SOURCES AND COMMENTATORS

The commentaries and the notes to the quoted Scriptural verses in this volume should be noted. In the transliteration of Hebrew words, a general uniformity of form has been maintained. However, where prevalent form differs and or for simplicity, the latter has been adopted. "T. B." and "T. J." refer to the Babylonian Talmud and the Jerusalem Talmud respectively. Talmudical quotations are from the Babylonian Talmud, unless otherwise indicated. By Mechilta, the Mechilta D'Rabbi Ishmael is meant, unless otherwise indicated. Cited page numbers to my commentaries refer to the first editions.

Abrabanel (Don Isaac Abarbanel)

Rabbi Isaac ben David Judah Abrabanel was born in Lisbon, Portugal in the year 5197 (1437 C.E.) and died in Venice, Italy in 5268 (1508 C.E.). He was a statesman, a Bible exegete, and philosopher of note.

Aramaic

Aramaic--Arameth, from Aram--is the name of an ancient North Semitic language spoken to some extent to this day. It has not been ascertained when Aramaic became the vernacular among the people of Israel. Of the Semitic languages, Aramaic is akin to Hebrew. Reference to the language is made in Genesis Chapter 31, Verse 47. (See Rashi, Sforno to II Kings Chapter 18, Verse 26. See Rashi, Radak, Ibn-Ezra to Ezra Chapter 4, Verse 7; T. B. Sanhedrin 21B-22A.)

Aramaic was the official language for decrees and documents of that part of the Persian Empire which was west of the Euphrates River. The language is divided and/or grouped into a number of dialects, which was spoken in the region east of Canaan as far as Assyria-Babylonia. Among the subdivisions are Eastern Aramaic and Western Aramaic. To the Eastern Aramaic group belong, among others, the Aramaic dialects of southern Babylonia, and the Babylonian Aramaic of upper Babylonia, the language of the Babylonian Talmud, and Gaonic literature. To the Western Aramaic group belong, among others, the Biblical Aramaic, and the Galilean Aramaic, the language of the Targumim, the Talmud of Erez Israel, and the Aramaic sections of the Midrash. Because of the aforementioned, legal forms, as the marriage contract among others, and some prayers, as the Yekum Purkan and the Kaddish, are written in this form. The (Neo-)Hebraic literary language which evolved or developed about the second century before the Common Era was the language in which Mishnaic literature was formulated, and evidences Aramaic and/or Chaldee influence and also words from the Greek and Latin languages. (See T. B. Kethuboth 4, -7 -12, Sota 9, -15, Gittin 9, -3, Baba Meziah 9, -3, Baba Bathra 10, -2, Eduyoth 8, -4, Aboth 1, -13, 2, -6, 5, -22 -23.) To the Semitic group of languages belong Hebrew, Aramaic and/or Chaldee, the Phoenician, Moabite, Arabic and Punic languages. Mishnaic Hebrew is based on the classical Hebrew of the Torah. The Talmud or Gemara contains approximately four thousand words of Latin or Greek origin, also: a number of words of Arabic, Persian and Syrian origin. The Mohammedan conquest of the 7th century C.E. made Arabic the dominant language of the east. See among others the literary works of Rabbi Joseph ben Saadia-Saadia Gaon, and Rabbi Moshe ben Maimon-Maimonides.

Ben Sira

The Wisdom of Ben Sira (Chapter 50, Verse 27) is named after Jeshua ben Sira ben Elazar of Jerusalem. He lived in the third century B.C.E. in Erez Israel.

The Conciliator

Rabbi Menashe ben Israel, the author of The Conciliator, was born in Lisbon (or Madeira), Portugal in 5364 (1604 C.E.) and died in Meddelburg, The Netherlands 5417 (1657 C.E.). He is buried in Amsterdam, Holland.

Daath Z'kenim M'baale Hatosfoth

The printed copy of this work is from two sources. The first part, that on Bereshith-- Genesis was written by Rabbi Aaron. The commentary on the other four books of the Pentateuch is believed to be part of the lost "Sefer-Hagan" which was composed by a disciple of the four Ibra (Evreux) brothers (Rabbi Moses, Rabbi Isaac, Rabbi Samuel, Rabbi Shneur), and Rabbi Jacob of Chinon, France who flourished about 5050 (1290 C.E.) in the lands of Germany and France.

