Midrash (Hebrew darash,"interpretation"), term applied to Jewish expository and exegetical writings on the Scriptures. midrash （希伯來語darash ， "解釋" ） ，任期適用於猶太人的闡述和訓詁著作念經。 These writings consist of the interpretations by different rabbis of the laws and customs set forth in the Old Testament.這些著作構成了詮釋不同的拉比的法規和慣例，提出在舊約。 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經著作似乎已經產生之前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分為三個組別;抽象halakah ，構成了傳統法律; halakic midrash ，演繹傳統法律由成文法和haggadic midrash （見haggada ） ，其中的傳說，布道，及詮釋的敘事部分聖經和有關倫理和神學，而不是法律。 The forms and styles of these writings show considerable flexibility, ranging from parables to sermons to codifications of law.在形式和風格的這些著作顯示出相當的靈活性，包括從parables以說教，以編纂國際法。
Saul Lieberman娑羅雙樹利伯曼
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The term commonly designates ancient rabbinical commentaries on the Hebrew Scriptures.任期常見指定古代猶太教評論對希伯來語聖經。 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.它是複數形式的字midrash是發現只有兩次，在舊約（二相提並論。 [方志] ，第十三章， 22條; 24 ， 27 ） ，在那裡，這是待客liber （圖書）在vulgate ，由"評注" ，在修訂後的版本。 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.在猶太教裡， midrash有抽象和一般意義上的研究，論述的經文，而米大示，主要是自由和人工解釋神聖文本賦予其古老expositors ，其次才是收藏的這些解釋，在形狀評神聖的令狀。
ORIGINS AND KINDS OF MIDRASHIM起源和種米大示
After the return from Babylon, the Law was the centre of the life of the Jews at home and abroad.香港回歸後，從巴比倫，該法的中心，生命的猶太人，在國內和國外。 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.從此，一項令人關注的猶太當局，以確保這項花葉戒律準確地遵守所有，任何情況下，正是從這個實際的觀點認為，文士與他們拉比研究論述的內容他們神聖的著作。 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.一部分這些內容，即，頒布鑲嵌法，製成的，當然，直接的目的，促進法律正義，在以色列，但是，由於這些法律進行了誣陷，鑑於具體情況只能說明過去，他們不得不需要說明的，在較多或較少的人工方式，使他們適應變化了的情況下，猶太人的生命，或充當聖經依據或支持各種傳統的慶祝活動，這彌補了口服法。 All such artificial explanations of the terms of the Mosaic legislation are legal, or Halahcic, Midrashim.所有這些人工解釋的條款，鑲嵌立法是合法的，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.有別於這個一般種米大示，是那些所謂的homiletical ，或hagadic ，擁抱的解釋，說明，或擴大，在一個道德說教或有啟發性的方式，對非法律部分的希伯來語聖經。 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.作為對象的這後一種米大示，是不是要確定確切的法例規定，而是確認在一般的方式猶太hearers在他們的信仰與實踐， hagadic解釋這次非法律部分經文特點大得多的自由的論述比halachic米大示，以及它可能真正說hagadic expositors曾經利用自己的什麼材料-熟語知名的拉比（如哲學或神秘和調研有關天使，魔鬼，天堂，地獄， m essias，撒旦宴和齋戒， parables ，傳說，諷刺攻擊對異教徒和他們的禮儀，等等） -會使他們如何對待這些部分的神聖文本更加有啟發性或有啟發性。 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.兩種米大示人，在第一次保存下來，只有口頭，但他們寫下來，與公元二世紀的我們這個時代，他們現在存在的形狀，主要的訓詁或homiletical工程全部或部分的希伯來語聖經。
