Thematische Bibliographien / Rabbinical commentary

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Veröffentlicht am 11. Januar 2025

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Zeitschriftenartikel zum Thema "Rabbinical commentary"

Lawrance, Jeremy. "Jewish Forerunners of the Spanish Biblia romanceada: A Thirteenth-Century Witness (Bodleian MS Hunt. 268)." Zeitschrift für romanische Philologie 138, no. 2 (2022): 399–421. http://dx.doi.org/10.1515/zrp-2022-0018.

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Abstract Despite Church prohibitions, almost twenty medieval Bibles in Spanish survive. The Old Testament versions derived in many cases from translations from Hebrew made by Jews. These were characterized by a unique rabbinical “calque-language” that would be preserved by Sephardim for centuries after the Expulsion in 1492; but the Inquisition destroyed the medieval Jewish copies. This article studies a new witness, the oldest known: a thirteenth-century Hebrew commentary on the Hagiographa with Spanish glosses. These fully confirm the amazing continuity of the Ladino scriptolect.

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Shochetman, Eliav. "Israeli Law and Jewish Law — Interaction and Independence: A Commentary." Israel Law Review 24, no. 3-4 (1990): 525–36. http://dx.doi.org/10.1017/s0021223700010050.

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The focus of the article written by my colleague, Prof. Brahyahu Lifshitz, was the extent of the influence of Jewish law on the legal system of the State of Israel during the forty years since its establishment. In my view, a symposium on “Forty Years of Israeli Law” ought also to include a study of the innovations and developments which have taken place within Jewish law during this period, since to a certain extent, Jewish law is an integral part of Israeli law. A comprehensive analysis of this issue is clearly beyond the scope of this paper. Nevertheless, one major question should be dealt with, i.e. to what extent does the legal system of the State find expression in modern Rabbinical case law? Has the new political reality of statehood, achieved after many centuries of exile, and the ramifications of this reality in the field of law, in any way affected modern Rabbinic decisions in the years following the establishment of the State—decisions which are meant to reflect the changes and developments that have taken place in the world of Jewish law?In the opening section of his article, Prof. Lifshitz describes the influence of Israeli law upon Jewish law in the following terms: The generally accepted view is that Jewish law does not respond to, nor is shaped by, developments in the legislative or judicial organs of the State of Israel.

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Sidorenko, Natalia V. "Aramaic targums and daily religious life." Tyumen State University Herald. Humanities Research. Humanitates 9, no. 2 (2023): 6–25. http://dx.doi.org/10.21684/2411-197x-2023-9-2-6-25.

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The connection between the written Targums, which are translations of Sacred Scripture into Aramaic, and the oral Targums used in synagogues is not well understood. Rabbinical tradition suggests that the Targums were written to make Scripture understandable to ordinary people during synagogue readings. However, the article argues that the Targums were also associated with various aspects of daily religious life, reflecting the ideas and realities of the 4th–5th c. CE when they were created. We discuss discrepancies between written rules and real-life practices, individual and communal study of Targums, their place in translation and commentary traditions, and traces of oral speech in their language. We also explore their use in protective spells inscribed on “magic cups.” Finally, we draw typological parallels between Targumic texts and Church Slavonic liturgical language in the early 20th c., both designed to preserve sacred languages in worship.

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Blankovsky, Yuval. "R. Hayyim Soloveitchik and Academic Talmudic Hermeneutics." Review of Rabbinic Judaism 18, no. 2 (2015): 260–80. http://dx.doi.org/10.1163/15700704-12341287.

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This article offers a detailed description of R. Hayyim Soloveitchik’s commentary on the Talmudic discussions about the requirement for proper intention when making Jewish ritual objects, i.e., Sefer Torah, Mezuzah, etc., and a comparison to the academic commentary on that issue. It describes the relationship between the two genres of commentary, academic and rabbinic, and illustrates the differences and similarities between the commentaries of these two parallel interpretive communities. In this way, the paper sheds new light on the character of R. Hayyim as a Talmudic commentator.

