Journal articles: 'Midrach rabba'

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Lange, Nicholas De. "Midrach et Byzance. Une traduction française du « midrach rabba »." Revue de l'histoire des religions 206, no. 2 (1989): 171–81. http://dx.doi.org/10.3406/rhr.1989.1831.

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Barbara, Diamond Goldin. "Midrash in Jewish Children's Literature." Judaica Librarianship 9, no. 1 (December 31, 1995): 110–12. http://dx.doi.org/10.14263/2330-2976.1190.

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The term midrash has a specific meaning and a broader one. Specifically, midrash refers to the post Talmudic body of writings (post-500 C.E.) such as Midrash Rabbah and Pirke de-Rabi Eliezer. In broader terms, midrash has come to mean a Jewish story that explains, clarifies, or elaborates on an event or passage in the Torah. There are many stories in midrasnhic sources that are appropriate and valuable to retell for children. A retelling of the story "Solomon and the Demon King," for instance, can captivate a fifth grader today who plays computer games and rides a skateboard, just as much as it did a shtetl boy who walked barefoot to beder and learned to chant Talmudic passages at age four. Rabbinic stories are not old and outdated, but alive and timeless. Within these stories, children can find heroic individuals just as brave and daring as the current ones who sport masks and capes and fancy weaponry-people like Rabbi Johanan ben Zaikai and Rabbi Akiva. But these rabbinic heroes provide something many of the television heroes do not-moral and ethical values as a basis for action.

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Lehnardt, Andreas. "The Anti-Samaritan Attitude as Reflected in Rabbinic Midrashim." Religions 12, no. 8 (July 29, 2021): 584. http://dx.doi.org/10.3390/rel12080584.

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Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non-Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti-Samaritan attitude. This article analyzes several dialogues between rabbis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samaritan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams.

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Kravitz, Leonard S., and Avigdor Shinan. "Shinan's "Midrash Shemot Rabbah"." Jewish Quarterly Review 79, no. 1 (July 1988): 79. http://dx.doi.org/10.2307/1454422.

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Kadari, Tamar. "New Textual Witnesses to Midrash Song of Songs Rabbah." Zutot 13, no. 1 (March 11, 2016): 41–54. http://dx.doi.org/10.1163/18750214-12341278.

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This article presents seven new textual witnesses to Midrash Song of Songs Rabbah that were previously unknown to scholars, on account of late or inaccurate records. It begins by reviewing earlier research on the textual evidence for this midrash. It goes on to present the new findings: three manuscripts and four Cairo Genizah fragments, of various lengths and in various states of preservation. The article concludes by offering an updated list of all the textual witnesses to Song of Songs Rabbah discovered to date. These findings constitute a significant contribution to the philological study of this midrash.

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Ostrer, Boris S. "Leprosy: Medical Views of Leviticus Rabba." Early Science and Medicine 7, no. 2 (2002): 138–54. http://dx.doi.org/10.1163/157338202x00063.

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AbstractThis article discusses chapters 15 and 16 of the ancient midrash (allegorical commentary) Leviticus Rabba (IV-V AD) and its view of leprosy. The phenomenon of Biblical leprosy is here not investigated from a paleopathological point of view. The focus lies on its physiological, actiological, pathological and therapeutic aspects as represented in Leviticus Rabba. It is argued that the medical views of Leviticus Rabba show a certain resemblance to some of the view of the Hippocratic School, notably with respect to humoral theory, the belief in the correspondence between the macrocosm and the individual microcosm, and the notion of paideia as a way of healing. Finally, it is shown that the ancient myth of the two floods (of water and of fire) is connected to the understanding of leprosy in Leviticus Rabba.

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Lehnardt, Andreas. "Ein neues Fragment des Midrasch Bereschit Rabba." Maniculae 2 (July 30, 2021): 29–33. http://dx.doi.org/10.21248/maniculae.17.

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Sinichkin, Yaakov. "Тhe Image of Rabbi Yehudah ha-Nasi in Talmudic Literature." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 54–70. http://dx.doi.org/10.31168/2658-3380.2020.20.1.1.

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The article examines a variety of sources from the Babylonian Talmud and the Midrash trying to establish why, despite the visible veneration of Rabbi Yehuda-ha-Nasi (called also just Rabbi, Rabbi Judas the Prince in Talmudic literature), he was also heavily and sharply criticized both for his moral character and his ways of management.

