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Jewish interpretive mode, though, would be fully at home with the way in which Jesus proves to the Sadducees that the dead do rise again. That is because Jewish interpretive ways see that the meaning of the text, the meaning of the words of the text, are means of reaching into a deeper world, not obviating and nullifying the meanings of the words and sentences, but rather than this, through the words and the meanings of the text, are provided the avenues for complementary and explanatory realities to enter in and illumine our understanding of the written words of the text.  

Jewish interpretive mode, though, would be fully at home with the way in which Jesus proves to the Sadducees that the dead do rise again. That is because Jewish interpretive ways see that the meaning of the text, the meaning of the words of the text, are means of reaching into a deeper world, not obviating and nullifying the meanings of the words and sentences, but rather than this, through the words and the meanings of the text, are provided the avenues for complementary and explanatory realities to enter in and illumine our understanding of the written words of the text.  

This can be shown in the literature known as the Mishna which contains the Jewish thought and expression straddling the times of Jesus - two hundred years prior to His time until two hundred years after His time on earth. Rabbi Halaftah says (Nezikim, chapter 3, verse. 6), "The Spirit (Shekhinah) dwells among them, among those who study the Torah even if there are just 10 people doing so. How do we know even if there are 10 people, because it is said (psalms 82:1), 'God is set among the community of God'" Here, Community - Edah is understood in the first century to be a minimum of 10 people - which is why a Jewish "minyan" for prayer must be a least 10 people. But the Mishna goes on, "Why is it true that the Spirit dwells among the people even if there are 5 people who study Torah? Because if is said, 'He has founded His "grouping" on earth' Here grouping -Agudah is shown to be 5 because you group together things in one hand by means of your 5 fingers. The Mishna goes on, "And the Spirit is present with even 3 people, How do we know? Because it is said, 'In the midst of God he shall judge' (Psalm 82:1). Here we see that 3 is indicated by the fact that judging in the small Sanhedrin must be by at least by 3 judges, one of which can break the possible tie of the other judges. The Mishna further - "The Spirit dwells even where there are 2 people, as it is said (Malachi 3:16) 'And then they that feared the Lord spoke often one to another and the LORD heard it and hearkened', and He dwells even among 1 who studies the Torah, as it is said, 'In every place in which I will bring to remembrance My name, there I will come to you and I will bless you'. Here "you" is singular in the Hebrew, not plural.

This can be shown in the literature known as the Mishna which contains the Jewish thought and expression straddling the times of Jesus - two hundred years prior to His time until two hundred years after His time on earth. Rabbi Halaftah says (Nezikim, chapter 3, verse. 6), "The Spirit (Shekhinah) dwells among them, among those who study the Torah even if there are just 10 people doing so. How do we know even if there are 10 people, because it is said (psalms 82:1), 'God is set among the community of God'" Here, Community - Edah is understood in the first century to be a minimum of 10 people - which is why a Jewish "minyan" for prayer must be a least 10 people. But the Mishna goes on, "Why is it true that the Spirit dwells among the people even if there are 5 people who study Torah? Because if is said, 'He has founded His "grouping" on earth' Here grouping -Agudah is shown to be 5 because you group together things in one hand by means of your 5 fingers. The Mishna goes on, "And the Spirit is present with even 3 people, How do we know? Because it is said, 'In the midst of God he shall judge' (Psalm 82:1). Here we see that 3 is indicated by the fact that judging in the small Sanhedrin must be by at least by 3 judges, one of which can break the possible tie of the other judges. The Mishna further - "The Spirit dwells even where there are 2 people, as it is said (Malachi 3:16) 'And then they that feared the Lord spoke often ''one to another'' and the LORD heard it and hearkened', and He dwells even among 1 who studies the Torah, as it is said, 'In every place in which I will bring to remembrance My name, there I will come to you and I will bless you'. Here "you" is singular in the Hebrew, not plural.

   

   

Another way it can be put, Jewish interpretation puts a lot more of "endogesis" of Scripture, before it produces "exegesis", and that endogesis may be pregnant with allusion, linguistic affinities, cultural allusions and practices, alliteration, and ornamental association. The belief was that God speaks to them presently through all of these things in accord and along with the literally wordings and the meanings of Scripture.  

Another way it can be put, Jewish interpretation puts a lot more of "endogesis" of Scripture, before it produces "exegesis", and that endogesis may be pregnant with allusion, linguistic affinities, cultural allusions and practices, alliteration, and ornamental association. The belief was that God speaks to them presently through all of these things in accord and along with the literally wordings and the meanings of Scripture.