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It is a compilation of aggadic midrashim on the Pentateuch taken from the two Talmuds and earlier Midrashim of Yemenite provenance. Tanna Devei Eliyahu. This work that stresses the reasons underlying the commandments, the importance of knowing Torah, prayer, and repentance, and the ethical and religious values that are learned through the Bible.
Then, when a midrash to the Psalms was undertaken together with the other midrashim, homilies and comments on single verses were collected from the most diverse sources, and were arranged together with the earlier aggadic material on the Psalms, following the sequence of the Psalms themselves. In the course of time this collection was ...
Midrash Tadshe is unusual in several respects, compared to other midrashim. Although written in pure Hebrew, it contains numerous expressions which are not found elsewhere, such as חג העומר and חג השופרות and ככבים שרועים (= "planets," p. 19). The structure of the midrash is very loose.
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 ...
Aggadah (Hebrew: אַגָּדָה, romanized: Aggāḏā, or הַגָּדָה Haggāḏā; Jewish Babylonian Aramaic: אֲגַדְתָּא, romanized: Aggāḏṯā; 'tales', 'fairytale', 'lore') is the non-legalistic exegesis which appears in the classical rabbinic literature of Judaism, particularly the Talmud and Midrash.
Midrash Tanhuma (Hebrew: מִדְרָשׁ תַּנְחוּמָא, romanized: miḏraš tanḥumā), also known as Yelammedenu, is the name given to a homiletic midrash on the entire Torah, and it is known in several different versions or collections.
[24] Other midrashim say that Jerusalem means "City of Peace". [25] In Greek, the city is called either Ierousalēm (Ἰερουσαλήμ) or Hierosolyma (Ἱεροσόλυμα). The latter exhibits yet another re-etymologization, by association with the word hieros (Greek: ἱερός, "holy").
The first part of the Munich codex, after which the work was published by Freimann, under the title "VeHizhir", [2] is doubtless somewhat defective. In the editions as well as in the codex this first passage, as well as the beginning of the following haggadic passage to Exodus 9:22, included in both Tanḥumas in the pericope "Va'era," is erroneously combined with a passage to Exodus 10:21 ...