{"id":722,"date":"2025-11-04T19:52:45","date_gmt":"2025-11-05T02:52:45","guid":{"rendered":"https:\/\/lamishna.com\/?p=722"},"modified":"2025-12-13T18:38:23","modified_gmt":"2025-12-14T01:38:23","slug":"midrash-tanjuma-origen-estructura-consuelo","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/midrash-tanjuma-origen-estructura-consuelo\/","title":{"rendered":"Midrash Tanjum\u00e1: The comfort of the Torah in the voice of the wise"},"content":{"rendered":"
\n

\u201cAs well as the Holy one, blessed be he, to comfort Israel, so also the wise should comfort his generation.\u201d<\/strong> \u2014 Midrash Tanjum\u00e1, Parashah Noach<\/em><\/p>\n<\/blockquote>\n\n\n\n

1) What is the Midrash Tanjum\u00e1<\/h1>\n\n\n\n

Definition of genre.<\/strong> It is a midrash homiletical<\/strong> on the whole Torah, composed as collections of derashot<\/em> (sermons) by parashah. Their distinctive feature is the foreword halachic<\/strong> that opens a lot of units with the formula \u201cYelammedenu rabbenu...\u201d<\/strong> (\u201cWe teach our master,...\u201d), hence the second name of the corpus: Tanjum\u00e1-Yelammedenu<\/strong>. Although it supports in materials amoraicos, is a composition post-amoraica<\/strong> Palestine late in Hebrew rabbinical late<\/strong> with a few passages in aramaic, and the presence of loans greco-latino.<\/p>\n\n\n\n

2) Dating and provenance<\/h1>\n\n\n\n

The dating accurate<\/strong> is discussed. The current consensus places the main training<\/strong> the type Tanjum\u00e1-Yelammedenu between VI\u2013VII centuries in Palestine<\/strong> (late Antiquity \/ byzantine period). Some of the witnesses and essays point to centuries VIII\u2013IX<\/strong> for recessions concrete; the oldest manuscript<\/strong> preserved is usually place at the end of the century VIII or IX<\/strong>. Recent studies (Bregman; and collective work of Brill) argue that the material sharing<\/strong> by recessions printed and Buber derived from Palestinian s. VI\u2013VII<\/strong>, while the recension Buber<\/strong> show a phase of fixation in northern Italy<\/strong> in lombard times (559-774).<\/p>\n\n\n\n

3) Language and style<\/h1>\n\n\n\n

Predominates Hebrew rabbinical late<\/strong>, with minimum aramaic<\/strong> in comparison with, for example, Leviticus Rabbah<\/em> or Pesiqta de-Rav Kahana<\/em>. Listed helenismos and latinisms<\/strong> typical of the mediterranean environment tardoantiguo.<\/p>\n\n\n\n

\n

\u201cGod looks at the hearts, not appearances.\u201d<\/strong> \u2014 Tanjum\u00e1, Mishpatim 2 Reads<\/em><\/p>\n<\/blockquote>\n\n\n\n

4) literary Structure of the derashot<\/h1>\n\n\n\n

A typical unit (not all are complete) contains:<\/p>\n\n\n\n

    \n
  1. Foreword halachic<\/strong> (yelammedenu<\/em>): legal questions raised by the assembly and response based on mishnah\/baraita (\u201ckakh shanu rabotenu...<\/em>\u201d).<\/li>\n\n\n\n
  2. Peti\u1e25t\u00e1 (opening homiletics)<\/strong>: chain a verse of Ketuvim\/Neviim<\/strong> with the parashah, using concatenations exegetical.<\/li>\n\n\n\n
  3. Body agg\u00e1dico<\/strong>stories, mashal\/nimshal<\/strong>, quotes amoraicas (mostly palestinian), exegesis verse to verse.<\/li>\n\n\n\n
  4. Close paren\u00e9tico\/eschatological<\/strong>: often with comfort and hope<\/strong> (hence the name \u201cTanjum\u00e1\u201d = comfort).
    This morphology and, in particular, the formula yelammedenu<\/strong>are trademarks of defining the corpus.<\/li>\n<\/ol>\n\n\n\n

