The Baraita of the Forty-nine Rules (Hebrew: ברייתא מ"ט מדות) is a work of rabbinical literature which is no longer in existence except in references by later authorities. Rashi, the Tosafists, Abraham ibn Ezra, Yalḳut, and Asher ben Jehiel mention a work, "Baraita of the Forty-nine Rules," and make citations from it (thus, Rashi, ed. Berliner, on Ex. xxvi. 5; Yalḳ., Gen. 61, calls it "Midrash"; Rashi on Ex. xxvii. 6 calls it "Mishnah").
Extracts were made from the chronicle by the author of the Midrash Wayosha; and it was one of the sources of the Shemot Rabbah; it was likewise cited in the Aruk, by Ibn Ezra (who rejects it as apocryphal) on Ex. ii.
It was originally a fifth of a Denarius/zuz, as seen in Exodus ("20 gerah is a shekel"), then became a sixth of a denar/Zuz, such as the Yehud coins which came in two denominations, approximately .58 gram as a ma'ah and approximately .29 gram as a half ma'ah (chatzi ma'ah), and (.58
According to the Book of Exodus in the Bible, Jehovah-Nissi (Hebrew: יְהוָה נִסִּי) is the name given by Moses to the altar which he built to celebrate the defeat of the Amalekites at Rephidim.
This assumption of Friedmann's was subsequently confirmed by the publication of a geonic responsum (A. Harkavy, Teshubot ha-Ge'onim, p. 107, No. 229, Berlin, 1888), where a baraita from the Sifre de-Be Rab to Exodus is quoted, which is the same passage as that cited by Naḥmanides from the Mekilta de-R. Shimon b. Yoḥai, in his commentary on Ex. xxii.
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M. Friedmann was the first to maintain, in his introduction to the Mekilta of R. Ismael (pp. 54 et seq., Vienna, 1870), that, in addition to R. Ishmael's work, there was a halakic midrash to Exodus by R. Simeon, which was called the "Mekilta de-R. Shim'on," and that this Mekilta formed part of the Sifre mentioned in the Talmud Babli (Sanh. 86a; Ber. 47b; Meg. 28b; Ḳid. 49a; Sheb. 41b); Ḥag. 3a).
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This Mekilta compiled from the Midrash ha-Gadol preserves abundant material from the earliest Scriptural commentaries, quoting, for instance, a sentence from the Doreshe Reshumot on Ex. xxi.
According to the Midrash Eleh Ezkerah, a Roman emperor commanded the execution of the ten sages of Israel to expiate the guilt of the sons of Jacob, who had sold their brother Joseph—a crime which, according to Ex. xxi.
In the editions as well as in the codex this first passage, as well as the beginning of the following haggadic passage to Ex. ix.
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It begins with a haggadic passage, which, belonging to Ex. viii.
Entire sections of Midrash Vayosha are taken verbatim from the Tanḥuma, such as the passage on Ex. xv.
The origins of the names are unclear, as both may be either Spanish words (rama for "branch" and mara for "sea") or Biblical references (rama for Ramah, the biblical town of Benjamin in ancient Israel, and mara for Marah, named in the biblical Book of Exodus as the place where Moses sweetened the bitter waters for the Israelites.
It is based on the passage in Exodus 23;2: "after the majority to wrest" (אחרי רבים להטות), which in Rabbinic interpretation means, that you shall accept things as the majority.
His translation, made independently of existing Polish translations, includes – Bereshit (Genesis, 2001), Shemot (Exodus, 2003), Vajikra (Leviticus, 2005) and Bemidbar (Numbers, 2005) and Devarim (Deuteronomium, 2006).
The part referring to Exodus is borrowed almost entirely from the Yelammedenu, with the exception of the Wayaḳhel and Peḳude sections, which contain homilies not embodied in the lost work.
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This passage (Ḳid. 33b) says that two amoraim differed in their interpretations of the words "and they looked after Moses, until he was gone into the tabernacle" (Ex. xxxiii. 8).
The Three Days of Darkness is an eschatological prophecy (based on private revelation) within Roman Catholicism which parallels the Ten Plagues against Egypt in Exodus.
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According to Exodus 13:18-20 the locality from which the Israelites journeyed after departing Egypt was Sukkot.
'Asarah Mamarot (Ten Discourses), containing homilies on the Passover lesson (Ex. xii.14); on the Song of Songs as read on the seventh Passover Day; on Psalm cxix, read, according to Karaite custom, on the seven Sabbaths between Passover and Pentecost; and on the Pentecost lesson dealing with the Sinaitic revelation.
The title of the EP is the response God gave to Moses when He was asked for His name, as seen in the Bible (Exodus 3:14.) The cover painting is a detail of Saint Jerome Writing by Michelangelo Merisi da Caravaggio.
Readings from the Old Testament are also increased, with the Books of Genesis, Proverbs and Isaiah being read through almost in their entirety at the Sixth Hour and Vespers (during Cheesefare Week, the readings at these services are taken from Joel and Zechariah, while during Holy Week they are from Exodus, Ezekiel and Job).
Heathen Gods in Old English Literature details North's theory that the god Ing played a prominent role in the pre-Christian religion of Anglo-Saxon England, and highlights references to him in such texts as Beowulf and the sole surviving Anglo-Saxon copy of the Book of Exodus.
Homesickness is an ancient phenomenon, mentioned in both the Old Testament book of Exodus and Psalm 137:1 ("By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.") and Homer's Odyssey, whose opening scene features Athena arguing with Zeus to bring Odysseus home...because he is homesick.
The Bible is commonly understood as a message of hope in the face of oppression; Yahweh will liberate the people (e.g. Ps 74, Ex 3, Ps 12).
He himself wrote a commentary on Exodus (1560); edited an annotated French Bible (1562) and New Testament (1562); and published tracts against Arians (1565–1566).
The aims of the collection included reconstruction of the life of the Israelites in Egypt, as in the Book of Exodus.
At least three of these readings and associated psalms must be read, which must include the account of the first Passover from the Book of Exodus.
Members are frequently reminded to follow the laws of God, particularly the Ten Commandments (Exodus 20) and the Christian Golden Rule (Luke 6:31); the laws of the government or society where they belong, and observe the highest morale by denouncing all forms of vices and by propagating virtues.
Turner describes the seventh plague of Egypt that God cursed upon the Egyptians for punishment of not releasing the Israelites from slavery, as described in the Old Testament Book of Exodus, 9:13–35.