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Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. But the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew 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, Midrash, 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 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.

Mishnaic literature

The Mishnah and the Tosefta (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 Midrash

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 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 ] 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.

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

(till 200 CE)
Mekhilta

Mekilta le-Sefer Devarim (n.e.)

Sifra

Sifre
Alphabet of Akiba ben Joseph (?)

Seder Olam Rabbah
400–650 CE Genesis Rabbah

Lamentations Rabbah
Leviticus Rabbah

Pesikta de-Rav Kahana

Midrash Tanhuma
Seder Olam Zutta
650–900 CE Midrash Proverbs

Ecclesiastes Rabbah
Deuteronomy Rabbah

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
Later Yalkut Shimoni

Midrash ha-Gadol

Ein Yaakov

Numbers Rabbah


Later works by category

Major codes of Jewish law





Jewish thought and ethics

Jewish philosophy



Liturgy



Later works by historical period

Works of the Geonim

The Geonim are the rabbis of Sura and Pumbeditha, in Babylonmarker (650 - 1250) :

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

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

Works of the Acharonim (the "later" rabbinical commentators)

The Acharonim are the rabbis from 1550 to the present day.

Meforshim

Meforshim is a Hebrew word meaning "(classical rabbinical) commentators" (or roughly meaning "exegetes"), and is used as a substitute for the correct word perushim which means "commentaries". In Judaism this term refers to commentaries on the Torah (five books of Moses), Tanakh, the Mishnah, the Talmud, responsa, even the siddur (Jewish prayerbook), and more.

Classic Torah and Talmud commentaries

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 the rabbinic academies of Germany and France.

Modern Torah commentaries

Modern Torah commentaries which have received wide acclaim in the Jewish community include:



  • Reform Judaism
    • "A Torah Commentary for Our Times," a three-volume commentary edited by Rabbi Harvey Fields
    • "Sparks Beneath the Surface" by Rabbis Lawrence S. Kushner and Kerry M. Olitzky, spiritual commentary based on Hasidic teachings
    • "The Torah: A Women's Commentary" edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea Weiss, featuring new critical approaches such as literary criticism, sociology, and feminism not found in traditional commentaries.


Modern Siddur commentaries

Modern Siddur commentaries have been written by:

See also



Bibliography

  • Back to the Sources: Reading the Classic Jewish Texts, Barry W. Holtz, (Summit Books)
  • Introduction to Rabbinic Literature Jacob Neusner, (Anchor Bible Reference Library/Doubleday)
  • Introduction to the Talmud and Midrash, H. L. Strack and G. Stemberger, (Fortress Press)
  • The Literature of the Sages: Oral Torah, Halakha, Mishnah, Tosefta, Talmud, External Tractates, Shemuel Safrai and Peter J. (Tomsan Fortress, 1987)


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