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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 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rabbi
A rabbi () is a spiritual leader or religious teacher in Judaism. One becomes a rabbi by being ordained by another rabbi – known as ''semikha'' – following a course of study of Jewish history and texts such as the Talmud. The basic form of the rabbi developed in the Pharisees, Pharisaic (167 BCE–73 CE) and Talmudic (70–640 CE) eras, when learned teachers assembled to codify Judaism's written and oral laws. The title "rabbi" was first used in the first century CE. In more recent centuries, the duties of a rabbi became increasingly influenced by the duties of the Clergy, Protestant Christian minister, hence the title "pulpit rabbis", and in 19th-century Germany and the United States rabbinic activities including sermons, pastoral counseling, and representing the community to the outside, all increased in importance. Within the various Jewish denominations, there are different requirements for rabbinic ordination, and differences in opinion regarding who is recognized as ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mekhilta Of Rabbi Ishmael
The Mekhilta of Rabbi Ishmael ( arc, מְכִילְתָּא דְּרַבִּי יִשְׁמָעֵאל IPA /məˈχiltɑ/, "a collection of rules of interpretation") is midrash halakha to the Book of Exodus. The Jewish Babylonian Aramaic title ''Mekhilta'' corresponds to the Mishnaic Hebrew term ' "measure," "rule", and is used to denote a compilation of exegesis ( ''middot''; compare talmudical hermeneutics). First mention Neither the Babylonian Talmud nor the Jerusalem Talmud mention this work under the name "Mekhilta," nor does the word appear in any of the passages of the Talmud in which the other halakhic midrashim, Sifra and Sifre, are named. It seems to be intended, however, in one passage which runs as follows: " R. Josiah showed a Mekhilta from which he cited and explained a sentence." The text quoted by R. Josiah can be found in the extant version of the ''Mekhilta'', Mishpatim. It is not certain, however, whether the word "mekhilta" here refers to the work under co ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ecclesiastes Rabbah
Ecclesiastes Rabbah or Kohelet Rabbah (Hebrew: קהלת רבה) is an aggadic commentary on Ecclesiastes, included in the collection of the Midrash Rabbot. It follows the biblical book verse by verse, only a few verses remaining without commentary. In the list of the old sedarim for the Bible, four sedarim are assigned to Ecclesiastes (beginning at 1:1, 3:13, 7:1, and 9:7); and Kohelet Rabbah was probably divided according to these sections. This appears from the phrase "Sidra tinyana" ("second ''seder''") inserted between the comments to Ecclesiastes 6:12 and 7:1, and the phrase "Sidra telita'a" ("third ''seder''") between the comments to Ecclesiastes 9:6 and 9:7. These phrases occur at the end of the second and third midrash sections, in the same way that "Selik sidra" indicates the end of sections in earlier editions of Ruth Rabbah and Esther Rabbah. The commentary to 3:12 having been lost, so is the phrase "first ''seder''" that would likely have followed it. Nothing remain ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Midrash Tanhuma
Midrash Tanhuma ( he, מִדְרָשׁ תַּנְחוּמָא) is the name given to three different collections of Pentateuch aggadot; two are extant, while the third is known only through citations. These midrashim, although bearing the name of R. Tanḥuma, must not be regarded as having been written or edited by him. They were so named merely because they consist partly of homilies originating with him (this being indicated by the introductory formula "Thus began R. Tanḥuma" or "Thus preached R. Tanḥuma") and partly of homilies by aggadic teachers who followed the style of R. Tanḥuma. It is possible that R. Tanḥuma himself preserved his homilies, and that his collection was used by the editors of the midrash. The three collections were edited at different times; they will, therefore, be treated in chronological order. According to Samuel Berman's most recent research and translation on Midrash-Tanhuma, the "earliest manuscript of this text was compiled in late 8th or 9th ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Midrash Proverbs
Midrash Proverbs (Hebrew: מדרש משלי, Midrash Mishlei) is the aggadic midrash to the Book of Proverbs. Names It is first mentioned under the title "Midrash Mishlei" by R. Hananeel b. Ḥushiel. Nathan of Rome called it "Aggadat Mishlei". In addition, it was erroneously called "Shocher Tov", a name which properly refers to Midrash Tehillim. Content This midrash is different from all the other aggadic midrashim, in that its interpretations approach the simple exegesis then in vogue, being brief and free from the prolixity found in the other midrashim, so that this work is in the form of a commentary rather than in that of a midrash. The interpretations follow immediately upon the words of the text, without the introductory formulas found in the other midrashim, "as Scripture says," or "Rabbi N. N. began" (the latter formula, however, occurs at the beginning of the midrash). The editor of the midrash drew upon the Mishnah, Tosefta, Mekhilta, Sifre, Pesikta de-Rav Kahana, A ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Leviticus Rabbah
Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus (''Vayikrah'' in Hebrew). It is referred to by Nathan ben Jehiel (c. 1035–1106) in his ''Arukh'' as well as by Rashi (1040–1105). According to Leopold Zunz, Hai Gaon (939-1038) and Nissim knew and made use of it. Zunz dates it to the middle of the 7th century, but ''The Encyclopaedia Judaica'' and Jacob Neusner date it to the 5th century. It originated in the Land of Israel, and is composed largely of older works. Its redactor made use of Genesis Rabbah, Pesikta de-Rav Kahana, and the Jerusalem Talmud, in addition to other ancient sources. The redactor appears to have referred also to the Babylonian Talmud, using several expressions in the sense in which only that work employs them. Contents Leviticus Rabbah is not a continuous, explanatory interpretation to Leviticus, but a collection of exclusive sermons or lectures on the themes or texts of that book. It c ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lamentations Rabbah
The Midrash on Lamentations or Eichah Rabbah (Hebrew: איכה רבה) is a midrashic commentary to the Book of Lamentations ("Eichah"). It is one of the oldest works of midrash, along with Bereshit Rabbah and the Pesiḳta ascribed to Rab Kahana. Names The midrash is quoted, perhaps for the first time, by R. Hananeel under the name "Aggadat Eichah." Many passages are quoted by R. Nathan, who invariably calls the work "Megillat Eichah." The term "Eichah Rabbati," which is general even now, is used to designate the many extracts in Yalkut Shimoni which have been included with the other Biblical books. In ''Eichah Rabbah'' itself the sources are almost always missing. The names "Midrash Eichah," "Midrash Kinot," "Megillat Kinot," are also found in the old authors. In Yalkut Shimoni there are likewise long extracts from a Midrash on Lamentations published under the name "Midrash Zutta". Contents The work begins with 36 consecutive proems forming a separate collection, certainly ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Genesis Rabbah
Genesis Rabbah (Hebrew: , ''B'reshith Rabba'') is a religious text from Judaism's classical period, probably written between 300 and 500 CE with some later additions. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis (''B'reshith'' in Hebrew). It is expository midrash to the first book of the Torah, assigned by tradition to the amora Hoshaiah (or Osha'yah), who flourished in the third century in Roman Syria Palaestina. The midrash forms an aggadic commentary on Genesis, in keeping with the midrashic exegesis of that age. In a continuous sequence, broken only toward the end, the Biblical text is expounded, verse for verse, often word for word. Only genealogic passages and passages that furnish no material for exposition (as the reiterated account of Abraham's servant in ) are omitted. Simplicity Genesis Rabbah contains many simple explanations of words and sentences, often in the Aramaic language, suitable for th ... [...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, ''Se ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Alphabet Of Akiba Ben Joseph
Alphabet of Rabbi Akiva ( he, אלפא-ביתא דרבי עקיבא, ''Alpha-Beta de-Rabbi Akiva''), otherwise known as Letters of Rabbi Akiva ( he, אותיות דרבי עקיבא, ''Otiot de-Rabbi Akiva'') or simply Alphabet or Letters, is a midrash on the names of the letters of the Hebrew alphabet. Two versions or portions of this midrash are known to exist. Version A of ''Alphabet'' Version A, which is considered by Adolf Jellinek to be the older form, and by to be of a much more recent origin, introduces the various anthropomorphized letters of the Hebrew alphabet that God engraved from His crown with a pen of fire contending with each other for the honor of forming the beginning of creation (bereshit). It is based upon Genesis Rabbah 1 and Shir haShirim Rabbah on 5:11, according to which Aleph (א) complained before God that Bet (ב) was preferred to it, but was assured that the Torah of Sinai, the object of creation, would begin with Aleph (אנכי = Anochi = I am); it, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sifre Zutta
Sifre Zutta ( he, ספרי זוטא) is a midrash on the Book of Numbers. Medieval authors mention it under the titles "Sifre shel Panim Acherim" and "Vi-Yeshallehu Zutta"; and to distinguish from it the Sifre, ''Or Zarua'' calls the latter "Sifre Rabbati." The Sifre Zutta has not been preserved; and apparently was no longer extant by the time of Abraham Bakrat (around 1500). However, fragments of ''Sifre Zutta'' have been discovered in the Cairo Geniza, and excerpts from it are quoted in the Midrash HaGadol and in Yalkut Shimoni. Compilations have been published. Quotations in other early works Earlier authors knew of it and occasionally quoted it, e.g., R. Samson of Sens in his commentary on the mishnaic orders Zera'im and Ṭohorot. Numerous fragments are found in Yalkut Shimoni to Book of Numbers. Quotations are found also in Numbers Rabbah to Naso. The "Mekhilta to Numbers" frequently quoted by Maimonides in his ''Sefer ha-Mitzvot'' is identical to the Sifre Zutta; fo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sifre
Sifre ( he, סִפְרֵי; ''siphrēy'', ''Sifre, Sifrei'', also, ''Sifre debe Rab'' or ''Sifre Rabbah'') refers to either of two works of ''Midrash halakha'', or classical Jewish legal biblical exegesis, based on the biblical books of Numbers and Deuteronomy. The Talmudic era Sifre The title ''Sifre debe Rav'' (lit. "the books of the school of Rav") is used by Chananel ben Chushiel, Isaac Alfasi, and Rashi; it occurs likewise in Makkot 9b. The 8th century author of Halachot Gedolot names four "exegetical books belonging to the Scribes" (Heb. ''Midrash sofrim'') and which, in all appearances, seem to refer to "Sifre debe Rav" and which comprised the following compositions: 1) '' Genesis Rabbah'' 2) '' Mekhilta'' (on Exodus), 3) ''Sifrei'' (on Numbers) and 4) ''Sifrei'' (on Deuteronomy). Regarding the reference in Sanhedrin 86a to the Sifre of Rabbi Simeon, see Mekhilta of Rabbi Shimon; the question has likewise been raised whether, in view of the well-known close relat ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
