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45-398: Harakeya Kuri ( transl.   Scapegoat ) is a 1992 Indian Kannada-language political drama film directed and produced by K. S. L. Swamy (Lalitha Ravee). Starring Vishnuvardhan , Prakash Rai and Geetha in lead roles, the film was based on the novel of the same name by Chandrashekhara Kambara . It revolved around the theme of political influence on today's society. The film

90-468: A reduplicative intensive of the stem ʕ-z-l , "remove", hence la-'ăzāzêl , "for entire removal". This reading is supported by the Greek Old Testament translation as "the sender away (of sins)". The lexicographer Gesenius takes azazel to mean "averter", which he theorized was the name of a deity, to be appeased with the sacrifice of the goat. Alternatively, broadly contemporary with

135-547: A college for converts from Judaism and Islam, until 1886, when the Holy See bought it along with other manuscripts when the Collegium closed (which is the reason for the manuscripts name and its designation). It was then mistitled as a manuscript of Targum Onkelos until 1949, when Alejandro Díez Macho noticed that it differed significantly from Targum Onkelos. It was translated and published during 1968–79, and has since been considered

180-410: A criminal, slave, or poor person and was referred to as the pharmakos , katharma or peripsima . There is a dichotomy, however, in the individuals used as scapegoats in mythical tales and the ones used in the actual rituals. In mythical tales, it was stressed that someone of high importance had to be sacrificed if the whole society were to benefit from the aversion of catastrophe (usually

225-521: A kind of sermon . Writing down the targum was initially prohibited; nevertheless, some targumitic writings appeared as early as the middle of the first century . They were not recognized as authoritative by the religious leaders. Some subsequent Jewish traditions, beginning with the Jews of Lower Mesopotamia , accepted the written targumim as authoritative translations of the Hebrew scriptures into Aramaic. Today,

270-441: A king or the king's children). However, since no king or person of importance would be willing to sacrifice himself or his children, the scapegoat in actual rituals would be someone of lower society who would be given value through special treatment such as fine clothes and dining before the sacrificial ceremony. Sacrificial ceremonies varied across Greece depending on the festival and type of catastrophe. In Abdera , for example,

315-580: A major source in Shlomo Yitzhaki's Torah commentary, " Rashi ," and has always been the standard fare for Ashkenazi Jews onward. For these reasons, Jewish editions of the Tanakh which include commentaries still almost always print the Targum alongside the text, in all Jewish communities. Nevertheless, later halakhic authorities argued that the requirement to privately review the targum might also be met by reading

360-451: A poor man was feasted and led around the walls of the city once before being chased out with stones. In Massalia , a poor man was feasted for a year and then cast out of the city in order to stop a plague. The scholia refer to the pharmakos being killed, but many scholars reject this and argue that the earliest evidence (the fragments of the iambic satirist Hipponax ) show the pharmakos being only stoned, beaten, and driven from

405-413: A translation in the current vernacular in place of the official Targum, or else by studying an important commentary containing midrashic interpretation (especially that of Rashi). The Talmud explicitly states that no official targumim were composed besides these two on Torah and Nevi'im alone, and that there is no official targum to Ketuvim ("The Writings"). The Talmud stories state: The Targum of

450-464: A unit, as are the targumim of the five scrolls (Esther has a longer " Second Targum " as well.) The targum of Chronicles is quite late, possibly medieval. It is traditionally attributed to "Rav Yosef" (meaning either Rav Yosef or Rav Yosef bar Hama ). (The targum to Neviim is also sometimes referred to as the targum of Rav Yosef. ) There are also a variety of western targumim on the Torah, each of which

495-508: Is I who have revealed Thy secrets to mankind. It is fully known to Thee that I have not done this for my own honour or for the honour of my father's house, but for Thy honour I have done it, that dissension may not increase in Israel." He further sought to reveal [by] a targum [the inner meaning] of Ketuvim, but a Bath Kol went forth and said, "Enough!" What was the reason? Because the date of the Messiah

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540-480: Is correctly labeled as Targum Yerushalmi . The Western Targumim on the Torah, or Palestinian Targumim as they are also called, consist of three manuscript groups: Targum Neofiti I, Fragment Targums, and Cairo Geniza Fragment Targums. Of these Targum Neofiti I is the largest. It consist of 450 folios covering all books of the Pentateuch, with only a few damaged verses. The history of the manuscript begins 1587 when