    5) the Scope canonical and liturgical cycle<\/h1>\n\n\n\n

    The Tanjum\u00e1 covers five parts of the Torah<\/strong> and it appears to reflect (at least in part) the practical homiletics sinagogal<\/strong> and the cycle of readings<\/strong> (annual or triennial). Literature Yelammedenu is, above all, a sermonario<\/strong> for Shabbat\/holiday, is not a running commentary, verse-by-verse.<\/p>\n\n\n\n

    \n

    \u201cEach generation has its consolation, as well as took your test.\u201d<\/strong> \u2014 Tanjum\u00e1, Shemot 1<\/em><\/p>\n<\/blockquote>\n\n\n\n

    6) Sources and intertextual relationships<\/h1>\n\n\n\n

    The Tanjum\u00e1 reuse and dialogues<\/strong> with:<\/p>\n\n\n\n

      \n
    • Jerusalem Talmud<\/strong> and, to a lesser extent, Bavli<\/strong> (more visible in sections belated\/editorial).<\/li>\n\n\n\n
    • Midrashim palestinian classic: Genesis\/Exodus\/Leviticus Rabbah<\/strong>, Pesiqta de-Rav Kahana<\/strong>.<\/li>\n\n\n\n
    • Traditions (Tanjum\u00e1-type) circulated in schools of preaching.
      In particular, Numbers Rabbah (late)<\/strong> and other subsequent builds depend on<\/strong> materials Tanjum\u00e1-type.<\/li>\n<\/ul>\n\n\n\n

      7) Versions and recessions main<\/h1>\n\n\n\n

      (A) \u201cTanjum\u00e1 printed\u201d (recension standard \/ Yelammedenu).<\/strong>
      It is the version that was circulated in print from the s. XVI<\/strong> and that many identified with \u201cYelammedenu\u201d by his prefaces hal\u00e1jicos. Historical edits key<\/strong>: Constantinople, 1522<\/strong>, Venice 1545<\/strong>, Mantua 1563<\/strong> (with additions indicated by Ezra of Fano; the marks were lost in reprints later). It is, in large measure, a collection and review<\/strong> that integrates materials from different origins Tanjum\u00e1-type.<\/p>\n\n\n\n

      (B) \u201cTanjum\u00e1 Buber\u201d (ed. Salomon Buber, Vilna, 1885).<\/strong>
      Buber published a recension different<\/strong>based on manuscripts, which differs substantially<\/strong> the printed in Genesis and Exodus<\/strong>, and converges more<\/strong> in Leviticus, Numbers and Deuteronomy<\/strong>. The edition Buber is fundamental to textual criticism<\/strong> and comparative studies<\/strong> family Tanjum\u00e1-Yelammedenu.<\/p>\n\n\n\n

      (C) \u201cYelammedenu\u201d (lost), and fragments.<\/strong>
      Medieval sources testify to a work called \u201cYelammedenu<\/strong>\u201d today lost<\/strong> as a separate unit; a good part of his material retained absorbed<\/strong> in recessions, printed\/\u201cBuber\u201d or fragments<\/strong> (e.g., Geniz\u00e1).<\/p>\n\n\n\n

      \n

      \u201cThe Torah was not given to angels, but to men that stumble and rise.\u201d<\/strong> \u2014 Tanjum\u00e1, Nitzavim 2<\/em><\/p>\n<\/blockquote>\n\n\n\n

      8) theological Themes and recurring motifs<\/h1>\n\n\n\n
        \n
      • Providence and judgment\/compassion<\/strong>: God judges but also consoles<\/strong>; strong emphasis on teshuvah<\/strong> (repentance) and merit patriarchal<\/strong>.<\/li>\n\n\n\n
      • Social ethics<\/strong>: justice, charity, and community responsibility.<\/li>\n\n\n\n
      • Exile and redemption<\/strong>: locks that look to the consolation future<\/strong> of Israel.<\/li>\n\n\n\n
      • Rhetoric homiletics<\/strong>: heavy use of parables<\/strong> (mashal<\/em>), inquiry<\/strong> to the listener, and practical application<\/strong>.
        (The illustration of these reasons is verified along the corpus; see the profile of closures homil\u00e9ticos and the model yelammedenu<\/em>).<\/li>\n<\/ul>\n\n\n\n

