Почему, принято! Гойтейн, "Евреи и арабы", на любом языке - иврит, английский, даже на русский переведена. Jews and Arabs: Their Contact Through the Ages, 1955 Там есть глава о заимствованиях в мидраши из хадисов.
Вот из одной моей статьи:
The impact of Hebrew oral tradition, which expressed itself in midrashes and targums, on Quran has been discussed for a long time . For example, the tale about Ibrahim breaking idols and the attempt of idolists to burn him (Quran 37:84–98) goes back to Midrash Bereshit Raba 38:13 . Many details of Joseph’s story are taken from Hebrew oral tradition and documented in early midrashes. Joseph's order to his sons to enter Egypt through different gates (Quran 12:67) is explained in Tanhuma Buber (Mikets 10) by fear of evil eye. One can also mention in this connection a legend about Egyptian women who cut their fingers raw when looking at Joseph (Quran 12:31) , which is parallel to the history documented in Tanhuma (Midrash Yelamdenu, Yalkut Talmud Torah 121, and also Tanhuma Warsaw, Vayeshev 5); it has not yet been decided which source serves as a primary one for this legend. Later midrashes also have details, which complement lacunae in Quran narration about Joseph and therefore reflect ancient traditions known during the times when Quran was being written. For example, "the evidence of one's own God" which helped Joseph to keep away from the temptation of adultery (Quran 12:24) is parallel to the image of Jacob, father of Joseph who presented himself to his son in the window at a crucial point (Midrash Agada, Buber’s edition, Gen 49:24). It is also known that Quran documented two agadic plots, which are also absent in Hebrew sources: 1) And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: “Be (as) apes, despised and hated” (2:65); “Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated” (7:166); 2) And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed (7:163). Here the test of righteousness is meant: fish comes to the shore only on Sabbath upon the will of Allah and does not come there during the other days. Will Jewish fishermen catch fish on Sabbath though it is forbidden? (See ayah 5:94, which tells about a similar test for Arabs: whether they will respect the prohibition to hunt during hajj). According to Goitein , both of these midrashes originate among Jews from Arabia or Ethiopia: the countries of the Red Sea basin as there are no monkeys in Palestine, and Jewish fishermen lived by the Red Sea and not the Mediterranean, according to Arabic sources. (Here the fishermen of the lake of Kinneret cannot be meant, as there one need not wait for the fish to come to the shore because it is possible to sail and look for it). The examples of reverse impact of Quran and Quranic exegesis on Hebrew tradition are also known: for example, the name of Egyptian woman who tempted Joseph, Zulaykha, came from Muslim tradition to late midrash Sefer ha-Yashar . Weinsinck supposed that the source of tale about Musa, slave of Allah, and the interpretation of his actions (Quran 18:65–82) was a Hebrew agada about r.Jehoshua ben Levi and prophet Eliyahu (Otsar ha-midrashim, p. 210). However, Wheeler showed that the direction of this plot’s movement was opposite – from Quran through its commentators to late Hebrew midrashes.
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timeasmymeasure
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Date: 2011-03-31 06:58 am (UTC)Jews and Arabs: Their Contact Through the Ages, 1955
Там есть глава о заимствованиях в мидраши из хадисов.
Вот из одной моей статьи:
The impact of Hebrew oral tradition, which expressed itself in midrashes and targums, on Quran has been discussed for a long time . For example, the tale about Ibrahim breaking idols and the attempt of idolists to burn him (Quran 37:84–98) goes back to Midrash Bereshit Raba 38:13 . Many details of Joseph’s story are taken from Hebrew oral tradition and documented in early midrashes. Joseph's order to his sons to enter Egypt through different gates (Quran 12:67) is explained in Tanhuma Buber (Mikets 10) by fear of evil eye. One can also mention in this connection a legend about Egyptian women who cut their fingers raw when looking at Joseph (Quran 12:31) , which is parallel to the history documented in Tanhuma (Midrash Yelamdenu, Yalkut Talmud Torah 121, and also Tanhuma Warsaw, Vayeshev 5); it has not yet been decided which source serves as a primary one for this legend. Later midrashes also have details, which complement lacunae in Quran narration about Joseph and therefore reflect ancient traditions known during the times when Quran was being written. For example, "the evidence of one's own God" which helped Joseph to keep away from the temptation of adultery (Quran 12:24) is parallel to the image of Jacob, father of Joseph who presented himself to his son in the window at a crucial point (Midrash Agada, Buber’s edition, Gen 49:24). It is also known that Quran documented two agadic plots, which are also absent in Hebrew sources:
1) And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: “Be (as) apes, despised and hated” (2:65); “Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated” (7:166);
2) And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed (7:163).
Here the test of righteousness is meant: fish comes to the shore only on Sabbath upon the will of Allah and does not come there during the other days. Will Jewish fishermen catch fish on Sabbath though it is forbidden? (See ayah 5:94, which tells about a similar test for Arabs: whether they will respect the prohibition to hunt during hajj).
According to Goitein , both of these midrashes originate among Jews from Arabia or Ethiopia: the countries of the Red Sea basin as there are no monkeys in Palestine, and Jewish fishermen lived by the Red Sea and not the Mediterranean, according to Arabic sources. (Here the fishermen of the lake of Kinneret cannot be meant, as there one need not wait for the fish to come to the shore because it is possible to sail and look for it).
The examples of reverse impact of Quran and Quranic exegesis on Hebrew tradition are also known: for example, the name of Egyptian woman who tempted Joseph, Zulaykha, came from Muslim tradition to late midrash Sefer ha-Yashar . Weinsinck supposed that the source of tale about Musa, slave of Allah, and the interpretation of his actions (Quran 18:65–82) was a Hebrew agada about r.Jehoshua ben Levi and prophet Eliyahu (Otsar ha-midrashim, p. 210). However, Wheeler showed that the direction of this plot’s movement was opposite – from Quran through its commentators to late Hebrew midrashes.