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Journal articles on the topic 'Rabbinical commentary'

Author: Grafiati

Published: 11 January 2025

Last updated: 31 July 2025

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1

Lawrance, Jeremy. "Jewish Forerunners of the Spanish Biblia romanceada: A Thirteenth-Century Witness (Bodleian MS Hunt. 268)." Zeitschrift für romanische Philologie 138, no. 2 (2022): 399–421. http://dx.doi.org/10.1515/zrp-2022-0018.

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Abstract Despite Church prohibitions, almost twenty medieval Bibles in Spanish survive. The Old Testament versions derived in many cases from translations from Hebrew made by Jews. These were characterized by a unique rabbinical “calque-language” that would be preserved by Sephardim for centuries after the Expulsion in 1492; but the Inquisition destroyed the medieval Jewish copies. This article studies a new witness, the oldest known: a thirteenth-century Hebrew commentary on the Hagiographa with Spanish glosses. These fully confirm the amazing continuity of the Ladino scriptolect.

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Shochetman, Eliav. "Israeli Law and Jewish Law — Interaction and Independence: A Commentary." Israel Law Review 24, no. 3-4 (1990): 525–36. http://dx.doi.org/10.1017/s0021223700010050.

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The focus of the article written by my colleague, Prof. Brahyahu Lifshitz, was the extent of the influence of Jewish law on the legal system of the State of Israel during the forty years since its establishment. In my view, a symposium on “Forty Years of Israeli Law” ought also to include a study of the innovations and developments which have taken place within Jewish law during this period, since to a certain extent, Jewish law is an integral part of Israeli law. A comprehensive analysis of this issue is clearly beyond the scope of this paper. Nevertheless, one major question should be dealt

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Sidorenko, Natalia V. "Aramaic targums and daily religious life." Tyumen State University Herald. Humanities Research. Humanitates 9, no. 2 (2023): 6–25. http://dx.doi.org/10.21684/2411-197x-2023-9-2-6-25.

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The connection between the written Targums, which are translations of Sacred Scripture into Aramaic, and the oral Targums used in synagogues is not well understood. Rabbinical tradition suggests that the Targums were written to make Scripture understandable to ordinary people during synagogue readings. However, the article argues that the Targums were also associated with various aspects of daily religious life, reflecting the ideas and realities of the 4th–5th c. CE when they were created. We discuss discrepancies between written rules and real-life practices, individual and communal study of

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Blankovsky, Yuval. "R. Hayyim Soloveitchik and Academic Talmudic Hermeneutics." Review of Rabbinic Judaism 18, no. 2 (2015): 260–80. http://dx.doi.org/10.1163/15700704-12341287.

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This article offers a detailed description of R. Hayyim Soloveitchik’s commentary on the Talmudic discussions about the requirement for proper intention when making Jewish ritual objects, i.e., Sefer Torah, Mezuzah, etc., and a comparison to the academic commentary on that issue. It describes the relationship between the two genres of commentary, academic and rabbinic, and illustrates the differences and similarities between the commentaries of these two parallel interpretive communities. In this way, the paper sheds new light on the character of R. Hayyim as a Talmudic commentator.

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Stern. "REVIEW: David L. Lieber, Jules Harlow, Rabbinical Assembly and the United Synagogue of Conservative Judaism. TEACHING TORAH IN THE TWENTY-FIRST CENTURY: THREE JEWISH BIBLE COMMENTARIES: ETZ HAYIM: TORAH AND COMMENTARY. Richard Elliott Friedman.Commentary on the Torah. Adele Berlin and Marc Zvi Brettler, Michael Fishbane. THE JEWISH STUDY BIBLE." Prooftexts 25, no. 3 (2005): 376. http://dx.doi.org/10.2979/pft.2005.25.3.376.

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Fishbane, Michael. "“Seeing the Voices”." Levinas Studies 13 (2019): 11–26. http://dx.doi.org/10.5840/levinas2019131.

