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separation of the seeds. Neither do I find in Jub. 16:17–18 any indication that “This passage sets the rhetorical stage for repeated warnings against the intermingling of seeds that ought to be kept distinct and the consequent profanation of the holy seed.”114 The term “seed” appears many times in this short passage, but Hayes’ assumption that it refers to the seed as opposed to children or descendants is definitely flawed, as I shall now show. To quote the relevant text: And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles; but from the sons of Isaac one should become a holy seed, and should not be reckoned among the Gentiles. For he should become the portion of the Most High, and all his seed had fallen into the possession of God, that it should be unto the Lord a people for (His) possession above all nations and that it should become a kingdom and priests and a holy nation ( Jub. 16:17–18). To apprehend literally the term ערז as seed in this passage would constitute a bizarre premise. From a logical and physical point of view, how could “holy seed” be engendered from one of Isaac’s sons (Gen 21:12) and “unholy seed” from another? The sentence “and should not be reckoned among the Gentiles,” interpreted by Hayes as referring to seed, is the verbatim translation of Num 23:9b, which relates to “a people dwelling alone, and not counting itself among the nations,” not to the abstract seed. The subsequent phrase: “and all his seed had fallen into the possession of God, that it should be unto the Lord a people for (His) possession above all nations and that it should become a kingdom and priests,” founded on Exod 19:5b–6a, must be interpreted as relating to the people. Hayes’ literal perception of seed in Jub. 16:17–18 would mean that God is now in possession of Isaac’s seed, a grotesque assertion. Hayes, however, seems unconvinced that one cannot literally interpret the Hebrew term ערז plausibly used in the original text and in other similar cases as seed, but rather one must interpret it as descendants or people. She persists in her determination to understand the term “seed” literally, despite the author/translator’s clear indication that he intends that the people—not the seed—should be God’s possession, and the biblical source of the sentence also relates to people. Jubilees discerns between the Israelite man who marries a foreign woman and the one who gives his daughter or sister in marriage to an alien man. Only the latter is punished by stoning, since his action is considered as having “given of his seed to Moloch.” This biblical citation refers in its straightforward and 114 Hayes, “Intermarriage and Impurity,” 19. Paul Heger 9789004277113 Downloaded from Brill.com04/15/2019 05:34:57PM via free access

8 Genealogy and Holiness of Seed in Second Temple Judaism: Facts or Creative Supposition?