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Dissertations / Theses on the topic 'Midrash'
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1
Moss, Joshua L. "Midrash and legend : historical anecdotes in the Tannaitic Midrashim /." Piscataway (N.J.) : Gorgias press, 2004. http://catalogue.bnf.fr/ark:/12148/cb39973761g.
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Distefano, Michel G. "Inner-Midrashic introductions and their influence on introductions to medieval rabbinic Bible commentaries." Berlin, New York de Gruyter, 2009. http://www.reference-global.com/doi/book/10.1515/9783110213690.
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Anisfeld, Rachel A. "Sustain me with raisin-cakes : Pesikta deRav Kahana and the popularization of rabbinic Judaism /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004153226.
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Houlding, Brent S. "Midrash and the Magi pericope." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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SAVERY, ANNICK. "Approches psychanalytique et semiologique du midrash." Paris 3, 1988. http://www.theses.fr/1989PA030125.
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Le midrash, sa forme et son contenu, propose a l'etude des mentalites les deux poles de l'economie du langage et de la representation divine. Sa source scripturaire enonce les conditions d'un monotheisme patriarcal a vocation genealogique et nominative, a l'encontre des polytheismes. A ce titre, il revele un savoir veritable sur l'inconscient freudien -sur le pulsionnel- sans le theoriser, avec le double role d'interiorisation des imperatifs et de detente psychique par rap- port a eux. Les modalites des performances orales cultuelles et interpretatives, les syntaxes d'amour divin dessinent un dieu d'idealisation autant que de subli- mation oedipienne, donnant l'espace d'une derivation, d'une amplification imagi- naires de la loi; tandis qu'a travers le traitement de moments d'enonciation ou d'enonces critiques, anxiogenes, comme les voeux intenables, il assume la verbali- sation et le desinvestissement de ce qui surgit au plan psychique de resistances, de formations, ou de parasitages automatiquesThe misdrash, its form and substance, purpose in a psychologic investigation the two focal subjects of language and image of god. Its scriptuary source states the conditions for patriarchal monotheism, whose vocation is genealogical, throught the father's name, in opposition to polytheism. On this point, it displays a true knowledge on freudian unconscious (on the instincts) without theorization, and plays the double rule of interiorization of the imperatives and expression of the subjectivity. The conditions of oral performances of worship or interpretation, the shapes of divine love drow an ideal god more than an oedipian one, who gives space space for imaginary developpements; and when it deals with critical statements like vows impossible to keep, the midrash realizes the verbalization of the resistances, the deformations and the interferences that raise automatically from the unconscious
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Taggart, Robert J. "Marilynne Robinson's Gilead as Modern Midrash." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2445.
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It is the intent of this project to show that Marilynne Robinson's novel Gilead might be profitably read within the context of the rabbinical exegetical tradition of midrash. It examines Gilead as a midrashic retelling of the Abraham story in the Bible, and shows how reading it in this light illuminates some of the key theological and social concerns at play in the novel. Midrash offers a unique model for reading Gilead because it combines elements of intertextuality, narrative theology and formal exegesis. Since midrash provides the framework for such a reading of Gilead, the first chapter discusses some of the theoretical issues surrounding the practice of midrash. The second chapter traces elements of the Abraham story from Genesis as retold in Gilead. Finally, the third chapter discusses the theological and social implications of reading Gilead as a midrashic retelling of the biblical story, thereby revealing Robinson's theology which emphasizes the holiness of the everyday.
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Ravel, Edeet. "Rabbinic exegesis of Deuteronomy 32:47 : the case for Midrash." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61263.
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This thesis examines Rabbinic traditions regarding midrashic techniques, the authority of midrashic teachings and the purpose of midrashic activities. These traditions are investigated through an exhaustive analysis of Rabbinic exegesis of Deuteronomy 32:47. The Rabbis interpreted the initial clause of this verse ("for it is no empty thing for you") as referring to midrash and employed the verse to support a wide range of assertions about midrashic procedures. The techniques validated by the verse are interpretation of particles according to the hermeneutical principle of limitation and extension and narrative expansions that embellish biblical events. The idea of the Sinaitic authority of Rabbinic teachings is another aspect of midrash that finds expression through exegesis of Deuteronomy 32:47. Finally, the verse occurs in association with the concept of reward for derash. A study of the motives and attitudes that lay behind Rabbinic teachings will contribute to our understanding of midrashic literature.
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Starcevic, Maja. "Modernist Midrash : Literary Interpretations of Biblical Stories." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522800.
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Sigel, Deena. "Teaching Midrash explicity in the primary school." Thesis, University College London (University of London), 2008. http://discovery.ucl.ac.uk/10020576/.
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Midrash (classic rabbinic interpretation of Hebrew Scripture) is taught alongside Scripture in Bible classes throughout the Jewish world in the primary school. Because Jewish tradition holds that rabbinic interpretation of Scripture should always be taught together with Scripture the teaching of midrash is viewed as part of the initiation of the student into Jewish sacred texts and into Jewish literacy. Traditionally children encounter midrash commentary when it is quoted or paraphrased by Rashi, Rabbi Solomon ben Isaac of the eleventh century, whose commentary on the Pentateuch is the most widely read. But since midrash is based on the theology ofthe ancient rabbis and was the rabbis' medium for conveying their understandings of Scripture, of God, of righteousness and man's place in this world to their followers, these texts are naturally complex and their content is often abstract. Current pedagogical practice does not address midrash as a discrete subject and does not, therefore, address these underlying characteristics of midrash. It has been my professional experience, as well as that of other Bible teachers, that a lack of explicit pedagogy for midrash can cause problems of understanding for the young student which may negatively influence her view of Scripture. This paper describes an educational innovation (for year six students) that was developed and tested by the author in the format of a design experiment. The strategy for teaching midrash explicitly builds upon academic scholarship on midrash content; on scholarship on the way that children form religious understandings and on scholarship that relates to the way that children make sense of texts. The research was conducted on an international scale, in one school each in Israel, England and the U.S. The findings reflect the challenges faced and the successes that were achieved in teaching midrash explicitly in the primary school.
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Friedler, Myriam. "Les différentes versions du Midrash Séder Eliyahou." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3090.