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Rabbinic Talmudic tradition is marked by chains of tradition, integrating written Scripture (as prooftext) and oral Traditions (as exegesis). The interrelation of word, voice, and instruction is paramount. Levinas’s reading of Talmudic texts follows this format and continues this tradition, by superimposing his voice and philosophical concerns. I have chosen his reading of Babylonian Talmud, Tractate Makkot 10a as an exemplum. In the process, Levinas’s style and method can be seen as a contemporary meta-commentary on the ancient rabbinic source.

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Blankovsky, Yuval. "Rabbinic Inquiry (Hakirah) as the Place Rabbinic and Academic Talmudic Discourse Meet: The Case of “Two Hold a Cloak”." Review of Rabbinic Judaism 21, no. 1 (2018): 82–107. http://dx.doi.org/10.1163/15700704-12341338.

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Abstract This paper explores the common ground and differences between academic and rabbinic Talmudic hermeneutics. It does this by situating R. Elhanan Bunem Wasserman’s (1874–1941) inquiry pertaining to the much beloved Talmudic debate over “Two Hold a Cloak” within the context of the critical academic commentary on that Talmudic discourse.

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Visotzky, Burton L., and Samuel Tobias Lachs. "Lochs's "Rabbinic Commentary on the New Testament"." Jewish Quarterly Review 78, no. 3/4 (1988): 340. http://dx.doi.org/10.2307/1454656.

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Ilan, Tal. "A Feminist Commentary on the Mishnah: Tractate Pe'ah as an Example of Silencing." Nashim: A Journal of Jewish Women's Studies & Gender Issues 43, no. 1 (2024): 40–59. http://dx.doi.org/10.2979/nsh.00004.

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Abstract: This feminist introduction to Tractate Peah in the Mishnah, the Tosefta and the Jerusalem Talmud exposes a process of silencing. It shows how the widow, one of the prime recipients of charity in the Bible, disappears from the group of charity recipients in rabbinic literature. Women who have no families, who are considered generically poor in most literatures, lose this status in rabbinic law and at most become themselves objects given in charity.

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Viezel, Eran. "The Secret of the Popularity of Rashi’s Commentary on the Torah." Review of Rabbinic Judaism 17, no. 2 (2014): 207–17. http://dx.doi.org/10.1163/15700704-12341268.

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How can we account for the popularity of Rashi’s commentary on Torah? Scholars have suggested that Rashi’s personality and his public and literary activities, on the one hand, and the special style of his commentary, on the other, account for the popularity of the commentary. The author proposes that in addition to these factors, it was a unique methodology that caused Rashi’s Torah commentary to become so universally loved: Rashi explained the Torah, above all, by means of aggadot meyashevot, i.e., aggadot that fill gaps in the text but preserve the sequence and meaning of the narrative plot.

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Jacobs, Jonathan. "The Allegorical Exegesis of Song of Songs by R. Tuviah ben ’Eliʽezer—Lekaḥ Tov, and Its Relation to Rashi's Commentary". AJS Review 39, № 1 (2015): 75–92. http://dx.doi.org/10.1017/s0364009414000658.

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This article examines three facets of R. Tuviah ben ’Eliʽezer's commentary,Lekaḥ tov, on Song of Songs: (a) his unique approach to allegorical interpretation; (b) his participation in Judeo-Christian polemics; and (c) the question of a connection between his commentary on Songs and Rashi's. R. Tuviah proposes to read the verses of Songs as simultaneously describing the past, the present, and the future of the Jewish nation, a type of reading that is extremely rare in rabbinic midrashim, which R. Tuviah adopts to create a systematic allegorical commentary. There are similarities between the int

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Stefański, Jacek. "Medieval Karaite Exegesis as Evidenced in Selected Examples from Yefet Ben Eli’s Commentary on the Book of Hosea." Collectanea Theologica 90, no. 5 (2021): 335–51. http://dx.doi.org/10.21697/ct.2020.90.5.14.

