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Bereshit 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 t ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Hebrew Language
Hebrew (; ; ) is a Northwest Semitic language of the Afroasiatic language family. Historically, it is one of the spoken languages of the Israelites and their longest-surviving descendants, the Jews and Samaritans. It was largely preserved throughout history as the main liturgical language of Judaism (since the Second Temple period) and Samaritanism. Hebrew is the only Canaanite language still spoken today, and serves as the only truly successful example of a dead language that has been revived. It is also one of only two Northwest Semitic languages still in use, with the other being Aramaic. The earliest examples of written Paleo-Hebrew date back to the 10th century BCE. Nearly all of the Hebrew Bible is written in Biblical Hebrew, with much of its present form in the dialect that scholars believe flourished around the 6th century BCE, during the time of the Babylonian captivity. For this reason, Hebrew has been referred to by Jews as ''Lashon Hakodesh'' (, ) s ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Genesis Creation Narrative
The Genesis creation narrative is the creation myth of both Judaism and Christianity. The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim (the Hebrew generic word for God) creates the heavens and the Earth in six days, then rests on, blesses, and sanctifies the seventh (i.e. the Biblical Sabbath). In the second story God (now referred to by the personal name Yahweh) creates Adam, the first man, from dust and places him in the Garden of Eden. There he is given dominion over the animals. Eve, the first woman, is created from Adam’s rib as his companion. The Hebrew creation narrative borrowed themes from Mesopotamian mythology, but adapted them to their unique belief in one God. The first major comprehensive draft of the Pentateuch (the series of five books which begins with Genesis and ends with Deuteronomy) is thought to have been composed in the late 7th or the 6th century BCE (the Jahwist ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parsha
The term ''parashah'' ( he, פָּרָשָׁה ''Pārāšâ'', "portion", Tiberian , Sephardi , plural: ''parashot'' or ''parashiyot'', also called ''parsha'') formally means a section of a biblical book in the Masoretic Text of the Tanakh (Hebrew Bible). In common usage today the word often refers to the Weekly Torah portion (a shortened form of ''Parashat HaShavua''). This article deals with the first, formal meaning of the word. In the Masoretic Text, ''parashah'' sections are designated by various types of spacing between them, as found in Torah scrolls, scrolls of the books of Nevi'im or Ketuvim (especially the Megillot), masoretic codices from the Middle Ages and printed editions of the masoretic text. The division of the text into ''parashot'' for the biblical books is independent of chapter and verse numbers, which are not part of the masoretic tradition. ''Parashot'' are not numbered, but some have special names. The division of ''parashot'' found in the modern-day T ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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 9 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pesikta De-Rav Kahana
Pesikta de-Rab Kahana (Hebrew: פסיקתא דרב כהנא) is a collection of aggadic midrash which exists in two editions, those of Solomon Buber (Lyck, 1868) and Bernard Mandelbaum (1962). It is cited in the '' Arukh'' and by Rashi. The name The term "pesikta" is an Aramaic cognate of the Hebrew "pasuk" or "verse". The appearance of the name of "Rav Kahana" in the title (in manuscripts as early as the 11th century) is possibly to be explained in two ways: * Zunz and S. Buber consider the title to be due to the phrase "Rav Abba bar Kahana patah..." which opens the longest section of the work, for the Shabbat preceding the 17th of Tammuz. * B. Mandelbaum considers the appearance in two manuscripts of the name "Rav Kahana" at the beginning of the Rosh Hashana chapter—which may have originally been the ''first'' chapter—as the more likely explanation for the use of his name in the title of the work. The position of the Rosh Hashana section as the first pesikta is also a ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yochanan Bar Nafcha
:''See Johanan (name) for more rabbis by this name''. Johanan bar Nappaha ( he, יוחנן בר נפחא Yoḥanan bar Nafḥa; alt. sp. Napaḥa) (also known simply as Rabbi Yochanan, or as Johanan bar Nafcha) (lived 180-279 CE) was a leading rabbi in the early era of the Talmud. He belonged to the second generation of amoraim. Johanan's opinion is quoted thousands of times across the Jerusalem and Babylonian Talmuds. The compilation of the Jerusalem Talmud is generally ascribed to him. Name He is generally cited as "Johanan," but sometimes by his cognomen only, which he himself uses once; but he is never cited by both together. Opinions vary on whether "bar Nappaha" (literally "son f theblacksmith") derives from his father's profession, from the name of his ancestral region, or perhaps represents a physical or psychological quality. Biography Early years Johanan's early years were spent in Sepphoris in the Roman-ruled Galilee (then part of Syria Palaestina province). He tr ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jerusalem Talmud
