Rabbinic literature , in its broadest sense, is the entire spectrum of works authored by rabbis throughout Jewish history . The term typically refers to literature from the Talmudic era (70–640 CE), as opposed to medieval and modern rabbinic writings . It aligns with the Hebrew term Sifrut Chazal ( Hebrew : ספרות חז״ל ), which translates to “literature [of our] sages” and generally pertains only to the sages ( Chazal ) from the Talmudic period. This more specific sense of "Rabbinic literature"—referring to the Talmud , Midrashim ( Hebrew : מדרשים ), and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The terms mefareshim and parshanim (commentaries and commentators) almost always refer to later, post-Talmudic writers of rabbinic glosses on Biblical and Talmudic texts.
24-850: Rabbinic literature [REDACTED] Talmud Readers by Adolf Behrman Talmudic literature Tannaitic Mishnah Tosefta Amoraic ( Gemara ) Jerusalem Talmud Babylonian Talmud Later Minor Tractates Halakhic Midrash Exodus Mekhilta of Rabbi Ishmael Mekhilta of Rabbi Shimon bar Yochai Leviticus Sifra (Torat Kohanim) Numbers and Deuteronomy Sifre Sifrei Zutta on Numbers ( Mekhilta le-Sefer Devarim ) Aggadic Midrash Tannaitic Seder Olam Rabbah Alphabet of Rabbi Akiva Baraita of
48-563: A 17th-century collection of midrashim by Rabbi Reuben Hoschke Kohen Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Yalkut . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Yalkut&oldid=1010751470 " Categories : Disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Pages using sidebar with
72-517: A compilation of Midrashic teachings, in the form of legal, exegetical, homiletical, or narrative writing, often configured as a commentary on the Bible or Mishnah . There are a large number of "classical" Midrashic works spanning a period from Mishnaic to Geonic times, often showing evidence of having been worked and reworked from earlier materials, and frequently coming to us in multiple variants. A compact list of these works [based on ( Holtz 2008 )]
96-476: A profound historical picture. This letter is included in the Ahimaaz Chronicle , but it has also been edited from manuscripts by B. Goldberg and under the title "Iggeret Rab Sherira Gaon"; also by J. Wallerstein, under the title "Sherirae Epistola." The best edition of this letter prior to 1900 is that by Adolf Neubauer . The best modern source for the letter is the edition of B.M. Lewin, in which
120-462: Is a 13th or 14th-century copy written on paper, in what appears to be North African or Greek rabbinic script, measuring 270 x 202 mm, and composed of a higher proportion of Hebrew . The two recensions appear to differ on the question of whether the Mishnah was recorded in writing by Rabbi Judah haNasi . The Spanish recension definitely says that it was. The French recension appears to say that it
144-603: Is composed half in Aramaic and half in Hebrew, reveals Sherira as a true chronicler, with all the dryness and accuracy of such a writer, though his opinions on the princes of the Exile belonging to the branch of Bostanai , as well as on some of his contemporaries, are not entirely unprejudiced. As narrator of the history of Halakhah in the course of the first millennium. The literary topoi of his historical account have some parallels to
168-550: Is considered one of the classics in Jewish historiography . Sherira's letter (henceforth: Iggeret ), in its length, takes the form of a short book. In it, Sherrira endeavored to answer an inquiry from Kairouan about the authorship and composition of the Mishnah and Talmud , and in particular why earlier authorities are seldom cited by name and the authorities that are so cited do not seem to be chronologically continuous. Sherira
