Relevant bibliographies by topics / Mekhilta

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Mekhilta'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Mekhilta"

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Bar-Asher Siegal, Michal, and Avi Shmidman. "Reconstruction of the Mekhilta Deuteronomy Using Philological and Computational Tools." Journal of Ancient Judaism 9, no. 1 (May 19, 2018): 2–25. http://dx.doi.org/10.30965/21967954-00901002.

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The tannaitic legal Midrashim did not all survive and are not all known to us in a complete independent form. David Zvi Hoffman was one of the first scholars to recognize the 13th century Yemenite Midrash, Midrash haGadol, written by R. David of Aden, as a major source of the lost legal Midarshim. He published the Midrash Tannaim, containing all of the tannaitic looking paragraphs from Midrash haGadol on the book of Deuteronomy. However, the author of Midrash haGadol often introduced changes into the material he borrowed from rabbinic and medieval sources. The resulting passages often seem to be unparalleled tannaitic sources, when in fact they are not. This article proposes a re-examination of the Mekhilta material as found in the Midrash haGadol, in order to reconstruct more accurately the tannaitic text. We propose a methodology for contending with this challenge, via a new approximate-matching algorithm designed to identify modified sources of this sort. Using this algorithm, we first compared Hoffman’s Midrash Tannaim on Deuteronomy to the Sifre, filtering out all parts of the text that are simply reworkings of the Sifre, despite many interpolations, omissions, and modified words. Having removed the Sifre passages from within the Midrash Tannaim text, we then proceeded to the next stage, in which we investigated the presence of reworked Maimonidean excerpts within the remaining text. The Maimonidean excerpts pose a particular challenge, because their reuse in the Midrash haGadol involves not only modifications and interpolations, but also changes of order. We describe the modifications that were necessary to the algorithm in order to handle these out-of-order cases of reuse as well. We have thus far succeeded in identifying and removing the reworked material appropriated from the Sifre and from Maimonides, and in the future we plan to tweak the algorithm such that it can successfully identify additional rabbinic passages as well, including the Babylonian and Palestinian Talmudic material, and other midrashic compilations. This will ultimately allow us to produce a final text approximating the original Mekhilta, to the greatest extent possible.
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Bar-Asher Siegal, Michal. "Uncovering midrash: the Hebrew slave in the Mekhilta deRabbi Ishmael." Journal of Jewish Studies 68, no. 1 (April 1, 2017): 034–57. http://dx.doi.org/10.18647/3300/jjs-2017.

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Bar-Asher Siegal, Michal, and Avi Shmidman. "Reconstruction of the Mekhilta Deuteronomy Using Philological and Computational Tools1." Journal of Ancient Judaism 9, no. 1 (January 15, 2018): 2–25. http://dx.doi.org/10.13109/jaju.2018.9.1.2.

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Stemberger, Günter. "The Meshalim in the Mekhiltot. An Annotated Edition and Translation of the Parables in Mekhilta de Rabbi Yishmael and Mekhilta de Rabbi Shimon bar Yochai. With the assistance of Esther van Eenennaam, written by Lieve M. Teugels." Journal for the Study of Judaism 51, no. 1 (March 3, 2020): 145–48. http://dx.doi.org/10.1163/15700631-12511285.

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Nelson, W. David. "Oral Orthography: Early Rabbinic Oral and Written Transmission of Parallel Midrashic Tradition in the Mekhilta of Rabbi Shimon B. Yoḥai and the Mekhilta of Rabbi Ishmael." AJS Review 29, no. 1 (April 2005): 1–32. http://dx.doi.org/10.1017/s0364009405000012.