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Cette thèse a cherché à présenter une description des versions de Midrash Séder Eliyahou tout en se polarisant sur la recherche de la version authentique, aussi précise que possible. Cette étude interdisciplinaire tente d'allier les aspects paléographiques des manuscrits, la langue hébraïque ainsi que la littérature comparée. Le corpus de ce Midrash contient six éléments manuscrits. Seul le Codex, BAV, Vat. ebr. 31 est complet et en excellent état. Les trois éditions imprimées complètes, sont celles de : Venise (1598), première édition, copie d'un incunable, Prague (1677) et de Vienne (1901), l'édition critique de Friedman, basée sur BAV, Vat. ebr.31. Nous avons choisi ce dernier comme référent. Nous proposons l'hypothèse suivante : La fidélité est pas uniforme, il y a deux dimensions de fidélité, pouvant sembler contradictoires : paléographique et / ou exégétique. L'étude de sources de la Genizah génère deux cas de figure possibles : Il y aurait soit une seule famille du Midrash Séder Eliyahou, plus ou moins fidèles à la version de BAV, Vat. ebr. 31. Soit il existerait une autre version de SER, inconnue et divergente de celle de Vatican 31, générant une ou plusieurs autres familles de manuscrits. Si la seconde hypothèse se vérifie, il pourrait s'agir d'un Midrash en formation. La version occidentale est entièrement développée et fixée tandis que la version orientale aurait été transmise oralement sans avoir atteint sa forme définitiveThis thesis has sought to present a description of the versions of Midrash Seder Eliyyahu while polarizing on the search for the authentic version, as accurate as possible. This interdisciplinary study tries to use the palaeographic aspects of the manuscripts, the Hebrew language as well as comparative literature. The corpus of this Midrash contains six manuscripts elements. Only the Codex BAV, Vat. ebr. 31 is complete and in excellent condition. The three printed editions complete, are those of: Venice (1598), first edition, copy of incunabula, Prague (1677) and Vienna (1901), the critical edition of Friedman, based on BAV, Vat. ebr.31. This manuscript version was chosen as a referent. We propose the following hypothesis: The fidelity is not uniform, there are two loyalty dimensions, may seem contradictory : paleographic or/and exegetical. The study of the sources from the Genizah generated two possible cases : There would be only one family of the Midrash Seder Eliyyahu, referring to the version of BAV, Vat. ebr. 31. Either exist another version of SER, unknown and divergent from the Vatican 31, which will form one or more other family of manuscripts. If this second assumption proves true, Seder Eliyyahu could be a processing Midrash. The Western version is fully developed and secured while the eastern version be transmitted orally and not having reached its final form
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Chalom, Adam N. "Modern midrash : Jewish identity and literary creativity /." Ann Arbor, MI : University Microfilms, 2005. http://wwwlib.umi.com/dissertations/preview/3163983.
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Dascal, Elana. "Reading midrash as graphic artistic activity, the compilations of Midrash Rabbah as possible influences on early Jewish and Christian art." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0005/MQ43850.pdf.
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Dascal, Elana. "Reading Midrash as graphic artistic activity : the compilation of Midrash Rabbah as possible influences on early Jewish and Christian art." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28257.
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Midrash is a genre of rabbinic Bible exegesis, composed by various authors and compiled in anthologies during the first seven centuries of the Common Era. This thesis explores the reading of Midrash and its possible influence on early artistic activity. Examples of early Jewish and Christian biblical representations that display some degree of midrashic impact, are presented in order to establish the existence of a relationship between Midrash and art. Finally, by a systematic reading of the corpus of midrashic literature found in Midrash Rabbah, Midrashim that suggest graphic representation, but which have not yet to been found among early art forms, are categorized and analyzed.
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Wong, Suk Kwan. "Is Genesis 49:8-12 a message about Messiah? a study that compares the Jewish exegesis with the Christian exegesis /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Flagg, Karen J. "The red tent a case study for feminist midrash /." Atlanta, Ga. : Georgia State University, 2009. http://digitalarchive.gsu.edu/rs_theses/21/.
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Thesis (M.A.)--Georgia State University, 2009.Title from title page (Digital Archive@GSU, viewed July 27, 2010) Kathryn McClymond, committee chair; Michael Galchinsky, Timothy Renick, committee members. Includes bibliographical references (p. 72-76).
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Flagg, Karen. "The Red Tent a Case Study for Feminist Midrash." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/rs_theses/21.
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This thesis puts forth the argument that two contrasting models of modern feminist midrash evolved in the late nineteenth century. Both models successfully bridge Jewish tradition and modern experience. The Red Tent serves as a primary text and a case study in this discussion of modern feminist midrash.
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Nassau, Scott P. "Psalm 89 as a midrash on the Davidic covenant." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1216.
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Thesis (Th. M.)--Dallas Theological Seminary, 2008.Expanded version of a paper read at Center for Leadership Development, Southwestern Baptist Theological Seminary during the ETS Southwest Region Spring Conference of the Evangelical Theological Society and the Evangelical Missiological Society in Fort Worth, Texas, March 23-24, 2007. Includes bibliographical references (leaves 58-66).
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Moore, Scott Ronald. "Affinities of the Epistle of James with synagogue homily and midrash." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0348.
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Lantz, Sasha Vanessa Natalie. "The Character(s) of God in Baraita de-melekhet ha-mishkan." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232260.
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Buitelaar, Jerphasina Jacoba. "The theme of redemption in Midrash Tehillim as reflected in its Meshalim." Thesis, Open University, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497404.
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This thesis investigates whether or not an overall unity can be detected in Midrash Tehillim. The present dissertation will argue that there is a unity and coherence in Midrash Tehiliim that transcends its discrete pericopes, however these are defined. This coherence takes place in a number of ways. Midrash Tehillim is a lemmatic commentary on the book of Psalms and it follows the sequence, topics and argument of the Psalms. The unity of Midrash Tehillim is also evident at a linguistic level. It is in Rabbinic Hebrew, with some intermingling of Jewish Aramaic. On a third level unity is found in the exegetical techniques of Midrash Tehillim. Also the limited repertory of themes, namely the figure of David, the Temple, including its destruction, and redemption provide unity. It is redemption that is the most characteristic theme of Midrash Tehillim. Finally Midrash Tehillim is unified by the use of a number of literary structures which permeate the work. Two literary structures stand out, namely the Petichah and the Mashal. These Meshalim are particularly artfully composed and a number of them are thematically linked to the redemption. The analysis of the Meshalim of Redemption in Midrash Tehillim has been contextualized in a variety of ways - in terms of previous scholarly work on Midrash, in terms of the state of the text as found in the manuscripts and in terms of the relationship of Midrash Tehillim to other Midrashim.
