Midrash
The Midrash ((he): ; plural is a term Hebrew designating a method of exegesis, hermeneutics , comparative and homiletics , among the four methods together under the name of Pardes. The term midrash also refers to a compilation of homiletic commentaries on the Tanakh , legal and ritual ( Halakha ) and legendary, ethical, and anecdotal Folkloric ( Haggadah ).
Summary |
Definition
The word means in Hebrew "comes from the drash. Now Drsh mean "require" (cf. the root Arabic : DRS), or secondary meaning, "search". In Arabic, a somewhat different semantic evolution has given the word madrasa (school).
The DITL says:
Singular masculine Hebrew name formed on the root dr-sh, specifically the verb darash: require, ask, examine, or interpret in depth. Midrash appears only twice in the Bible , in the same context (II Chronicles 13 , 22 and 24.27: Method
According to Marc-Alain Ouaknin , midrash, method of exegesis of the biblical text directly, differs from the Mishna , indirect method, "independent of the scriptural basis on which it relies."
Traditionally, understanding the biblical text is divided between pshat (literally), the Remez (allusive sense), the drash (exegesis) and sod (mystical). The Midrash focuses on remez and more on drash. It uses processes rhetoric such as the allegory , the metaphor , the concordance , the analogy, the gematria Halacha, Haggadah, Pescher Classical authors distinguished: Although the text Bible offers some examples of midrashim (eg. the titles of some psalms give the impression of being a midrashic work on 1-2 Samuel), this method allgorse grows and systematized mainly rabbinic times. The main collections called "halachic" come either from the School of Rabbi Ishmael , from the School of Rabbi Akiva (two major Tannas the second century), but the distinction between these two "schools" and clearly set reinvested by various traditions of Third - fourth century , is the subject of differing interpretations and complex. Some, like Gary Porton, even take the quarrel Ishmael / Akiva for "artificial". The paradox (the "artificial dispute") is that the famous 13 rules of exegesis of Rabbi Ishmael , the very method of defining halachic midrash as "infinite reading" nurturing "approach" of the people of the Covenant, are precisely the opening of the "Sifra". It is difficult to substantiate the links between these two styles of midrash or establish a detailed biography of the two "figures" of the early second century , rich with anecdotes legendary, even miraculous: This research is considered a " quest impossible since studies Jacob Neusner and others. We consider that there is no halachic midrash on Genesis (Bereshit sefer), because it is primarily the story (part of exegeses aggadic) which makes the rich, rather than the legal material. The legal material it contains (on the Sabbath , the circumcision , sacrifices, etc..) is processed from its occurrences in other biblical books. The Midrash Rabbah is a collection of writings peripheral Talmud , arranged according to the plan of Tanakh. It is distinguished by the large number of Aggadoth it. By Haggadah means a kind of writing (history, fiction, legend, allegory, scientific observation, etc.) that are not covered by the law. The Midrash is a collection of related stories with words, themes, or narrative units of the Tanakh. Various collections of Midrashim are published. The largest is called Midrash Rabbah and Midrash Ha Gadol (Midrash of, as above, and that means big Rabba, including multiple and plural form is Rabboth), which has a large number of volumes. Other collections include Peschita (Divisions for the holidays), Mekhilta (Treaties) Sifra (Book), and Sifre (Books). The Midrash discusses various topics. Faced with opposition from those who interpret the Torah in strictly literal interpretations of the Rabbis seek the most creative and subtle ways by different exegesis of the text of the Torah. The Midrash understands quantities of stories from a review of verbatim or phrases. Sometimes, the Midrash seems to fill a blank in an apparent narrative. Midrash can be understood as an attempt to discover the inner meaning of the Tanakh. The text is divided into parsha (section), then s'if elementary unit or comment. The reference to the text of the Midrash Rabbah is given by the Torah and the s'if. If some believe the midrashim divinely inspired, like any element of a body of religious literature, some of them should definitely