By Risto Santala
The Messiah and His Meal in Midrash Ruth Chapters V, VII and VIII and its roots and reflections in corresponding Jewish literature.
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Extra resources for The Midrash of the Messiah
1:22). In Hebrew there is no real verb "to be" in the same sense as in other languages. According to Hebrew we say "Me Tarzan, you Jane" when we mean "I am". Hebrew thought does not mean a static stationary situation but action and dynamism, of which 37 Thorleif Boman, Das Hebräische Denken in Vergleich mit dem Griechischen, Göttingen 5th printing 1968. See also his book "Europas kultur og den jödiske arv, Oslo 1972. 32 the Hebrew grammar provides an example. The first impression to the claims of Boman is predominantly positive.
Introductory proems at the beginning of the Midrash, 2. proems at the beginning of the parashiyoth, 3. internal proems and 4. 60 This serves like a backbone for the whole presentation. As a common denominator are the words, "And it came to pass in the days when the judges were judged", Judges 2:17. Several parashiyoth also employ a popular closing formula and the entire Midrash is designed to conclude with the special homily devoted to the Messiah and his origin. The division of Midrash Ruth is as follows: Parashah I covers the Book of Ruth from the verses I: 1 - 2, Parashah II from I:3 I:17, III from I:18 - I:21, IV from I:22 - II:9, V from II:10 - III:7, VI from III:8 - III:13, VII from III:14 - IV:15 and the last and the shortest Parashah VIII only two verses IV:18 - 19.
Ibid. pp. 155-167) In this context Safrai emphasizes that the rabbis undoubtedly prided themselves on the accuracy of their transmission. The Rabbinic literature repeats the obligation to properly attribute the teachings one relates. "The Tannaitic Midrash already presents this dozens of times as a part of the teacher-pupil relationship. The names of the transmitters were however corrupted at times. But these are not necessarily corruptions; they only constitute the possibility of corruptions.