We start with a famous quote on the Targum Yerushalmi:

"All translation is a resurrection: what the text is silent, the spirit of the translator makes it to speak to you again"
— Inspired by the thought of Martin Buber

Complete study of the Targum Yerushalmi (also called “Targum of Jerusalem”)

1) What it is and why so many names

• General sense. “Targum Yerushalmi” designates the targumim western (palestinians) of the Pentateuch: translation–paraphrase in aramaic, a western with extensive glosses midráshicas. In the Middle Ages, “Yerushalmi” is abreviaba ת״י (TY)later, printers misread that acronym as “Targum Yonatán”, attributing it wrongly to Jonathan ben Uzziel (who, according to Meguilá 3a, translated Nevi'imnot the Torah). That's why, in the modern critical text the most widespread of this group is called Targum Pseudo-Jonathan (TPsJ).
• Family text. Under the label “Yerushalmi/Palestinian” there are currently three main witnesses of the Pentateuch: Neofiti 1, the Fragment Targums (or Targumim Fragmented) and Pseudo-Jonathan. Share-based western and layers exegetical related, but they are not identical nor peers.

2) Corpus and manuscripts

2.1 Targum Pseudo-Jonathan (TPsJ)

• Status text. Survives in a single complete manuscript (British Library Add. 27031, copied in Italy, s. XVI) and in the venetian edition of 1591first printed (editio princeps). The modern editions depend on these two witnesses.
• Editorial history. Published by M. Ginsburger (1903), and re-released critically in the XX century (e.g., Rieder). There are facsimiles and reproductions of the printed venetian available.

2.2 Fragment Targums and Genizá Cairo

• Fragmentary. Set of fragments palestinians (sometimes called Targum Yerushalmi II/III), preserved in manuscripts, and in the Genizá of Fustat; fundamental to reconstruct the tradition palestine prior to the copies late. Editions and catalogs key: Michael L. Klein.
• Context Genizá. The Genizá Cairo (Ben Ezra, Fustat) brought thousands of fragments of medieval europe, including the targumim palestinians, that fine tunes the story text.

3) Language and dating

• Dialect. Aramaic western late (often classified as Late Jewish Literary Aramaic with features of galilee), distinct from the eastern aramaic of Onquelos.
• Dating TPsJ. The work is composed and stratified: incorporate old materials (talmudic and midráshicos), but its final draft is late. Modern research places after the islamic conquests (proposed dates between s. IV–XII; most: high Middle Ages), with assumptions of reprocessing in Italy (s. XII onwards).

4) Profile exegetical and literary

• Translation + paraphrase. There is a version “literal” but a paraphrase midráshica that inserts halachah, aggadá, genealogies amplified, glosses cosmological notes and controversial-didactic. Usually harmonize the Hebrew rabbinic traditions later (e.g., Midrash Rabbah), and in key passages offers readings theological developed (Creation, Eden, Aqedá, Sinai).
• Internal comparison.
  • Onquelos: more literal, dialect eastern liturgical use policy in the field babylonian.
  • Neofiti/Fragmentedshare profile palestinian; often closest in early traditions that certain expansions late TPsJ.

5) Use, reception and attributions

• In the Middle Ages. Italian authors met two “Yerushalmi” complete (one wrongly called “Yonatán”), and the confusion TY = Yerushalmi/Yonatán was consolidated in printed post-medieval. Much modern scholarship reinstated the nomenclature Pseudo-Jonathan for the Pentateuch.
• Function. Although no it was the targum liturgical standard, published as tool school and exegetical, influencing in the comments and compendiums devotional; its density midráshica what it was useful for the catechesis and the homiletics. (Inference based on your profile and in your conservation editorial).

6) Themes and characteristic features of the TPsJ

• Tweens spacious to connect Torah with rabbinic traditions (e.g., expansion in Gen 3, Ex 12, Deut 6).
• Colourful palestinian: place names and customs of Eretz Israel; occasional calques of Talmud Yerushalmi.
• Layers: traces of Onquelos and a “Targum Palestinian old” behind it, on which are mounted enlargements are more recent.

7) Value historical-philological

• For the history of judaism western: reveals how taught and explained the Torah in palestinian media and mediterranean tardomedievales.
• For the history of the aramaic: store aramaic western late with useful features to dialectology (compared to the standard eastern Onquelos).
• For the biblical criticism: sample exegesis sinagogal live: translation pedagogical, theology, narrative and controversial religious latent in some passages.

Conclusion

Under the name Targum Yerushalmi coexist several witnesses of the Pentateuch. The most widespread, TPsJ, is a paraphrase western aramaic with strong layers midráshicas and final draft in late. Your value is not set, the “Hebrew text”, but show how it is taught and teologizó the Torah in western circles, while preserving a language and an exegesis that balance ancient tradition with reprocessing medieval.