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Baarda, T. "A Graecism in Midrash Echa Rabba I, 5." Journal for the Study of Judaism 18, no. 1 (August 30, 1987): 69–80. http://dx.doi.org/10.1163/00472212-018-01-06.

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Stern, David. "Vayikra Rabbah and My Life in Midrash." Prooftexts 21, no. 1 (2001): 23–38. http://dx.doi.org/10.1353/ptx.2001.0009.

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Yadin-Israel, Azzan. "Bavli Menaḥot 29b and the Diminution." Journal of Ancient Judaism 5, no. 1 (May 14, 2014): 88–105. http://dx.doi.org/10.30965/21967954-00501006.

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The first part of this essay offers a new interpretation of the narrative in b. Men. 29b that sees Moses travel forward in time to Rabbi Akiva’s bet midrash. Though this passage has been discussed extensively, I argue that scholars have failed to note the overriding significance of the corresponding mishnah (m. Men. 3.7) for the interpretation of the Bavli. To wit, the tale of God delaying the completion of the Torah in order to append crowns to the letter, is a narrative midrash on the phrase כתב אחד מעכב in the Mishnah. In the second part of the essay, I examine the image of Rabbi Akiva as one who is able to bring to light the interpretive secrets hidden in the Torah. I argue that this view represents the return of a model of interpretive authority that enjoyed great prominence in Second Temple literature but lost favor in Tannaitic sources.

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Balberg, Mira. "The Animalistic Gullet and the Godlike Soul: Reframing Sacrifice in Midrash Leviticus Rabbah." AJS Review 38, no. 2 (November 2014): 221–47. http://dx.doi.org/10.1017/s0364009414000245.

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This article proposes an analysis of two homiletic units in the Palestinian Midrash Leviticus Rabbah, which revolve around biblical chapters pertaining to sacrifices. A theme that pervades these units is that of eating as an animalistic activity that often entails moral depravity. In contrast, the act of sacrificing is constructed in these units as one in which one is willing to give up one's own nourishment, and in a sense one's own “soul,” in order to offer it to God. Many of the motifs used to vilify eating in the Midrash can be traced in moralistic Greek, Roman, and early Christian diatribes preaching for moderation in eating or for asceticism; the homilists in Leviticus Rabbah, however, utilize these popular motifs in order to present sacrifice as the spiritual contrary of eating, and thus to give the obsolete practice of sacrifice cultural cachet and compelling meanings.

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Garber, Zev, and Jacob Neusner. "Comparative Midrash: The Plan and Program of Genesis Rabbah and Leviticus Rabbah." Journal of Biblical Literature 107, no. 2 (June 1988): 346. http://dx.doi.org/10.2307/3267728.

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Adelman, Rachel. "Midrash, Myth, and Bakhtin's Chronotope: The Itinerant Well and the Foundation Stone in Pirqe de-Rabbi Eliezer." Journal of Jewish Thought and Philosophy 17, no. 2 (2009): 143–76. http://dx.doi.org/10.1163/105369909x12506863090431.

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AbstractThroughout the midrash Pirqe de-Rabbi Eliezer (PRE), motifs are recycled to connect primordial time to the eschaton. In this paper, I read passages on the well “created at twilight of the Sixth Day” in light of Bakhtin's notion of “chronotope” (lit. time-space). The author of PRE disengages the itinerant well from its traditional association with the desert sojourn and links it, instead, to the foundation stone of the world (even shtiyah) at the Temple Mount. The midrash reflects the influence of Islamic legends about the “white stone” around which the Dome of the Rock was built (ca. 690 C.E.). Over the course of the discussion, PRE is understood in terms of the genre “narrative midrash” and compared to classical rabbinic literature in order to illustrate changes in both form and content arising from the author's apocalyptic eschatology.

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Morgenstern, Matthias. "The Image of Edom in Midrash Bereshit Rabbah." Revue de l'histoire des religions, no. 233 (June 1, 2016): 193–222. http://dx.doi.org/10.4000/rhr.8553.

