Tanhuma

 This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "14236-tanhuma-midrash". The Jewish Encyclopedia. New York: Funk & Wagnalls.

Rabbinic literature
Talmud Readers by Adolf Behrman
Talmudic literature
Tannaitic
Amoraic (Gemara)
Later
Halakhic Midrash
Exodus
Leviticus
Numbers and Deuteronomy
Aggadic Midrash
Tannaitic
400–600 CE
650–900 CE
900–1000 CE
1000–1200 CE
Later
Targum
Torah
Nevi'im
Ketuvim
  • Targum Tehillim
  • Targum Mishlei
  • Targum Iyyov
  • Targum to the Five Megillot
  • Targum Sheni to Esther
  • Targum to Chronicles

Midrash Tanhuma (Hebrew: מִדְרָשׁ תַּנְחוּמָא, romanized: miḏraš tanḥumā) is the name given to three different collections of Torah aggadot; two are extant, while the third is known only through citations. These midrashim, although bearing the name of Tanhuma bar Abba, must not be regarded as having been written or edited by him. They were so named merely because they consist partly of homilies originating with him (this being indicated by the introductory formula "Thus began R. Tanḥuma" or "Thus preached R. Tanḥuma") and partly of homilies by aggadic teachers who followed the style of R. Tanḥuma. It is possible that R. Tanḥuma himself preserved his homilies, and that his collection was used by the editors of the midrash. The three collections were edited at different times; they will, therefore, be treated in chronological order. According to Samuel Berman's most recent research and translation on Midrash-Tanhuma, the "earliest manuscript of this text was compiled in late 8th or 9th century".[1]

Tanḥuma A

Tanḥuma A, also called Tanhuma Buber, is the collection published by Salomon Buber,[2] who gathered the material from several manuscripts. Buber claimed that this collection, consisting of homilies on and aggadic interpretations of the weekly sections of the Torah, was the oldest of the three, perhaps even the oldest compilation of its kind arranged as a running commentary on the Pentateuch, and he identified several passages which he saw as being quoted by Genesis Rabbah. Buber postulated that this midrash was edited in the fifth century, before the completion of the Babylonian Talmud. Buber cites a passage in the Babylonian Talmud that seems to indicate that the redactor of that work had referred to the Midrash Tanḥuma. Other scholars disagree, however, and do not see the Buber recension of Tanhuma as being older than the other versions. Townsend cites a section from Buber's recension which appears to be a quote from Ahai of Shabha's She'iltot (8th century).[3]

This passage[4] says that two amoraim differed in their interpretations of the words "and they looked after Moses, until he was gone into the tabernacle"[5] One amora interpreted the words in a complimentary sense, while the other held that the people looked after Moses and made unfavorable remarks about him. The favorable interpretation only is given in the Talmud, while the adverse opinion is referred to with the words "ki de-ita" (as it is said). Inasmuch as the adverse view is given in the Tanḥuma Pequḏe,[6] it is extremely probable that the words ki de-ita "as it is said" in the Talmud have reference to the former work, or that the reference originally read ki de-ita be-Tanḥuma "as it is said in the Tanḥuma", the words "be-Tanḥuma" having been eliminated later.

The homilies contained in Midrash Tanḥuma A begin with the words "As the Scriptures say" or sometimes "As it is written." Then follow a verse (in most cases taken from the Ketuvim), its explanation, and a homily on the particular passage of the Pentateuch referred to. Several of the homilies on the first, third, and fourth books of the Pentateuch begin with brief halakhic dissertations bearing on the passages to which the homilies refer. The halakhic treatises consist of a question introduced with the words Yelammedenu rabbenu "May our teacher instruct us", and of a reply beginning with the phrase "Kak shanu rabbotenu" (Thus have our teachers instructed us); the replies are always taken from either a mishnah or a baraita. Many of the homilies close with words of hope and encouragement regarding the future of the Jews; but several of them are abbreviated and not entirely completed, this curtailment being apologized for in the words "Much more might be said on this subject, but we shall not tire you",[7] or "This passage has been elucidated by several other interpretations and expositions, but in order not to tire you we quote only that which is necessary for today's theme".[8]

Contents
Rabbinical eras

Although essentially an aggadic midrash, Tanḥuma A contains many halakhic sayings. In addition to its 61 introductions to homilies, which contain halakhic questions and answers, there are several halakhic rules and decisions quoted throughout the work. These halakhic passages were taken from the Mishnah or the baraita, and not from the Babylonian Talmud; indeed, many of the decisions given are in opposition to those of the latter work.[9] The aggadic contents of the midrash are also very extensive and varied; it contains, too, simple explanations of scriptural passages; several refutations of heretics; explanations of the differences between "ḳere" and "ketib" and between words written "plene" ("male") and defectively ("ḥaser"); interpretations according to noṭariḳon and gematria; several narratives and parables; and numerous aphorisms, moral sayings, and popular proverbs.

