Structure. which were copied, with Bereshit Rabbah, even in (later) manuscripts. "[134], Interpreting Exodus 3:1, a Midrash taught that God tested Moses through his experience as a shepherd. Rabbi Nechunia deduced that Pharaoh had died from Exodus 9:15, in which God told Moses to tell Pharaoh, "For now I had put forth my hand, and smitten you. ", Ancient Near Eastern Texts Relating to the Old Testament, “Potters' Wheels and Pregnancies: A Note on Exodus 1:16.”, “Birth Bricks, Potter's Wheels, and Exodus 1,16.”, “The Midianite-Kenite Hypothesis Revisited and the Origins of Judah.”, Journal for the Study of the Old Testament, “Circumcision and Circumstance: Male Genital Mutilation in Ancient Israel and Ugarit.”, “Echoes of the Book of Exodus in Ezekiel.”, “Exodus and Asylum: Uncovering the Relationship between Biblical Law and Narrative.”, “The Endangerment of Moses: Towards a New Reading of Exodus 4:24–26.”, “The Firstborn Son of Moses as the ‘Relative of Blood’ in Exodus 4.24–26.”, “Everything Belongs to Me: Holiness, Danger, and Divine Kingship in the Post-Genesis World.”, “Inside Out: Jethro, the Midianites and a Biblical Construction of the Outsider.”, “Literary Solutions to Legal Problems: The Contribution of Exodus 2.13–14 to Exodus 21.22–23.”, “Ethnicity, Adoption, and Exodus: A Socio-Rhetorical Reading of Exodus 2.1–10.”, “Sabbath in Egypt? [96], As Exodus 1:6 reports that "Joseph died, and all his brethren," the Rabbis concluded that Joseph died before his brothers. It contains 52 sections. Where the Hebrew of Exodus 4:20 says, "And Moses took his wife and his sons, and set them upon a donkey," the Baraita reported that the Greek translation said, "And Moses took his wife and his children, and made them ride on a carrier of men," so as to preserve the dignity of Moses. Le Midrash Rabba (hébreu : מדרש רבה Midrash Rabbah, « grand Midrash » ou peut-être « Midrash d[’Ochiya] Rabba ») désigne un ensemble de dix recueils de midrashim aggadiques sur les cinq Livres de la Torah et les cinq Rouleaux : Le terme Rabba est appliqué pour la première fois à un Midrash sur Bereshit rédigé vers la moitié du Ve siècle, afin de le distinguer d'autres recueils. "[111], Rava interpreted Exodus 1:14 to teach that at first, the Egyptians made the Israelites' lives bitter with mortar and brick, but finally it was with all manner of service in the field. In parashiyyot i.-xiv. Sa rédaction s'échelonne entre le début du Ve siècle et le courant du VIe siècle de l'ère commune. In the middle of the flame there was a beautiful form, a most Godlike image, emitting a light more brilliant than fire, which anyone might have imagined to be the image of the living God. let her not he as one dead." Ce midrash sur la Genèse offre des explications des mots et des phrases, des interprétations haggadiques et divers exposés dont la plupart sont liés d'assez loin au texte du fait du cheminement de pensée des commentateurs reproduits dans le texte. In reward for hiding his face in Exodus 3:6, his face shone in Exodus 34:29. Closed portion (סתומה‎, setumah) divisions separate the third and fourth readings (עליות‎, aliyot) and conclude the seventh reading (עליה‎, aliyah). [119], Rabbi Jose son of Rabbi Hanina deduced from the words "to them (אֲלֵיהֶן‎, aleihen)" in Exodus 1:17 that Pharaoh propositioned the midwives, but they refused him. Rabbi Avina taught that God said that God's Name is not pronounced as The Name is written: The Name is written יהוה‎, YHWH, and read אֲדֹנָי‎, Adonai. "[110], Rabbi Ahawa the son of Rabbi Ze'ira taught that just as lettuce is sweet at the beginning (in the leaf) and bitter at the end (in the stalk), so were the Egyptians sweet to the Israelites at the beginning and bitter at the end. D'autres recueils comprennent la Peshita (Divisions pour les Fêtes), Mekhilta (Traités), Sifra (Livre), et Sifre (Livres).

According to Maimonides and the Sefer ha-Chinuch, there are no commandments in the parashah. Then the convert returned to Shammai, quoted the injunction, and remarked on how absurd it had been for him to ask Shammai to appoint him High Priest. Il recourt à des procédés rhétoriques tels que l'allégorie, la métaphore, la concordance, l'analogie, la gématrie[réf. [181] Oden noted that in Exodus 3 and 6, God identified God's self in relation to people — not a place. 19) in stating that God created seven special mountains, and chose Sinai for the greatest of His revelations. Le Midrash est donc une collection de récits en relation avec des mots, des thèmes, ou des unités narratives du Tanakh.

Les rabbins qui ont élaboré la manière midrashique de lire considéraient la Bible comme un énorme système de sens, chaque partie commentant ou complétant tout autre partie. [142], A Baraita taught that a person should not enter the Temple Mount either with a staff in hand or shoe on foot, or with money tied up in a cloth, or with a money bag slung over a shoulder, and should not take a short cut through the Temple Mount. The people immediately believed in God and Moses, as Exodus 4:31 says, "And the people believed, and when they heard that the Lord had visited the children of Israel. Certains, comme Gary Porton, tiennent même la querelle Ismaël / Akiva pour « artificielle ».

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