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Rabbinic literature, in its broadest sense, is the entire corpus of works authored byrabbis throughoutJewish history.[1] The term typically refers to literature from theTalmudic era (70–640 CE),[2] as opposed tomedieval and modern rabbinic writings. It aligns with the Hebrew termSifrut Chazal (Hebrew:ספרות חז״ל), which translates to “literature [of our] sages” and generally pertains only to thesages (Chazal) from the Talmudic period. This more specific sense of "Rabbinic literature"—referring to theTalmud,Midrashim (Hebrew:מדרשים), and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The termsmefareshim andparshanim (commentaries and commentators) almost always refer to later, post-Talmudic writers ofrabbinic glosses onBiblical and Talmudic texts.
TheMidr'she halakha,Mishnah, andTosefta (compiled from materials pre-dating the year 200 CE) are the earliest extant works of rabbinic literature, expounding and developing Judaism'sOral Law, as well as ethical teachings. Following these came the two Talmuds:
The earliest extant material witness to rabbinic literature of any kind is theTel Rehov inscription dating to the 6th–7th centuries, also the longest Jewish inscription from late antiquity.[3] Meanwhile, the earliest extantTalmudic manuscripts are from the 8th century.
Midrash (מדרש; pl.Midrashim) is a Hebrew word referring to a method of reading details into or out of a biblical text. The termmidrash 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 theBible orMishnah. There are a large number of "classical" Midrashic works spanning a period fromMishnaic toGeonic times, often showing evidence of having been worked and reworked from earlier materials and frequently coming to us in multiple variants. A compact list of these works [based on (Holtz 2008)] is given below; a more thorough annotated list can be found under Midrash. The timeline below must be approximate because many of these works were composed over a long span of time, borrowing and collating material from earlier versions; their histories are, therefore, somewhat uncertain and the subject of scholarly debate. In the table, "n.e." designates that the work in question is not extant except in secondary references.
| Estimated date | Exegetical | Homiletical | Narrative |
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Tannaitic period | Mekhilta of Rabbi Ishmael | ||
400–650 CE | |||
650–900 CE | Deuteronomy Rabbah | ||
900–1000 CE | |||
1000–1200 | Midrash Aggadah ofMoses ha-Darshan | ||
Later | Sefer ha-Yashar |
TheGeonim are the rabbis of Sura and Pumbeditha inBabylon (650 – 1250 CE) :
TheRishonim are the rabbis of the early medieval period (1000 – 1550 CE)
TheAcharonim are the rabbis from 1550 to the present day.
Mefareshim is aHebrew word meaning "commentators" (or roughly meaning "exegetes"),Perushim means "commentaries". InJudaism, these words refer to commentaries on the Torah (five books of Moses),Tanakh,Mishnah,Talmud, theresponsa literature, or even thesiddur (Jewish prayerbook), and more.
Classic Torah and/or Talmud commentaries have been written by the following individuals:
Classical Talmudic commentaries were written by Rashi. After Rashi, theTosafot was written, which was an omnibus commentary on the Talmud by the disciples and descendants of Rashi; this commentary was based on discussions done in the rabbinic academies of Germany and France.[citation needed]
Modern Torah commentaries which have received wide acclaim in the Jewish community include:
Modern Siddur commentaries have been written by:
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