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| ⚫ | '''Bereshith Rabba''' ({{lang-he|בראשית רבה}}, '''B'reshith Rabba'''; {{lang-en|Genesis Rabba}}) adalah naskah agamawi [[Yudaisme]] dari [[Era Klasik|zaman klasik]] berupa sebuah [[midrash]] yang meliputi kumpulan tafsiran homelitikal (khotbah) rabbi-rabbi Yahudi kuno mengenai [[Kitab Kejadian]] (''B'reshith'' dalam [[bahasa Ibrani]]), yaitu kitab pertama dalam [[Taurat]] pada [[Alkitab Ibrani]] dan [[Perjanjian Lama]] di [[Alkitab]] [[Kristen]]. |
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| ⚫ | '''Bereshith Rabba''' ({{lang-he|בראשית רבה}}, '''B'reshith Rabba'''; {{lang-en|Genesis Rabba}}) adalah naskah agamawi [[Yudaisme]] dari zaman |
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Midrash ini merupakan midrash ekspositori dari kitab pertama [[Taurat]], dan menurut tradisi dikumpulkan oleh |
Midrash ini merupakan midrash pembahasan (ekspositori) dari kitab pertama [[Taurat]], dan menurut tradisi dikumpulkan oleh pengkhotbah (''amora'') Hoshaiah (atau Osha'yah) yang terkenal pada abad ke-3 M di [[Palestina]] Kristen. Midrash ini membentuk suatu komentar non-legalistik (''aggadic'') tentang [[Kitab Kejadian]], mengikuti [[eksegesis]] gaya midrash pada zaman itu. Dalam naskah ini, ayat-ayat Kitab Kejadian ditelaah satu demi satu, bahkan kata per kata, secara berkesinambungan, kecuali di bagian akhir. Hanya nas berisi [[silsilah]] atau nas yang tidak memberikan materi untuk eksposisi (misalnya pengulangan cerita dari hamba [[Abraham]] pada {{Alkitab|Kejadian 24:35-48}}) tidak dibicarakan. |
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== Kesederhanaan == |
== Kesederhanaan == |
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Bereshith Rabba memuat banyak penjelasan sederhana untuk kata-kata atau kalimat-kalimat, |
Bereshith Rabba memuat banyak penjelasan sederhana untuk kata-kata atau kalimat-kalimat, sering kali dalam [[bahasa Aram]], cocok untuk mengajar anak-anak muda. Naskah ini juga mengandung berbagai eksposisi haggadik yang populer untuk kuliah-kuliah umum di sinagoge dan sekolah-sekolah. Para penyunting misdrah ini menggabungkan bersama berbagai penjelasan dan penafsiran [[Haggadah]], panjang maupun pendek, dari bacaan-bacaan yang bersambungan, kadang tanpa nama sumber, dihubungkan sedemikian rupa dengan ayat yang dibahas, atau dengan salah satu penjelasannya - suatu metode yang tidak asing dalam [[Talmud]] maupun midrash-midrash (''midrashim'') lain. |
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[[Kejadian 1|Pasal pertama Kitab Kejadian]], mengenai penciptaan dunia dan manusia, memberikan bahan yang kaya untuk gaya eksegesis seperti ini. Seluruh bagian-bagian tertentu merupakan komentar untuk satu atau dua ayat dalam teks. Banyak rujukan kepada pemikiran filsafat kontemporer dibuat dengan maksud membantah pendapat-pendapat orang yang tidak percaya. Rujukan kepada kondisi dan peristiwa sejarah zaman itu juga dijumpai. Ini merupakan ciri midrash itu untuk melihat penggambaran tokoh dan kondisi dalam Alkitab dibandingkan dengan sejarah kontemporer pada zaman penulisan midrash tersebut. |
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The first chapters of Genesis, on the creation of the world and of man, furnished especially rich material for this mode of exegesis. Whole sections are devoted to comments on one or two verses of the text. Many references to contemporary philosophical thought are made with the purpose of refuting the opinions of nonbelievers. References to contemporaneous conditions and historical events also occur. It is characteristic of the midrash to view the personages and conditions of the Bible by the light of the contemporary history of the time. |
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Though the stories embraced in Genesis furnished little occasion for comments on legal topics, Genesis Rabba contains a few short legal (or halakic) sentences and quotations taken from the [[Mishnah]] and other sources. This midrash is rich in sublime thoughts and finely worded sentences, in parables, and in foreign words, especially Greek. |
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Meskipun kisah-kisah dalam Kitab Kejadian tidak membutuhkan terlalu banyak komentar untuk topik hukum, ''Bereshith Rabba'' mengandung beberapa kalimat pendek tentang hukum (atau ''halakic'') dan kutipan yang diambil dari [[Mishnah]] dan sumber-sumber lainnya. Midrash ini kaya dengan pemikiran yang bernilai tinggi secara spiritual dan kalimat yang ditulis dengan kata-kata yang halus, perumpamaan-perumpamaan dan kata-kata asing, terutama dari bahasa Yunani. |
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==Form== |
==Form== |