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Throughout the past two centuries, the corpus of rabbinic writings, called either tannaitic midrashim or halakhic midrashim, has served as a pivotal foundation upon which scholars have based their historical reconstructions of the development of rabbinic Judaism. The reasons for this dependence are manifold. Predated in redaction by only the Mishnah, these documents contain a wealth of traditions attributed to the founders of rabbinic Judaism who flourished during its nascency. Moreover, these texts differ significantly in rhetorical style, logic, scope, and concern not only from those rabbinic documents which precede them (Mishnah), follow them (Palestinian/Babylonian Talmuds and amoraic midrashim), or are, perhaps, contemporaneous with them (Tosefta), but also among themselves as a corpus of writings. Finally, these documents are the earliest collections of rabbinic biblical exegesis (“Midrash”) and, were it not for a small number of examples of exegesis preserved in the Mishnah and Tosefta, they would also represent the earliest examples of rabbinic biblical interpretation known today. For reasons such as these, the tannaitic midrashim have figured prominently in research conducted over the past century on the historical development of Rabbinic Judaism.
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Yadin, Azzan. "SHNEI KETUVIM AND RABBINIC INTERMEDIATION." Journal for the Study of Judaism 33, no. 4 (2002): 386–410. http://dx.doi.org/10.1163/15700630260385130.

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AbstractThe present article argues that in the legal midrashim associated with the school of Rabbi Ishmael, the Mekhilta and the Sifre Numbers, "Two Verses Contradict and a Third Resolves" is not a general rule meant to resolve logical difficulties, as is generally assumed. The third verse resolution is employed in only two of the derashot that discuss biblical contradictions. A close reading of these derashot suggest that the issue at hand is not logical but theological and that in each case the third verse introduces a theological intermediary, denying the unmediated presence of God in the Tent of Meeting and at Sinai.
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Hayward, Robert. "A Targumic Interpretation in the Mishnah? Or a Case of Mistaken Identity?" Aramaic Studies 11, no. 2 (2013): 197–210. http://dx.doi.org/10.1163/17455227-13110209.

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‭Interpretations of Exod. 17.11 and Num. 21.9 juxtaposed in Mishnah Rosh Ha-Shanah 3.8 bear strong resemblances to the Fragment Targum of these verses, while exhibiting certain marked differences. The Mekhilta also juxtaposes these verses using language close to that of mRH 3.6 without, however, employing terminology common to Targum and Mishnah. The same verses are explicated in tandem by the early Christian writers ‘Barnabas’ and Justin Martyr. The article explores pre-Christian interpretations of these verses and examines the wording of the Mishnah and the Targum, concluding that these texts can be regarded as extended ‘conversations’ between exegetes of different persuasions.‬
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Plietzsch, Susanne. "“Dass jede einzelne Sache, für die Israel sein Leben gab, in seinen Händen Bestand haben sollte . . .”: Individuelle und regional unabhängige Religiosität in der Mekhilta des Rabbi Jischmael." Journal for the Study of Judaism 41, no. 2 (2010): 244–85. http://dx.doi.org/10.1163/157006310x488043.

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AbstractThis paper argues that Mekhilta de-Rabbi Yishmael (MekhY) is distinguishing between local realities of Jewish religion (like the Temple, the Davidic kingdom, full jurisdiction, and even the land of Israel) and a local independent religiosity based on individual responsibility. MekhY pursues the interest to strengthen a regional independent Judaism of individual religious practice and deduces this concept from the Exodus-Sinai narrative. Shabbat is mentioned time and again as a paradigm of this perception of Jewish religiosity. The exegetical interest of MekhY can be shown already by its selection of Biblical texts, this will furthermore be demonstrated by means of four passages of this Midrash.
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White, Devin L. "Jesus at Fifty: Irenaeus on John 8:57 and the Age of Jesus." Journal of Theological Studies 71, no. 1 (February 6, 2020): 158–63. http://dx.doi.org/10.1093/jts/flz170.