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For many years, Karaite exegesis was relatively unknown to numerous Biblical scholars. This situation has been changing with an increasing access to source materials. As a result, more and more Karaite exegetical treasures representing the trends of Karaite Judaism have come to the fore. Among them, there is the Commentary on the Book of Hosea by Yefet ben Eli, one of the most significant representatives of Karaism in the tenth century. Yefet ben Eli exhibits a remarkable knowledge of Hebrew etymology, which enables him to provide unique answers to the interpretative problems in the Masoretic

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Lawee, Eric. "From Sepharad to Ashkenaz: A Case Study in the Rashi Supercommentary Tradition." AJS Review 30, no. 2 (2006): 393–425. http://dx.doi.org/10.1017/s0364009406000183.

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Though much has been done in the past half century to clarify boundaries and crossing points on the religious-intellectual maps of “Ashkenaz” and “Sepharad,” a large body of evidence that advances this complex exercise in cultural cartography has been wholly neglected: supercommentaries on Rashi’s Commentary on the Torah. Though it was produced in that part of Europe that Jews came to call (perhaps under Rashi’s influence) “Ashkenaz,” the Commentary traveled to points far and wide. Among the diverse responses that it elicited in its new homes, the vast supercommentary literature that came to s

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Cordoni, Constanza. "‘Have You Noticed My Servant Job?’ (Job 1:8)." European Judaism 58, no. 1 (2025): 61–75. https://doi.org/10.3167/ej.2025.580107.

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Abstract In this article I discuss questions that the Book of Job and the figure of Job posed for early Jewish readers: is the Book of Job there to be read? In translation, for example? When did Job live? Was he a Gentile? Was he pious, righteous, patient? The answers to these questions contributed to the creation of a multifaceted Jewish Job in the Jewish-Hellenistic and rabbinic literatures and would set the course for the further Jewish reception of Job. The early Jewish reception would also impact on the Christian interpretation of Job, not only in Bible commentary or retellings of Job, bu

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Marx, Farina. "Medieval Rabbinic Literature Seen in a New Light: The Sources of Yalkut Shimoni on the Book of the Twelve Prophets." Asiatische Studien - Études Asiatiques 78, no. 3 (2024): 599–628. http://dx.doi.org/10.1515/asia-2023-0027.

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Abstract The Yalkut Shimoni compiles important annotations from rabbinic literature to each book of the Hebrew Bible. The voluminous commentary cites more than 50 traditional rabbinic texts including sources which have been lost. Most academic research on the Yalkut Shimoni has focused on reconstructing these lost sources such as Midrash Yelamdenu, other research issues about Yalkut Shimoni have been neglected. This paper will focus on the Yalkut Shimoni on the Book of the Twelve Prophets. The author of the Yalkut Shimoni was not able to rely on consecutively commentaries on the Twelve Prophet

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Treiger, Alexander. "John of Scythopolis on Divine Darkness." Vigiliae Christianae 74, no. 1 (2020): 76–83. http://dx.doi.org/10.1163/15700720-12341419.

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Abstract The present article provides a commentary on the sixth-century Christian bishop John of Scythopolis’ scholion on Dionysius the Areopagite’s Mystical Theology I.3. In this scholion, John discusses the various Greek translations of Ex. 20:18/21. He also refers to a Jewish cosmological tradition about the seven heavens. Various rabbinic parallels to John of Scythopolis are discussed. The article argues that John most likely has recourse to an oral Jewish tradition, transmitted to him by a Jewish informant in Scythopolis. John of Scythopolis’ scholion thus provides important evidence on C

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Ruff, Tibor. "The Problem of Monogamy vs. Polygamy and Its Regulation in the Mosaic Law as well as in Later Jewish and Christian Commentaries." DÍKÉ 6, no. 2 (2023): 155–62. http://dx.doi.org/10.15170/dike.2022.06.02.11.