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Pearl, Gina. "Adam's garments, the staff, the altar and other biblical objects in innovative contexts in rabbinic literature." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61269.
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In the Bible certain objects appear in association with an individual character or characters and in particular narrative events. Rabbinic exegesis places these objects in new and innovative contexts. That is, the Rabbinic exegetes speak of the object's origin, history and fate: the circumstances under which the object was created, how it came into the possession of a Biblical character, its destiny, and, in some cases, its role in the Messianic era. This thesis examines Rabbinic interpretations of eight Biblical objects: Adam's garments, Abraham's ram, Solomon's throne, the staffs, asses, altars and wells used by various characters, and a divine fire. This is the first collection of the numerous parallel sources that deal with each of these objects. The traditions regarding these objects illustrate the Rabbis' concern with unity and continuity: different Biblical characters and events are linked together by means of the objects. The Rabbinic idea of the transmission of Biblical objects parallels the Rabbis' view of their own literature as having been transmitted through the generations.
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Elston, Robert Timothy. "Midrashic coherence in Romans 9:6-29 a non-deterministic reading /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Junkermann, Penelope Robin. "The relationship between Targum Song of Songs and Midrash Rabbah Song of Songs." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/the-relationship-between-targum-song-of-songs-and-midrash-rabbah-song-of-songs(d9749f55-93cb-4b58-b235-36d5a0f9a697).html.
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This dissertation investigates the relationship between Targum Song of Songs and Song of Songs Rabbah, and challenges the view that the Targum is dependent on the Midrash. In chapter one I set out the problem to be investigated and consider some of the reasons why scholars in the past have assumed that the Targum drew on the Midrash. Having rejected these reasons as inadequate and established the need for a fresh review of the evidence, I describe the approach I will adopt in the present thesis. In chapters two and three I introduce the two key texts individually, discussing such background information as their manuscripts, provenance, date, genre, coherence and theology. In chapter four I analyse textual parallelism and its implications, reviewing first some seminal studies of the subject, and then introducing and defending a distinction between one-to-one parallelism and multiple parallelism. In chapters five and six I examine in depth a number of indicative cases of both one-to-one and multiple parallelism between Targum Song and Song Rabbah, demonstrating that direct literary dependency between the one work and the other simply cannot be proved. In chapter seven I set this conclusion in the context of a wider comparison between Targum Song and Song Rabbah, arguing that the hypothesis of literary dependency rests on a model of text-creation and text-transmission that is inappropriate to Rabbinic literature in late antiquity. In a series of appendices, printed for convenience as a separate volume, I provide the texts discussed in the case studies in chapters five and six.
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Williams, Benjamin James. "Commentary on Midrash Rabba in the sixteenth-century : the Or ha-Sekhel of Abraham ben Asher." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:316c6192-8bcd-48f0-af2c-12f6a4830e78.
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The Or ha-Sekhel of Abraham ben Asher (Venice, 1567) is of great importance in the history of the study of midrash because it is the first book in which Genesis Rabba was accompanied by commentaries, one spuriously attributed to Rashi and the other written by Abraham ben Asher himself. The composition of a commentary on a midrash was something of a novelty in the mid-16th-century; immediate precedents are hard to identify. Yet, several such commentaries and a large number of prints of Midrash Rabba were published at this time, suggesting that the status of this ‘anthology of midrashim’ was undergoing a period of transition. The need for a correct text and the explanation of obscure vocabulary was foremost in the minds of interpreters such as Issachar Berman of Poland. However, the increasing importance of midrash in the sermons of the Iberian immigrants to the Ottoman Empire also inspired the composition of more discursive commentaries. The homiletic nature of Abraham ben Asher’s expositions suggests that they should be seen in this context. His incorporation of an earlier commentary falsely attributed to Rashi into the Or ha-Sekhel might be understood as an effort to ground his innovative presentation of Genesis Rabba as a text requiring thorough study and the guidance of learned commentators in the work of Rashi himself. Understanding the way Abraham ben Asher has compiled these texts in the Or ha-Sekhel sheds new light on the pervasive interest in midrash in the 16th-century and the outpouring of commentaries on Midrash Rabba at this time.
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Dubrau, Alexander. "Carlo Bakhos (Hg.), Current trends in the study of Midrash / [rezensiert von] Alexander Dubrau." Universität Potsdam, 2007. http://opus.kobv.de/ubp/volltexte/2008/2234/.
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Brugger, Laurence. "La façade de Saint-Étienne de Bourges : le Midrash comme fondement du message chrétien /." Poitiers : Université de Poitiers, Centre national de la recherche scientifique, Centre d'études supérieures de civilisation médiévale, 2000. http://catalogue.bnf.fr/ark:/12148/cb371936102.
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Middleton, D. F. "A critical edition of the Midrash Aleph Beth with an English translation, commentary and introduction." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234105.
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Midrash Aleph Beth belongs to the post-Talmudic collection of Jewish midrashim. Its structure and subject matter are centred on the Hebrew alphabet which provides sequential pairs of letters for the theme of ea.ch chapter. In the first part, the Midrash progresses from the first letter of the alphabet to the last, and its subject is the story of the universe from its creation to its destruction at the end of time. In the second and third parts, using different combinations of the alphabet, the ·:;tory is told of t he judgment and annihilation of all God's enemies in the heavens and on the earth. In the final part, a fourth combination of the alphabet is introduced to describe life in the world to Come for' the righteous remnant of Israel. In this Midrash we encounter' ideas and beliefs that can be found in similar or parallel form scattered throughout Jewish midrashic literature. It is an extremely useful text in that most Jewish thought from the first millennium of the common era concerning cosmology and eschatology is here collected together in one work. In presenting an orthodoxy account of Jewish thought on these subjects, heterodoxy ideas, questioning for example1 the supremacy of God and his role as sale creator of the universe, are included to be proved erroneous. Hence the Midrash is in effect a significant depository of both Jewish heterodoxy and orthodoxy.An edition 0f Midrash ,Aleph Beth , based on the one extant manuscript was published by S. A. Wertheimer" and subsequently reprinted with minor emendations by A. J. Wertheimer, but it has not hitherto been translated into any modern language. These edition"5 are highly inaccurate with m":3.ny differences from the manuscript, some of which seem to be deliberate alterations for dogma tic reasons. It is shown in this thesis to have no value as a basis for" scholarly study. The thesis present s a. critical edition of the text (making use of, but not relying on the previous editions), accompanied by an English translation. An introduction and commentary attempt to explain the contents of the Midrash and place it in its textual and historical context, taking into account the most recent debates concerning the nature and function of Jewish midrash.
