EL MIDRASH BERESHIT PDF

Bereshith Rabbah (The Great Genesis) is a midrash comprising a collection of rabbinical homiletical interpretations of the Book of Genesis. It contains many. Books & Judaica: Parperaot LaTora El Midrash Bereshit (H) Menajem Becker [W] – The core of Jewish thought and it cosmovision finds its. I. The Earliest Exegetical Midrashim—Bereshit Rabbah and Ekah Rabbati. (For Midrash Shemu’el, Midrash Mishle, Midrash Tehillim see the several articles.).

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The interpretations which follow the proems and the halakic exordium in the halakic midrashim are confined, as mentioned above, to some of the first verses of the lesson. From the above-mentioned prefaces it is known that Machir b. They regarded such collections as demanded by the times, and paraphrasing Psalm cxix.

Johanan deliver a discourse there, he exclaimed, “Praised be God that He permits me to behold the fruit of my labors during my lifetime. The haggadic Midrash, which confined itself originally to the exposition of Scripture text, was developed in its ,idrash of florescence into finished discourses. The present Genesis Rabba shows a singular disproportion between the length of the first Torah portion and that of the eleven others. Spira, Berlin,not complete ; to the Psalms ed.

It is furthermore evident that different manuscripts of the same midrash, etc. This process of accretion took place quite spontaneously in Genesis Rabba, as in the other works of the Talmudic and midrashic literature. Opportunity, moreover, often arose, both on joyous and on sad occasions, to resort to haggadic expositions for words of comfort or of blessing, for farewell discourses, etc.

The comment to the whole 48th chapter of Genesis is missing in all the manuscripts with one exceptionand to verses in the editions. This page was last edited on 10 Februaryat He answered, mkdrash means one of his ‘sides’ [not ribs], as it is written, ” [‘And for the second side of the tabernacle’; Ex. These are characteristic of a different class of midrashim, the homiletic, in which entire homilies and haggadic discourses as delivered during public worship or in connection with it were collected and edited, and which accordingly do not deal in regular order with the text of a book of the Bible, but deal in separate modrash with certain passages, generally the beginnings of the lessons.

Levi, that they read a Haggadah-book on the Sabbath. A brief reference to these three works, eo fully discussed under their respective titles, may here be given. Aibu, said, “He created him with circumspection, for He created first the things necessary for his life [the same thought and a parable similar to the following are found also in Philo].

Genesis Rabbah – Wikipedia

It is by these means distinguished from the tannaitic midrashim to the other bedeshit of the Torah, such as MekiltaSifraand Sifre.

There are in the Genesis Rabba about of these passages. About 70 are cited with the name of the Rabbi with whom they originated or whose explanation of the verse in question was used as an introduction to the section of Genesis Rabba. In the Friedmann beresuit Vienna,after a Vatican manuscript of the yearpart i. It interpreted all the historical matter contained in the Bible in such a religious and national sense that the heroes of the olden time became prototypes, while the beteshit history of the people of Israel, glorified in the light of Messianic hopes, was made a continual revelation of God’s love and justice.

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MIDRASH HAGGADAH:

Bereshit Rabbahconsisting of different interpretations of the same extraneous verse, by one or by various authors, and connected in various ways, but always mixrash such a nature that the last interpretation, the last component part of the proem, leads to the interpretation of the lesson proper. Eleazar’s view, who said, “Let the earth bring forth the living creature [Gen. Rabbinic literature Talmud Readers by Adolf Behrman.

Only genealogic passages and passages that furnish no material for exposition as the reiterated account of Abraham ‘s servant in Genesis They begin with the verse of the text, which often stands at the head of the proem without any formula of introduction.

Many quotations in the Shulchan Aruch mention the passage of Genesis Rabba by the number of the section. Simlai said, “As he praises only after the animals and birds [comp. It may be said in particular, that in the field of the Haggadah the century after the completion of the Mishnah may be fairly compared with the century before its completion, as regards not only the wealth of the extant material and the number of the authors to be considered, but also the independence and originality of the subject-matter treated comp.

References to the arrangement of the Haggadah, to connected haggadic discourses, to the writing down of single haggadic sentences, and even to books of the Haggadah, are extant even from early times. It may be regarded as characteristic of the midrashim proper that they are anonymous—that is, the name of the editor who made the final revision is unknown; accordingly, haggadic works whose authors are known e.

Between the beginning and the completion of these works — if ever they were completed — a long period elapsed during which there was much addition and collection.

For these introductions, which are often quite lengthy, the material for the several expositions was ready at hand. It must be noted here that the following Rabbot are not used: Nearly all the manuscripts and editions agree in counting 96 chapters. The date of the redaction of Bereshit Rabbah is difficult to determine exactly; but it is probably not much later than that of the Jerusalem Talmud. The structure of the prefatory passages varies. The Torah portions of the customary one-year cycle are not regarded at all in the divisions of Genesis Rabba, neither are they marked in the best manuscripts or in the editio princeps of the midrash; the sections, therefore, can not be regarded as mere subdivisions of the sedarim, as which they appear in later editions of this midrash.

Ammi said, “He took counsel with his heart. References to contemporaneous conditions and historical events also occur.

However, there are sections, especially in the beginning of the midrash, in which only one or a few verses at a time are expounded. The first chapters of Genesis, on the creation of the world and of manfurnished especially rich material for this mode of exegesis.

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MIDRASH HAGGADAH –

For if He had revealed to them that the ungodly should descend from him, then the attribute of justice [‘middat ha-din’] would not have consented that he should be created.

The composite introductions consist of different expositions of the same Biblical verse, by different haggadists, strung together in various ways, but always arranged so that the last exposition — the last link of the introduction — leads to the exposition of the passage of Genesis, with the first verse of which the introductions often close.

Exegetic material for use in the proems, especially the composite ones, which are often very extensive, was always at hand in abundance; and the art of the haggadist appeared in the use he made of this material, in the interesting mirdash, grouping, and connection of the several sentences and interpretations into a uniform structure so developed that the last member formed the fitting introduction to the exposition of the lesson proper.

Jonathan, said, “When Moses wrote down the Torah, he noted therein the creative work of ek day; when he reached the verse, ‘And God said, Let us make man,’ he said, ‘Lord of the World, why dost Thou give cause for attack to the “minim” [heretics]?

The first traces of the midrashic exegesis are found in the Bible itself see Midrash ; while in the time of the Soferim the development of the Midrash Haggadah received a mighty impetus, and the midras were laid for public services which were soon to offer the chief medium for the cultivation of Bible exegesis.

The entire wealth of the haggadic Midrash hasbeen preserved in a series of very different works, which, like all the works of traditional literature, are the resultant of various collections and revisions, and the contents of all of which originated a long time before they were reduced to writing. In some homilies the proems beershit equal in lengthto the interpretations proper, while in others they are berdshit longer.

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The passages were probably added at bereshti early date, since they are not entirely missing in the older manuscripts, which are free from many other additions and glosses that are found in the present editions. The Torah portion Bereishit alone comprises 29 sections, being more than one-fourth of the whole work.

The unprejudiced ethics of the work and the attitude of the Israelites toward the non-Israelites appear in the sentence, “I call heaven and earth to witness that, whether Israelite or non-Israelite, whether man or woman, whether male or female slave, the Holy Spirit rests upon man according to his deeds” mirash.