Contents of the Midrash Midrash Abkir

1 contents of midrash

1.1 name , scope
1.2 angelology
1.3 records of midrash abkir

contents of midrash
name , scope

midrash abkir derived name formula אבכיר = אמן בימינו כן יהי רצון these homilies closed, according testimony of r. eleazar of worms in manuscript commentary on prayer-book, , according codex of a. de rossi. possible these religious discourses arranged in order of sedarim of genesis , exodus, beginnings of sedarim being gen. i. 1, ii. 4, iii. 22, vi. 9, xii. 1, xvii. 1, xviii. 1, xxii. 1, xxvii. 1, xliv. 18; ex. iii. 1, xvi. 4, , xxv. 1, belong excerpts in yalḳ., gen. 4, 17, 34, 50, 63, 81, 82, 96, 120, 150, , in yalḳ., ex. 169, 258, , 361. if may assumed in these homilies of midrash abkir expositions not confined first verses, fact passages not connected beginning of seder need cause no surprise.

angelology

the language of midrash pure hebrew, while contents , discussions recall works of later haggadic period. in pirḳe rabbi eli ezer, angels mentioned (comp. excerpts in yalḳ. 132, 234, 241, , 243). shemḥasai (samyaza) , azael, according account in midrash abkir, descended earth hallow name of god in degenerate world, not withstand daughters of man. shemḥasai entrapped beauty of istahar, who, through marvelous might of divine name, had elicited him, ascended heaven. reward virtue placed among pleiades, while angel did penance before flood, , in punishment of seduction of daughters of men suspended head downward between heaven , earth.

azael, however, still wanders unreformed among mortals, , through dress , adornment seeks mislead women (adolf jellinek, b. h. iv., pp. ix., et seq.). version of story in yalḳ. 44 (on gen. vi. 2) concludes; therefore israelites offer sacrifice on day of atonement ram [sic] eternal 1 may forgive sins of israel, , ram [sic] azazel may bear sins of israel, , azazel referred in torah. passage of midrash explains words of yoma 67b: according school of r. ishmael, azazel atones deed of usa , azael.

it noted in editio princeps of yalḳuṭ (salonica, 1526–27) source of legend of fallen angels (in § 44) of legend concerning temptation of r. mattithiah b. Ḥeresh satan (in § 161), resisted pious hero, ordinary midrash, not midrash abkir. latter legend found in midrash of ten commandments (jellinek, l.c. i. 79) , in tanḥuma (ed. s. buber, Ḥuḳḳat, addenda, § 1).

in several other excerpts yalḳuṭ, which, according later editions, derived midrash abkir, source indicated in first edition merely word midrash, in § 241, discusses legend of usa, patron of egypt; here midrash apparently means midrash wayosha (jellinek, l.c. i. 39 et seq.). yalḳ. 235 (on ex. xiv. 24) relates egyptian magicians jannes , jambres obtained wings art , soared heaven, dashed down sea angel michael. cannot determined, however, whether passage belongs fragment excerpted midrash abkir in yalḳ. 234.

records of midrash abkir

this midrash @ events known author of shemot rabbah, , used or cited in following works among others: leḳaḥ Ṭob of r. tobias b. eliezer, ha-roḳeaḥ of eleazar ben judah of worms, pa aneaḥ raza, ketab tamim of moses taku, kad ha-Ḳemaḥ of baḥya ben asher, manuscript commentary grandson of r. samuel of speier, , yalḳuṭ re ubeni. entire midrash likewise known azariah dei rossi (comp. me or enayim ed. wilna, p. 455) , abraham ibn akra. extracts in yalḳuṭ, had been listed zunz, collected s. buber in ha-shaḥar, xi. (reprinted separately, vienna, 1883) , simon chones in rab pe alim, pp. 133 et seq. legend of 2 angels reprinted jellinek, l.c. iv. 127 etseq. jannes , jambres mentioned in men. 85a , shemot rabbah, 9.