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The essential difference between the Jewish and the Christian traditions is, that the Mosaic Law, the Torah has been regarded in Judaism as a legal and state-creating, constituent factor, i.e. as a source of law; whereas in the Christian tradition, in accordance with the strict hermeneutic specified in the epistles of the Apostle Paul, it is not binding on non-Jewish believers and is only of a teaching nature. All the other books of the Old Testament are understood by both traditions as commentaries of divine origin and authority for the correct interpretation of the Torah, while the rest of t

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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in

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Talshir, David, B. Grossfeld, and L. H. Schiffman. "Targum Neofiti 1: An Exegetical Commentary to Genesis, Including Full Rabbinic Parallels." Journal of the American Oriental Society 122, no. 1 (2002): 111. http://dx.doi.org/10.2307/3087671.

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McNamara, M. "Targum Neofiti 1: An Exegetical Commentary to Genesis including full Rabbinic Parallels." Journal of Semitic Studies 47, no. 2 (2002): 352–55. http://dx.doi.org/10.1093/jss/47.2.352.

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Schlossberg, Eliezer. "Between Old and New in Yemenite Midrashic Literature." Review of Rabbinic Judaism 23, no. 1 (2020): 75–88. http://dx.doi.org/10.1163/15700704-12341364.

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Abstract The Midrashim mentioned and described briefly in this article—R. Avraham ben Shlomo’s commentary on the early and later prophets, the Midrash Shoʿel U-Meshiv, and the anonymous Midrash on the Torah written at the beginning of the sixteenth century—represent the transitional stage between the classic and the later Yemenite Midrash. The former are written in a mixture of Hebrew and Arabic, based on rabbinic writings and on the teachings of great medieval scholars such as R. Saadia Gaon and Maimonides, while the latter are written almost solely in Hebrew and based mainly on esoteric, sym

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Freer, Alexander. "Faith in Reading: Revisiting the Midrash–Theory Connection." Paragraph 39, no. 3 (2016): 335–57. http://dx.doi.org/10.3366/para.2016.0205.

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In the 1980s there was a brief but intense period of interest among literary critics and theorists in Classical Rabbinic interpretation, and, in particular, the genre of commentary known as Midrash. Interest concentrated around the apparent similarities between Midrash and the commentaries and criticism of Derrida, Lacan, Freud, Barthes and others. This essay examines this connection between Midrash and theory in light of the persistent charge from Foucault and others that all hermeneutics is essentially theological. It proceeds by drawing out the aims and frustrations of the literary critics

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Wolfson, Elliot R. "By Way of Truth: Aspects of Naḥmanides' Kabbalistic Hermeneutic". AJS Review 14, № 2 (1989): 103–78. http://dx.doi.org/10.1017/s0364009400002592.

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Perhaps no one figure is more responsible for the legitimization of kabbalah as an authentic esoteric tradition of Judaism than Moses ben Nahman (1194–1270). Although from the beginnings of its literary history kabbalah was associated with men of rabbinic standing, such as R. Abraham ben David of Posquieres, no one before Nahmanides had attained a reputation for excellence in halakhic and mystical matters and had written extensively in both domains. Nahmanides' involvement with kabbalah, especially in the context of a commentary on the Torah written for the layman, as the author plainly states

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Berger, Yitzhak. "Peshat and the Authority of Hazal in the Commentaries of Radak." AJS Review 31, no. 1 (2007): 41–59. http://dx.doi.org/10.1017/s0364009407000220.

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In the study of medieval biblical interpretation, the tension between commentators' fidelity to rabbinic midrash and their independent quest for peshat continues to command serious attention. The place of the important Provençal exegete R. David Kimhִi (Radak, ca. 1160–ca. 1235) in the history of peshat commentary is of particular interest, influenced as he was by an especially wide range of traditions. On one hand, Radak's family, which was of Spanish origin, produced grammatical works and commentaries that exemplify the strict text-based approach of the Andalusian exegetes. Indeed, R. Abraha

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Bergo, Bettina. "How many messiahs, how many alephs? Levinas’ talmudic “messianic texts” in three numbers, and André Neher’s biblical response." Revista Ética e Filosofia Política 1, no. 25 (2023): 199–224. http://dx.doi.org/10.34019/2448-2137.2022.39964.

