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Relevant bibliographies by topics / Midrash Samuel

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Academic literature on the topic 'Midrash Samuel'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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Journal articles on the topic "Midrash Samuel"

1

Nedesan, Majia. "Review of "Was Yosef on the Spectrum," by Samuel J. Levine." Canadian Journal of Disability Studies 9, no. 1 (February 27, 2020): 181–85. http://dx.doi.org/10.15353/cjds.v9i1.601.

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Samuel Levine’s Was Yosef on the Spectrum: Understanding Joseph Through Tora, Midrash, and Classical Jewish Sources argues that Joseph, son of Jacob and Rachel from the Book of Genesis, was possibly autistic. Diagnosing people retrospectively as autistic raises complex “hermeneutic” or interpretive questions, including the possibility that our selective readings and attributions of recorded histories reveal more about our current concerns than past realities.

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Fagenblat, Michael. "Response." AJS Review 35, no. 1 (April 2011): 115–24. http://dx.doi.org/10.1017/s0364009411000109.

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My reading of Levinas's magnificent philosophical works, Totality and Infinity and Otherwise than Being is based on two primary convictions. The first is that Levinas's philosophical works, in which he addresses and enjoins people without regard for identity (without regard for peoplehood and law), were produced out of strong readings of the Judaic tradition. Samuel Moyn showed how deeply Levinas was nurtured by interwar Protestant philosophical theology, and I sought to show that it was also possible to read Levinas's philosophy through the rabbinic tradition. Whereas Moyn's outstanding work shrugged off Levinas's Judaism as an “invention,” I regard Levinas as a midrashic philosopher whose account of ethics amounts to a non-Jewish Judaism—non-Jewish since it is addressed to anyone, yet Judaism since, in my view, it is midrashically determined from the ground up. Most of the book attempts to show how Levinas's philosophy works as a reading of core concepts from the Judaic tradition and thereby as a phenomenological midrash of biblical, rabbinic, and Maimonidean texts, all of which Levinas knew well.

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Freund, Richard A. "Samuel Tobias Lachs. Humanism in Talmud and Midrash. Rutherford, N.J.: Fairleigh Dickinson University Press, 1993. 150 pp." AJS Review 21, no. 1 (April 1996): 157–59. http://dx.doi.org/10.1017/s0364009400007765.

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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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Fine, Steven. "“They Remembered That They Had Seen It in a Jewish Midrash”: How a Samaritan Tale Became a Legend of the Jews." Religions 12, no. 8 (August 11, 2021): 635. http://dx.doi.org/10.3390/rel12080635.

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This article relates the transmission history of a single Samaritan text and its fascinating trajectory from a Samaritan legend into early modern rabbinic tradition, and on to nineteenth and early twentieth century Jewish studies circles. It focuses on the only Samaritan narrative cited in all of Louis Ginzberg’s monumental Legends of the Jews (1909–1938). Often called the “Epistle of Joshua son of Nun,” I trace the trajectory of this story from a medieval Samaritan chronicle to Samuel Sulam’s 1566 publication of Abraham Zacuto’s Sefer Yuḥasin. From there, we move to early modern belles lettres in Hebrew and Yiddish, western scholarship and then to the great Jewish anthologizers of the fin de siècle, Micha Yosef Berdyczewski, Judah David Eisenstein and Louis Ginzberg. I will suggest reasons why this tale was so appealing to Sulam, a Sephardi scholar based in Istanbul, that he appended it to Sefer Yuḥasin, and what about this tale of heroism ingratiated it to early modern European and then early Zionist readers. The afterlife of this tale is a rare instance of Samaritan influence upon classical Jewish literature, undermining assumptions of unidirectional Jewish influence upon the minority Samaritan culture from antiquity to modern times.

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Cohen, Naomi G. "Samuel BELKIN, The Midrash of Philo-The Oldest Recorded Midrash Written in Alexandria by Philo (c. 20 B. C. E. -45 C. E.) Before the Formulation of Tannaitic Literature, Vol. I, Genesis II-XVII; Selected Portions from Philo's Questions and Answers and from his other writings, translated into Hebrew from the Armenian and Greek with a Commentary Based upon Parallels from Rabbinic Literature, edited by Elazar HURVITZ, Yeshiva University Press, New York, NY 1989, 32 and 299 pp. (Hebrew)." Journal for the Study of Judaism 23, no. 1 (1992): 100–105. http://dx.doi.org/10.1163/157006392x00322.

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7

Willgren, David. "‘May YHWH avenge me on you; but my hand shall not be against you’ (1 Sam. 24:13): Mapping land and resistance in the ‘biographical’ notes of the ‘Book’ of Psalms." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 417–35. http://dx.doi.org/10.1177/0309089217725257.