The Gaon of Vilna (Wilna)

Rabbi Elijahu ben Shlomo Zalman was born in Zelz, near Brzesc, Lithuania in 5480 (1720 C.E.) and died in Vilna (Vilnius) in 5558 (1797 C.E.).

The High Ways to Perfection

Rabbi Abraham ben Moses ben Maimon-Maimonides was a physician and scholar of note. He succeeded his father in the office of Nagid. He is the author of the work known as The High Ways to Perfection, among others. He was born in Fostat, Egypt in 4946 (1186 C.E.) and died in Fostat in 4997 (1237 C.E.).

The Book of the Honeycomb's Flow

Sefer Nofeth Zufim (Psalm 19, Verse 11) by Rabbi Judah ben Jehiel - Messer Leon. He flourished in Italy in the fifteenth century. The place and date of his birth and death has not been ascertained. His native city is thought to be Mantua, Italy, where he was the Rosh Hayeshiva, also later in Naples. He is the the author of many learned works.

Ibn-Ezra (or Iben-Ezra)

Rabbi Abraham ben Meir Ibn Ezra was born in Toledo, Spain in 4852 (1092 C.E.) and is thought to have died in Rome, Italy in 4927 (1167 C.E.).

The Kabbalah--"received by tradition"

The Kabbalah is an idiomatic expression for the transmitted traditional teachings of theosophic nature which extends to ancient times.

Zohar--"Brightness" The Zohar is a principal work of the Kabbalah. The authorship of this work is ascribed to Rabbi Simeon ben Yochai, a Tanna of the second century C.E. It was known among other designations as the "Midrash of Rabbi Simeon ben Yochai" or "Jerushalmi". In literary form it first appeared in Spain at the end of the thirteenth century by the hand of Moses ben Shem-Tob de Leon who was born in the Province of Leon, Spain in 5010 (1250 C.E.) and died in Arvelo, Spain in 5065 (1305 C.E.).

Sefer Yetzirah or Hilchoth Yezirah--"The Book of Formation (Creation)". According to tradition, and based on the last paragraph or Mishnah of the work (Chapter 6, -4 and Chapter 6, -7), it was studied and is ascribed to Abraham. The redaction of this work is estimated variably to have been between the second century B.C.E. and the eighth century C.E. (T. B. Sanhedrin 65B and 67B. See Rashi thereto. Midrash Bamidbar Rabbah 14, -12, The Book of Kuzari-Al Khazari, Part 4, -25 by Rabbi Judah Halevi.)

Kli (Klay) Yokor

Rabbi Shlomo Efrayim ben Aaron, the author of the commentary called Kli Yokor, was born in Lenshitz (Leczica), Poland in the year 5305 (1545 C.E.) and died in Prague, Bohemia in 5379 (1619 C.E.).

Kuzari

Rabbi Judah ben Samuel Halevi is the author of the Kuzari. He was born in Tuleda, Spain in 4835 (1075 C.E.) and died in Alexandria, Egypt (or Jerusalem) in 4901 (1141 C.E.)

Machzor Vitry

Machzor Vitry was compiled by Rabbi Simcha ben Samuel of Vitry, France, who flourished about 4860 (the eleventh century C.E.). He was a student of Rabbi Solomon ben Isaac - Rashi. The machzor is based on the Seder of Rashi and on the Seder of Rab Amram Gaon.

Maharsha

Rabbi Samuel Eliezer ben Judah Halevi Edels was born in Posen in 5315 (1555 C.E.) and died in Ostrog, Volhynia in 5391 (1531 C.E.).

