Eliezer ben Jose
Encyclopedia
Eliezer ben Jose was a Jewish rabbi
who lived in Judea
in the 2nd century. He was the son of Jose the Galilean
, and is regarded as a Tanna
of the fourth generation. He was a pupil of Rabbi Akiba
(Ber.
63b; Cant. R. ii. 5; Eccl. R. xi. 6; see Eliezer ben Jacob). While he cultivated both the Halakha
(Sotah
v. 3; Tosefta
, Sanhedrin
i. 2; Sanh. 3b) and the aggadah
, his fame rests mainly on his work in the latter field.
, later generations said, "Wherever thou meetest a word of R. Eliezer b. R. Jose ha-Gelili in the Haggadah, make thine ear as a funnel
(Hul. 89a; Yer. Kid. i. 61d; Pesik. R. x. 38b; compare Jastrow, "Dict." s.v. ). For, even where he touched on the Halakha, he always brought exegesis
to bear upon the matter. Thus, arguing that after legal proceedings are closed the beit din may not propose a compromise, he says, "The judge who then brings about a settlement is a sinner; and he who blesses him is a blasphemer
, of whom it may be said (Psalms
x. 3) ' ["The compromiser he blesseth: the Lord he contemneth"; A. V. "Blesseth the covetous, whom the Lord abhorreth"]. The Law must perforate the mountain (i.e., must not be set aside under any considerations); for thus the Bible says (Deut. i. 17), 'Ye shall not be afraid of the face of man; for the judgment is God's'" (Tosef., Sanh. l.c.; Sanh. 6b; Yer. Sanh. i. 18b). He compiled a set of hermeneutic rules as guides in interpreting the Scriptures (the Baraita
of the Thirty-two Rules, which see below), some of which are adaptations of those of his predecessors, and insofar applicable to Halakha as well as to aggadah. Those specifically homiletical are based on syntactical or phraseological or similar peculiarities of the Biblical texts that constitute the substance of the Midrash
im.
Like his colleagues, at the close of the first academic session after the Bar Kokba insurrection, Eliezer publicly thanked the people of Usha. He said, "The Bible relates (II Sam. vi. 12), 'The Lord hath blessed the house of Obed-edom
, and all that pertaineth unto him, because of the Ark of the Covenant
.' Is this not very significant? If, for merely dusting and cleaning the Ark, which neither ate nor drank, Obed-edom was blessed, how much more deserving of blessings are they who have housed the scholars, have furnished them with meat and drink, and have otherwise shared with them their goods!" (Ber. 63b). Elsewhere (Cant. R. ii. 5) this is attributed to another speaker, while Eliezer is credited with the following: "It is recorded (II Sam. xv. 6), 'Saul
said unto the Kenites . . . Ye showed kindness unto all the children of Israel, when they came up out of Egypt
.' Was it not to Moses
alone to whom Jethro
["the Kenite"; see Judges i. 16, iv. 11] had shown kindness? But the Bible here implies the rule that whoso deals kindly with any one of the spiritual heads of Israel, to him it is accounted as if he had done so to the whole people" (compare Lev. R. xxxiv. 8). With reference to the Biblical
statement (Josh. xxiv. 32), "The bones of Joseph
, which the children of Israel brought up out of Egypt, buried they in Shechem
," he remarks, "Was it not Moses who brought up those bones (Ex. xiii. 19)? But this teaches that where one starts a good deed and fails to bring it to a finish, another party performing the unfinished part, the whole deed is credited to the latter" (Gen. R. lxxxv. 3; compare Sotah 13b; Tan., 'Ekeb. 6). He counsels that one should advance or postpone a journey in order to enjoy the company of a good man; and likewise to avoid the company of a bad one (Tosef., Shab. xvii. [xviii.] 2, 3; ib. 'Ab. Zarah i. 17, 18).
giving the thirty-two hermeneutic rules according to which the Tanakh
is interpreted. Abul-Walid ibn Janah is the oldest authority who drew upon this Baraita, but he did not mention it by name. Rashi
makes frequent use of it in his commentaries on the Torah and the Talmud
. He either briefly calls it the thirty-two rules (Hor. 3a) or designates it as the "Baraita (or sections ) of R. Eliezer b. Jose ha-Gelili" (Gen. ii. 8; Ex. xiv. 24). Also the Karaite Judah Hadassi
, who incorporated it in his Eshkol ha-Kofer, recognized in it the work of this R. Eliezer.
