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Journal articles on the topic 'Midrashic imagination'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Boyarin, Daniel. "The Satanic Verses and Evil in Babylonia." Journal of Jewish Thought and Philosophy 30, no. 1 (2022): 70–89. http://dx.doi.org/10.1163/1477285x-12341327.

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Abstract In this article, I study several midrashic passages preserved in the Babylonian Talmud that deal with Satan. The verses that they are based on are nearly all drawn from the book of Job. I find that these midrashim strongly support the conclusions of Ishay Rosen-Zvi’s monograph Demonic Desires in several ways, notably that Satan is not the font and origin of evil in the world as he is in other branches or wings of the ancient Jewish imagination.

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2

Rees, Robert A. "The Midrashic Imagination and the Book of Mormon." Dialogue: A Journal of Mormon Thought 44, no. 3 (2011): 44–66. http://dx.doi.org/10.5406/dialjmormthou.44.3.0044.

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3

Bland, Kalman P., and Michael Fishbane. "The Midrashic Imagination: Jewish Exegesis, Thought, and History." Journal of the American Oriental Society 115, no. 1 (1995): 166. http://dx.doi.org/10.2307/605357.

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4

Nicholson-Weir, Rebecca. "Cynthia Ozick's Midrashic Imagination in Heir to the Glimmering World." South Central Review 38, no. 1 (2021): 58–75. http://dx.doi.org/10.1353/scr.2021.0003.

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5

Fishbane, Michael. "“The Holy One Sits and Roars”: mythopoesis and the Midrashic imagination." Journal of Jewish Thought and Philosophy 1, no. 1 (1992): 1–21. http://dx.doi.org/10.1163/105369992790231022.

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6

Shemesh, Abraham Ofir. "Religious Literature, The realistic, and the Fantastic:." Estudos de Religião 33, no. 3 (2019): 235. http://dx.doi.org/10.15603/2176-1078/er.v33n3p235-255.

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The current study discusses several ancient Jewish traditions that speak of mythological-fantastic creatures in Noah's ark. The biblical text does not list the types of organisms that entered the ark, rather makes do with noting the groups of animals in general. The Midrashic literature on the story of the ark lists various species of fantastic humans and animals – Og king of Bashan, the giant re'em or the eternally living phoenix. It may be assumed that these creatures were included for several reasons: A. The ancients believed that these were realistic creatures and therefore assumed that th

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7

Ford, David F. "Meeting Nicodemus: A Case Study in Daring Theological Interpretation." Scottish Journal of Theology 66, no. 1 (2013): 1–17. http://dx.doi.org/10.1017/s0036930612000270.

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AbstractThe Nicodemus story can be read as a distillation of the Gospel of John and an example of many of its key features. John 3:1–21 poses a wide range of the problems raised by this most distinctive and mysterious of the four gospels. It shows characteristic practices of John as a reader, writer and teacher. In line with John's theology of the Spirit ‘leading into all the truth’, it also shows him as a daring theologian, opening up fresh interpretations and ways of doing theology beyond the Septuagint and the Synoptic Gospels and even beyond his own Prologue (itself a remarkably daring pie

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8

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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9

Landy, Francis. "Noah's Ark and Mrs. Monkey." Biblical Interpretation 15, no. 4-5 (2007): 351–76. http://dx.doi.org/10.1163/156851507x230304.

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AbstractThe article traces the interpretation of the flood story in children's literature, from the apparently literal versions, in which imaginative reinterpretation is transferred to the illustrations, to the non-verbal crowded scenes of Peter Spier, the Midrashic retellings of Scholem Asch and Marc Gellman, feminist readings, like those of Bach and Exum, Madeleine L'Engle's teen novel, and versions which stress the annihilatory implications, including Janisch and Zwerger's Noah's Ark. It concludes with a discussion of Ruth Kerr's How Mrs. Monkey Missed the Ark, in which the canonical text i

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10

Koltun-Fromm, Naomi. "Imagining the Temple in Rabbinic Stone: The Evolution of the ʾEven Shetiyah". AJS Review 43, № 2 (2019): 355–77. http://dx.doi.org/10.1017/s0364009419000539.

