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Yalkut Shimoni used it as a basis for its commentary on Shir haShirim, but also quotes it in the commentary to other Biblical books. [7] In Yalkut Shimoni, the name "Pesikta Rabbati" is used for Shir haShirim Rabbah, while Zutta is always referred to as "Midrash Shir haShirim." The author of Yalkut Shimoni may have applied this name to Rabbah ...
Derekh Eretz Rabbah (Hebrew: דרך ארץ רבה) "Derekh Eretz" literally means "the way of the world," which in this context refers to deportment, manners and behavior. Derekh Eretz Zuta (Hebrew: דרך ארץ זוטא) Addressed to scholars, this is a collection of maxims urging self-examination and modesty.
According to Shir ha-Shirim Rabbah, Ezra marks the springtime in the national history of Judaism; "the flowers appear on the earth" (Canticles 2:12) are considered a reference to Ezra and Nehemiah. [1] Ezra was worthy of being the vehicle of the Torah, had it not been already given through Moses. [2] The Torah was forgotten, but Ezra restored ...
The congregation was founded in 1856 and erected its first synagogue building in 1858 "in Judah’s Block (East Washington Street), opposite the Court House." [3] This early building was replaced with the building at 435 East Market Street in 1868, [4] and the Tenth Street Temple in 1899.
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 ...
Bass's chief work is his bibliographical manual Siftei Yeshenim ('Lips of the Sleepers'; compare Shir haShirim Rabbah to 7:10). [3] This work contains a list of 2,200 Hebrew books, in the alphabetical order of the titles, conscientiously giving the author, place of printing, year, and size of each book, as well as a short summary of its contents.
But nothing proves that Shir ha-Shirim Rabbah is anterior to Ruth Rabbah, while Kohelet Rabbah is recognized by modern scholars to be posterior to this midrash. It apparently contains no Babylonian aggadot, and, although in 1:3 (= 2:4) it gives the aggadic interpretation of I Chronicles 4:22, which is also found in Bava Batra 91b, it may be ...
This relation is also frequently illustrated by the parable of a king who had a beloved or a wife (e.g., Bamidbar 2:14–15; Devarim Rabbah 3:9,11,16), since, according to Isa. 54:5, Jer. 2:2, and Hosea 2:18, 21–22, Israel is the bride of God, His wife, whom He loves, and whom He always takes back, although He may at times disown her and cast ...