Midrash (Hebrew darash,"interpretation"), term applied to Jewish expository and exegetical writings on the Scriptures. midrash （希伯来语darash ， "解释" ） ，任期适用于犹太人的阐述和训诂著作念经。 These writings consist of the interpretations by different rabbis of the laws and customs set forth in the Old Testament.这些著作构成了诠释不同的拉比的法规和惯例，提出在旧约。 The earliest elements of the Midrashic writings appear to have been produced before 100BC by the scribes.最早要素的米大示解经著作似乎已经产生之前100bc由文士。 The material contained in the Midrash is divided into three groups; the abstract Halakah, consisting of the traditional law; the Halakic Midrash, a deduction of the traditional law from the written law; and the Haggadic Midrash (see Haggada), consisting of legends, sermons, and interpretations of the narrative parts of the Bible and concerning ethics and theology rather than law.所包含的材料，在midrash分为三个组别;抽象halakah ，构成了传统法律; halakic midrash ，演绎传统法律由成文法和haggadic midrash （见haggada ） ，其中的传说，布道，及诠释的叙事部分圣经和有关伦理和神学，而不是法律。 The forms and styles of these writings show considerable flexibility, ranging from parables to sermons to codifications of law.在形式和风格的这些著作显示出相当的灵活性，包括从parables以说教，以编纂国际法。
Saul Lieberman娑罗双树利伯曼
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The term commonly designates ancient rabbinical commentaries on the Hebrew Scriptures.任期常见指定古代犹太教评论对希伯来语圣经。 It is the plural form of the word Midrash which is found only twice in the Old Testament (II Par. [Chronicles], xiii, 22; xxiv, 27), where it is rendered by liber (book) in the Vulgate, and by "commentary" in the Revised Version.它是复数形式的字midrash是发现只有两次，在旧约（二相提并论。 [方志] ，第十三章， 22条; 24 ， 27 ） ，在那里，这是待客liber （图书）在vulgate ，由"评注" ，在修订后的版本。 In rabbinical parlance, Midrash has the abstract and general sense of study, exposition of Scripture, while Midrashim are primarily the free and artificial explanations of the Sacred Text given by its ancient expositors, and secondarily the collections of such explanations in the shape of commentaries on Holy Writ.在犹太教里， midrash有抽象和一般意义上的研究，论述的经文，而米大示，主要是自由和人工解释神圣文本赋予其古老expositors ，其次才是收藏的这些解释，在形状评神圣的令状。
ORIGINS AND KINDS OF MIDRASHIM起源和种米大示
After the return from Babylon, the Law was the centre of the life of the Jews at home and abroad.香港回归后，从巴比伦，该法的中心，生命的犹太人，在国内和国外。 Henceforth, the one concern of the Jewish authorities was to make sure that the Mosaic precepts be accurately complied with by all, and under all circumstances, and it is from this practical standpoint that the Scribes and after them the Rabbis studied and expounded the contents of their sacred writings.从此，一项令人关注的犹太当局，以确保这项花叶戒律准确地遵守所有，任何情况下，正是从这个实际的观点认为，文士与他们拉比研究论述的内容他们神圣的著作。 A part of these contents, viz., the enactments of the Mosaic Law, made of course directly for the purpose of promoting legal righteousness in Israel; yet, as these laws had been framed in view of concrete circumstances of the past, they had to be explained in a more or less artificial way to make them fit the altered circumstances of Jewish life, or serve as Scriptural basis or support of the various traditional observances which made up the oral law.一部分这些内容，即，颁布镶嵌法，制成的，当然，直接的目的，促进法律正义，在以色列，但是，由于这些法律进行了诬陷，鉴于具体情况只能说明过去，他们不得不需要说明的，在较多或较少的人工方式，使他们适应变化了的情况下，犹太人的生命，或充当圣经依据或支持各种传统的庆祝活动，这弥补了口服法。 All such artificial explanations of the terms of the Mosaic legislation are legal, or Halahcic, Midrashim.所有这些人工解释的条款，镶嵌立法是合法的，或者halahcic ，米大示。 Distinct from this general kind of Midrashim are those called homiletical, or Hagadic, which embrace the interpretation, illustration, or expansion, in a moralizing or edifying manner, of the non-legal portions of the Hebrew Bible.有别于这个一般种米大示，是那些所谓的homiletical ，或hagadic ，拥抱的解释，说明，或扩大，在一个道德说教或有启发性的方式，对非法律部分的希伯来语圣经。 