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Martín-Contreras, Elvira. "Text-preserving observations in the midrash Ruth Rabbah." Journal of Jewish Studies 62, no. 2 (October 1, 2011): 311–23. http://dx.doi.org/10.18647/3045/jjs-2011.

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Oberhänsli-Widmer, Gabrielle. "Der Alphabet-Midrasch des Rabbi Aqiva (frühes Mittelalter)." Kirche und Israel 33, no. 1 (September 12, 2018): 56–72. http://dx.doi.org/10.13109/kiis.2018.33.1.56.

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Schwartz, Rami. "The Virgin Mother Sarah: The Characterization of the Matriarch in Genesis Rabbah." Journal for the Study of Judaism 52, no. 1 (January 6, 2021): 63–103. http://dx.doi.org/10.1163/15700631-bja10026.

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Abstract This article analyzes the portrayal of the matriarch Sarah in the fifth-century Palestinian rabbinic midrash Genesis Rabbah. The midrash not only dedicates a large number of derashot to the matriarch, but it repeatedly depicts her as a model of personal and religious excellence. In order to understand this development, I turn my attention to the portrayal of Sarah in the works of Origen of Alexandria. Continuing New Testament themes, Origen presents her as the spiritual mother of Christianity and a prefiguration of Jesus’ mother Mary. Various textual and thematic parallels help demonstrate that the rabbis were both aware of this rhetoric and responded to it. Based on this, I conclude that the rabbis used their portrayal of Sarah to combat the Christian appropriation of the matriarch on the one hand, and to establish her as a Jewish alternative to the Virgin Mary on the other.

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David Stern. "Vayikra Rabbah and My Life in Midrash." Prooftexts 21, no. 1 (2001): 23. http://dx.doi.org/10.2979/prooftexts.21.1.0023.

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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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Kiperwasser, Reuven. "What Is Hidden in the Small Box? Narratives of Late Antique Roman Palestine in Dialogue." AJS Review 45, no. 1 (April 2021): 76–94. http://dx.doi.org/10.1017/s0364009420000422.

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This study is a comparative reading of two distinct narrative traditions with remarkably similar features of plot and content. The first tradition is from the Palestinian midrash Kohelet Rabbah, datable to the fifth to sixth centuries. The second is from John Moschos's Spiritual Meadow (Pratum spirituale), which is very close to Kohelet Rabbah in time and place. Although quite similar, the two narratives differ in certain respects. Pioneers of modern Judaic studies such as Samuel Krauss and Louis Ginzberg had been interested in the question of the relationships between early Christian authors and the rabbis; however, the relationships between John Moschos and Palestinian rabbinic writings have never been systematically treated (aside from one enlightening study by Hillel Newman). Here, in this case study, I ask comparative questions: Did Kohelet Rabbah borrow the tradition from Christian lore; or was the church author impressed by the teachings of Kohelet Rabbah? Alternatively, perhaps, might both have learned the shared story from a common continuum of local narrative tradition? Beyond these questions about literary dependence, I seek to understand the shared narrative in its cultural context.

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Kulp, Joshua, and Azzan Yadin. "Scripture as Logos: Rabbi Ishmael and the Origins of Midrash." Journal of Biblical Literature 124, no. 1 (April 1, 2005): 184. http://dx.doi.org/10.2307/30041005.

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Hezser, Catherine. "Scripture as Logos: Rabbi Ishmael and the Origins of Midrash." Journal of Jewish Studies 56, no. 2 (October 1, 2005): 349–50. http://dx.doi.org/10.18647/2628/jjs-2005.

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Clenman, Laliv. "Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 405–7. http://dx.doi.org/10.18647/3334/jjs-2017.

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WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.

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Hirshman, Marc G. "Scripture as Logos: Rabbi Ishmael and the Origins of Midrash (review)." Jewish Quarterly Review 97, no. 2 (2007): 36–38. http://dx.doi.org/10.1353/jqr.2007.0018.

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Teugels, Lieve M. "De parabel van de lamme en de blinde in de Rabbijnse overlevering: Externe en interne confrontaties." NTT Journal for Theology and the Study of Religion 70, no. 3 (August 18, 2016): 236–345. http://dx.doi.org/10.5117/ntt2016.70.236.teug.