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Bonnard, Christophe. "Asfår Asāṭīr, le "Livre des Légendes", une réécriture araméenne du Pentateuque samaritain : présentation, édition critique, traduction et commentaire philologique, commentaire comparatif." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK014/document.
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Asfår Asāṭīr, le « Livre des Légendes », est une réécriture araméenne du Pentateuque samaritain basée sur le targum, centrée sur Adam, Noé, Abraham et Moïse, et conclue par deux apocalypses. Sa langue est un précieux témoin de l’araméen samaritain tardif des Xè-XIè s. Ses nombreuses traditions haggadiques proviennent d’anciennes sources samaritaines, ou sont liées à la littérature juive et aux Histoires musulmanes des Prophètes ; elles révèlent un état encore fluctuant de la religion samaritaine. Beaucoup furent reçues comme canoniques par les Samaritains, qui attribuèrent l’œuvre, anonyme, à Moïse. Cette étude se propose d’établir une édition critique du texte araméen et une traduction tenant compte de ses commentaires arabes et hébreux, afin de rendre cette œuvre accessible à tout chercheur français ou européenAsfår Asāṭīr, the "Book of Legends", is an Aramaic rewriting of the Samaritan Pentateuch focused on Adam, Noah, Abraham and Moses, and whose framework is the Targum; it ends with two Apocalypses. Its language is a rare witness of Late Samaritan Aramaic, in the 10th and 11th centuries. The text brings together traditions from ancient Samaritan sources, or related to Jewish literature and to Muslim stories of the Prophets. It shows that Samaritan religion was still in flux in the early Middle Age. Many of its haggadic traditions became canonical among Samaritans who attributed this text to Moses.This study proposes to establish a critical edition of the Aramaic text and to provide a translation taking into account its Arabic and Hebrew commentaries, so as to make this work accessible to all French or European researchers
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Sherman, Miriam. "A well in search of an owner using novel assertions to assess Miriam's disproportionate elaboration among women in the Midrashim of late antiquity /." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3251376.
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Thesis (Ph. D.)--University of California, San Diego, 2006.Title from first page of PDF file (viewed September 19, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references.
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Assous, Philippe-Shlomo. "L' interdit de mélanger "du lait et de la viande" à la lumière des commentaires rabbiniques : "Lo tevashel guedi be'halav imo"." Paris, INALCO, 2008. http://www.theses.fr/2008INAL0008.
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"Tu ne cuiras pas le chevreau dans le lait de sa mère" est rapporté dans le Pentateuque, en ex 23,19, ex 34,26 et Dt 14,21, pourquoi cette répétition? Est-ce un effet de style, ou est-ce une source d'enseignements complémentaires ? En se basant seulement sur la littérature rabbinique, la thèse propose une réflexion sur cette pratique et ses explications en recherchant le plus important à nos yeux : L'évolution de la pensée rabbinique à travers les siècles. Seize raisons ont été réunies en quatre catégories. Les résultats sont analysés pays par pays, nonobstant l'époque, puis en tenant compte des dates des parutions mais pas le pays d'origine, pour définir s'il y a divergence de vue au sein d'un pays au cours du temps ou entre différents pays durant la même époque. Le constat sera fait sur l'uniformité des commentaires, sans évolution de la pensée expliquant le verset. Les quatre catégories définies se retrouvent durant toute la période couverte, du deuxième au vingtième siècle, et dans tous les pays étudiés, de Palestine à l'Egypte, en passant par l'Espagne, la France, l'Italie, la Pologne, la Russie et en revenant en Israël. Cela mènera à la tentative d'une synthèse, qui ressort d'une étude des six différents contextes autour de ces trois versets. Une spécificité de la littérature rabbinique est d'expliquer chaque verset par rapport à son contexte immédiat, c'est un "Hekesh". Le corpus s'étend à la Mishna, aux deux Talmuds, aux Midrashim "classiques" et à trente huit exégètes. La thèse soulève la question de ce petit nombre de commentateurs, pour avoir explicitement donné une raison à cet interdit. Les autres auteurs n'ont pas donné de "pourquoi" mais un "comment". En conclusion sont retenus les termes d'unité de temps et d'espace de la mise en pratique de cet interdit et de sa raison d'être dans la littérature rabbinique.
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Dubrau, Alexander. "Kahana, Menahem I., Sifre Zuta Deuteronomy, citations from a New Tannaitic Midrash / [rezensiert von] Alexander Dubrau." Universität Potsdam, 2007. http://opus.kobv.de/ubp/volltexte/2008/2233/.
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Selen, Kristina. "Farliga förbindelser? Offerkult och intimitet i rabbinska tolkningar av Höga visan 4:16-5:1." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-374499.
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Montel-Hurlin, Elise. "Erri de Luca. De la traduction à l’écriture." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040231.
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Ancien activiste d’extrême gauche, ouvrier, alpiniste, Erri De Luca (1950-) est un écrivain « non-croyant » hanté par le texte biblique. Refusant toute autorité (qu’elle soit étatique, divine ou littéraire), il s’inscrit « contre » tous, dans un « à-côté », dans un hors norme traductif et exégétique biblique qui est pourtant norme de l’herméneutique rabbinique. Notre travail s’attache à montrer comment De Luca propose à un lecteur protéiforme une mise en scène des modalités d’une lecture qui s’écrit. Dans une écriture du non-dit, l’auteur s’inspire de sa lecture, de sa traduction et de son commentaire du texte biblique pour mieux questionner les genres. Il crée ainsi, dans une œuvre babélienne où les origines sont horizon, dans une zone mouvante qui échappe à toute catégorisation, un « entre-deux ». Sa position scripturale est duale, entre culture innée (d’origine chrétienne) et culture inventée (d’origine juive). Sa re-traduction n’est pas écriture seconde ou sous-écriture ; elle naît comme écriture. Décontextualisant, littérarisant, resémantisant la méthode exégétique rabbinique du midrash, De Luca propose une forme de réception personnelle du texte fondateur : il lorgne dans les interstices du texte biblique afin de lui conférer une « autre possibilité »Erri De Luca (Naples, 1950-), former far-left activist, workman, climber, is a “non-believer” who is haunted by the Bible. Refusing any authority (let it be from a State, a God, or a literary rule), he places himself “against” everyone, on the “sideline”, outside the standards of translation, outside the standards of biblical exegetic compendiums. Yet, De Luca's method fits well in the standards of rabbinical hermeneutical methods. Our work's goal is to show how De Luca offers to a proteiform reader an arrangement of his writing. While De Luca's writing signifies by what is kept quiet, his readings, his translations, and its biblical compendiums serve his inspiration to better question the genre. He therefore creates, in a babelical masterpiece where origins are horizon, in a shifting area that refuses any classification, a place “in-between” every other places. His writing position is dual, in-between an inborn culture (of Christian origin) and a created culture (of Jewish origin). His re-translation is not yet “another writing” nor a “cheap writing”: his translation erects itself as writing. With his very personal style, outside of any context, but flourishing with literary references and by reusing the rabbinical hermeneutical method of the midrash, De Luca proposes a personal reading of the Bible. He squeezes within the Bible's interstices in order to give it an “other possibility”
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Feldman, Alexandre Daniel de Souza. "O Éden de Arthur Miller - elementos bíblicos e existencialistas na peça \'A Criação do Mundo e Outros Negócios\': seriedade e crítica em uma obra cômica." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-09112007-151435/.