585-559: Is foretold in it. Nevertheless, most books of Ketuvim (with the exceptions of Daniel and Ezra-Nehemiah, which both contain Aramaic portions) have targumim , whose origin is mostly Palestinian rather than Mesopotamian. But they were poorly preserved and less well known for lack of a fixed place in the liturgy. From Palestine, the tradition of targum to Ketuvim made its way to Italy, and from there to medieval Ashkenaz and Sepharad . The targumim of Psalms, Proverbs, and Job are generally treated as

630-604: Is the vehicle of evils (not sins) that are chased from the community are widely attested in the Ancient Near East . Ancient Greeks practiced scapegoating rituals in exceptional times based on the belief that the repudiation of one or two individuals would save the whole community. Scapegoating was practiced with different rituals across ancient Greece for different reasons but was mainly used during extraordinary circumstances such as famine, drought, or plague. The scapegoat would usually be an individual of lower society such as

675-460: The Targums onwards the term azazel was also seen by some rabbinical commentators as the name of a Hebrew demon, angelic force, or pagan deity. The two readings are still disputed today. The scapegoat was a goat that was designated ( Hebrew : לַעֲזָאזֵֽל ) la-'aza'zeyl ; " for absolute removal " (for symbolic removal of the people's sins with the literal removal of the goat), and outcast in

720-399: The 10th century, the public reading of Targum, along with the Torah and Haftarah, was abandoned in most communities, Yemen being a well-known exception. The private study requirement to review the Targum was never entirely relaxed, even when Jewish communities had largely ceased speaking Aramaic, and the Targum never ceased to be a major source for Jewish exegesis . For instance, it serves as

765-529: The Pentateuch was composed by Onkelos the proselyte from the mouths of R. Eleazar and R. Joshua. The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of Haggai, Zechariah and Malachi, and the land of Israel [thereupon] quaked over an area of four hundred parasangs by four hundred parasangs, and a Bath Kol (heavenly voice) came forth and exclaimed, "Who is this that has revealed My secrets to mankind?" Jonathan b. Uzziel arose and said, "It

810-654: The Perplexed . That is true both for those targums that are fairly literal as well as for those that contain many midrashic expansions. In 1541, Elia Levita wrote and published the Sefer Meturgeman, explaining all the Aramaic words found in the Targums Onqelos , Jonathan , and pseudo-Jonathan . Targumim are used today as sources in text-critical editions of the Bible ( Biblia Hebraica Stuttgartensia refers to them with

855-526: The Septuagint, the pseudepigraphical Book of Enoch may preserve Azazel as the name of a fallen angel . And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures . Early English Christian Bible versions follow

900-497: The abbreviation 𝔗 ). The noun "Targum" is derived from the early semitic quadriliteral root תרגם ( trgm ), and the Akkadian term targummanu refers to "translator, interpreter". It occurs in Ezra 4 :7 "a letter written in Aramaic and translated." Besides denoting the translations of the Bible, "targum" also denoted the oral rendering of Bible lections in synagogue , while

945-489: The actions of others. A concept superficially similar to the biblical scapegoat is attested in two ritual texts of the 24th century BC archived at Ebla . They were connected with ritual purification on the occasion of the king's wedding. In them, a she-goat with a silver bracelet hung from her neck was driven forth into the wasteland of "Alini"; "we" in the report of the ritual involves the whole community. Such "elimination rites", in which an animal, without confession of sins,

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990-648: The ancient Greek pharmakos . In the second book, With the People from the Bridge , the male and female characters are treated apotropaically as vampires and are cast out from both the world of the living and that of the dead. In the third book, The First Death , the main character appears irrevocably marooned on a desert island as a personification of miasma expelled to a geographical point of no return. Targums A targum ( Imperial Aramaic : תרגום , interpretation , translation , version ; plural: targumim )

1035-512: The censor Andrea de Monte (d. 1587) bequeathed it to Ugo Boncompagni—which presents an oddity, since Boncompagni, better known as Pope Gregory XIII , died in 1585. The transmission route may instead be by a certain "Giovan Paolo Eustachio romano neophito." Before this de Monte had censored it by deleting most references to idolatry. In 1602 Boncompagni's estate gave it to the College of the Neophytes ,