        9) How is cited and works the text today<\/h1>\n\n\n\n
          \n
        • To Hebrew<\/strong>: consult Tanjum\u00e1 (printed)<\/strong> and Tanjum\u00e1 Buber<\/strong> (both are accessible online with navigation parashot). Sefaria<\/strong> it provides headers, basic variants, and navigation; for serious work, to contrast with the print edition of Buber (Vilna, 1885)<\/strong> and catalogs of witnesses.<\/li>\n\n\n\n
        • To academic context<\/strong>: fundamental Marc Bregman, The Tanhuma-Yelammedenu Literature<\/em><\/strong> and collective volumes of Brill<\/strong> (Studies in the Tanhuma-Yelammedenu Literature<\/em>), which bring together state of the question, list of witnesses and evolution of versions.<\/li>\n<\/ul>\n\n\n\n

          10) Differences editorials key (printed vs. Buber)<\/h1>\n\n\n\n
            \n
          • Genesis\/Exodus<\/strong>: higher divergences<\/strong> between the two recessions (order of derashot<\/em>, content, and formulations).<\/li>\n\n\n\n
          • Leviticus\/Numbers\/Deuteronomy<\/strong>: greater similarity<\/strong> textual.<\/li>\n\n\n\n
          • The printed<\/strong> features added<\/strong> (already in Mantua 1563), some borrowed from other compilations (e.g., Yalqut Shimoni<\/strong>). The loss of the marks typographic original made it difficult to separate the \u201coriginal\u201d and \u201caddition\u201d to print later.<\/li>\n<\/ul>\n\n\n\n
            \n

            \u201cThe consolation doesn't erase the pain, it morphs into understanding.\u201d<\/strong> \u2014 Tanjum\u00e1, Vaetchanan 1<\/em><\/p>\n<\/blockquote>\n\n\n\n

            11) Methodology homiletics<\/h1>\n\n\n\n
              \n
            • Similar to the Haggad\u00e1<\/strong>: the prologue legal<\/strong> it is not a treaty halachic; it works as porch rhetorical<\/strong> linking law and exegesis popular.<\/li>\n\n\n\n
            • Peti\u1e25t\u00e1 encadenante<\/strong>: articulates the verse far<\/strong> with the parashah by knots lexical<\/strong> and relationships themed<\/strong>; this procedure is structural in Tanjum\u00e1-type and in Pesiqta<\/em>.<\/li>\n\n\n\n
            • Parable pedagogical<\/strong>: the mashal<\/strong> simplifies theological ideas complex to hearing sinagogal.<\/li>\n\n\n\n
            • Close paren\u00e9tico<\/strong>: guides ethical action<\/strong> and hope<\/strong> collective.
              (See characterization in the entries of encyclopedias and synthesis academic).<\/li>\n<\/ul>\n\n\n\n

              12) Relationship with other midrashim pentateucales<\/h1>\n\n\n\n
                \n
              • Genesis\/Exodus\/Leviticus Rabbah<\/strong>: share palestinian arena<\/strong> and techniques peti\u1e25t\u00e1<\/strong>but Tanjum\u00e1 is distinguished by the regularity of the yelammedenu<\/strong> and by a Hebrew later<\/strong>.<\/li>\n\n\n\n
              • Numbers Rabbah (second part)<\/strong> and Deuteronomy Rabbah<\/strong> present dependencies<\/strong> and reconfigurations of material Tanjum\u00e1-type, a phenomenon already noted by the scholarship of classical and confirmed by the textual criticism modern.<\/li>\n<\/ul>\n\n\n\n

                13) Story editorial minimum<\/h1>\n\n\n\n
                  \n
                • Constantinople, 1522<\/strong>: first impression<\/strong> the Tanjum\u00e1.<\/li>\n\n\n\n
                • Venice 1545<\/strong>: reprint.<\/li>\n\n\n\n
                • Mantua 1563<\/strong>: base edition of reprints, with additions<\/strong> identified by Ezra b. Isaac Fano<\/strong> (the marks are lost then).<\/li>\n\n\n\n
                • Vilna, 1885 (Buber)<\/strong>: a critical edition of a recension alternative<\/strong> from manuscripts; milestone of the research.<\/li>\n<\/ul>\n\n\n\n
                  \n

                  \u201cWho teaches the Torah in times of darkness, to comfort the whole world.\u201d<\/strong> \u2014 Tanjum\u00e1, Bereishit 3<\/em><\/p>\n<\/blockquote>\n\n\n\n

