The term Ruach HaKodesh ( Holy Spirit ) is found frequently in Talmudic and Midrashic literature.

* Midrashic literature:

Drawing on the breadth of Midrashic, Talmudic and Aggadic literature ( including literature that is no longer extant ), as well as his knowledge of grammar, halakhah, and how things work, Rashi clarifies the " simple " meaning of the text so that a bright child of five could understand it.

The materials for the history of the first period are scattered remarks in Talmudic and Midrashic literature, in the post-Talmudical treatises Masseket Sefer Torah and Masseket Soferim, and in a Masoretic chain of tradition found in ben Asher's " Diḳduḳe ha-Ṭe ' amim ", § 69 and elsewhere.

Some light is thrown on the entry of stories from Oriental sources into the Aesopic canon by their appearance in Jewish commentaries on the Talmud and in Midrashic literature from the 1st century AD.

Rabbeinu Behaye's works possess especial value both for the student of Jewish literature, owing to the author's copious and extensive quotations from Midrashic and exegetical works which have since been lost, and for the student of modern languages on account of the frequent use of words from the vernacular ( Arabic, Spanish, and French ) in explanation of Biblical terms.

Nevertheless, other classical rabbinical texts mock the tribe for the character it has in the deuteronomic history, claiming that Ephraim, being headstrong, left Egypt 30 years prior to the Exodus, and on arrival in Canaan was subjected to a disastrous battle with the Philistines ; in the Midrashic Jasher this is portrayed as a rebellion of Ephraim against God, resulting in the slaying of all but 10, and the bleached bones of the slaughtered being strewn across the roads, so much so that the circuitous route of the Exodus was simply an attempt by God to prevent the Israelites from having to suffer the sight of the remains.

Spiritually, Midrashic and mystical commentaries describe how God suffers in man's pain, and is exiled alongside man's exile.

The Esther Rabbah is a Midrashic text divided in two parts.

) The name is found again in the Midrashic text Kohelet Rabba 10: 5 where a healer of the grandson of Rabbi Yehoshua ben Levi is described as being of ben Pandera.

The word Yeshu is however found as a secondary marginal gloss to the first passage in the Leiden manuscript which together with the Midrashic version show that the account was understood to be about a follower of Yeshu ben Pandera.

The purpose of the passage is to arrive at a Midrashic meaning for the term Stada.

In Aramaic, " gone astray " is satat da, thus a Midrashic meaning for the term Stada is obtained.

It is also given a Midrashic interpretation as an acronym, standing for " Guardian of the Doors of Israel " ( Hebrew: ש ׁ ו ֹ מ ֶ ר ד ְ ל ָ תו ֹ ת י ִ ש ְׂ ר ָ א ֶ ל ), which is commonly found as carvings or writings upon the mezuzah, a vessel which houses a scroll of parchment with Biblical text written on it, that is situated upon all the door frames in a home or establishment.

In other Midrashic sources, the Tabernacle is referred to as a " small world ", with its various objects mirroring both different astronomical concepts and certain organs in the human body.

The clearest depiction of the stones is given in the Talmudic Midrashic sources as " clear ", " flexible " and " transparent ".

A well known Midrashic explanation of the term relates it to King Agag of the Amalekites whereby it is viewed as meaning either a literal descendant of Agag or an antisemite, the Amalekites having come to be symbolic of the antithesis of Judaism.

Midrashic halakhot found also scattered through the two Talmuds ; for many halakhic baraitot ( traditions in oral law ) that occur in the Talmuds are really midrashic, recognizable by the fact that they mention the Scriptural bases for the respective halakot, often citing the text at the very beginning.

Based on an ancient Midrashic source, Kabbalah ( followed also in Hasidic interpretation of Kabbalah ) gives names for these five levels.

Midrashic and medieval rabbinic commentary also focus on the different word choices for the divine in and.

Marcus Jastrow ( June 5, 1829, Rogoźno – October 13, 1903 ) was a renowned Talmudic scholar, most famously known for his authorship of the popular and comprehensive A Dictionary of the Targumim, Talmud Babli, Talmud Yerushalmi and Midrashic Literature.

In fact, Rebbe Nachman claimed that while even a complete simpleton can become a pure and righteous Jew, the ideal study schedule of an extremely scholarly Hasid should include the Tanakh ( Hebrew Bible ) with its commentaries, the entire Talmud with its commentaries, the entire Shulchan Arukh, all the Midrashic works, the Zohar and Tikkunei Zohar, the teachings of the Arizal and other kabbalistic works, all over the course of a single year.

Accounts of the event in Talmudic and Midrashic writings thus reflect and amplify its importance in the Jewish psyche and oral tradition in the subsequent period.

Far from being a rhymed adaptation of the Biblical Book of Samuel, it fuses Biblical material, Midrashic legends and rabbinical folklore with the European courtly poetry, rendering king David into a medieval chivalric hero, thus creating an Ashkenazic national epic, comparable to the Nibelungenlied and The Song of Roland.