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The mythical ʾeven shetiyah, often translated as the “foundation stone,” marks the physical place where the Jerusalem temples once stood in the rabbinic imagination. In its earliest incarnation it identified the place where the ark of the covenant resided in Solomon's Temple. Over the centuries it absorbed cosmogonic and eventually eschatological meaning. In later post-talmudic rabbinic literature, it adopted another mythic trope—the seal on the tehom. I argue that these two separate narrative strands of a seal on the tehomunder the Temple and ʾeven shetiyahin the Temple became intertwined, bu

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11

Atlas, Dustin. "The Ark and Other Bubbles: Jewish Philosophy and Surviving the Disaster." Religions 13, no. 12 (2022): 1152. http://dx.doi.org/10.3390/rel13121152.

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The story of Noah is the story of a near-total biocide. And yet, in popular imagination, it appears as more of a floating petting zoo, a charming menagerie that follows the far more serious Edenic storylines of Genesis 1–5. In this paper, the ark, and midrash it inspired, acts as a guide for a set of speculations and arguments about the role Jewish philosophy might play during the present ecological disaster. These speculations are guided by the following claim: Jewish philosophy best responds to ecological crises when it does not attempt to provide an ecological ethics “out of the sources of

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12

Julian, Ungar-Sargon. "Beyond Theodicy: The Physician's Existential Crisis." Advance Medical and Clinical Research 06, no. 01 (2025): 04. https://doi.org/10.5281/zenodo.15347608.

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<strong>Abstract</strong> This paper examines the tension between ontological and epistemological approaches to understanding spiritual crises within the therapeutic context. Drawing on neurophysiological research, Jewish mystical thought, and existential philosophy, I explore how the hemispheric division of the brain serves as both metaphor and mechanism for understanding different modes of engaging with transcendence. The paper argues that effective therapeutic practice requires practitioners to navigate their own inner spiritual conflicts in order to create authentic healing spaces for pati

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13

Lipshitz, Yair. "Structures of Time in David Pinski’s The Eternal Jew: from Midrash to Custom to Theatre." Judaic-Slavic Journal, 2023, 25–45. http://dx.doi.org/10.31168/2658-3364.2022.1-2.03.

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The paper analyzes David Pinski’s Yiddish play, The Eternal Jew, and the ways in which it construes experiences of time. By reading the play alongside its midrashic source material and the ritual customs derived from it, the paper proposes that The Eternal Jew continues a longer tradition of shaping the Jewish temporal imagination through the performance of the Messiah’s birth at the day of the Temple’s destruction. Linear narrative and performative repetitions combine in different ways in the midrash, in ritual customs and in the play, in order to form Jewish consciousness regarding time and

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14

Strauch Schick, Shana. "A House Filled with Light: The Birth of Moses in Late Antique Contexts." Journal of Ancient Judaism, August 22, 2023, 1–36. http://dx.doi.org/10.30965/21967954-bja10049.

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Abstract In a homiletic cluster expounding upon the first two chapters of Exodus, Bavli Sotah 12a–b includes a tradition describing light filling the house upon Moses’s birth. While this appears to be a standard trope of the heroic nativity, this motif is uncommon. It is found only in Second Temple accounts of Noah’s birth, and in depictions of the birth of Zoroaster and apocryphal infancy gospels that were popular among Syriac Christians (and later concerning the birth of Muhammed). After examining the textual evidence pointing to the uniquely Babylonian provenance of this talmudic tradition,

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15

Martin, Helena L. "In Defense of the Disabled Man at the Bethesda Fountain (John 5:1–15)." Biblical Interpretation, April 7, 2021, 1–19. http://dx.doi.org/10.1163/15685152-20211625.

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Abstract A man has been lying at the Bethesda fountain for thirty-eight years when he has a miraculous encounter with Jesus. Throughout history, this man has been seen as lazy, unfaithful. Such unfavorable interpretations of this man rely not on the text but on physiognomy, wherein the man’s impaired body tells interpreters all they need to know about his moral character. Such interpretations originate in ableist biases, rather than unprejudiced readings of the text. I propose a disability-informed interpretation of John 5:1–15, aiming both to reread and rewrite the text. I first critique the

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