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Jewish Intertestamental and Early Rabbinic Literature: an Annotated Bibliographic Resource Updated Again (Part 2)
JETS 63.4 (2020): 789–843 JEWISH INTERTESTAMENTAL AND EARLY RABBINIC LITERATURE: AN ANNOTATED BIBLIOGRAPHIC RESOURCE UPDATED AGAIN (PART 2) DAVID W. CHAPMAN AND ANDREAS J. KÖSTENBERGER* Part 1 of this annotated bibliography appeared in the previous issue of JETS (see that issue for an introduction to this resource). This again is the overall struc- ture: Part 1: 1. General Reference Tools; 2. Old Testament Versions; 3. Apocrypha; 4. Pseudepigrapha; Part 2: 5. Dead Sea Scrolls; 6. Individual Authors (Philo, Jose- phus, Pseudo-Philo, Fragmentary Works); 7. Rabbinic Literature; 8. Other Early Works from the Rabbinic Period; 9. Addenda to Part 1. 5. DEAD SEA SCROLLS While the Dead Sea Scrolls are generally associated with Qumran, properly they also cover discoveries from approximately a dozen other sites in the desert wilderness surrounding the Dead Sea, such as those at Naal ever, Murabbaat, and Masada. The approximately 930 MSS from Qumran were penned from the 3rd c. BC through the 1st c. AD. The Masada texts include Jewish scrolls from the time leading up to the Roman conquest (AD 73) and subsequent Roman documents. The finds at Naal ever and Murabbaat include documents from the time of the Bar Kokhba revolt (AD 132–135). Other Bar Kokhba era documents are known from Ketef Jericho, Wadi Sdeir, Naal Mishmar, and Naal eelim (see DJD 38). For a full accounting, see the lists by Tov under “Bibliography” below. The non- literary documentary papyri (e.g. wills, deeds of sale, marriage documents, etc.) are not covered below. Recent archaeological efforts seeking further scrolls from sur- rounding caves (esp. -
The Seder Olam
January 1997 Frank W. Nelte THE SEDER OLAM PART 1 GENERAL INFORMATION ABOUT THE SEDER OLAM In an attempt to support the use of the Jewish calendar, appeals have been made to the Jewish historic document known as "The Seder Olam". The Hebrew word "seder" means "order, arrangement". It is used only once in the Bible, in the plural, in Job 10:22 where it is translated as "order". The Hebrew word "olam" is used 439 times in the O.T. and translated in the KJV as "ever" 272 times, as "everlasting" 63 times, as "old" 22 times, as "evermore" 15 times, as "world" 4 times, etc.. In Gesenius' Hebrew-Chaldee Lexicon to the Old Testament "olam" is defined as: "what is hidden, specially hidden in time, long, the beginning or end of which is either uncertain or else not defined, eternity, perpetuity", etc.. Gesenius continues to point out that "olam" is used to refer to ... "the world, from the Chaldee and RABBINIC usage, like the Greek word 'aion'". So the rabbinic expression "Seder Olam" basically means "THE ORDER OF THE WORLD". There are TWO midrashic chronological works known as "Seder Olam". They are known as "Seder Olam Rabbah" ("The Great Seder Olam") and as "Seder Olam Zuta" ("The Small Seder Olam"). The Seder Olam Rabbah is the earlier one (2nd century A.D.) and the one on which the later Seder Olam Zuta (6th to 8th century A.D.) is based. One more word we need to clarify is the word "Midrash", so we know what is meant by a "midrashic work". -
A Linguistic Introduction to the Origins and Characteristics of Early Mishnaic Hebrew As It Relates to Biblical Hebrew
Osborne, “Linguistic Introduction,” OTE 24/1 (2011): 159-172 159 A Linguistic Introduction to the Origins and Characteristics of Early Mishnaic Hebrew as it Relates to Biblical Hebrew WILLIAM R. OSBORNE (MIDWESTERN BAPTIST THEOLOGICAL SEMINARY ) ABSTRACT Scholarship has failed to clearly establish the linguistic relationship between Mishnaic Hebrew and Biblical Hebrew. This article serves as an introduction to the problem by: (1) discussing the diachronic development of Mishnaic Hebrew, (2) providing a synchronic lin- guistic analysis of Mishnaic Hebrew in relation to Biblical Hebrew, and (3) offering direction for future research. The discussion high- lights the proposal that Mishnaic Hebrew developed alongside