not be taken seriously although the scope of each of these stories always exceeds the first glance from the first reading. According to Jewish tradition, the midrashim under the "Oral Law" revealed to Moses along with the Torah written. Some classics, like the story of young Abraham smashing the idols made by his father, or that the young Moses bringing down the crown of Pharaoh and burning embers to the language presented to him, have also acquired the status text revealed. From the perspective of history texts, things are obviously different: The Midrash collects feedback sages and scholars. As to the written sources of the Midrash, they mostly go back to the days of Amoraim (200 - 500 AD). For some of these sources, say Mekhilta, Sifra, and Sifre, we can follow up Tannaim (from -400 to 200). However, writing midrashim extends over a period of about 1 200 years and compilers are usually anonymous. His writing ranges from the early fifth century and during the sixth century CE. This midrash on Genesis provides explanations of words and phrases, interpretations haggadic and various presentations, most of which are linked to the text far enough because of the train of thought commentators reproduced in the text. The commentary interwoven with maxims and parables. Her writing builds on the early rabbinic sources, including the Mishnah, the Tosefta, the halachic precepts, the targumim. The text that we reached a similar version of the Jerusalem Talmud that resembles him, without being exactly the same ... It is in Bereshit Rabbah (38:16), that the interpretation of the verse "And Haran died before his father (Gen. 11:30) are told the famous story of Abraham smashing the idols of his father Terah and Abraham saving miracle of the furnace where the dips Nimrod , stories which, though absent from the biblical story, have acquired the same authority. Midrash ha-Gadol or "Great Midrash" is an anthology of midrashim the XIII century , drawn from the rabbinic literature and compiled by Rabbi David ben Aaron of Aden ( Yemen ). He commented on the Pentateuch according parashoth , that is to say the system of weekly readings. This is the midrash on Psalms compiled over the centuries. Absent are the comments of Psalms 123 and 131. Solomon Buber the meet in 1891. Methods of Jewish exegesis of what Christians would call the Old Testament , including the midrash, to better understand the background of literary New Testament . Scholars have thus identified a number of "Christians midrashim" . Thus the story of the infancy of the Gospel of Matthew is "largely a midrash from the story of Moses' and the apocrypha of Protoevangelium of Jacques may "be regarded as a paraphrase of midrashic narratives of childhood that we read in Matthew or Luke. " Some authors mythistes (that is to say supporters of the lack of historical Jesus) as Earl Doherty or Bernard Dubourg , argue that the Gospels are a midrashic creation, so that the character Jesus is a literary fiction. These authors and their theories are not received in the academic specialist. However, we can approximate those of Claude Tresmontant , which were the subject of intense controversy. English Midrash Rabbah
Definition
Content
Books of the Tanakh Comments on Genesis Bereshith Rabbah Exodus Shemoth Rabbah Leviticus Leviticus Rabbah Numbers Bamidbar Rabbah Deuteronomy Devarim Rabbah Esther Esther Rabbah Song of Songs Shir Ha Shirim Rabbah Ruth Ruth Rabbah Lamentations Ekha Rabbah Ecclesiastes Kohelet Rabbah Sources and Authors
Bereshith Rabbah, Genesis Rabbah or sometimes
Other collections
Midrash ha-Gadol
Midrash Tehillim
Midrash and Christian literature
Bibliography
Translations into French
General titles
References
See also
External Links
Literature of the Sages Mishnah Tosefta Baraita Gemara Talmud of Babylon and Jerusalem Minor Treatment Midrash Targum 
Later medieval literature and Responsa codes and compilations of Jewish law exegesis Philosophy Ethics Kabbalah Kabbalistic concepts Sephiroth Pardes Sod Merkabah Angels Kabbalah 
Hermeneutical methods { Gematria Temur notarikon Midrash four senses of Scripture Basic Texts Sefer Ha Zohar Sefer Yetzirah Sefer Habahe Personalities Isaac the Blind Isaac Luria Moses de Leon Moses Cordovero Moshe Chaim Luzzatto Gershom Scholem Miguel de Cervantes. Eliphas Levi Paul Vulliaud Sabbatai Zevi Baruch Ashlag Abraham Abulafia Carlo Suares Marc-Alain Ouaknin Other Hasidism Safed
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