The Midrash

The Midrash is an exegetic exposition of the Pentateuch and the five Megilloth (scrolls). It represents a development spanning a millenium. This designation is derived from the word "dorash", meaning "to research or study, inquire". (II Chronicles Chapter 13, Verse 22 and Chapter 24, Verse 27, Isaiah Chapter 55, Verse 6; T. B. Baba Meziah 2, -7, Kethuboth 4, -6, Kiddushin 49A-B; T. J. Jebamoth 15, -3 (79A); The Dictionary of the Targumim.) The definition and explanation of the meaning of a Biblical or Torah law is known as "Midrash- Halachah". The word "halachah" denotes "rule or way of life" which prescribes law and ritual. Moreover, the interpretation of the text from the ethical and devotional aspect is known as "Midrash-Haggadah". The word "haggadah" or in Aramaic, "aggadah", signifies "to narrate and explain". The idiom here denotes the exegetic amplification based and developed upon a Biblical or Torah text and the elucidation thereof.

Mechilta (Mechilata - pl.)--"measure". This is an Aramaic idiom. The corresponding Hebrew designation would be "Middah"-- "a measure or rule". The comments and interpretive explanation to the Torah is to be based on defined rules of Scriptural exegesis. (T. B. Gittin 67A, 44A, Terumah 33A; T. J. Abodah Zarah 4, -8; Midrash Wayikra Rabbah 3, -1.) By Mechilta, the Mechilta D'Rabbi Ishmael is meant, unless otherwise indicated.

Mechilta D'Rabbi Ishmael. The authorship of this Midrash is ascribed to Rabbi Ishmael ben Elisha. He was a Tanna of the second or third generation of Erez Israel who flourished about the years 3870-3895 (110-135 C.E.). (T. B. Kethuboth 105B, Gittin 58A.) It is an Halachic- Aggadic Midrash.

Mechilta D'Rabbi Shimon ben Yochai (Jochai). Also called Mechilta D'Rabbi Akiba, or Mechilta D'Thanya. It is a Midrash Halachah and believed to be part of the Sifrei D'Be Rab quoted in the Talmud. (T. B. Sanhedrin 86A, Berakoth 47B. Compare Midrash Hagadol.) Rabbi Shimon ben Yochai was a Tanna of the fourth generation of Erez Israel, who flourished about the years 3895-3930 (135-170 C.E.) He was a distinguished disciple of Rabbi Akiba.

Midrash Hagadol. This Midrashic work incorporates many Tannaitic Midrashim and other ancient extracts which are unknown from other sources, and is ascribed to Rabbi David ben Amram Adani, who lived in Aden, Yemen circa 5000 (the thirteenth century C.E.).

Midrash Pesikta Rabbathi. It is difficult to ascertain the precise time of composition and compilation of this Midrashic work. The authors or teachers are all Tannaim and Amoraim of Erez Israel who lived about the years 3960-4160 (the third and fourth centuries C.E.). The compilation is estimated to have been arranged circa 4260-4460 (the sixth or seventh century C.E.).

Midrash Rabbah. Midrash Rabbah is the collective term for the (standard) Midrashim to the five books of the Torah, and the five Megilloth-Scrolls (Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther), a collection of ten separate works. The title of the above-named Midrash is derived from the appellation of "Midrash Bereshith Rabbah". It commences with the words of Rabbi Hoshaiah Rabbah (the Elder) to Midrash Bereshith-Genesis. Subsequently, the Midrash became known as "Bereshith Rabbah". (See Rashi, T. B. Berakoth 59A). The word "Rabbah" being interpreted as "great" was then applied to the above-named collection of Midrashim. Sections of this important and extensive Midrash belong to the very oldest of Midrashim. Ancient tradition ascribes the authorship and/or compilation of the Midrash of Bereshith-Rabbah to Rabbi Hoshaiah (or Hoshaya) who was an Amorah of the first generation of Erez Israel. He flourished about the years of 3960-4020 (the third century C.E.). He was a disciple of Rabbi Judah HaNasi, the conclusive compiler and arranger of the Mishnah. The Midrash is also known as "Aggadath (of) Erez Israel". (See Midrash Sechel Tob to Genesis Chapter 15, Verse 17, and Chapter 19, Verse l; Rashi to Genesis Chapter 47, Verse 2.)

