{"id":710,"date":"2025-10-01T04:00:00","date_gmt":"2025-10-01T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=710"},"modified":"2025-12-16T19:22:59","modified_gmt":"2025-12-17T02:22:59","slug":"midrash-tehilim-origen-estructura","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/midrash-tehilim-origen-estructura\/","title":{"rendered":"Midrash Tehillim: Where poetry becomes prophecy"},"content":{"rendered":"
\n

\u201cPrayer does not change God, it changes the one who prays.\u201d<\/p>\n<\/blockquote>\n\n\n\n

1) What it is and why it matters<\/h1>\n\n\n\n

Midrash Tehillim<\/strong> it is a midrash agg\u00e1dico<\/strong> (homiletical) on the Book of Psalms<\/strong>. Meets derashot (homilies), glosses verse-to-verse and narrative materials (parables, proverbs, stories) used to preach, to teach theology and ethics, and link the Psalms with the cycles of the liturgical and historical realities. From the Middle Ages was circulated under the name \u201cSho\u1e25er Tov\u201d<\/strong> by their incipit (Prov 11:27), and was one of the collections homil\u00e9ticas most frequently cited by exegetes of the middle ages.<\/p>\n\n\n\n

2) the Structure and scope textual<\/h1>\n\n\n\n
    \n
  • Two sections<\/strong> differentiated by language\/style, and transmission of textual:\n
      \n
    • Part I (Salt 1-118)<\/strong>: is the \u201ccore\u201d old and the only stretch present in all manuscripts, and in the princeps<\/strong> (Constantinople, 1512).<\/li>\n\n\n\n
    • Part II (Ps 119-150)<\/strong>: supplement back<\/strong>in many medieval sources missing<\/strong> homilies for 96-98 and there are gaps<\/strong> and materials taken from Yalqut Shimoni<\/strong> (e.g., 122-137), which explains absences as 123 and 131.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
    • Formal characteristics: the openings with formulas \u201cas the Scripture says<\/strong>\u201d, derash-based qer\u00e9\/ketiv<\/strong>, spellings full\/defective<\/strong>, gematria<\/strong>, notarik\u00f3n<\/strong> and readings al-tikr\u00e9<\/strong>; also interest in numerology (counts sections\/verses).<\/li>\n<\/ul>\n\n\n\n

      3) Dating and provenance (what we know and what we don't)<\/h1>\n\n\n\n
        \n
      • Editing\/rewriting of Part I (Salt 1-118):<\/strong> final composition among the centuries-VII\u2013IX<\/strong>on oldest materials (period talmudic). The critical (Zunz, Buber and successors) is the palestinian origin<\/strong> language and fonts.<\/li>\n\n\n\n
      • Supplement (Salt 119-150):<\/strong> compiled in the THIRTEENTH century<\/strong> with extracts of Yalqut Shimoni and editorial additions; its authorship is discussed in the scholarship of classical.<\/li>\n\n\n\n
      • Dating medieval early<\/strong> (s. XI) prove their circulation: Nathan of Rome, R. Isaac b. Yehuda ibn Ghayyat and Rashi<\/strong> quoted repeatedly.<\/li>\n\n\n\n
      • Conclusion methodology: is not the work of a single editor<\/strong>; there are layers and duplication of reasons throughout the corpus.<\/li>\n<\/ul>\n\n\n\n
        \n

        \u201cWhen the heart is broken before the Creator, a door opens and neither the angels can close.\u201d<\/p>\n<\/blockquote>\n\n\n\n

        4) Transmission: manuscripts and editions<\/h1>\n\n\n\n
          \n
        • Manuscripts:<\/strong> Buber located six<\/strong> that they end up in Ps 118<\/strong>; only two<\/strong> attest to a short passage about Ps 119 prior to Abraham Proven\u00e7al.<\/li>\n\n\n\n
        • Print:<\/strong>\n
            \n
          • Constantinople, 1512<\/strong>: first edition, only Salt 1-118<\/strong>.<\/li>\n\n\n\n
          • Thessaloniki, 1515<\/strong>: adds the supplement 119-150<\/strong> (with two psalms absent), probably compiled of foreign materials; there is debate about the workshop (some pieces may be printed in Fez<\/strong>).<\/li>\n\n\n\n
          • Venice, 1546<\/strong> and reprints later. Edition critical<\/strong> of Solomon Buber<\/strong> (Vilnius, 1891) with comparative introduction and apparatus; it continues to be a textual reference.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
          • Modern translation key:<\/strong> William G. Braude<\/strong>, The Midrash on Psalms<\/em> (Yale Judaica Series, 2 vols., 1959) \u2014the first complete translation into English, with notes and references.<\/li>\n<\/ul>\n\n\n\n