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De parabel van de lamme en de blinde komt voor in verscheidene rabbijnse bronnen, in een discussie tussen Rabbi Jehuda ha-nasi en de romeinse filosoof ‘Antoninus’ over de verhouding tussen lichaam en ziel. Op haar beurt maakt deze masjal weer deel uit van een midrash op Exodus 15:1. In de verschillende rabbijnse bronnen waar deze masjal is opgenomen, en zelfs binnen de bronnen, vinden we geen eenduidige rabbijnse positie aangaande de verhouding tussen lichaam en ziel. Ook het onderscheid tussen de ‘rabbijnse’ en de ‘romeinse’ posities is niet zo duidelijk als men zou kunnen verwachten.

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Neusner, Jacob. "Die grossen rabbinischen Sammelwerke Palaestinas. Zur literarischen Genese von Talmud Yerushalmi und Midrash Bereshit Rabba." Journal of Jewish Studies 52, no. 1 (April 1, 2001): 176–77. http://dx.doi.org/10.18647/2328/jjs-2001.

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Lipsyc, Sonia Sarah. "Jérusalem terrestre, Jérusalem céleste dans les sources de la pensée juive." Thème 18, no. 2 (January 11, 2012): 187–98. http://dx.doi.org/10.7202/1007486ar.

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Cet article s’interroge sur l’absence du nom YerouShalayim dans le Pentateuque et se penche sur l’étymologie du nom de Jérusalem à partir des traditions orales conservées dans le Midrach Genèse Rabbah, qui témoigne d’un exemple d’herméneutique juive. L’article relève tout particulièrement l’importance des figures de Melki-Tseddek et d’Abraham pour le sens et la vocation de Jérusalem, qui se présenterait comme la ville par excellence de la révélation divine. Il s’interroge également sur le pluriel du nom de Jérusalem qui met en évidence un lien étroit entre les deux représentations terrestre et céleste de la ville. Un extrait du traité talmudique Ta’anit nous rendra ainsi sensible à une métaphysique propre à la conscience hébraïque qui énonce l’exil de Dieu de Jérusalem tant que le peuple juif, présenté comme le prêtre des nations, ne sera pas de retour dans cette ville consacrée.

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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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Maciá, Lorena Miralles. "Conversion and Midrash: On Proselytes and Sympathisers with Judaism in Leviticus Rabbah." Journal for the Study of Judaism 42, no. 1 (2011): 58–82. http://dx.doi.org/10.1163/157006310x529227.

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AbstractThe homiletical commentary Leviticus Rabbah is proof of the interest that proselytism aroused among the Sages. Indeed, this Midrash includes several citations regarding converts to Judaism in general, as a collective with similar characteristics, as well as others about specific figures who became proselytes or at the least sympathisers. This paper analyses the texts relating to this matter in order to answer the following questions: what is the impression of proselytes as a well-known group that is transmitted by the Rabbis in a work dating back to fifth-century C.E. Palestine, taking into account that Christianity had already become the religion of the Empire? Were they accepted as a part of the true Israel? What type of individuals converted to Judaism according to the Sages? Were they notable figures or anonymous people? Were they biblical or contemporary characters? This study will contribute some answers in order to understand how the Rabbis tackled this phenomenon at a time when even specific decrees existed against this practice and when the Church was taking a decisive role against it.

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Lavee, Moshe. "Literary Canonization at Work: The Authority of Aggadic Midrash and the Evolution of Havdalah Poetry in the Genizah." AJS Review 37, no. 2 (November 2013): 285–313. http://dx.doi.org/10.1017/s0364009413000275.

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Applying a social interaction approach to the study of the reception of different literary genres, this article focuses on an unnoticed Judeo-Arabic Genizah fragment whose contents deal with the relative cultural value of midrash and piyyut in medieval Mediterranean society. The fragment describes a debate concerning the identity of Elijah and his connection to the zealous act of Phineas. The debate, which probably took place in the early thirteenth century in Fustat, occurred in reaction to a synagogue performance of Havdalah liturgical poetry. The arguments for and against the poems were based on aggadic traditions. A survey of relevant piyyutim reveals that this debated motif was indeed subject to variations and alterations. A similar development can be traced in the evolution of another Havdalah piyyut composed by Rabbi Yehudah Ha-Levi. The fluidity of the poetic texts likely reflects the same literary hierarchy presented in the events recorded in the Genizah fragment (and at the same time reinforced by them): a growing appreciation of the authority of aggadic midrash, alongside the perception of the Havdalah piyyut as creative performance, and not as an authoritative source of knowledge.

