Pirkei De-Rabbi Eliezer - Knowledge (XXG)

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She said, "He and his mother have gone to bring fruits and dates from the wilderness." He said, "Give me a little bread and water, for I am weary from the desert journey." She replied, "I have neither bread nor water." He said, "When Ishmael returns, tell him an old man from Canaan came to see you and said, 'Change the threshold of your house, for it is not good for you.'" When Ishmael returned, she told him these words, and a wise son is half wise, so Ishmael understood and sent her away. His mother took a wife for him from her father's house, and her name was Fatima. After three years, Abraham came again to see Ishmael and swore to Sarah as before. He arrived at midday and found Ishmael's wife. He asked her, "Where is Ishmael?" She replied, "He and his mother are grazing the camels in the wilderness." He said, "Give me a little bread and water, for I am weary from the desert journey." She brought it to him. Abraham prayed before the Holy One for his son, and Ishmael's house was filled with all good things. When Ishmael returned, she told him what had happened, and Ishmael knew that his father's mercy was still upon him, as it says, "As a father has compassion on his children" (

1050:. Zunz's claim that the work ends in the middle of a sermon is based on a corrupted edition, printed from a manuscript with a large segment at the end missing. The segment is found in full all other complete manuscripts along with additional sermons. Regarding Zunz's claim about the missing "central themes," Treitl points out that two benedictions are also missing in the middle – the benediction of forgiveness and the benediction of redemption – making it more likely that the author himself did not complete his work. Further evidence is the benediction, "On the righteous converts" and "...who gathers the dispersed of His people Israel," found already in Chapter 10, seems out of context. The benediction should have been placed much later than the last benediction in the work, which suggests that the author planned a longer work and had already prepared this chapter in advance. However, when he could not complete his original plan, he attached the chapter to the most suitable place. Treitl argues that a hint to the claim that the work remained incomplete from its inception can be found in the sermon that concludes the work: 1348:

Shechem son of Hamor do? He brought girls playing outside with tambourines, and Dinah went out to see the daughters of the land playing, and he kidnapped and slept with her, and she conceived and bore Asenath. The Israelites wanted to kill her, saying: Now the whole land will say there is a house of prostitution in Jacob's tents. What did Jacob do? He brought a golden plate with the holy name written on it, hung it around her neck, and sent her away. Everything is revealed before the Holy One, and the angel Michael descended and brought her to Egypt to Potiphar's house, as Asenath was destined for Joseph as a wife. Potiphar's wife was barren and raised her as a daughter. When Joseph came to Egypt, he took her as his wife, as it says, 'And he gave him Asenath daughter of Potiphera, priest of On, as a wife' (Genesis 41:45).

1081:. David Luria, who sought to defend the traditional view attributing the work to Eliezer, argued that most of the names appearing as amoraim are actually tannaim with similar names. In his introduction and in numerous places in the body of his commentary, Luria strives to prove and justify the traditional view that sees PRE as a fundamentally tannaitic work. He attributed the work to Eliezer's academy, which operated in the generations following him, and explained the later sages' names as later additions to the work. However, Albeck strongly opposes this. Luria's view is not accepted in scholarly research. Since Leopold Zunz, these attributions are considered pseudepigraphical. For example, in Chapter 43, the midrash extensively discusses the deeds of 913:. The last two chapters (53-54) form a unit dealing with slander, ending with homilies on the denunciation of the Israelites in the story of the bronze serpent and a final discourse that includes the parable of "The Diligent Workers and the Lazy Workers." The work rewrites and expands the books of Genesis and Exodus, sometimes in detail and sometimes briefly. The work does not cover all of Genesis and does not always follow the biblical order. Occasionally, the author arranges his homilies by thematic units and includes sections from the Nevi'im and the Ketuvim. For example, the first twenty chapters are dedicated to homilies on Genesis, and in the middle of chapter 22, he transitions to the 1540:

between different manuscripts led him to speculate that we may have similar but not identical works gathered under the same name. According to Eliezer Treitl's philological research, the main manuscripts of the work—totaling over two dozen—are divided into three textual branches, with additional manuscripts whose connection to the different branches is unclear. Many of the manuscripts have little textual value as they were copied from various printed editions and other manuscripts.

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the truth, distance law from Israel, increase sins in Israel, the worm will be as wool, the paper and pen will wither, the kingdom's rock will be rejected, they will rebuild ruined cities, clear roads, plant gardens and orchards, repair breaches in the walls of the Temple, build a structure in the sanctuary, and two brothers will stand over them as leaders in the end, and in their days the sprout of David (the Messiah) will stand.

1054: 1042:). This view of Zunz and Luria that chapters and parts of the original work were lost over the generations, is very common in research. Eliezer Treitl disagrees, arguing that the work as it exists today was completed by the author in this form, and that there were never additional chapters. According to Treitl, a comprehensive examination of all the manuscripts of 1251::8). Beware lest he touches the conduit. Instead, bring the girl into the tent, and examine her virginity with your finger. If she is pure in her virginity, she is yours by divine decree. Isaac brought her into the tent, examined her virginity with his finger, showed it to Abraham, and then married her, as it is said, "Isaac brought her into his mother 1278: 1064:

of the Universe, Abraham, Isaac, and Jacob were diligent workers, you gave them their full wage – you gave them from their own. But we are lazy workers, and when you heal us, give us our full wage, and surely everyone will praise you and bless you and say to you: Blessed are you, Lord, who heals the sick of His people Israel.

1460:, which he considered the most puzzling statement in all Jewish literature: "From the light of His garment... From where was the earth created? From the snow beneath His throne of glory." Maimonides struggled philosophically to understand why the author posited that the world was created from a preexisting substance. 740: 928:, the author does not follow the biblical order but prefers to arrange Abraham's history according to the tradition of the "Ten Trials" Abraham underwent. The final chapters of Genesis (Judah and Tamar, Joseph's revelation to his brothers, etc.) are omitted entirely, yet the author extensively incorporates the 802:, where a list of books includes a manuscript in which the midrash begins at Chapter 3. Additionally, in one manuscript, the title of the midrash appears only in Chapter 3. According to this hypothesis, there is no internal evidence in the midrash itself to attribute it specifically to Eliezer, and the name 1564:

Michael Higger published an edition of PRE in the journal "Chorev," including variants from several manuscripts. However, significant errors occurred in Chapters 35-36 due to incorrect page order in the manuscript used. An electronic edition based on a Yemenite manuscript, with corrections from other

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in Jerusalem catalogs over a hundred manuscripts of the work, some complete and some partial. Photographs of many of these manuscripts are available there. In addition, a few Geniza fragments of PRE have survived. The many manuscripts were first examined by Lewis M. Barth, and the numerous variations

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Ishmael sent and took a wife from the daughters of Moab, and her name was Ayesha. After three years, Abraham wanted to see his son Ishmael and swore to Sarah that he would not dismount from his camel where Ishmael lived. He arrived at midday and found Ishmael's wife. He asked her, "Where is Ishmael?"

