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Journal articles on the topic 'Midrash'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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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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11

Schleicher, Marianne. "Mystical Midrash." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (2003): 149–66. http://dx.doi.org/10.30752/nj.69604.

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This article conceives of mystical midrash as the act of interpreting the details of a Torah verse with the purpose of entering a meditative or ecstatic state of union with God, in which the mystic by drawing down God’s insights can explain how the Torah verse mediates the micro-macrocosmic relation between God’s will and the course of history. However, since mystical midrash is such a rare phenomenon in Judaism, I have chosen to highlight the various approaches to the Torah in Jewish mysticism as a background for understanding why only one of these approaches qualifies for the epithet ‘mystic

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12

Abramson, Glenda. "Modern Midrash." Journal of Jewish Studies 39, no. 2 (1988): 291–92. http://dx.doi.org/10.18647/1427/jjs-1988.

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13

Moore, Zoe Bennett, Steven Shakespeare, William Gulliford, and Ross K. Bell. "A Midrash." Feminist Theology 6, no. 18 (1998): 29–40. http://dx.doi.org/10.1177/096673509800001803.

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14

Shemesh, Abraham Ofir. "A Bird of the Heaven Will Carry Your Voice (Ecclesiastes 10:20): The Wisdom of Tiarin." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 12, no. 22 (2018): 25–35. http://dx.doi.org/10.17851/1982-3053.12.22.25-35.

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The current study discusses the interpretation of the Midrash to Ecclesiastes 10:20: "for a bird of the heaven will carry your voice". The Midrash stresses that Ecclesiastes refers to receiving unknown information from birds. The foundation of the Midrash is that in ancient times people believed that hidden information is transferred from birds to humans through observation of their flight or listening to their cries.

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15

QUARLES, CHARLES L. "The "Protevangelium of James" as an Alleged Parallel to Creative Historiography in the Synoptic Birth Narratives." Bulletin for Biblical Research 8, no. 1 (1998): 139–49. http://dx.doi.org/10.2307/26422160.

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Abstract This article contrasts the compositional techniques used in the Synoptic birth narratives with those used by the author of a work which is almost universally recognized as midrashic, the Protevangelium of James. While "James" created his "history" from OT narratives, he was apparently unaware of the many OT dependencies in the Synoptic Gospels asserted by midrash critics. Unlike the Synoptic writers, the author of the Protevangelium of James created some of his narrative by retrojecting words and events from the later ministry of Christ into his account of Jesus' birth. These disparat

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16

QUARLES, CHARLES L. "The "Protevangelium of James" as an Alleged Parallel to Creative Historiography in the Synoptic Birth Narratives." Bulletin for Biblical Research 8, no. 1 (1998): 139–49. http://dx.doi.org/10.5325/bullbiblrese.8.1.0139.

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Abstract This article contrasts the compositional techniques used in the Synoptic birth narratives with those used by the author of a work which is almost universally recognized as midrashic, the Protevangelium of James. While "James" created his "history" from OT narratives, he was apparently unaware of the many OT dependencies in the Synoptic Gospels asserted by midrash critics. Unlike the Synoptic writers, the author of the Protevangelium of James created some of his narrative by retrojecting words and events from the later ministry of Christ into his account of Jesus' birth. These disparat

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17

Metzger, David, and Steven B. Katz. "The “Place” of Rhetoric in Aggadic Midrash." College English 72, no. 6 (2010): 638–53. http://dx.doi.org/10.58680/ce201011553.

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The authors define midrash and explain its importance as a Jewish rhetorical practice, focusing on how two particular examples of midrash deal with the deity’s response to the destruction of the Temple.

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18

Reif, S. C., G. H. Hartman, and S. Budick. "Midrash and Literature." Vetus Testamentum 36, no. 4 (1986): 511. http://dx.doi.org/10.2307/1518351.

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19

Jacobs, Irving. "The Classic Midrash." Journal of Jewish Studies 47, no. 2 (1996): 378–80. http://dx.doi.org/10.18647/1922/jjs-1996.

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20

Berlin, Adele, Geoffrey H. Hartman, and Sanford Budick. "Midrash and Literature." Journal of the American Oriental Society 107, no. 3 (1987): 548. http://dx.doi.org/10.2307/603513.

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21

Elovic, Barbara. "MIDRASH FROM ENID." Bridges: A Jewish Feminist Journal 10, no. 2 (2005): 66–67. http://dx.doi.org/10.2979/bri.2005.10.2.66.