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Na peça A Criação do Mundo e Outros Negócios Arthur Miller recorre à comédia, à imagética bíblica e a fragmentos de narrativas do midrash para compor com uma linguagem simples e popular, porém altamente significativa, (re)interpretações da História Primeva dotadas de um profundo senso crítico fortemente influenciado pelo pensamento existencialista. O dramaturgo expõe nesta comédia, igualmente como faz em outros escritos, questões contundentes do mundo contemporâneo, alertando, permanentemente, a partir de uma perspectiva humanista, para a necessidade de consciência e responsabilidade humanas. Desde o início de sua carreira o autor norte-americano emprega metáforas bíblicas que, de forma consciente ou não, refletem sua identidade, intimamente ligada às narrativas absorvidas no meio social. Ao associá-las ao pensamento existencialista que permeia sua obra dramatúrgica, Miller compõe um mosaico de idéias que opera dialogicamente diferentes significações e permite as mais diversas interpretações e leituras. Assim, valendo-se de ironia, humor e sarcasmo, iniciando pelo mito da Criação bíblica, passando pela história de Adão e Eva e da tentação, culminando com o fratricídio cometido por Caim, contra seu irmão Abel, o dramaturgo recria, à sua maneira e incorporando um complexo de preocupações temáticas que permeiam a literatura ocidental, os primeiros eventos da Bíblia descritos no livro de Gênesis. Para fazê-lo, o autor se serve habilmente de um estilo que se assemelha à exegese rabínica justamente por buscar nas narrativas e imagens dessa tradição as bases que dão forma e conteúdo à peça, criando uma alegoria simbólica que exibe mito e história ao mesmo tempo em que revela uma profunda frustração moral proveniente da filosofia existencialista absorvida de textos de Sartre e Camus. A investigação do riso como uma reflexão sobre a linguagem e o pensamento, bem como a percepção de que os conceitos e a crítica presentes na tessitura da comédia são tão contundentes e incisivos quanto os encontrados em outras obras suas, evidencia que o cômico não implica ausência de seriedade e que, a despeito de algumas falhas na concepção, a peça oferece mais do que risos e reflexões. Ela proporciona uma aventura intelectual sobre a investigação do mal moral e exige do público e dos críticos um desdobramento para além do material encenado. Portanto, A Criação do Mundo e Outros Negócios demanda um aprofundamento analítico que perscrute nos textos que com ela se inter-relacionam o subsídio necessário para se fazer um exame crítico mais apurado de toda a carga semântica proveniente do conteúdo bíblico, das narrativas do midrash, dos elementos existencialistas, da linguagem coloquial e do próprio gênero cômico, para assim, ao final, reconhecer seu valor artístico e sua significação no conjunto da obra daquele que foi considerado um dos maiores dramaturgos do século XX.In the play The Creation of the World and Other Business Arthur Miller uses comic genre, biblical imagery and excerpts from midrash texts to compose, in an everyday, informal style, although deeply meaningful, (re)interpretations of Primeval (Hi)story characterized by a profound critical sense which is greatly influenced by existentialism. The playwright expresses in this comedy, as in his other works, important issues of contemporary world, by permanently taking a humanist standpoint and warning about the necessity for human consciousness and responsibility. From the beginning of his literary career the North-American dramatist applies biblical metaphors that reflect - consciously or not - his intimately connected identity to narratives absorbed in the social milieu. By relating these metaphors with existentialist thinking woven into his dramas, Miller composes a series of ideas that links dialogically different meanings and allows many interpretation and readings. Thus, with irony, humor and sarcasm, starting with the biblical myth of Creation, describing Adam and Eve\'s (hi)stories and the temptation, culminating in Cain\'s fratricide of Abel, the writer recreates in his own way and comprising an intricate web of themes from western literature, the first events of the Bible narrated in the book of Genesis. In order to accomplish his intent, the author makes use of a writing technique that resembles the rabbinical exegesis following the narratives and images of midrash to find the basis for his play, creating symbolic allegory, that presents myth and history at the same time. This exposes intense moral frustration from his readings of Sartre and Camus existential texts. The inquiry of laughter as a reasoning in language and thought as well as the perception that concepts and criticism found in the pattern of this play are as trenchant and incisive as in Miller\'s other works reveals that comedy does not imply the absence of seriousness and regardless of some misconceptions, found in the structure of its plot, the play offers more than laughter and insight. It provides an intellectual adventure through the questioning of evil and it demands - from the audience and critics - a new approach beyond dramatic performance. Therefore, \'The creation of the world and other business\' requires a thoroughgoing analysis based on texts interrelated to it to find the necessary support for a more precise critique considering all the semantic aspects from biblical and Midrash narratives, existentialist features, colloquial language and the comic genre, so that, in the end, the artistic merit and place of this play can be recognized among the works of an author who was considered to be one of the greatest 20th century playwrights.
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Bernat, Haskell M. "The spirit of Judaism through Talmud and Midrash complemented by Christian, gnostic, and Islamic texts, a curricululm for a doctor of ministry program in a protestant interdenominational seminary." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.
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Dubrau, Alexander. "Shmuel Safrai u.a. [Hg.], The literature of the sages, second part: Midrash and Targum, liturgy, poetry, mysticism, contracts, inscriptions, ancient science and the languages of rabbinic literature / [rezensiert von] Alexander Dubrau." Universität Potsdam, 2007. http://opus.kobv.de/ubp/volltexte/2008/2235/.