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with our father Abraham: before he was circumcised, the fruit he produced was not good in deeds and was disqualified from the altar. But after he was circumcised, the fruit he produced was good in deeds and his wine was chosen for the altar, as it says 'and wine for the drink offering' (Numbers 15:5).

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Rabbi Yossi says if a person hires a diligent worker and pays him and gives him his full wage, what good is held for this? But if a person hires a lazy worker and pays him and gives him his full wage – surely this one is held in great esteem. So said Solomon before the Holy One, blessed be He: Master

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Photograph of the personal copy of Pirkei De-Rabbi Eliezer (PRE) belonging to Chaim Meir Horowitz, which is the second Venice edition with variant readings and additions from manuscripts. In the densely packed margins at the bottom of the page, it can be seen that Horowitz completed the missing parts

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and the kingdom of the children of Ishmael, and condemns their rule. Ishmael's name is interpreted at the beginning of Chapter 32 as: "And why is his name called Ishmael? Because in the future, the Holy One, blessed be He, will hear the cry of the people from what the children of Ishmael are destined

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And went into the house and leaned his hand on the wall, and a serpent bit him" (Amos 5:19) – When Jacob returned to his inheritance in the land of Canaan, the serpent bit him. And who is the serpent? This refers to Shechem son of Hamor. Jacob's daughter sat in tents and did not go outside. What did

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Only the grapevine is meant by 'tree'; if they do not cut off the foreskin of the tree, all its fruits are stunted and unsightly, and its wine is disqualified from the altar. But if they cut off the foreskin of the tree, all its fruits are good-looking, and its wine is chosen for the altar. So, too,

1011:. The first benediction, "Shield of Abraham," appears at the end of Chapter 27, the second in the middle of Chapter 31, and so on. But the last benediction is "Healer of the Sick," with the other benedictions missing. From this, Zunz hesitantly suggested the hypothesis that the work did not survive. 829:

Rabbi Ishmael says, Fifteen things the children of Ishmael are destined to do in the land at the end of days, and these are they: They will measure the land with ropes, make cemeteries for the resting place of sheep dung, measure in them and from them on the tops of mountains, increase lies, conceal

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Some other examples of unique language usages not found in other midrashic literature include the term "and not only that" often used in the work to mean "another matter" or "some say," rather than its usual meaning of adding something new to what was previously mentioned. In midrashic literature,

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supported Zunz's hypothesis and, in the introduction to his commentary, provided over a dozen citations from PRE in the writings of medieval sages that are not found in the existing work – indicating that the work was once complete with additional chapters. According to Luria, the seven chapters of

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described the problem of the work's structure: first, the text (in the standard editions available to him at the time) is being cut off in the middle of an issue. Additionally, he pointed out two central themes, or foundational elements, on which the author bases various chapters of the work, which

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The work draws its traditions from Talmudic sources, such as the Mishnah and Palestinian aggadic midrashim, which RDL cites in his commentary, almost on every page. Although primarily Palestinian, the work also incorporates material from the Babylonian Talmud in certain sections. One of its unique

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The first scholar to establish the dating of the midrash was Leopold Zunz. Following his work, the widely-accepted opinion in research is that the midrash was written around the eighth century. Zunz dates the book from the beginning to the middle of the eighth century. The evidence Zunz brings for

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was chosen to be bound on the altar and not Ishmael, since Ishmael is "the son of the foreskin" (as explicitly stated in Chapter 31), meaning he was born to Abraham while he was still uncircumcised. This interpretation is very unusual and is not found in any Talmudic literature. According to this

869:, only the inhabitants of the Land of Israel have the right to establish the calendar. In addition, the text cites various customs of the Land of Israel. For example, the custom of defloration with a finger (mentioned in Chapter 16) is explicitly noted in the Book of Differences, as discussed by 806:

was given because he is the first sage mentioned at the beginning of Chapter 3, "Rabbi Eliezer ben Hyrcanus opened...", as it was customary to name works after the first sage mentioned in them. Eliezer Treitl disagrees with this view and believes that the chapters should not be excluded from the

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The work also identifies names for anonymous biblical characters. For example, it names Abraham's mother as Athray (contrary to the Talmud, which names her Amatlai), Lot's wife as Irit, Lot's daughter as Peletit, and the sages who taught the Samaritans the "laws of the God of the land" as Rabbi

1274:(The community settlement in southern Israel) over immorality... and now you are zealous here. By your life, Israel will not perform circumcision until you see it with your own eyes." Hence, the sages ordained that an honorable seat be made for the angel of the covenant. 842:

at the end of the seventh century. The rejection of the "kingdom's rock" refers to the minting of Muslim coins, which also occurred at the end of that century. Furthermore, the text bears a distinct similarity to the Geonic literature, a remarkable resemblance to the

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is one of the most widespread midrashic works. PRE is frequently quoted in the writings of Geonim and Rishonim from all Jewish communities. PRE has been issued in numerous manuscripts and print editions, and several customs practiced today originate from this work.

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The Jebusites who controlled Jerusalem in David's time were descendants of the Hittites, and the covenant Abraham made with them when purchasing the Cave of Machpelah prevented the city's conquest in the Judges' period (chapter 36; mentioned in Rashi on Deuteronomy

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At the beginning of Chapter 14, the author presents a tradition about God's descent to earth ten times, with these descents described subsequently, each in its place—but the last descent is the eighth (in Chapter 54), with the last two descents missing.

954:"). Although composed by a single author, the text exhibits various literary styles, leading scholars to debate its genre classification. Due to its extensive rewriting of biblical stories with midrashic expansions, abridgements, and changes in order, 807:

canon for two reasons: These chapters appear in all the complete manuscripts of the work that exist; the language of the chapters slightly differs from their source in Avot DeRabbi Natan in a way that suits the unique language and stylistic nuances of

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is an pseudepigraphic work. The first two chapters of the work are dedicated to the story of Eliezer ben Hyrcanus's approach to Torah, serving as an introduction to the work and providing background about the author. These chapters are derived from

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in 1544 with corrections of some errors from the first print. All subsequent editions are based on the Venice edition. Modern prints suffer from heavy censorship (even the new edition by Zikhron Aharon in 2005-2006 contains censored errors).