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This article approaches Levinas’s 1963 Talmudic reading entitled “Messianic Texts” in light of the metaphoric numbers 0, 1, and 2. “Zero” will refer to unforeseen silences in the Talmudic text in question (here, Rabbi Eleazar’s sudden silence in the debate about the conditions of redemption, as well as commentator Rashi’s silence on Talmudic discussions about a certain “identity” of the messiah. The number “one” concerns a textual hapax: Rabbi Hillel’s historicist dismissal of the messiah as promise and open future—a position virtually anathema to rabbinics (inter alia) but nevertheless preser

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Walton, Michael T., and Phyllis J. Walton. "In Defense of the Church Militant: The Censorship of the Rashi Commentary in the Magna Biblia Rabbinica." Sixteenth Century Journal 21, no. 3 (1990): 385. http://dx.doi.org/10.2307/2540275.

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Vermes, Geza. "A Rabbinic Commentary on the New Testament: The Gospels of Matthew, Mark and Luke." Journal of Jewish Studies 39, no. 1 (1988): 123–24. http://dx.doi.org/10.18647/1391/jjs-1988.

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

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Abstract In the middle of the eighteenth-century, Mordechai Tama, a Jew from Hebron, left his hometown carrying a manuscript containing his grandfather’s commentary on Midrash Mekhilta, with the aim of printing it in Amsterdam. That plan was unsuccessful, but once in Amsterdam, Tama did become a member of scholarly circles of the Portuguese-Jewish community. He absorbed that community’s blend of Rabbinic learning and Spanish literary tastes and, in turn, was valued for his knowledge of Arabic. This article examines the encounter in Amsterdam between Western Sephardi and Levantine Jewish learne

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Ha, Polly. "Who Owns the Hebrew Doctors? Oriental Scholarship, Historical Proportionality, and the Puritan “Invention” of Avant-Garde Conformity." Journal of Medieval and Early Modern Studies 53, no. 1 (2023): 55–85. http://dx.doi.org/10.1215/10829636-10189015.

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Puritan and conformist divines both sought to “own the Hebrew doctors” just as they had appealed to patristic sources in the late sixteenth and early seventeenth centuries. The puritan Walter Travers drew upon the rabbinic commentary of Abraham Ibn Ezra to argue for the refashioning of the church in the 1570s. Elizabethan ecclesiastical controversy in turn helped “invent” central features of avant-garde conformity by prompting Richard Hooker's use of Jewish precedent to stabilize the church from the 1580s onward. Mutual claims to the Hebrew doctors exposed disagreement over how to proportion t

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Yedidya, Asaf. "Scales of Justice by Rabbi Zvi Hirsch Kalischer: From Rabbinic Tradition to Public Participation." Religions 14, no. 2 (2023): 218. http://dx.doi.org/10.3390/rel14020218.

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Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of settlement in the Land of Israel in the third quarter of the 19th century, was crowned a preeminent ”Precursor of Zionism”. However, his halakhic teachings, which have never been properly researched, represent a fount of perspectives that help refine our understanding of his ideological and activist program. This article focuses on Moznayim LaMishpat (1855) and his unfinished halakhic work that attempted to complete the Ḥoshen Mishpat codex, not by composing another commentary on the Shulkhan Aruk

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Monnickendam, Yifat. "Late Antique Christian Law in the Eastern Roman Empire." Studies in Late Antiquity 2, no. 1 (2018): 40–83. http://dx.doi.org/10.1525/sla.2018.2.1.40.