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This extensive and important midrash, which forms a complete commentary on Genesis, and exemplifies all points of midrashic exegesis, is divided into sections. Proems head these sections. It is by these means distinguished from the [[Tannaim|tannaitic]] midrashim to the other books of the Torah, such as [[Mekilta]], [[Sifra]], and [[Sifre]]. Every chapter of the Genesis Rabba is headed by the first verse of the passage to be explained, and is introduced, with few exceptions, by one or more prefatory remarks starting from a verse taken from another Biblical passage as text — generally from the Writings or [[Ketuvim]]. By various explanations of these texts, a transition is effected to the exposition of the particular verse of Genesis heading the section. There are in the Genesis Rabba about 230 of these passages. About 70 are cited with the name of the Rabbi with whom they originated or whose explanation of the verse in question was used as an introduction to the section of Genesis Rabba. |
This extensive and important midrash, which forms a complete commentary on Genesis, and exemplifies all points of midrashic exegesis, is divided into sections. Proems head these sections. It is by these means distinguished from the [[Tannaim|tannaitic]] midrashim to the other books of the Torah, such as [[Mekilta]], [[Sifra]], and [[Sifre]]. Every chapter of the Genesis Rabba is headed by the first verse of the passage to be explained, and is introduced, with few exceptions, by one or more prefatory remarks starting from a verse taken from another Biblical passage as text — generally from the Writings or [[Ketuvim]]. By various explanations of these texts, a transition is effected to the exposition of the particular verse of Genesis heading the section. There are in the Genesis Rabba about 230 of these passages. About 70 are cited with the name of the Rabbi with whom they originated or whose explanation of the verse in question was used as an introduction to the section of Genesis Rabba. |
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==Introductory passages== |
==Introductory passages== |
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Most of these passages are anonymous and may perhaps be ascribed in part to the author of Genesis Rabba. They begin with the verse of the text, which often stands at the head of the proem without any formula of introduction. The structure of the prefatory passages varies. In some, only the introductory text is given, its application to the verse of Genesis to be expounded being self-evident or being left to a later working out. The single prefaces, of which there is a large number, contain explanations of their text which refer entirely or in its last part to the verse or passage of Genesis to be expounded in that section. The composite introductions consist of different expositions of the same Biblical verse, by different haggadists, strung together in various ways, but always arranged so that the last exposition — the last link of the introduction — leads to the exposition of the passage of Genesis, with the first verse of which the introductions often close. |
Most of these passages are anonymous and may perhaps be ascribed in part to the author of Genesis Rabba. They begin with the verse of the text, which often stands at the head of the proem without any formula of introduction. The structure of the prefatory passages varies. In some, only the introductory text is given, its application to the verse of Genesis to be expounded being self-evident or being left to a later working out. The single prefaces, of which there is a large number, contain explanations of their text which refer entirely or in its last part to the verse or passage of Genesis to be expounded in that section. The composite introductions consist of different expositions of the same Biblical verse, by different haggadists, strung together in various ways, but always arranged so that the last exposition — the last link of the introduction — leads to the exposition of the passage of Genesis, with the first verse of which the introductions often close. |
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For these introductions, which are often quite lengthy, the material for the several expositions was ready at hand. The original work on these passages consisted principally in the combining and grouping of the several sentences and expositions into a coordinate whole, arranged so that the last member forms the actual introduction to the exposition of the section. Definitely characterized as they are in their beginning by these introductions, the sections of Genesis Rabba have no formal ending, although several show a transition to the Biblical passage that is expounded in the following section. |