1080-472: The ceremony, the Lord's goat that deals with the pollution of sin and the scapegoat that removes the "burden of sin". Christians believe that sinners who admit their guilt and confess their sins , exercising faith and trust in the person and sacrifice of Jesus , are forgiven of their sins. The sacrifice of these two goats foretells to a degree of what happened when Jesus and Barabbas were presented by Pontius Pilate to

1125-450: The common meaning of targum is a written Aramaic translation of the Bible. Only Yemenite Jews continue to use the targumim liturgically. As translations, the targumim largely reflect midrashic interpretation of the Tanakh from the time they were written and are notable for favoring allegorical readings over anthropomorphisms . Maimonides , for one, notes this often in The Guide for

1170-466: The community, reading the scripture twice and the targum once" (Berakhot 8a–b). This, too, refers to Targum Onkelos on the public Torah reading and to Targum Jonathan on the haftarot from Nevi'im. Medieval biblical manuscripts of the Masoretic Text sometimes contain the Hebrew text interpolated, verse-by-verse, with the targumim . This scribal practice is rooted in the public reading of the Targum and

1215-512: The community. The scapegoat, as a religious and ritualistic practice and a metaphor for social exclusion, is one of the major preoccupations in Dimitris Lyacos 's Poena Damni trilogy. In the first book, Z213: Exit , the narrator sets out on a voyage in the midst of a dystopian landscape that is reminiscent of the desert mentioned in Leviticus (16, 22). The text also contains references to

1260-503: The correct Targum Yerushalmi (תרגום ירושלמי). Scholars refer to this targum as Targum Pseudo-Jonathan . To attribute this targum to Jonathan ben Uzziel flatly contradicts the Talmudic tradition (Megillah 3a), which quite clearly attributes the targum to Nevi'im alone to him, while stating that there is no official targum to the Ketuvim. In the same printed versions, a similar fragment targum

1305-606: The day, the High Priest confessed the intentional sins of the Israelites to God placing them figuratively on the head of the other goat, the Azazel scapegoat, who would symbolically "take them away". In Christianity, this process prefigures the sacrifice of Christ on the cross through which God has been propitiated and sins can be expiated. Jesus Christ is seen to have fulfilled all of the biblical "types"—the High Priest who officiates at

1350-620: The desert as part of the Yom Kippur Temple service , that began during the Exodus with the original Tabernacle and continued through the times of the temples in Jerusalem . Once a year, on Yom Kippur , the Cohen Gadol sacrificed a bull as a sin offering to atone for sins he may have committed unintentionally throughout the year. Subsequently he took two goats and presented them at the door of

1395-520: The iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness by means of someone designated for the task. The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness. Practices with some similarities to the scapegoat ritual also appear in Ancient Greece and Ebla . Some scholars have argued that

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1440-539: The most important of the Palestinian Targumim, as it is by far the most complete and, apparently, the earliest as well. The Fragment Targums (formerly known as Targum Yerushalmi II) consist of fragments divided into ten manuscripts. Of these P, V and L were first published in 1899 by M Ginsburger, A, B, C, D, F and G in 1930 by P Kahle and E in 1955 by A Díez Macho. These manuscripts are all too fragmented to confirm what their purpose was, but they seem to be either

1485-631: The oldest among the Palestinian Targum and have been dated to around the seventh century. Manuscripts C, E, H and Z contain only passages from Genesis, A from Exodus while MS B contain verses from both as well as from Deuteronomium. The Samaritan community has their own Targum to their text of the Torah. Other Targumim were also discovered among the Dead Sea Scrolls. The Peshitta is the traditional Bible of Syriac Christians , who speak several different dialects of Aramaic. The translation of

1530-607: The people in Jerusalem. Barabbas (which means son of the father in Aramaic) who was guilty (burdened with sin) was released while Jesus (also the Son of the Father) who was innocent of Sin was presented by the High Priest and was sacrificed by the Romans through crucifixion. Since the second goat was sent away to perish, the word "scapegoat" has developed to indicate a person who is blamed and punished for

