This article is about the Jewish rabbinical texts. The messiah in ancient midrash pdf article has multiple issues. Statements consisting only of original research should be removed.
24:27 “in the midrash of the Book of the Kings”. The word is translated in the Septuagint as βίβλος, γραφή, i. In Second Temple Jewish literature it began to be used in the sense of education and learning generally. Many different exegetical methods are employed in an effort to derive deeper meaning from a text. The presence of words or letters which are seen to be apparently superfluous, and the chronology of events, parallel narratives or what are seen as other textual ‘anomalies’ are often used as a springboard for interpretation of segments of Biblical text. In many cases, a dialogue is expanded manifold: handfuls of lines in the Biblical narrative may become long philosophical discussions. It is unclear whether the midrash assumes these dialogues took place in reality or if this refers only to subtext or religious implication.
This sentence later turns out to metaphorically reflect the content of the rabbinical interpretation offered. This strategy is used particularly in a subgenre of midrash known as the “Petikhta”. Some Midrash discussions are highly metaphorical, and many Jewish authors stress that they are not intended to be taken literally. Rather, other midrashic sources may sometimes serve as a key to particularly esoteric discussions. Later authors maintain that this was done to make this material less accessible to the casual reader and prevent its abuse by detractors. These Midrashim, which are written in Mishnahic Hebrew set out a clear distinction between the Biblical texts that they discuss, and the rabbinic interpretation of that text.
This work is based on pre set assumptions about the sacred and divine nature of the text, and the belief in the legitimacy that accords with rabbinic interpretation. Septuagint, or Samaritan Torah instead. By collecting and compiling these thoughts they could be presented in a manner which helped to refute claims that they were only human interpretations. The argument being that by presenting the various collections of different schools of thought each of which relied upon close study of the text, the growing difference between early biblical law, and its later rabbinic interpretation could be reconciled. Aggadic expositors availed themselves of various techniques, including sayings of prominent rabbis. Some of these midrashim entail mystical teachings.