Relevant bibliographies by topics / Midrash Aggadah

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Academic literature on the topic 'Midrash Aggadah'

Author: Grafiati
Published: 26 February 2023
Last updated: 27 February 2023

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Journal articles on the topic "Midrash Aggadah"

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Kadari, Tamar. "As Sweet as Their Original Utterance: The Reception of the Bible in Aggadic Midrashim." Journal of the Bible and its Reception 9, no. 2 (2022): 203–26. http://dx.doi.org/10.1515/jbr-2021-0030.

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Abstract This article analyzes the reception of the Bible in a group of midrashim called amoraic midrash, or aggadic midrash, which reveal the centrality of Scripture in the world of the rabbis. Each midrash is organized around a particular biblical book and its verses, bringing a collection of interpretations taught by different rabbis in the land of Israel in the first five centuries of the Common Era. These compositions were redacted towards the end of the Amoraic Period and immediately after and are therefore referred to as midrashei amoraim. The title midrashei aggadah reflects their content, with almost no interpretations dealing with halakhic issues. In this article, I explain the unique fashion in which midrashei aggadah function as a mode of biblical interpretation, the creative ways biblical verses were employed by the rabbis, and the conception of the Bible’s unity evidenced in their midrashim. I then present the main role of biblical verses as an organizing principle in two genres of midrashic compositions. I conclude with the question of the link between midrashei amoraim and the world of the synagogue. Do these midrashim teach us about biblical reception and interpretation solely among the intellectual elite or also among the general public?
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Berkowitz, Beth. "Reclaiming Halakhah: On the Recent Works of Aharon Shemesh." AJS Review 35, no. 1 (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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Steinmetz, Devora. "Beyond the Verse: Midrash Aggadah as Interpretation of Biblical Narrative." AJS Review 30, no. 2 (2006): 325–45. http://dx.doi.org/10.1017/s036400940600016x.

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The 1980s saw the introduction of postmodern literary theory into the field of rabbinic literature, in particular into the study of midrash, which began to be explored as anticipating or aligning with many of the claims of modern literary theorists. This new interest intersected oddly at times with the prevailing historicist mode of inquiry. For many scholars, the notion of textual indeterminacy supported the idea of the interpreter of the text as essentially an “eisegete,” who reads the text from his or her own historically embedded perspective, rather than as an exegete, who at least attempts to find out what the text “really means.” Thus, scholars who embraced this new perspective often rejected an inquiry into midrash as biblical interpretation in the classic sense of the word. “No one believes anymore,” someone pointed out to me after a session on midrash in a conference during the mid-1980’s, “that texts have meaning.”
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Horowitz, Carmi. "Le-Havin Divre Ḥakhamim: Mivhar Divre Mavo' La-Aggadah Vela-Midrash, mi-shel Ḥakhme Yeme Ha-Benayim (Medieval Perspectives on Aggadah and Midrash) (review)". Jewish Quarterly Review 94, № 1 (2004): 167–71. http://dx.doi.org/10.1353/jqr.2004.0005.

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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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Berkowitz, Beth A. "A Short History of the People Israel from the Patriarchs to the Messiah." Journal of Ancient Judaism 2, no. 2 (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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Weiss, Dov. "Divine Concessions in theTanhumaMidrashim." Harvard Theological Review 108, no. 1 (2015): 70–97. http://dx.doi.org/10.1017/s0017816015000048.

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Ever since Leopold Zunz inaugurated the critical study of rabbinic literature in 1818, scholars of the school of midrash known asTanhuma-Yelammedenu(TY) have given priority to analyzing questions of textual history, dating, aesthetics, form-critical issues, and the literary qualities of these texts. This scholarship has focused on questions of form rather than content; for the most part, the distinctive ideas of these texts, their values and theologies, have yet to be explored. In an article devoted to form-literary issues in aggadah, Yonah Fraenkel argues that “indeed there were also changes in the [Tanhuma's] ideas, like their ethical and social values and their overall world view . . . these types of issues need further research.” Unfortunately, very few scholars have responded to Fraenkel's call. In fact, two excellent scholarly works on rabbinic thought have ignored the content of theTYaltogether: neither David Kraemer'sResponses to Suffering in Classical Rabbinic Literaturenor Ishay Rosen-Zvi's recent work,Demonic Desires, engageTYtexts. While Kraemer and Rosen-Zvi extensively discuss sixth- and seventh-century Babylonian texts, such as the Babylonian Talmud, they do not do the same with sixth- and seventh-century Palestinian texts, such as manyTYtexts. These two important studies exemplify how, in a more general sense, late Palestinian midrashim have been conspicuously neglected by scholars of rabbinic literature working on content-based projects.
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Stenschke, Christoph. "Encyclopedia of the Bible and Its Reception 19: Midrash and Aggadah–Mourning ed. by C. M. Furey et al." Neotestamentica 55, no. 2 (2021): 514–18. http://dx.doi.org/10.1353/neo.2021.0023.