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To date, early Christian sources have drawn the scholarly attention of theologians, scholars of biblical commentary, and historians, but not of legal historians, presumably because such sources do not offer sufficiently substantial material for legal historical research. Nevertheless, a few studies have blended legal history and late antique Christianity, and an analysis of these studies shows they are based on a “centralist,” or “formalist–positivist,” conceptualization of law. In this paper I review the scholarship of legal traditions in the eastern Roman Empire— namely, Roman law and Greek

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Bretherton, Luke. "Soteriology, Debt, and Faithful Witness: Four Theses for a Political Theology of Economic Democracy." Anglican Theological Review 98, no. 1 (2016): 71–89. http://dx.doi.org/10.1177/000332861609800107.

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The essay seeks to understand what is theologically at stake when challenging the power of money in shaping our common life. To do so it sets out four theses, with commentary, that are suggestive of how we might go about generating a critically constructive and theologically attuned vision of an earthly oikonomia within the contemporary context. The first thesis is that envisioning a contemporary economics of mutual and ecological flourishing necessitates teasing out how Christian doctrines of God and soteriology legitimate oppressive conceptions of debt, and, at the same time, can help disman

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NELSON, ERIC. "‘TALMUDICAL COMMONWEALTHSMEN’ AND THE RISE OF REPUBLICAN EXCLUSIVISM." Historical Journal 50, no. 4 (2007): 809–35. http://dx.doi.org/10.1017/s0018246x07006395.

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ABSTRACTThis article makes the case that modern ideological republicanism has its roots, not in Athens or Rome, but in Jerusalem. It begins from the observation that republican political theory underwent a dramatic transformation in the middle of the seventeenth century. Before 1650, republicanism had always been a ‘relative’ position: those who argued in favour of republican government did so because they believed that republics were better than monarchies for various reasons. None of them had any interest in arguing that monarchy was an illegitimate constitutional form. In the second half of

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Stewart, Devin. "Historical Dictionary of Prophets in Islam and Judaism." American Journal of Islam and Society 21, no. 1 (2004): 124–27. http://dx.doi.org/10.35632/ajis.v21i1.1823.

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As the compilers of this dictionary point out, Qur’anic and Islamic viewsof prophecy have been studied largely in isolation, despite the obvious connectionsbetween Islam and the Biblical tradition. Comparative studieshave focused on what Islam has taken, or borrowed, from Biblical sources,often implying that this material has been manipulated for tendentiousmotives.The present dictionary works toward a less polemical comparativestudy of prophecy, investigating the complex relationships between Islamic, Biblical, and other Near Eastern views. The dictionary has beendesigned to examine shared tr

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Menn, Esther M. "Praying King and Sanctuary of Prayer,Part I: David and the Temple's Origins in Rabbinic Psalms Commentary (Midrash Tehillim)." Journal of Jewish Studies 52, no. 1 (2001): 1–26. http://dx.doi.org/10.18647/2310/jjs-2001.

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Menn, Esther M. "Praying King and Sanctuary of Prayer, Part II: David’s Deferment and the Temple’s Dedication in Rabbinic Psalms Commentary (Midrash Tehillim)." Journal of Jewish Studies 53, no. 2 (2002): 298–323. http://dx.doi.org/10.18647/2428/jjs-2002.

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Sperber, David. "The Liberation of G-D: Helène Aylon’s Jewish Feminist Art." IMAGES 12, no. 1 (2019): 122–33. http://dx.doi.org/10.1163/18718000-12340105.

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Abstract Helène Aylon (b. 1931) is among the first generation of feminist artists who identified and challenged traditional patriarchal and misogynist readings of ancient religious texts. This article analyzes the discourse and examines the reception of Aylon’s work The Liberation of G-d (1990–1996) within the Jewish art world and the American Conservative Jewish community, and her contribution to these two diverse audiences. Despite the work’s confrontation with tradition, some rabbis from the Conservative movement played a significant role in the acceptance of the work and its exhibition in

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Nanos, Mark. "Paul's Reversal of Jews Calling Gentiles 'Dogs' (Philippians 3:2): 1600 Years of an Ideological Tale Wagging an Exegetical Dog?" Biblical Interpretation 17, no. 4 (2009): 448–82. http://dx.doi.org/10.1163/156851508x329692.