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I am the Lord your God who brought you out - The first voice went forth; the heavens and the earth shook; the seas and rivers fled; the mountains and hills trembled; and all the trees bowed; the dead in Sheol came to life and stood on their

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and other manuscripts), in which the author expounds on the Torah portions from the days of creation to the history of Israel in the desert. The author also incorporates sermons and entire chapters on various portions from the books of the

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wrote about its conclusion, "It seems that up to here they found, and there were more chapters but they were not seen, and may God in His mercy enlighten our eyes with the light of His Torah, the Torah of life" (Par Echad on

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The PRE sometimes uses synonymous phrases as the poets did. For example, instead of עץ (tree) in biblical language or אילן in rabbinic language, it prefers to say: עץ-אילן: "A tree-tree bears fruit after its kind" (Chapter

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does not have a uniform and orderly structure. The first two chapters recount the life of Eliezer ben Hyrcanus. Chapter 3 contains homilies on the days of creation, followed by rewritten sections from the books of

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The reason Rebecca asked Jacob to bring two goat kids to prepare a meal for Isaac: "Was Isaac's meal really two goat kids? Rather, one was to be a Passover sacrifice, and the other to make delicacies" (Chapter

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According to Treitl, the conclusion of the work with this sermon is no accident, but rather the author is hinting to the reader that he was unable to complete the work; the work is ended, but not finished.

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uses a similar term); after Adam was expelled from Eden, the text states: "Adam sat and pondered in his heart, and said, 'For I know you will bring me to death and the house appointed for all living' (

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text, the prohibition of the "foreskin" of the tree means that the fruits of the tree must be cut off in the first three years; this does not align with rabbinic law but matches the tradition found in

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and tracking the unique style of the work challenges the hypotheses of Zunz and Luria, and a thorough examination of the citations cited by Luria shows that most of them are not actual quotations from

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and Eric Smilévitch translated PRE into French in 1983. Miguel Perez Fernandez translated it into Spanish in 1984. In 2004, a German translation of PRE was published in Berlin by Dagmar Börner-Klein.

1239:. Halakha and customs are significant elements of the work. The author often attributes various customs to biblical times, concluding with phrases like "Thus, the sages ordained..." In Chapter 16, 1147:), first noted by Zunz. David Luria believed that the Targum depends on our work and draws from it. Avigdor Shinan also holds this view, but Treitl shows that there are also opposite case where 885:

is considered the work of a single author. The work includes fifty-four chapters (or fifty-two chapters according to a slightly different division of the chapters, such as in the edition of

1117:). This interpretation is contrary to the view of the sages, who vehemently opposed this interpretation. Albeck provides many examples of this connection in his additions to Zunz's work. 970:

disagrees with Heinemann, considering PRE as a standard midrashic work. She emphasizes its attribution of numerous homilies to various sages and the frequent use of the midrashic term "

1247:: Ishmael says, Abraham said to his son Isaac, this servant is suspected of transgressions and deceit, as it is said, "Canaan has dishonest scales in his hand; he loves to defraud" ( 2106:

Rina Drori (1988): "The Early Contacts of Hebrew Literature with Arabic Literature in the Tenth Century," Tel Aviv: The Israeli Institute for Poetics and Semiotics (in Hebrew)

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24:67). And so Israel used to examine virginity with the finger. In this folktale, the author seeks to reinforce the local custom of verifying virginity with a finger.

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is mentioned once in the Mishnah (Avot) and no other Talmudic source, yet the midrash attributes several homilies to him that earlier sources attribute to other sages.

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As it exists today, the midrash has an incomplete structure. Whether it was written this way or whether chapters were lost over the generations is a matter of debate.

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in the fish's belly (Chapter 10); and two complete chapters (16-17) focus on acts of kindness to bridegrooms and mourners. Later, when recounting the history of

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The work also frequently identifies family relationships between characters mentioned in separate biblical contexts. For example, according to the work, the

2096:(1925): "Muhammedanisches und Antimuhammedanisches in den Pirke Rabbi Eliezer," Monatsschrift für Geschichte und Wissenschaft des Judentums, 69, pages 47-54 1468:

The work's style is unique, incorporating both biblical phrasing and the classical piyyut style, as Luria repeatedly demonstrates. Here are some examples:

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Regarding where the midrash was composed, extensive references to the rule of Ishmael indicate that the work was most likely composed in the Muslim-ruled

854:, who operated at the end of the eighth century or the beginning of the ninth century, indicating that the work was not written after the ninth century. 1178:

At times, the work offers traditions not found in rabbinic halakha sources. One such example is its use of homilies to criticize the new ruling power—

263: 1162:(Chapter 46) that one should stand on their feet on Yom Kippur because Israel are similar to angels on this day is close to the traditions of poets 1618:

wrote an extensive commentary on chapter 29, discussing the Covenant of the Pieces and the four kingdoms, as part of his work "Yeshuot Meshicho."

1576:. This edition which included some variant readings, commentary, and extensive references to sources and parallels from apocryphal literature. 1552:

has been published over fifty times as can be seen, for example, in the catalog of the National Library of Jerusalem. PRE was first printed in

1663: 1339:, Jacob's daughter, after her rape. The work fills in this gap, explaining that Joseph did not marry an Egyptian woman but rather a relative— 1532:

acknowledged the work's importance in relation to customs, considering it a fundamental ancient source upon which "many customs are based."

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identifies the "sons of God" mentioned in Genesis 6:1 with the angels who fell from heaven, as commonly found in apocryphal literature (1

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wrote, "it is well known that although it is attributed to Rabbi Eliezer, it was written by later generations". Subsequently, research by

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Another typical legend in the work tells of Abraham's visits to his son Ishmael after being forced to send him away at Sarah's command:

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The legend about the expulsion of Hagar and Ishmael (Chapter 30) has a clear Islamic background, as evidenced by the names of the women

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Aviva Shosman (1980): "The Jewish Origin and Purpose of the Story of Abraham's Visits to Ishmael," Tarbiz 49, pages 325-345 (in Hebrew)

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Aviva Shosman, "The Jewish Origin and Purpose of the Story of Abraham's Visits to Ishmael," Tarbiz 49 (1980), pp. 325-345 (in Hebrew).

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When Jonah's ship was storm-tossed, the sailors saw other ships in calm waters, while the sea around them was turbulent (Chapter 9).