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The ‘biographical’ notes of the Masoretic ‘Book’ of Psalms are often understood as placing the psalms in dialogue with 1-2 Samuel, and casting David as a pious exemplar. As David prayed psalms in his distress, so can anyone. Indebted to an influential article by Brevard Childs, many scholars also see early traces of midrashic exegesis. However, this is not entirely persuasive, and to inquire into these issues, the article proceeds from the observation that many of the ‘biographical’ notes cluster around similar events. In most of them, David is fleeing from Saul. Following a survey of the ‘biographical’ notes in both the Masoretic text and the Septuagint, it is argued that the often-suggested connections between the psalms and 1-2 Samuel are quite weak, and that a better way to understand the addition of ‘biographical’ notes is found when reading them in light of a resurfacing Saulide–Davidic rivalry in post-exilic times.

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Ariel, Neri Yeshayahu. "Fußspuren eines gaonäischen Midrasch zu Hiob (32:11) in Samuel b. Ḥofnis neu entdecktem Fragment (CUL T-S Ar. 46.156) – Kitāb lawāzim al-Ḥukkām." Judaica. Neue digitale Folge 1 (September 10, 2020). http://dx.doi.org/10.36950/jndf.1.3.

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It is well established in research that the earlier sages (“Kadmonim” as well as “Rishonim”) had a broader access to Midrash sources than in modern times, due to changes in the forms of transmission of Jewish traditions. Since the 19th century, scholars have discovered and published fragments of Midrash literature, among other genres, from various recovered sources. Similar rediscoveries have also been made by scholars regarding the Geonim from Babylonia. The Geonic Age spanned the seventh to eleventh centuries in Babylonia. Whereas the early Geonic corpus was composed of collective oral traditions, the successors of Se’adya Gaon (882–942) specialized in the composition of individual halakhic codices. Known as “late monographic works,” the judges’ duties subgenre is the adjudicational and jurisprudential climax of this monographic genre. A fragment from the Cairo Genizah (CUL T-S Ar. 46.156) seems to match what is known to us as the introduction of the almost entirely lost Kitāb lawāzim al-ḥukkām by Samuel ben Ḥofni Gaon (d. 1013). From the Midrash traditions to Job, hardly anything has survived in the sources known to us. In this paper I would like to suggest that this introduction includes several remarks that could be remnants of a lost Misdrash to the book of Job, a biblical book that left almost no Rabbinic tradition behind. With the Genizah fragment presented here, it is suggested that the Geonim either had a midrash to Job that is unknown today; alternatively, they could have created such a midrash themselves - which was not unusual at the time, as scholars have recently elaborated. A third possibility could be the combination of these two literary components: The Geonim had earlier Midrash sources on Job, which they developed further, translated into Judeo-Arabic and adapted to the contemporary Zeitgeist.

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Dissertations / Theses on the topic "Midrash Samuel"

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Pulm, Thomas [Verfasser], Theodore [Gutachter] Kwasman, and Gianfranco [Gutachter] Miletto. "Saul inter prophetas? : Das Bild König Sauls in der Bibel im Vergleich mit seiner Erscheinung in Pseudo-Philos Liber Antiquitatum Biblicarum und im Midrasch Samuel / Thomas Pulm ; Gutachter: Theodore Kwasman, Gianfranco Miletto." Köln : Universitäts- und Stadtbibliothek Köln, 2014. http://d-nb.info/1123703698/34.

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Pulm, Thomas Verfasser], Theodore [Gutachter] Kwasman, and Gianfranco [Gutachter] [Miletto. "Saul inter prophetas? : Das Bild König Sauls in der Bibel im Vergleich mit seiner Erscheinung in Pseudo-Philos Liber Antiquitatum Biblicarum und im Midrasch Samuel / Thomas Pulm ; Gutachter: Theodore Kwasman, Gianfranco Miletto." Köln : Universitäts- und Stadtbibliothek Köln, 2014. http://nbn-resolving.de/urn:nbn:de:hbz:38-71136.

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Books on the topic "Midrash Samuel"

1

Palache, Ḥayyim. Sefer Ḥayim ṭovim. [Bruḳlin, N.Y: Aḥim Goldenberg, 1993.

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2

Lifshitz, Berachyahu. Midrash Shemuʻel: ʻal pi defus Ḳushṭa 277 : ʻim mavo, ḥilufe nusḥaʼot ṿe-heʻarot, masoret ha-Midrash u-ferush maḳif. Yerushalayim: Makhon Shekhṭer le-madaʻe ha-Yahadut, 2009.

