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Job In Rabbinic Literature
Allusions in rabbinic literature to the Biblical character Job, the object of sufferings and tribulations in the Book of Job, contain various expansions, elaborations and inferences beyond what is presented in the text of the Bible itself. His life Owing to the importance of the '' Book of Job'', the Talmudists occupied themselves frequently with its chief character. One of the amoraim expressed his opinion in the presence of Samuel ben Nahmani that Job never existed and that the whole story was a fable. An opinion couched in similar words and pronounced by Simeon ben Lakish was interpreted to mean that such a person as Job existed, but that the narratives in the drama are inventions. Apart from these utterances, all of the rabbis took it for granted that Job existed, but they differed widely as to the epoch in which he lived and as to his nationality, two points of discussion closely connected. Every one of the Talmudists inferred Job's epoch and nationality from an analogy ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rabbinic Literature
Rabbinic literature, in its broadest sense, is the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term ''Sifrut Chazal'' ( he, ספרות חז״ל "Literature f oursages," where ''Hazal'' normally refers only to the sages of the Talmudic era). This more specific sense of "Rabbinic literature"—referring to the Talmudim, Midrash ( he, מדרש), and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The terms ''meforshim'' and ''parshanim'' (commentaries/commentators) almost always refer to later, post-Talmudic writers of rabbinic glosses on Biblical and Talmudic texts. Mishnaic literature The Midr'she halakha, Mishnah, and Tosefta (compiled from materials pre-dating the year 200 CE) are the earliest e ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Levi II
Levi II, or Rabbi Levi was a Jewish scholar of the 3rd century (third generation of amoraim). In a few cases he is quoted as Levi bar Laḥma (Hama). In later midrashim the title "Berabbi" is sometimes added to his name. Biography He was a contemporary of Zeira and Abba bar Kahana. He quotes halakhic and homiletic teachings by many of his predecessors and contemporaries; but as he quotes most frequently those of Hama bar Hanina, it may be conjectured that he was Hama's pupil, though he probably studied at R. Johanan's academy also. In this academy, he and Judah bar Nahman were alternately engaged to keep the congregation together until Johanan's arrival, and each was paid for his services two "selas" a week. Once Levi argued that the prophet Jonah was a descendant of the tribe of Zebulun, deducing proof from Scripture. Soon after R. Johanan lectured on the same subject, but argued that Jonah was of the tribe of Asher. The next week being Judah's turn to lecture, Levi took his p ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Testament Of Job
The ''Testament of Job'' is a book written in the 1st century BC or the 1st century AD (thus part of a tradition often called "intertestamental literature" by Christian scholars). The earliest surviving manuscript is in Coptic, of the 5th century; other early surviving manuscripts are in Greek and Old Slavonic. Contents In folktale manner in the style of Jewish aggadabr>, it elaborates upon the Book of Job making Job a king in Egypt. Like many other ''Testament of ...'' works in the Old Testament apocrypha, it gives the narrative a framing-tale of Job's last illness, in which he calls together his sons and daughters to give them his final instructions and exhortations. The ''Testament of Job'' contains all the characters familiar in the ''Book of Job'', with a more prominent role for Job's wife, given the name ''Sitidos'', and many parallels to Christian beliefs that Christian readers find, such as intercession with God and forgiveness. Unlike the Biblical Book of Job, Satan's vi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Targum Yerushalmi
Targum Jonathan is a western targum (interpretation) of the Torah (Pentateuch) from the land of Israel (as opposed to the eastern Babylonian Targum Onkelos). Its correct title was originally Targum Yerushalmi (Jerusalem Targum), which is how it was known in medieval times. But because of a printer's mistake it was later labeled Targum Jonathan, in reference to Jonathan ben Uzziel. Some editions of the Pentateuch continue to call it Targum Jonathan to this day. Most scholars refer to the text as Targum Pseudo-Jonathan or TPsJ. This ''targum'' is more than a mere translation. It includes much aggadic material collected from various sources as late as the Midrash Rabbah as well as earlier material from the Talmud. So it is a combination of a commentary and a translation. In the portions where it is pure translation, it often agrees with the Targum Onkelos. Authorship The Talmud relates that Yonatan ben Uziel, a student of Hillel the Elder, fashioned an Aramaic translation of the Nev ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jose Bar Hanina
Rabbi Jose bar Hanina ( he, רבי יוסי בר חנינא, read as ''Rabbi Yossi bar Hanina'') was an '' amora'' of the Land of Israel, from the second generation of the Amoraim. Biography He was a disciple of R. Yochanan bar Nafcha, and served as a dayan (religious judge). He was ordained as a rabbi by his own rabbi—Yochanan bar Nafcha. He became a leading Torah sage, with Rabbi Assi calling him a "great man". Later he became a "Talmid Haver", a colleague-disciple, to Yochanan bar Nafcha, and even disputed and debated him in halakhic matters. This is how he also got to know R. Shimon ben Lakish and R. Eleazar ben Pedat, whom he also disputed and debated in halakha.B. Talmud, Tractate Berakhot, 22b; and Tractate Eruvin, 103a The Talmud cites him many times, and other amoraim delivered halachic teachings in his name, among them R. Abbahu and R. Hamma bar Ukba. In addition, some of his aggadic Aggadah ( he, ''ʾAggāḏā'' or ''Haggāḏā''; Jewish Babylonian Aramaic: ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Prutah
