Midrash ( ; plural
midrashim, lit. "to
investigate" or "study") is a
homiletic
method of biblical
exegesis. The term also
refers to the whole compilation of homiletic teachings on the
Bible.
Midrash is a way of interpreting biblical stories that goes beyond
simple distillation of religious, legal or moral teachings. It
fills in many gaps left in the biblical narrative regarding events
and personalities that are only hinted at.
Methodology
According to the
Pardes system of
exegesis (interpretation), the approach to
understand Biblical texts in Judaism is realized through
peshat (literal or plain meaning, lit. "plain" or
"simple"),
remez (deep meaning, lit. "hints"),
derash (comparative meaning, from Hebrew
darash—"to inquire" or "to seek") and
sod (hidden
meaning or philosophy, lit. "secret" or "mystery"). The Midrash
concentrates somewhat on
remez but mostly on
derash (Some thinkers divide PaRDeS into pshat, remez,
din (law) and sod. In this understanding, midrash aggada
deals with remez and midrash halakha deals with din).
Many different exegetical methods are employed to derive deeper
meaning from a text.
This is not limited to the traditional
thirteen textual tools attributed to the Tanna
Rabbi Ishmael, which are used in the
interpretation of halakha (Jewish
law). Presence of apparently superfluous words or letters,
chronology of events, parallel narratives or other textual
anomalies are often a springboard for interpretation of segments of
Biblical text. In many cases, a dialogue is expanded manifold:
handfuls of lines in the Biblical narrative may become long
philosophical discussions. It is unclear whether the Midrash
assumes these dialogues took place in reality or if this refers
only to subtext or religious implication.
The "classical" Midrash starts off with a seemingly unrelated
sentence from the Biblical books of
Psalms,
Proverbs or the
Prophets. This sentence later turns out to
metaphorically reflect the content of the rabbinical interpretation
offered.
Some Midrash discussions are highly metaphorical, and many Jewish
authors stress that they are not intended to be taken literally.
Rather, other midrashic sources may sometimes serve as a key to
particularly esoteric discussions. Later authors maintain that this
was done to make this material less accessible to the casual reader
and prevent its abuse by detractors.
Forms of Midrashic literature
In general the Midrash is focused on either
halakha (legal) or
Aggadic
(non-legal and chiefly homiletical) subject matter. Both kinds of
Midrashim were at first preserved only
orally; but their writing down commenced in the 2nd
century, and they now exist in the shape chiefly of exegetical or
homiletical commentaries on
Tanakh (the
Hebrew Bible). Midrashic literature is worthwhile reading not only
for its insights into Judaism and the history of Jewish thought,
but also for the more incidental data it provides to historians,
philologists, philosophers, and scholars of either
historical-critical Bible study or comparative religion.
Halakhic midrashim
Midrash halakha are the
works in which the sources in the
Tanakh
(Hebrew Bible) of the traditionally received laws are identified.
These Midrashim often predate the
Mishnah.
The Midrash linking a verse to a
halakha will often
function as a proof of a law's authenticity; a correct elucidation
of the Torah carries with it the support of the
halakhah,
and often the reason for the rule's existence (although many
rabbinical laws have no direct Biblical source). The term is
applied also to the derivation of new laws, either by means of a
correct interpretation of the obvious meaning of scriptural words
themselves or by the application of certain hermeneutic
rules.
Origins
After the
return of Jewish refugees from their diaspora in Babylon
, some argue
that the Torah was central to Jewish life at
home and abroad. This is certainly the case in some strains
of Judaism, although scholars agree the period was marked by wide
diversity, so the centrality of Torah would vary greatly for
different groups. A significant concern of Jewish authorities was
to ensure compliance with the Torah's commandments, the enactments
of the
Mosaic Law; yet, as these laws had been
written in circumstances of the past, they seemed to call for
adaptation or explication if they were to fit the circumstances of
contemporary life. Explanations of the terms of the Mosaic
legislation are legal, or
halakhic
Midrashim. Relatedly, the Mishnah does not generally cite a
scriptural basis for its laws; connecting the Mishnaic law with the
Torah law is also undertaken by the later Midrash (and
Talmuds).
Aggadic midrashim
Homiletic midrashim embraces the interpretation of the non-legal
portions of the Hebrew Bible. These midrashim are sometimes
referred to as
aggadah or
haggadah, a loosely-defined term that may refer to all
non-legal discourse in classical rabbinic literature.
