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Exodus Rabbah is almost purely aggadic in character. It contains 52 sections. It consists of two sections with different styles, dubbed "Exodus Rabbah I" (sections 1–14, covering Exodus chapters 1–10) and "Exodus Rabbah II" (sections 15–52), which were written separately and later joined.
Midrash Rabba or Midrash Rabbah can refer to part of or the collective whole of specific aggadic midrashim on the books of the Torah and the Five Megillot, generally having the term "Rabbah" (רבה ), meaning "great," as part of their name. These midrashim are as follows: Genesis Rabbah; Exodus Rabbah; Leviticus Rabbah; Numbers Rabbah ...
According to Higger (1934), the work dates to the late 14th century.A discussion of its authorship is provided in Fish (1940), wherein he reviews the evidence in favor of the three then-prevailing opinions regarding authorship of the Midrash HaGadol, variously that it is the work of Maimonides' son, Rabbi Abraham Maimonides, which opinion follows that of Yiḥyah Salaḥ (an opinion disputed ...
The midrash on Exodus that was known to the Amoraim is not the same as our current mekhilta; their version was only the core of what later grew into the present form. Mekhilta of Rabbi Shimon . Based on the same core material as Mekhilta de Rabbi Ishmael, it followed a second route of commentary and editing, and eventually emerged as a distinct ...
There are many different recensions of Midrash Tanhuma, although the main ones are the standard printed edition, first published in Constantinople in 1520/1522 (and then again in Venice in 1545 and Mantua in 1563), and the Buber recension, [5] published by Salomon Buber in 1885 based on the manuscript MS Oxford Neubauer 154 for the base text as well as four other Oxford manuscripts. [6]
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Ecclesiastes Rabbah or Kohelet Rabbah (Hebrew: קהלת רבה) is an aggadic commentary on Ecclesiastes, included in the collection of the Midrash Rabbot.It follows the biblical book verse by verse, only a few verses remaining without commentary.
However, Seder Olam Rabbah treats the creation of Adam as the beginning of "Year Zero". This results in a two-year discrepancy between the years given in Seder Olam Rabbah and the Jewish year used now. For example, Seder Olam Rabbah gives the year of the Exodus from Egypt as 2448 AM; but, according to the current system, the year would be 2450 AM.