Exegesis at Qumran. 4Q Florilegium in Its Jewish Context by George J. Brooke

By George J. Brooke

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S. Lieberman, The Tosefta, New York: The Jewish Theological Seminary of America, 1962, Mo°ed , 165-66, 11. 80-94; ET, Neusner, Rabbinic Traditions, Part 1, 231-32) does not cite the exegetical principle by name, though it contains the same exegeses as y. Pesah. 6:1. 43 ^y. Pesah. 6:1 is composite too, but more clearly emphasizes in its parts the subordination of Hillel to his' masters. 44 Neusner's sound conclusion based on form analysis on t. Pesah. " 45 ^See F. Maass, "Von den Ursprungen der rabbinischen Schriftauslegung," ZTK 52 (1955), 156 for further literature on this aspect of the use of exegetical middot; also R.

Brill, 1953, Recognition of the use of these principles is sufficient for our present purpose. ^5paui and Rabbinic Judaism, (London: SPCK, 1948, 19552) , 8. For a recent exposition of Jewish education, particularly that of the scribe, in the first century, see M. Goulder, Midrash and Lection in Matthew, 10-13; he portrays a traditional rabbinic picture and omits mention of Hellenistic influences: see below n. 60. B. , London: Philadelphia: SCM, Fortress, 1974. 17'Judentum und Hellenismus, 31- XI OJudentum und Hellenismus, 49~50.

Other exegetical techniques are in evidence in Philo's work. Although more interested in content than form, S. Belkin has pointed to other ways in which Philo uses exegetical methods that are more frequently associated with the rabbis. He cites examples of Philo's use of qal uahomer, inference from the less 107 to the more important and vice versa, ' and of b-inyan 'ab , the generalization of a special law. *1 Oft In respect to tautology Philo seems to have held a similar view to that of R. Ishmael who denied that tautology was possible in scripture - each repetition must have a new significance.

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