Aggadic explanations of the non-legal parts of Scripture are
characterized by a much greater freedom of exposition than the
halakhic Midrashim (midrashim on Jewish law.) Aggadic expositors
availed themselves of various techniques, including sayings of
prominent rabbis. These aggadic explanations could be philosophical
or mystical disquisitions concerning
angels,
demons,
paradise,
hell, the
messiah,
Satan, feasts and fasts,
parables, legends, satirical assaults on those who
practice
idolatry, etc.
Some of these midrashim entail mystical teachings. The presentation
is such that the Midrash is a simple lesson to the uninitiated, and
a direct allusion, or analogy, to a Mystical teaching for those
educated in this area.
An example of a Midrashic interpretation:
- "And God saw all that He had made, and found it very good. And
there was evening, and there was morning, the sixth day." (Genesis 1:31)—Midrash: Rabbi Nahman said
in Rabbi Samuel's name: "Behold, it was good" refers to the Good
Desire; "And behold, it was very good" refers to the Evil
Desire. (It only says "very good" after man was created
with both the good and bad inclinations, in all other cases it only
says "and God saw that it was good") Can then the Evil Desire be
very good? That would be extraordinary! But
without the Evil Desire, however, no man would build a house, take
a wife and beget children; and thus said Solomon: "Again, I
considered all labour and all excelling in work, that it is a man's
rivalry with his neighbour." (Kohelet IV, 4)
(Genesis Rabbah 9:7, translation from Soncino
Publications).
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Classical compilations
Tannaitic
- Mekhilta. The Mekhilta
essentially functions as a commentary on the Book of Exodus. There are two versions of
this midrash collection. One is Mekhilta de Rabbi Ishmael,
the other is Mekhilta de Rabbi Simeon bar Yohai. The
former is still studied today, while the latter was used by many
medieval Jewish authorities. While the latter (bar Yohai) text was
popularly circulated in manuscript form from the 11th to 16th
centuries, it was lost for all practical purposes until it was
rediscovered and printed in the 19th century.
- Mekhilta de Rabbi
Ishmael. This is a halakhic commentary on Exodus, concentrating
on the legal sections, from Exodus 12 to 35. It derives halakha
from Biblical verses. This midrash collection was redacted into its
final form around the 3rd or 4th century; its contents indicate
that its sources are some of the oldest midrashim, dating back
possibly to the time of Rabbi Akiva. The midrash on Exodus that was
known to the Amoraim is not the same as our current mekhilta; their
version was only the core of what later grew into the present
form.
- Mekhilta de Rabbi Simeon
bar Yohai. Based on the same core material as Mekhilta de Rabbi
Ishmael, it followed a second route of commentary and editing, and
eventually emerged as a distinct work. The Mekhilta de Rabbi Simeon
bar Yohai is an exegetical midrash on Exodus 3 to 35, and is very
roughly dated to near the 4th century.
- Sifra on Leviticus. The Sifra work follows the tradition of
Rabbi Akiva with additions from the School of Rabbi Ishmael.
References in the Talmud to the Sifra are ambiguous; It is
uncertain whether the texts mentioned in the Talmud are to an
earlier version of our Sifra, or to the sources that the Sifra also
drew upon. References to the Sifra from the time of the early
medieval rabbis (and after) are to the text extant today. The core
of this text developed in the mid-3rd century as a critique and
commentary of the Mishnah, although subsequent additions and
editing went on for some time afterwards.
- Sifre on Numbers and Deuteronomy, going back mainly to the schools of
the same two Rabbis. This work is mainly a halakhic midrash, yet
includes a long haggadic piece in sections 78-106. References in
the Talmud, and in the later Geonic literature, indicate that the
original core of Sifre was on the Book
of Numbers, Exodus and Deuteronomy.
However, transmission of the text was imperfect, and by the Middle
Ages, only the commentary on Numbers and Deuteronomy remained. The
core material was redacted around the middle of the 3rd
century.
- Sifre Zutta (The
small Sifre). This work is a halakhic commentary on the book of
Numbers. The text of this midrash is only partially preserved in
medieval works, while other portions were discovered by Solomon Schechter in his research in the
famed Cairo Geniza. It seems to be
older than most other midrash, coming from the early 3rd
century.
Post-Talmudic
- Midrash Qohelet, on Ecclesiastes (probably before middle of ninth
century).
- Midrash Esther, on
Esther (A.D. 940).
- The Pesikta, a compilation of homilies on special
Pentateuchal and Prophetic lessons (early eighth century), in two
versions:
- Pirqe Rabbi
Eliezer (not before eighth century), a Midrashic
narrative of the more important events of the Pentateuch.