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Berkowitz, Beth A. "A Short History of the People Israel from the Patriarchs to the Messiah." Journal of Ancient Judaism 2, no. 2 (May 6, 2011): 181–207. http://dx.doi.org/10.30965/21967954-00202003.

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This article addresses recent arguments that question whether “Judaism,” as such, existed in antiquity or whether the Jewishness of the Second Temple period should be characterized in primarily ethnic terms. At stake is the question of whether it is appropriate to speak of Judaism as an abstract system or religion in this early period. An appeal to the under-used collections of Midrash Aggadah provides the context for new insights, focused around a pericope in Leviticus Rabbah that is preoccupied with this very question. This parashah goes well beyond the ethnicity/ religion binary, producing instead a rich variety of paradigms of Jewish identity that include moral probity, physical appearance, relationship to God, ritual life, political status, economics, demographics, and sexual practice.

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Schaser, Nicholas J. "Israel and the Individual in Matthew and Midrash: Reassessing “True Israel”." Religions 12, no. 6 (June 9, 2021): 425. http://dx.doi.org/10.3390/rel12060425.

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Since the Holocaust, New Testament scholarship has become increasingly sensitive to issues of Christian anti-Judaism. While many Matthean specialists have acknowledged the problems with polemical interpretations of the Gospel, the idea that Matthew presents Jesus and/or the church is the “true Israel” continues to enjoy broad acceptance. The scholarly conflation of Jesus and Israel recycles the Christian polemic against a comparatively inauthentic or inadequate Judaism. This article argues that Matthew does not present Jesus or his church as the true Israel, and that the Jesus-as-Israel interpretation could be refined by comparing the Gospel with later rabbinic discussion that connects Israel with biblical individuals. Genesis Rabbah 40:6 juxtaposes verses about Abraham and Israel to reveal a comprehensive scriptural relationship between the nation and the patriarch without devaluing either party. The rabbis’ theological thesis is predicated on both similarity and separation between Abraham and his offspring. Insofar as both Matthew and Midrash present similar biblical content and exegesis, a comparative analysis can provide Gospel commentators with a view of the Jesus-Israel paradigm that avoids the Christianization of “true Israel.”

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Gvaryahu, Amit. "Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash by Azzan Yadin-Israel." Shofar: An Interdisciplinary Journal of Jewish Studies 34, no. 2 (2016): 139–41. http://dx.doi.org/10.1353/sho.2016.0000.

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Johnson, Nathan C. "The Messianic Temple Builder in the Dead Sea Scrolls, Midrash Rabbah, and Targum Jonathan." Judaïsme Ancien - Ancient Judaism 8 (January 2020): 199–232. http://dx.doi.org/10.1484/j.jaaj.5.122302.

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Rucki, Mirosław, and Michał Prończuk. "Refleksja nad początkami wszechświata w traktacie Be-reszit Raba." Filozoficzne Aspekty Genezy 14 (May 24, 2021): 329–49. http://dx.doi.org/10.53763/fag.2017.14.147.

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Z punktu widzenia dzisiejszej metodologii naukowej Biblia nie stanowi źródła wiedzy naukowej, przynajmniej w zakresie nauk przyrodniczych. Przez wiele wieków teksty Biblii były jednak źródłem refleksji, w tym filozoficznej, nad początkiem istnienia wszechrzeczy. Przykładem takiej refleksji jest traktat Midrasz Raba zawierający komentarze do Księgi Rodzaju. I choć rozważania rabiniczne mają raczej charakter praktyczny (są ukierunkowane na wypełnianie przepisów Prawa Mojżeszowego), to często odwołują się do pytań egzystencjalnych i filozoficznych. Jest to szczególnie zauważalne w przytaczanych w traktacie dyskusjach z filozofami greckimi. Przeprowadzona analiza wskazuje na sensowność wielu refleksji rabinicznych, nawet w świetle dzisiejszej wiedzy naukowej o świecie i jego początkach, mimo że rabini nie odwoływali się do wiedzy przyrodniczej, a bazowali wyłącznie na tekstach biblijnych.

