Midrash
Midrash (pl. Midrashim) is a Hebrew word referring to a method of reading details into, or out of, a Biblical text. The term "midrash" also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical or homiletical commentaries on the Tanakh .
- "Midrash" can be used as a verb, i.e. as a way of interpreting a biblical verse. A common way of doing this is by juxtaposing Biblical verses. The point may not appear in any one of the verses by themselves, but taken together the point is implicit. When the rabbis had a specific proposition in mind, they would first write about the general idea, often implicitly instead of explicitly. Then they would cite the biblical verses, knowing that the careful reader would perceive the common elements, and be lead to the desired conclusion. (All forms of scriptural interpretation are not necessarilly midrash. Much of what has been termed "modern midrash" has little to do with the classical modes of literary exegesis that guided the rabbis. Rabbinic midrash uses quotes from scripture to prove a proposition.)
- "Midrash" can be used as a noun; in this sense it can refer to a particular verse and its interpretation. Thus one can say that "The Midrash on the verse Genesis 1:1 really means that...[and some Midrashic interpretation of the verse would go here].
- The term "midrash" also can refer to a book, a compilation of Midrashic teachings. Thus Genesis Rabbah is a book that compiles midrashim on the book of Genesis.
Midrashic literature
In general the Midrash is focused on either Halakhic (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 with the second century of our era, and they now exist in the shape chiefly of exegetical or homiletical commentaries on the Tanakh (the Hebrew Bible, aka The Old Testament). 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.
Aggadic Midrashim
The homiletical, or Hagadic, Midrashim embrace the interpretation of the non-legal portions of the Hebrew Bible in a moralizing or edifying manner. As the object of this latter kind of Midrashim was not to determine the precise requirements of the Law, but rather to confirm in a general manner Jewish hearers in their faith and its practice.
Hagadic explanations of the non-legal parts of Scripture are characterized by a much greater freedom of exposition than the Halachic Midrashim. Hagadic expositors availed themselves of whatever material -- sayings of prominent Rabbis (e.g., philosophical or mystical disquisitions concerning angels, demons, paradise, hell, Messiahs, Satan, feasts and fasts, parables, legends, satirical assaults on the heathen and their rites, etc.) -- could render their treatment of those portions of the sacred text more instructive or edifying.
Many of these Midrashim entail mystical or Kabbalistic 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.
Examples of short Aggadic Midrashim
The following examples of shorter midrashim on Biblical verses.
Verse: "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 very good" refers to the Good Desire; "And behold, it was very good" refers to the Evil Desire. 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) (Source Midrash collection Genesis Rabbah, section 9:7, Translation from Soncino Publications)
Verse: "You shall not hate your brother in your heart" (Leviticus 19:17)
Midrash: Our masters taught "You shall not hate your brother in your heart"; you might suppose that Scripture bids you not to strike him, not to slap him, not to curse him. But in saying "In your heart," Scripture also bids you to have no hatred in your heart. (Source Babylonian Talmud, Tractate Arakhin 16b)
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 proof of the Halakah and the reason for the rule's existence. 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. See the article on Midrash halakha for more details.
Origins
After the return of Jewish refugees from their diaspora in Babylon, the Torah was the centre of the life of the Jews at home and abroad. A significant concern of the Jewish authorities was to ensure compliance with the Torah's commandments. The enactments of the Mosaic Law made for the purpose of promoting righteousness in Israel; yet, as these laws had been written in view of concrete circumstances of the past, they had to be explained in a way to make them fit the new circumstances of their life. All such explanations of the terms of the Mosaic legislation are legal, or Halakhic Midrashim. (Relatedly, the Mishna 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).)
Classical rabbinic midrash compilations
- 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 ben Yohai. The former is still studied today, while the latter was used by many medieval Jewish authorities. While the latter (ben 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 CE; 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 ben Yohai. Based on the same core material as Mekhlita de Rabbi Ishmael, it followed a second route of commentary and editing, and eventually emerged as a distinct work. The Mekhlita de Rabbi Simeon ben Yohai is an exegetical midrash on Exodus 3 to 35, and is very roughly dated to near the 4th century CE.
- Sifra on Leviticus. The Sifra work followes 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 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 Shulkhan Arukh, as well as medieval Jewish authorities. It was probably redacted sometime in the 5th century.
- Midrash Qohelet, on Ecclesiastes (probably before middle of ninth century)
- Midrash Esther, on Esther (A.D. 940).
- The Pesiqta, a compilation of homilies on special Pentateuchal and Prophetic lessons (early eighth century)
- Pirqe Rabbi Eliezer (not before eighth century), a Midrashic narrative of the more important events of the Penteteuch
- Tanchuma or Yelammedenu (ninth century) on the whole Pentateuch; its homilies consist of a Halachic introduction, followed by several proems, exposition of the opening verses, and the Messianic conclusion
- Midrash Shemuel, on the first two Books of Kings (I, II Samuel)
- Midrash Tehillim, on the Psalms;
- Midrash Mishle, a commentary on the book of Proverbs; (11) Yalqut Shimeoni, a kind of catena extending over all the Hebrew Scriptures.
- Seder Olam Rabbah, aka Seder Olam. Traditionally said to be written by 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.
See also
'External Links
- extracted and translated by Samuel Rapaport, 1908.