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Abstract Irenaeus’s reading of John 8:57, especially his conclusion that Jesus was approximately 50 at the time of his crucifixion, is well known. While secondary scholarship typically explains Irenaeus’s exegesis of this text with reference to his possible sources or his doctrine of recapitulation, this study looks to his broader religious context. A similar argument from Mekhilta de-Rabbi Ishmael suggests that Jesus’ age is relevant to ancient discussions of religious conversion. Just as Abraham’s circumcision at 99 made room for all proselytes under that age, so too the Irenaean Jesus has passed through every stage of life, enabling persons of any age to join Irenaeus’s church.
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Teugels, Lieve. "Mekhilta de-Rabbi Shimon bar Yohai: Translated into English, with Critical Introduction and Annotation." Journal for the Study of Judaism 39, no. 3 (2008): 427–28. http://dx.doi.org/10.1163/157006308x313193.

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Dissertations / Theses on the topic "Mekhilta"

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Abel, Hedva. "Aspects of the lemmatic sequencing and thematic agenda of the Mekhilta de-Rabbi Ishmael : a descriptive analysis in the search for coherence." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/aspects-of-the-lemmatic-sequencing-and-thematic-agenda-of-the-mekhilta-derabbi-ishmael(8f586017-14e5-4efc-8987-ecae74c8cb76).html.

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This study is concerned with the lemmatic structure, thematic agenda and normative and non-normative aspects of the Mekhilta de-Rabbi Ishmael, with a view to establishing the level of coherence therein. The Mekhilta is one of the oldest exegetical Midrashim dated at the earliest circa 3rd/4th C.E. It is a Midrash which covers 29% of the book of Exodus and although commonly referred to as a ‘Midrash Halakhah’ (normative Midrash), less than half of its text is concerned with norms. Based on a fresh investigation of the entire text of the Mekhilta as presented in the Lauterbach edition, while taking into account manuscripts and early prints, I describe all the structural arrangements both external and internal, working downwards from the largest divisons – the titled tractates - through the smaller lemma-comment units (= biblical quotation + rabbinic comment) concluding with the smallest – ‘lemma-gloss components’ (= biblical quotation + immediate initial comment) which mark out the Mekhilta’s macrostructure. Within the lemma-comment units, I isolate other structural components such as the contiguous-units (=all quotations of or from one verse + commentary on all those quotations), and I identify microstructual elements such as proof quotations (= biblical quotations cited in proof of rabbinic commentary), repeated and requoted lemmata (= biblical quotations repeated for further comment) and formulaic language (= Rabbi x says introducing rabbinic statement, talmud lomar introducing biblical quotations). I also describe the ‘Stam’ structure in the Mekhilta and discuss the ‘Stam’ concept in rabbinic literature in general (chapter 1). Turning to the Mekhilta’s content, I raise the problems of categorising its themes. I distinguish themes that are exclusive to one tractate from those that are collective, that is, are scattered within a tractate or over a number of tractates (chapter 2). In an attempt to reconstruct the conventional distinction of halakhic and aggadic content, I suggest a definition of normative and non-normative material and describe various forms of these. I present tables displaying the quantities of normative and non-normative material both within the book of Exodus and within the Mekhilta. I illustrate the relevance of the analysis of literary phenomena for understanding the potential unity of the Mekhilta by examining the treatment the theme of idolatry throughout the tractates (chapter 3).Examining the possible meanings of ‘coherence’ in texts, I come to the conclusion that, when the interplay of lemmatic and thematic aspects is taken into account, the Mekhilta can be justifiably considered a ‘coherent’ text.
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Massena, Andrew James. "Torah for Its Own Sake: The Decalogue in Rabbinic and Patristic Exegesis." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108712.