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22

Arcana, Judith. "Midrash on Falling." Bridges: A Jewish Feminist Journal 13, no. 1 (2008): 34. http://dx.doi.org/10.2979/bri.2008.13.1.34.

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23

Melaver, Martin, Geoffrey H. Hartman, and Sanford Budick. "Midrash and Literature." Poetics Today 8, no. 3/4 (1987): 751. http://dx.doi.org/10.2307/1772605.

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24

Paley, Grace. "Midrash on happiness." Index on Censorship 19, no. 3 (1990): 19. http://dx.doi.org/10.1080/03064229008534811.

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25

DuPlessis, R. B. "Draft 52: Midrash." boundary 2 33, no. 1 (2006): 229–45. http://dx.doi.org/10.1215/01903659-33-1-229.

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26

Boyarin, Daniel. "Midrash in Parables." AJS Review 20, no. 1 (1995): 123–38. http://dx.doi.org/10.1017/s0364009400006334.

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27

Shemesh, Aharon. "4Q251: Midrash Mishpatim." Dead Sea Discoveries 12, no. 3 (2005): 280–302. http://dx.doi.org/10.1163/156851705774479842.

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28

Stern, David, and Gary G. Porten. "Porton's "Understanding Midrash"." Jewish Quarterly Review 78, no. 1/2 (1987): 163. http://dx.doi.org/10.2307/1454099.

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29

Segal, Naomi. "Midrash and feminism." Paragraph 13, no. 3 (1990): 251–66. http://dx.doi.org/10.3366/para.1990.0018.

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30

Stern, David. "Midrash and Indeterminacy." Critical Inquiry 15, no. 1 (1988): 132–61. http://dx.doi.org/10.1086/448477.

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31

Avran, Ziva. "Midrash et littérature/Littérature et midrash, à l’ombre d’un mythe." Tsafon, no. 66 (December 1, 2013): 41–73. http://dx.doi.org/10.4000/tsafon.5955.

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32

Alvstad, Erik. "Oneirocritics and Midrash. On reading dreams and the Scripture." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (2003): 123–48. http://dx.doi.org/10.30752/nj.69603.

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In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from unambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected

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33

Kadari, Tamar. "New Textual Witnesses to Midrash Song of Songs Rabbah." Zutot 13, no. 1 (2016): 41–54. http://dx.doi.org/10.1163/18750214-12341278.

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This article presents seven new textual witnesses to Midrash Song of Songs Rabbah that were previously unknown to scholars, on account of late or inaccurate records. It begins by reviewing earlier research on the textual evidence for this midrash. It goes on to present the new findings: three manuscripts and four Cairo Genizah fragments, of various lengths and in various states of preservation. The article concludes by offering an updated list of all the textual witnesses to Song of Songs Rabbah discovered to date. These findings constitute a significant contribution to the philological study

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34

Lavee, Moshe. "The Midrash: A Model for God's Voice in a Secular Society." European Judaism 53, no. 1 (2020): 1–9. http://dx.doi.org/10.3167/ej.2020.530102.

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The challenges of faith moved from battling scientific perceptions to struggling with post-modern despair, rooted in a pessimistic reduction of humanity to power structures. Midrash, as a mode of charitable reading of scriptures, offers a model for wider commitment to charitable conversation with the other. Applying a Midrashic approach towards both texts and people means seeking good intentions and ethical potential in the words, deeds and thoughts of the other. Thus, trust and commitment to Midrashic dialogue is the leap of faith, arching over the seemingly forced understanding of humanity a

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35

Amit, Yairah. "The Shunammite, the Shulamite and the Professor between Midrash and Midrash." Journal for the Study of the Old Testament 25, no. 93 (2001): 77–91. http://dx.doi.org/10.1177/030908920102509306.

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36

Deutsch, Nathaniel. "Muhammad's Midrash: Elijah Muhammad's Biblical Interpretation in Light of Rabbinic Midrash." Prospects 20 (October 1995): 435–48. http://dx.doi.org/10.1017/s0361233300006141.

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The nation of islam is well known for its anti-Semitic rhetoric. What is little known, or at least little acknowledged, however, is that the Nation of Islam and Judaism possess a number of striking similarities. Although some of these parallels may be attributed to the influence of Christianity and traditional Islam on the Nation's development, or even to direct or indirect contact with Jewish traditions, themselves, others must be traced to the fertile religious imagination of the movement's prophet and former leader, Elijah Muhammad.

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37

Stafford, John K. "Paul’s Use Of The Psalms. Beyond Midrash." Perichoresis 11, no. 2 (2013): 62–71. http://dx.doi.org/10.2478/perc-2013-0011.