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Stern. "REVIEW: David L. Lieber, Jules Harlow, Rabbinical Assembly and the United Synagogue of Conservative Judaism. TEACHING TORAH IN THE TWENTY-FIRST CENTURY: THREE JEWISH BIBLE COMMENTARIES: ETZ HAYIM: TORAH AND COMMENTARY. Richard Elliott Friedman.Commentary on the Torah. Adele Berlin and Marc Zvi Brettler, Michael Fishbane. THE JEWISH STUDY BIBLE." Prooftexts 25, no. 3 (2005): 376. http://dx.doi.org/10.2979/pft.2005.25.3.376.

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Fishbane, Michael. "“Seeing the Voices”." Levinas Studies 13 (2019): 11–26. http://dx.doi.org/10.5840/levinas2019131.

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Rabbinic Talmudic tradition is marked by chains of tradition, integrating written Scripture (as prooftext) and oral Traditions (as exegesis). The interrelation of word, voice, and instruction is paramount. Levinas’s reading of Talmudic texts follows this format and continues this tradition, by superimposing his voice and philosophical concerns. I have chosen his reading of Babylonian Talmud, Tractate Makkot 10a as an exemplum. In the process, Levinas’s style and method can be seen as a contemporary meta-commentary on the ancient rabbinic source.

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Blankovsky, Yuval. "Rabbinic Inquiry (Hakirah) as the Place Rabbinic and Academic Talmudic Discourse Meet: The Case of “Two Hold a Cloak”." Review of Rabbinic Judaism 21, no. 1 (2018): 82–107. http://dx.doi.org/10.1163/15700704-12341338.

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Abstract This paper explores the common ground and differences between academic and rabbinic Talmudic hermeneutics. It does this by situating R. Elhanan Bunem Wasserman’s (1874–1941) inquiry pertaining to the much beloved Talmudic debate over “Two Hold a Cloak” within the context of the critical academic commentary on that Talmudic discourse.

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Visotzky, Burton L., and Samuel Tobias Lachs. "Lochs's "Rabbinic Commentary on the New Testament"." Jewish Quarterly Review 78, no. 3/4 (1988): 340. http://dx.doi.org/10.2307/1454656.

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Viezel, Eran. "The Secret of the Popularity of Rashi’s Commentary on the Torah." Review of Rabbinic Judaism 17, no. 2 (2014): 207–17. http://dx.doi.org/10.1163/15700704-12341268.

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How can we account for the popularity of Rashi’s commentary on Torah? Scholars have suggested that Rashi’s personality and his public and literary activities, on the one hand, and the special style of his commentary, on the other, account for the popularity of the commentary. The author proposes that in addition to these factors, it was a unique methodology that caused Rashi’s Torah commentary to become so universally loved: Rashi explained the Torah, above all, by means of aggadot meyashevot, i.e., aggadot that fill gaps in the text but preserve the sequence and meaning of the narrative plot. As far as can be determined, there is no other exegete who invented similar criteria for selecting rabbinic aggadot. The aggada meyashevet has a unique effect upon the Torah, which can be called “thickening:” the reader enjoys the benefit of following the narrative plot, as well as interwoven and integrated subplots. Rashi’s Torah commentary creates an expanded Torah which is loved by its readers far more than the Torah itself, without the aggadot that thicken it.

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Jacobs, Jonathan. "The Allegorical Exegesis of Song of Songs by R. Tuviah ben ’Eliʽezer—Lekaḥ Tov, and Its Relation to Rashi's Commentary". AJS Review 39, № 1 (2015): 75–92. http://dx.doi.org/10.1017/s0364009414000658.

