New PDF release: Mekhilta de-Rabbi Shimon bar Yohai

By W. David Nelson Ph.D.

ISBN-10: 0827607997

ISBN-13: 9780827607996

A undying number of midrash by no means sooner than on hand in English.The Mekhilta de-Rabbi Shimon bar Yohai is a suite of classical midrashic interpretation of the biblical publication of Exodus. misplaced for hundreds of years, the textual content used to be reconstructed and recovered within the nineteenth and twentieth centuries by means of either German and Israeli students from quite a few resource fabrics, together with medieval manuscripts of the textual content and midrashic anthologies. As one of many first collections of rabbinic biblical interpretation, the Mekhilta de-Rabbi Shimon bar Yohai is an quintessential resource for figuring out the background, ideals, and practices of the earliest rabbis. This version, translated and explicated for the 1st time in English through W. David Nelson, is The Jewish ebook Society’s most recent contribution to creating historic Jewish literature available to trendy readers. A severe advent offers the reader with an organization grounding within the historic atmosphere of the textual content, in addition to its resource fabric, reconstruction, subject material, and value for realizing the historical past of Judaism. Set in a latest, readable typeface, the Hebrew textual content faces the English translation with the author’s annotation underneath. Indexes comprise scriptural verse citations and rabbinic sages named within the textual content.

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Extra info for Mekhilta de-Rabbi Shimon bar Yohai

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1–2. 4. 29 See note 21. 30 D. Z. Hoffmann, Zur Einleitung in die halachischen Midraschim (Berlin: M. Driesner, 1886–87). , particularly 5–20. 32 For additional information about the purported exegetical preferences of Ishmael and Akiva, see Hoffmann, Zur Einleitung, 5–12; J. N. Epstein, Mevo’ot le-Sifrut ha-Tannaim (Jerusalem: Magnes Press, 1957), 521–35; E. Z. Melamed, Pirkei Mavo le-Sifrut ha-Talmud (Jerusalem: Galor, 1973), 170–80; and M. D. Herr, “Hermeneutics,” Encyclopedia Judaica (Jerusalem: Keter Publishing House, 1972), 8:366–72.

This teaches that Aaron preceded the sons. F. “And how do we know from Scripture that the sons preceded the elders? [Perhaps] you don’t need [scriptural proof, because it can be deduced by means of] analogy: The word ‘spoke’ is said here, and the word ‘spoke’ is said in the wilderness. Just as with ‘spoke’ said in the wilderness, the sons preceded the elders, likewise with ‘spoke’ mentioned here, the sons preceded the elders. G. 13 Shall [we assume] here that the sons See Lev. 6:9ff. and Num. 19:1ff.

D. “However, I might retort that when Aaron preceded the10 sons [in receiving divine speech] in the wilderness he had been anointed with the anointing oil. 12 E. ’ (Exod. 12:1). This teaches that Aaron preceded the sons. F. “And how do we know from Scripture that the sons preceded the elders? [Perhaps] you don’t need [scriptural proof, because it can be deduced by means of] analogy: The word ‘spoke’ is said here, and the word ‘spoke’ is said in the wilderness. Just as with ‘spoke’ said in the wilderness, the sons preceded the elders, likewise with ‘spoke’ mentioned here, the sons preceded the elders.

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Mekhilta de-Rabbi Shimon bar Yohai by W. David Nelson Ph.D.


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