Prutah (Hebrew: פרוטה) is a Hebrew term, possibly derived from Aramaic. It refers to a small denomination coin. History Antiquity The prutah was an ancient copper Jewish coin with low value. A loaf of bread in ancient times was worth about 10 ''prutot'' (plural of prutah). One prutah was also worth two lepta (singular lepton), which was the smallest denomination minted by the Hasmonean and Herodian Dynasty kings. Prutot were also minted by the Roman Procurators of the Province of Judea, and later were minted by the Jews during the First Jewish Revolt (sometimes called 'Masada coins'). State of Israel [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Samuel Bar Isaac
Rav Shmuel bar Rav Yitzchak, or Samuel bar Isaac, was a rabbi from the third generation of amoraim. He lived in Babylonia and eventually moved to the Land of Israel. Along with Rabbi Zeira, he was considered one of the greatest rabbis in the Land of Israel.Gittin 23b Biography He was born in Babylonia to a Rav Yitzchak, who the Talmud gives the name "father of Rav Shmuel bar Rav Yitzchak". In his youth he learned under Abba Aricha, Rav, but was considered the greatest student of Rav Huna. After becoming established as a talmid chacham, he moved to the land of Israel, where he learned from R. Hiyya bar Abba. He became so close to Hiyya that when Hiyya died, Samuel practiced the mourning rites which are generally reserved for a close family member (later, when Samuel died, Rabbi Zeira did the same for him). Eventually Samuel became known as the greatest rabbi of his generation. His son-in-law was Rabbi Hoshaiah II. He was accustomed to entertain the bride and groom at weddings by danc ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tannaim
''Tannaim'' ( Amoraic Hebrew: תנאים , singular , ''Tanna'' "repeaters", "teachers") were the rabbinic sages whose views are recorded in the Mishnah, from approximately 10–220 CE. The period of the ''Tannaim'', also referred to as the Mishnaic period, lasted about 210 years. It came after the period of the ''Zugot'' ("pairs"), and was immediately followed by the period of the '' Amoraim'' ("interpreters"). The root ''tanna'' () is the Talmudic Aramaic equivalent for the Hebrew root ''shanah'' (), which also is the root-word of ''Mishnah''. The verb ''shanah'' () literally means "to repeat hat one was taught and is used to mean "to learn". The Mishnaic period is commonly divided up into five periods according to generations. There are approximately 120 known ''Tannaim''. The ''Tannaim'' lived in several areas of the Land of Israel. The spiritual center of Judaism at that time was Jerusalem, but after the destruction of the city and the Second Temple, Yohanan ben Zakkai an ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Seder Olam Rabbah
''Seder Olam Rabbah'' ( he, סדר עולם רבה, "The Great Order of the World") is a 2nd-century CE Hebrew language chronology detailing the dates of biblical events from creation to Alexander the Great's conquest of Persia. It adds no stories beyond what is in the biblical text, and addresses such questions as the age of Isaac at his binding and the number of years that Joshua led the Israelites. Tradition considers it to have been written about 160 CE by Jose ben Halafta, but it was probably also supplemented and edited at a later period. Name In the Babylonian Talmud this chronicle is several times referred to simply as ''Seder Olam'', and it is quoted as such by the more ancient biblical commentators, including Rashi. But starting in the 12th century, it began to be designated as ''Seder Olam Rabbah'' to distinguish it from a later, smaller chronicle, '' Seder Olam Zuṭa''; it was first so designated by Abraham ben Nathan Ha-Yarhi. Structure In its present form, ''Sed ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sefer HaYashar (midrash)
Sefer haYashar () is a medieval Hebrew ''midrash'', also known as the Toledot Adam and Divrei haYamim heArukh. The Hebrew title "Sefer haYashar" might be translated as the "Book of the Correct Record", but it is known in English translation mostly as The Book of Jasher following English tradition. Its author is unknown. Other books of the same name The book is named after the Book of Jasher mentioned in Joshua and 2 Samuel. Although it is presented as the original "Book of Jasher" in translations such as that of Moses Samuel (1840), it is not accepted as such in rabbinical Judaism. It should not be confused with the very different ''Book of Jasher (Pseudo-Jasher)'' printed by Jacob Ilive in 1751, which was purported to have been translated by the English monk Alcuin. It should also not be confused with an ethical text by the same name, which, according to the ''Encyclopaedia Judaica'', Volume 14, p. 1099, was "probably written in the 13th century." Content The book covers ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Balaam
Balaam (; , Standard ''Bīlʿam'' Tiberian ''Bīlʿām'') is a diviner in the Torah (Pentateuch) whose story begins in Chapter 22 of the Book of Numbers (). Ancient references to Balaam consider him a non-Israelite, a prophet, and the son of Beor. King Balak of Moab offered him money to curse Israel (), but Balaam blessed the Israelites instead, as dictated by God. Nevertheless, he is reviled as a "wicked man" in both the Torah and the New Testament (). According to the Book of Revelation (), Balaam told King Balak how to get the Israelites to commit sin by enticing them with sexual immorality and food sacrificed to idols. The Israelites fell into transgression due to these traps and God sent a deadly plague to them as a result (). Balaam and Balak The main story of Balaam occurs during the sojourn of the Israelites in the plains of Moab, east of the Jordan River, at the close of forty years of wandering, shortly before the death of Moses and the crossing of the Jordan. The I ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