656: 865:" to establish the calendar, stating that even shepherds and laypeople there are preferable to the righteous and prophets in the 850:

Thus, the work was not written before the end of the seventh century. The opening passage of Chapter 3 appears in the letter of

1631:, published in Warsaw in 1852, which includes extensive discussions on sources and parallels from the vast Talmudic literature. 258: 253: 1158:(liturgical poetry), evident in both shared traditions and linguistic similarities. For instance, the tradition mentioned in 1109:

The work includes aggadic traditions descending from Second Temple period apocryphal literature. For example, in Chapter 22,

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is a matter of scholarly debate. Many researchers speculate that these chapters are a later addition and not original to the

452: 1895:, "Differences between Easterners and Residents of the Land of Israel," Jerusalem, 1937, p. 160, on HebrewBooks website. 649: 1759: 1593: 1507: 1452: 1977: 938:

differs from classical midrashic literature: it does not contain homilies on every verse (as found in works such as"

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Mordecai Margalioth, "Differences between Easterners and Residents of the Land of Israel", pp. 87, 160 (in Hebrew)

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Yemenite manuscripts, is available in the Historical Dictionary Project of the Academy of the Hebrew Language.

1476:: "Adam and his helper, Abraham and his helper, Isaac and his helper, Jacob and his helper" (end of Chapter 20). 1604: 477: 386: 1569: 1472:

The term "helper" (עזר) is used to refer to a woman. For example, when listing the four couples buried in the

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or its surroundings. Furthermore, in chapter 8, the work emphasizes the exclusive right of the "sages of the

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In contrast to other earlier midrashic and classical rabbinic works, which considered collective creations,

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to do in the land at the end of days." At the end of Chapter 30, the following apocalyptic vision appears,

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Many homilies in the work are attributed to Eliezer and various sages, some of whom lived much later than

1024: 844: 565: 1573: 951: 293: 1388:; and the man who revived after touching Elisha's bones was Shallum ben Tikvah, husband of the prophet 1094: 1058:

according to manuscripts (Wertheimer first published the page and is included in the 2005-2006 edition)

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calls them "navalim"; in Chapter 19, he notes that David's violin had ten "navalim," meaning strings.

955: 2093: 1078: 959: 943: 714: 447: 368: 971: 886: 2052:

Joseph Heinemann (1974): "Legends and their Histories," Jerusalem: Keter, from page 181 (in Hebrew)

1892: 1209: 870: 786: 363: 353: 343: 288: 24: 2073:," in "Prayer in Israel: New Aspects," edited by A. Ehrlich, Beer-Sheva, pages 327-340 (in Hebrew) 1577: 373: 358: 323: 1490:

30:23), so while I am still alive, I will build myself a house of lodging for my resting place."

967: 1596:, published in the Zikhron Aharon edition, Jerusalem 2005. Other notable commentaries include: 1943: 1904: 1709:

M.B. Lerner, "Studies in a List of Books from the Geniza," Te'uda 1 (1980), p. 49 (in Hebrew)

1473: 703: 527: 401: 243: 1393: 1600: 1029: 947: 851: 835: 502: 432: 391: 313: 308: 99: 32: 2069:

Adiel Kadari (2016): "Blessing and Midrash: Liturgical Texts as a Key to Interpretation in

1535:"Pirkei DeRabbi Eliezer" stands out among midrashic works due to its numerous manuscripts. 2124: 1615: 1270:

at the end of Chapter 29: God said to Elijah,"You are always zealous; you were zealous at

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exegesis and retellings of biblical stories. Traditionally, the work is attributed to the

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Abraham's ten trials are referred to in the singular "נס": "the first נס; the second נס."

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Y.L. Zunz, "Derashot BeYisrael" 1974, Notes 23-29 to Chapter Sixteen, p. 420 (in Hebrew)

1681: 1553: 1353: 1034: 975: 939: 929: 910: 862: 772: 726: 718: 573: 560: 522: 497: 472: 283: 124: 2113: 2066:: Text, Editing, and Manuscript Synopsis," Yad Yitzhak Ben-Zvi, Jerusalem (in Hebrew) 1608: 1483: 1236: 1217: 1167: 858: 507: 442: 303: 298: 41: 1053: 1640: 1529: 996: 987: 839: 799: 776: 771:. Whereas medieval scholars attributed the work to the Tanna Eliezer ben Hyrcanus, 629: 406: 1223:

In addition to the regular discourses, which form the main structure of the work,

1668: 1621:"Beit HaGadol - Bi'ur Maspik" by Abraham Aaron Broda, published in Vilna in 1838. 1650: 1628: 1135:

There are many parallels, sometimes to the point of literal similarity, between

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Yosef Yahalom, "Then There Was No One," Jerusalem, 1997, pp. 46-54 (in Hebrew).

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Elijah Hayitmeri's explanations on instances where "and not only that" appears.

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in 1644. An English translation based on a manuscript was published in 1916 by

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originated from this work. The Tadal bases his suggestion on the statements of

1447: 1297: 1277: 1038:, who quotes from these seven chapters, sometimes referring to them as "PRE" ( 891: 586: 512: 1432:

telling her about the binding of Isaac, and her soul flew away (Chapter 32).

1373: 1305: 1228: 1090: 946:"), nor is it organized by the sequence of Torah or selected topics (like " 744:

Title page of the Sabbioneta edition from 1567 of "Pirkei de-Rabbi Eliezer"

2059:," in "Batei Midrashot," new edition, Jerusalem, pages 238-243 (in Hebrew) 1007:

From the middle of the work, some chapters end with benedictions from the

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and Targum Pseudo Jonathan," Journal of Jewish Studies, 42, pages 215-246

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was circumcised serves as a tool for criticism, as seen in the homily on

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in 'Differences between Easterners and Residents of the Land of Israel'.

847:, and messianic sayings that set the expected year of redemption as 729. 2049:," Jerusalem Studies in Jewish Folklore, 13-14, pages 99-126 (in Hebrew) 1672: 1381: 1365: 1340: 1309: 1296:

and incorporated into halachic literature include: standing throughout

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features of this work is its extensively uses non-Talmudic literature.

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to the Torah (a translation composed in the same period and region as

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Isaac Hirsch Weiss noted this in "Dor Dor veDorshav," Part 3, p. 259

1677: 1653:'s glosses, featured in the Zikhron Aharon edition, Jerusalem 2005. 1085:

and his companions and his repentance, placing words of praise for

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Abraham Epstein, "Antiquities of the Jews," pp. 17-21 (in Hebrew).

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Isaac Hirsch Weiss, "Dor Dor veDorshav," Part 3, p. 259; Treitl, "

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According to Zunz, the "structure in the sanctuary" refers to the

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and the Renewal of Rabbinic Interpretive Culture" General Studies

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A cemetery is called a בית מלון "house of lodging" (and the poet

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the word "nimim" is used for violin strings, but the author of

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this dating is that the author frequently refers in sermons to

739: 1794:," p. 125; Yahalom, "Then There Was No One," p. 47 (in Hebrew) 1664:

Shiurim on Pirkei DeRabbi Eliezer by Rabbi Reuven Chaim Klein

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in Boston suggests viewing the work as a "narrative midrash."