His works frequently cite Talmudic, Midrashic and medieval commentaries on Biblical creation accounts, such as commentaries written by the Jewish philosopher Nachmanides.

Rabbi David Max Eichhorn, in his book Cain: Son of the Serpent, traces the idea back through early Jewish Midrashic texts and identifies many rabbis who taught that Cain was the son of the union between the serpent and Eve.

Josephus too relates that this was the name by which he was known to the Greeks, and the Midrashic text, Esther Rabba also makes the identification.

The term midrash also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical, homiletical, or narrative writing, often configured as a commentary on the Bible or Mishnah.

* Pirqe Rabbi Eliezer ( not before eighth century ), a Midrashic narrative of the more important events of the Pentateuch.

The Talmud provides a Midrashic interpretation of the name Mordechai Bilshan as mara dachia (" pure myrrh ") alluding to Exodus 30: 23 and ba ' al lashon (" master of languages ") reminding us that as a member of the Great Assembly he was familiar with many foreign languages.

Schäfer similarly provides a paraphrased translation mentioning " Jesus son of Pandera " which he admittedly has constructed himself by combining the Talmudic and Midrashic texts and the marginal glosses.

Far from being rhymed adaptations of the Bible, these old Yiddish epic poems fused the Biblical and Midrashic material with the European courtly poetry, thus creating an Ashkenazic national epic, comparable to the Nibelungenlied and The Song of Roland.

Yet, sketchy biographies of the Mishnaic sages can often be constructed with historical detail from Talmudic and Midrashic sources.

# Many of the Midrashic works achieved their final redaction in the Geonic period.

There are a large number of " classical " Midrashic works spanning a period from Mishnaic to Geonic times, often showing evidence of having been worked and reworked from earlier materials, and frequently coming to us in multiple variants.

The Rashbam does not mention the Midrashic view in his comments, however his position supports it.

According to Midrashic tradition, Cain and Abel each had twin sisters whom they were to marry.

Midrashic sources argue that the Jubilee was created to preserve the original division of land between the Israelite tribes, as evidenced by the rabbinical tradition that the Jubilee should not be imposed until the Israelites were in control of Canaan.

Trei asar: The Twelve Prophets: a New Translation with a Commentary Anthologized from Talmudic, Midrashic, and Rabbinic Sources.

Therefore, in Chabad, the Baal Shem Tov and Schneur Zalman, who share the same birthday, are called the " two great luminaries " ( after Genesis 1: 16, according to the Midrashic account, before the moon was diminished ), representing heart and mind.

But the South is, and has been for the past century, engaged in a wide-sweeping urbanization which, oddly enough, is not reflected in its literature.

It is possible that the study of literature affects the conscience, the morality, the sensitivity to some code of `` right '' and `` wrong ''.

Probably the most important thing to focus on is not the development of conscience, which may well be almost beyond the reach of literature, but the contents of conscience, the code which is imparted to the developed or immature conscience available.

In a small way this is illustrated by the nineteenth-century novelist who argued for the powerful influence of literature as a teacher of society and who illustrated this with the way a girl learned to meet her lover, how to behave, how to think about this new experience, how to exercise restraint.

A need so deeply planted, asking for direction, so to speak, is likely to be gratified by the vivid examples and heroic proportions of literature.

How literature does this, or for whom, is certainly not clear, but the content, form, and language of the `` message '', as well as the source, would all play differentiated parts in giving and molding a sense of purpose.

A third idea is that artistic literature serves to reduce emotional conflicts, giving a sense of serenity and calm to individuals.

There is a second feature of the influences of literature, good literature, on emotional life which may have some special value for our time.

It is at least possible that the capacity to postpone gratification is developed as well as expressed in a continuous and guided exposure to great literature.

One of the most frequent views of the value of literature is the education of sensibility that it is thought to provide.

The study of ideas in literature is one of these.

Most students of literature, whether they call themselves scholars or critics, are ready to argue that it is possible to understand literary works as well as to enjoy them.

It is through such reflection that literature approaches philosophy.

It is obvious that the historian who seeks to recapture the ideas that have motivated human behavior throughout a given period will find the art and literature of that age one of his central and major concerns, by no means a mere supplement or adjunct of significant historical research.

Criticism is as old as literary art and we can set the stage for our study of three moderns if we see how certain critics in the past have dealt with the ethical aspects of literature.

Such a list must naturally be selective, and the treatment of each man is brief, for I am interested only in their general ideas on the moral measure of literature.

When we turn to Aristotle's ideas on the moral measure of literature, it is at once apparent that he is at times equally concerned about the influence of the art.

In Krutch's view, this is one way to show how literature may be moral in effect without employing the explicit methods of a moralist.

What is not so well known, however, and what is quite important for understanding the issues of this early quarrel, is the kind of attack on literature that Sidney was answering.