Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic The basic form of the rabbi developed in the Pharisaic and Talmudic era, when learned teachers assembled to codify Judaism's written and oral laws. In more recent centuries, the duties of the rabbi became increasingly influenced by the duties of the Protestant Christian Minister, hence the title "pulpit rabbis", and in 19th century writings throughout Jewish Judaism is the "religion, philosophy, and way of life" of the Jewish people. Judaism, originating in the Hebrew Bible and explored in later texts such as the Talmud, is considered by Jews to be the expression of the covenantal relationship God developed with the Children of Israel. According to traditional Rabbinic Judaism, God revealed history. But the term often refers specifically to literature from the Talmudic The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history era, as opposed to medieval The Middle Ages is a period of European history from the 5th century to the 15th century. The period followed the fall of the Western Roman Empire in 476, and preceded the Early Modern Era. It is the middle period in a three-period division of history: Classical, Medieval, and Modern. The term "Middle Ages" (medium aevum) was coined in and modern rabbinic writing, and thus corresponds with the Hebrew Extinct as a regularly spoken language by the 4th century CE, but survived as a liturgical and literary language; revived in the 1880s term Sifrut Hazal (ספרות חז"ל; "Literature [of our] sages [of] blessed memory," where Hazal normally refers only to the sages of the Talmudic era). This more specific sense of "Rabbinic literature"—referring to the Talmudim The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history, Midrash Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible, and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. On the other hand, the terms meforshim and parshanim (commentaries/commentators) almost always refer to later, post-Talmudic writers of Rabbinic glosses on Biblical The Hebrew Bible is a term referring to the books of the Jewish Bible (Tanakh) as originally written mostly in Biblical Hebrew, with some Biblical Aramaic. It is also called the Hebrew Scriptures. The term closely corresponds to contents of the Jewish Tanakh and the Protestant Old Testament (see also Judeo-Christian) and does not include the and Talmudic texts.

This article discusses rabbinic literature in both senses. It begins with the classic rabbinic literature of the Talmudic era (Sifrut Hazal), and then adds a broad survey of rabbinic writing from later periods.

Contents

Mishnaic literature

The Mishnah The Mishnah or Mishna (Hebrew: משנה, "repetition", from the verb shanah שנה, or "to study and review", also "secondary") is the first major written redaction of the Jewish oral traditions called the "Oral Torah" and the first major work of Rabbinic Judaism. It was redacted c. 220 CE by Judah haNasi and the Tosefta The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah (compiled from materials pre-dating the year 200) are the earliest extant works of rabbinic literature, expounding and developing Judaism's Oral Law, as well as ethical teachings. Following these came the two Talmuds The Talmud is a central text of mainstream Judaism, in the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history:

The Midrash

Midrash Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible (pl. Midrashim) is a Hebrew word referring to a method of reading details into, or out of, a Biblical The Hebrew Bible is a term referring to the books of the Jewish Bible (Tanakh) as originally written mostly in Biblical Hebrew, with some Biblical Aramaic. It is also called the Hebrew Scriptures. The term closely corresponds to contents of the Jewish Tanakh and the Protestant Old Testament (see also Judeo-Christian) and does not include the text. The term midrash also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical, homiletical, or narrative writing, often configured as a commentary on the Bible The Bible refers to collections of sacred scripture of Judaism and Christianity. There is no single version: both the individual books and their order vary. The Hebrew Bible contains 24 books that were rearranged into 39 by Christian denominations, while complete Christian Bibles range from the 66 books of the Protestant canon to 81 books in the or Mishnah The Mishnah or Mishna (Hebrew: משנה, "repetition", from the verb shanah שנה, or "to study and review", also "secondary") is the first major written redaction of the Jewish oral traditions called the "Oral Torah" and the first major work of Rabbinic Judaism. It was redacted c. 220 CE by Judah haNasi. 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 1984)] is given below; a more thorough annotated list can be found under Midrash Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible. 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.

Extra-canonical rabbinical literature ("n.e." designates "not extant")
Estimated date Exegetical Homiletical Narrative

Tannaitic period (till 200 CE)

Mekhilta Mekhilta or Mekilta is the halakic midrash to the Book of Exodus. The name "Mekhilta", which corresponds to the Hebrew "middah" (= "measure," "rule"), was given to this midrash because the Scriptural comments and explanations of the Law which it contains are based on fixed rules of Scriptural exegesis (" Mekilta le-Sefer Devarim (n.e.) Sifra Sifra is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. 7b. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" (Ḳid. 33a; Sanh. 103b; Cant. R. vi. 8), and in two passages also "Sifra Sifre Sifre refers to either of two works of Midrash halakhah, or classical Jewish legal Biblical exegesis, based on the biblical books of Bamidbar (Numbers) and Devarim (Deuteronomy)

Alphabet of Akiba ben Joseph Alphabet of Akiba ben Joseph, or Otiot de-Rabbi Akiba (Hebrew: אותיות דרבי עקיבא), is the title of a Midrash on the names of the letters of the Hebrew alphabet. Two versions or portions of the same exist (?)