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Atzmon, Arnon. "Did Pharaoh Repent? On the Development and Transformation of an Aggadic Motif." European Journal of Jewish Studies 13, no. 1 (2019): 3–27. http://dx.doi.org/10.1163/1872471x-11311060.

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Abstract This article focuses on the shifts in the portrayal of Pharaoh in aggadic midrashic compositions, mostly those connected with Exodus 13:17. Tannaitic Midrashim from the Roman period create the motif of “Pharaoh’s repentance.” Aggadic Midrashim from the Byzantine period reject, in turn, this motif. At the end of the Byzantine period, perhaps influenced by the Islamic reading of the biblical Pharaoh, the motif of “Pharaoh’s repentance” returns to the fore and even enjoys some literary development. The dynamic changes that these interpretations underwent reflect shifts in the internal spiritual life of the sages and in their interchanges with the surrounding cultures.
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Shemesh, Abraham Ofir. "Tensions, struggles and forbidden sexual relations in Noah’s Ark: The narrative of the "uncalm ark" in the Aggadic homilies." Estudos de Religião 35, no. 3 (2021): 241–55. http://dx.doi.org/10.15603/2176-1078/er.v35n3p241-255.

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The biblical text does not mention any events that occurred in the ark during the flood. The impression formed by the verses is that life in the ark involved no problems and everything seems to have proceeded smoothly (7:15–8:19). The creatures in the ark, apparently, existed harmoniously side by side with no territorial boundaries, tensions, or rivalries. The current study discusses three midrashim that refute the impression formed by the text. The midrash portrays negative occurrences within the ark. One deals with forbidden sexual relations in the ark, the second relates to the rivalry and confrontation between the cat and the mouse, and the third is about the lion that injures Noah and renders him disabled. The midrashim relating that which occurred within the ark strengthen the insight whereby the evil urges of the creatures, and first and foremost of humankind, did not change, and the attempt to create a new ideal and sinless system did not meet with success.
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Books on the topic "Midrash Aggadah"

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Isaacs, Ronald H. Every person's guide to Aggadah. J. Aronson, 2000.

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Shinʼan, Avigdor. The world of the aggadah. MOD Books, 1990.

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Bialik, Hayyim Nahman. Sefer ha-aggadah: The book of Jewish folklore and legend. Dvir, 1988.

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Neusner, Jacob. The native category-formations of the aggadah. University Press of America, 2000.

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ʻIdan, Deshe, ed. Sefer Yalḳuṭ midrashim: Otsar midreshe Ḥazal. Or ʻOlam, 2002.

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The aggadic midrash literature. MOD books, 1989.

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Maoz, Daniel. Aggadic Midrash I: Sample reader. Edwin Mellen Press, 2012.

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Shemuʼel, Pinḥas ben. Sefer Midrash Pinḥas. Aḥim Goldenberg, 1991.

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Sofer, Eliʻezer Zusman. Sefer Midrash mispar. Aḥim Goldenberg, 2001.

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10

Alfiyah, Shabtai ben Meʼir. Midrash Mosheh: Midrashim ṿe-agadot Ḥazal be-tosefet peṭirat Mosheh ba-śafah ha-Kurdit. Sh. ben M. Alfiyah, 1987.

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Book chapters on the topic "Midrash Aggadah"

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Plietzsch, Susanne. "“That is what is written” – Retrospective Revelation of the Meaning of a Verse in Aggadic Midrash." In Narratology, Hermeneutics, and Midrash. V&R unipress, 2014. http://dx.doi.org/10.14220/9783737003087.177.

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Hirshman, Marc. "The Development of Tannaitic Aggadic Midrash and Its Relationship to Christian Readings of the Bible." In “Written for Our Discipline and Use”. Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666522192.19.

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HaCohen-Kerner, Yaakov, and Ephraim Nissan. "Information Retrieval and Question Answering for Assisting Readers of the Late Antique to Medieval Corpora of the Aggadic Midrash." In Language, Culture, Computation. Computational Linguistics and Linguistics. Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-642-45327-4_6.