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This article examines three facets of R. Tuviah ben ’Eliʽezer's commentary,Lekaḥ tov, on Song of Songs: (a) his unique approach to allegorical interpretation; (b) his participation in Judeo-Christian polemics; and (c) the question of a connection between his commentary on Songs and Rashi's. R. Tuviah proposes to read the verses of Songs as simultaneously describing the past, the present, and the future of the Jewish nation, a type of reading that is extremely rare in rabbinic midrashim, which R. Tuviah adopts to create a systematic allegorical commentary. There are similarities between the interpretations of R. Tuviah and those of Rashi; while not numerous, all the same these two scholars were the first to propose a literal interpretation of Songs, they both engaged in similar Judeo-Christian polemic, and they interpreted Songs on the allegorical level in a similar fashion. These points of similarity support the possibility that Rashi was exposed to reports of R. Tuviah's commentary on Songs.

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Dissertationen zum Thema "Rabbinical commentary"

Leibiusky, Javier. "Edition critique et annotée du MEʿAM LOʿEZ sur PIRQEY ʾAVOT d'Isaac Magriso (Constantinople, 1753), étude de la langue et du commentaire". Electronic Thesis or Diss., Paris, INALCO, 2024. http://www.theses.fr/2024INAL0009.

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Cette thèse est d’abord une édition critique du MEʿAM LOʿEZ de PIRQEY ʾAVOT d’Isaac Magriso (Constantinople, 1753). Le MEʿAM LOʿEZ est un grand commentaire biblique en langue judéo-espagnole initié par le rabbin Jacob Huli dans les années 1720 à Constantinople, PIRQEY ʾAVOT est inclus dans le commentaire de Lévitique. Le commentaire est rédigé dans un judéo-espagnol particulier et imprimé en caractères hébreux rashi.La thèse établit le texte, le rend lisible et compréhensible grâce à une graphie adaptée, une ponctuation rétablie, et un glossaire final détaillé. Le texte est accompagné d’un appareil critique (sources, variantes) et d’une étude de la langue judéo-espagnole de l’auteur ; d’une étude approfondie de la place et du rôle de l’hébreu dans le commentaire (emprunts, calques et citations) et d’une étude du style particulier de l’auteur, des moyens qu’il emploie et des effets qu’il vise<br>This thesis is primarily a critical edition of Isaac Magriso's MEʿAM LOʿEZ on PIRQEY ʾAVOT (Constantinople, 1753). The MEʿAM LOʿEZ is a large biblical commentary in Judeo-Spanish initiated by Rabbi Jacob Huli in the 1720s in Constantinople, PIRQEY ʾAVOT is included in the commentary on Leviticus. The commentary is written in a peculiar Judeo-Spanish and printed in rashi Hebrew script.The thesis establishes the text, making it readable and comprehensible thanks to adapted spelling, restored punctuation, and a detailed final glossary. The text is accompanied by a critical apparatus (sources, variants) and a study of the author's Judeo-Spanish language; an in-depth study of the place and role of Hebrew in the commentary (borrowings, calques and quotations) and a study of the author's particular style, the means he employs and the effects he aims to achieve

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Kahn-Harris, Deborah. "A hammer for shattering rock : employing classical rabbinic hermeneutics to fashion contemporary feminist commentary on the Bible." Thesis, University of Sheffield, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.557951.

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What kind of reader of the Bible am I? This question is at the core of my research. I am a woman; I am a rabbi; I identify with a 'progressive' Jewish movement; I view the Bible as a source of religious guidance. These identities are among the many that affect the way in which I read the Bible. This thesis has its origins in the apparent tension between contemporary feminist Bible criticism and classical rabbinic interpretations. Feminist biblical critics adopt a range of methodological positions, drawing on important developments in reading texts that have taken place over the last century, such as deconstruction and post-structuralism. Classical rabbinic sources are concerned with the questions of the (male) rabbis. For Halachic sources, the rabbis employed a set of hermeneutical principles to delineate the ways in which biblical sources could be interpreted. For Aggadah, a more extensive set of hermeneutics was employed to create midrashic texts. Some feminist scholars have read Halachah and Aggadah using various techniques; e.g., hermeneutics of suspicion, reclamation, apologetics. The project of trying to combine the hermeneutics of the classical rabbinic period with contemporary feminist readings has only been undertaken in Halachah by one scholar, Rachel Adler, writing about the Jewish wedding service. No one yet has attempted to engage in this project with Aggadah. This thesis develops a hermeneutic based in classical rabbinic hermeneutics and feminist theory to expound three short units of biblical text: Lamentations 5: 19-22, Genesis 1 :26-28, and Psalm 131. Each chapter studies these verses in detail, reviewing their interpretation in modern and classical Jewish sources, followed my own midrashim rooted in my hybrid ii hermeneutic. Finally, this thesis examines the value of this exercise and to what extent it might serve, alongside the work of other scholars in Halachah, to form a basis for a biblical-based, feminist, Jewish, progressive theology.