920:. However, he intersperses an entire chapter on the story of 1266:'s chair at the circumcision ceremony is first mentioned in 1718:

Kister, "Studies in Avot DeRabbi Nathan," p. 15 (in Hebrew)

1624:"Midrash Tanaim" by Ze'ev Wolf Einhorn, published in 1839. 717:

and his school. Modern research suggests that the text is

1312:, a groom not going to the market alone, and blowing the 1812:

Albeck, "Additions to Zunz," p. 422, note 47 (in Hebrew)

1740:

Y.L. Zunz, "Derashot BeYisrael" 1974, p. 136 (in Hebrew)

1093:, who lived three generations earlier. Another example: 2099:

Steven Daniel Sacks (2009): "Midrash and Multiplicity:

2055:

Solomon Aharon Wertheimer (1968): "The Last Chapter of

2045:

Jacob Elbaum (1992): "The Style, Motif, and Subject in

1955:

Maimonides, Guide for the Perplexed, Part 2, Chapter 26

1760:"תשובות - פירקוי בן באבוי | מפעל המילון ההיסטורי" 2079:

Rachel Adelman (2009): "The Return of the Repressed:

962:" (a genre that includes some apocryphal books like " 1700:

Sefer Yuchasin, First Part, Aleph-Bet, Letter Aleph.