It has not been preserved in an independent form; and knowledge of it has been gathered only from the recension transmitted in the methodological work "Keritot," by Samson of Chinon
. The beginning of the Baraita in this recension reads as follows: "Whenever you come across the words of R. Eliezer b. Jose ha-Gelili, make a funnel of your ear." Though this sentence already existed in the Baraita as known to Hadassi (see Bacher, in "Monatsschrift," xl. 21), it is naturally a later addition taken from the Talmud (Ḥul. 89a); but it shows that the Baraita of the Thirty-two Rules was early regarded as the work of Eliezer b. Jose ha-Gelili. There are strong grounds for the supposition that the opening sentence of the Baraita ran: "R. Eliezer, the son of R. Jose the Galilean, said." This is the reading of Joshua ha-Levi and Isaiah Horowitz
(see Bloch, p. 53); and it is believed that the name of the author did not drop out until the addition of the sentence from the Talmud. Consequently, no adequate reasons exist for doubting the authorship of R. Eliezer.
Distinction must, however, be made between two different constituent elements of the Baraita. The enumeration of the thirty-two hermeneutic rules in the first section constitutes the real Baraita as composed by R. Eliezer; and the explanations of each rule in the following thirty-two sections form, as it were, a Gemara
to the real Baraita. In these thirty-two sections sayings are cited of the tannaim
Akiba
, Ishmael
, Jose
, Nehemiah
, Nehorai, Rabbi
, Hiyya
, and of the amoraim Johanan
and Jose ben Hanina. Although these names, especially the last two, show that portions of the Baraita were interpolated long after Eliezer ben Jose, yet no general conclusions may be drawn from it with regard to the whole work. The terminology is prevailingly tanna
itic, even in the second portion. Bacher ("Terminologie der Jüdischen Schriftauslegung," p. 101) correctly remarks that the exclusively tannaitic expression "zeker le-dabar" is found at the end of section ix. (compare also the archaic phrase "hashomea' sabur" for which "at sabur" is usually said). The second part, therefore, leaving later interpolations out of consideration, may also have sprung from the tannaitic period, probably from the school of R. Eliezer. It is noteworthy that the old scholars make citations from the Baraita that are not found in its present form, thus casting a doubt upon the correctness of the present recension (see Reifmann, pp. 6, 7).
's fantastic allegories can hardly be regarded as such.
Following are two examples from the Baraita, which illustrate its method. Section ix. (on the elliptical phraseology of the Bible) says: "I Chron. xvii. 5 reads, 'I have gone from tent to tent, and from tabernacle' . It should read: 'and from tabernacle
to tabernacle' ('u-mimishkan el mishkan'); but the Bible here employs ellipsis." Section xxi. says that sometimes a clause that ought to stand at the end of sentences, conveying one idea, is interposed between them. Thus, the correct place for verse 17 of Psalm xxxiv. would be after 18. According to the last rule, whole chapters of the Bible should be transferred. Thus, Gen. xv. chronologically precedes xiv. These examples suffice to show that in Palestine scholars early began to devote themselves to a rational Bible exegesis, although free play was at the same time yielded to aggadic interpretation.
Rabbi
In Judaism, a rabbi is a teacher of Torah. This title derives from the Hebrew word רבי , meaning "My Master" , which is the way a student would address a master of Torah...
who lived in Judea
Judea
Judea or Judæa was the name of the mountainous southern part of the historic Land of Israel from the 8th century BCE to the 2nd century CE, when Roman Judea was renamed Syria Palaestina following the Jewish Bar Kokhba revolt.-Etymology:The...
in the 2nd century. He was the son of Jose the Galilean
Jose the Galilean
Jose the Galilean was a Jewish sage who lived in the 1st and 2nd centuries of the common era. He was one of the Tannaim, the rabbis whose work was compiled in the Mishna. Jose was a contemporary and colleague of Rabbis Akiba, Tarfon, and Eleazar ben Azariah...
, and is regarded as a Tanna
Tannaim
The Tannaim were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 70-200 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 130 years...
of the fourth generation. He was a pupil of Rabbi Akiba
Akiba
Akiba may refer to:*Akiba-kei, a Japanese slang term*Tadatoshi Akiba , mayor of Hiroshima* Akiba, a subgenus of protozoa in the genus LeucocytozoonIn entertainment:* Akiba , a 2006 Japanese film...
(Ber.