Midrash Sechel Tob. The author of this Midrashic work was Rabbi Menachem ben Solomon ben Isaac who lived in the first half of the twelfth century C.E. The Midrash was written about the year 4899 (1139 C.E.) in Rome, Italy.

Midrash Shemoth Rabbah. This is a homiletic and (in part) also an exegetic Midrash. It is believed to be a continuation of Midrash Bereshith Rabbah, yet the compilation and redaction of this Midrash is estimated to have been at a later time. This Midrashic work, and the Midrash generally, is a source of lore and inspiration, and gives insights into the history of Israel through the aeons of time.

Midrash Tanhuma or Yelammedenu. The author of this Midrash is Rabbi Tanhuma ben Abba. He was an Amora of the fifth generation of Erez Israel. He flourished circa 4110-4135 (about 350-375 C.E.). He was one of the foremost Haggadic scholars of his time.

Midrash Tehillim or Midrash Shoher Tob. This Midrash is known as Shoher Tob (Proverbs Chapter 11, Verse 27) and Aggadah Tehillim or Aggadath Tehillim. See among others Rashi to Deuteronomy Chapter 33, Verse 7 and I Samuel Chapter 17, Verse 49. The work is an exegetic or Haggadic Midrash. It appears to have two parts--Psalms 1 to 118 and 119 to 150. The manuscripts and the first edition of Constantinople in the year 5272 (1512 C.E.) contain Psalms 1 to 118. The second edition of Salonica in the year 5275 (1515 C.E.) contains Psalms 119 to 150. The redactor of this Midrash is assumed to be Rabbi Yochanan or Rabbi Shimeon the son of Rabbi Judah HaNasi who flourished circa 3925-3960 (165-200 C.E.). The Midrash is mentioned in the Talmud and the Midrash. (T. J. Kilayim 9, -3(42B), Kethuboth 12, -3 (66A). T. B. Kiddushin 32A, see Rashi thereto. Midrash Bereshith Rabbah 32, -2.)

Pirke or Baraitha D'Rabbi Eliezer. This Midrash is ascribed to Rabbi Eliezer ben Hyrcanus the Great. He was a Tanna who lived in Erez Israel circa 3800-3875 (about 40-115 C.E.).

Seder Olam. The author of this historical work is a Tanna, Rabbi Jose ben Halafta. He was one of the distinguished disciples of Rabbi Akiba. (T. J. Taanith 4, -2. T. B. Yoma 66A, Nazir 5A, Sanhedrin 14A.) He flourished in Erez Israel about the years 3895-3930 (135 -170 C.E.). This historical work is designated as a Midrash. However, the Talmud cites it as a Baraitha. (T. B. Yebamoth 82B, Shabbath 88A, Megillah 11B. Niddah 46B, see Rashi thereto.)

Sifra. This is an Aramaic idiom. The corresponding Hebrew designation is "Sefer"--"Book". It is also known as Torath Kohanim. (T. B. Joma 41A, see Rashi thereto. Megillah 26B, Hagigah 3A, Shebuoth 41B, and "Sifra D'Be Rab", Berakoth 11A and 18B, Erubin 96B.) It is an Halachic Midrash to Leviticus and its sources are Tannaic Baraithas. The redaction of this Midrash is attributed to Rab Abba Aricha (T. B. Hullin 137B), known as Rab, or to Rabbi Hiyya. They flourished about the years of 3960-4000 (200-240 C.E.) in Babylonia and Erez Israel.

Sifrei (or Sifre). This is an Aramaic idiom. The corresponding Hebrew designation is "Sefarim"--"Books". It is an Halachic-Aggadic Midrash to Numbers and Deuteronomy. It is also known as a Baraitha. (See Rashi to Genesis Chapter 47, Verse 2) and as Sifrei D'Be Rab (T. B. Megillah 28B, Hagigah 3A). The compilation and redaction of the Midrash is attributed to Rabbi Shimon ben Yochai, a Tanna of the fourth generation, 3895-3930 (135-170 C.E.) or Rabbi Ishmael, a Tanna of the third generation, 3870-3930 (110-135 C.E.), both of Erez Israel.

