Midrash

This article is about the Jewish Midrash. For the Islamic religious school, see Madrasah.

In Judaism, the Midrash (/ˈmɪdrɑːʃ/;^[1] Hebrew: מדרש‎ ; pl. מדרשים Midrashim) is the body of exegesis of Torah texts along with homiletic stories as taught by Chazal (Rabbinical Jewish sages of the post-Temple era) that provide an intrinsic analysis to passages in the Tanakh.

Midrash is a method of interpreting biblical stories that goes beyond simple distillation of religious, legal, or moral teachings. It fills in gaps left in the biblical narrative regarding events and personalities that are only hinted at.^[2]

The purpose of midrash was to resolve problems in the interpretation of difficult passages of the text of the Hebrew Bible, using Rabbinic principles of hermeneutics and philology to align them with the religious and ethical values of religious teachers.

Etymology

Gesenius ascribes the etymology of midrash to the Qal of the common Hebrew verb darash (דָּרַשׁ) "to seek, study, inquire".^[3] The word "midrash" occurs twice in the Hebrew Bible: 2 Chronicles 13:22 "in the midrash of the prophet Iddo", and 24:27 "in the midrash of the Book of the Kings".

Methodology

According to the PaRDeS approaches to exegesis, interpretation of 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.

Many midrashim start 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. This strategy is used particularly in a subgenre of midrash known as the "Petikhta".

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

Rabbinic literature
Talmud Readers by Adolf Behrman
Talmudic literature
Mishnah Tosefta Gemara Jerusalem Talmud Babylonian Talmud Minor tractates
Midrash halakha
Mekhilta of Rabbi Ishmael on Exodus Mekhilta of Rabbi Shimon on Exodus Sifra on Leviticus Sifre on Numbers and Deuteronomy Sifri Zutta on Numbers Mekilta le-Sefer Devarim Baraita of Rabbi Ishmael
Aggadic Midrash
—— Tannaitic —— Seder Olam Rabbah Alphabet of Akiba ben Joseph Baraita of the Forty-nine Rules Baraita on the Thirty-two Rules Baraita on the Erection of the Tabernacle —— 400–600 —— Genesis Rabbah Lamentations Rabbah Pesikta de-Rav Kahana Esther Rabbah Midrash Iyyob Leviticus Rabbah Seder Olam Zutta Tanhuma Megillat Antiochus —— 650–900 —— Avot of Rabbi Natan Pirke De-Rabbi Eliezer Tanna Devei Eliyahu Alphabet of Sirach Ecclesiastes Rabbah Shir ha-Shirim Rabbah Deuteronomy Rabbah Devarim Zutta Pesikta Rabbati Midrash Shmuel Midrash Proverbs Ruth Rabbah Baraita of Samuel Targum Sheni —— 900–1000 —— Ruth Zuta Eichah Zuta Midrash Tehillim Midrash Hashkem Exodus Rabbah Shir ha-Shirim Zutta —— 1000–1200 —— Midrash Tadshe Sefer haYashar —— Later —— Yalkut Shimoni Machir ben Abba Mari Midrash Jonah Ein Yaakov Midrash HaGadol Numbers Rabbah Smaller midrashim
Targum
—— Torah —— Targum Onkelos Targum Pseudo-Jonathan Fragment Targum Targum Neofiti —— Nevi'im —— Targum Jonathan —— Ketuvim —— Targum Tehillim Targum Mishlei Targum Iyyov Targum to the Five Megillot Targum Sheni to Esther Targum to Chronicles

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 exile 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

Main article: Aggadah

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 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).^[4]

Classical compilations

Rabbinical Eras
Chazal Zugot Tannaim Amoraim Savoraim Geonim Rishonim Acharonim

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 (940 CE).
The Pesikta, a compilation of homilies on special Pentateuchal and Prophetic lessons (early eighth century), in two versions:
- Pesikta Rabbati
- Pesikta de-Rav Kahana
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 Shmuel, 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 (namely, the five books of the Torah as well as the Five Scrolls). 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 (tenth or 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, (probably before the middle of ninth century)
- 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.
- Esther Rabbah
- Kohelet Rabbah

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.

References

↑ "midrash". Random House Webster's Unabridged Dictionary.
↑ Living with contradiction, Haaretz
↑ Brown–Driver–Briggs: midrash
↑ (Genesis Rabbah 9:7, translation from Soncino Publications)

External links

Midrash Section of Chabad.org Includes a five-part series on the classic approaches to reading Midrash.
Sacred Texts: Judaism: Tales and Maxims from the Midrash extracted and translated by Samuel Rapaport, 1908.
Midrash—entry in historical sourcebook by Mahlon H. Smith
"Midrashim". Catholic Encyclopedia. 1913. —An early twentieth century Christian commentary
"Midrash". New International Encyclopedia. 1905.