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Rezensiertes Werk:
The literature of the sages : second part; Midrash and Targum; Liturgy,
poetry, mysticism, contracts, inscriptions, ancient science and the languages
of rabbinic literature / Shmuel Safrai ... [Hg.]. - Assen : Royal Van Gorcum/Fortress Press, 2006. - XVII, 722 S. - (= Compendia rerum Iudaicarum ad Novum Testamentum, Section 2: 3/2)
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Ciucu, Cristina. "Le problème du mal dans la genèse." Lyon 3, 2009. https://scd-resnum.univ-lyon3.fr/in/theses/2009_in_ciuci_c.pdf.
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L`enjeu théorique de cette thèse est de dégager les lignes principales d`une tradition de pensée non – justificative du mal, une tradition qui est, tout comme la théodicée, engendrée par le «monothéisme biblique». En partant du texte hébraïque de la Genèse et en passant par certaines des interprétations midrashiques et cabalistiques que ce texte a suscitées, ce travail essaie également de reconstituer le devenir d`une tradition dans laquelle la pensée de la transcendance est indissociable d`une pensée du mal fondamental. La première partie discute les bases métaphysiques et ontologiques de la théodicée en tant que corollaire du théisme, ses enjeux, les problèmes philosophiques et logiques qu`elle soulève, ainsi que les bases de son dépassement. Le dépassement de la logique théiste, du règne du Principe et d`une pensée binaire-oppositive est envisageable par le truchement d`un réinvestissement d`un schéma mythique que nous exposons dans la deuxième partie de ce travail. La deuxième partie explore également les avatars de la pensée et de l`imaginaire mythiques des origines, leur occultation dans le scénario de la Création, ainsi que leur redécouverte dans les commentaires rabbiniques. La troisième partie est dédiée aux problématisations cabalistiques du mal et de la Création, qui représentent l`affirmation plénière du schéma mythique et à partir desquelles nous pouvons entamer une démarche de pensée non-justificativeThe main objective of this thesis is to set the basis of a non-justifying approach of the problem of evil and to point at the existence of a non-theodicean tradition in Jewish thought. Since both theodicy and this non-justifying scheme are rooted in “Biblical monotheism”, I tried to illustrate the gradual constitution of a tradition based on the Biblical narratives of Creation and wherein the notion of transcendence is inseparable from that of radical evil. The first part considers the metaphysical and ontological bases of theodicy - seen as a corollary of theism - its implications, the philosophical and logical problems it engenders, as well as a possible basis for its overcoming. The overcoming of theistic logics, of the supremacy of the Unique Principle and of the binary model is possible by means of the recuperation of a mythical scheme which I expose in the second part of this study. The second part explores as well the development of this mythical conception of origins, from its occultation in the Biblical scenario of Creation to its reviviscence in the rabbinic interpretations. The third part is dedicated to the cabalistic explorations of the issues of evil and Creation, explorations which constitute the full affirmation of the mythical scheme and the bases for a non-justifying approach
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Law-Viljoen, Bronwyn. "A hermeneutical study of the Midrashic influences of biblical literature on the narrative modes, aesthetics, and ethical concerns in the novels of George Eliot." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002279.
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The thesis will examine the influence of Biblical literature on some of the novels of George Eliot. In doing so it will consider the following aspects of Eliot criticism: current theoretical debate about the use of midrash; modes of discourse and narrative style; prophetic language and vision; the influence of Judaism and Jewish exegetical methods on Adam Bede, "The Lifted Veil", The Mill on the Floss, Felix Holt, and Daniel Deronda. Literary critics have, for a long time, been interested in the influence of the Bible and Biblical hermeneutics on literature and the extent to which Biblical narratives and themes are used typologically and allegorically in fiction has been well researched. In this regard, the concept of midrash is not a new one in literary theory. It refers both to a genre of writing and to an ancient Rabbinic method of exegesis. It has, however, been given new meaning by literary critics and theoriticians such as Frank Kermode, Harold Bloom, and Jacques Derrida. In The Genesis of Secrecy, Kermode gives a new nuance to the word and demonstrates how it may be used to read not only Biblical stories but secular literature as well. It is an innovative, self-reflexive, and intricate hermeneutic processs which has been used by scholars such as Geoffrey Hartman and Sanford Budick, editors of Midrash and Literature, a seminal work in this thesis. Eliot's interest in Judaism and her fascination with religion, religious writing, and religious characters are closely connected to her understanding of the novelist's role as an interpreter of stories. In this regard, the prophetic figure as poet, seer, and interpreter of the past, present, and future of society is of special significance. The thesis will investigate Eliot's reinterpretation of this important Biblical type as well as her retelling of Biblical stories. It will attempt to establish the extent to which Eliot's work may be called midrash, and enter the current debate on how and why literary works have been and can be interpreted. It will address the questions of why Eliot, who abjures normative religious faith, has such a profound interest in the Bible, how the Bible serves her creative purposes, why she is interested in Judaism, and to what extent the latter informs and permeates her novels.
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Distefano, Michel G. "Inner-Midrashic introductions and their influence on introductions to medieval Rabbinic Bible commentaries." Berlin New York, NY de Gruyter, 2008. http://d-nb.info/993395880/04.
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Chandler, Christopher N. "Blind injustice : Jesus' prophetic warning against unjust judging (Matt 7:1-5)." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/919.
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This dissertation seeks to provide a plausible alternative to the consensus interpretation of Jesus' "do not judge" teaching in Matt 7:1-5. While the overwhelming majority of recent interpreters understand "do not judge" (7:1) and its concurrent sayings such as "take the log out of your own eye" (7:5) to promote a non-judgmental attitude, this monograph seeks to situate this block of teaching within a Jewish second-Temple judicial setting. To this end, an overview of the judicial system during the second Temple era is provided, after which it is argued that Matt 7:1-5 is the Matthean Jesus' halakhic, midrashic comment upon the laws for just legal judging in Lev 19:15-18, 35-36 by which he prophetically criticizes unjust legal judging. Jesus' brother James takes up this teaching in Jas 2:1-13, using it to exhort Jewish Christian leaders who judge cases within Diaspora synagogues/churches. Such an alternative interpretation of Jesus' "do not judge" teaching in Matt 7:1-5 matches well other passages in Matthew which likewise speak of judicial, brotherly conflict such as 5:21-26 and 18:15-35. Some early Christian writers who quote or allude to Matt 7:1-5 reflect a judicial understanding of these verses as well, often relating Matt 7:1-5 to Lev 19:15-18, 35-36 and/or drawing parallels between Matt 7:1-5 and one or more of the NT judicial texts which, this thesis argues, is related to it (Matt 5:21-26, 18:15-35; Jas 2:1-13).