Yalkut Shimeoni (or Yalkut Shmoni). Yalkut Shimeoni is a collection of Halachic, Haggadic and ethical, also historical, statements. The compiler is said to be Rabbi Shimeon Hadarshan of Frankfurt, Germany, who lived in the thirteenth century.

Menorath Hamaor--"The Candelabrum of Illumination"

The author of this important work, "The Candelabrum of Illumination" (Numbers Chapter 4, Verse 9) which is primarily an ethical-religious treatise is Rabbi Isaac Aboab, who flourished in Spain about 5060 (1300 C.E.) or about 5150 (1390 C.E.). He is also the author of the works Aron Haeduth and Shulchan Hapanim.

Another work with the same title was written by Israel ben Joseph Al-Naqua (Al-Nakawa), who lived in Toledo, Spain and died in the massacres of 5151 (1391 C.E.).

Or-Hachayyim

Rabbi Chayyim ben Moses Attar was born in Sale, Morocco in 5456 (1696 C.E.) and died in Jerusalem in 5503 (1743 C.E.).

Pnei Joshua

Rabbi Jacob Joshua ben Zvi Hirsch Falk, the author of Pnei Joshua, was born in Cracow in 5440 (1680 C.E.). He died in Offenbach in 5516 (1756 C.E.) and is buried in Frankfurt-am-Mein. He was a descendant of Rabbi Joshua Hershel ben Joseph, the author of Meginnei Shelomo, who was born in Vilna in 5338 (1578 C.E.) and died in Cracow in 5408 (1648 C.E.).

Rabbenu Behai (Bahya) ben Asher (or ben Nathan)

It is estimated that Rabbenu Behai was born in the year 5020 (1260 C.E.) at Saragossa, Spain and died at Saragossa, Spain in 5100 (1340 C.E.). He was one of the most distinguished of Biblical exegetes and kabbalists in Spain.

Rabbi S. R. Hirsch

Rabbi Samson ben Rafael Hirsch was born in Hamburg, Germany in 5568 (1808 C.E.) and died in Frankfurt, Germany in 5648 (1888 C.E.). He also wrote under the pen-name of Ben-Uziel.

Radak

Rabbi David Kimchi (Kumchi) was born in Narbonne, France in 4920 (1160 C.E.) and died in Narbonne, France in 4995 (1235 C.E.).

Ralbag

Rabbi Levi ben Gershon was born in Bagnols-sur-Geze, France in 5048 (1288 C.E.) and died in Perpignan, France in 5104 (1344 C.E.).

Rambam-Maimonides

Rabbi Moses ben Maimon-Maimonides was one of the most important Jewish philosophers and codifiers of Jewish law of the Middle Ages and a physician of note. He was born in Cordova, Spain in 4895 (1135 C.E.) and died in Fostat, Egypt in 4964 (1204 C.E.). He is buried in Erez Israel.

Ramban-Nachmanides

Rabbi Moses ben Nachman was born in Gerona, Spain in 4955 (1195 C.E.) and died in Acre, Erez Israel about 5030 (1270 C.E.).

Rashbam

Rabbi Samuel ben Meir was born in Rameru, France about 4840 (1080 C.E.) and died in Rameru, France about 4920 (1160 C.E.). He was the son of Rashi's daughter, Jochebed, and the brother of Rabbi Jacob ben Meir - Rabbenu Tam.

Rashi

Rabbi Solomon ben Isaac was born in Troyes, France in 4800 (1040 C.E.) and died in Troyes in 4865 (1105 C.E.). He studied in Worms, Germany. He is the commentator par-excellence.

Saadia Gaon

Rabbi Saadia ben Joseph was born at Dilaz (Fayyum), Egypt in the year 4642 (882 C.E.) and died in Sura, Babylonia in 4702 (942 C.E.). He was a Gaon and philosopher, translator and commentator who made known the Torah far and wide by word of mouth and writing.

Sforno

Rabbi Obadiah ben Jacob Sforno was born in Gesena, Italy about 5235 (1475 C.E.) and died in Bologna, Italy in 5310 (1550 C.E.).

