By Eliezer Segal
The Bible has consistently been very important to Jewish non secular existence, and it's been expounded in different methods. probably the main influential physique of Jewish biblical interpretation is the Midrash that used to be produced via expositors throughout the first 5 centuries CE. Many such teachings are accumulated within the Babylonian Talmud, the huge compendium of Jewish legislation and lore that used to be authorized because the definitive assertion of Jewish oral culture for next generations. notwithstanding, a few of the Talmud’s interpretations of biblical passages seem strange or unnecessary. From Sermon to remark: Expounding the Bible in Talmudic Babylonia attempts to give an explanation for this phenomenon through rigorously interpreting consultant passages from various methodological ways, paying specific recognition to comparisons with Midrash composed within the Land of Israel. in response to this research, Eliezer Segal argues that the Babylonian sages have been using discourses that had originated in Israel as rhetorical sermons during which biblical interpretation used to be being hired in an creative, literary demeanour, frequently in accordance with the interaction among or extra texts from diversified books of the Bible. simply because they didn't own their very own culture of homiletic preaching, the Babylonian rabbis interpreted those reviews with out regard for his or her rhetorical conventions, as though they have been exegetical commentaries, leading to the precise, difficult personality of Babylonian Midrash.
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Extra info for From Sermon to Commentary: Expounding the Bible in Talmudic Babylonia (Studies in Christianity and Judaism)
Theodor and Albeck, 54–55. 4 Thus in all the witnesses here, including ms Vatican 60 (Sherry). Leviticus Rabbah has R’ Samuel bar Nah·man as the author of this statement, and the current text might well have been emended to bring it into line with the Babylonian Talmud. See Bacher, Agada der palästinensischen Amoräer, 3: 583–87. (Our passage is discussed on 585 and in n. ) 5 In Leviticus Rabbah: Rabbi Simeon ben Laqish. 6 Indeed, this noun normally has the sense of “side” in both biblical and rabbinic Hebrew.
3 The reading here follows most witnesses in b. Sot·ah and b. ” Later printings of b. Sot·ah, on the other hand, treat the question generically. See the extensive discussion in Liss, b. Sot·ah, 1:142–43, n. 48. 4 See also Tanh·uma ’Shemot, 3 [Kensky, 164]; Buber, par. 7 (p. 4); Townsend, 6. ” At any rate, the plural form “their” refers to the Egyptians as a whole and not speciﬁcally to the king. , ‘Es· yosef to the ‘Ein ya‘aqov), the disputing positions are not quite symmetrical. Even if we allow that the verse refers literally to a new pharaoh, we must still assume that he changed his attitude radically by disregarding the friendlier treatment of the Hebrews in previous years and the gratitude that Egypt owed to Joseph, their great benefactor.
Rabbi Berakhiah23 in the name of Rabbi Judan the son of Rabbi Simeon:24 The Holy One said to Israel: My children, here you have a new kind [h·iddush] of redemption in the time to come. In the past I did not redeem one nation from the midst of another, but now I shall redeem a nation from the midst of a nation. This is what is written “Or hath God assayed to go and take him a nation from the midst of a nation” (Deuteronomy 3:34). ”27 For these were uncircumcised and these were uncircumcised. These grew belurits and these grew belurits.