What is Sifra, and what is its primary focus within Jewish literature?

Sifra is a significant work of Midrash halakha, which is a type of rabbinic interpretation focused on Jewish law. Specifically, Sifra serves as the Midrash halakha for the Book of Leviticus, offering detailed legalistic explanations and discussions related to the laws found in that biblical book.

What is the literal meaning of the Aramaic name Sifra, and what other name is it sometimes known by?

The Aramaic name Sifra translates literally to 'document' or 'book'. In addition to being called Sifra, this midrash is also occasionally referred to as Torat Kohanim, which means 'Law of the Priests', reflecting the priestly focus of the Book of Leviticus itself.

What does the designation Sifra debbe Rav signify?

The designation Sifra debbe Rav, appearing in certain passages, is interpreted to indicate that Sifra was among the midrashim accepted by the school of Rav (Abba Arikha) and subsequently entered into general use within the Jewish tradition.

According to Maimonides, who is credited as the author of Sifra?

Maimonides, in the introduction to his work Yad ha-Chazakah, along with other scholars, has declared that the title Sifra debbe Rav indicates that Abba Arikha, also known as Rav, is the author of Sifra.

What evidence is presented to support the idea that Sifra was composed during the time of Judah ha-Nasi?

The text suggests that Sifra was likely composed during the era of Judah ha-Nasi because no tannaim (rabbinic sages) who lived after him are mentioned within the work. This temporal proximity supports the theory of its composition during his lifetime.

What is Malbim's assertion regarding the redactor of Sifra?

Malbim, in his introduction to his edition of Sifra, proposed that Hiyya bar Abba served as the redactor of the work. This is supported by the numerous passages in the Jerusalem Talmud and other midrashim where expositions attributed to Hiyya are quoted and also found in Sifra.

How do scholars like I.H. Weiss and Friedmann approach the authorship and naming of Sifra?

I.H. Weiss attempted to support the attribution of Sifra to Abba Arikha, though his proofs are not considered conclusive. Friedmann, conversely, argued against the interpretation that the expression Sifra debbe Rav specifically refers to the midrash in question, suggesting alternative meanings or contexts.

What is the significance of R. Judah bar Ilai's influence within Sifra?

While traces of R. Judah bar Ilai's influence are noted in Sifra, their significance is considered minimal by some scholars. This is because certain 'setamot' (sections or statements) that align with R. Judah's views can be contradicted by other statements within the text, suggesting a complex editorial history.

How does Sifra's relationship with R. Eliezer's views contribute to discussions about its authorship?

The text notes that specific passages in Sifra, such as Sifra Nedabah 4:12 and Sifra, Emor, 17:4 et seq., align with the views of R. Eliezer. This alignment is significant because R. Judah frequently accepted decisions handed down by his father, R. Ila'i, who was a student of R. Eliezer, thus linking Sifra's content to earlier rabbinic traditions.

What is the 'Mekilta de-Millu'im' or 'Aggadat Millu'im', and how is it distinguished from the main body of Sifra?

The Mekilta de-Millu'im, also known as Aggadat Millu'im, is a specific section related to Leviticus 8:1-10. It is distinguished from the rest of Sifra and exists in two recensions, with the second recension covering specific mishnayot and being cited by Rashi as 'Baraita ha-Nosefet 'al Torat Kohanim she-Lanu' (the supplementary baraita on our Torat Kohanim).

Which tannaim are most frequently quoted in Sifra, and who are some of the less frequently mentioned ones?

The tannaim most frequently quoted in Sifra include R. Akiva and his pupils, as well as R. Eliezer and R. Ishmael. Less often cited are tannaim such as R. Jose ha-Gelili, Rebbi, R. Jose bar Judah, R. Eleazar bar R. Simeon, and R. Simeon b. Eleazar.

How was Sifra traditionally divided, and how does its present structure differ?

According to an old arrangement, Sifra was divided into nine 'dibburim' and eighty 'parashiyyot' (smaller sections). The current text is organized into fourteen larger sections, which are further subdivided into smaller pera'im, parashiyyot, and mishnayot, indicating a structural evolution over time.

What observations are made about the current text of Sifra in comparison to earlier versions?

Commentators note that the present text of Sifra frequently differs from the version known to the Talmudic authors. Entire passages that were known to the authors of the Babylonian Talmud appear to be missing in the current Sifra, while conversely, some passages in the present Sifra might not have been known to the Babylonian Talmud.

Does Sifra generally align with Judean or Babylonian traditions, and how does this relate to the Tosefta?

