Relevant bibliographies by topics / Mekhilta of Rabbi Ishmael

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Academic literature on the topic 'Mekhilta of Rabbi Ishmael'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Mekhilta of Rabbi Ishmael"

1

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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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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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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Goldman, Edward A., and Jacob Neusner. "Mekhilta According to Rabbi Ishmael: An Analytical Translation, vol. 1: Pisha, Beshallah, Shirata, and Vayassa." Journal of the American Oriental Society 111, no. 2 (April 1991): 391. http://dx.doi.org/10.2307/604041.

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GRAVES, MICHAEL. "Scholar and Advocate: The Stories of Moses in Midrash "Exodus Rabbah"." Bulletin for Biblical Research 21, no. 1 (January 1, 2011): 1–22. http://dx.doi.org/10.2307/26424411.

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Abstract Like any form of interpretive writing but in its own distinctive way, rabbinic midrash functions both as a response to elements of the text (exegesis) and as a medium through which the interpreters speak to their own context (cultural expression). One notable feature of aggadic midrash is the practice of telling extrabiblical stories about biblical figures. Even the telling of these stories represents both exegesis and cultural expression, as seen in the presentation of Moses in midrash Exodus Rabbah. In non-rabbinic Jewish portrayals of Moses from the Greco-Roman world, Moses was often an important vehicle for the expression of the Jewish appropriation of cultural Hellenism. In the Mekhilta de Rabbi Ishmael, the figure of Moses is elaborated only modestly, but he is clearly depicted within the framework of rabbinic thought. Exodus Rabbah follows and develops the trajectory of the Mekhilta but also highlights features of Moses that were prominent in earlier sources in light of shared cultural experiences and their common text (that is, Exodus). In Exodus Rabbah, Moses is depicted through numerous aggadic tales as a rabbinic scholar of Torah and as the advocate who successfully mediates between Israel and God. Although these stories freely describe Moses in anachronistic terms as though he were a sage from the era of the rabbis, they also reflect genuine responses to actual points of tension and meaning in the text. This approach enabled the sages of the midrash to appreciate the meaningfulness of the text as they saw their own situations acted out in the text through Moses, although this came at the expense of recognizing fully the points of difference between the world of the text and the world of the interpreters.
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Arnow, David. "Sh’fokh Ḥamatkha in the Mekhilta of Rabbi Ishmael and the Passover Haggadah: A Search for Origins and Meaning." Conservative Judaism 65, no. 1-2 (2013): 32–54. http://dx.doi.org/10.1353/coj.2013.0042.

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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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Bakhos, Carol. "Abraham Visits Ishmael: A Revisit." Journal for the Study of Judaism 38, no. 4-5 (2007): 553–80. http://dx.doi.org/10.1163/156851507x193063.

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AbstractPrevious studies of the story of Abraham's visit to Ishmael in Pirqe de Rabbi Eliezer (PRE) focus on its relationship to Islamic versions and read it either as polemical or apologetic. It is also assumed that either the author of PRE reworked an Islamic version of the story, or that the story is of Jewish origin. Such readings, however, are based largely on notions of Ishmael's character in the story that overlook other references to Ishmael and the Ishmaelites in PRE. This article thus examines the story in light of all references to Ishmael and the Ishmaelites in PRE.
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Yadin, Azzan. "4QMMT, RABBI ISHMAEL, AND THE ORIGINS OF LEGAL MIDRASH." Dead Sea Discoveries 10, no. 1 (2003): 130–49. http://dx.doi.org/10.1163/15685170360584182.

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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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Dissertations / Theses on the topic "Mekhilta of Rabbi Ishmael"

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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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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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Dohrmann, Natalie B. "Law and narrative in the Mekilta De-Rabbi Ishmael : the problem of midrashic coherence /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9943062.

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Books on the topic "Mekhilta of Rabbi Ishmael"

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Berlin, Naphtali Ẓevi Judah, 1817-1893. and Elijah ben Solomon, Gaon of Vilno, 1720-1797., eds. Mekhilta. Jerushalem: Havaʻd Lhotzʼt Kitve Netziv Zatzal Mivolozin, 5730.

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2

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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3

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

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1720-1797, Elijah ben Solomon, Berlin, Naphtali Ẓevi Judah, 1817-1893., and Gombiner, Abraham Abele ben Ḥayyim, ha-Levi, ca. 1637-1683., eds. Mekhilta de-Rabi Yishmaʻel: ʻim hagahot u-veʼure ha-Gera ... : ṿe-ʻim ḥidushim u-veʼurim niḳraʼim be-shem Birkat ha-netsiv. Yerushala[y]im: Yeshivat Ṿolozin, 1997.

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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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9

Eenennaam, Esther van, 1990- author, translator, ed. 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. Tübingen: Mohr Siebeck, 2019.

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10

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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Book chapters on the topic "Mekhilta of Rabbi Ishmael"

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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 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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"Not for Gentiles? The Covenant in Mekhilta de-Rabbi Ishmael." In Covenant: A Vital Element of Reformed Theology, 205–18. BRILL, 2021. http://dx.doi.org/10.1163/9789004503328_011.

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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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Gribetz, Sarit Kattan. "Jewish and Christian Time." In Time and Difference in Rabbinic Judaism, 92–134. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691192857.003.0003.

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This chapter examines rabbinic discussions of the Sabbath in light of Roman pagan critiques of and competing Christian claims to a weekly sacred day and other weekly worship practices. It begins by analyzing a section of Mekhilta de-Rabbi Ishmael that contains an extended exegetical discussion about the Sabbath. This midrash offers passionate engagement with ideas that were popular in Second Temple and early Christian debates about Sabbath observance. The chapter then looks at a series of rabbinic stories that explore the sanctity of the Sabbath, found in fifth-century rabbinic sources compiled after Sunday became an imperially sanctioned day of rest and worship. It appears that rabbis proactively promoted the Sabbath as a day with distinct qualities that were inherent to it and persuaded Jews of this dimension of the Sabbath precisely because they worried that Jews might be drawn to other weekly temporal rhythms or that they could be susceptible to Roman Christian and non-Christian disparagement of the Sabbath and might therefore stop observing the Sabbath altogether.
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Neusner, Jacob. "Exodus in Mekhilta Attributed to R. Ishmael." In Encyclopaedia of Midrash, 74–88. BRILL, 2005. http://dx.doi.org/10.1163/9789004531345_008.

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"Chapter 7. Rabbi Ishmael and the Rabbis." In Scripture as Logos, 142–54. University of Pennsylvania Press, 2004. http://dx.doi.org/10.9783/9780812204124.142.

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Yadin-Israel, Azzan. "Concepts of Scripture in the Schools of Rabbi Akiva and Rabbi Ishmael." In Jewish Concepts of Scripture, 47–63. NYU Press, 2012. http://dx.doi.org/10.18574/nyu/9780814740620.003.0004.

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