Bib- lical Hebrew as a popular oral language that was later significantly influenced by Aramaic. The present study shows the non-systematic relationship between Biblical Hebrew and Mishnaic Hebrew, and therefore concludes that students of Biblical Hebrew must exercise caution in looking to Mishnaic Hebrew to interpret the Old Testa- ment. A ORIGINS OF MISHNAIC HEBREW 1 Corpus Mishnaic Hebrew (MH), also referred to as Rabbinic Hebrew (RH), characte- rizes Hebrew literature produced by rabbinic scholars from approximately 70 C.E. to 400-500 C.E. (thus, the common phrase leshon hakhamim “the language of the sages”). 1 Within this timeframe, MH can be divided into the earlier lan- guage of the tannaim “repeaters” (ca. 70-250 C.E.) and the latter language of rd th the amoraim “speakers” (ca. 3 -5 century C.E.). Tannaitic Hebrew is found in the Mishna, Tosefta, Halakhic Midrashim, and Seder Olam Rabbah, while Amoraic Hebrew characterizes the Jerusalem Talmud, Haggadic Midrashim, and the Babylonian Talmud. -
Translation and Polemics in the Anti-Jewish Literature of the Muslims of Christian Iberia: the “Conversion of Kaʿb Al-Aḥbār” Or the “Lines of the Torah”
Medieval Medieval Encounters 26 (2020) 443–476 Jewish, Christian and Muslim Culture Encounters in Confluence and Dialogue brill.com/me Translation and Polemics in the Anti-Jewish Literature of the Muslims of Christian Iberia: The “Conversion of Kaʿb al-Aḥbār” or the “Lines of the Torah” Mònica Colominas Aparicio Rosalind Franklin Fellow, Department of Christianity and the History of Ideas, Faculty of Theology and Religious Studies, University of Groningen, The Netherlands/Max Planck Institute for the History of Science, Berlin. [email protected] Abstract Muslim anti-Christian and anti-Jewish polemics from Christian Iberia often include references and quotations from the Qurʾān, the Torah, and the Gospels. Even when they are composed in Romance, the script used in their writing is often Arabic. This article discusses the conversion narrative of “the lines of the Torah,” in which transla- tion is halfway between the faithful rendering of the original and its interpretation by its Muslim scribe. I show in this paper that the ability to convey, or so to speak, to “unveil,” new meanings makes translation a powerful means to convert the opponent and to strengthen the faith in Islam. The analysis aims to shed light on the intellec- tual and social milieus of “the lines of the Torah,” and deals with translation in other anti-Jewish Muslim writings from the Christian territories: the “Jewish Confession,” or Ashamnu; the chronology in Seder Olam; and the lengthy Muslim anti-Jewish polemic of Ta ʾyīd al-milla (The Fortification of the Faith or Community). Keywords Mudejar and Morisco Polemics against Judaism – Jewish Conversion to Islam in Christian Iberia – Translating the Qurʾān – Translating Jewish Sources – Kaʿb al-Aḥbār – Allographic Practices © Mònica Colominas Aparicio, 2020 | doi:10.1163/15700674-12340082 This is an open access article distributed under the terms of the CC BY-NCDownloaded 4.0 license. -
Voices of Fire Sinai Imagery in Acts 2 and Rabbinic Midrash NJ
Voices of fire Sinai imagery in Acts 2 and rabbinic midrash NJ Theresa Abell Haynes DOI: https://doi.org/10.30752/nj.102389 Abstract • Early followers of Jesus and later rabbinical Jews, two divergent branches of Judaism emerging respectively from the Second Temple and Post-Second Temple eras, both drew upon the cultural memory of Sinai to establish their identity. This article examines how the author of Acts used the Sinai imagery of theophanic fire in the Pentecost narrative of Acts2 to reinforce a continu- ation of Judaism and offer an inclusive expansion of it to gentile believers. Then it looks at how later rabbinic sources used Sinai images of fire and multiple languages to reinforce the authority of the Torah and their exclusive identity within the Sinai relationship. Introduction What is intriguing about this parallel is When the rabbis visualised the encounter on that the Hebrew Bible does not explicitly say Mount Sinai, the crucial moment in Jewish that God’s voice at Sinai appeared as fire or history when God spoke directly to Israel and was audible in multiple languages (Exodus gave them Torah, they saw fire (Deut.5 :4, 5, 19:16, 20:18). Neither does Acts 2, in which 22, 23, 24, 25, 26). The mountain burned with the day of Pentecost is described, explicitly fire, but more importantly, God’s voice itself mention Exodus or the revelation on Sinai. manifested as fire, flames of fire (Mekilta In fact, previous generations of biblical schol- Bahodesh 9). And even more remarkably, ars have emphasised that Acts is a book pri- as this -