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Thesis advisor: Ruth Langer
One of the enduring legacies supersessionism has imparted to Christianity in general, and evangelical Christianity in particular, is a complicated relationship with the legal material of the Hebrew Bible. There is a common belief that since Christians follow the New Covenant, these laws are deemed null or fulfilled by Christ, and therefore do not require attention, or at least not the same level one would grant other biblical texts. The issue with this belief is that the legal material is part of the Christian canon, and therefore—doctrinally speaking—deserves serious attention. In seeking a robust and enduring reason to engage the legal material, I propose that evangelicals adopt a rabbinic concept that interrogates and develops one’s disposition toward Torah. This rabbinic concept is תורה לשמה (Torah lishmah), or “Torah for its own sake.” In this rabbinic understanding, when one studies Torah, one should study it lishmah, “for its own sake”—and no other. I argue that Torah lishmah for a Christian can mean to study Torah—especially the legal material—not simply because it might be personally or communally beneficial, but because it is divine teaching, because it is given to be studied and known intimately in all its detail, in both its theological and embodied aspects, because studying it is an act of lovingkindness toward God, a giving of oneself out of love and loyalty. How do evangelicals learn how to adopt Torah lishmah? I suggest that we have the rabbis to guide us: a vast array of texts from late antiquity onward, documenting the attempts of numerous rabbis to engage Torah lishmah. I propose that we read these texts alongside our own biblical commentaries, so that we might learn what Torah lishmah is and how it might positively affect our approach to the legal material. To begin this process and to help illustrate my proposal, I start at Mount Sinai and the giving of the Ten Words—that is, the Decalogue, as it appears in Exod 20:2-17. The rabbinic midrashic commentary I use to engage the Decalogue is known as the Mekhilta d’Rabbi Ishmael, a tannaitic halakhic commentary on the Book of Exodus. To help contextualize and ground my explication, I compare the Mekhilta’s interpretations with those of Augustine of Hippo (354-430 CE), one of the most influential theologians and exegetes among the Church Fathers, and certainly one of the most important progenitors of evangelical Christianity. Together, the Mekhilta and Augustine’s interpretations are then brought into conversation with contemporary evangelical commentaries on the Decalogue. I compare especially each genre’s presuppositions, contexts, interests, insights, and methods. Through these comparisons, I underscore key insights Christians might learn from the rabbinic interpretations. Most importantly, through these comparisons, I determine the meaning and significance of Torah lishmah for an evangelical
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Shannon, Avram Richard. "Other Peoples' Rituals: Tannaitic Portrayals of Graeco-Roman Ritual." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429830562.

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Fisher, Cass. "Claiming God : theological predication and its limits in Mekhilta de-Rabbi Ishmael and the star of redemption /." 2005. http://wwwlib.umi.com/dissertations/fullcit/3168343.

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Books on the topic "Mekhilta"

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Nahum, Eliezer. Rabenu Eliʻezer Naḥum Perush ha-Mekhilta. Yerushalayim: Bet ha-hotsaʾah shel 'Yad ha-Rav Nisim', 1999.

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Boyarin, Daniel. Midrash Tanaʼim: Inṭerṭeḳsṭuʼaliyut u-ḳeriʼat Mekhilta. Yerushalayim: Mekhon Shalom Harṭman, 2011.

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Rabenu Eliʻezer Naḥum, Perush ha-Mekhilta. Yerushalayim: Bet ha-hotsaʼah shel "Yad ha-Rav Nisim", 1999.

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Kahana, Menaḥem. ha- Mekhiltot le-farashat ʻAmaleḳ: Le-rishoniyuteha shel ha-masoret ba-Mekhilta de Rabi Yishmaʻʾel be-hashṿaʾah la-maḳbiltah ba-Mekhilta de-Rabi Shimʻon ben Yoḥai. Yerushalayim: Hotsaʾat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, Ḳeren ha-Rav Daṿid Mosheh ṿe-ʻAmalyah Rozen, 1999.

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Bitran, Rephaél. Midot ṭovot: Perush ha-Mekhilta, Masekhta de-Pasḥa. Yerushalayim: Yad ha-Rav Nisim, 1988.

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Bitran, Rephaél. Midot ṭovot: Perush ha-Mekhilta Masekhta de-Fisḥa. Yerushalayim: Yad ha-Rav Nisim, 1988.

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Ḳoifman, Uri Yehudah. Sefer Mekhilta: Min Midreshe ha-halakhah shel rabotenu ha-Tanaʼim ʻal Sefer Shemot. Yerushalayim: Uri Yehudah Ḳoifman, 2004.