The Sifra often aligns more closely with the Judean tradition than the Babylonian tradition. This alignment is further supported by the fact that Tosefta, Sheb. 1:7, also agrees with Sifra, reinforcing its connection to Judean rabbinic scholarship.

When Sifra's text agrees with the Babylonian Talmud, what does this suggest about its original form?

When Sifra's text shows agreement with the Babylonian Talmud, it is generally understood not as an emendation of Sifra to match the Babylonian tradition, but rather as evidence that the text represents the original, authentic reading of Sifra.

How does the Babylonian Talmud's citation of Sifra compare to that of the Yerushalmi (Jerusalem Talmud)?

The Babylonian Talmud tends to cite Sifra less accurately than the Yerushalmi. It sometimes abbreviates the text and at other times amplifies it, indicating a less precise transmission or usage compared to the Yerushalmi's approach.

What is the 'mi she-shanah zu lo shanah zu' rule, and how is its application to Sifra in the Babylonian Talmud discussed?

The rule 'mi she-shanah zu lo shanah zu' refers to the principle of assigning different parts of a halakah (Jewish law) to different authorities. The Babylonian Talmud occasionally uses this rule when referencing Sifra, but the text suggests this application is unnecessary, as the apparently conflicting statements can often be harmonized and attributed to the same authority.

What is identified as a primary cause for errors found in the text of Sifra?

A significant cause for the numerous errors present in the text of Sifra is attributed to the practice of repeating the same midrashic exposition in similar passages. This repetition, while perhaps intended for emphasis or clarity, could lead to textual corruption over time.

Which edition of Sifra is still commonly referenced today?

The edition of Sifra commonly cited today is the Weiss edition from 1862. This edition is often used as a standard reference for scholarly work on the text.

What are some of the earliest printed editions of Sifra mentioned in the text?

Some of the earliest printed editions of Sifra include the Venice edition from 1545, the Constantinople edition from 1552 (which includes commentary by RABaD), and the Venice edition from 1609 (with commentary called 'Korban Aharon').

Who provided commentary for the 1552 Constantinople edition and the 1609 Venice edition of Sifra?

The 1552 Constantinople edition of Sifra featured commentary by RABaD (Abraham ben David). The 1609 Venice edition included commentary known as 'Korban Aharon'.

Which scholars are associated with editions of Sifra in the 19th century?

In the 19th century, editions of Sifra were produced with commentary by J.L. Rapoport (Wilna, 1845), Judah Jehiel (Lemberg, 1848), Malbim (Bucharest, 1860), and I.H. Weiss (Vienna, 1862), who also provided the Massoret ha-Talmud commentary.

What is notable about the 1862 Vienna edition of Sifra edited by I.H. Weiss?

The 1862 Vienna edition of Sifra, edited by I.H. Weiss, is significant as it is the edition still commonly cited today. It was later reprinted in New York in 1946 by Om Publishing Company.

What is the nature of the Latin translation of Sifra mentioned?

A Latin translation of Sifra is mentioned as being included in Biagio Ugolini's work, Thesaurus, specifically in volume xiv. This indicates an early effort to make the text accessible to a non-Hebrew reading audience.

What are some of the significant modern editions or scholarly works related to Sifra?

Significant modern editions and scholarly works include the 1915 Breslau edition edited by Meir Friedmann, the 1956 facsimile edition of Codex Assemani 66 edited by Louis Finkelstein and Morris Lutzki, Louis Finkelstein's 1989-1990 edition of Sifra on Leviticus I-V, Jacob Neusner's 1988 English translation, and Abraham Shoshanah's ongoing edition starting in 1991.

Where can the Hebrew text and an English translation of Sifra be accessed online?

The Hebrew text of Sifra can be found on Hebrew Wikisource, while an English translation alongside the original text is available on Sefaria.

What does the image caption describe regarding Adolf Behrman's work?

The image caption describes a painting titled 'Talmud Readers' by Adolf Behrman. This artwork depicts individuals engaged in the study of the Talmud, a central text in Rabbinic literature.

What is the relationship between Sifra and the Talmudic literature?

Sifra is frequently quoted within the Talmud, indicating its importance and integration into the broader corpus of Rabbinic literature. The study of Sifra is noted to have followed the study of the Mishnah, suggesting a pedagogical or scholarly progression.

What does the term 'Halakhic Midrash' signify in relation to Sifra?

Sifra is classified as a 'Midrash halakha', meaning it is a collection of rabbinic interpretations and legal rulings derived from the biblical text, specifically the Book of Leviticus. This genre focuses on explaining and elaborating upon the laws presented in the Torah.

What is the significance of the 'sidebar' element in the provided text?

