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Relevant bibliographies by topics / Midrash

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Journal articles

Academic literature on the topic 'Midrash'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Midrash"

1

Kadari, Tamar. "As Sweet as Their Original Utterance: The Reception of the Bible in Aggadic Midrashim." Journal of the Bible and its Reception 9, no. 2 (2022): 203–26. http://dx.doi.org/10.1515/jbr-2021-0030.

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Abstract This article analyzes the reception of the Bible in a group of midrashim called amoraic midrash, or aggadic midrash, which reveal the centrality of Scripture in the world of the rabbis. Each midrash is organized around a particular biblical book and its verses, bringing a collection of interpretations taught by different rabbis in the land of Israel in the first five centuries of the Common Era. These compositions were redacted towards the end of the Amoraic Period and immediately after and are therefore referred to as midrashei amoraim. The title midrashei aggadah reflects their cont

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2

Bar-Asher Siegal, Michal, and Avi Shmidman. "Reconstruction of the Mekhilta Deuteronomy Using Philological and Computational Tools." Journal of Ancient Judaism 9, no. 1 (2018): 2–25. http://dx.doi.org/10.30965/21967954-00901002.

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The tannaitic legal Midrashim did not all survive and are not all known to us in a complete independent form. David Zvi Hoffman was one of the first scholars to recognize the 13th century Yemenite Midrash, Midrash haGadol, written by R. David of Aden, as a major source of the lost legal Midarshim. He published the Midrash Tannaim, containing all of the tannaitic looking paragraphs from Midrash haGadol on the book of Deuteronomy. However, the author of Midrash haGadol often introduced changes into the material he borrowed from rabbinic and medieval sources. The resulting passages often seem to

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3

Sadikin, Vivian, and Andreas Hauw. "Midrash sebagai Metode Eksegesis Yahudi dan Pengaruhnya terhadap Penggunaan Perjanjian Lama oleh Rasul Paulus." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (2022): 220–38. http://dx.doi.org/10.30648/dun.v7i1.668.

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Abstract. Some scholars argue that Paul's writings—even after his conversion—still reflect his rabbinic training, in which the Jewish exegetical methods were widespread used. This article aims to investigate the degree of influence of the midrash as a Jewish exegetical method on Paul's use of the Old Testament (OT). It begins with a clear explanation of the definition and characteristics of midrash. Then, the author takes several examples of Paul's writings and words in the New Testament (NT) that show parallels with the midrash. Furthermore, the author also examines the factors that make Paul

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4

Schlossberg, Eliezer. "Between Old and New in Yemenite Midrashic Literature." Review of Rabbinic Judaism 23, no. 1 (2020): 75–88. http://dx.doi.org/10.1163/15700704-12341364.

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Abstract The Midrashim mentioned and described briefly in this article—R. Avraham ben Shlomo’s commentary on the early and later prophets, the Midrash Shoʿel U-Meshiv, and the anonymous Midrash on the Torah written at the beginning of the sixteenth century—represent the transitional stage between the classic and the later Yemenite Midrash. The former are written in a mixture of Hebrew and Arabic, based on rabbinic writings and on the teachings of great medieval scholars such as R. Saadia Gaon and Maimonides, while the latter are written almost solely in Hebrew and based mainly on esoteric, sym

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5

Rosenfeld, Eliyahu. "Canonization, Satire, and Criticism of Avot in Midrash Yelammedenu from the Genizah." Zutot 18, no. 1 (2021): 1–13. http://dx.doi.org/10.1163/18750214-bja10007.

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Abstract In this article, I present a midrashic reference to one mishnah of tractate Avot that would appear to undermine its canonical status. A close reading of the midrash, will show that it makes use of various satirical tools, including exaggeration and ridicule, which appear to be aimed at a mocking of the mishnah. However, further reading of the midrash in light of a more comprehensive look at tractate Avot will show that contrary to this initial impression, the use of satire may not be directed at undermining the canonical status of Avot but rather at strengthening it. According to this

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6

Atzmon, Arnon. "Midrashic Traditions, Literary Editing, and Polemics in Midrash Tehillim 22: Between Judaism and Christianity." Journal for the Study of Judaism 51, no. 1 (2020): 97–124. http://dx.doi.org/10.1163/15700631-12511288.

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Abstract In this article I demonstrate how a careful reading of the text of Midrash Tehillim 22 reveals a clear distinction between its different developmental layers. While we do find the identification of particular verses with Esther in the early stages of the midrash’s development, there is no reason to assume that this identification was rooted in an anti-Christian polemic. On the other hand, in the later layers of the midrash, we find clear echoes of the systematic creation of a continuous exegesis that focuses on identifying the entire Psalm with Esther. The background for this trend wa

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7

Nikolsky, Ronit. "De functie van parabels (mesjalim) in de Tanchuma." NTT Journal for Theology and the Study of Religion 71, no. 2 (2017): 151–68. http://dx.doi.org/10.5117/ntt2017.71.151.niko.

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Abstract This article takes the narrative nature of parables seriously and looks at their role from this perspective. After theorizing the cognition- and cultural role of stories, four meshalim from the Tanhuma Midrashim are studied: ‘Grasshoppers in a jar’ (about the Tower of Babel), ‘Abraham’s circumcision’, ‘The baby on the table’ (about the sacrifice of Isaac), and ‘The calf and its mother’ (about Joseph and the Egyptian exile). The conclusion of this case study is that the role of meshalim is not to interpret the biblical text as such, but to change the audience’s attitude toward the bibl

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8

Van der Heide, Albert. "Midrash and exegesis – distant neighbours?" Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (1999): 7–18. http://dx.doi.org/10.30752/nj.69555.

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The term Midrash should be reserved for the specific quotation literature of the rabbinic sources of classical Judaism. Decisive is its literary form: the combination of rabbinic statement and biblical quotation. All other rabbinic and non-rabbinic texts should better not be called Midrash. Great caution is needed in the use of the term exegesis in relation to Midrash. For the modern mind exegesis is something connected with critical philology and history. In principle Midrash is something completely different and could more aptly be called ‘a kind of theology’ than the usual designation as ‘a

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9

Koplowitz-Breier, Anat. "‘Turn it Over and Over’ (Avot 5:22): American Jewish Women’s Poetry on Lot’s Wife." Literature and Theology 34, no. 2 (2020): 206–27. http://dx.doi.org/10.1093/litthe/fraa004.

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Abstract Although mentioned only twice in Genesis (19:17, 26), Lot’s wife has been a topic of much discussion amongst both traditional and modern commentators and exegetes. However, as opposed to the androcentric traditional midrash, the Jewish American women poets, who write midrashic-poetry, re-read the biblical story with a feminine/feminist lens, making what Alicia Ostriker calls ‘revisionist mythmaking.’ In this article, I shall focus on seven poems written from the 1980s through to 2014. I shall endeavor to evince the way(s) in which they make use of the biblical text, dealing with theme

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10

Aschkenasy, Nehama. "Introduction: Recreating the Canon." AJS Review 28, no. 1 (2004): 3–9. http://dx.doi.org/10.1017/s0364009404000029.

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In the articles gathered here, scholars of Hebrew revisit modern literary works and cultural documents through the prism of their continuing discourse with the Hebraic master narrative, the Bible. These scholars identify twin patterns in modern Hebrew texts: one is of embedding biblical prototypes, dramatic or semantic, in modern writings, while often questioning, challenging, and reversing the ancient models; the other is recreating and foregrounding specific biblical characters, scenes, or images, yet endowing them with a contemporary consciousness or placing them within the current cultural

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