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Journal articles on the topic 'Mekhilta'

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Published: 4 June 2021
Last updated: 18 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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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12

Stemberger, Günter. "Creating Religious Identity: Rabbinic Interpretations of the Exodus." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 45–59. http://dx.doi.org/10.1515/arege-2018-0004.

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Abstract:According to the rabbis, only those belong to Israel who have lived through the central events of biblical history, above all the Exodus and the Babylonian Exile. This is demonstrated on the basis of three texts, the Haggadah of Pesaḥ, the Mekhilta, and the interpretation of the Exodus story in the Babylonian Talmud Sotah. Every Jew is expected to re-enact these events in their own lives: “In every generation man is bound to look upon himself as if he had come forth from Egypt.” Converts may also opt into this history and consider themselves as if they, too, had stood on Mount Sinai. Biblical history remains an active force beyond the limits of time; the consciousness of this ever present history is part of the rabbinic understanding of one’s own present and thus essential for one’s Jewish identity.
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13

Cohen, Oded. "Eager to Belong : A Palestinian Jew in Eighteenth-Century Amsterdam*." Studia Rosenthaliana: Journal of the History, Culture and Heritage of the Jews in the Netherlands 46, no. 1 (November 1, 2020): 211–28. http://dx.doi.org/10.5117/sr2020.1-2.010.cohe.

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Abstract In the middle of the eighteenth-century, Mordechai Tama, a Jew from Hebron, left his hometown carrying a manuscript containing his grandfather’s commentary on Midrash Mekhilta, with the aim of printing it in Amsterdam. That plan was unsuccessful, but once in Amsterdam, Tama did become a member of scholarly circles of the Portuguese-Jewish community. He absorbed that community’s blend of Rabbinic learning and Spanish literary tastes and, in turn, was valued for his knowledge of Arabic. This article examines the encounter in Amsterdam between Western Sephardi and Levantine Jewish learned cultures by a close reading of the paratexts of the two books Tama produced in Amsterdam, published there in 1765: Pe’er ha-Dor (a Hebrew translation of the Responsa of Maimonides from a Judaeo-Arabic manuscript that had belonged to Jacob Sasportas) and Maskiyot Kessef, a medieval glossary of homonyms by Solomon b. Meshullam Dapiera.
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14

Visotzky, Burton L. "Mekhilta de-Rabbi Shimon Bar Yohai: Translated into English, with Critical Introduction and Annotation (review)." Hebrew Studies 48, no. 1 (2007): 401–3. http://dx.doi.org/10.1353/hbr.2007.0029.

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15

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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16

Amit, Aaron. "Schismata and ʾAgudot: The Prohibition against Creating Factions in Paul's First Epistle to the Corinthians and Rabbinic Literature." AJS Review 44, no. 2 (October 26, 2020): 228–45. http://dx.doi.org/10.1017/s0364009420000094.

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AbstractPaul opens his First Epistle to the Corinthians with the exhortation “Now I appeal to you, brothers [and sisters], … that there be no divisions among you, but that you be united in the same mind and the same purpose” (1:10). This plea is strikingly similar to a passage in Sifre Deuteronomy 96, where the words lo titgodedu are interpreted as “Do not be made into gatherings/factions [ʾagudot]; rather, be all of you one gathering [ʾagudah].” Analyzing these sources in depth, this article argues that Paul was familiar with this early rabbinic midrash in an oral form. It also explores the possibility that Paul used another early rabbinic tradition on unity, which is found in the Mekhilta de-miluʾim section of the Sifra. If Paul indeed knew certain rabbinic oral traditions, then he was an independent interpreter of Scripture, who read Scripture in the original Hebrew. Further, even if Paul's audience consisted primarily of gentiles, the legal norms he sought to institute among them were based on Jewish traditions. Finally, Paul follows his exhortation against schismata with the names of specific groups in Corinth, which demonstrates that he understood the tannaitic tradition as a normative principle, meant to be applied to specific disagreements. If so, other first-century Jews also likely understood lo titgodedu as a concrete halakhic prohibition.
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17

Gray, Alyssa M. "W. David Nelson. Mekhilta de-Rabbi Shimon bar Yoḥai. Translated into English, with Critical Introduction and Annotation. Philadelphia: Jewish Publication Society, 2006. xxx, 398 pp." AJS Review 32, no. 2 (November 2008): 421–24. http://dx.doi.org/10.1017/s0364009408001311.

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18

Neusner, Jacob. "Extra- and Non-Documentary Writing in the Rabbinic Canon of Late Atiquity: Non-Documentary Writing in Sifra, Sifré to Numbers, Sifré to Deuteronomy, Mekhilta Attributed to R. Ishmael, and Leviticus Rabbah." Review of Rabbinic Judaism 10, no. 1 (2007): 11–76. http://dx.doi.org/10.1163/157007007781191817.

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19

Barth, Lewis M. "Jacob Neusner. The Canonical History of Ideas. The Place of the So-Called Tannaite Midrashim: Mekhilta Attributed to R. Ishmael, Sifra, Sifré to Numbers, and Sifré to Deuteronomy. South Florida Studies in the History of Judaism, no. 4. Atlanta: Scholars Press, 1990. xv, 224 pp." AJS Review 20, no. 1 (April 1995): 191–93. http://dx.doi.org/10.1017/s0364009400006474.

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20

Abubakar, Ukashatu, Saad Mekhilef, Hazlie Mokhlis, Mehdi Seyedmahmoudian, Ben Horan, Alex Stojcevski, Hussain Bassi, and Muhyaddin Jamal Hosin Rawa. "Addendum: Abubakar, U.; Mekhilef, S.; Mokhlis, H.; Seyedmahmoudian, M.; Horan, B.; Stojcevski, A.; Bassi, H.; Rawa, M.J.H. Transient Faults in Wind Energy Conversion Systems: Analysis, Modelling Methodologies and Remedies. Energies 2018, 11, 2249." Energies 12, no. 2 (January 17, 2019): 286. http://dx.doi.org/10.3390/en12020286.

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21

"Mekhilta de-Rabbi Shimon bar Yohai." Choice Reviews Online 44, no. 12 (August 1, 2007): 44–6799. http://dx.doi.org/10.5860/choice.44-6799.

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