The Relationship Between Chronicles and Ezra-Nehemiah
THE RELATIONSHIP BETWEEN CHRONICLES AND EZRA-NEHEMIAH by SARAJAPHET Jerusalem The problem we are trying to elucidate in the present symposium is oflong standing; it is related to one ofthe first impulses of any Bible student, i.e. to identify the anonymous authors of biblical books. These books may be divided in this respect into two groups: those designated by personal names were traditionally assumed to be authored by those individuals (Joshua, Samuel, Isaiah, etc.), while for those bearing general titles (Judges, Proverbs, Song of Songs, etc.) various historical figures were suggested as authors. 1 The inclination to identify the author with a known historical figure may be accounted for to a certain degree by the general Midrashic trend to avoid anonymity,2 but this cannot be seen as its major motive. Rather, the providing of a name-label arises from the need - essential for the study of any literary work - to understand the work in a meaningful historical and theological context; such a context is instantly provided when a known historical figure is identified as author of the anonymous work. It is well known that ancient tradition ascribes the composition of the book of Chronicles, or part of it, to Ezra the scribe. 3 The method of the Rabbis in this matter is the same followed elsewhere: 1 The classical presentation of this matter is the Baraitha in BT Baba Bathra 14b-15a, with the ensuing Talmudic discussion. The passage revolves around two problems: "the order" of the prophets and the Hagiographa, and "who wrote the Scriptures". 2 Cf. -
THE MACCABEES in RABBINIC TRADITION G. Stemberger One Of
THE MACCABEES IN RABBINIC TRADITION BY G. Stemberger Vienna, Austria One of the perennial problems of research in rabbinic literature is its reliability for historical purposes. Traditional studies tend to consider rabbinic texts, whatever their age, as arepository of earlier traditions, transmitted orally through the ages. The rabbis, normally seen as the direct successors to the Pharisees and bound up with them by the com mon name 'the Sages', are thought to have received from them a large store of traditions from the period of the Second Temple. According to this school of thought, at least a kernel of historical truth is to be found in almost any rabbinic text. In this paper, I do not intend to enter direct1y into this vast and complex problem, although I think to throw some light on it by studying the small corpus of rabbinic texts about the Maccabees: no new information on the Maccabees, not yet known from earlier sources, is to be gained from these texts; but for the very reason that nothing is at stake, they may serve as a test-case for the ways historical memories are dealt with in rabbinic tradition. I shall proceed in two steps. In a first part, I shall present all the (very few) rabbinic texts in which the Maccabees are mentioned, in - as far as possible - historical sequence; the second part of this paper will deal with so me of the problems arising from this evidence. I. THE RABBINIC EVIDENCE Nowhere in classical rabbinic literature do we find the name 'Maccabee'. The family is always called the 'sons of Hashmonay' or 'the house of Hashmonay'. -
Jewish Intertestamental and Early Rabbinic Literature: an Annotated Bibliographic Resource Updated (Part 2)