1978:Academy of the Hebrew Language - Piyyut Collection 790:, Version B, Chapter 13, and their originality in 1803:Albeck, "Additions to Zunz," p. 423. (in Hebrew). 1883:Albeck, "Additions to Zunz," p. 138 (in Hebrew). 1332:that demonstrate its approach and unique style. 2010:Rabbeinu Tam, Sefer HaYashar, Siman 45:3, p. 81 1772:Ginzberg, "Genizah Studies," p. 544 (in Hebrew) 1537:The Institute of Microfilmed Hebrew Manuscripts 1512: 1401: 1345: 1328:Below are some examples of the traditions from 1196: 1061: 827: 798:.This hypothesis is based on evidence from the 725:of the eighth century, written in or near the 958:and others consider it akin to the genre of " 657: 8: 1154:The work also has ties to early Palestinian 732: 697: 1182:—through biblical allusions that criticize 696:, 'Chapters of Rabbi Eliezer'; abbreviated 1243:describes Isaac's actions and marriage to 756:Medieval scholarly texts also referred to 738: 731: 664: 650: 604: 582: 547: 486: 461: 415: 332: 272: 232: 189: 169: 144: 113: 81: 54: 20: 752:First chapters and attribution to Eliezer 264:Baraita on the Erection of the Tabernacle 1916:Arba'ah Turim, Orach Chayim, Siman 296. 1627:The most comprehensive commentary is by 1186:. The fact that Ishmael was born before 1790:Elbaum, "The Formation of the Story in 1693: 1420:became particularly well-known through 1343:, Dinah's daughter. Chapter 38 begins: 1335:The Bible does not recount the fate of 607: 585: 550: 539: 489: 464: 418: 335: 275: 235: 224: 192: 172: 147: 136: 116: 84: 57: 48: 23: 2083:and the Pseudepigrapha," Leiden: Brill 974:" (as it is said). Rachel Adelman of 7: 1368:in Elijah's story was the mother of 1292:Additional customs originating from 684: 1843:," p. 230 and onwards. (in Hebrew). 966:" and the later "Book of Jasher"). 698: 161:Mekhilta of Rabbi Shimon bar Yochai 1992:," p. 148 and onwards (in Hebrew). 1968:," p. 267 and onwards (in Hebrew). 1925:Beit Yosef, Yoreh De'ah, Siman 393 14: 1934:Beit Yosef, Even HaEzer, Siman 64 1588:The first commentary written for 1568:PRE was translated into Latin by 1548:Since the invention of printing, 1510:in this lofty style (Chapter 41): 815:Time and place of the composition 1300:, looking at fingernails during 1285:, a custom originating from the 31: 1450:dedicated an entire chapter in 259:Baraita on the Thirty-two Rules 254:Baraita of the Forty-nine Rules 1203:Thus, the author explains why 1073:Names of the sages in the work 762:Pirkei DeRabbi Eliezer HaGadol 1: 1634:Benjamin Diskin on chapter 6. 1364:, son of Ner; the woman from 1231:and the determination of the 685:פִּרְקֵי דְּרַבִּי אֱלִיעֶזֶר 453:Iggeret of Rabbi Sherira Gaon 1456:to discussing a legend from 1428:Sarah's death was caused by 1424:'s commentary on the Bible: 692: 1865:," pp. 243-244 (in Hebrew). 1594:Jedaiah ben Abraham Bedersi 1453:The Guide for the Perplexed 1380:'s story was the sister of 1174:External halakha and custom 1000:are missing at their ends: 626:Targum to the Five Megillot 2151: 2130:Hebrew-language literature 1946:, Tractate Bava Batra, 91a 1821:Albeck, Additions to Zunz. 1227:also includes chapters on 1089:in the mouth of the tanna 1907:, Orach Chayim, Siman 599 1731:," p. 25-26. (in Hebrew). 1544:Editions and translations 1508:revelation at Mount Sinai 1413:Dostai and Rabbi Yannai. 1304:, mourners attending the 838:, which was built on the 737: 681:Jewish Babylonian Aramaic 212:Mekhilta le-Sefer Devarim 156:Mekhilta of Rabbi Ishmael 2086:Robert Hayward (1991): " 2062:Eliezer Treitl (2012): " 1605:Isaac ben Samuel of Acre 1570:Willem Henricus Vorstius 982:Question of completeness 733:Pirkei De-Rabbi Eliezer 693:pirqe də-rabbi ʾeliʿezer 1506:The work describes the 1287:Pirkei De-Rabbi Eliezer 1151:depends on the Targum. 1101:Non-Talmudic literature 758:Pirkei De-Rabbi Eliezer 677:Pirkei de-Rabbi Eliezer 349:Pirkei De-Rabbi Eliezer 249:Alphabet of Rabbi Akiva 206:Sifrei Zutta on Numbers 193:Numbers and Deuteronomy 2101:Pirkei DeRabbi Eliezer 2088:Pirkei DeRabbi Eliezer 2081:Pirkei DeRabbi Eliezer 2071:Pirkei DeRabbi Eliezer 2064:Pirkei DeRabbi Eliezer 2057:Pirkei DeRabbi Eliezer 2047:Pirkei DeRabbi Eliezer 2030:Pirkei DeRabbi Eliezer 1990:Pirkei DeRabbi Eliezer 1966:Pirkei DeRabbi Eliezer 1863:Pirkei DeRabbi Eliezer 1841:Pirkei DeRabbi Eliezer 1792:Pirkei DeRabbi Eliezer 1729:Pirkei DeRabbi Eliezer 1678:Pirkei deRabbi Eliezer 1669:Pirkei DeRabbi Eliezer 1590:Pirkei DeRabbi Eliezer 1550:Pirkei DeRabbi Eliezer 1525:Pirkei DeRabbi Eliezer 1517: 1501:Pirkei DeRabbi Eliezer 1458:Pirkei DeRabbi Eliezer 1418:Pirkei DeRabbi Eliezer 1410: 1350: 1330:Pirkei DeRabbi Eliezer 1294:Pirkei DeRabbi Eliezer 1289: 1268:Pirkei DeRabbi Eliezer 1241:Pirkei DeRabbi Eliezer 1225:Pirkei DeRabbi Eliezer 1201: 1160:Pirkei DeRabbi Eliezer 1149:Pirkei DeRabbi Eliezer 1145:Pirkei DeRabbi Eliezer 1137:Pirkei DeRabbi Eliezer 1111:Pirkei DeRabbi Eliezer 1066: 1059: 1048:Pirkei DeRabbi Eliezer 1044:Pirkei DeRabbi Eliezer 1040:Pirkei DeRabbi Eliezer 993:Pirkei DeRabbi Eliezer 936:Pirkei DeRabbi Eliezer 902:Pirkei DeRabbi Eliezer 883:Pirkei DeRabbi Eliezer 845:Targum Pseudo-Jonathan 832: 809:Pirkei DeRabbi Eliezer 804:Pirkei DeRabbi Eliezer 792:Pirkei DeRabbi Eliezer 781:Pirkei DeRabbi Eliezer 566:Targum Pseudo-Jonathan 16:Aggadic-midrashic work 1556:in 1514, followed by 1416:Several legends from 1396:, Jeremiah's cousin. 1280: 1056: 952:Pesikta de-Rav Kahana 294:Pesikta de-Rav Kahana 181:Sifra (Torat Kohanim) 2032:," p. 6 (in Hebrew). 