                  14) research Topics open<\/h1>\n\n\n\n
                    \n
                  • Chronology fine<\/strong> layers editorial.<\/li>\n\n\n\n
                  • Delimitation<\/strong> between Yelammedenu<\/em> \u201clost,\u201d and what absorbed<\/strong> in recessions survivors.<\/li>\n\n\n\n
                  • Cartography<\/strong> of witnesses manuscripts<\/strong> (including Geniz\u00e1) and its classification<\/strong>.<\/li>\n\n\n\n
                  • Intertextos<\/strong> with liturgy, piyyut and homiletic christian\/greco-roman Palestine in the byzantine rite.
                    The recent literature (Brill; Gorgias) focuses advances in catalog of witnesses<\/strong> and evolution of versions<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                    15) How to \u201cread\u201d Tanjum\u00e1<\/h1>\n\n\n\n
                      \n
                    1. Choose the recension<\/strong> (printed or Buber) according to the torah portion in the study; for Genesis-Exodus<\/strong> it should be compare both<\/strong>.<\/li>\n\n\n\n
                    2. Rebuild the drive<\/strong>: identify foreword halachic<\/strong>, peti\u1e25t\u00e1<\/strong>, body<\/strong>, close<\/strong>.<\/li>\n\n\n\n
                    3. Map sources<\/strong> quoted (Yerushalmi\/Bavli\/midrashim) and function homiletics<\/strong> (not just the \u201cwhat says\u201d, but \u201chow to persuade\u201d).<\/li>\n\n\n\n
                    4. Control variants<\/strong> and possible additions<\/strong> of older releases (especially Mantua 1563 and their offspring).<\/li>\n<\/ol>\n\n\n\n
                      \n\n\n\n

                      Glossary minimum<\/h2>\n\n\n\n
                        \n
                      • Yelammedenu<\/strong>: formula halachic that opens a derash\u00e1<\/em> (\u201cWe teach our teacher...\u201d); by extension, the name of the family literary.<\/li>\n\n\n\n
                      • Peti\u1e25t\u00e1<\/strong>: opening homiletic that occur when a verse distant with the parashah.<\/li>\n\n\n\n
                      • Mashal\/Nimshal<\/strong>: parable and its application.<\/li>\n\n\n\n
                      • Recension Buber<\/strong>: critical edition of S. Buber (Vilna, 1885).<\/li>\n<\/ul>\n\n\n\n
                        \n\n\n\n

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

                        The Midrash Tanjum\u00e1<\/strong> is the<\/strong> great sermonario<\/strong> rabbinic Torah in the tardoantig\u00fcedad palestine, recognizable by its foreword halachic (\u201cYelammedenu\u201d)<\/strong>, its architecture peti\u1e25t\u00e1<\/strong> and close paren\u00e9tico-consolatorio<\/strong>. To work with rigour: compare recessions (printed\/Buber)<\/strong>, control variants publishers of the s. XVI<\/strong>, and rely on Bregman\/Brill<\/strong> for the chronology and the affiliation textual. With this device, you can analyze each parashah identifying function homiletics<\/strong>, sources<\/strong> and layers editorial<\/strong> with criteria of historical-critical.<\/p>\n\n\n\n

                        \n

                        \u201cThere is No greater greatness to lift the spirit of the fallen.\u201d<\/strong> \u2014 Tanjum\u00e1, Reeh 4<\/em><\/p>\n<\/blockquote>","protected":false},"excerpt":{"rendered":"

                        Midrash Tanjum\u00e1: origen, estructura y mensaje de consuelo<\/p>","protected":false},"author":1,"featured_media":723,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[343],"tags":[468],"class_list":{"0":"post-722","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-midrashim","8":"tag-midrash-tanjuma"},"yoast_head":"\nMidrash Tanjum\u00e1: origen, estructura y mensaje de consuelo - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Gu\u00eda completa sobre el Midrash Tanjum\u00e1: origen, dataci\u00f3n, estructura homil\u00e9tica y su mensaje de consuelo generacional.\" \/>\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-tanjuma-origen-estructura-consuelo\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Midrash Tanjum\u00e1: origen, estructura y mensaje de consuelo - 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