The Talmud

The Talmud is comprised of Jewish thought and law, the Mishnah and Gemara, and represents a development spanning an era of approximately eight hundred years, from about 3460 (300 B.C.E.) to 4260 (500 C.E.).

Talmud is a scholastic idiom of the Tannaim and is formed from the word "limmud", that is, "to teach-ing, learning, with reference to the Torah". (T. B. Baba Meziah 33A) Therefore, the idiomatic expression of "Talmud Torah" is to indicate both the study and practice of the aforementioned. (T. B. Peah 1, -1, see the commentaries thereto. Kiddushin 40B, Midrash Sifre to Deuteronomy Chapter 11, Verse 13.) The name "Talmud" applies to two works, that of the academies of Erez Israel (that is, "Talmud Jerushalmi") in Tiberias, Sepporis and Caesarea, and that of Babylonia (that is, "Talmud Babli") in Nahardea, Sura, and Pumbeditha. The Talmud or "Gemara", that is, "complete, decide, teach" (T. B. Erubin 21B, 32B. Berakoth 5A, Abodah Zarah 90A-B) is an elucidatory explanation, an amplification or elaboration of the Mishnah, as it was transmitted from generation to generation in the great academies. The etymological meaning of the word "Mishnah" is variously explained. The indicated meaning of the word would be "a repetition", that is, the repeated teaching(s) of the traditional oral law. (T. B. Berakoth 5A, Aboth 3, -7, -8, see commentaries thereto. Midrash Sifre to Deuteronomy Chapter 17, Verse 19.) Rabbi Judah HaNasi was the conclusive compiler and arranger of the Mishnah.

Talmud Babli (Babylonian). It is essentially the interpretation and elaboration of the Mishnah as it was carried on from generation to generation in the great academies of Babylon. Rabbi Ashi was the principal compiler of the Talmud Babli (T. B. Baba Bathra 157B, Baba Meziah 85B-86A).

Talmud Jerushalmi (Jerusalem). It is ascribed to Rabbi Yochanan ben Nappaha, and his disciples, many of whom came to his Yeshiva--"collegium" (L.) in Tiberias in Erez Israel after the death of his contemporaries, Rab and Shmuel, in Babylonia. (T. B. Gittin 6B.)

The Targumim--"(Interpretative) Translations"

The idiom "Targum"--"translation or explanation" refers to the interpretative translation of the Torah into Aramaic. (Ezra Chapter 4, Verse 7, T. B. Megillah 21A-B). The Aramaic translation forms part of the traditional literature. However, in Talmudic idiomaticity, a translation from Hebrew into any other language (as Greek) is meant. (T. J. Megillah 2, -1, T. B. Shabbath 115A, Kiddushin 44A, Megillah 3A, 8B-9A, 23A, 32A, Sanhedrin 21B-22A, Berakoth 8A, Nedarim 37B, Kiddushin 49B, Midrash Bereshith Rabbah 36, -8. Zohar 1, -89A or 39A to Genesis Chapter 15, Verse 1.)

The Aramaic dialect of the Targum Onkelos and Targum Jonathan to the Prophets is Eastern Aramaic. The dialect of the Targum Jonathan is Western Aramaic of Erez Israel, therefore called, Jerushalmi.

Among the various Targumim there is the very exact and literal Greek translation by Aquila or Akila.

Jonathan ben Uziel. Jonathan ben Uziel was a distinguished disciple of Hillel the Elder. (T. B. Sukkah 28A, Baba-Bathra 133B-134A) A Tanna of great devotion, he flourished in Erez Israel during the century before the destruction of the Second Temple. To him is ascribed the Targum to the Prophets. (T. B. Megillah 3A, Zohar 1, -89A or 39A to Genesis Chapter 15, Verse 1 .)

Onkelos. Onkelos is said to be the author of the Aramaic translation--Targum--of the Torah. He was a teacher of the first century C.E. (T. J. Rosh Hashanah 2, -1).

N.B. Due to the variance among the sources, all dates are approximate.