As the object of this latter kind of Midrashim was not to determine the precise requirements of the Law, but rather to confirm in a general manner Jewish hearers in their faith and its practice, Hagadic explanations of the non-legal parts of Scripture are characterized by a much greater freedom of exposition than the Halachic Midrashim; and it may be truly said that Hagadic expositors have availed themselves of whatever material -- sayings of prominent Rabbis (eg, philosophical or mystical disquisitions concerning angels, demons, paradise, hell, Messias, Satan, feasts and fasts, parables, legends, satirical assaults on the heathen and their rites, etc.) -- could render their treatment of those portions of the Sacred Text more instructive or edifying.作为对象的这后一种米大示，是不是要确定确切的法例规定，而是确认在一般的方式犹太hearers在他们的信仰与实践， hagadic解释这次非法律部分经文特点大得多的自由的论述比halachic米大示，以及它可能真正说hagadic expositors曾经利用自己的什么材料-熟语知名的拉比（如哲学或神秘和调研有关天使，魔鬼，天堂，地狱， m essias，撒旦宴和斋戒， parables ，传说，讽刺攻击对异教徒和他们的礼仪，等等） -会使他们如何对待这些部分的神圣文本更加有启发性或有启发性。 Both kinds of Midrashim were at first preserved only orally; but their writing down commenced with the second century of our era, and they now exist in the shape chiefly of exegetical or homiletical works on the whole or parts of the Hebrew Bible.两种米大示人，在第一次保存下来，只有口头，但他们写下来，与公元二世纪的我们这个时代，他们现在存在的形状，主要的训诂或homiletical工程全部或部分的希伯来语圣经。
PRINCIPAL MIDRASHIM主要米大示
The three earliest and in several respects most important Midrashic collections are: (1) the Mechilta, on a portion of Exodus, and embodying the tradition mainly of the School of Rabbi Ishmael (first century); (2) the Siphra, on Leviticus, embodying the tradition of rabbi Aqiba with additions from the School of rabbi Ishmael; (3) the Siphre on Numbers and Deuteronomy, going back mainly to the schools of the same two Rabbis.三个最早，在好几个方面，最重要的米大示解经藏品是： （ 1 ） mechilta ，对部分外流，并体现了传统的，主要是学校的拉比伊斯梅尔（第一世纪） ; （ 2 ） siphra ，利未记，体现了传统的拉比aqiba与增补，从学校的拉比伊斯梅尔（ 3 ） siphre对号码和申命记，回去主要是为了学校的，同时两个拉比。 These three works are used in the Gemaras.这三项工程都是用在gemaras 。 (4) The Rabboth (great commentaries), a large collection of ten Midrashim on the Pentateuch and Megilloth, which bear the respective names of: (a) Bereshith Rabba, on Genesis (mainly from the sixth century); (b) Shemoth Rabba, on Exodus (eleventh and twelfth century); (c) Wayyiqra Rabba, on Leviticus (middle seventh Century); (d)Bamidbar Rabba, on Numbers (twelfth century); (e) Debarim Rabba, on Deuteronomy (tenth century); (f) Shir Ashshirim Rabba, on Canticle of Canticles (probably before the middle of ninth century); (g) Ruth Rabba, on Ruth (same date as foregoing); (h) Echa Rabba, on Lamentations (seventh century); (i) Midrash Qoheleth, on Ecclesiastes (probably before middle of ninth century); (j) Midrash Esther, on Esther (AD 940). （ 4 ） rabboth （评） ，大集10米大示对pentateuch和megilloth ，承担各自的名字： （一）本的起初rabba ，对成因（主要是从公元六世纪） ; （二） shemoth rabba ，对外逃（第十一届和第十二届世纪） ; （三） wayyiqra rabba ，对利未记（中七世纪） ; （四） bamidbar rabba ，对号码（ 12世纪） ; （五） debarim rabba ，对申命记（十世纪） ; （六） shir ashshirim rabba ，对canticle的canticles （可能是中前9世纪） ; （七）罗思rabba ，对罗思（同一日期前述） ; （八）人道执委会rabba ，就悲叹（七世纪） ; （一） midrash qoheleth ，对传道书（可能是前中的第九世纪） ， （十） midrash埃丝特，埃丝特（公元940 ） 。 Of these Rabboth, the Midrashim on Exodus, Leviticus, Numbers, and Deuteronomy are chiefly made up of homilies on the Scripture sections for the Sabbath or festival, while the others are rather of an exegetical nature.这些rabboth ，米大示对出埃及记，利未记，数字和申命记主要是弥补的颂歌对经文章节为安息日或节，而另一些，而不是一个训诂学性质。 (5) The Pesiqta, a compilation of homilies on special Pentateuchal and Prophetic lessons (early eighth century); (6) Pirqe Rabbi Eliezer (not before eighth century), a Midrashic narrative of the more important events of the Penteteuch; (7) Tanchuma or Yelammedenu (ninth century) on the whole Pentateuch; its homilies consist of a Halachic introduction, followed by several proems, exposition of the opening verses, and the Messianic conclusion; (8) Midrash Shemuel, on the first two Books of Kings (I, II Samuel); (9) Midrash Tehillim, on the Psalms; (10) Midrash Mishle, on Proverbs; (11) Yalqut Shimeoni, a kind of catena extending over all the Hebrew Scriptures. （ 5 ） pesiqta ，汇编颂歌特殊pentateuchal和先知性的教训（八世纪初） ， （ 6 ） pirqe拉比埃利泽（不前8世纪） ， 1米大示解经叙述的，更重要的事件，该penteteuch （ 7 ） tanchuma或yelammedenu （第九世纪） ，就整个pentateuch ;颂歌，构成一个halachic介绍，然后由几个proems ，博览会的开幕式小诗，并救世主的结论， （ 8 ） midrash shemuel ，关于第一两本书的国王（一，二塞缪尔） ; （ 9 ） midrash tehillim ，就诗篇; （ 10 ） midrash mishle ，谚语; （ 11 ） yalqut shimeoni ，一种catena延伸至所有希伯来语圣经。
