Log in

Relevant bibliographies by topics / Midrash / Journal articles

To see the other types of publications on this topic, follow the link: Midrash.

Journal articles on the topic 'Midrash'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Midrash.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

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 (November 1, 2022): 203–26. http://dx.doi.org/10.1515/jbr-2021-0030.

Full text

Abstract:

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 content, with almost no interpretations dealing with halakhic issues. In this article, I explain the unique fashion in which midrashei aggadah function as a mode of biblical interpretation, the creative ways biblical verses were employed by the rabbis, and the conception of the Bible’s unity evidenced in their midrashim. I then present the main role of biblical verses as an organizing principle in two genres of midrashic compositions. I conclude with the question of the link between midrashei amoraim and the world of the synagogue. Do these midrashim teach us about biblical reception and interpretation solely among the intellectual elite or also among the general public?

APA, Harvard, Vancouver, ISO, and other styles

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 (May 19, 2018): 2–25. http://dx.doi.org/10.30965/21967954-00901002.

Full text

Abstract:

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 be unparalleled tannaitic sources, when in fact they are not. This article proposes a re-examination of the Mekhilta material as found in the Midrash haGadol, in order to reconstruct more accurately the tannaitic text. We propose a methodology for contending with this challenge, via a new approximate-matching algorithm designed to identify modified sources of this sort. Using this algorithm, we first compared Hoffman’s Midrash Tannaim on Deuteronomy to the Sifre, filtering out all parts of the text that are simply reworkings of the Sifre, despite many interpolations, omissions, and modified words. Having removed the Sifre passages from within the Midrash Tannaim text, we then proceeded to the next stage, in which we investigated the presence of reworked Maimonidean excerpts within the remaining text. The Maimonidean excerpts pose a particular challenge, because their reuse in the Midrash haGadol involves not only modifications and interpolations, but also changes of order. We describe the modifications that were necessary to the algorithm in order to handle these out-of-order cases of reuse as well. We have thus far succeeded in identifying and removing the reworked material appropriated from the Sifre and from Maimonides, and in the future we plan to tweak the algorithm such that it can successfully identify additional rabbinic passages as well, including the Babylonian and Palestinian Talmudic material, and other midrashic compilations. This will ultimately allow us to produce a final text approximating the original Mekhilta, to the greatest extent possible.

APA, Harvard, Vancouver, ISO, and other styles

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 (August 19, 2022): 220–38. http://dx.doi.org/10.30648/dun.v7i1.668.

Full text

Abstract:

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's use of the OT different from midrash in general. Technically, midrash's influence in Paul’s use of OT is undeniable. However, the greater influence lies in Paul's theological presupposition, that is Christ as the fulfillment of the OT.Abstrak. Sebagian ahli berpendapat bahwa tulisan Paulus—bahkan setelah pengalaman pertobatannya—masih mencerminkan pelatihan rabiniknya, yang di dalamnya metode eksegesis Yahudi bukan merupakan hal yang asing. Artikel ini ditujukan untuk menganalisis seberapa besar derajat pengaruh midrash sebagai metode eksegesis Yahudi terhadap penggunaan Perjanjian Lama (PL) oleh Paulus. Tulisan ini dimulai dengan pemaparan definisi dan karakteristik midrash yang jelas. Kemudian, penulis mengambil beberapa contoh tulisan maupun perkataan Paulus dalam Perjanjian Baru (NT) yang menunjukkan kesejajaran dengan midrash. Lebih lanjut, penulis juga meneliti faktor-faktor yang menjadikan penggunaan PL oleh Paulus berbeda dari midrash pada umumnya. Secara teknis, pengaruh midrash di dalam penggunaan PL Paulus memang tidak dapat disangkali. Namun, pengaruh yang lebih besar terletak pada prasuposisi teologis Paulus, yaitu Kristus sebagai penggenapan dari PL.

