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Midrash HaGadol (in English: the great midrash) (in Hebrew: מדרש הגדול) was written by Rabbi David Adani of Yemen (14th century). It is a compilation of aggadic midrashim on the Pentateuch taken from the two Talmuds and earlier Midrashim of Yemenite provenance.
Version B is a compilation of allegoric and mystic Aggadahs suggested by the names of the various letters, the component consonants being used as acrostics (). [1]Aleph (אלף = אמת למד פיך, "thy mouth learned truth") suggests truth, praise of God, faithfulness (אמונה = emunah), or the creative Word of God (אמרה = imrah) or God Himself as Aleph, Prince and Prime of all ...
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 ]
The aggadah at the beginning of the midrash, to the effect that the Jews had suffered ten exiles, was cited, with the formula "Our teachers have taught," by R. Ẓemaḥ Gaon in his letter addressed to the community of Kairwan in the latter part of the 9th century. The midrash has been edited by A. Jellinek [2] and, with valuable notes, by ...
Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus (Vayikrah in Hebrew).It is referred to by Nathan ben Jehiel (c. 1035–1106) in his Arukh as well as by Rashi (1040–1105). [1]
According to Strack & Stemberger (1991), the midrash may be considered to be composed of two different parts which were combined in the 12th or 13th century. An older part characterized by non-anonymous proems, originating in Palestine around 500 CE, which draws material from Talmud Yerushalmi , Genesis Rabbah , and Leviticus Rabbah .
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The phrase "Midrash halakha" was first employed by Nachman Krochmal, [6] the Talmudic expression being Midrash Torah = "investigation of the Torah". [7] These interpretations were often regarded as corresponding to the real meaning of the scriptural texts; thus it was held that a correct elucidation of the Torah carried with it the proof of the halakha and the reason for its existence.