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Bonnard, Christophe. "Asfår Asāṭīr, le "Livre des Légendes", une réécriture araméenne du Pentateuque samaritain : présentation, édition critique, traduction et commentaire philologique, commentaire comparatif". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK014/document.

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Asfår Asāṭīr, le « Livre des Légendes », est une réécriture araméenne du Pentateuque samaritain basée sur le targum, centrée sur Adam, Noé, Abraham et Moïse, et conclue par deux apocalypses. Sa langue est un précieux témoin de l’araméen samaritain tardif des Xè-XIè s. Ses nombreuses traditions haggadiques proviennent d’anciennes sources samaritaines, ou sont liées à la littérature juive et aux Histoires musulmanes des Prophètes ; elles révèlent un état encore fluctuant de la religion samaritaine. Beaucoup furent reçues comme canoniques par les Samaritains, qui attribuèrent l’œuvre, anonyme, à Moïse. Cette étude se propose d’établir une édition critique du texte araméen et une traduction tenant compte de ses commentaires arabes et hébreux, afin de rendre cette œuvre accessible à tout chercheur français ou européen<br>Asfår Asāṭīr, the "Book of Legends", is an Aramaic rewriting of the Samaritan Pentateuch focused on Adam, Noah, Abraham and Moses, and whose framework is the Targum; it ends with two Apocalypses. Its language is a rare witness of Late Samaritan Aramaic, in the 10th and 11th centuries. The text brings together traditions from ancient Samaritan sources, or related to Jewish literature and to Muslim stories of the Prophets. It shows that Samaritan religion was still in flux in the early Middle Age. Many of its haggadic traditions became canonical among Samaritans who attributed this text to Moses.This study proposes to establish a critical edition of the Aramaic text and to provide a translation taking into account its Arabic and Hebrew commentaries, so as to make this work accessible to all French or European researchers

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Isaac, Daniel E. M. "Héros de l'armée et guerrier : une analyse critique du commentaire de Moïse Ibn Chiquitilla sur le livre des Psaumes." Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAC022.