JETS 55/3 (2012) 457–88 JEWISH INTERTESTAMENTAL AND EARLY RABBINIC LITERATURE: AN ANNOTATED BIBLIOGRAPHIC RESOURCE UPDATED (PART 2) DAVID W. CHAPMAN AND ANDREAS J. KÖSTENBERGER* 5. Dead Sea Scrolls While the Dead Sea Scrolls are generally assocIated wItH Qumran, properly they also cover other discoveries such as those at Naal ever, Murabbaat and Masada. The Qumran finds involve MSS from tHe tHIrd century BC tHrougH tHe fIrst century AD. The finds at Naal ever and Murabbaat include documents from tHe time of the Bar Kokhba revolt (AD 132–135), wHIle Masada involves JewIsH scrolls from the time leading up to the Roman conquest (AD 73) and subsequent Roman documents. The non-literary documentary papyri (e.g. wills, deeds of sale, marriage documents, etc.) are not covered below. There are many tHeorIes about tHe origins of the Qumran DSS, but the reigning scholarly consensus views the 11 caves near the Qumran settlement as containing literary remains of the Qumran sect (generally identified with the Essenes). The documents include biblical and non-biblical materials, the latter frequently, though somewhat artificially, divIded into sectarian and non-sectarian literature. Scholars recognized early the connection between the Qumran DSS and the medieval “Damascus Document” (= CD) from the Cairo Genizah, copies of which are also known from Qumran. Qumran scrolls are cited by cave number (e.g. 11Q = cave 11) along with a document number (e.g. 11Q19) or tItle (e.g. 11QTemple); this is followed by fragment, column, and line numbers (column numbers are often in Roman numerals; e.g. 4QpNah 3–4 i 6 = Pesher Nahum from Cave 4, fragments 3 and 4, column 1, line 6). -
Massekhet Hullin a Feminist Commentary on the Babylonian Talmud
Tal Ilan Massekhet Hullin A Feminist Commentary on the Babylonian Talmud edited by Tal Ilan V/3 Tal Ilan Massekhet Hullin Text, Translation, and Commentary Mohr Siebeck Tal Ilan, born 1956; 1991 Ph.D. on Jewish Women in Greco-Roman Palestine at the Hebrew University in Jerusalem; since 2003 Professor at the Freie Universität, Berlin. ISBN 978-3-16-155200-7 The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; de- tailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2017 by Mohr Siebeck Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronicsystems. The book was printed by Gulde Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Dedicated with love to my late mother, Shlomit Ilan And to my late cousin, Ronit Gan , " GAME .O>A7E5 Acknowledgement This book has now been almost ten years in the making. It is the second feminist commentary on a tractate from the Babylonian Talmud that I have written, but it is very different. My previous project – Massekhet Ta‘anit – was a concise composition of four mishnaic chapters on 32 folios. It was mostly aggadic in character, touched on issues of mo‘ed (which, in this case I would translate as ritual), which are usually easy to understand, and was in general very user-friendly. -
Of Important Jewish Terms Important People and Items
A Chrestomathy (Helpful List) of Important Jewish Terms Important People and Items A guide to terms found in The Commentators’ Bible series. This is to supplement the introductory material and glossary already in The Commentators’ Bible series. Key: • Names are usually entered as they are first found in The Commentators’ Bible. Subsequent names are other ways to refer to the same person. • b. = ben/bar • r. = Rabbi Aaron b. Asher b. Moses ........................ (B. Asher or Abu Said) (10th century AD, d. c.960) was a scholar of the biblical text from Tiberias, on the western shore of the Sea of Galilee. He is descended from a long line of Masoretes, dating back to the 8th century and Asher the Elder. He wrote a manuscript of the Hebrew Bible with vowel points and accents, which is the basis for the present Masoretic Text (MT). Maimonides endorsed B. Asher’s MT as superior to B. Naphtali’s text. Aaron b. Joseph Ha-Kohen Sargado ....... (R. Aaron ibn Sargado) (10th century AD) was the ga’on of the academy at Pumbedita in Babylon from 942-960. Abba Jose b. Hanan ................................ (1st century AD) was a rabbi and tanna whose views were recorded in the Mishnah. R. Abbahu ............................................... (290-320 AD) was an amora and a renowned Jewish scholar from Palestine. His teachings are recorded in the Talmud. Abarbanel ............................................... (R. Isaac b. Judah Abrabanel (Abravanel or Abarbanel) or R. Don Isaac Abravanel) (1437-1508) was a Portuguese Jewish statesman, philosopher, Bible commentator, and financier. In his Bible commentaries, he would start each new chapter with a list of questions or difficulties that he set out to explain over the course of the chapter. -
