Editing Judah ha-Nasi (section)

===Biblical interpretation===

His exegesis includes many attempts to harmonise conflicting Biblical statements. Thus he harmonises the contradictions between Genesis 15:13 ("400 years") and 15:16 ("the fourth generation");<ref>[[Mekhilta]] Bo 14</ref> Exodus 20:16 and Deuteronomy 5:18;<ref>Mekhilta Yitro, Bahodesh, 8</ref> Numbers 9:23, 10:35 and ib.,<ref>Sifre Numbers 84</ref> Deuteronomy 14:13 and Leviticus 11:14.<ref>Hullin 63b</ref> The contradiction between Genesis 1:25 (which lists 3 categories of created beings) and 1:24 (which adds a fourth category, the "living souls") Judah explains by saying that this expression designates the demons, for whom God did not create bodies because the Sabbath had come.<ref>Genesis Rabbah 7, end</ref>

Noteworthy among the other numerous Scriptural interpretations which have been handed down in Judah's name are his clever etymological explanations, for example: Exodus 19:8-9;<ref name="Shabbat 87a">Shabbat 87a</ref> Leviticus 23:40;<ref>Sukkah 35a</ref> Numbers 15:38;<ref>[[Sifre]] Numbers 115</ref> [[II Samuel]] 17:27;<ref>[[Midrash Tehillim]] to Psalms 3:1</ref> [[Book of Joel|Joel]] 1:17;<ref>Yerushalmi Peah 20b</ref> Psalms 68:7.<ref>Mekhilta Bo 16</ref>

He interpreted the words "to do the evil" in [[II Samuel]] 12:9 to mean that [[David]] did not really sin with [[Bathsheba]], but only intended to do so. As she was actually divorced at the time he took her. Abba Arikha, Judah's student, ascribes this apology for King David to Judah's desire to justify his ancestor.<ref>Shabbat 56a</ref> A sentence praising King Hezekiah<ref name="hullin6"/> and an extenuating opinion of King Ahaz<ref>Leviticus Rabbah 36</ref> have also been handed down in Judah's name. Characteristic of Judah's appreciation of aggadah is his interpretation of the word "vayagged" (Exodus 19:9) to the effect that the words of Moses attracted the hearts of his hearers, like the aggadah does.<ref name="Shabbat 87a"/> Once when the audience was falling asleep in his lecture, he made a ludicrous statement in order to revive their interest, and then explained the statement to be accurate in a metaphorical sense.<ref>[https://www.sefaria.org.il/Shir_HaShirim_Rabbah.1.15.3?lang=bi&with=all&lang2=en Shir Hashirim Rabbah 1:15]; compare Mekhilta Beshallach Shirah 9</ref>

Judah was especially fond of the [[Book of Psalms]].<ref>See Avodah Zarah 19a; [[Midrash Tehillim]] to Psalms 3:1</ref> He paraphrased the psalmist's wish "Let the words of my mouth ... be acceptable in thy sight,"<ref>Psalms 19:14</ref> thus: "May the Psalms have been composed for the coming generations; may they be written down for them; and may those that read them be rewarded like those that study halakhic sentences".<ref>Midrash Tehillim to Psalms 1:1</ref> He said that the [[Book of Job]] was important if only because it presented the sin and punishment of the generations of the Flood.<ref>[[Genesis Rabbah]] 26, end</ref> He proves from Exodus 16:35 that [[there is no chronological order in the Torah]].<ref>[[Sifre]] Numbers 64</ref> Referring to the prophetic books, he says: "All the Prophets begin with denunciations and end with comfortings".<ref>Midrash Tehillim to Psalms 4:8</ref> Even the genealogical portions of the Book of Chronicles must be interpreted.<ref>[[Ruth Rabbah]] 2, beginning</ref>

It appears that there was an aggadic collection containing Judah's answers to exegetical questions.<ref>[[Pesikta Rabbati]] 46 (ed. Friedmann, p. 187a)</ref> Among these questions may have been the one which Judah's son Simeon addressed to him.<ref>According to Midrash Tehillim to Psalms 117:1</ref>