Moshe haDarshan (circa early 11th century) (, trans. "Moses the preacher") 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 Abraham Zacuto, 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. As aggadist Though Moshe ha-Darshan was considered a rabbinical authority, 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 (1040-1105) quotes him 19 times in his Bible commentary, and twice in his Talmud commentary - Ketubot 75b and Niddah 19a), contained extracts from earlier aggadic works as well as midrashic explanations of his own. 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. The Midrash Bereshit Rabbah Major or Bereshit Rabbati, known through quotations by Raymund Martin in his Pugio Fidei, has many aggadot and aggadic ideas which recall very strongly Moses ha-Darshan's teachings; it is claimed by Zunz 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. In a similar way the Yesod influenced the Midrash Bamidbar Rabbah and the Midrash Tadshe, which later, in a aggadic-symbolic manner, endeavors to show the parallelism between the world, mankind, and the Tabernacle. Concerning the Midrash Tadshe, Epstein goes so far as to assume that Moses ha-Darshan