The sidebar element, which includes tables and links, serves to contextualize Sifra within the broader categories of Rabbinic literature. It lists related works such as the Talmud, Midrash halakha, and Aggadic Midrash, and also provides information on Rabbinical eras and the Book of Leviticus itself.

How does the structure of the sidebar information relate to Sifra?

The sidebar organizes Rabbinic literature into categories like Talmudic literature, Halakhic Midrash, and Aggadic Midrash. Sifra is explicitly placed under Halakhic Midrash, alongside other related texts like the Mekhilta and Sifre, highlighting its specific classification.

What does the 'Authority control' section at the end of the article indicate about Sifra?

The 'Authority control' section provides standardized identifiers for Sifra across various international and national library and database systems, such as VIAF, Library of Congress, and BnF data. This helps in uniquely identifying and cataloging the work for research purposes.

What is the 'Book of Leviticus' template referring to in the context of Sifra?

The 'Book of Leviticus' template, appearing near the end of the article, provides a navigational overview related to the biblical book of Leviticus. It lists its chapters, parashot (weekly Torah portions), key places, people, terms, analytical concepts like the 'Holiness code', and relevant manuscripts, contextualizing Sifra's subject matter.

What is the role of citations like 'Sifra Nedabah 4:12' or 'Sifra, Emor, 17:4' within the text?

These citations, such as 'Sifra Nedabah 4:12' and 'Sifra, Emor, 17:4 et seq.', refer to specific sections or chapters within the Sifra text. They are used to pinpoint the exact location of discussions or legal points being referenced in scholarly arguments about the work's authorship and sources.

What does the term 'tannaim' refer to in the context of Sifra's sources?

Tannaim refers to the rabbinic sages who lived during the Mishnaic period, roughly from the 1st to the 3rd centuries CE. Their teachings and opinions are frequently cited within Sifra, indicating that the work draws heavily upon their legal interpretations and discussions.

What is the significance of the reference to 'setamot' in relation to R. Judah's views?

The term 'setamot' likely refers to specific statements or opinions within Sifra. The text notes that while some setamot align with R. Judah's views, others may contradict them, complicating the attribution of the entire work to his school or direct influence.

What does the phrase 'midrash of R. Judah's' imply about the composition of Sifra?

The phrase 'midrash of R. Judah's' suggests that a significant portion or the core of Sifra originated from the interpretive work and teachings of R. Judah. However, the text also acknowledges potential contributions from other sources and scholars, indicating a composite nature.

How does the citation of R. Ishmael's midrash in connection with Sifra raise questions?

The text mentions that the citation of certain explanations of Leviticus, introduced by the formula 'tanna devei R. Yishmael' and found in Sifra, might be due to confusion. This suggests potential textual discrepancies or misattributions when comparing Sifra with the traditions of R. Ishmael's school.

What are the 'Minor Tractates' mentioned in the sidebar?

The 'Minor Tractates' are a collection of shorter rabbinic texts that are not part of the main Talmudic order but are often studied alongside it. Their inclusion in the sidebar indicates they are part of the broader Talmudic literature.

What is the purpose of the 'Rabbinical eras' sidebar?

The 'Rabbinical eras' sidebar provides a chronological framework for understanding the development of Jewish literature and scholarship. It lists key periods such as Zugot, Tannaim, Amoraim, Savoraim, Geonim, Rishonim, and Acharonim, helping to place figures and texts like Sifra within their historical context.

What is the 'Holiness code' mentioned in the Book of Leviticus template?

The 'Holiness code' refers to a section within the Book of Leviticus, typically chapters 17-26, which deals extensively with laws and ethical principles related to holiness and sanctification in Jewish life. Sifra, as the midrash to Leviticus, would therefore extensively analyze these laws.

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Understanding Sifra

Definition and Scope

Sifra (Hebrew: סִפְרָא, meaning 'document') is the primary Halakhic Midrash—a corpus of Rabbinic interpretation focused on Jewish law—for the Book of Leviticus. It is also frequently referred to as Torat Kohanim ('Law of Priests'), reflecting its thematic focus on the priestly duties and laws detailed in Leviticus.^[a]

Scholarly Significance

The study of Sifra parallels that of the Mishnah in its importance for understanding the development of Rabbinic legal thought. It is extensively quoted within the Babylonian and Jerusalem Talmuds, underscoring its foundational role in the transmission and elaboration of Jewish legal tradition.

