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Moshe haDarshan (11th century) (Hebrew: משה הדרשן) was chief of the yeshiva of Narbonne, and perhaps the founder of Jewish exegetical studies in France. Along with Rashi, his writings are often cited as the first extant writings in Zarphatic, the Judæo-French language. According to a manuscript in the possession of the Alliance Israélite Universelle containing those parts of Abraham Zacuto's ''Sefer Yuḥasin'' that are omitted in Samuel Shullam's edition,〔See Isidore Loeb, ''Joseph Haccohen et les Chroniqueurs Juifs,'' in ''R. E. J.'' xvi. 227.〕 Moses was descended from a Narbonne family distinguished for its erudition, his great-grandfather, Abun, his grandfather, Moses ben Abun, and his father, Jacob ben Moses ben Abun (called "ha-Navi"), all having been presidents of the Narbonne ''yeshivah''. Moses himself held this position, and after his death it was occupied by his brother Levi.〔See R. Tam, ''Sefer ha-Yashar,'' ed. Vienna, No. 620, p. 74.〕 == As Haggadist == Though Moshe ha-Darshan was considered a rabbinical authority,〔R. Tam, l.c.; Abraham ben Isaac, ''Sefer ha-Eshkol,'' ed. Benjamin Hirsch Auerbach, i. 143, Halberstadt, 1865.〕 he owes his reputation principally to the fact that together with Tobiah ben Eliezer he was the most prominent representative of midrashic-symbolic Bible exegesis (''derash'') in the 11th century. His work on the Bible, probably sometimes called ''Yesod,'' and known only by quotations found mostly in Rashi's commentaries (Rashi quotes him 19 times in his pirush Al HaTorah, and only twice in his pirush on Shas - once in Kesuvos 75b, and the other in Niddah 19a), contained extracts from earlier haggadic works as well as midrashic explanations of his own. Often the latter were not in harmony with the spirit of the rabbinical Midrash and even contained Christian theological conceptions. Probably the non-preservation of the work was due to an excess of the foreign element in its composition, causing it to be regarded with disfavor. Moreover, as has recently been ascertained by A. Epstein, it was not a systematically arranged work, but merely a collection of notes made by Moses. For this reason, apparently, it did not have a fixed title, and therefore it is quoted under various names by different authors.〔See A. Berliner, ''Eine Wiederaufgefundene Handschrift,'' in ''Monatsschrift,'' 1884, p. 221; Zunz, ''G. V.'' 2d ed., p. 302, note E.〕 The Midrash ''Bereshit Rabbah Major'' or ''Bereshit Rabbah Rabbati'', known through quotations by Raymund Martin in his ''Pugio Fidei,'' has many haggadot and haggadic ideas which recall very strongly Moses ha-Darshan's teachings; it is claimed by Zunz〔l.c. p. 302.〕 that the midrash was actually the work of Moses. A. Epstein, however, is of the opinion that the final compiler of the midrash, certainly not Moses ha-Darshan, took from the ''Yesod'' whatever he considered appropriate for his purpose, especially from Moses' midrashic interpretation of the Genesis creation myth.〔See A. Epstein, ''Bereshit Rabbati,'' in Berliner's ''Magazin,'' xv. 70.〕 In a similar way the ''Yesod'' influenced the Midrash Bamidbar Rabbah and the Midrash Tadshe, which latter, in a haggadic-symbolic manner, endeavors to show the parallelism between the world, mankind, and the Tabernacle.〔Zunz, ''G. V.'' p. 292; Adolf Jellinek, ''B. H.'' vol. iii., pp. xxxiii. et seq.〕 Concerning the Midrash Tadshe, Epstein goes so far as to assume that Moses ha-Darshan was its author.〔''Beiträge zur Jüdischen Alterthumskunde,'' p. xi.〕 Moses ha-Darshan explained some obscure expressions in certain piyyuṭim〔Zunz, ''Ritus,'' p. 199; Ziemlich, ''Das Machsor von Nürnberg,'' in Berliner's ''Magazin,'' xiii. 18.〕). He is credited also with a midrash on the Ten Commandments and with a "widdui." 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Moshe ha-Darshan」の詳細全文を読む スポンサード リンク
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