APA, Harvard, Vancouver, ISO, and other styles

4

Schlossberg, Eliezer. "Between Old and New in Yemenite Midrashic Literature." Review of Rabbinic Judaism 23, no. 1 (April 14, 2020): 75–88. http://dx.doi.org/10.1163/15700704-12341364.

Full text

Abstract:

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, symbolic, allegorical, and kabbalistic elements. Those written in the intermediate period between the old and the new combine all these characteristics.

APA, Harvard, Vancouver, ISO, and other styles

5

Rosenfeld, Eliyahu. "Canonization, Satire, and Criticism of Avot in Midrash Yelammedenu from the Genizah." Zutot 18, no. 1 (May 31, 2021): 1–13. http://dx.doi.org/10.1163/18750214-bja10007.

Full text

Abstract:

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 reading, the satire is directed at internal criticism that the midrash identifies in the heart of the mishnaic text, with the result that Avot’s status is restored.

APA, Harvard, Vancouver, ISO, and other styles

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 (March 3, 2020): 97–124. http://dx.doi.org/10.1163/15700631-12511288.

Full text

Abstract:

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 was a polemical confrontation with the Christian interpretation which viewed the Psalm as a prefiguration for Jesus’s crucifixion. The midrash also serves as a Jewish counter to the Christian liturgy created in the wake of the Christological reading.

APA, Harvard, Vancouver, ISO, and other styles

7

Nikolsky, Ronit. "De functie van parabels (mesjalim) in de Tanchuma." NTT Journal for Theology and the Study of Religion 71, no. 2 (May 18, 2017): 151–68. http://dx.doi.org/10.5117/ntt2017.71.151.niko.

Full text

Abstract:

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 biblical story. For this, the points of agreement between the mashal and the biblical story need only be minimal. In order to effectuate this new attitude, the meshalim in the Tanchuma Midrashim, which are usually based on earlier midrash on the said biblical text, adopt these existing midrashim while at the same time transforming them into new stories that are more suitable for the Tanchuma audience. Usually this amounts to a ‘softening’ of the message of the existing, earlier midrash.

APA, Harvard, Vancouver, ISO, and other styles

8

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

Full text

Abstract:

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 kind of exegesis’. In fact, the association of Midrash with exegesis implies a great injustice towards Midrash. Despite all appearances, Midrash is not exegesis, nor a ‘kind of exegesis’, although it does contain elements of biblical exegesis. Although Midrash has certainly played a role in the origin and history of modern biblical exegesis, this particular role is a matter of the past. The relation between Midrash and modern exegesis now has become merely platonic, a source of inspiration and, possibly, admiration as an example of textual sensitivity&&as a vehicle of rabbinic theology&&and – eventually – as a model for a new post-modern system of hermeneutics.

APA, Harvard, Vancouver, ISO, and other styles

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 (March 14, 2020): 206–27. http://dx.doi.org/10.1093/litthe/fraa004.

Full text

Abstract:

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 themes raised in the traditional midrash or re-reading the latter. I will show how by adducing to her emotions, longings and memories and even fear of the future, the poets portray Lot’s wife first and foremost as a woman.

APA, Harvard, Vancouver, ISO, and other styles

10

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

Full text

Abstract:

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 attitudes or mindset. Several contemporary scholars understand this two-pronged pattern, revolutionary and deconstructive as it might seem, within the time-hallowed tradition of midrash. Some find the midrashic mode helpful in interpreting such texts as well as in providing a methodological framework to the critical discourse. Thus, Gershon Shaked suggests in his article that all modern texts displaying this pattern may be viewed as modern midrashim.

APA, Harvard, Vancouver, ISO, and other styles

11

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

Full text

Abstract:

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 ‘mystical midrash’.

APA, Harvard, Vancouver, ISO, and other styles

12

Abramson, Glenda. "Modern Midrash." Journal of Jewish Studies 39, no. 2 (October 1, 1988): 291–92. http://dx.doi.org/10.18647/1427/jjs-1988.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

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 (May 31, 2018): 25–35. http://dx.doi.org/10.17851/1982-3053.12.22.25-35.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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 (January 1, 1998): 139–49. http://dx.doi.org/10.2307/26422160.

