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A Midrash taught that because Judah acted worthily and saved Joseph from death (in Genesis 37:26–27) and saved Tamar and her two children from death (in Genesis 38:26, for as Genesis 38:24 reports, Tamar was then three months pregnant), God delivered four of Judah's descendants, Daniel from the lion's den as a reward for Joseph, and three ...
A new English commentary has been written for the entire Hebrew Bible drawing on both traditional rabbinic sources, and the findings of modern-day higher textual criticism. [citation needed] There is much overlap between non-Orthodox Jewish Bible commentary, and the non-sectarian and inter-religious Bible commentary found in the Anchor Bible ...
The tradition that Rabbi Hosha'iah is the author of Genesis Rabbah may be taken to mean that he began the work, in the form of the running commentary customary in tannaitic times, arranging the exposition on Genesis according to the sequence of the verses, and furnishing the necessary complement to the tannaitic midrashim on the other books of ...
A Commentary on the book of Genesis. From Adam to Noah. Translated from the Hebrew by Israel Abrahams. Volume 1 of 2 Volumes Jerusalem: Magnes Press, Hebrew University, 1961–1964 ISBN 978-965-223-480-3; Cassuto, Umberto. A Commentary on the book of Genesis. From Noah to Avraham. Translated from the Hebrew by Israel Abrahams.
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
The Rashi commentary and Metzudot commentary are the major commentaries for the Nach. [75] [76] There are two major approaches to the study of, and commentary on, the Tanakh. In the Jewish community, the classical approach is a religious study of the Bible, where it is assumed that the Bible is divinely inspired. [77]
The Mekhilta essentially functions as a commentary on the Book of Exodus. There are two versions of this midrash collection. One is Mekhilta of Rabbi Ishmael, the other is Mekhilta of Rabbi Shimon ben Yochai. The former is still studied today, while the latter was used by many medieval Jewish authorities.
First published in 1916, revised in 1951, by the Hebrew Publishing Company, revised by Alexander Harkavy, a Hebrew Bible translation in English, which contains the form Jehovah as the Divine Name in Exodus 6:3, Psalm 83:18, and Isaiah 12:2 and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24 as well as Jah in ...