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AbstractThe commentary tradition on Philippians 3:2 (and on Matt. 15 and Mark 7 too) has been claiming at least since Chrysostom that Jews commonly called Gentiles dogs, thereby legitimating a pattern of calling Jews dogs. Contemporary commentaries indicate no awareness of the harmful legacy or the continued implications of the polemic to which it contributes when perpetuating this invective. Moreover, evidence of this supposed common prejudice is often not provided, and when it is, usually consists of sayings attributed to Jesus and the Syro-Phoenician or Canaanite woman—thus available to us

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Wolf, Sarah. "‘From Where Are These Words?’ The Reception of the Bible in the Babylonian Talmud." Journal of the Bible and its Reception 9, no. 2 (2022): 227–45. http://dx.doi.org/10.1515/jbr-2021-0032.

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Abstract This article addresses the paradox of the Bible’s reception in the Babylonian Talmud: that despite the Bible’s centrality to many of the discussions and stories in the Talmud, the Talmud ultimately recontextualizes the Bible by creating a new version of the Jewish study canon. It argues that this paradox cannot be understood without recognizing that there are essentially two different concepts of the Bible held by the late rabbis; that is, a material Bible and a memorized Bible. The Bible makes an appearance in the Talmud as a physical object or set of objects, composed of words on pa

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Derrett, J. Duncan M. "Samuel Tobias LACHS, A Rabbinic Commentary on the New Testament. The Gospels of Matthew, Mark and Luke, KTAV/ADL, New York 1987, xxix and 468 pp., paper $ 16.85, cloth $ 29.50." Journal for the Study of Judaism 19, no. 1 (1988): 108–9. http://dx.doi.org/10.1163/157006388x00138.

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PEREZ FERNANDEZ, Miguel. "Gary G. PORTON, Understanding Rabbinic Midrash. Texts and Commentary (The Library of Judaic Learning. Volume V. Edited by Jacob Neusner), Ktav Publishing House, Inc., Hoboken, New Jersey 1985. XXIV and 232 pp., paper, $ 11.95." Journal for the Study of Judaism 17, no. 2 (1986): 267–70. http://dx.doi.org/10.1163/157006386x00563.

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Lasker, Daniel J. "The Karaite Mourners of Zion and the Qumran Scrolls. On the History of an Alternative to Rabbinic Judaism, written by Yoram Erder The Arabic Translation and Commentary of Yefet ben ‘Eli on the Book of Proverbs, vol. 1, Edition and Introduction, written by Ilana Sasson Historical Consciousness, Haskalah, and Nationalism among the Karaites of Eastern Europe, written by Golda Akhiezer." European Journal of Jewish Studies 15, no. 1 (2020): 169–76. http://dx.doi.org/10.1163/1872471x-bja10008.

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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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Bazak, Aliza. "Shaming in Rabbinical Court Rulings in Israel: A Modern Commentary on Medieval Rabbinic Sanctions in Divorce Cases." TRADITION- A JOURNAL OF ORTHODOX JEWISH THOUGHT 56, no. 1 (2024). http://dx.doi.org/10.54469/9hj2n546f.

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Eisenstat, Yedida. "Reception of Scripture in Rashi’s Torah Commentary." Journal of the Bible and its Reception, November 28, 2022. http://dx.doi.org/10.1515/jbr-2021-0034.

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Abstract The most influential biblical commentary in Jewish history is that of the late eleventh century scholar, Rabbi Shlomo Yitzḥaki (“Rashi”) of northern France. This essay examines Rashi’s Torah Commentary as a midrashic anthology and examines Rashi’s reception of the Bible through the lens of his use of midrash. After highlighting shared traits of first-millennium midrashic corpora and Rashi’s Torah Commentary, I offer a new reading of Rashi’s “methodological statement.” I then turn to Rashi’s historical context to suggest that the Commentary’s lemmatized form demonstrates that Scripture

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Fuchs, Uziel. "The Alfaẓ al-Mishnah Commentary by R. Saadiah Gaon". Zutot, 1 грудня 2022, 1–7. http://dx.doi.org/10.1163/18750214-bja10031.