- Tanchuma or
Yelammedenu (ninth
century) on the whole Pentateuch; its homilies often consist of a
Halachic introduction, followed by several poems, exposition of the
opening verses, and the Messianic conclusion. There are actually a
number of different 'Midrash Tanhuma' collections. The two most
important are Midrash
Tanhuma Ha Nidpas, literally the published text. This is
also sometimes referred to as Midrash Tanhuma Yelamdenu.
The other is based on a manuscript published by Solomon Buber and is usually known as
Midrash Tanhuma
Buber, much to many students' confusion, this too is
sometimes referred to as Midrash Tanhuma Yelamdenu. The
fact is even though the first one is the most widely distributed
today, when the Medieval authors refer to Midrash Tanchuma, they
usually mean the second one.
- Midrash
Shemuel, on the first two Books of Kings (I, II
Samuel).
- Midrash Tehillim, on
the Psalms.
- Midrash Mishlé,
a commentary on the book of Proverbs.
- Seder Olam
Rabbah (or simply Seder Olam).
Traditionally attributed to the tannaitic Rabbi Yose ben Halafta. This work covers
topics from the Creation of the universe to the construction of the
Second Temple in
Jerusalem
.
- Yalkut Shimoni.
A collection of midrash on the entire Hebrew Scriptures (Tanakh) containing both halakhic and aggadic midrash.
It was compiled by Shimon ha-Darshan in the 13th century CE and is
collected from over 50 other midrashic works.
- Tanna Devei
Eliyahu. This work that stresses the reasons
underlying the commandments, the importance of knowing Torah,
prayer, and repentance, and the ethical and religious values that
are learned through the Bible. It consists of two sections, Seder
Eliyahu Rabbah and Seder Eliyahu Zuta. It is not a compilation but
a uniform work with a single author.
- Alphabet of Akiba
ben Joseph, a midrash on the names of the letters of the
Hebrew alphabet
- Midrash Tadshe (called also
Baraita de-Rabbi
Pinehas ben Yair):
Midrash Rabbah
- Midrash Rabbah.
Widely studied are the Rabboth (great commentaries), a
collection of ten midrashim on different books of the Bible.
However, despite the similarity in their names, these are not a
cohesive work. They were written by different authors, in
different locales, in different historical eras. The ones on
Exodus, Leviticus, Numbers, and Deuteronomy are chiefly made up of
homilies on the Scripture sections for the Sabbath or festival,
while the others are rather of an exegetical nature.
- Bereshith Rabba,
Genesis Rabbah. This text dates from the sixth century CE.
A midrash on Genesis, it offers explanations of words and sentences
and haggadic interpretations and expositions, many of which are
only loosely tied to the text. It is often interlaced with maxims
and parables. Its redactor drew upon earlier rabbinic sources,
including the Mishnah, Tosefta, the halakhic midrashim the Targums.
It apparently drew upon a version of Talmud Yerushalmi that
resembles, yet was not identical to, the text that survived to
present times. It was redacted sometime in the early 5th
century.
- Shemot Rabba, Exodus
Rabbah (eleventh and twelfth century)
- Vayyiqra Rabba,
Leviticus Rabbah (middle seventh Century)
- Bamidbar Rabba,
Numbers Rabbah (twelfth century)
- Devarim Rabba,
Deuteronomy Rabbah (tenth century)
- Shir Hashirim
Rabba, Song of Songs Rabbah (probably before the
middle of ninth century)
- Ruth Rabba, (same date as
foregoing)
- Eicha Rabba,
Lamentations Rabbah (seventh century). Lamentations
Rabbah has been transmitted in two versions. One edition is
represented by the 1st printed edition, 1519 Pesaro; the other is
the Buber edition, based on manuscript J.I.4 from the Biblioteca
Casanatense in Rome. This latter version (Salomon Buber) is quoted by the Shulkhan Arukh, as well as medieval Jewish
authorities. It was probably redacted sometime in the 5th
century.
Contemporary Midrash
A wealth of literature and artwork has been created in the 20th and
21st centuries by people aspiring to create "Contemporary Midrash".
Forms include poetry, prose, Bibliodrama (the acting out of Bible
stories), murals, masks, and music, among others. The Institute for
Contemporary Midrash was formed to facilitate these
reinterpretations of sacred texts. The institute hosted several
week-long intensives between 1995 and 2004, and published eight
issues of
Living Text: The Journal of Contemporary Midrash
from 1997 to 2000.
See also
References
- Living with contradiction, Haaretz
External links
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