For these introductions, which are often quite lengthy, the material for the several expositions was ready at hand. The original work on these passages consisted principally in the combining and grouping of the several sentences and expositions into a coordinate whole, arranged so that the last member forms the actual introduction to the exposition of the section. Definitely characterized as they are in their beginning by these introductions, the sections of Genesis Rabba have no formal ending, although several show a transition to the Biblical passage that is expounded in the following section. |
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==The principle of division== |
==The principle of division== |
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In the manuscripts, as well as in the editions, the sections are consecutively numbered. Many quotations in the [[Shulchan Aruch]] mention the passage of Genesis Rabba by the number of the section. The total number of the sections, both in the manuscripts and in the editions, varies from 97 to 101. Nearly all the manuscripts and editions agree in counting 96 chapters. The principle of division followed in the sections of Genesis Rabba was evidently that of the Biblical text itself as fixed at the time of the compilation of this midrash, in accordance with the open and closed paragraphs (פתוחות and סתומות) in the Hebrew text of Genesis. There are separate sections in the midrash for almost all these sections as they are still found in Genesis, with the exception of the genealogical passages. But there are sections that bear evidences of relation to the Torah portions ("sedarim") of the Palestinian triennial cycle, and a careful investigation of these may lead to the discovery of an arrangement of sedarim different from that heretofore known from old registers. However, there are sections, especially in the beginning of the midrash, in which only one or a few verses at a time are expounded. The Torah portions of the customary one-year cycle are not regarded at all in the divisions of Genesis Rabba, neither are they marked in the best manuscripts or in the editio princeps of the midrash; the sections, therefore, can not be regarded as mere subdivisions of the sedarim, as which they appear in later editions of this midrash. |
In the manuscripts, as well as in the editions, the sections are consecutively numbered. Many quotations in the [[Shulchan Aruch]] mention the passage of Genesis Rabba by the number of the section. The total number of the sections, both in the manuscripts and in the editions, varies from 97 to 101. Nearly all the manuscripts and editions agree in counting 96 chapters. The principle of division followed in the sections of Genesis Rabba was evidently that of the Biblical text itself as fixed at the time of the compilation of this midrash, in accordance with the open and closed paragraphs (פתוחות and סתומות) in the Hebrew text of Genesis. There are separate sections in the midrash for almost all these sections as they are still found in Genesis, with the exception of the genealogical passages. But there are sections that bear evidences of relation to the Torah portions ("sedarim") of the Palestinian triennial cycle, and a careful investigation of these may lead to the discovery of an arrangement of sedarim different from that heretofore known from old registers. However, there are sections, especially in the beginning of the midrash, in which only one or a few verses at a time are expounded. The Torah portions of the customary one-year cycle are not regarded at all in the divisions of Genesis Rabba, neither are they marked in the best manuscripts or in the editio princeps of the midrash; the sections, therefore, can not be regarded as mere subdivisions of the sedarim, as which they appear in later editions of this midrash. |
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== Tarikh == |
== Tarikh == |
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Sukar untuk memastikan tarikh penyuntingan Bereshith Rabba. Kemungkinan dikerjakan tidak lebih kemudian daripada [[Talmud]] [[Yerusalem]]. Namun pada waktu itu pun bisa jadi tidak benar-benar ditutup, karena nas yang lebih panjang atau lebih pendek selalu dapat ditambahkan, jumlah nas prefatori untuk suatu bagian dapat diperbanyak, dan nas yang sudah ada dapat dikembangan secara akresi. |
Sukar untuk memastikan tarikh penyuntingan Bereshith Rabba. Kemungkinan dikerjakan tidak lebih kemudian daripada [[Talmud]] [[Yerusalem]]. Namun pada waktu itu pun bisa jadi tidak benar-benar ditutup, karena nas yang lebih panjang atau lebih pendek selalu dapat ditambahkan, jumlah nas prefatori untuk suatu bagian dapat diperbanyak, dan nas yang sudah ada dapat dikembangan secara akresi. |