Authorship and Redaction

Traditional Attributions

Traditional scholarship, including Maimonides, has proposed various authors or redactors for Sifra. Some sources suggest Abba Arikha (Rav) or Hiyya bar Abba as key figures. I.H. Weiss, in his historical analyses, attempts to substantiate the attribution to Abba Arikha, though conclusive proof remains debated among scholars.^[4]^[5]

Key Rabbinic Figures

The text itself cites and engages with the legal opinions of numerous early Rabbinic figures, known as Tannaim. Prominent among these are Judah ha-Nasi, R. Eliezer, R. Ishmael, and R. Akiva, along with their disciples. This engagement suggests that Sifra likely emerged from, or was significantly shaped by, the intellectual milieu of the late Tannaitic period.

Textual Analysis and Structure

Structural Evolution

Ancient arrangements divide Sifra into nine "dibburim" (sections) and eighty "parashiyyot" (subsections). The text as it exists today is structured into fourteen larger sections, further subdivided. Scholars note frequent agreements with Judean legal traditions over Babylonian ones, indicating its distinct exegetical lineage.^[22]

Variations and Harmonization

Comparisons with the versions known to Talmudic authors reveal textual discrepancies. Certain passages found in the Talmud are absent in contemporary Sifra editions, and vice versa. Sifra often aligns with the Tosefta, another early Rabbinic compilation, and its interpretations frequently reflect earlier legal schools, necessitating careful textual comparison and harmonization.^[23]^[24]

Scholarly Editions and Access

Foundational Editions

Key historical editions critical for scholarly study include:

The Weiss edition (Vienna, 1862), often cited.
The Friedmann edition (Breslau, 1915).
The Finkelstein editions (New York, 1956, 1989-1990), based on significant manuscripts.

These editions represent substantial editorial work in reconstructing and presenting the text.

Modern Scholarship and Online Resources

Contemporary academic work includes comprehensive translations, such as Jacob Neusner's multi-volume analytical translation. Digital access is facilitated by platforms like:

Hebrew Wikisource for the original Hebrew text.
Sefaria, offering both original texts and English translations for comparative study.

These resources are invaluable for advanced academic research.

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References

As appears from Taná¸¥uma, quoted in Or Zarua, i. 7b

á¸²id. 33a; Sanh. 103b; Cant. R. 6:8

Berachot 11b, 18b

Friedmann, in the introduction to his edition of the Mekhilta (p. 26, Vienna, 1870)

e.g., Sifra, Neg. 2:1, compared with R. Judah in Neg. 2:1; Sifra, Neg. 10:8, compared with R. Judah, Neg. 10:10; comp. also Tosafot Niddah 28b, s.v. ×× ××××¨.

Compare Hoffmann, l.c.; Levy, l.c. p. 28, note 2, and the interesting remark from Azulai quoted there.

Compare D. Hoffmann, l.c. pp. 33, 35

e.g., Sifra, Nedabah, 12:2 (compare Menahot 57b); ib. 14:6 (compare á¸¤ul. 49b); Sifra, Emor, 9:8 (compare á¸¤ullin 101b)

Sifra, Emor, 7:2 as compared with Menahot 73b; similarly Tosefta, Ker. 2:16

As in Shevuot 13a, Soá¹ah 16a

A full list of references for this article are available at the Sifra Wikipedia page

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Scholarly Disclaimer

Important Notice

This page has been generated by an Artificial Intelligence, drawing upon publicly available data from Wikipedia. It is intended for academic and educational purposes, aiming to provide a scholarly overview of Sifra (Torat Kohanim).

This is not a substitute for primary source study or expert consultation. The information presented here is based on secondary analysis and may not encompass the full depth or nuance of the original texts or scholarly debates. Readers are strongly encouraged to consult original Rabbinic sources, engage with scholarly literature, and seek guidance from qualified experts in Rabbinic literature and Jewish law for definitive understanding.

The creators of this page are not responsible for any interpretations, omissions, or actions taken based on the information provided herein.

Sifra's Depths

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Understanding Sifra 📖

⚖️ Definition and Scope

🏛️ Scholarly Significance

Authorship and Redaction ✍️

👨‍🏫 Traditional Attributions

📜 Key Rabbinic Figures

Textual Analysis and Structure 🔍

🧩 Structural Evolution

🔄 Variations and Harmonization

Scholarly Editions and Access 📚

📖 Foundational Editions

🔗 Modern Scholarship and Online Resources

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Dive in with Flashcard Learning!

Understanding Sifra

Definition and Scope

Scholarly Significance

Authorship and Redaction

Traditional Attributions

Key Rabbinic Figures

Textual Analysis and Structure

Structural Evolution

Variations and Harmonization

Scholarly Editions and Access

Foundational Editions

Modern Scholarship and Online Resources

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Scholarly Disclaimer

Important Notice