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Midrash (/ ˈ m ɪ d r ɑː ʃ /; [1] Hebrew: מִדְרָשׁ; pl. מִדְרָשִׁים midrashim or מִדְרָשׁוֹת midrashot) is an expansive Jewish Biblical exegesis [2] using a rabbinic mode of interpretation prominent in the Talmud.
The phrase "Midrash halakha" was first employed by Nachman Krochmal, [6] the Talmudic expression being Midrash Torah = "investigation of the Torah". [7] These interpretations were often regarded as corresponding to the real meaning of the scriptural texts; thus it was held that a correct elucidation of the Torah carried with it the proof of the halakha and the reason for its existence.
A beth midrash (Hebrew: בית מדרש, "House of Learning"; pl.: batei midrash), also beis medrash or beit midrash, is a hall dedicated for Torah study, often translated as a "study hall". [1] It is distinct from a synagogue (beth knesseth), although the two are often coextensive. In Yiddish the beth midrash may be referred to as a zal, i.e ...
It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis. It is an expository midrash to the first book of the Torah, assigned by tradition to the amora Hoshaiah Rabbah, who flourished in the third century in Roman-ruled Syria Palaestina.
The HaMidrasha educational center for the renewal of Jewish life in Israel was established in 1989 for non-orthodox Jewish Israelis and promotes an Israeli-Zionist approach to Jewish identity. [43] Midreshet Natur is a collaborative beit midrash with religious and secular participants, and Madrassa/Midrasha pursues Arab–Jewish coexistence in ...
The Three Oaths is the name for a midrash found in the Babylonian Talmud, and midrash anthologies, that interprets three verses from Song of Solomon as God imposing three oaths upon the world. Two oaths pertain to the Jewish people and a third oath applies to the gentile nations of the world.
In Mexico, Jewish identity is deeply tied to the synagogue and faith practices, Unikel said – unlike in the U.S. where Jewish identity can be as much ethnic and cultural as it is religious.
It must be assumed, therefore, that Ishmael composed an explanatory midrash to the last four books of the Torah, and that his pupils amplified it. [8] A later editor, intending to compile a halakhic midrash to Exodus, took Ishmael's work on the book, beginning with ch. 12, since the first eleven chapters contained no references to the halakha. [9]