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3

Yiśraʼel, Salmanovits, and Isaac ben Samson, ha-Kohen, d. 1624., eds. Midrash Shemuʼel: ʻal Navi Shemuʼel. Ṿe-ʻod hosafnu perush yaḳar ... 8th ed. Ashdod: Hotsaʼat Yashlim, 1992.

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4

Sandberg, Ruth N. Rabbinic views of Qohelet. Lewiston: Mellen Biblical Press, 1999.

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Scherman, Nosson, Yaacov Dovid Shulman, and Yosef Weinberger. [Shemuʼel 1] =: Shmuel 1 = I Samuel : a new translation with a commentary anthologized from Talmudic, midrashic, and rabbinic sources. Brooklyn, N.Y: Mesorah Publications, 2011.

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Midrash Shemuʼel. 2008.

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7

Zierler, Wendy. Midrashic Adaptation. Edited by Thomas Leitch. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199331000.013.7.

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An enduring mode of retelling and interpretation, the genre of rabbinic midrash can be adopted as a model for the study of biblical adaptation as well as adaptation writ large. This approach is source-centered, always emphasizing the relationship of the new text to the original text. At the same time, the midrashic approach allows for a radical reshaping of the materials to fit contemporary concerns. This essay explores several forms of midrashic adaptation of the stories the biblical Moses—exegetical, homiletic, narrative and running commentary, and figurative. In Hebraic tradition, Moses is not merely a character in a story: he is the speaker, writer, and transmitter of the Torah. Adaptations of Moses thus do not merely function as discrete re-enactments or interpretations but also provide commentary on the very idea of biblical adaptability and the unfolding nature of Torah.

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Sandberg, Ruth N., and Samuel Ben Meir. Rabbinic Views of Kohelet (Mellen Biblical Press Series, V. 57). Edwin Mellen Press, 1999.

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9

Sperber, Daniel. My Rabbinic Loanwords Card Index of More Than a Half-Century: A Companion Volume to Professor Samuel Krauss' Griechische und Lateinische Lehnwörter Im Talmud, Midrasch und Targum. Shikey Press, 2022.

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Sperber, Daniel. My Rabbinic Loanwords Card Index of More Than a Half-Century: A Companion Volume to Professor Samuel Krauss' Griechische und Lateinische Lehnwörter Im Talmud, Midrasch und Targum. Shikey Press, 2022.

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Book chapters on the topic "Midrash Samuel"

1

"“It Is Time to Act for the Lord”: In Appreciation of Midrash Samuel." In A Legacy of Learning, 48–63. BRILL, 2014. http://dx.doi.org/10.1163/9789004284289_005.

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Stern, David. "Anthology and Polysemy in Classical Midrash." In The Anthology in Jewish Literature, 108–42. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195137514.003.0006.

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Abstract No feature of midrash has drawn more attention from modern readers than its proclivity for multiple interpretation. The claim that biblical verses can be read in more than one way seems to be a virtual axiom underlying ancient Rabbinic exegesis, encoded in the oft-quoted Talmudic dictum, mikra ehad yotsei lekamah te’amim, “one verse may have several meanings” (just as, the same passage continues, “no two verses hold the same meaning”). Even if the precise meaning of this statement has not always been absolutely clear, its applicability seems to have been inscribed in nearly all surviving midrashic collections insofar as they regularly record multiple interpretations. Indeed, no editorial feature of midrashic literature seems to be more consistent than the use of davar aher, “another opinion,” as a superscription for still another interpretation.

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Kraemer, David. "Later Palestinian Documents: The Yerushalmi." In Responses To Suffering In Classical Rabbinic Literature, 102–14. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089004.003.0007.

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Abstract The Talmud of the Land oflsrael-the Yerushalmi-is, after the Mishnah, the major halakhic work of the rabbinic community in Palestine in the ancient period. It came to its final shape in the early fifth century, as part of a burst ofliterary creativity which produced, at approximately the same time, this Talmud, two major aggadic midrashim (Genesis Rabbah and Leviticus Rabbah), and a variety of more minor midrashic compositions. Together, these works comprise the statement of the rabbinic community at a crucial crossroads in Jewish history.

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Schäfer, Peter. "Adam." In The Jewish Jesus. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153902.003.0008.

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This chapter argues that it is not only the angels who are perceived as dangerous competitors with God—the same holds true for Adam, the first man, who, according to some midrashim, was originally created with enormous bodily dimensions (a makro-anthropos); one midrash even goes so far as to suggest that God decided to make him mortal only when he realized that the angels made an attempt to worship him. The rabbis polemicized against attempts to elevate Adam to a supernatural and (semi)divine being because they were aware of the possible Christological interpretations and because such ideas had gained followers among the rabbis themselves. The Adam myth is but another example of the theological possibilities inherent in ancient Judaism—possibilities that were developed further by circles that would be labeled “Christian” yet could still remain within what would be called “rabbinic Judaism.” In distancing themselves from such tendencies, the rabbis ultimately aimed to shape their own (rabbinic) identity.

