{"title":"Midrash","authors":"Carol Bakhos","doi":"10.1093/obo/9780199840731-0045","DOIUrl":null,"url":null,"abstract":"In modern parlance, midrash (Hebrew root drš, “to investigate, seek, search out, examine”) refers to any act of interpretation, but in its strictest and most precise sense it refers to ancient rabbinic biblical interpretation. Midrash is both the process and product of interpretation contained in vast compilations of midrashim (plural) as well as in other rabbinic works such as the Talmud. Compendia of midrashim not only preserve interpretations and teachings but also reveal a curiously postmodern, polysemic approach to scriptural exegesis. These compilations are often categorized according to three (problematic) descriptive binaries: halakhic or aggadic; tannaitic (70–200 ce) or amoraic (200–500 ce); and exegetical or homiletical. Through the midrashic process, the Jewish sages of antiquity made the Bible relevant to their contemporaries, taught moral lessons, told fanciful stories, and developed as well as maintained theological beliefs and ethical codes of behavior. The study of midrash provides a portal into the cultural world of the rabbis of late antiquity; it also serves to highlight their approach to and assumptions about scripture, and their guiding hermeneutical practices and principles. Midrashic interpretation employs a variety of exegetical techniques that are often tightly connected to the language of scripture. In addition to wordplay, the rabbis occasionally use gematria, whereby the arithmetical value of Hebrew letters is used to interpret a word or verse. Intertextuality and the atomicization of scriptural words, phrases, and verses are fundamental characteristics of the midrashic method. Although the term midrash applies specifically to rabbinic biblical interpretation, it is sometimes used more broadly as a synonym for aggadah, which includes rabbinic stories, maxims, and parables. Critical editions of midrashic compilations as well as digital advancements and translations give scholars in cognate fields the necessary tools to understand rabbinic literature and undertake comparative studies.","PeriodicalId":207246,"journal":{"name":"Oxford Research Encyclopedia of Literature","volume":"1 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2020-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Oxford Research Encyclopedia of Literature","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1093/obo/9780199840731-0045","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
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Abstract

In modern parlance, midrash (Hebrew root drš, “to investigate, seek, search out, examine”) refers to any act of interpretation, but in its strictest and most precise sense it refers to ancient rabbinic biblical interpretation. Midrash is both the process and product of interpretation contained in vast compilations of midrashim (plural) as well as in other rabbinic works such as the Talmud. Compendia of midrashim not only preserve interpretations and teachings but also reveal a curiously postmodern, polysemic approach to scriptural exegesis. These compilations are often categorized according to three (problematic) descriptive binaries: halakhic or aggadic; tannaitic (70–200 ce) or amoraic (200–500 ce); and exegetical or homiletical. Through the midrashic process, the Jewish sages of antiquity made the Bible relevant to their contemporaries, taught moral lessons, told fanciful stories, and developed as well as maintained theological beliefs and ethical codes of behavior. The study of midrash provides a portal into the cultural world of the rabbis of late antiquity; it also serves to highlight their approach to and assumptions about scripture, and their guiding hermeneutical practices and principles. Midrashic interpretation employs a variety of exegetical techniques that are often tightly connected to the language of scripture. In addition to wordplay, the rabbis occasionally use gematria, whereby the arithmetical value of Hebrew letters is used to interpret a word or verse. Intertextuality and the atomicization of scriptural words, phrases, and verses are fundamental characteristics of the midrashic method. Although the term midrash applies specifically to rabbinic biblical interpretation, it is sometimes used more broadly as a synonym for aggadah, which includes rabbinic stories, maxims, and parables. Critical editions of midrashic compilations as well as digital advancements and translations give scholars in cognate fields the necessary tools to understand rabbinic literature and undertake comparative studies.
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米德拉什
在现代用语中,midrash(希伯来语词根drš i,“调查,寻找,搜索,检查”)指的是任何解释行为,但在最严格和最精确的意义上,它指的是古代拉比对圣经的解释。米德拉什既是解释的过程,也是解释的产物,包含在米德拉什(复数)的大量汇编中,也包含在其他拉比作品中,如塔木德。midrashim纲要不仅保留了解释和教义,而且还揭示了一种奇怪的后现代,多义的方法来解经。这些汇编通常根据三个(有问题的)描述性二进制分类:halakhic或aggadic;单宁质(70-200 ce)或非冰质(200-500 ce);以及训诂学或布道学。通过midrashic的过程,古代犹太圣贤使《圣经》与他们同时代的人息息相关,教授道德课程,讲述幻想故事,发展并维护神学信仰和道德行为准则。对米德拉什的研究提供了一个进入古代晚期拉比文化世界的门户;它也用来强调他们对圣经的方法和假设,以及他们的解释学实践和原则。米德拉西语的解释采用了各种各样的训诂技巧,这些技巧通常与圣经的语言紧密相连。除了文字游戏,拉比们偶尔也会使用gematria,用希伯来字母的算术值来解释一个单词或诗句。互文性和经文词、短语和诗句的原子化是米德拉西方法的基本特征。虽然midrash这个词专门用于拉比的圣经解释,但它有时更广泛地用作aggadah的同义词,aggadah包括拉比的故事、格言和寓言。midrashic汇编的关键版本以及数字进步和翻译为同源领域的学者提供了必要的工具来理解拉比文学并进行比较研究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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