Editing Exegesis (section)

===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.