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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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Saperstein, Marc. "Benjamin Williams, Commentary on Midrash Rabba in the Sixteenth Century: The Or ha-Sekhel of Abraham ben Asher." Journal of Semitic Studies 64, no. 1 (2019): 305–7. http://dx.doi.org/10.1093/jss/fgy048.

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Berkowitz, Beth. "Reclaiming Halakhah: On the Recent Works of Aharon Shemesh." AJS Review 35, no. 1 (April 2011): 125–35. http://dx.doi.org/10.1017/s0364009411000080.

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Bialik may have protested in “halakhah and aggadah” that aggadah had become too dominant in his day, but for countless generations it was halakhah that possessed greater gravitas, thanks to the geonim and their successors. Bialik was onto something, however, since even he succumbed to the power of aggadah—his most popular work was Sefer Ha-Aggadah. In the contemporary academy, aggadah continues to flourish. The encounter between midrash and literary theory in the 1980s, and between talmudic aggadah and stam-oriented source criticism in the 1990s and today, have firmly secured aggadah's territory on the academic map. Some aggadot have been scrutinized by so many scholarly eyes—the oven of Akhnai, the heresy of Elisha ben Abuya, the partnership of Rabbi Yoḥanan and Resh Lakish—that they seem to constitute a new Jewish core curriculum.

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Ottenheijm, Eric. "Werkt God op Sjabbat? Vorm en functie van een parabel van R. Akiva (Gen.R. 1,11,5)." NTT Journal for Theology and the Study of Religion 70, no. 3 (August 18, 2016): 212–23. http://dx.doi.org/10.5117/ntt2016.70.212.otte.

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In de gedrukte versie van Genesis Rabba staat een parabel van R. Akiva die in oudere manuscripten alleen kort genoemd wordt. De parabel belicht de vraag of God op de sabbat werkt door middel van de taal van religieuze wetten ‐ een zeldzaam fenomeen binnen het genre van de parabels. Dit artikel vergelijkt de wetscontext, in het bijzonder het vraagstuk rondom het verplaatsen van goederen op de sabbat, met een passage uit het evangelie naar Johannes (5:1-13). Het betoogt dat beide teksten twee vraagstukken combineren: het verplaatsen van goederen op de sabbat en de vraag hoe God op de sabbat werkt. Bovendien suggereren sommige details van de parabel (bijvoorbeeld het motief van God als enige autoriteit binnen zijn domein) als ook de midrasj-achtige context van de parabel interactie met christelijke stemmen. De parabel zou dus in een context van interreligieus debat kunnen zijn ontstaan, als antwoord op christelijke claims dat Jezus, net zoals zijn Vader, op de sabbat werkt.

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Visotzky, Burton L. "The Misnomers »Petihah« and »Homiletic Midrash« as Descriptions for Leviticus Rabbah and Pesikta De-Rav Kahana." Jewish Studies Quarterly 18, no. 1 (2011): 19. http://dx.doi.org/10.1628/094457011795061740.

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Hadjittofi, Fotini, and Hagith Sivan. "Staging Rachel: Rabbinic Midrash, Theatrical Mime, and Christian Martyrdom in Late Antiquity." Harvard Theological Review 113, no. 3 (June 30, 2020): 299–333. http://dx.doi.org/10.1017/s0017816020000127.

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AbstractLamentations Rabbah Proem 24, a late ancient rabbinic midrash, is in many ways a unique text within the entire rabbinic corpus. It presents an extraordinary array of characters (including Abraham, Moses, the Torah, and even the alphabet) who are called upon to placate God, but fail. As their quest proves inconclusive, the biblical Rachel jumps into the fray to tell her story: how out of sisterly compassion she allowed Leah to take her own place in the conjugal bed on “her” wedding night. Disclosing to her sister the secretive “signs” she had shared with Jacob, Rachel crawled under the nuptial bed to respond to Jacob whenever he spoke. This scandalous autobiography transforms an apparent instance of illicit sex, the ideal material for theatrical stage mimes, into an act of martyrdom and sublime compassion. This article argues that the performance culture of the late ancient Mediterranean world provides the key for assessing this text’s originality. We begin with an analysis of the text, drawing attention to its theatrical qualities and its relationships with contemporary visual imagery (mosaics) and texts from outside the rabbinic milieu (Christian Apocrypha). We then examine the casting of midrashic Rachel as a response to both the mimic adulteress and the Christian martyr. Finally, we consider rabbinic familiarity with mime, particularly with its usefulness as a social mediator and agent of collective catharsis. It is precisely these aspects of mimic performance, we argue, that Rachel’s vignette appropriates in this fascinating rabbinic text.

