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These rules show what details restrict the prevailing law to the conditions of the case, and what details exemplify the encompassing traits of the overall law.Four principal topics comprise the document’s propositions—the first three yield systematic statements that concern the relationships between , and the land; Israel and the nations, with interest in Israel’s history, past, present, and future, and how that cyclic time is to be recognized; and Israel on its own terms, focusing upon Israel’s distinctive leadership. The Sifra frequently agrees with the Judean rather than with the Babylonian tradition; e.g., Sifra, Nedabah, xii. 57b, which is the amplification of Sifra, Nedabah, xvii. 26b, which is a shortened (and therefore unintelligible) version of Sifra, Ḥobah, ix. Many errors have crept into the text through the practice of repeating one and the same midrash in similar passages; e.g., Sifra to v.

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28, note 2, and the interesting remark from Azulai quoted there). Ishmael's school undoubtedly belong the later additions to "'Arayot," which, according to Ḥag. Sifra (Aramaic: סִפְרָא) is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" (Ḳid. 8), and in two passages also "Sifra debe Rab" (Ber. According to Leḳaḥ Ṭob (section צו), this latter title was applied originally to the third book of the Pentateuch because Leviticus was the first book studied in the elementary school, and it was subsequently extended to the midrash; but this explanation is contradicted by analogous expressions such as "Sifre debe Rab" and, in a broader sense, "ketubot debe Rab" (Yer. xxvi., Vienna, 1870), have declared that the title "Sifra debe Rab" indicates Rab as the author of the Sifra; and this opinion I. Weiss, in the introduction to his Sifra edition (p. His proofs are not conclusive, however; neither, it must be confessed, are the opposing arguments of Friedmann (l.c. The question as to authorship has been correctly answered by Malbim, who proves in the introduction to his Sifra edition that R. There are no less than 39 passages in Yerushalmi and the midrashim in which expositions found also in the Sifra are quoted in the name of R. Ḥiyya cannot be taken as proving the contrary (comp.

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