Full text resources

Tanchuma (Hebrew)
Abridged translations of Tanchuma in English.
Yalkut Shimoni (Hebrew)

Jews and Judaism

Outline of Judaism

Jewish groups	Ashkenazi Jews German Jews Polish Jews Russian Jews Lithuanian Jews Hungarian Jews Sephardi Jews Spanish and Portuguese Jews Turkish Jews Maghrebi Jews Mizrahi Jews Yemenite Jews Iraqi Jews Syrian Jews Persian Jews Kurdish Jews Bukharan Jews African Jews Berber Jews Beta Israel Greco-Roman Jews Romaniote Jews Italkim Jews of the Caucasus Georgian Jews Mountain Jews Crimean Karaites Krymchaks Urfalim Indian Jews Baghdadi Jews Bene Ephraim Bene Israel Bnei Menashe Cochin Jews East Asian Jews Kaifeng Jews

Religious movements	Orthodox Haredi Hasidic Modern Orthodox Religious Zionism Chardal Musar movement Conservative Neolog Reform/Progressive Reconstructionist Jewish Renewal Humanistic Rabbinic Karaite Samaritans Schisms Shomer Masoret Intra-Jewish relations Atheism Noahidism

Philosophy	613 commandments Halakha Principles of faith Chosen people Ethics Chesed Tzedakah Pikuach Nefesh Kavod HaBriyot Lashon hara Tza'ar ba'alei chayim Tikkun olam Teshuva Kashrut Kabbalah Names of God Messiah Eschatology Seven Laws of Noah Tzniut

Religious texts	Tanakh Torah Nevi'im Ketuvim Mishnah Talmud Tosefta Midrash Rabbinic literature Mishneh Torah Arba'ah Turim Shulchan Aruch Mishnah Berurah Chumash Zohar Haggadah Piyyut Siddur

Places	Land of Israel Four Holy Cities Jerusalem Tzfat Hebron Tiberias Beth din Mikveh Synagogue Temple Tabernacle Temple Mount Western Wall

Biblical figures	Abraham Isaac Jacob Sarah Rebecca Rachel Leah Joseph Judah Moses Joshua Deborah Ruth David Solomon Elijah

Leadership	Ezra Nehemia Hillel Shammai Yehudah haNasi Saadia Gaon Gershom ben Judah Isaac Alfasi Judah Halevi Abraham ibn Ezra Tosafists Yosef Karo Maimonides Nahmanides Gersonides Isaac Abravanel Maharal Isaac Luria Baal Shem Tov Vilna Gaon Moses Sofer Shneur Zalman of Liadi Moses Mendelssohn Yosef Dov Soloveitchik Samson Raphael Hirsch Nosson Tzvi Finkel Abraham Geiger Avrohom Yeshaya Karelitz Solomon Schechter David Ben-Gurion Golda Meir Menachem Begin Mordecai Kaplan Aharon Kotler Moshe Feinstein Yaakov Kamenetsky Joseph Breuer Yaakov Yitzchok Ruderman Yoel Teitelbaum Menachem Schneerson Abraham Joshua Heschel Joseph B. Soloveitchik Elazar Shach Shlomo Carlebach Adin Steinsaltz Zalman Schachter-Shalomi Norman Lamm Chaim Kanievsky Shmuel Kamenetsky

Roles	Kohen Hazzan Gabbai Maggid Mashgiach Mohel Posek Rabbi Rebbe Rosh yeshiva Scribe

Culture	Minyan Bar and Bat Mitzvah Bereavement Brit milah Hebrew calendar Hebrew birthday Etymology of the word Jew Marriage Wedding Niddah Pidyon haben Music Cuisine Hiloni Shidduch Zeved habat

Issues and others	Who is a Jew? Abortion Assimilation Capital Punishment Conversion to Judaism Crypto-Judaism Environmentalism Forbidden Relationships Gender Heresy Holocaust theology Jewish intelligence Jewish studies Marriage Homosexuality Same-Sex Marriage Religious Terrorism Schisms Vegetarianism Jewish Encyclopedia Encyclopaedia Judaica

Languages	Hebrew Biblical Juhuri (Judeo-Tat) Judeo-Arabic Judeo-Aramaic Judæo-Iranian Ladino Yeshivish Yiddish

Religious articles and prayers	Aleinu Amidah Four species Gartel Hallel Havdalah Kaddish Kittel Kol Nidre Ma Tovu Menorah Hanukiah Mezuzah Sefer Torah Inauguration of a Torah scroll Services Prayer Shema Yisrael Shofar Siddur Tallit Tefillin Tzitzit Yad Kippah/Yarmulke

Interactions with other religions	Jewish views on religious pluralism Abrahamic religions Christianity Catholicism Christian–Jewish reconciliation Judeo-Christian Messianic Judaism Islam Mormonism Jewish Buddhist Semitic neopaganism Black Hebrew Israelites Kabbalah Centre

History	Timeline Ancient Temple in Jerusalem Babylonian captivity Jerusalem Significance Timeline Hasmonean dynasty Herod Sanhedrin Pharisees Sadducees Essenes First Jewish–Roman War Bar Kokhba revolt Diaspora Middle Ages Muslim rule Sabbateans Haskalah Emancipation The Holocaust History of Zionism History of Israel Land of Israel Aliyah Baal teshuva movement Arab–Israeli / Israeli–Palestinian conflicts Judaism by country

Politics	Israel Zionism General Labor Religious Revisionist Neo-Zionism Political movements Left Right Anarchism Bundism World Agudath Israel Edah HaChareidis Feminism Politics of Israel

Antisemitism	History Persecution New Racial Religious Secondary

Category Portal WikiProject

This article is issued from Wikipedia - version of the Thursday, April 21, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.