The Jerusalem Talmud ( he, תַּלְמוּד יְרוּשַׁלְמִי, translit=Talmud Yerushalmi, often for short), also known as the Palestinian Talmud or Talmud of the Land of Israel, is a collection of rabbinic notes on the second-century Jewish oral tradition known as the Mishnah. Naming this version of the Talmud after Palestine or the Land of Israel rather than Jerusalemis considered more accurate, as the text originated mainly from Galilee in Byzantine Palaestina Secunda rather than from Jerusalem, where no Jews lived at the time. The Jerusalem Talmud predates its counterpart, the Babylonian Talmud (known in Hebrew as the ), by about 200 years, and is written primarily in Jewish Palestinian Aramaic. Both versions of the Talmud have two parts, the Mishnah (of which there is only one version), which was finalized by Judah ha-Nasi around the year 200 CE, and either the Babylonian or the Jerusalem Gemara. The Gemara is what differentiates the Jerusalem Talmud from ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ishmael Ben Elisha
Rabbi Yishmael ben Elisha Nachmani (Hebrew: רבי ישמעאל בן אלישע), often known as Rabbi Yishmael and sometimes given the title "Ba'al HaBaraita" (Hebrew: בעל הברייתא), was a rabbi of the 1st and 2nd centuries (third generation of tannaim). Life He was a descendant of a wealthy priestly family in Upper Galilee. His year of birth was 90 CE. He was captured by the Romans as a young boy, but redeemed by R' Joshua ben Hananiah. R' Nehunya ben HaKanah became his teacher, and he remained a close colleague of Rabbi Joshua. He is likely the grandson of the high priest of the same name. He lived in Kfar Aziz, south of Hebron. Some suppose that he was among the martyrs of Betar. The more generally received opinion, however, is that one of the martyrs was a namesake (Rabbi Ishmael's death is mentioned in ''Nedarim'' 9:10). ''Jewish Encyclopedia'' bibliography: * Bacher, ' i. 210 et seq.; *Brüll, ''Mebo ha-Mishnah'', i. 103 et seq.; * Frankel, ''Darke ha-Mish ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Shulchan Aruch
The ''Shulchan Aruch'' ( he, שֻׁלְחָן עָרוּך , literally: "Set Table"), sometimes dubbed in English as the Code of Jewish Law, is the most widely consulted of the various legal codes in Judaism. It was authored in Safed (today in Israel) by Joseph Karo in 1563 and published in Venice two years later. Together with its commentaries, it is the most widely accepted compilation of Jewish law ever written. The '' halachic'' rulings in the ''Shulchan Aruch'' generally follow Sephardic law and customs, whereas Ashkenazi Jews generally follow the halachic rulings of Moses Isserles, whose glosses to the ''Shulchan Aruch'' note where the Sephardic and Ashkenazi customs differ. These glosses are widely referred to as the ''mappah'' (literally: the "tablecloth") to the ''Shulchan Aruch's'' "Set Table". Almost all published editions of the ''Shulchan Aruch'' include this gloss, and the term "Shulchan Aruch" has come to denote ''both'' Karo's work as well as Isserles', with K ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ketuvim
The Ketuvim (; hbo, , Modern: ''Kəṯūvīm'', Tiberian: ''Kăṯūḇīm'' "writings") is the third and final section of the Tanakh (Hebrew Bible), after Torah (instruction) and Nevi'im (prophets). In English translations of the Hebrew Bible, this section is usually titled "Writings" or "Hagiographa". In the Ketuvim, I and II Chronicles form one book, along with Ezra and Nehemiah which form a single unit entitled " Ezra–Nehemiah". (In citations by chapter and verse numbers, however, the Hebrew equivalents of "Nehemiah", "I Chronicles" and "II Chronicles" are used, as the system of chapter division was imported from Christian usage.) Collectively, eleven books are included in the Ketuvim. Groups of books ''Sifrei Emet'' In Masoretic manuscripts (and some printed editions), Psalms, Proverbs and Job are presented in a special two-column form emphasizing the parallel stichs in the verses, which are a function of their poetry. Collectively, these three books are kno ... [...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 relati ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sifra
Sifra ( Aramaic: סִפְרָא) is the Halakhic midrash to the Book of Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim", and in two passages also "Sifra debei Rav". According to ''Leḳaḥ Ṭob'' this latter title was applied originally to the third book of the Pentateuch because Leviticus was the first book studied in the elementary school, and it was subsequently extended to the midrash; but this explanation is contradicted by analogous expressions such as "Sifre debei Rav" and, in a broader sense, "ketubot debei Rav" and "teḳi'ata debei Rav". Authorship Maimonides and others have declared that the title "Sifra debei Rav" indicates Rav as the author of the Sifra; and this opinion I.H. Weiss attempts to support. His proofs are not conclusive, though neither are the opposing arguments of Friedmann who tries to show that the expression "Sifra debei ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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