Berakhot (Talmud)
Berachot is the first tractate of Seder Zeraim, a collection of the Mishnah that primarily deals with laws relating to plants and farming...
63b; Cant. R. ii. 5; Eccl. R. xi. 6; see Eliezer ben Jacob). While he cultivated both the Halakha
Halakha
Halakha — also transliterated Halocho , or Halacha — is the collective body of Jewish law, including biblical law and later talmudic and rabbinic law, as well as customs and traditions.Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life; Jewish...
(Sotah
Sotah
Sotah deals with the ritual of the Sotah - the woman suspected of adultery as described and prescribed in the Book of Numbers in...
v. 3; Tosefta
Tosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
, Sanhedrin
Sanhedrin (Talmud)
Sanhedrin is one of ten tractates of Seder Nezikin . It originally formed one tractate with Makkot, which also deals with criminal law...
i. 2; Sanh. 3b) and the aggadah
Aggadah
Aggadah refers to the homiletic and non-legalistic exegetical texts in the classical rabbinic literature of Judaism, particularly as recorded in the Talmud and Midrash...
, his fame rests mainly on his work in the latter field.
Career and teachings
Indeed, with reference to his homileticsHomiletics
Homiletics , in theology the application of the general principles of rhetoric to the specific department of public preaching. The one who practices or studies homiletics is called a homilist....
, later generations said, "Wherever thou meetest a word of R. Eliezer b. R. Jose ha-Gelili in the Haggadah, make thine ear as a funnel
Funnel
A funnel is a pipe with a wide, often conical mouth and a narrow stem. It is used to channel liquid or fine-grained substances into containers with a small opening. Without a funnel, spillage would occur....
(Hul. 89a; Yer. Kid. i. 61d; Pesik. R. x. 38b; compare Jastrow, "Dict." s.v. ). For, even where he touched on the Halakha, he always brought exegesis
Exegesis
Exegesis is a critical explanation or interpretation of a text, especially a religious text. Traditionally the term was used primarily for exegesis of the Bible; however, in contemporary usage it has broadened to mean a critical explanation of any text, and the term "Biblical exegesis" is used...
to bear upon the matter. Thus, arguing that after legal proceedings are closed the beit din may not propose a compromise, he says, "The judge who then brings about a settlement is a sinner; and he who blesses him is a blasphemer
Blasphemer
Blasphemy is the disrespectful use of the name of one or more gods.Blasphemer may also refer to:* "Blasphemer", the stage name of Rune Eriksen, a Norwegian guitarist formerly of the black metal group Mayhem....
, of whom it may be said (Psalms
Psalms
The Book of Psalms , commonly referred to simply as Psalms, is a book of the Hebrew Bible and the Christian Bible...
x. 3) ' ["The compromiser he blesseth: the Lord he contemneth"; A. V. "Blesseth the covetous, whom the Lord abhorreth"]. The Law must perforate the mountain (i.e., must not be set aside under any considerations); for thus the Bible says (Deut. i. 17), 'Ye shall not be afraid of the face of man; for the judgment is God's'" (Tosef., Sanh. l.c.; Sanh. 6b; Yer. Sanh. i. 18b). He compiled a set of hermeneutic rules as guides in interpreting the Scriptures (the Baraita
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
of the Thirty-two Rules, which see below), some of which are adaptations of those of his predecessors, and insofar applicable to Halakha as well as to aggadah. Those specifically homiletical are based on syntactical or phraseological or similar peculiarities of the Biblical texts that constitute the substance of the Midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
im.
Like his colleagues, at the close of the first academic session after the Bar Kokba insurrection, Eliezer publicly thanked the people of Usha. He said, "The Bible relates (II Sam. vi. 12), 'The Lord hath blessed the house of Obed-edom
Obed-Edom
'OBED-EDOM' HEBREW: "Worshiper of Edom" / servant of Edom.# "The Gittite" , a Levite of the family of the Korhites,. He had taken up residence in Judah, perhaps as a convert to the religion of David, who had many followers among the Gittites...
, and all that pertaineth unto him, because of the Ark of the Covenant
Ark of the Covenant
The Ark of the Covenant , also known as the Ark of the Testimony, is a chest described in Book of Exodus as solely containing the Tablets of Stone on which the Ten Commandments were inscribed...