Seder Olam Rabbah

400–650 CE

Genesis Rabbah Lamentations Rabbah

Leviticus Rabbah Leviticus Rabbah, Vayikrah Rabbah, or Wayikra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel (circa 1035–1106) in his Aruk as well as by Rashi (1040–1105) in his commentaries on Genesis 46:26, Exodus 32:5, Leviticus 9:24, and elsewhere. According to Leopold Zunz, Hai Gaon (969-1038) and Pesikta de-Rav Kahana Midrash Tanhuma

Seder Olam Zutta

650–900 CE

Midrash Proverbs Ecclesiastes Rabbah

Deuteronomy Rabbah Deuteronomy Rabbah is an aggadic midrash or homiletic commentary on the Book of Deuteronomy. Unlike Bereshit Rabbah, the Midrash to Deuteronomy which has been included in the collection of the Midrash Rabbot in the ordinary editions does not contain running commentaries on the text of the Bible, but twenty-five complete, independent homilies, Pesikta Rabbati Avot of Rabbi Natan

Pirkei de-Rabbi Eliezer Tanna Devei Eliyahu

900–1000 CE

Midrash Psalms Exodus Rabbah Ruth Zuta Lamentations Zuta

1000–1200

Midrash Aggadah of Moses ha-Darshan Midrash Tadshe

Sefer ha-Yashar Sefer haYashar , a Hebrew midrash known in English translation mostly as The Book of Jasher. The book is named after the Sefer HaYashar mentioned in Joshua and 2 Samuel

Later

Yalkut Shimoni Midrash ha-Gadol Ein Yaakov Ein Yaakov is a compilation of all the Aggadic material in the Talmud together with commentaries. Its introduction contains an account of the history of Talmudic censorship and the term Gemara. It was compiled by Jacob ibn Habib and (after his death) by his son Rabbi Levi ibn Habib Numbers Rabbah

Later works by category

Major codes of Jewish law

Main article: Halakha Halakha — also transliterated Halocho (Ashkenazic Hebrew pronunciation) and Halacha — is the collective body of Jewish religious law, including biblical law (the 613 mitzvot) and later talmudic and rabbinic law, as well as customs and traditions

Jewish thought and ethics

Jewish philosophy Jewish philosophy includes all philosophical activity carried out by Jews, or, in relation to the religion of Judaism. Jewish philosophy, until modern Enlightenment and Emancipation, was pre-occupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing emergent ideas, that are not necessarily Jewish,

Liturgy

Later works by historical period

Works of the Geonim

The Geonim Geonim were the presidents of the two great rabbinical colleges of Sura and Pumbedita, in Babylonia, and were the generally accepted spiritual leaders of the Jewish community world wide in the early medieval era, in contrast to the Resh Galuta (Exilarch) who wielded secular authority over the Jews in Islamic lands are the rabbis of Sura and Pumbeditha, in Babylon Babylon was a city-state of ancient Mesopotamia, the remains of which are found in present-day Al Hillah, Babil Province, Iraq, about 85 kilometers (55 mi) south of Baghdad. All that remains of the original ancient famed city of Babylon today is a mound, or tell, of broken mud-brick buildings and debris in the fertile Mesopotamian plain between (650 - 1250) :

Works of the Rishonim (the "early" rabbinical commentators)

The Rishonim are the rabbis of the early medieval period (1000 - 1550)

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it true that there is no such thing as the veil in the Judaeo-Christian tradition?
Q. The Jewish woman in Rabbinic literature, it was the custom of Jewish women to go out in public with a head covering which, sometimes, even covered the whole face leaving one eye free. Rabbinic law forbids the recitation of blessings or prayers in the presence of a bareheaded married woman since uncovering the woman's hair is considered "nudity". Jewish women in Europe continued to wear veils until the nineteenth century when their lives became more intermingled with the surrounding secular culture. The external pressures of the European life in the nineteenth century forced many of them to go out bare-headed. Some Jewish women found it more convenient to replace their traditional veil with a wig as another form of hair covering. Today,… [cont.]
Asked by Said - Fri Apr 6 14:53:29 2007 - - 7 Answers - 0 Comments

A. As a Jewish woman, I can tell you that there's been LOTS written about the headcovering that some Jewish women choose to wear. Some choose a small lacy headcovering or hat similar to the yarmulke (kippah) that a man would wear in synagogue, worn during prayer, while the more Orthodox choose to shave their heads and don a wig, or wear a scarf or hat with all the hair tucked in. Jewish women with this latter degree of observance wear their headcovering all the time - not just when they pray. Traditionally, a woman doesn't wear a headcovering until she's married. Women and men also pray separately in an Orthodox setting - so as not distract each other from prayer. Real prayer requires focus. But that's a whole different discussion. … [cont.]
Answered by boobah - Fri Apr 6 17:15:37 2007

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