13. Rabbinization of Non-Rabbinic Material in Pirqe De-Rabbi Eliezer
Cambridge Semitic Languages and Cultures McDowell, Naiweld, Ezra (eds) Diversity and Rabbinisation Jewish Texts and Societies Between 400 and 1,000 CE Diversity and Rabbinization Gavin McDowell, Ron Naiweld, and Daniel Stökl Ben Ezra (eds) Jewish Texts and Societies Between 400 and 1,000 CE This volume is dedicated to the cultural and religious diversity in Jewish communi� es EDITED BY GAVIN MCDOWELL, RON NAIWELD, from Late An� quity to the Early Middle Age and the growing infl uence of the rabbis within these communi� es during the same period. Drawing on available textual AND DANIEL STÖKL BEN EZRA and material evidence, the fourteen essays presented here, wri� en by leading experts in their fi elds, span a signifi cant chronological and geographical range and cover material that has not yet received suffi cient a� en� on in scholarship. The volume is divided into four parts. The fi rst focuses on the vantage point of the Diversity and Rabbinization synagogue; the second and third on non-rabbinic Judaism in, respec� vely, the Near East and Europe; the fi nal part turns from diversity within Judaism to the process of ”rabbiniza� on” as represented in some unusual rabbinic texts. Diversity and Rabbinizati on is a welcome contribu� on to the historical study of Judaism in all its complexity. It presents fresh perspec� ves on cri� cal ques� ons and allows us to rethink the tension between mul� plicity and unity in Judaism during the fi rst millennium CE. This is the author-approved edi� on of this Open Access � tle. As with all Open Book publica� ons, this en� re book is available to read for free on the publisher’s website. -
Wiki Article on the Talmud
Talmud 1 Talmud Rabbinic Literature Talmudic literature Mishnah • Tosefta Jerusalem Talmud • Babylonian Talmud Minor tractates Halakhic Midrash Mekhilta de-Rabbi Yishmael (Exodus) Mekhilta de-Rabbi Shimon (Exodus) Sifra (Leviticus) Sifre (Numbers & Deuteronomy) Sifre Zutta (Numbers) Mekhilta le-Sefer Devarim (Deuteronomy) Baraita of Rabbi Ishmael Aggadic Midrash Talmud 2 —— Tannaitic —— Seder Olam Rabbah Alphabet of Akiba ben Joseph Baraita of the Forty-nine Rules Baraita on the Thirty-two Rules Baraita on Tabernacle Construction —— 400–600 —— Genesis Rabbah • Eichah Rabbah Pesikta de-Rav Kahana Esther Rabbah • Midrash Iyyov Leviticus Rabbah • Seder Olam Zutta Midrash Tanhuma • Megillat Antiochus —— 650–900 —— Avot of Rabbi Natan Pirkei de-Rabbi Eliezer Tanna Devei Eliyahu Alphabet of Ben-Sira Kohelet Rabbah • Canticles Rabbah Devarim Rabbah • Devarim Zutta Pesikta Rabbati • Midrash Shmuel Midrash Proverbs • Ruth Rabbah Baraita of Samuel • Targum sheni —— 900–1000 —— Ruth Zuta • Eichah Zuta Midrash Tehillim • Midrash Hashkem Exodus Rabbah • Canticles Zutta —— 1000–1200 —— Midrash Tadshe • Sefer ha-Yashar —— Later —— Yalkut Shimoni • Yalkut Makiri Midrash Jonah • Ein Yaakov Midrash ha-Gadol • Numbers Rabbah Smaller midrashim Rabbinic Targum —— Torah —— Targum Onkelos Targum Pseudo-Jonathan Fragment Targum • Targum Neofiti —— Nevi'im —— Targum Jonathan —— Ketuvim —— Targum Tehillim • Targum Mishlei Targum Iyyov Targum to the Five Megillot Targum Sheni to Esther Targum to Chronicles talmūd "instruction, learning", from a root lmd "teach, study") is a central text of דּומְלַּת :The Talmud (Hebrew mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history. The Talmud has two components: the Mishnah (c. 200 CE), the first written compendium of Judaism's Oral Law; and the Gemara (c.