.' Is this not very significant? If, for merely dusting and cleaning the Ark, which neither ate nor drank, Obed-edom was blessed, how much more deserving of blessings are they who have housed the scholars, have furnished them with meat and drink, and have otherwise shared with them their goods!" (Ber. 63b). Elsewhere (Cant. R. ii. 5) this is attributed to another speaker, while Eliezer is credited with the following: "It is recorded (II Sam. xv. 6), 'Saul
Saul
-People:Saul is a given/first name in English, the Anglicized form of the Hebrew name Shaul from the Hebrew Bible:* Saul , including people with this given namein the Bible:* Saul , a king of Edom...
said unto the Kenites . . . Ye showed kindness unto all the children of Israel, when they came up out of Egypt
Egypt
Egypt , officially the Arab Republic of Egypt, Arabic: , is a country mainly in North Africa, with the Sinai Peninsula forming a land bridge in Southwest Asia. Egypt is thus a transcontinental country, and a major power in Africa, the Mediterranean Basin, the Middle East and the Muslim world...
.' Was it not to Moses
Moses
Moses was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed...
alone to whom Jethro
Jethro
In the Old Testament or the Hebrew Bible, Jethro |Shu-ayb]]) is Moses' father-in-law, a Kenite shepherd and priest of Midian. He is also revered as a prophet in his own right in the Druze religion, and considered an ancestor of the Druze.-In Exodus:...
["the Kenite"; see Judges i. 16, iv. 11] had shown kindness? But the Bible here implies the rule that whoso deals kindly with any one of the spiritual heads of Israel, to him it is accounted as if he had done so to the whole people" (compare Lev. R. xxxiv. 8). With reference to the Biblical
Bible
The Bible refers to any one of the collections of the primary religious texts of Judaism and Christianity. There is no common version of the Bible, as the individual books , their contents and their order vary among denominations...
statement (Josh. xxiv. 32), "The bones of Joseph
Joseph (Hebrew Bible)
Joseph is an important character in the Hebrew bible, where he connects the story of Abraham, Isaac and Jacob in Canaan to the subsequent story of the liberation of the Israelites from slavery in Egypt....
, which the children of Israel brought up out of Egypt, buried they in Shechem
Shechem
Shechem was a Canaanite city mentioned in the Amarna letters, and is mentioned in the Hebrew Bible as an Israelite city of the tribe of Manasseh and the first capital of the Kingdom of Israel...
," he remarks, "Was it not Moses who brought up those bones (Ex. xiii. 19)? But this teaches that where one starts a good deed and fails to bring it to a finish, another party performing the unfinished part, the whole deed is credited to the latter" (Gen. R. lxxxv. 3; compare Sotah 13b; Tan., 'Ekeb. 6). He counsels that one should advance or postpone a journey in order to enjoy the company of a good man; and likewise to avoid the company of a bad one (Tosef., Shab. xvii. [xviii.] 2, 3; ib. 'Ab. Zarah i. 17, 18).
Baraita of the Thirty-Two Rules
A Baraita in the introduction to the Midrash ha-GadolMidrash ha-Gadol
Midrash HaGadol or The Great Midrash is an anonymous late compilation of aggadic midrashim on the Pentateuch taken from the two Talmuds and earlier Midrashim. In addition, it borrows quotations from the Targums and Kabbalistic writings , and in this aspect is unique among the various midrashic...
giving the thirty-two hermeneutic rules according to which the Tanakh
Tanakh
The Tanakh is a name used in Judaism for the canon of the Hebrew Bible. The Tanakh is also known as the Masoretic Text or the Miqra. The name is an acronym formed from the initial Hebrew letters of the Masoretic Text's three traditional subdivisions: The Torah , Nevi'im and Ketuvim —hence...
is interpreted. Abul-Walid ibn Janah is the oldest authority who drew upon this Baraita, but he did not mention it by name. Rashi
Rashi
Shlomo Yitzhaki , or in Latin Salomon Isaacides, and today generally known by the acronym Rashi , was a medieval French rabbi famed as the author of a comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh...
makes frequent use of it in his commentaries on the Torah and the Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
. He either briefly calls it the thirty-two rules (Hor. 3a) or designates it as the "Baraita (or sections ) of R. Eliezer b. Jose ha-Gelili" (Gen. ii. 8; Ex. xiv. 24). Also the Karaite Judah Hadassi
Judah Hadassi
Judah ben Elijah Hadassi was a Karaite Jewish scholar, controversialist, and liturgist who flourished at Constantinople in the middle of the twelfth century...
