a. Midrash on Samuel, called (Swity [Nrizi]) Midrash Simnel [Rabbatha], divided into thirty-two sections twenty-four of which are devoted to r Sam. and eight to 2 Sam. It is chiefly made up of excerpts from older works, and the compiler is supposed to have lived about the beginning of the sith century. Rashi is the first who quotes this Midrash (Comment. on Chron. x. 13). It was first published in Constantinople 1517, and has since been frequently reprinted with the Midrash described below. The best editions of it are the one with the twofold commentary Ez Joseph and Anaph Joseph, references to the parallel passages in the Talmud and Midrashim, etc., by Schrentzel, Stettin 186o ; and the other published together with the Midrash on Proverbs and the Comment. of Isaac Cohen, Lemberg 1861.
vi. Midrash on the Psalms, called (n471 [Nnm-]) Midrash Tillim [Rabbatha], Hagadath Tillim (o*, fill), or Shochar Tab (21D "InVI), after the words with which it commences. With the exceptions of seven psalms—viz., xlii., xcvi., xcvii., xcviii., cxv., cxxiii., and cxxxi., this Midrash extends over the whole Psalter. As it contains extracts from the Babylonian Talmud, the Pesikta, Boraitha of R. Eliezer, Tanchuma, and Pesikta Rabbathi, it must have been compiled about the end of the loth century, most probably in Italy. It was first published in Constantinople 1512. The portion on Ps. cxix., which extends to the first verses of letter p, is called Midrash Alpha Betha (Nr1+2 nit ), from the fact that this is an alphabetic psalm, and has been published separately, Salonica 1515. The Midrash on the Psalms has frequently been published together with the Midrash on Samuel. under the title Midi-ash Shochar rob (110 vim, which properly belongs only to that on the Psalms.
vii. Midrash on Proverbs, called (4** [Nr111]) .111Ydrash Misfile [R.abbatha], consists of a compilation of those maxims and expositions from former works which are best calculated to illustrate and explain the import of the book of Proverbs. The compiler, who lived about the middle of the itth century, omits all the references to the origi nal sources, discards the form of lectures, and assumes that of a commentary. The first edi tion of this Midrash appeared in Constantinople t512- 17. with the commentary Sera Abraham 1?11), Vilna 1834, and the commentary of Isaac Cohen, Stettin 1861. , viii. Midrash Jalkut (D)p)4 chin), or 7alkut Shimoni 0)1111:C1m1r4+), i. e., the collection, or com pilation of Simeon, who flourished in the 1 ith cen tury. This Midrash, which extends over the whole
Hebrew Scriptures, is described in the article CARA 10 this Cyclopmdia.
3. Method and Plan of the Midrash.—In dis cussing its method and plan it must be borne in mind that the Midrash first developed itself in public lectures and homilies ; that the ancient fragments of these discourses became afterwards literary commodities, serving frequently as the groundwork of literary productions ; and that the Midrashic writers or compilers mixed up other matters and pieces of their own composition with the remnants of expository lectures. The ancient relics, however, are easily discernible by their dia lect, diction, etc., and by the authority to whom they are ascribed. That there was a method in them, has been shown by the erudite and inde fatigable Jellinek, than whom there is no greater authority on the subject. He points out the follow ing plan as gathered from the ancient fragments.
i. The lecturer first set forth the theme of his discourse in a passage of Scripture enunciating the particular truth which he wished to unfold, and then illustrated it by a parable, and enforced it by a saying which was popular in the mouth of the people. This rule is given in the Midrash itself, come. L7'1, t:10 D15 i15 11;1151 rly+?3 nr19, Alidrash on Me Song of Solomon, I a.
ii. The attention of the audience was roused and the discourse was enlivened by the lecturer using a foreign word instead of a well-known ex pression, or by employing a Greek, Latin, Aramaic, or Persian term in addition to the Hebrew (comp. Aruch, s. v. VIM). This accounts for the striking fact that so many foreign words occur in the Midrash to express things for which the He brew has expressions, and that both Hebrew and foreign words, en pressing the same idea, stand side by side (comp. ntypnl 11r6 Hi drash Rabba on Genesis, c. J111 CP210 Illidrash on the Song of Solomon, i a).
iii. The lecturer increased the beauty of his dis course by trying to discover analogies between numbers and persons related to each other—e. g., between David and Solomon. Comp. Midrash on Me Song of Songs, ibid.
iv. The lecture was also rendered more attrac tive by being interspersed with plays upon words which were not intended to explain or corroborate a statement, but were simply meant to create a pleasant feeling in the audience. Hence, to judge of the frequent plays upon words by the rules of hermeneutics, is to misunderstand the aesthetics of the Hagada.