192-1327: Is given below; a more thorough annotated list can be found under Midrash. The timeline below must be approximate because many of these works were composed over a long span of time, borrowing and collating material from earlier versions; their histories are therefore somewhat uncertain and the subject of scholarly debate. In the table, "n.e." designates that the work in question is not extant except in secondary references. Tannaitic period (till 200 CE) Mekhilta of Rabbi Ishmael Mekhilta of Rabbi Shimon Mekilta le-Sefer Devarim (n.e.) Sifra Sifre Sifre Zutta Alphabet of Akiba ben Joseph (?) Seder Olam Rabbah 400–650 CE Genesis Rabbah Midrash Tanhuma Lamentations Rabbah Leviticus Rabbah 650–900 CE Midrash Proverbs Ecclesiastes Rabbah Deuteronomy Rabbah Pesikta de-Rav Kahana Pesikta Rabbati Avot of Rabbi Natan Pirkei de-Rabbi Eliezer Seder Olam Zutta Tanna Devei Eliyahu 900–1000 CE Midrash Psalms Exodus Rabbah Ruth Zuta Lamentations Zuta 1000–1200 Midrash Aggadah of Moses ha-Darshan Midrash Tadshe Later Yalkut Shimoni Midrash ha-Gadol Ein Yaakov Numbers Rabbah The Geonim are
216-576: Is one of the first to present a detailed discussion on the Savoraim , including their activity in revising and finishing the Talmud. The letter he wrote is the chief source for the history of the Talmudic, post-Talmudic, and geonic periods. Jacob ben Nissim of Kairouan addressed, in the name of his community, a number of questions of historical interest to Sherira, inquiring especially into the origin of
240-458: The responsa literature, or even the siddur (Jewish prayerbook), and more. Classic Torah and/or Talmud commentaries have been written by the following individuals: Classical Talmudic commentaries were written by Rashi. After Rashi the Tosafot were written, which was an omnibus commentary on the Talmud by the disciples and descendants of Rashi; this commentary was based on discussions done in
264-693: The Five Megillot Targum Sheni to Esther Targum to Chronicles v t e There are several rabbinical works that bear the title "Yalkut" (Anthology): Yalkut may refer to: Yalkut Yosef , an authoritative, contemporary work of Halakha Yalkut Shimoni , an aggadic compilation on the books of the Hebrew Bible Yalkut Makiri Yalkut Reuveni Jud Yalkut (1938–2013), experimental film and video maker Yalqut Reubeni ,
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#1732794252571288-1771: The Forty-nine Rules Baraita on the Thirty-two Rules Baraita on the Erection of the Tabernacle 400–600 CE Genesis Rabbah Lamentations Rabbah Pesikta de-Rav Kahana Esther Rabbah Midrash Iyyob Leviticus Rabbah Seder Olam Zutta Tanhuma Megillat Antiochus 650–900 CE Avot de-Rabbi Natan Pirkei De-Rabbi Eliezer Tanna Devei Eliyahu Alphabet of Sirach Ecclesiastes Rabbah Shir HaShirim Rabbah Deuteronomy Rabbah Devarim Zutta Pesikta Rabbati Midrash Shmuel Midrash Proverbs Ruth Rabbah Baraita of Samuel Targum Sheni 900–1000 CE Ruth Zuta Eichah Zuta Midrash Tehillim Midrash Hashkem Exodus Rabbah Shir ha-Shirim Zutta Iggeret of Rabbi Sherira Gaon 1000–1200 CE Midrash Tadshe Sefer haYashar Later Yalkut Shimoni Yalkut haMachiri Midrash Jonah Ein Yaakov Midrash HaGadol Numbers Rabbah Smaller midrashim Targum Torah Targum Onkelos Targum Pseudo-Jonathan Fragment Targum Targum Neofiti Nevi'im Targum Jonathan Ketuvim Targum Tehillim Targum Mishlei Targum Iyyov Targum to
312-647: The French and Spanish recensions are printed side by side. Most later editions are based on one or other of these. All dates appended in Sherira's work are according to the Seleucid era counting. Modern translations of the Iggeret have converted these dates into their corresponding Gregorian calendar date for easy comprehension. Another letter by Sherira, also addressed to Jacob ben Nissim of Kairouan, deals with
336-632: The Islamic historical genre – the ṭabaqāt . As a chronicler, he exposes monumental documented information about the rabbis and the Babylonian communities, especially the Jewish seats of learning ( academies ) at Sura and Pumpeditha . Sherira also relates to the persecution under Yazdegerd II . Apparently, he also refers to some mythical imagery while reconstructing the chronology of the Halakhah as
360-526: The Mishnah and the sequence of the redactions, the origin of the Tosefta , and the sequence of the Talmudic, post-Talmudic, and geonic authorities. The reply seeks to clarify the basic principles upon which the chain of transmission of the Oral Law is founded. Sherira clearly and lucidly answers all these questions, throwing light upon many obscure passages of Jewish history. This historical responsum, which
