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Midrash Rabba — widely studied are the Rabboth (great commentaries), a collection of ten midrashim on different books of the Bible (namely, the five books of the Torah and the Five Megillot). Although referred to collectively as the Midrash Rabbah, they are not a cohesive work, being written by different authors in different locales in ...
This midrash is divided into eight chapters or sections ("parashiyyot"). It covers the whole text of the Biblical book, interpreting it verse by verse, with a mixture of literal and allegorical interpretations. The eight chapters terminate, respectively, with Ruth 1:2, 1:17, 1:21, 2:9, 3:7, 3:13, 4:15, and 4:19.
This extensive and important midrash forms a complete commentary on Genesis and exemplifies all points of midrashic exegesis. It is divided into sections headed by prefaces. It is by these means distinguished from the tannaitic midrashim to the other books of the Torah, such as the Mekhilta, Sifra, and Sifre. Every chapter of the Genesis Rabbah ...
The work begins with 36 consecutive proems forming a separate collection, certainly made by the author of the Midrash. They constitute more than one quarter of the work [5] These proems and, perhaps, most of the annotations, which are arranged in the sequence of the verses, [6] originated in the discourses of which, in olden times, the Book of Lamentations had been the subject.
Still more inexact and misleading is the term "Midrash Rabbah to the Five Books of the Pentateuch and the Five Megillot," as found on the title-page of the two parts in the much-used Vilna edition. After Zunz, it is not necessary to point out that the Midrash Rabbah consists of 10 entirely different midrashim.
The Midrash was not known either to Nathan ben Jehiel, the author of the Arukh, or to Rashi (the passage in a citation quoted by the latter is not found in Devarim Rabbah). A large number of extracts are found in Yalkut Shimoni, generally with the designation of the Midrash אלה הדברים רבה, as it is commonly cited by the older authors.
Midrash ha-Ḥefez (lit. "Midrash of desire"), or "Commentary of the Book of the Law", [1] is a Hebrew midrash written by the physician and Rabbi, Yihye ibn Suleiman al-Dhamari, otherwise known as Zechariah ben Solomon ha-Rofé, which he began to write in 1430 in Yemen and concluded some years later. [2]
In any case, this midrash may be considered older and more original than the Midrash Abba Gorion to the Book of Esther. The Yalkut Shimoni quotes many passages from the latter midrash, as well as from another aggadic commentary. [4] The midrash here considered is entitled "Midrash Megillat Esther" in the Venice edition.