1079:Eliezer ben Hyrcanus 1025:Seder Eliyahu Rabbah 944:Song of Songs Rabbah 715:Eliezer ben Hurcanus 635:Targum to Chronicles 448:Shir ha-Shirim Zutta 369:Shir HaShirim Rabbah 1893:Mordecai Margalioth 1324:Legends in the work 1237:intercalation cycle 1210:Philo of Alexandria 1022:that were added to 871:Mordecai Margalioth 787:Avot de-Rabbi Natan 734: 364:Ecclesiastes Rabbah 354:Tanna Devei Eliyahu 344:Avot de-Rabbi Natan 289:Lamentations Rabbah 49:Talmudic literature 25:Rabbinic literature 1578:Marc-Alain Ouaknin 1574:Gerald Friedlander 1464:Style and language 1392:and the father of 1360:was the mother of 1290: 1060: 1032:and the author of 374:Deuteronomy Rabbah 359:Alphabet of Sirach 324:Megillat Antiochus 2120:Aggadic Midrashim 1944:Babylonian Talmud 1905:Beit Yosef (book) 1474:Cave of Machpelah 1095:Levitas of Yavneh 749: 748: 704:aggadic-midrashic 690: 674: 673: 641: 640: 603: 602: 581: 580: 535: 534: 528:Smaller midrashim 485: 484: 460: 459: 414: 413: 402:Baraita of Samuel 331: 330: 271: 270: 244:Seder Olam Rabbah 220: 219: 188: 187: 168: 167: 132: 131: 112: 111: 105:Babylonian Talmud 80: 79: 2142: 2135:Jewish cosmology 2033: 2026: 2020: 2019:Sefunot, Vol. 68 2017: 2011: 2008: 2002: 1999: 1993: 1986: 1980: 1975: 1969: 1962: 1956: 1953: 1947: 1941: 1935: 1932: 1926: 1923: 1917: 1914: 1908: 1902: 1896: 1890: 1884: 1881: 1875: 1872: 1866: 1859: 1853: 1850: 1844: 1837: 1831: 1828: 1822: 1819: 1813: 1810: 1804: 1801: 1795: 1788: 1782: 1779: 1773: 1770: 1764: 1763: 1756: 1750: 1747: 1741: 1738: 1732: 1725: 1719: 1716: 1710: 1707: 1701: 1698: 1603:with glosses by 1601:Judah ben Nissim 1139:and the Aramaic 1030:Eleazar of Worms 956:Joseph Heinemann 948:Leviticus Rabbah 852:Pirqoi ben Baboi 836:Dome of the Rock 742: 735: 701: 700: 695: 689:romanized: 688: 686: 666: 659: 652: 605: 583: 548: 503:Yalkut haMachiri 487: 462: 433:Midrash Tehillim 416: 392:Midrash Proverbs 333: 314:Seder Olam Zutta 309:Leviticus Rabbah 273: 233: 190: 170: 145: 138:Halakhic Midrash 114: 100:Jerusalem Talmud 82: 55: 35: 21: 2150: 2149: 2145: 2144: 2143: 2141: 2140: 2139: 2110: 2109: 2094:Bernhard Heller 2042: 2037: 2036: 2027: 2023: 2018: 2014: 2009: 2005: 2000: 1996: 1987: 1983: 1976: 1972: 1963: 1959: 1954: 1950: 1942: 1938: 1933: 1929: 1924: 1920: 1915: 1911: 1903: 1899: 1891: 1887: 1882: 1878: 1873: 1869: 1860: 1856: 1851: 1847: 1838: 1834: 1829: 1825: 1820: 1816: 1811: 1807: 1802: 1798: 1789: 1785: 1780: 1776: 1771: 1767: 1758: 1757: 1753: 1748: 1744: 1739: 1735: 1726: 1722: 1717: 1713: 1708: 1704: 1699: 1695: 1690: 1660: 1616:Isaac Abrabanel 1607:, published by 1586: 1546: 1522: 1466: 1326: 1233:Hebrew calendar 1194:in Chapter 29: 1192:Leviticus 19:23 1176: 1141:Targum Jonathan 1103: 1075: 995:- Chapter 54). 984: 960:rewritten Bible 879: 817: 769:DeRabbi Eliezer 754: 745: 719:pseudepigraphic 702:, 'PRE') is an 670: 617:Targum Tehillim 596:Targum Jonathan 570:Fragment Targum 518:Midrash HaGadol 438:Midrash Hashkem 382:Pesikta Rabbati 226:Aggadic Midrash 125:Minor Tractates 44: 17: 12: 11: 5: 2148: 2146: 2138: 2137: 2132: 2127: 2122: 2112: 2111: 2108: 2107: 2104: 2097: 2091: 2084: 2077: 2074: 2067: 2060: 2053: 2050: 2041: 2038: 2035: 2034: 2021: 2012: 2003: 1994: 1981: 1970: 1957: 1948: 1936: 1927: 1918: 1909: 1897: 1885: 1876: 1867: 1854: 1845: 1832: 1823: 1814: 1805: 1796: 1783: 1774: 1765: 1751: 1742: 1733: 1720: 1711: 1702: 1692: 1691: 1689: 1686: 1685: 1684: 1675: 1666: 1659: 1658:External links 1656: 1655: 1654: 1648: 1638: 1635: 1632: 1625: 1622: 1619: 1612: 1585: 1582: 1554:Constantinople 1545: 1542: 1521: 1518: 1496: 1495: 1491: 1480: 1477: 1465: 1462: 1445: 1444: 1441: 1437: 1433: 1354:Witch of Endor 1325: 1322: 1262:The custom of 1175: 1172: 1102: 1099: 1074: 1071: 1035:Yalkut Shimoni 983: 980: 976:Hebrew College 940:Genesis Rabbah 932:(Chapter 50). 930:Book of Esther 887:Michael Higger 878: 875: 863:Land of Israel 816: 813: 773:Abraham Zacuto 753: 750: 747: 746: 743: 727:Land of Israel 672: 671: 669: 668: 661: 654: 646: 643: 642: 639: 638: 637: 636: 633: 627: 624: 621: 620:Targum Mishlei 618: 612: 611: 601: 600: 599: 598: 590: 589: 579: 578: 577: 576: 574:Targum Neofiti 571: 568: 563: 561:Targum Onkelos 555: 554: 544: 543: 537: 536: 533: 532: 531: 530: 525: 523:Numbers Rabbah 520: 515: 510: 505: 500: 498:Yalkut Shimoni 492: 491: 483: 482: 481: 480: 478:Sefer haYashar 475: 473:Midrash Tadshe 467: 466: 458: 457: 456: 455: 450: 445: 440: 435: 430: 427: 421: 420: 412: 411: 410: 409: 404: 399: 394: 389: 387:Midrash Shmuel 384: 379: 376: 371: 366: 361: 356: 351: 346: 338: 337: 329: 328: 327: 326: 321: 316: 311: 306: 301: 296: 291: 286: 284:Genesis Rabbah 278: 277: 269: 268: 267: 266: 261: 256: 251: 246: 238: 237: 229: 228: 222: 221: 218: 217: 216: 215: 208: 203: 195: 194: 186: 185: 184: 183: 175: 174: 166: 165: 164: 163: 158: 150: 149: 141: 140: 134: 133: 130: 129: 128: 127: 119: 118: 110: 109: 108: 107: 102: 94: 93: 78: 77: 76: 75: 70: 62: 61: 51: 50: 46: 45: 38:Talmud Readers 36: 28: 27: 15: 13: 10: 9: 6: 4: 3: 2: 2147: 2136: 2133: 2131: 2128: 2126: 2123: 2121: 2118: 2117: 2115: 2105: 2102: 2098: 2095: 2092: 2089: 2085: 2082: 2078: 2075: 2072: 2068: 2065: 2061: 2058: 2054: 2051: 2048: 2044: 2043: 2039: 2031: 2025: 2022: 2016: 2013: 2007: 2004: 1998: 1995: 1991: 1985: 1982: 1979: 1974: 1971: 1967: 1961: 1958: 1952: 1949: 1945: 1940: 1937: 1931: 1928: 1922: 1919: 1913: 1910: 1906: 1901: 1898: 1894: 1889: 1886: 1880: 1877: 1871: 1868: 1864: 1858: 1855: 1849: 1846: 1842: 1836: 1833: 1827: 1824: 1818: 1815: 1809: 1806: 1800: 1797: 1793: 1787: 1784: 1778: 1775: 1769: 1766: 1761: 1755: 1752: 1746: 1743: 1737: 1734: 1730: 1724: 1721: 1715: 1712: 1706: 1703: 1697: 1694: 1687: 1683: 1679: 1676: 1674: 1670: 1667: 1665: 1662: 1661: 1657: 1652: 1649: 1646: 1642: 1639: 1636: 1633: 1630: 