384-428: The child parameter Short description is different from Wikidata All article disambiguation pages All disambiguation pages Rabbinic literature The Midr'she halakha , Mishnah , and Tosefta (compiled from materials pre-dating the year 200 CE) are the earliest extant works of rabbinic literature, expounding and developing Judaism's Oral Law , as well as ethical teachings. Following these came
408-618: The late 10th century (987 CE) in the Pumbedita Academy by Sherira ben Hanina , the Chief Rabbi and scholar of Babylonian Jewry, to Rabbi Jacob ben Nissim of Kairouan , in which he methodologically details the development of rabbinic literature, bringing down a chronological list of the Sages of Israel from the time of the compilation of the Mishnah , to the subsequent rabbinic works ( Tosefta , Sifra , Sifre , etc.), spanning
432-565: The names are wrongly attributed: the so-called "French" version is the older, but is in fact a product not of France but of Spain. A partial translation of the Iggeret was made in English in 1975 by David M. Goodblatt, and a complete translation in English made by R. Nosson Dovid Rabinowich in 1988 where he conflates both the Spanish and French editions in his new translation, especially where he thought one text would lend greater clarity to
456-604: The period of the Tannaim , Amoraim , Savoraim , and Geonim under the Babylonian Exilarchs ( Jewish Babylonian Aramaic : רֵאשׁ גלותא Rēsh Galūthā ), concluding with his own time. Therein, Sherira ben Hanina outlines the development of the Talmud , how it was used, its hermeneutic principles, and how its lessons are to be applied in daily life whenever one rabbinic source contradicts another rabbinic source. It
480-521: The rabbinic academies of Germany and France. Modern Torah commentaries which have received wide acclaim in the Jewish community include: Modern Siddur commentaries have been written by: Iggeret of Rabbi Sherira Gaon Iggeret of Rabbi Sherira Gaon ( Hebrew : אגרת רב שרירא גאון ), also known as the Letter of Rav Sherira Gaon , and the Epistle of Rav Sherira Gaon , is a responsum penned in
504-550: The rabbis of Sura and Pumbeditha, in Babylon (650 - 1250) : The Rishonim are the rabbis of the early medieval period (1000 - 1550) The Acharonim are the rabbis from 1550 to the present day. Mefareshim is a Hebrew word meaning "commentators" (or roughly meaning " exegetes "), Perushim means "commentaries". In Judaism these words refer to commentaries on the Torah (five books of Moses), Tanakh , Mishnah , Talmud ,
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#1732794252571528-505: The two Talmuds: The earliest extant material witness to rabbinic literature of any kind is the Tel Rehov inscription dating to the 6th–7th centuries, also the longest Jewish inscription from late antiquity. Meanwhile, the earliest extant Talmudic manuscripts are from the 8th century. Midrash (pl. Midrashim ) is a Hebrew word referring to a method of reading details into, or out of, a biblical text. The term midrash also can refer to
552-563: The various titles given to the Talmudic sages, as "Rabban," "Rabbi," "Rab," and "Mar," and explains why some sages are simply mentioned by their names, without the addition of any titles. The Iggeret exists in its original Aramaic both in "French" and "Spanish" recensions . The "French" recension is written completely in Aramaic , while the "Spanish" recension (now at the Vienna National Bibliothek , Ms. Hebr. 120)
576-441: Was not, and this was the traditional view among Ashkenazi Jews . However, the notes to a recent edition of the French recension argue that the French wording is also consistent with the Mishnah having been written down. The scholarly consensus, up to and including Solomon Schechter , was that the "Spanish" recension was the original version, and this is strongly urged by Rabbi Israel Moses Hazan . More recent scholarship holds that
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