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editor, Kahana Menaḥem, ed. Mekhilta de-Rashbi parashat Neziḳin: Nusaḥ, munaḥim, meḳorot ṿa-ʻarikhah. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y. L. Magnes, ha-Universiṭah ha-ʻIvrit, 2013.

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Eliʼas, Liʼorah. ha-Mekhilta de-Rabi Yishmaʻel ʻal-pi ʻoteḳ meʻuleh min ha-Genizah. [Israel: ḥ. mo. l., 1997.

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Cohen, Nachman. Esther's plea =: [Kitvuni le-dorot]. Yonkers, NY: Torah Lishmah Institute, 1999.

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Book chapters on the topic "Mekhilta"

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Ben-Eliyahu, Eyal, Yehudah Cohn, and Fergus Millar. "Midrashic Texts." In Handbook of Jewish Literature from Late Antiquity, 135–700 CE. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265222.003.0003.

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This chapter describes the following Midrashic texts: Mekhilta DeRabbi Yishmael; Mekhilta DeRabbi Shimon bar Yoṭai; Sifra; Sifre Numbers; Sifre Zuta (Numbers); Sifre Deuteronomy; Mekhilta Deuteronomy (Midrash Tannaim); Sifre Zuta (Deuteronomy); Baraita DeMelekhet HaMishkan; Genesis Rabbah; Leviticus Rabbah; Pesiqta DeRav Kahana; Lamentations Rabbati; Shir HaShirim Rabbah; Esther Rabbah; Ruth Rabbah; and Qohelet Rabbah. For each of these texts, details on the contents, dating, language, printed editions, translations, commentaries, bibliography, electronic resources and manuscripts are covered.
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"Historical Anecdotes in the Mekhilta of Rabbi Ishmael." In Midrash and Legend, 31–164. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236403-005.

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"Historical Anecdotes in the Mekhilta of Rabbi Ishmael." In Midrash and Legend: Historical Anecdotes in the Tannaitic Midrashim, 31–164. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463209575-005.

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"FORMS OF THEOLOGICAL LANGUAGE IN MEKHILTA OF RABBIISHMAEL." In Contemplative Nation, 101–52. Stanford University Press, 2012. http://dx.doi.org/10.2307/j.ctvqsdsg7.7.

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"Forms of Theological Language in Mekhilta of Rabbi Ishmael." In Contemplative Nation, 101–52. Stanford University Press, 2012. http://dx.doi.org/10.11126/stanford/9780804776646.003.0004.

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"Historical Anecdotes in the Mekhilta of Rabbi Simeon bar Yoḥai." In Midrash and Legend, 165–217. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236403-006.

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"Historical Anecdotes in the Mekhilta of Rabbi Simeon bar Yoḥai." In Midrash and Legend: Historical Anecdotes in the Tannaitic Midrashim, 165–217. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463209575-006.

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"3. Forms of Theological Language in Mekhilta of Rabbi Ishmael." In Contemplative Nation, 101–52. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804781008-005.

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"Holiness and Mysticism at Sinai According to the Mekhilta de Rabbi Ishmael." In Sanctity of Time and Space in Tradition and Modernity, 111–33. BRILL, 1998. http://dx.doi.org/10.1163/9789004421387_008.

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Schäfer, Peter. "The Son of Man in the Midrash." In Two Gods in Heaven, 71–80. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691181325.003.0011.

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This chapter describes the rabbinic passage in which some scholars recognize the tradition of Daniel's Son of Man as the young God is in the Mekhilta, a relatively early Palestinian midrash dating from the second half of the third century. This is an exegesis of Exodus 20:2: “I am the Lord your God, who brought you out of the land of Egypt.” The chapter also highlights the subject of the midrash, which are the different manifestations of God, namely, once as a war hero and evidently young man, and once as an old man full of mercy. The young war hero reveals himself at the Sea of Reeds and the merciful old man reveals himself at Sinai. As the usual practice in the midrash, both manifestations are substantiated by bible verses.
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