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<!--Thus, beginning with the Torah portion [[Vayishlach]], extensive passages are found that bear the marks of the later haggadah, and have points of connection with the [[Tanhuma]] homilies. The passages were probably added at an early date, since they are not entirely missing in the older manuscripts, which are free from many other additions and [[Gloss (margin text)|gloss]]es that are found in the present editions. In the concluding chapters, Genesis Rabba seems to have remained defective. In the sections of the Torah portion [[Vayigash]], the comment is no longer carried out verse by verse; the last section of this Torah portion, as well as the first of the Torah portion [[Vayechi]], is probably drawn from Tanhuma homilies. The comment to the whole 48th chapter of Genesis is missing in all the manuscripts (with one exception), and to verses 1-14 in the editions. The remaining portion of this Torah portion, the comment on Jacob's blessing ({{Bibleverse||Gen.|49|HE}}) is found in all the manuscripts — with the above-mentioned exceptions — in a revision showing later additions, a revision that was also used by the compiler of the Tanhuma Midrash edited by [[Solomon Buber]]. |
<!--Thus, beginning with the Torah portion [[Vayishlach]], extensive passages are found that bear the marks of the later haggadah, and have points of connection with the [[Tanhuma]] homilies. The passages were probably added at an early date, since they are not entirely missing in the older manuscripts, which are free from many other additions and [[Gloss (margin text)|gloss]]es that are found in the present editions. In the concluding chapters, Genesis Rabba seems to have remained defective. In the sections of the Torah portion [[Vayigash]], the comment is no longer carried out verse by verse; the last section of this Torah portion, as well as the first of the Torah portion [[Vayechi]], is probably drawn from Tanhuma homilies. The comment to the whole 48th chapter of Genesis is missing in all the manuscripts (with one exception), and to verses 1-14 in the editions. The remaining portion of this Torah portion, the comment on Jacob's blessing ({{Bibleverse||Gen.|49|HE}}) is found in all the manuscripts — with the above-mentioned exceptions — in a revision showing later additions, a revision that was also used by the compiler of the Tanhuma Midrash edited by [[Solomon Buber]]. |
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== Edisi cetak == |
== Edisi cetak == |
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*''Midrash Rabbah: Genesis''. Terjemahan dari H. Freedman and Maurice Simon, Vols. 1–2. London: Soncino Press, 1939. ISBN 0-900689-38-2. |
* ''Midrash Rabbah: Genesis''. Terjemahan dari H. Freedman and Maurice Simon, Vols. 1–2. London: Soncino Press, 1939. ISBN 0-900689-38-2. |
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*[[Jacob Neusner]]. ''Confronting Creation: How Judaism Reads Genesis: An Anthology of Genesis Rabbah''. Columbia, S.C.: University of South Carolina Press, 1991. ISBN 0-87249-732-1. |
* [[Jacob Neusner]]. ''Confronting Creation: How Judaism Reads Genesis: An Anthology of Genesis Rabbah''. Columbia, S.C.: University of South Carolina Press, 1991. ISBN 0-87249-732-1. |
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== Pranala luar == |
== Pranala luar == |
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*[http://www.sacred-texts.com/jud/mhl/mhl05.htm Sacred Texts: Judaism: The Bereshith or Genesis Rabba], a selection of sayings from the work translated into English by Samuel Rapaport. |
* [http://www.sacred-texts.com/jud/mhl/mhl05.htm Sacred Texts: Judaism: The Bereshith or Genesis Rabba], a selection of sayings from the work translated into English by Samuel Rapaport. |
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*[http://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp Midrash Rabbah Genesis Volume I at Internet Archive] |
* [http://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp Midrash Rabbah Genesis Volume I at Internet Archive] |
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*[http://www.daat.ac.il/daat/tanach/raba1/shaar-2.htm Beresheit Rabba in Hebrew] |
* [http://www.daat.ac.il/daat/tanach/raba1/shaar-2.htm Beresheit Rabba in Hebrew] |
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== Referensi == |
== Referensi == |
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*{{JewishEncyclopedia|url=http://www.jewishencyclopedia.com/view.jsp?letter=B&artid=822|article=Bereshit Rabbah}} |
* {{JewishEncyclopedia|url=http://www.jewishencyclopedia.com/view.jsp?letter=B&artid=822|article=Bereshit Rabbah}} |
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Revisi terkini sejak 20 Maret 2020 13.41
Bereshith Rabba (bahasa Ibrani: בראשית רבה, B'reshith Rabba; bahasa Inggris: Genesis Rabba) adalah naskah agamawi Yudaisme dari zaman klasik berupa sebuah midrash yang meliputi kumpulan tafsiran homelitikal (khotbah) rabbi-rabbi Yahudi kuno mengenai Kitab Kejadian (B'reshith dalam bahasa Ibrani), yaitu kitab pertama dalam Taurat pada Alkitab Ibrani dan Perjanjian Lama di Alkitab Kristen.