            5) Content and methods exegetical<\/h1>\n\n\n\n
              \n
            • Homilies<\/strong>: connected verses of Psalms with other biblical passages, to theological issues, (providence, reward\/punishment, Israel and the nations), ethics (honesty, humility, merits of the charity) and liturgical (Shabbat, holidays).<\/li>\n\n\n\n
            • Techniques<\/strong>: gematria, notarik\u00f3n, variations voc\u00e1licas, comparison of readings, and proemios<\/strong> that open from another verse to psalm commented out (\u201cpeti\u1e25t\u00e1\u201d homiletics).<\/li>\n\n\n\n
            • Narrative<\/strong>: abound parables<\/strong> and stories<\/strong> (e.g., anecdotes about Hadrian and the legend of Romulus and Remus in key copy). Also proverbs exclusive (\u201cthe walls have ears<\/strong>\u201d) and customary uses (e.g., drinking water on Shabbat prior to the evening, according to some traditions).<\/li>\n\n\n\n
            • Controversy and layers<\/strong>recent studies detected strata publishing<\/strong> and passages with polemia-religious<\/strong> (e.g., around the Salt 22), useful for dating and internal socio-religious.<\/li>\n\n\n\n
            • Tone and language<\/strong>: stylistically it is considered one of the midrashim agg\u00e1dicos most beautiful<\/strong>for your language high<\/strong> and \u201ccolorful\u201d theme.<\/li>\n<\/ul>\n\n\n\n

              6) Relationship with other midrashim and in the liturgy<\/h1>\n\n\n\n
                \n
              • Dialogues with Pesiqta Rabbati<\/strong>, Sifr\u00e9<\/strong>, Numbers Rabbah<\/strong>, Talmud Bavl\u00ed<\/strong>, and is source\/derived<\/strong> with Yalqut Shimoni<\/strong> in several sections of the supplement.<\/li>\n\n\n\n
              • Use liturgical and homiletical<\/strong> medieval explains the imprint teaching (maximum, mashal\/nimshal) and its presence in the preaching sinagogal<\/strong> on psalms highly prayed (e.g., 23, 27, 90).<\/li>\n<\/ul>\n\n\n\n
                \n

                \u201cThe song of David is not an echo of the past: the soul of Israel that keep talking in every generation.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                7) Status of the text and critical issues<\/h1>\n\n\n\n
                  \n
                • Limits of the \u201ctext true\u201d<\/strong>: for many philologists, Midrash Tehillim<\/em> authentic<\/strong> = Salt 1-118; the remainder is supplement<\/strong> (with materials Yalqut and reconstructions publishers later). Buber rebuilt<\/strong> psalms missing (e.g., 123, and 131) bringing in parts from other midrashim to cover the whole of the psalter in its edition.<\/li>\n\n\n\n
                • Vacancies and variants<\/strong>: psalmos 96-98<\/strong> missing in several mss.; 119<\/strong> he is just a fragment in a few witnesses; readings duplicate<\/strong> show compilation of layers<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                  8) Themes theological and ethical recurring<\/h1>\n\n\n\n
                    \n
                  • Theodicy and protest reverent<\/strong>: the midrash legitimizes the complaint<\/strong> faithful to the suffering of historic Israel, expanding or relocating the protest even in the psalms is not controversial. (Balance quantitative recent: ~10,5%<\/strong> units with protest).<\/li>\n\n\n\n
                  • Torah and merit<\/strong>: study, charity and humility as ways of protection\/exp\u00edo.<\/li>\n\n\n\n
                  • Israel and the nations<\/strong>: readings that contrast idolatry\/justice; in layers late appear resonances controversial<\/strong>.<\/li>\n\n\n\n
                  • Liturgy and practice<\/strong>: glosses that affect customs of Shabbat and mercy everyday.<\/li>\n<\/ul>\n\n\n\n
                    \n\n\n\n

                    Conclusion<\/h2>\n\n\n\n

                    Midrash Tehillim<\/strong> it is an anthology homiletics stratified<\/strong>: its core (1-118)<\/strong> is tardoantiguo, your supplement (119-150)<\/strong> medieval; it combines technical exegetical classic, parable, and ethics, and left a lasting imprint on the preaching and reading jewish Psalms.<\/p>","protected":false},"excerpt":{"rendered":"

                    Midrash Tehilim: origen, estructura y significado<\/p>","protected":false},"author":1,"featured_media":711,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[343],"tags":[462,463],"class_list":{"0":"post-710","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-midrashim","8":"tag-midrash-tehilim","9":"tag-salmos"},"yoast_head":"\nMidrash Tehilim: origen, estructura y significado - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Qu\u00e9 es el Midrash Tehilim, su estructura, dataci\u00f3n y temas clave en la ex\u00e9gesis jud\u00eda de los Salmos y su interpretaci\u00f3n m\u00edstica.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lamishna.com\/en\/midrash-tehilim-origen-estructura\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Midrash Tehilim: origen, estructura y significado - 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