1575-678: The remains of a single complete targum or short variant readings of another targum. As a group, they often share theological views and with Targum Neofiti, which has led to the belief that they could be variant readings of that targum. The Cairo Geniza Fragment Targums originate from the Ben Ezra Synagogue's genizah in Cairo. They share similarities with the Fragment Targums in that they consist of many fragmented manuscripts that have been collected in one targum-group. The manuscripts A and E are

1620-483: The requirement for private study. The two "official" targumim are considered eastern (Mesopotamian, called "Babylonian"). Nevertheless, scholars believe they, too, originated in Syria Palestina because of a strong linguistic substratum of Jewish Palestinian Aramaic . Though these targumim were later "orientalised", the substratum belying their origins remains. When most Jewish communities ceased speaking Aramaic in

1665-495: The scapegoat ritual can be traced back to Ebla around 2400 BC, whence it spread throughout the ancient Near East . The word "scapegoat" is an English translation of the Hebrew 'ăzāzêl ( Hebrew : עזאזל ), which occurs in Leviticus 16:8: ונתן אהרן על שני השעירם גרלות גורל אחד ליהוה וגורל אחד לעזאזל And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel. The Brown–Driver–Briggs Hebrew Lexicon gives la-azazel ( לעזאזל ) as

1710-581: The synagogues of Talmudic times, Targum Onkelos was read alternately with the Torah, verse by verse, and Targum Jonathan was read alternately with the selection from Nevi'im (i.e., the haftara ). This custom continues today in Yemenite Jewish synagogues. Besides its public function in the synagogue, the Babylonian Talmud also mentions targum in the context of a personal study requirement: "A person should always review his portions of scripture along with

1755-456: The tabernacle. Two goats were chosen by lot : one to be "for YHWH ", which was offered as a blood sacrifice, and the other to be the scapegoat to be sent away into the wilderness and pushed down a steep ravine where it died. The blood of the slain goat was taken into the Holy of Holies behind the sacred veil and sprinkled on the mercy seat, the lid of the ark of the covenant. Later in the ceremonies of

1800-636: The translation of the Septuagint and Latin Vulgate , which interpret azazel as "the goat that departs" (Greek tragos apopompaios , "goat sent out", Latin caper emissarius , "emissary goat"). William Tyndale rendered the Latin as "(e)scape goat" in his 1530 Bible . This translation was followed by subsequent versions up through the King James Version of the Bible in 1611: "And Aaron shall cast lots upon

1845-485: The translator of the Bible was simply called hammeturgem (he who translates). Other than the meaning "translate", the verb tirgem also means "to explain". Targum refers to " translation " and argumentation or " explanation ". The two most important targumim for liturgical purposes are: These two targumim are mentioned in the Babylonian Talmud as targum dilan ("our Targum"), giving them official status. In

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1890-473: The two goats; one lot for the Lord, and the other lot for the scapegoat." Several modern versions however either leave it as the proper noun Azazel, or footnote "for Azazel" as an alternative reading. Jewish sources in the Talmud (Yoma 6:4,67b) give the etymology of azazel as a compound of az , strong or rough, and el , mighty, that the goat was sent from the most rugged or strongest of mountains. From

1935-523: Was Prakash Rai's first film as a lead character. Based on a true story, Harakeya Kuri was critically acclaimed and went on to win National Film Award for Best Feature Film in Kannada . This article about a Kannada film of the 1990s is a stub . You can help Misplaced Pages by expanding it . Scapegoat Then Aaron shall lay both his hands on the head of the live goat, and confess over it all

1980-660: Was an originally spoken translation of the Hebrew Bible (also called the Hebrew : תַּנַ״ךְ , romanized :  Tana"kh ) that a professional translator ( מְתוּרגְמָן mǝṯurgǝmān ) would give in the common language of the listeners when that was not Biblical Hebrew . This had become necessary near the end of the first century BCE, as the common language was Aramaic and Hebrew was used for little more than schooling and worship. The translator frequently expanded his translation with paraphrases, explanations and examples, so it became

2025-471: Was traditionally called Targum Yerushalmi ("Jerusalem Targum"), and written in Western Aramaic. An important one of these was mistakenly labeled "Targum Jonathan" in later printed versions (though all medieval authorities refer to it by its correct name). The error crept in because of an abbreviation: the printer interpreted the abbreviation TY (ת"י) to stand for Targum Yonathan (תרגום יונתן) instead of

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