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ABSTRACT The Psalms are the most cited portions of Scripture in the New Testament. This paper investigates Paul’s use of the Psalms and seeks to answer the concern that his citation strategy is both arbitrary and self-serving. Inasmuch as it has sometimes been concluded that Paul, in midrashic fashion, forced his citations to say something contrary to a more natural reading. This paper suggests that Paul uses citation criteria very carefully. Preliminary results point to the use of texts that lie well within their natural reading, yet exegeted in such a way that the resulting exegesis is folde

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38

Freer, Alexander. "Faith in Reading: Revisiting the Midrash–Theory Connection." Paragraph 39, no. 3 (2016): 335–57. http://dx.doi.org/10.3366/para.2016.0205.

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In the 1980s there was a brief but intense period of interest among literary critics and theorists in Classical Rabbinic interpretation, and, in particular, the genre of commentary known as Midrash. Interest concentrated around the apparent similarities between Midrash and the commentaries and criticism of Derrida, Lacan, Freud, Barthes and others. This essay examines this connection between Midrash and theory in light of the persistent charge from Foucault and others that all hermeneutics is essentially theological. It proceeds by drawing out the aims and frustrations of the literary critics

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39

WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Ras

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40

Goldin, Judah, and Burton L. Visotzky. "The Midrash on Proverbs." Journal of the American Oriental Society 115, no. 3 (1995): 552. http://dx.doi.org/10.2307/606279.

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41

CALDER, N. "From Midrash to Scripture." Le Muséon 101, no. 3 (1988): 375–402. http://dx.doi.org/10.2143/mus.101.3.2011409.

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42

Jennings, Renée. "A Midrash for Mother." Journal of Pastoral Theology 3, no. 1 (1993): 71–75. http://dx.doi.org/10.1080/10649867.1993.11745304.

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43

Mazuz, Haggai. "IBN Ḥazm and Midrash*". Journal of Semitic Studies 62, № 1 (2017): 137–52. http://dx.doi.org/10.1093/jss/fgw052.

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44

Goldingay, John. "Book Reviews : Theological Midrash." Expository Times 103, no. 5 (1992): 153. http://dx.doi.org/10.1177/001452469210300512.

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45

Kravitz, Leonard S., and Avigdor Shinan. "Shinan's "Midrash Shemot Rabbah"." Jewish Quarterly Review 79, no. 1 (1988): 79. http://dx.doi.org/10.2307/1454422.

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46

Goetschel, Roland. "Du midrash au Zohar." Yod, no. 15 (January 1, 2010): 43–56. http://dx.doi.org/10.4000/yod.670.

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47

Neuberger, Julia. "Book Reviews : Midrash Explained." Expository Times 97, no. 3 (1985): 89. http://dx.doi.org/10.1177/001452468509700320.

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48

Kamine, Benjamin. "From Midrash to Dialogue." Ecumenical Review 74, no. 5 (2022): 782–95. http://dx.doi.org/10.1111/erev.12746.

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49

Barbara, Diamond Goldin. "Midrash in Jewish Children's Literature." Judaica Librarianship 9, no. 1 (1995): 110–12. http://dx.doi.org/10.14263/2330-2976.1190.

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The term midrash has a specific meaning and a broader one. Specifically, midrash refers to the post Talmudic body of writings (post-500 C.E.) such as Midrash Rabbah and Pirke de-Rabi Eliezer. In broader terms, midrash has come to mean a Jewish story that explains, clarifies, or elaborates on an event or passage in the Torah. There are many stories in midrasnhic sources that are appropriate and valuable to retell for children. A retelling of the story "Solomon and the Demon King," for instance, can captivate a fifth grader today who plays computer games and rides a skateboard, just as much as i

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50

Ben-Dov, Jonathan, and Daniel Stökl Ben Ezra. "4Q249 Midrash Moshe: A New Reading and Some Implications." Dead Sea Discoveries 21, no. 2 (2014): 131–49. http://dx.doi.org/10.1163/15685179-12341310.

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This article proves that the title “Midrash Sepher Moshe,” written in Jewish square characters on the verso of the cryptic scroll 4Q249, is the product of a correction. Initially it had been “Sepher Moshe” which was subsequently corrected to “Midrash Moshe.” This is therefore a rare attestation of canonical awareness on the part of Qumran librarians. The terms “midrash” and “sepher” are discussed accordingly. In addition, the paleography of this title is submitted to close scrutiny, proving that the dating of these words to the early second century b.c.e. in not substantiated. Rather, both the

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