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Atzmon, Arnon. "“The Same Fate Is in Store for the Righteous and the Wicked:” Form and Content in Midreshei Aggadah." Journal for the Study of Judaism 43, no. 1 (2012): 58–77. http://dx.doi.org/10.1163/157006312x617317.

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Abstract Over the years, scholars have adopted two parallel approaches to studying midrash aggadah. One approach, investigates questions relating to the compilations themselves, and the other approach focuses on the composition of the smaller, nuclear, midrashic units. The petiḥta or proem has been studied extensively by adherents of both approaches. In this paper, I argue that a flexible model is the one most appropriate for describing the petiḥta: a model which simultaneously utilizes both approaches. In the course of this paper, I studied one derasha, a petiḥta, and its subsequent evolution in several different compositions (Leviticus Rabbah; Tanḥuma Aharei Mot; Tanḥuma Va-Etchanan). By conducting that comparative study of the derasha, I achieved a fuller understanding of it both in terms of the proem as a product of oral discourse and in terms of the proem’s literary redaction within the context of the midrashic compositions. Ultimately, a better understanding of the petiḥta’s formulation and its Sitz im Leben contributes to our understanding of its contents and allows us to reveal the message that either the darshan or the redactor was attempting to convey.

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Gaylord, H. E. "Avigdor SHINAN, Midrash Shemot Rabbah Chapters I-XIV, Dvir Publishing House, Tel-Aviv/Jerusalem 1984, 278 pp., cloth, n.p." Journal for the Study of Judaism 16, no. 2 (1985): 288–89. http://dx.doi.org/10.1163/157006385x00546.

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Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (November 7, 2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost all students of the Hebrew Bible. This perush al ha-Torah supplemented almost all printed Hebrew Bibles or Chumash Editions and initiated more than 300 super-commentaries, which analyze and elucidate Rashi’s choices of exegesis, grammar, variant readings, Masora and midrash citations. The manuscript editions of his commentary were augmented with various map diagrams of Erets Israel, which disappeared in the printed editions of the Rashi commentary. Abraham Berliner mentioned this loss and recent scholarship is rediscovering these Rashi diagrams and maps. This paper elucidates the so-called Numeri 34 map-diagrams in the oldest extant manuscripts of the Rashi commentary, and their refinement and recycling within the Masora (figurata) of Ashkenazi bible manuscripts.

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Wolf, Sarah. "Azzan Yadin-Israel. Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash. Philadelphia: University of Pennsylvania Press, 2014. 320 pp." AJS Review 39, no. 2 (November 2015): 446–49. http://dx.doi.org/10.1017/s0364009415000161.

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Simms, Norman. "Azzan Yadin-Israel: Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash. Philadelphia: University of Pennsylvania Press, 2015; pp. viii + 308." Journal of Religious History 41, no. 2 (June 2017): 281–82. http://dx.doi.org/10.1111/1467-9809.12431.

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Furstenberg, Yair. "Yadin-Israel, Azzan. Scripture and Tradition: Rabbi Akiva and the Triumph of Midrash. Philadelphia: University of Pennsylvania Press, 2015. 320 pp. $75.00 (cloth)." Journal of Religion 97, no. 2 (April 2017): 298–99. http://dx.doi.org/10.1086/690504.

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Karff, Samuel E. "MIDRASH AND MEDICINE: HEALING BODY AND SOUL IN THE JEWISH INTERPRETIVE TRADITION. By Rabbi William Cutter. 240 pp. Woodstock, VT: Jewish Lights Publishing, 2010. $29.99." Journal of Religion and Health 50, no. 4 (October 12, 2011): 869–71. http://dx.doi.org/10.1007/s10943-011-9531-3.

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Journal articles on the topic 'Midrach rabba'

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