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Elbaum, Jacob. "Rabbi Judah Loew of Prague and his Attitude to the Aggadah." In Midrash Unbound. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113713.003.0019.

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This chapter studies Rabbi Judah Loew of Prague and his attitude to the aggadah. The literary works of Rabbi Judah Loew, known as Maharal of Prague, include books which are defined as ‘expositions of the aggadot’, where the author dealt with aggadot in the order of their appearance in the Talmud; and also works which were devoted to specific topics. An examination of both types, however, reveals that the approach to the aggadot and the method employed are essentially identical in both classes of works, the order of the source material alone being different in each instance. In the thematic works, the sources are presented in conformity with specific topics, as the subject requires; while in the books of ḥidushim (novel interpretations), Rabbi Loew takes up the aggadot in order of their appearance in the Talmud. Even though the aggadot he deals with vary considerably in their nature, there can be no doubt that he devotes his attention to those which, as a whole or in their individual details, lend support to his principal concepts. The chapter then looks at his works Ḥidushei agadot and Be'er hagolah, the latter having as its purpose the defence of the Torah, in the sense of the midrashim and the halakhic and aggadic dicta of the rabbis of the Talmud.
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Williams, Benjamin. "The Ingathering of Midrash Rabbah." In Midrash Unbound. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113713.003.0017.

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This chapter addresses the Midrash Rabbah. When Midrash Rabbah was first printed in the sixteenth century, ten midrashim of diverse chronological and geographical provenance were gathered together for the first time. Although these midrashim had circulated individually and in various combinations long before, there are no extant manuscripts of ‘Midrash Rabbah’ as a tenfold ‘anthology of midrashim’ on the Pentateuch and the Five Megillot. Rather, this composite volume was the product of two intense waves of publication of books of Midrash and aggadah that took place in the sixteenth century. These found focus first in Constantinople and then in Venice. The midrashim of Midrash Rabbah were published in both these cities, and were later reprinted in Kraków and Salonica.
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ELBAUM, JACOB. "RABBI JUDAH LOEW OF PRAGUE AND HIS ATTITUDE TO THE AGGADAH." In Midrash Unbound. The Littman Library of Jewish Civilization, 2016. http://dx.doi.org/10.2307/j.ctvhn08pv.23.

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SCHÄFER, PETER, and CHAIM MILIKOWSKY. "Current Views on the Editing of the Rabbinic Texts of late Antiquity: Reflections on a Debate after Twenty Years." In Rabbinic Texts and the History of Late-Roman Palestine. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264744.003.0006.

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This chapter examines current views concerning the alleged editing of the rabbinic texts of late antiquity. It highlights the author's 1986 article concerning the editing of rabbinic texts and discusses the possibilities of manuscript variations and variant readings of certain texts in different manuscripts. It suggests that there is no evidence of any significant recensional variation in any of the classic works of midrash, neither those included in the corpus of midrash halakhah nor those included in the corpus of midrash aggadah.
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Gillis, David. "From Theory to History, Via Midrash." In Reading Maimonides' Mishneh Torah. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9781906764067.003.0006.

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This chapter presents a commentary on ‘Laws of the Foundations of the Torah’, 6:9 and 7:3. Maimonides deploys aggadah to add extra layers of meaning in Mishneh torah. Where he makes intense use of biblical reference, close reading and attention to midrashic resonances can be rewarding. ‘Laws of the Foundations of the Torah’, 6:9, was interpreted as broadening the chapter's theme of avoiding desecration of sacred objects and texts to include the need for sensitive reading of texts. In ‘Laws of the Foundations of the Torah’, 7:3, the juxtaposition of Jacob's dream of the ladder with Ezekiel's vision of the chariot was found to refer to the combination of theoretical knowledge and insight into historical process in the vision of the prophet. This is reflected in the ontological and teleological dimensions of Mishneh torah's form.
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"Narratives of Villainy: Titus, Nebuchadnezzar, and Nimrod in the ḥadīth and midrash aggadah." In The Lineaments of Islam. BRILL, 2012. http://dx.doi.org/10.1163/9789004231948_013.

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"Aggadic Midrash." In The Literature of the Jewish People in the Period of the Second Temple and the Talmud, Volume 3: The Literature of the Sages. BRILL, 2006. http://dx.doi.org/10.1163/9789004275126_003.

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