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Wellmann, Bettina. "Von David, Königin Ester und Christus : Psalm 22 im Midrasch Tehillim und bei Augustinus /." Freiburg : Herder, 2007. http://catalogue.bnf.fr/ark:/12148/cb41180646d.
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Leneman, Helen Frances. "The scroll of Ruth re-told through librettos and music biblical interpretation in a new key /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2004. http://dare.uva.nl/document/76794.
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Matitiani, Malcolm Salwyn. "The rabbinic attitude to intermarriage as reflected in Midrashic literature." Master's thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/3558.
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Driver, Daniel R. "Brevard Childs : the logic of scripture's textual authority." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/754.
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Brevard Childs argues for the inner logic of scripture’s textual authority as an historical reality that gives rise to the material condition by which the church apprehends and experiences God in Christ. The church’s use of (or by) scripture thus has a larger interiority: the shaped canon of scripture, Old and New Testaments, is a rule of faith which accrues authority in the church, through the vehicle of the sensus literalis. Childs’ work has been misplaced, however. Part one locates it internationally, attending to the way it has been read in English and German and finding that it has enjoyed a more patient reception in Europe than in Britain or North America. To illustrate, Childs’ definition of biblical theology is contrasted with that of James Barr. Their differences over gesamtbiblische theology involve opposite turns toward and away from Barthian dogma in biblical inquiry. Part two examines Childs on biblical reference, introducing why intertextuality is not midrashic but deictic—pointing to the res. This coincides with an understanding of the formation of biblical literature. Childs’ argument for canonical shaping is juxtaposed with Hermann Gunkel on tradition history, showing “final form” to be a deliberate inversion of form critical principles. Childs’ interest in the Bible as religious literature is then set alongside his studious confrontation of Judaism, with implications for inter-religious dialogue. Barr and Childs are compared again in part three, which frames their respective senses of indirect and direct biblical reference in terms of allegory. Both see allegory at work in the modern world under certain rules (either biblical criticism or the regula fidei). Their rules affect their articulations of trinitarian dogma. Finally, Psalm102 highlights divergences between modern and pre-modern interpreters. If scripture comprehends the present immediately, some postures of the church toward the synagogue may be excluded.
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Figueirêdo, Régis Santana de. "Comparação dos efeitos cardiovasculares de Fenilefrina a 2,5% e a 10% em pacientes diabéticos submetidos a angiografia fluoresceínica." reponame:Repositório Institucional da UFC, 2007. http://www.repositorio.ufc.br/handle/riufc/2615.
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FIGUEIRÊDO, Régis Santana de. Comparação dos efeitos cardiovasculares de Fenilefrina a 2,5% e a 10% em pacientes diabéticos submetidos a angiografia fluoresceínica. 2007. 104 f. Dissertação (Mestrado em Farmacologia) - Universidade Federal do Ceará. Faculdade de Medicina, Fortaleza, 2007.Submitted by denise santos (denise.santos@ufc.br) on 2012-05-11T13:32:39Z No. of bitstreams: 1 2007_dis_rsfigueirêdo.pdf: 1012754 bytes, checksum: bd5c600bfd8868f29fdcfbec6c9f9636 (MD5)
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A prospective, randomized, double-blind study with groups in parallel and active control was conducted to compare the cardiovascular effects of aqueous solution of phenylephrine 2.5% versus 10% in diabetic type 2 patients undergoing fluorescein angiography, and also to compare their efficacy on pupillary dilation. The volunteers at the Santo Inácio Hospital, in Juazeiro do Norte, Ceará were randomized into two groups. Patients in group A received one drop of 0.5% proxymetacaine, 1% tropicamide, and 2.5% phenylephrine in both eyes, whereas those in group B received 0.5% proxymetacaine, 1% tropicamide, and 10% phenylephrine. Blood pressure and heart rate were measured five minutes before and several times after phenylephrine eyedrop instillation for a period of three hours. Alterations in cardiac rhythm were recorded by Holter in all patients. Pupil surface was measured before and sixty minutes after phenylephrine instillation. Forty three patients were allocated into 22 patients (group A) and 21 patients (group B). There was no significant difference in the mean systolic blood pressure after phenylephrine instillation between the two groups. This observation was also valid for all but one instant where the mean diastolic blood pressure (150 minutes) was significantly higher in 10% phenylephrine group (P = 0.0460). A significant raise in mean systolic and diastolic blood pressure was registered at the moment of intravenous fluorescein injection in both groups (P < 0.001). No statistically significant difference was detected in the mean heart rate. Changes in cardiac rhythm could not be attributed to phenylephrine in either group. The amount of pupillary dilation at sixty minutes did not differ between the groups. In conclusion, after a single dose instillation, 2.5% phenylephrine compared to 10% phenylephrine was equally able to induce and keep adequate pupil dilation in diabetic type 2 patients undergoing fluorescein angiography. The raise in blood pressure following fluorescein injection was the main change observed in the cardiovascular parameters analyzed and probably did not relate to the use of any phenylephrine concentration.