Full text

Abstract:

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 disparate compositional techniques suggest that the Synoptic Gospels and the midrashic Protevangelium of James belong to different literary genres.

APA, Harvard, Vancouver, ISO, and other styles

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 (January 1, 1998): 139–49. http://dx.doi.org/10.5325/bullbiblrese.8.1.0139.

Full text

Abstract:

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 disparate compositional techniques suggest that the Synoptic Gospels and the midrashic Protevangelium of James belong to different literary genres.

APA, Harvard, Vancouver, ISO, and other styles

17

Metzger, David, and Steven B. Katz. "The “Place” of Rhetoric in Aggadic Midrash." College English 72, no. 6 (July 1, 2010): 638–53. http://dx.doi.org/10.58680/ce201011553.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

18

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Jacobs, Irving. "The Classic Midrash." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 378–80. http://dx.doi.org/10.18647/1922/jjs-1996.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

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

Full text

Abstract:

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 in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all demonstrate the poly-semy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics.

APA, Harvard, Vancouver, ISO, and other styles

33

Kadari, Tamar. "New Textual Witnesses to Midrash Song of Songs Rabbah." Zutot 13, no. 1 (March 11, 2016): 41–54. http://dx.doi.org/10.1163/18750214-12341278.

Full text

Abstract:

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 of this midrash.

APA, Harvard, Vancouver, ISO, and other styles

34

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

Full text

Abstract:

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 as mainly concerned with the construction of power structures. Noting that committed adherents of a religion are nurtured with the will and capacity to perform charitable reading of scriptures, but at the same time are exposed to the danger of being trapped in their distinct semantic networks, this article offers a continuous dialectic tension, moving back and forth between committed charitable reading and self-criticism.

APA, Harvard, Vancouver, ISO, and other styles

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 (June 2001): 77–91. http://dx.doi.org/10.1177/030908920102509306.

Full text

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

37

Stafford, John K. "Paul’s Use Of The Psalms. Beyond Midrash." Perichoresis 11, no. 2 (December 1, 2013): 62–71. http://dx.doi.org/10.2478/perc-2013-0011.

Full text

Abstract:

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 folded back into the text as the apostle cites it. Thus rather than citing texts arbitrarily, Paul uses great skill and sophistication in selecting and utilising texts with exegetical precision. In so doing, Paul is not using midrash but may actually be developing a characteristically Christian approach to the citation of sacred text

APA, Harvard, Vancouver, ISO, and other styles

38

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

Full text

Abstract:

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 and Jewish scholars involved, and considers in what ways the questions which arose in these years might be pertinent for contemporary literary criticism, theory and institutional practice.

APA, Harvard, Vancouver, ISO, and other styles

39

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

Full text

Abstract:

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 Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.

APA, Harvard, Vancouver, ISO, and other styles

40

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

CALDER, N. "From Midrash to Scripture." Le Muséon 101, no. 3 (December 1, 1988): 375–402. http://dx.doi.org/10.2143/mus.101.3.2011409.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Barbara, Diamond Goldin. "Midrash in Jewish Children's Literature." Judaica Librarianship 9, no. 1 (December 31, 1995): 110–12. http://dx.doi.org/10.14263/2330-2976.1190.

Full text

Abstract:

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 it did a shtetl boy who walked barefoot to beder and learned to chant Talmudic passages at age four. Rabbinic stories are not old and outdated, but alive and timeless. Within these stories, children can find heroic individuals just as brave and daring as the current ones who sport masks and capes and fancy weaponry-people like Rabbi Johanan ben Zaikai and Rabbi Akiva. But these rabbinic heroes provide something many of the television heroes do not-moral and ethical values as a basis for action.

APA, Harvard, Vancouver, ISO, and other styles

50

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

Full text

Abstract:

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 first and second hands should be dated to around 100 b.c.e. like many other scrolls. This fresh analysis has important consequences for the dating of the entire cryptic corpus, which is not as early as previously suggested.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!