, who incorporated it in his Eshkol ha-Kofer, recognized in it the work of this R. Eliezer.
It has not been preserved in an independent form; and knowledge of it has been gathered only from the recension transmitted in the methodological work "Keritot," by Samson of Chinon
Samson of Chinon
Samson ben Isaac of Chinon was a French Talmudist who lived at Chinon. In Talmudic literature he is generally called after his native place, Chinon , and sometimes by the abbreviation MaHaRShaḲ...
. The beginning of the Baraita in this recension reads as follows: "Whenever you come across the words of R. Eliezer b. Jose ha-Gelili, make a funnel of your ear." Though this sentence already existed in the Baraita as known to Hadassi (see Bacher, in "Monatsschrift," xl. 21), it is naturally a later addition taken from the Talmud (Ḥul. 89a); but it shows that the Baraita of the Thirty-two Rules was early regarded as the work of Eliezer b. Jose ha-Gelili. There are strong grounds for the supposition that the opening sentence of the Baraita ran: "R. Eliezer, the son of R. Jose the Galilean, said." This is the reading of Joshua ha-Levi and Isaiah Horowitz
Isaiah Horowitz
Isaiah Horowitz, , also known as the Shelah ha-Kadosh after the title of his best-known work, was a prominent Levite rabbi and mystic.-Biography:...
(see Bloch, p. 53); and it is believed that the name of the author did not drop out until the addition of the sentence from the Talmud. Consequently, no adequate reasons exist for doubting the authorship of R. Eliezer.
Distinction must, however, be made between two different constituent elements of the Baraita. The enumeration of the thirty-two hermeneutic rules in the first section constitutes the real Baraita as composed by R. Eliezer; and the explanations of each rule in the following thirty-two sections form, as it were, a Gemara
Gemara
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Rabbi Judah the Prince The Gemara (also transliterated Gemora or, less commonly, Gemorra; from Aramaic גמרא gamar; literally, "[to] study" or "learning by...
to the real Baraita. In these thirty-two sections sayings are cited of the tannaim
Tannaim
The Tannaim were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 70-200 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 130 years...
Akiba
Akiba
Akiba may refer to:*Akiba-kei, a Japanese slang term*Tadatoshi Akiba , mayor of Hiroshima* Akiba, a subgenus of protozoa in the genus LeucocytozoonIn entertainment:* Akiba , a 2006 Japanese film...
, Ishmael
Ishmael
Ishmael is a figure in the Hebrew Bible and the Qur'an, and was Abraham's first born child according to Jews, Christians and Muslims. Ishmael was born of Abraham's marriage to Sarah's handmaiden Hagar...
, Jose
Jose
Jose is the English transliteration of the Hebrew and Aramaic name Yose, which is etymologically linked to Yosef or Joseph. The name was popular during the Mishnaic and Talmudic periods.*Jose ben Jochanan*Jose the Galilean...
, Nehemiah
Nehemiah
Nehemiah ]]," Standard Hebrew Nəḥemya, Tiberian Hebrew Nəḥemyāh) is the central figure of the Book of Nehemiah, which describes his work rebuilding Jerusalem and purifying the Jewish community. He was the son of Hachaliah, Nehemiah ]]," Standard Hebrew Nəḥemya, Tiberian Hebrew Nəḥemyāh) is the...
, Nehorai, Rabbi
Judah haNasi
Judah the Prince, or Judah I, also known as Rebbi or Rabbeinu HaKadosh , was a 2nd-century CE rabbi and chief redactor and editor of the Mishnah. He was a key leader of the Jewish community during the Roman occupation of Judea . He was of the Davidic line, the royal line of King David, hence the...
, Hiyya
Hiyya
The name Hiyya may refer to several rabbis mentioned in the Talmud:*Rabbi Hiyya, of the transitional period between the Tannaitic and Amoraic periods.*Rabbi Hiyya bar Abba, an Amora of the Land of Israel, and uncle of Abba Arika ....
, and of the amoraim Johanan
Yochanan bar Nafcha
Rabbi Yochanan ;...
and Jose ben Hanina. Although these names, especially the last two, show that portions of the Baraita were interpolated long after Eliezer ben Jose, yet no general conclusions may be drawn from it with regard to the whole work. The terminology is prevailingly tanna
Tannaim
The Tannaim were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 70-200 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 130 years...
itic, even in the second portion. Bacher ("Terminologie der Jüdischen Schriftauslegung," p. 101) correctly remarks that the exclusively tannaitic expression "zeker le-dabar" is found at the end of section ix. (compare also the archaic phrase "hashomea' sabur" for which "at sabur" is usually said). The second part, therefore, leaving later interpolations out of consideration, may also have sprung from the tannaitic period, probably from the school of R. Eliezer. It is noteworthy that the old scholars make citations from the Baraita that are not found in its present form, thus casting a doubt upon the correctness of the present recension (see Reifmann, pp. 6, 7).