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"Midrashic Traits In 4Q51 (so-called 4QSama)." In Archaeology of the Books of Samuel, 75–89. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179578.i-304.34.

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SAMELY, ALEXANDER. "Literary Structures and Historical Reconstruction: The Example of an Amoraic Midrash (Leviticus Rabbah)." In Rabbinic Texts and the History of Late-Roman Palestine. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264744.003.0012.

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This chapter examines historical reconstruction and literary structures of rabbinic texts using the Leviticus Rabbah as an example. It explains that Leviticus Rabbah is a commentary on the Book of Leviticus which now forms part of Midrash Rabbah. It proposes ten theses about the special problems which the literary structures of rabbinic texts pose for the historian and analyses a section of the amoraic work of Leviticus Rabbah to describe some of those literary structures. The findings suggest that it is impossible to explain how the textuality of rabbinic sources worked and that many rabbinic works fill the same functional position in a text more than once.

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Schäfer, Peter. "The Birth of the Messiah, or Why Did Baby Messiah Disappear?" In The Jewish Jesus. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153902.003.0009.

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This chapter discusses the emergence of “Christianity” from “Judaism,” examining a famous midrash in the Jerusalem Talmud about the disappearance of the newborn Messiah. Instead of tracking the more elaborate efforts of differentiation and demarcation, one witnesses an early and archaic attempt to excrete “Christianity” from “Judaism”—yet this is a Christianity that is still regarded as part and parcel of Judaism and at the same time recognized as something that will become Judaism's worst enemy. Hence, this Baby Messiah is simultaneously the Jewish and Christian Messiah, caught at that tragic moment when Judaism was desperately trying to retain the Messiah within its fold but was also vaguely sensing that it would ultimately fail and that a new religion had already been born.

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Schäfer, Peter. "The Young and the Old God." In The Jewish Jesus. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153902.003.0003.

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This chapter looks at the problem faced by the rabbis when they were confronted with the fact that the God of the Hebrew Bible assumes various guises, using the example of a relatively early Palestinian midrash. There, the heretics take advantage of the fact that God is sometimes portrayed as a young war hero and sometimes as a merciful old man. Countering the heretics' argument that these various manifestations point to two divine powers of equal right in heaven, one old and one young, the rabbis insist that their God, despite his varying appearances, nevertheless is always one and the same—never changing and never growing old. The danger evoked by such an interpretation of the Hebrew Bible is obvious: one immediately thinks of the Christian notion of the old and young God—God–Father and God–Son.

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Millar, Fergus. "Excavating the Bible." In Religion, Language and Community in the Roman Near East. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265574.003.0001.

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This chapter examines the pronounced variations in the expression of biblical monotheism found in commentaries written in the Roman Near East during the fourth and fifth centuries. In particular, it looks at a number of biblical commentaries composed in four different languages and four different scripts; all offer interpretations of the account of the Creation in the first chapter of Genesis, accompanied by a remarkably free Jewish translation (Targum) into Aramaic of part of the same chapter. Five texts are analysed: the Jewish commentary, Midrash; its translation into Jewish Aramaic, Targum Neofiti; Ephrem's Commentary on Genesis; and the commentaries by Eusebius of Emesa and Jerome. These examples show the overwhelming importance of the Bible as a source of meaning, its currency in several different languages within the Near East, and the different traditions and methods of interpretation applied to it.

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"A New Look at Medieval Jewish Exegetical Constructions of Peshat in Christian and Muslim Lands: Rashbam and Maimonides." In Regional Identities and Cultures of Medieval Jews, edited by Mordechai Z. Cohen, 93–122. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781906764678.003.0006.

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This chapter notes peshat as a concept that means something different to Jewish scholars living within different majority cultures. It clarifies the divergent 'hermeneutical trajectories' of peshat and links their differences to cultural elements in their broader societies. It also provides a detailed analysis of passages in the writings of R. Samuel ben Meir of northern France, and of R. Moses ben Maimon of Egypt, which demonstrates that their divergent understandings of peshat reflected vastly different assumptions about the relationship between exegesis and halakhah. The chapter examines midrashic interpretations that 'overrode' the scripture's peshat meaning and determined the law as it was to be practised. The chapter also recounts how Maimonides made peshuto shel mikra his legal foundation.

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