IMPORTANCE OF MIDRASHIM重要性米大示
At first sight, one might think that such farrago as the Midrashic literature could be of interest and value only to a Jew as Jew, inasmuch as the Midrashim are thoroughly steeped in the spirit of Judaism, bear distinct witness to the laws customs, doctrines, aspirations of the Jewish race, and record the noblest ideas, sayings, and teachings of the Jewish sages in early times.乍看起来，人们可能认为这种farrago作为米大示解经文学，可有兴趣和价值只有一个犹太人，因为犹太人，因为该米大示，是彻底地沉浸在精神犹太教，承担鲜明见证的法律，海关，教条，愿望犹太种族，并记录最崇高的思想，熟语和教诲的犹太圣人在早期时代。 The more, however, he examines the contents of these ancient expository works, the more he discovers that they are an invaluable source of information to the Christian apologist, the Biblical student, and the general scholar as well.越多，不过，他审查的内容，这些古老的阐述性工程，他越发现他们是非常宝贵的资料来源，以基督教的代言人，圣经中的学生，和一般学者以及。 In this body of ancient literature there is much in the line of ideas, expressions, reasonings, and descriptions, which can be used to illustrate and confirm the inspired records of Christianity and the traditional teachings of the Church, notably concerning the passages of the Old Testament to be regarded as Messianic.在这个机构中的古代文学，有很多路线的思路，表现形式， reasonings ，并说明，这可以用来说明，并确认灵感记录基督教和传统教义的教会，特别是有关通道的旧遗嘱被视为救世主。 The Biblical student will at times notice in the oldest parts of the Midrashim, Scriptural readings anterior to those embodied in the Massoretic text.圣经中的学生将在次公告中最古老部分的米大示，圣经读前向那些体现在massoretic文本。 Again, "when it is borne in mind that the annotators and Punctuators of the Hebrew text, and the translators of the [most] ancient versions, were Jews impregnated with the theological opinions of the nation, and prosecuted their Biblical labours in harmony with these opinions. . . .the importance of the Halachic and Hagadic exegesis to the criticism of the Hebrew text, and to a right understanding of the Greek, Chaldee, Syriac, and other versions, can hardly be overrated."再次， "当它铭记着这annotators和punctuators的希伯来文，并翻译了[多数]古老的版本，是犹太人浸渍与神学的意见，对民族，起诉他们的圣经劳动力和谐与这些意见… … 。重要的是halachic和hagadic训诂学，以批评的希伯来文，并以正确的认识，希腊，沙尔代，叙利亚文，并与其他版本，也难以被高估" 。 (Ginsburg, in Kitto's "Cyclop. Of Biblical Liter.", III, 173). （金斯伯格，在kitto的" cyclop 。圣经升" ，第三章， 173条） 。 Lastly the Philologist, the historian, the philosopher, the jurist, and the statesman, will easily find in the Midrashim remarks and discussions which have a direct bearing on their respective branches of study.最后学家，历史学家，哲学家，法学家和政治家，将不难发现，在米大示言论和讨论，其中有一个直接关系到各自的分支研究。
Publication information Written by Francis E. Gigot.出版信息写弗朗西斯体育gigot 。 Dedicated to Congregation Ben Joseph in Montpelier, VT The Catholic Encyclopedia, Volume X. Published 1911.专责众贲约瑟夫。 Montpelier ， VT的天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
UGLINI, Thesaurus Antiquitatum Sacrarum, vols XIV-XVI (Venice, 1752-1754); JELLINECK, Bet Ha-Midrasch (Leipzig, and Vienna, 1853-1877); SCHURER, The Jewish People in the Time of Christ (New York, 18910; ZUNE, die gottesdienstlichen Vortrage d. Juden (Frankfort, 1892); WUNSCHE, Bibliotheca Rabbinica (Leipzig, 1880-1885); Trier, 1892, 1893); GRUNHUT, Sofer Ha Likkutim (Jerusalem, (1898-1901); STRACK, Einl. id Talmud (Leipzig, 1900); OESTERLEY AND BOX, The Religion and Worship of the Synagogue (New York, 1907). uglini ，词库antiquitatum sacrarum ，第一卷第十四-十六（威尼斯， 1752年至1754年） ;吉对耶利内克，闲房委会- midrasch （莱比锡，维也纳， 1853年至1877年） ; schurer ，犹太人民的时候，基督（纽约， 18910 ; zune ，模具gottesdienstlichen vortrage四juden （法兰克福， 1892年） ; wunsche ，书目rabbinica （莱比锡， 1880年至1885年） ;特里尔， 1892年， 1893年） ;格林胡特， sofer公顷likkutim （耶路撒冷， （ 1898年至1901年） ; strack ， einl 。身份证犹太法典（莱比锡， 1900年） ; oesterley和票房，宗教和信仰的犹太教堂（纽约， 1907年） 。
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