1626: 1623: 1620: 1617: 1613: 1610: 1609:Joseph Fenton 1606: 1602: 1599: 1598: 1597: 1595: 1591: 1583: 1581: 1579: 1575: 1571: 1566: 1562: 1559: 1555: 1551: 1543: 1541: 1538: 1533: 1531: 1526: 1519: 1516: 1511: 1509: 1504: 1502: 1492: 1489: 1485: 1484:Jose ben Jose 1481: 1478: 1475: 1471: 1470: 1469: 1463: 1461: 1459: 1455: 1454: 1449: 1442: 1438: 1434: 1431: 1427: 1426: 1425: 1423: 1419: 1414: 1409: 1407: 1400: 1397: 1395: 1391: 1387: 1384:, who served 1383: 1379: 1375: 1371: 1367: 1363: 1359: 1356:consulted by 1355: 1349: 1344: 1342: 1338: 1333: 1331: 1323: 1321: 1319: 1315: 1311: 1307: 1303: 1299: 1295: 1288: 1284: 1279: 1275: 1273: 1269: 1265: 1260: 1258: 1254: 1250: 1246: 1242: 1238: 1234: 1230: 1226: 1221: 1219: 1218:Yefet ben Ali 1215: 1211: 1206: 1200: 1195: 1193: 1189: 1185: 1181: 1173: 1171: 1169: 1168:Eleazar Kalir 1165: 1161: 1157: 1152: 1150: 1146: 1142: 1138: 1133: 1131: 1128:'s wife) and 1127: 1124:(the name of 1123: 1118: 1116: 1112: 1107: 1100: 1098: 1096: 1092: 1088: 1084: 1080: 1072: 1070: 1065: 1055: 1051: 1049: 1045: 1041: 1037: 1036: 1031: 1027: 1026: 1021: 1020:Rabbi Eliezer 1016: 1012: 1010: 1005: 1001: 998: 994: 989: 981: 979: 977: 973: 969: 965: 961: 957: 953: 949: 945: 941: 937: 933: 931: 927: 923: 919: 917: 912: 908: 903: 899: 897: 893: 888: 884: 876: 874: 872: 868: 864: 860: 859:Bilad al-Sham 855: 853: 848: 846: 841: 837: 831: 826: 823: 814: 812: 810: 805: 801: 797: 793: 789: 788: 782: 778: 774: 770: 768: 763: 759: 751: 741: 736: 730: 728: 724: 723:Geonic period 720: 716: 713: 709: 705: 694: 682: 678: 667: 662: 660: 655: 653: 648: 647: 645: 644: 634: 631: 628: 625: 622: 619: 616: 615: 614: 613: 610: 606: 597: 594: 593: 592: 591: 588: 584: 575: 572: 569: 567: 564: 562: 559: 558: 557: 556: 553: 549: 546: 545: 542: 538: 529: 526: 524: 521: 519: 516: 514: 511: 509: 508:Midrash Jonah 506: 504: 501: 499: 496: 495: 494: 493: 488: 479: 476: 474: 471: 470: 469: 468: 463: 454: 451: 449: 446: 444: 443:Exodus Rabbah 441: 439: 436: 434: 431: 428: 425: 424: 423: 422: 417: 408: 405: 403: 400: 398: 395: 393: 390: 388: 385: 383: 380: 378:Devarim Zutta 377: 375: 372: 370: 367: 365: 362: 360: 357: 355: 352: 350: 347: 345: 342: 341: 340: 339: 334: 325: 322: 320: 317: 315: 312: 310: 307: 305: 304:Midrash Iyyob 302: 300: 299:Esther Rabbah 297: 295: 292: 290: 287: 285: 282: 281: 280: 279: 274: 265: 262: 260: 257: 255: 252: 250: 247: 245: 242: 241: 240: 239: 234: 231: 230: 227: 223: 213: 209: 207: 204: 202: 199: 198: 197: 196: 191: 182: 179: 178: 177: 176: 171: 162: 159: 157: 154: 153: 152: 151: 146: 143: 142: 139: 135: 126: 123: 122: 121: 120: 115: 106: 103: 101: 98: 97: 96: 95: 91: 87: 83: 74: 71: 69: 66: 65: 64: 63: 60: 56: 53: 52: 47: 43: 42:Adolf Behrman 39: 34: 30: 29: 26: 22: 19: 2100: 2087: 2080: 2070: 2063: 2056: 2046: 2040:Bibliography 2029: 2024: 2015: 2006: 1997: 1989: 1984: 1973: 1965: 1960: 1951: 1939: 1930: 1921: 1912: 1900: 1888: 1879: 1870: 1862: 1857: 1848: 1840: 1835: 1826: 1817: 1808: 1799: 1791: 1786: 1777: 1768: 1754: 1745: 1736: 1728: 1723: 1714: 1705: 1696: 1641:Haim Palachi 1589: 1587: 1584:Commentaries 1567: 1563: 1549: 1547: 1534: 1530:Rabbeinu Tam 1524: 1523: 1520:Distribution 1513: 1505: 1500: 1497: 1467: 1457: 1451: 1446: 1417: 1415: 1411: 1402: 1398: 1351: 1346: 1334: 1329: 1327: 1293: 1291: 1286: 1267: 1261: 1240: 1224: 1222: 1202: 1197: 1177: 1159: 1153: 1148: 1144: 1136: 1134: 1119: 1110: 1108: 1104: 1076: 1067: 1062: 1047: 1043: 1039: 1033: 1023: 1019: 1013: 1006: 1002: 997:Leopold Zunz 992: 988:Chaim Palagi 985: 935: 934: 915: 901: 900: 882: 880: 856: 849: 840:Temple Mount 833: 828: 818: 808: 803: 800:Cairo Geniza 791: 785: 780: 779:claims that 777:Leopold Zunz 765: 761: 757: 755: 676: 675: 630:Targum Sheni 623:Targum Iyyov 465:1000–1200 CE 407:Targum Sheni 348: 37: 18: 1651:Jacob Emden 1629:David Luria 1087:Resh Lakish 1083:Resh Lakish 1015:David Luria 429:Eichah Zuta 419:900–1000 CE 397:Ruth Rabbah 2114:Categories 1688:References 1448:Maimonides 1298:Yom Kippur 1255:'s tent" ( 972:Shene'emar 968:Rina Drori 513:Ein Yaakov 336:650–900 CE 276:400–600 CE 2028:Treitl, " 1988:Treitl, " 1964:Treitl, " 1839:Treitl, " 1727:Treitl, " 1376:woman in 1374:Shulamite 1306:synagogue 1281:Chair of 1229:astronomy 1091:Ben Azzai 877:Structure 721:from the 632:to Esther 426:Ruth Zuta 236:Tannaitic 173:Leviticus 59:Tannaitic 1682:OU Torah 1647:in 1880. 1408:103:13). 1302:Havdalah 1249:Hosea 12 1212:and the 1126:Muhammad 964:Jubilees 918:of Noach 916:parashah 894:and the 867:Diaspora 706:work of 1673:Sefaria 1592:was by 1440:12:17). 1394:Hanamel 1382:Abishag 1366:Sarepta 1341:Asenath 1310:Shabbat 1257:Genesis 1245:Rebecca 1214:Karaite 1188:Abraham 1184:Ishmael 942:" and " 926:Abraham 907:Genesis 896:Ketuvim 892:Nevi'im 822:Ishmael 796:Midrash 767:Baraita 764:and as 609:Ketuvim 587:Nevi'im 319:Tanhuma 86:Amoraic 73:Tosefta 68:Mishnah 2125:Nimrod 1558:Venice 1430:Samael 1406:Psalms 1390:Huldah 1378:Elisha 1372:; the 1314:shofar 1283:Elijah 1272:Shitim 1264:Elijah 1164:Yannai 1156:piyyut 1130:Fatima 1009:Amidah 950:" or " 911:Exodus 541:Targum 148:Exodus 90:Gemara 1645:İzmir 1515:feet. 1422:Rashi 1386:David 1370:Jonah 1362:Abner 1337:Dinah 1253:Sarah 1216:sage 1205:Isaac 1180:Islam 1122:Aisha 1115:Enoch 922:Jonah 712:tanna 708:Torah 699:פדר״א 552:Torah 490:Later 201:Sifre 117:Later 1614:Don 1436:32). 1358:Saul 1318:Elul 1166:and 1018:the 909:and 1680:on 1671:on 1643:of 1494:5). 1488:Job 1316:in 1308:on 760:as 40:by 2116:: 1320:. 1220:. 1170:. 898:. 811:. 729:. 687:, 683:: 1762:. 1611:. 679:( 665:e 658:t 651:v 214:) 210:( 92:) 88:(

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