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Abstract This article presents a commentary on the Mishna composed by R. Saadiah Gaon, who served as head of the Sura yeshivah in Baghdad at the beginning of the 10th century. The commentary is a Hebrew-Arabic glossary defining difficult words in the Mishnah. The commentary is well referenced in writings from early periods, and a large portion of the manuscript was recently identified in the Cairo Genizah. I present a number of proofs that R. Saadiah Gaon authored the commentary and show that many adaptions were made to this commentary in several manuscripts. This unpublished commentary is the

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Dohrmann, Natalie B. "Means and End(ing)s: Nomos Versus Narrative in Early Rabbinic Exegesis." Critical Analysis of Law 3, no. 1 (2016). http://dx.doi.org/10.33137/cal.v3i1.26450.

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Rabbinic literature shares a suggestive array of literary features with later Latin literary sources: commentary, fragmentation and quotation, and a granular attention to language. In this material narrative tends to be lost; classical source texts, such as Vergil, are fetishized, broken apart, and repurposed. In this essay I ask of one corpus--early rabbinic midrash (biblical commentary)--what is the origin and impact of its fragmented and finally incoherent narrative project? At the risk of over-simplifying, I will focus on the rabbis as a case study in the etiology of a more general phenome

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Lightner, Charles R. "The Hidden Bones Apocalypse: The Marker, Its Message, and their Hiddenness." E-Journal of Religious and Theological Studies, March 24, 2023, 72–133. http://dx.doi.org/10.38159/erats.2023931.

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There is an unusual phrase that occurs only fourteen times in the Hebrew Bible. Those fourteen occurrences mark the accounts of ten highly consequential days. The essential messages of those ten accounts, when taken together, create and convey a unified and coherent communication. The presence of the phrase, its uniqueness to those days, and the message it creates, are hidden in translations. Readers of the biblical text in English, Greek, Latin, and German versions have no reason to associate the ten marked days. The phrase and its message are effectively hidden even from those who use the He

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Wikander, Ola. ""Go Out from Your Sign": Rashi to Genesis 15:5 as a Reference to Astrological Primary Direction -Its Background in Rabbinic Literature and Parallels in Abraham bar Hiyya." Old Testament Essays 33, no. 33 (2020). http://dx.doi.org/10.17159/2312-3621/2020/v33n3a11.

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ABSTRACT This article suggests that Rashi's exegetical commentary to Gen 15:5, in which Abram counts the stars, is meant to invoke an association with the astrological technique known as Primary Directions (based on equating one degree of Right Ascension in the rotation of the earth around its axis with one year of life), which was one of the main methods of prognostication in pre-modern astrology - beginning already in Hellenistic times and quite central in Mediaeval astrological thinking. Rabbinic sources discussing the relevant biblical passage and the idea of Abraham as a supreme astrologe

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Zucker, David J. "Jephthah: Faithful Fighter; Faithless Father Ancient and Contemporary Views." Biblical Theology Bulletin: Journal of Bible and Culture, July 5, 2021, 014610792110187. http://dx.doi.org/10.1177/01461079211018763.

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Jephthah (Judges 11–12) is the eighth of the twelve charismatic/military leaders in the book of Judges. Prior to a crucial battle he vows that if he is successful and returns safely “then the one who comes out of the doors of my house to meet me … shall be offered up by me as a burnt offering to yhwh” (Judg 11:31). It is difficult to know what Jephthah means by these words. The Hebrew verb used ( ha-yotzey) in this context could mean equally “the one that comes out,” “whatever comes out,” or “whoever comes out.” In the event it is his only child, a daughter who greets him. Jephthah feels unabl

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