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La thèse analyse le commentaire du Psaume de Moïse ben Samuel Ha-Kohen Ibn Chiquitilla, né à Cordoue vers le début du XIe siècle. La thèse étudie l'incorporation de l'herméneutique coranique-arabe dans les méthodes exégétiques d'Ibn Chiquitilla et le situe dans le contexte intellectuel de l'époque. N'étant pas une analyse historique, il se demande s'il existe un lien entre l'intérêt herméneutique des grammairiens et des rhéteurs pour la dichotomie forme-sens et la linguistique pragmatique communicative.Il analyse leur introduction dans l'exégèse rabbinique par des exégètes ibériques formant ce qui est devenu la méthode d'exégèse peshat. Ce terme, introuvable chez Ibn Chiquitilla, est sous-entendu par ses méthodes et son intérêt pour la forme et le sens grammaticaux. Nous proposons de suivre la tradition grammaticale arabe selon laquelle Ibn Chiquitilla ne confond pas le sens avec la grammaire ou la syntaxe, mais l'accepte comme faisant partie d'une tradition reçue. Le sens opère dans des domaines distincts de la grammaire, mais les deux sont réunis pour expliquer l'intention derrière le texte. Cette idée est élargie pour inclure la déviation grammaticale et lexicale et/ou le langage figuré. Nous demandons si les origines de ces déviations peuvent être attribuées à l'exégèse rabbinique de la période talmudique ainsi qu'aux idées philosophiques contemporaines de l'Ibérie médiévale et du monde islamique en général. Ce faisant, il essaie de prouver que les exégètes ibériques sont moins sur l'innovation et plus sur l'introduction de nouvelles méthodes d'exégèse dans le judaïsme rabbinique médiéval<br>He thesis analyses the commentary of the Psalm of Moses ben Samuel Ha-Kohen Ibn Chiquitilla, born in Cordoba around the beginning of the 11th century. The thesis studies the incorporation of Qurʾânic-Arabic hermeneutics in the exegetical methods of Ibn Chiquitilla and situates it in the intellectual context of the time. Not being a historical analysis, it questions whether there is a connection between the hermeneutic interest of grammarians and rhetoricians in the form-meaning dichotomy and communicative pragmatic linguistics It analyses their introduction into rabbinic exegesis by Iberian exegetes forming what has become the peshat method of exegesis. This term, not found in Ibn Chiquitilla, is implied by his methods and his interest in grammatical form and meaning. We propose to follow the Arabic grammatical tradition according to which Ibn Chiquitilla does not confuse meaning with grammar or syntax, but accepts it as part of a received tradition. Meaning operates in separate areas of grammar, but the two come together to explain the intent behind the text. This idea is expanded to include grammatical and lexical deviation and/or figurative language. We ask whether the origins of these deviations can be traced to the rabbinical exegesis of the Talmudic period as well as contemporary philosophical ideas in medieval Iberia and the Islamic world in general. In doing so, we try to prove that Iberian exegetes are less about innovation and more about introducing new methods of exegesis into medieval Rabbinic Judaism

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Uličná, Lenka. "Staročeské glosy ve středověkých hebrejských rabínských spisech." Doctoral thesis, 2014. http://www.nusl.cz/ntk/nusl-342275.

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of the dissertation Lenka Uličná This study aims to present and interpret the Old Czech (so-called Canaanic) glosses preserved in medieval Hebrew rabbinic writings Arugath ha-bosem by Abraham ben Azriel, Or zarua by Isaac ben Moses and in the commentary to the Mahzor Nuremberg. So far, linguistic analyses of this language material have been based on the editions. The present work analyzes manuscript versions of the glosses and significantly refines the research. We consider the so-called Canaanic glosses primarily as a sociolinguistic subject and this attitude influenced the selection of methods used in this study. Due to the character of the language material, we had to combine the sociolinguistic methods with methods of contrastive linguistics, paleographic methods and analytical methods of diachronic linguistics. The results of this analysis are presented in dictionary entries and they provide a basis for the following characterization of the so-called Canaanic language and its position towards the so-called Jewish languages on the one hand and towards the Czech language of the Christian majority, on the other. The gloss is i.a. a manifestation of bilingualism of the productor of the text. Being aware of the insufficiency of one language he tries to secure the understanding of a certain term in...

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Bücher zum Thema "Rabbinical commentary"

Neusner, Jacob. A theological commentary to the Midrash. University Press of America, 2001.

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Hammer, Reuven. [Or ḥadash] =: Or hadash : a commentary on Sidur Śim shalom for weekdays. Rabbinical Assembly, 2007.

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Abraham ben Meïr Ibn Ezra. Ibn Ezra's commentary on the Pentateuch. Menorah Pub. Co., 1988.

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Herman, Michael. The book of the Lord: Interpretation and commentary on the narrative Torah. Crevice Publishing, 2015.

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Abraham ben Meïr Ibn Ezra. Ibn Ezra's commentary on the Pentateuch: Exodus (Shemot). Menorah Publishing Company, 1988.

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Abraham ben Meïr Ibn Ezra. Translation of Ibn Ezra's commentary on the Pentateuch. [s.n.], 2006.

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Abraham ben Meïr Ibn Ezra. Translation of Ibn Ezra's commentary on the Pentateuch. [s.n.], 2006.

