Editing Exegesis (section)

==Judaism==
{{more citations needed|section|date=March 2022}}
{{Main|Jewish commentaries on the Bible|Pardes (Jewish exegesis)}}

Traditional Jewish forms of exegesis appear throughout [[Rabbinic literature]], which includes the [[Mishnah]], the two [[Talmud]]s, and the [[Midrash]]ic literature.<ref>{{cite book |last=Vermes |first=Géza |author-link=Géza Vermes |orig-date=1970 |year=1993 |chapter=Bible and Midrash: Early Old Testament Exegesis |chapter-url=https://books.google.com/books?id=QnG2067meU0C&pg=PA199 |editor1-last=Ackroyd |editor1-first=P. R. |editor1-link=Peter Ackroyd (biblical scholar) |editor2-last=Evans |editor2-first=C. F. |title=The Cambridge History of the Bible: From the Beginnings to Jerome |location=[[Cambridge]] |publisher=[[Cambridge University Press]] |volume=1 |pages=199–231 |isbn=0-521-07418-5}}</ref> Jewish exegetes have the title {{transliteration|he|mefarshim}} ({{lang|he|מפרשים}}, "commentators").

===Midrash===
The [[Midrash]] is a compilation of [[homiletic]] teachings or commentaries on the [[Tanakh]] (Hebrew Bible), biblical exegesis of the [[Torah]], and texts related to the ''[[Halakha]]'', which also forms an object of analysis. It includes teachings on the legal and ritual ''Halakha'', the collective body of Jewish law and its exegesis, and the ''[[Aggadah]]'', the compendium of Rabbinic homilies of the parts of the Tanakh not explicitly about the Written Law.

====''Halakha'' and ''Aggadah''====
In ''[[halakhic]]'' as well as ''[[aggadic]]'' exegesis, the [[wikt:expounder|expounder]] endeavored not so much to seek the original meaning of the text as to find authority in a Hebrew Bible passage for established concepts and ideas, rules of conduct, and teachings, for which he wished to locate a foundation. The form of [[Talmudical hermeneutics]] known as {{transliteration|he|[[Asmachta (Talmudical hermeneutics)|''asmachta'']]}} is defined as finding hints for a given law.{{citation needed|date=March 2022}}{{original research inline|date=March 2022}}

====Midrashic====
Midrashic exegesis was largely in the nature of [[homiletics]], expounding the Bible not primarily in order to understand the documents of the past (although in some instances it is indeed the case), but to find religious [[wikt:edification|edification]], moral instruction, and sustenance for the thoughts and feelings of the present. The contrast between the explanation of the literal sense and the Midrash, which played off of the texts as written, was recognized by the ''[[Tannaim]]'' and ''[[Amoraim]]'', but their idea of the literal meaning of a passage may not be allowed by more modern standards.{{whose|reason=Whose standards?|date=March 2022}} The [[Tannaim|''tanna'']] Rabbi [[Ishmael ben Elisha]] said, rejecting an exposition of [[Eliezer ben Hyrcanus]]: "Truly, you say to Scripture, 'Be silent while I am expounding!{{'"}}<ref>''[[Sifra]]'' on Leviticus 13:49</ref>

====''Tannaim''====
[[Tannaim|''Tannaitic'']] exegesis distinguishes principally between the actual deduction of a thesis from a passage as a means of proving a point and the use of such a passage as a mere [[mnemonic]] device—a distinction that was also made in a different form later in the [[Talmudic academies in Babylonia|Babylonian schools]]. The Babylonian ''[[Amoraim]]'' were the first to use the expression "[[Peshaṭ]]" ("simple" or face value method) to designate the primary sense, contrasting it with the "Drash", the [[Midrashic]] exegesis. These two terms later became essential features in the history of Hebrew Bible exegesis. The important principle that the Midrashic exegesis could not annul the primary sense was formulated in Babylonia.{{cn|date=April 2025}} This principle subsequently became the watchword of commonsense Bible exegesis.

How little it was known or recognized may be seen from the admission of [[Kahana ben Tahlifa]], a Babylonian [[Amoraim|''amora'']] of the fourth century, that while at 18 years of age, he had already learned the whole [[Mishnah]], he had only heard of that principle a great many years later (''[[Shabbat (Talmud)|Shabbat]]'' 63a). Kahana's admission is characteristic of the centuries following the final redaction of the Talmud. The primary meaning is no longer considered, but it is becoming more and more fashionable to interpret the text according to its meaning in traditional literature. The ability and even the desire for original investigation of the text succumbed to the overwhelming authority of the Midrash.

It was, therefore, providential that, just at the time when the Midrash was paramount, the close study of the text of the Hebrew Bible, at least in one direction, was pursued with rare energy and perseverance by the [[Masorites]], who set themselves to preserving and transmitting the pronunciation and correct reading of the text.

===Mikra===
The [[Tanakh|''Mikra'']], the fundamental part of the national science,{{what?|date=April 2025}} was the subject of the primary instruction. It was also divided into the three groups of the books of the Hebrew Bible: the [[Torah]], the [[Nevi'im|Prophets]], and the [[Ketuvim]] (Writings), respectively. The instruction in the Hebrew Bible focused on the correct division of sentences and words for better reading and comprehension. Scribes also needed to understand the [[Targum]], the Aramaic translation, which aided immediate understanding but was shaped by the exegesis taught in schools.

The reading of the biblical text, which was combined with that of the Targum, widened the knowledge of the scholars learned in the first division of the national science.{{what|date=April 2025}} The scribes found the material for their discourses, which formed a part of the [[synagogue]] service, in the second division of the several branches of the tradition. The ''Aggadah'', the third of these branches, was the source material for the sermon.

=== Jewish Scholasticism ===
Jewish exegesis continues beyond the Talmud into the Middle Ages, Renaissance, and today, playing a crucial role in Jewish religious life. Communities globally prioritize exegetic studies as vital for understanding scripture, using various literary tools, and engaging deeply with classical exegetical literature. Throughout history, exegetes like [[Saadia Gaon]] (''The Book of Beliefs and Opinions''), [[Solomon ibn Gabirol]], and [[Isaac Alfasi]] have bridged gaps between different eras and emphasized empirical observation, logic, and divine attributes. Others, like [[Bahya ibn Paquda]], [[Abraham ibn Ezra|Ibn Ezra]], and [[Maimonides]] (''The Guide for the Perplexed''), reinterpreted virtues, developed linguistic traditions, and reconciled philosophy with religion, employing systematic reasoning. The works of these [https://www.exegetes.org/en#h.eumt88jamxfc exegetes]{{Citation needed|date=April 2025}} have been translated into numerous languages, ensuring their widespread influence. <ref>{{Cite book |last=Helfgot |first=Nathaniel |title=Mikra & meaning: studies in Bible and its interpretation |date=2012 |publisher=Maggid Books |isbn=978-1-61329-001-9 |location=Jerusalem |page=xxiii |language=en |chapter=Author's Introduction |oclc=779489142}}</ref>