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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 ...
But the embellishment of the sections with numerous artistic introductions—which points to a combination of the form of the running commentary with the form of the finished homilies following the type of the Pesikta and Tanhuma Midrashim—was the result of the editing of Genesis Rabbah that is now extant, when the material found in ...
The commentary itself (except in chapters 1 and 7, where it follows directly upon the Biblical text) is generally introduced by one or more proems. It is composed in the spirit of the Palestinian aggadists , its main sources being the Jerusalem Talmud , Bereshit Rabbah , Vayikra Rabbah , and Eichah Rabbah .
The Story of the Prophet Iddo (also called the Midrash of the Prophet Iddo [1] and Visions of Iddo the Seer, Hebrew: בחזות יעדי החזה, romanized: baḥăzōṯ Ye‘dî ha-ḥōzeh) is a lost work mentioned in the Bible, attributed to the biblical prophet Iddo who lived at the time of King Rehoboam.
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.
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.
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Then follow other halakhic explanations (compare 5:8; 7:1; 7:8; 9:1; 11:1) and aggadic interpretations, the last of which are deduced from the Scriptural section of the Sabbath lesson. Thus, a connection between the halakhic question and the text or the first verse of the lesson is found, and the speaker can proceed to the further discussion of ...
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