Um estudo prospectivo, randomizado, duplo-cego, com grupos em paralelo e controle ativo foi conduzido para comparar os efeitos cardiovasculares da solução aquosa de fenilefrina a 2,5% versus a 10% em pacientes diabéticos do tipo 2, submetidos a angiografia fluoresceínica, e também para comparar a eficácia dessas soluções na dilatação pupilar. Os voluntários foram atendidos no Hospital Santo Inácio, em Juazeiro do Norte, Ceará, e randomicamente alocados em dois grupos. Os pacientes no grupo A receberam uma gota de proximetacaína a 0,5%, de tropicamida a 1% e de fenilefrina a 2,5% em ambos os olhos, enquanto os do grupo B receberam proximetacaína a 0,5%, tropicamida a 1% e fenilefrina a 10%. A pressão arterial e a freqüência cardíaca foram mensuradas cinco minutos antes e em vários instantes após a instilação de fenilefrina no fórnice conjuntival ao longo de um período de três horas. As alterações no ritmo cardíaco foram gravadas por uma unidade de Holter em todos os pacientes. A área pupilar foi calculada antes e sessenta minutos após a instilação de fenilefrina. Dos quarenta e três pacientes envolvidos, 22 foram alocados no grupo A e 21, no grupo B. Não houve diferença estatisticamente significante entre os grupos na média da pressão arterial sistólica após a instilação de fenilefrina. Essa observação também foi válida para todos os instantes em relação à média da pressão diastólica, menos em um (150 minutos), onde o grupo da fenilefrina a 10% registrou valor mais alto (P = 0,0460). Um aumento significativo na média da pressão arterial (sistólica e diastólica - P < 0,001) foi igualmente verificado no momento da injeção endovenosa de fluoresceína nos dois grupos. Não se observou diferença estatisticamente significante entre os grupos na média da freqüência cardíaca. As mudanças no ritmo cardíaco não se relacionaram com o uso da fenilefrina em qualquer dos grupos. A magnitude da dilatação pupilar sessenta minutos após o uso da fenilefrina não foi diferente entre os grupos. Diante destes resultados, pôde-se concluir que, após uma única instilação, a fenilefrina a 2,5% comparada à fenilefrina a 10% foi igualmente capaz de induzir e de manter adequada midríase em pacientes diabéticos do tipo 2, submetidos a angiografia fluoresceínica. O aumento na pressão arterial que seguiu a injeção de fluoresceína, principal mudança nos parâmetros cardiovasculares analisados, provavelmente não se relacionou diretamente com qualquer das concentrações de fenilefrina usadas.
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Zylberstein, Janet Carleton University Dissertation Religion. "Elie Wiesel's Midrashim: "A search for meaning in a post-holocaust world."." Ottawa, 1994.
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Keim, Katharina Esther. "Pirqei deRabbi Eliezer : structure, coherence, intertextuality, and historical context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/pirqei-derabbi-eliezer-structure-coherence-intertextuality-and-historical-context(5a243982-b0b3-4209-9cba-1b58cfb40210).html.
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The present dissertation offers a literary profile of the enigmatic Gaonic era work known as Pirqei deRabbi Eliezer (PRE). This profile is based on an approach informed by the methodology theorized in the Manchester-Durham Typology of Anonymous and Pseudepigraphic Jewish Literature, c.200 BCE to c.700 CE, Project (TAPJLA). It is offered as a necessary prolegomenon to further research on contextualising PRE in relation to earlier Jewish tradition (both rabbinic and non-rabbinic), in relation to Jewish literature of the Gaonic period, and in relation to the historical development of Judaism in the early centuries of Islam. Chapter 1 sets out the research question, surveys, and critiques existing work on PRE, and outlines the methodology. Chapter 2 provides necessary background to the study of PRE, setting out the evidence with regard to its manuscripts and editions, its recensional and redactional history, its reception, and its language, content, dating, and provenance. Chapters 3 and 4 are the core of the dissertation and contain the literary profile of PRE. Chapter 3 offers an essentially synchronic text-linguistic description of the work under the following headings: Perspective; PRE as Narrative; PRE as Commentary; PRE as Thematic Discourse; and Coherence. Chapter 4 offers an essentially diachronic discussion of PRE’s intertexts, that is to say, other texts with which it has, or is alleged to have, a relationship. The texts selected for discussion are: the Hebrew Bible, Rabbinic Literature (both the classic rabbinic “canon” and “late midrash”), the Targum, the Pseudepigrapha, Piyyut, and certain Christian and Islamic traditions. Chapter 5 offers conclusions in the form of a discussion of the implications of the literary profile presented in chapters 3-4 for the methodology of the TAPJLA Project, for the problem of the genre of PRE, and for the question of PRE’s literary and historical context. The substantial Appendix is integral to the argument. It sets out much of the raw data on which the argument is based. I have removed this data to an appendix so as not to impede the flow of the discussion in the main text. The Appendix also contains my entry for the TAPJLA database, to help illuminate the discussion of my methodology, and a copy of my published article on the cosmology of PRE, to provide further support for my analysis of this theme in PRE.
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Breitenbach, Heike [Verfasser]. "Thomas Mann und die jüdische Tradition : Untersuchungen zu Joseph und seine Brüder unter besonderer Berücksichtigung der Schriftauslegung des Midrasch / Heike Breitenbach." Aachen : Hochschulbibliothek der Rheinisch-Westfälischen Technischen Hochschule Aachen, 2013. http://d-nb.info/1029808236/34.
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Gross, Steven James. "A Feasibility Study of Model-Based Natural Ventilation Control in a Midrise Student Dormitory Building." PDXScholar, 2011. http://pdxscholar.library.pdx.edu/open_access_etds/449.
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Past research has shown that natural ventilation can be used to satisfy upwards of 98% of the yearly cooling demand when utilized in the appropriate climate zone. Yet widespread implementation of natural ventilation has been limited in practice. This delay in market adoption is mainly due to lack of effective and reliable control. Historically, control of natural ventilation was left to the occupant (i.e. they are responsible for opening and closing their windows) because occupants are more readily satisfied when given control of the indoor environment. This strategy has been shown to be effective during summer months, but can lead to both over and under ventilation, as well as the associated unnecessary energy waste during the winter months. This research presents the development and evaluation of a model-based control algorithm for natural ventilation. The proposed controller is designed to modulate the operable windows based on ambient temperature, wind speed, wind direction, solar radiation, indoor temperature and other building characteristics to ensure adequate ventilation and thermal comfort throughout the year without the use of mechanical ventilation and cooling systems. A midrise student dormitory building, located in Portland OR, has been used to demonstrate the performance of the proposed controller. Simulation results show that the model-based controller is able to reduce under-ventilated hours to 6.2% of the summer season (June - September) and 2.5% of the winter (October - May) while preventing over-heating during 99% of the year. In addition, the model-based-controller reduces the yearly energy cost by 33% when compared to a conventional heat pump system. As a proactive control, model-based control has been used in a wide range of building control applications. This research serves as proof-of-concept that it can be used to control operable windows to provide adequate ventilation year-round without significantly affecting thermal comfort. The resulting control algorithm significantly improves the reliability of natural ventilation design and could lead to a wider adoption of natural ventilation in appropriate climate zones.
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Diamond, James Arthur. "Prooftext as pretext, the strategem of scriptural and midrashic citation in Maimonides' Guide of the perplexed." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/NQ45783.pdf.
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