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Hammer, Reuven. [Or Ḥadash] =: Or Hadash : a commentary on Sidur Śim Shalom le-ḥol = Siddur Sim Shalom for weekdays. Rabbinical Assembly, 2008.

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Hammer, Reuven. [Or ḥadash] =: Or hadash : a commentary on [Sidur Śim shalom le-Shabat ṿe-yom ṭov] = Siddur Sim shalom : for Shabbat and festivals. Rabbinical Assembly, 2003.

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author, Shinʼan Avigdor, та Blumenṭal-Gordon Meṭal editor, ред. Sefer Yonah: Perush Yiśreʼeli ḥadash : masʻot Yonah be-yam ha-sifrut ha-Yehudit le-doroteha = The Book of Jonah : a new Israeli commentary. Miśkal, hotsaʼah le-or mi-yesodan shel Yediʻot aḥaronot ṿe-Sifre Ḥemed, 2015.

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Buchteile zum Thema "Rabbinical commentary"

Gottlieb, Michah. "The Fracturing of German Judaism." In The Jewish Reformation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199336388.003.0009.

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This chapter explores the sectarian Orthodoxy of Hirsch’s Pentateuch. It is argued that the immediate context for Hirsch publishing his Pentateuch was the stunning success of the moderate Reformer Ludwig Philippson’s Israelite Bible (Israelitische Bibel). Philippson presented his Bible as an inclusive work to unite all German Jews including the Orthodox. It is shown that an important motivation for Hirsch’s Pentateuch was to prevent Orthodox communities from accepting Philippson’s Bible. Hirsch’s and Philippson’s Bibles are compared and connected to their opposing stances on the “Secession Controversy” of the 1870s that centered on the right of Orthodox congregations to withdraw from the governmentally-recognized official Jewish community. It is demonstrated that while Hirsch came to embrace the moniker “Orthodox” in 1854, during the “Secession Controversy” he distinguished his Neo-Orthodoxy from Ultra-Orthodoxy through a biting attack on the leading Ultra-Orthodox rabbinical authority in Germany at the time, Rabbi Seligmann Bamberger. While the early Hirsch presented a new, inclusive vision of German Judaism through his reading of the Bible in the Nineteen Letters, it is argued that the later Hirsch’s sectarian Neo-Orthodoxy which he grounded through his Pentateuch translation and commentary became emblematic of the irreparable fragmentation of German Judaism.

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Maimonides, Moses. "Why I Write... and How I Write." In The Many Faces of Philosophy. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195134025.003.0006.

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Abstract Maimonides (Moses ben Maimon, 1135–1204) was born into an eminent Spanish rabbinical family. When Cordova was conquered by an Islamic sect, the family first fled to Morocco and then, in 1165, to Egypt. While remaining the head of the Jewish community in Cairo, Maimonides became a physician and eventually the personal physician of the Vizier of Saladin. Among his ten treatises of medicine, his Regimen of Health is extended discussion of preventive medicine. He wrote texts on logic but also published commentaries on the Talmud (Commentary on the Mishnah), on the 613 biblical commandments (The Book of Commandments), and a codiffication of Jewish law (the Mishneh Torah). Like his other treatises, his major philosophic work, The Guide for the Perplexed (c. 1190), was originally written in Arabic but soon translated into Hebrew and then Latin. Although he knew Aristotle only indirectly through his reading of Al-Farabi and Avicenna, Maimonides used Aristotelian philosophy to attack astrology and naive literal readings of biblical texts, many of which he interpreted as anthropomorphic expressions of a more profound, systematically developed metaphysical and theological system. The Guide treats a wide range of topics: the creation, the divine attributes, Providence and responsibility, the independent rationality of Jewish law. The work exhibits and articulates an elaborate theory of language, which licenses polysemous writing directed to different audiences with different levels of understanding.

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Gruber, Mayer I. "Index of Rabbinic Sources." In Rashi's Commentary on Psalms. BRILL, 2004. http://dx.doi.org/10.1163/9789047412649_023.