Some of the aphorisms and proverbs may be cited here: "One may not give an honest man an opportunity to steal, much less a thief".[10] "The office seeks those that would escape it".[11] "If you yield not to wickedness, it will not follow you nor dwell by you".[12] "Do the wicked no good, in order that thou reap not that which is evil".[13]

This Tanḥuma midrash has been referred to in many other midrashim, as, for example, all the Midrash Rabbot, Pesiḳta de-Rab Kahana, Pesikta Rabbati, and in the midrashim to Book of Samuel, Proverbs, and Psalms, which all quote passages from it. The Geonim also and the older rabbinical authorities made use of it, and cited halakhic as well as aggadic sentences from it.[14] The first to refer to this midrash by the name of "Tanḥuma", however, was Rashi, who mentions it in several passages of his commentary, and quotes from it. Most of Rashi's quotations are taken from Tanḥuma A.[15]

Tanḥuma B, or Yelammedenu

This second midrash with which the name of Tanḥuma, largely known through its being quoted in later works is associated is known as the "Yelammedenu" from the opening words of the halakhic introductions to the homilies—Yelammedenu rabbenu . It is referred to also under the name of Tanḥuma, though by only a few authorities, as Hai ben Sherira and Zedekiah ben Abraham Anaw.[16] The reason for this confusion of names may be found in the fact that a later collection of midrashim (Tanḥuma C) included a great part of the material contained in the Yelammedenu, especially that referring to the second book of the Torah. The Yelammedenu, which contains several passages from Tanḥuma A, is often cited in the "Aruk," and has been extensively referred to by the redactor of the Yalquṭ Shimoni. Other old rabbinical authorities refer to the Yelammedenu by that name, and quote passages from it; but otherwise the work has been completely lost.

Tanḥuma C

The third aggadic midrash to the Pentateuch bearing the name of Tanḥuma became the standard published edition, and it contains many passages taken from A and B. It is, in fact, an amended edition of the two earlier works, with various additions by later authors. Its homilies on Genesis are original, although they contain several revised passages from Tanḥuma A as well as from the Yelammedenu, the Babylonian Talmud being largely drawn upon for additional interpretations and expositions. The part referring to Exodus is borrowed almost entirely from the Yelammedenu, with the exception of the Vayakhel and Pekudei sections, which contain homilies not embodied in the lost work. For the portions to the books of Leviticus, Numbers, and Deuteronomy the redactor of this midrash has made extensive use of the material that he found in Tanḥuma A, which he has revised and supplied with numerous additions.

The first authority to cite this midrash was Rashi, who in some passages of his commentary refers to Tanḥuma C and not to the A collection.[17] Because the third midrash contains much of the material of the lost Yelammedenu, the two works were often confounded. Some authorities believed that it was the Tanḥuma C and not the Yelammedenu which had been lost.[18] Others erroneously considered this midrash identical with the Yelammedenu, thinking the work had a double title; and the first editions of Tanḥuma C appeared, therefore, under the title "Midrash Tanḥuma, Called Also the Yelammedenu."

Tanḥuma C was first published at Constantinople in 1522, and was reprinted without emendation at Venice in 1545. The third edition, which served as a basis for all the later editions, was published at Mantua in 1563 by Meïr ben Abraham of Padua and Ezra ben Isaac Fano. This edition contains several additions, consisting of single sentences as well as of entire paragraphs, which Ezra ben Isaac selected from two of the original manuscripts and also from the Yalquṭ. Ezra indicated the added matter by marking it with open hands, but in the following editions these marks were omitted, so that it is no longer possible to distinguish between original contents and material added by revisers. Ezra of Fano further added to his edition an index of all halakhic decisions, as well as of the legends and parables contained in this midrash; this index has been retained in all later editions.

Digital Access

Tikkoun-Sofrim, a system that integrates automatic handwritten text recognition with manual, crowdsourced error correction has been used to digitize several manuscripts of the Midrash Tanhuma. [19]

References
  1. Berman, Samuel (1996). Midrash Tanhuma-Yelammedenu: An English Translation of Genesis and Exodus from the Printed Version of Tanhuma-Yelammedenu With an Introduction, Notes, and Indexes. pp. 11–12. Concerning the date of the completion of this text, we may assume from the inclusion of She'iltot passages and the references to heretics (i.e., the Karaites) that the earliest manuscript of this text was completed in the late eighth or the ninth century.
  2. Wilna, 1885
  3. ed. Townsend, Midrash Tanchuma, 12
  4. Ḳid. 33b
  5. Exodus 33:8
  6. ed. Buber, p. 65a
  7. Noaḥ. 26 27b
  8. Ḥuḳḳat 16 57a
  9. Compare S. Buber, Introduction, pp. 15 et seq.
  10. Vayishlach 12 85b
  11. Vayikra 4 2b
  12. Tazria 11 20b
  13. Ḥuḳḳat 1 50a
  14. Compare S. Buber, l.c. pp. 37 et seq.
  15. See Buber, l.c. pp. 44 et seq.
  16. S. Buber, l.c. pp. 44a, 50a
  17. Compare S. Buber, l.c. pp. 44 et seq.
  18. Menahem Lonzano, in Ma'arik, s.v. "Tanḥuma"; comp. Azulai, Shem ha-Gedolim, ii.
  19. Wecker, Alan J., Vered Raziel-Kretzmer, Benjamin Kiessling, Daniel Stökl Ben Ezra, Moshe Lavee, Tsvi Kuflik, Dror Elovits, Moshe Schorr, Uri Schor, and Pawel Jablonski. “Tikkoun Sofrim: Making Ancient Manuscripts Digitally Accessible: The Case of Midrash Tanhuma.” Journal on Computing and Cultural Heritage 15, no. 2 (2022): 1–20.

 This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "TANḤUMA, MIDRASH". The Jewish Encyclopedia. New York: Funk & Wagnalls.

Jewish Encyclopedia bibliography
  • Zunz, G. V. pp. 226–238;
  • Solomon Buber's Introduction (Mebo) to his edition of the Midrash Tanḥuma, Wilna, 1885;
  • Theodor, in Monatsschrift, 1885–86;
  • W. Bacher, Ag. Pal. Amor. iii. 500–514;
  • Weiss, Dor, iii. 268–273;
  • A. Epstein, Ḳadmut ha-Tanḥuma, in Bet Talmud, v. 7-23;
  • L. Grünhut, Sefer ha-Liḳḳuṭim, iv.-vi., Jerusalem, 1900.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.