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This book explores the Tanhuma-Yelammedenu Literature, an important Jewish homiletic genre prevailing in late antiquity and early Byzantine Palestine. Originating in the culture of the study house, and addressing the synagogue audience, this literature allows us to follow the reception of the rabbinic culture in the wider Jewish society.
Judaism is often described as a religion that tolerates, even celebrates arguments with God. In Pious Irreverence, Dov Weiss has written the first scholarly study of the premodern roots of this distinctively Jewish theology of protest, examining its origins and development in the rabbinic age (70 CE-800 CE).
Tanhuma is one of the jewels of midrash literature. As one of the Yelammedenu midrashim, it is less diffuse than Genesis Rabbah, and its units are shorter than those of the Pesikta. It thus strikes a balance between the jumble of the one and the long sermons of the other. Just over a century ago, Solomon Buber published a new version of the Tanhuma based on an Oxford manuscript which is substantially different from the more common printed versions. It is this version or one very close to it which Rashi had before him and whose interpretations be often commends and recommends. Despite its importance and appeal, no version of Midrash Tanhuma has ever been translated into English. This volume is the first in a series which will bring the riches of the Buber edition to the English reader.
In Parables in Changing Contexts, new venues in the comparative study of parables are addressed by scholars of Judaism, New Testament, Buddhism and Islam. Essays cover parables in the synoptic Gospels, Rabbinic midrash, and parabolic tales and fables in the Babylonian Talmud.
Issues such as the immortality of the soul, the debate about matter versus life, and whether one was capable of knowing the outside world were all being extensively discussed in many religions and cultures in both East and West. The present volume addresses the concept of an immortal soul in a mortal body, and focuses on early Judaism and Christianity, where this issue is often related to the initial chapters of the book of Genesis. The papers are devoted to the interpretation of Gen 2:7 in relation to the broader issue of dualistic anthropology. They show that the dualism was questioned in different ways within the context of early Judaism and Christianity.
Aggadat Bereshit is a homiletic Midrash on the Book of Genesis written in Hebrew, about the 10th century CE. It has a unique threefold structure, dividing the chapters or homilies according to the three parts of Tenakh: Torah (Genesis), Prophets and Writings. It contains interesting material, some unparalleled in rabbinic literature, such as an anti-Christian interpretation of Genesis 22. Besides being the first translation, this volume presents some variants from manuscripts unknown by its last editor (S. Buber, Krakow 1903). This English translation will be welcomed in the world of Jewish and Biblical Studies, academics as well as lay-persons with lesser knowledge of rabbinic Hebrew. The extensive introduction gives an up-to-date overview of the questions as to text, contents, structure, dating and provenance of this hitherto neglected Midrash.
V.I:Aach-Apocalyptic lit.--V.2: Apocrypha-Benash--V.3:Bencemero-Chazanuth--V.4:Chazars-Dreyfus--V.5: Dreyfus-Brisac-Goat--V.6: God-Istria--V.7:Italy-Leon--V.8:Leon-Moravia--V.9:Morawczyk-Philippson--V.10:Philippson-Samoscz--V.11:Samson-Talmid--V.12: Talmud-Zweifel.