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"LAW AS COMMENTARY." In The Meanings of Death in Rabbinic Judaism. Routledge, 2002. http://dx.doi.org/10.4324/9780203010105-12.

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Grossman, Avraham. "Commentary on the Torah." In Rashi. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113898.003.0004.

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This chapter evaluates Rashi's commentary on the Torah. Rashi saw significance and purpose in every name, time, place, and event—indeed, in every detail—mentioned in the Torah. The essence of Rashi's commentary on the Bible—especially on the Torah—and his extensive use of rabbinic Midrash cannot be understood without appreciating the full significance of this idea, which effectively serves as the basis for the entire commentary. As he sees it, the Torah is not merely a historical or literary work. It is, rather, a holy text conferred on human beings by God to guide them in the way of truth, and it must be read and interpreted in that light. Every detail, large or small, has its own unique value. It is therefore hardly surprising that in seeking out its meaning, Rashi would have frequent recourse to rabbinic Midrash or that he would often suggest more than one meaning.

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Lawee, Eric. "Rationalism versus the Rashi/Rabbinic Axis." In Rashi's Commentary on the Torah. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190937836.003.0006.

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The Book of Strictures, the work of an unknown late medieval rationalist, is the most concentrated assault on Rashi’s biblical scholarship in the annals of Jewish literature. In devoting himself to an often scornful assault on Rashi’s exegesis and ideas, focusing almost exclusively on those of midrashic provenance, the work’s author put himself at odds with powerful intellectual, halakhic, and educational currents pulling in the opposite direction, each buttressing the work’s growing reach and authority. Sefer hassagot occupies a significant place in the reception history of Rashi’s work, especially when viewed in terms of the hermeneutics of canonicity. The author’s literary vehicle is the stricture (hassagah), to which he often appends a corrective to Rashi’s interpretation. In so doing, he insistently contrasts an understanding of scripture grounded in canons of plain sense interpretation and scientific criteria of credibility with Rashi’s more fanciful midrashic methods and fantastical mentality.

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"Rewritten Bible and Rabbinic Midrash as Commentary." In Current Trends in the Study of Midrash. BRILL, 2006. http://dx.doi.org/10.1163/9789047417736_005.

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SAMELY, ALEXANDER. "Literary Structures and Historical Reconstruction: The Example of an Amoraic Midrash (Leviticus Rabbah)." In Rabbinic Texts and the History of Late-Roman Palestine. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264744.003.0012.

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This chapter examines historical reconstruction and literary structures of rabbinic texts using the Leviticus Rabbah as an example. It explains that Leviticus Rabbah is a commentary on the Book of Leviticus which now forms part of Midrash Rabbah. It proposes ten theses about the special problems which the literary structures of rabbinic texts pose for the historian and analyses a section of the amoraic work of Leviticus Rabbah to describe some of those literary structures. The findings suggest that it is impossible to explain how the textuality of rabbinic sources worked and that many rabbinic works fill the same functional position in a text more than once.

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Gruber, Mayer I. "Appendix: Hebrew Text of Commentary on Psalm Attributed to Rashi in the Second Rabbinic Bible." In Rashi's Commentary on Psalms. BRILL, 2004. http://dx.doi.org/10.1163/9789047412649_020.

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Kraemer, David. "Early Rabbinic Responses: The Tosefta." In Responses To Suffering In Classical Rabbinic Literature. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089004.003.0005.

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Abstract The next document to emerge from the rabbinic community, in logical and apparently chronological sequence, is the Tosefta, a commentary on and expansion of the Mishnah.1 The precise dating of this work ( as well as of the halakhic midrashim) is notoriously difficult to establish.2 On the one side, the Tosefta is clearly later than the Mishnah. On the other, many Toseftan traditions are quoted in the Yerushalmi ( c. 400) and some are also quoted in the halakhic midrashim. If, therefore, these midrashim are dated to the late third or early fourth century ( as I shall argue in the next chapter), then the Tosefta would seem to have taken shape in the mid-to late third century-slightly later, perhaps, than tractate Avot.

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