Hermeneutics of the Baraita
The thirty-two rules are described as those applied in haggadic interpretations ( is the right reading and not ). This entirely characterizes the method of the Baraita; for although the most important halakic rules of interpretation that originated in the schools of Akiba and of Ismael (Hillel) are incorporated in it, the Baraita deals principally with the syntax, style, and subject-matter of the Bible. Such treatment is of first importance for the interpretation of the Scriptures; but in the Halakah it is of subordinate value. The Baraita, then, written about 150, may be regarded as the earliest work on Biblical hermeneutics, since PhiloPhilo
Philo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
's fantastic allegories can hardly be regarded as such.
Following are two examples from the Baraita, which illustrate its method. Section ix. (on the elliptical phraseology of the Bible) says: "I Chron. xvii. 5 reads, 'I have gone from tent to tent, and from tabernacle' . It should read: 'and from tabernacle
Tabernacle
The Tabernacle , according to the Hebrew Torah/Old Testament, was the portable dwelling place for the divine presence from the time of the Exodus from Egypt through the conquering of the land of Canaan. Built to specifications revealed by God to Moses at Mount Sinai, it accompanied the Israelites...
to tabernacle' ('u-mimishkan el mishkan'); but the Bible here employs ellipsis." Section xxi. says that sometimes a clause that ought to stand at the end of sentences, conveying one idea, is interposed between them. Thus, the correct place for verse 17 of Psalm xxxiv. would be after 18. According to the last rule, whole chapters of the Bible should be transferred. Thus, Gen. xv. chronologically precedes xiv. These examples suffice to show that in Palestine scholars early began to devote themselves to a rational Bible exegesis, although free play was at the same time yielded to aggadic interpretation.
Resources
- Jastrow, Marcus and Louis Ginzburg. "Baraita of the Thirty-Two Rules". Jewish EncyclopediaJewish EncyclopediaThe Jewish Encyclopedia is an encyclopedia originally published in New York between 1901 and 1906 by Funk and Wagnalls. It contained over 15,000 articles in 12 volumes on the history and then-current state of Judaism and the Jews as of 1901...
. Funk and Wagnalls, 1901–1906; which contains the following bibliography: - Bacher, Agada der Tannaiten, ii. 293-298;
- Bloch, in Kobak's Jeschurun, ix. 47-58 (a polemic against a treatise by Berliner on the Baraita. This treatise is not mentioned by name, and is not otherwise known to the writer of the present article);
- Wolf Einhorn, Sefer Midrash Tannaim, 1838 (an extract from this work occurs in his introduction to his commentary on Rabbah, Wilna, 1878);
- Hildesheimer, in the Supplement to the third Program of the Rabbinical College of Eisenstadt, 1869;
- Katzenellenbogen, Netibot 'Olam, 1st ed., 1822, and 2d ed., with annotations by M. and S. Straschun, 1858;
- Königsberger, in Monatsblätter für Vergangenheit und Gegenwart, 1890-91, pp. 3-10, 90-94, and the Hebrew Supplement, pp. 1-16;
- Reifmann, Meshib Dabar, 1866.
- Schechter, Solomon and S. Mendelsohn. "Eliezer b. Jose ha-Gelili". Jewish EncyclopediaJewish EncyclopediaThe Jewish Encyclopedia is an encyclopedia originally published in New York between 1901 and 1906 by Funk and Wagnalls. It contained over 15,000 articles in 12 volumes on the history and then-current state of Judaism and the Jews as of 1901...
. Funk and Wagnalls, 1901–1906; which contains the following bibliography: - Bacher, Ag. Tan. ii. 292 et seq.;
- Brüll, Mebo ha-Mishnah, i. 212;
- Frankel, Darke ha-Mishnah, p. 186;
- Heilprin, Seder ha-Dorot, ii., s.v.;
- Weiss, Dor, ii. 167;
- Zacuto, Yuḥasin, ed. Filipowski, p. 57a.