Midrash ini merupakan midrash pembahasan (ekspositori) dari kitab pertama Taurat, dan menurut tradisi dikumpulkan oleh pengkhotbah (amora) Hoshaiah (atau Osha'yah) yang terkenal pada abad ke-3 M di Palestina Kristen. Midrash ini membentuk suatu komentar non-legalistik (aggadic) tentang Kitab Kejadian, mengikuti eksegesis gaya midrash pada zaman itu. Dalam naskah ini, ayat-ayat Kitab Kejadian ditelaah satu demi satu, bahkan kata per kata, secara berkesinambungan, kecuali di bagian akhir. Hanya nas berisi silsilah atau nas yang tidak memberikan materi untuk eksposisi (misalnya pengulangan cerita dari hamba Abraham pada Kejadian 24:35–48) tidak dibicarakan.
Kesederhanaan
[sunting | sunting sumber]Bereshith Rabba memuat banyak penjelasan sederhana untuk kata-kata atau kalimat-kalimat, sering kali dalam bahasa Aram, cocok untuk mengajar anak-anak muda. Naskah ini juga mengandung berbagai eksposisi haggadik yang populer untuk kuliah-kuliah umum di sinagoge dan sekolah-sekolah. Para penyunting misdrah ini menggabungkan bersama berbagai penjelasan dan penafsiran Haggadah, panjang maupun pendek, dari bacaan-bacaan yang bersambungan, kadang tanpa nama sumber, dihubungkan sedemikian rupa dengan ayat yang dibahas, atau dengan salah satu penjelasannya - suatu metode yang tidak asing dalam Talmud maupun midrash-midrash (midrashim) lain.
Pasal pertama Kitab Kejadian, mengenai penciptaan dunia dan manusia, memberikan bahan yang kaya untuk gaya eksegesis seperti ini. Seluruh bagian-bagian tertentu merupakan komentar untuk satu atau dua ayat dalam teks. Banyak rujukan kepada pemikiran filsafat kontemporer dibuat dengan maksud membantah pendapat-pendapat orang yang tidak percaya. Rujukan kepada kondisi dan peristiwa sejarah zaman itu juga dijumpai. Ini merupakan ciri midrash itu untuk melihat penggambaran tokoh dan kondisi dalam Alkitab dibandingkan dengan sejarah kontemporer pada zaman penulisan midrash tersebut.
Meskipun kisah-kisah dalam Kitab Kejadian tidak membutuhkan terlalu banyak komentar untuk topik hukum, Bereshith Rabba mengandung beberapa kalimat pendek tentang hukum (atau halakic) dan kutipan yang diambil dari Mishnah dan sumber-sumber lainnya. Midrash ini kaya dengan pemikiran yang bernilai tinggi secara spiritual dan kalimat yang ditulis dengan kata-kata yang halus, perumpamaan-perumpamaan dan kata-kata asing, terutama dari bahasa Yunani.
Tarikh
[sunting | sunting sumber]Sukar untuk memastikan tarikh penyuntingan Bereshith Rabba. Kemungkinan dikerjakan tidak lebih kemudian daripada Talmud Yerusalem. Namun pada waktu itu pun bisa jadi tidak benar-benar ditutup, karena nas yang lebih panjang atau lebih pendek selalu dapat ditambahkan, jumlah nas prefatori untuk suatu bagian dapat diperbanyak, dan nas yang sudah ada dapat dikembangan secara akresi. Naskah kuno terbaik Bereshith Rabba ditemukan di dalam Codex Add. 27,169 yang disimpan di British Museum. Dipakai untuk membuat edisi kritikal penerbitan J. Theodor.
Edisi cetak
[sunting | sunting sumber]- Midrash Rabbah: Genesis. Terjemahan dari H. Freedman and Maurice Simon, Vols. 1–2. London: Soncino Press, 1939. ISBN 0-900689-38-2.
- Jacob Neusner. Confronting Creation: How Judaism Reads Genesis: An Anthology of Genesis Rabbah. Columbia, S.C.: University of South Carolina Press, 1991. ISBN 0-87249-732-1.
Pranala luar
[sunting | sunting sumber]- Sacred Texts: Judaism: The Bereshith or Genesis Rabba, a selection of sayings from the work translated into English by Samuel Rapaport.
- Midrash Rabbah Genesis Volume I at Internet Archive
- Beresheit Rabba in Hebrew
Referensi
[sunting | sunting sumber]- Artikel ini memadukan teks dari Jewish Encyclopedia 1901–1906 article "Bereshit Rabbah", sebuah terbitan yang kini berada di ranah publik.