) j:WX-8;n -,j3-)n -,n

129 P.L. II35 C, ... quod erat ad orientem, adoravit Deum. 130 P.L. II38 B, Hoc Hebraei metaphorice exponunt dicentes quia

nocte et die studendo laboravit, et ideo omnes tribus ei servierunt, quasi magistro dona ferentes.

1.31 .8b -11-1 -jzwr 5w rn;*11 ;n,n I:zn nrru -,T .1nn 'nD


tribes brought him presents is only implied with regard to Zebulun. 132 The Targum Jonathan, however, explains: "And his brothers were bringing him presents." 133

The prophecy referring to the tribe of Dan who shall pronounce judgement on his people, Gen. 49.I6, iS, according to Comestor, alluding to Samson, as if to say: "although the smallest tribe nevertheless a judge in Israel will emerge from it just as from the others who like a snake will watch over the ways lest enemies roam about in Judaea and devastate it as before, and who will subdue the arrogance of the Philistines."'134 Both Gen. R. 98.i8 and Rashi connect this passage with Samson and his revenge from the Philistines. 135

In the interpretation of Gad's blessing, Gen. 49.I9, Comestor follows exactly Gen. R. 98.21 136 when he says: "Gad with Reuben and the half-tribe of Menasse left their wives and children behind in the other side of the Jordan in their lands and marched well armed before Israel into the Land. When- as agreed upon by Joshua-he returned to his land which he had occupied, namely after I4 years, he found the neighbour- ing nations fighting against his own whom he had left behind and after courageous fighting he defeated the enemies." 137

132 *-:VV to=V 711; X42n;n X"tOn?D= 1 51 71=j jh"1 133 *,1161 67 7 nn 'nX niIl 134 P.L. II38 C, Hoc in Samsone impletum est, quasi dicat: Licet

Dan sit minima tribus, tamen de ea surget judex in Israel, sicut, et de aliis, qui ad modum colubri vias observavit, ne hostibus liceat vagari per Judaeam, depopulando ut prius, et superbiam Philisthiim retrocedere faciet.

135 .11 sXl X: f71 ' lZ ' 11 714 136 -r j 71IN- to: ntV j-j4,- A-N 7141-7n; 78814V=:) 5X-JV1 Ili,- -J.Vt ns!ne 1! in ne; f'j

71 viln"wriv ";n -trtop t,rinn e nn111nr1, 71-mv l'ITs7,1 ... IM17 + j;nw"Dl '1Do nMs71 rMnvnt7 16wwv -n 7Mnnz V111 ... W-IM71

:V 157" :) b1= "MN; 71R:1 -11TDY T " - -t7: l rll"l CMn"nan17

137 P.L. II38 D, Gad, cum Ruben, ed dimidia tribu Manasse, relictis uxoribus et liberis ultra Jordanem in finibus suis, armatus praecessit Israel in terra; pro conditione accepta a Josue, ut rediret in terrai, quam occupaverat, scilicet post quatuordecim annos, primus revertens praelium vicinarum gentium adversus suos, quod reliquerat invenit, et fortiter dimicans hostes stravit.

I9


Comestor's interpretation of Naphtali "The hind sent forth", Gen. 49.2I, 138 is found in various Hebrew sources. Comestor remarks: "By the speed of the hind, i.e. the speed of fertile land which before others produces precious fruit. Others have: a moist field because it is irrigated by the Jordan above the sea of Genezareth or because there are warm waters. " 139 Both Gen. R. 98.22 and Rashi appear to have been known to Comestor.140

The expression "daughters tread on the wall", Gen. 49.22

is explained by Comestor similar to what is found in Gen. R. 98.23, or Rashi 141 when he says: "There it means that when Joseph was walking through Egypt, the women ascended the wall to gaze at his beauty." 142

Finally, for Benjamin's epithet "-piU4 =T", Gen. 49.27, Co- mestor alludes to the Hebrew source of Gen. R. 99.3 143 saying that "the Hebrews refer this to the altar that was in Jerusalem and which is called a wolf that teareth because of the voracity of the fire in which in the morning hours the priests placed the beasts to be burned and at night they divided among themselves the parts of the sacrifices that belonged to them." 144

The Historia Scholastica became in the course of medieval centuries a classic with both clergy and laity. It was translated

138 .1,4*tv 139 P.L. II39 A, Per velocitatem cervi significatur velocitas terrae

uberioris, quae prae aliis pretiosos fructus panit. A lii habent: ager irri- guus, quia super lacum Genezareth Jordane irrigatur, vel aquae calidae ibi sunt.

140 -rri n e"wrvi ri U5in rm-nrobn ~tn+ e"wrUiv nwr rivn iv

141 ,"" :?bn1n5 ns98 "2 : 142 P.L. II39 B, Josephus transeunte Aegyptum mulieres ascendebant

muros, ut viderent ejus pulchritudinem. 143 ntltn jjjnj-;: J.ID 1 ntoll jIjjI :jXj ; +7j;!M"pmn 77

.tr5 - m ! ;sn Un e W - -5 ''

*:"'nE7 1"- n2 n r 'n W' rnei - m nn 144 P.L. II4o B, Hebraei ad altare, quod fuit in Jerusalem referunt,

quod dicitur lupus rapax, propter ignis voracitatem in quo mane sacerdotes proponebant victimas ad adolendum, vespere ipsi inter se partes suas quae de sacrificiis eos contigebant, dividebant.


into most European languages and served as the basis for the compilation of many Biblical histories. 145 The actual extent and quality of the influence of Hebrew traditions channelled through Comestor's Historica Scholastica can not really be fully assessed. It is not enough to estimate it by tracing the obvious Hebrew traditions and quotations in his work. It appears that many of his conceptions and interpretations-judged by their method and by their style-were derived from his conversations with contemporary Rabbis and Hebrew scholars. Jews of nothern France in the I2th

century lived on generally friendly terms with their Christian neighbours. They lived in closed proximity, 146 and frequent exchanges of views were inevitable. Though man's weak phy- sical sensitivity might have at times resented this proximity, in the area of the mind Jew and Christian had a common meeting ground cemented on the unifying power of the Bible.

145 Dr. Hans Rost, op. cit. pp. 200-202.

146 See maps of I2th century Troyes in Urban T. Holmes Jr, and Sister M. Amelia Kienke, O.P., Chretien, Troyes, and the Grail.

shereshevsky, e; hebrew traditions in peter comestor's historia scholastica

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