Yet we shall see how it came
about, and how it was bound to come about, that the Derash not
only arose in the Synagogue, but assumed preponderating
importance there.
From very ancient times the Pentateuch and certain chapters of
the Prophets were read or translated in the synagogue every
Saturday. Accordingly, the interpretation of the Law could not
be slavishly literal.
Destined for the edification of the ignorant masses inclined
to superstition, it perforce permitted itself some freedom in
order to avoid annoying misconceptions. Sometimes the literal
rendition might suggest gross errors concerning the Divine
Being, sometimes it might appear to be in conflict with
practices consecrated by the oral law or by an old tradition,
and sometimes, finally, it might in itself be grotesque and
unintelligible. Hence a double tendency in exegesis, each
tendency asserting itself in the synagogue at different epochs
and with varying force.... Two sorts of Midrash are to be
distinguished; if the question concerns jurisprudence or
religious practice, it is called Midrash Halakah, Halakic or
legal exegesis; if the subject bears upon dogmas, promises,
the consolations of religion, moral truths, or the acts of
daily life, the Midrash is called Midrash Haggadah, the
Haggadic or ethical exegesis. The first is intended to
regulate the form and the external exercise of religion; the
second, to sanctify and perfect man's inward being.
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