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.三個最早，在好幾個方面，最重要的米大示解經藏品是： （ 1 ） mechilta ，對部分外流，並體現了傳統的，主要是學校的拉比伊斯梅爾（第一世紀） ; （ 2 ） siphra ，利未記，體現了傳統的拉比aqiba與增補，從學校的拉比伊斯梅爾（ 3 ） siphre對號碼和申命記，回去主要是為了學校的，同時兩個拉比。 These three works are used in the Gemaras.這三項工程都是用在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 （評） ，大集10米大示對pentateuch和megilloth ，承擔各自的名字： （一）本的起初rabba ，對成因（主要是從公元六世紀） ; （二） shemoth rabba ，對外逃（第十一屆和第十二屆世紀） ; （三） wayyiqra rabba ，對利未記（中七世紀） ; （四） bamidbar rabba ，對號碼（ 12世紀） ; （五） debarim rabba ，對申命記（十世紀） ; （六） shir ashshirim rabba ，對canticle的canticles （可能是中前9世紀） ; （七）羅思rabba ，對羅思（同一日期前述） ; （八）人道執委會rabba ，就悲嘆（七世紀） ; （一） midrash qoheleth ，對傳道書（可能是前中的第九世紀） ， （十） midrash埃絲特，埃絲特（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.這些rabboth ，米大示對出埃及記，利未記，數字和申命記主要是彌補的頌歌對經文章節為安息日或節，而另一些，而不是一個訓詁學性質。 (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 ，彙編頌歌特殊pentateuchal和先知性的教訓（八世紀初） ， （ 6 ） pirqe拉比埃利澤（不前8世紀） ， 1米大示解經敘述的，更重要的事件，該penteteuch （ 7 ） tanchuma或yelammedenu （第九世紀） ，就整個pentateuch ;頌歌，構成一個halachic介紹，然後由幾個proems ，博覽會的開幕式小詩，並救世主的結論， （ 8 ） midrash shemuel ，關於第一兩本書的國王（一，二塞繆爾） ; （ 9 ） midrash tehillim ，就詩篇; （ 10 ） midrash mishle ，諺語; （ 11 ） yalqut shimeoni ，一種catena延伸至所有希伯來語聖經。
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.乍看起來，人們可能認為這種farrago作為米大示解經文學，可有興趣和價值只有一個猶太人，因為猶太人，因為該米大示，是徹底地沉浸在精神猶太教，承擔鮮明見證的法律，海關，教條，願望猶太種族，並記錄最崇高的思想，熟語和教誨的猶太聖人在早期時代。 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，不過，他審查的內容，這些古老的闡述性工程，他越發現他們是非常寶貴的資料來源，以基督教的代言人，聖經中的學生，和一般學者以及。 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.在這個機構中的古代文學，有很多路線的思路，表現形式， reasonings ，並說明，這可以用來說明，並確認靈感記錄基督教和傳統教義的教會，特別是有關通道的舊遺囑被視為救世主。 The Biblical student will at times notice in the oldest parts of the Midrashim, Scriptural readings anterior to those embodied in the Massoretic text.聖經中的學生將在次公告中最古老部分的米大示，聖經讀前向那些體現在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， "當它銘記著這annotators和punctuators的希伯來文，並翻譯了[多數]古老的版本，是猶太人浸漬與神學的意見，對民族，起訴他們的聖經勞動力和諧與這些意見… … 。重要的是halachic和hagadic訓詁學，以批評的希伯來文，並以正確的認識，希臘，沙爾代，敘利亞文，並與其他版本，也難以被高估" 。 (Ginsburg, in Kitto's "Cyclop. Of Biblical Liter.", III, 173). （金斯伯格，在kitto的" cyclop 。聖經升" ，第三章， 173條） 。 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.最後學家，歷史學家，哲學家，法學家和政治家，將不難發現，在米大示言論和討論，其中有一個直接關係到各自的分支研究。
Publication information Written by Francis E. Gigot.出版信息寫弗朗西斯體育gigot 。 Dedicated to Congregation Ben Joseph in Montpelier, VT The Catholic Encyclopedia, Volume X. Published 1911.專責眾賁約瑟夫。 Montpelier ， VT的天主教百科全書，體積十， 1911年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
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 ，詞庫antiquitatum sacrarum ，第一卷第十四-十六（威尼斯， 1752年至1754年） ;吉對耶利內克，閒房委會- midrasch （萊比錫，維也納， 1853年至1877年） ; schurer ，猶太人民的時候，基督（紐約， 18910 ; zune ，模具gottesdienstlichen vortrage四juden （法蘭克福， 1892年） ; wunsche ，書目rabbinica （萊比錫， 1880年至1885年） ;特里爾， 1892年， 1893年） ;格林胡特， sofer公頃likkutim （耶路撒冷， （ 1898年至1901年） ; strack ， einl 。身份證猶太法典（萊比錫， 1900年） ; oesterley和票房，宗教和信仰的猶太教堂（紐約， 1907年） 。
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