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Title page, Midrash Tehillim
MidrashFrom Wikipedia, the free encyclopedia
Midrash (Hebrew: ; plural midrashim) is a Hebrew term for
the body of homiletic stories told by Jewish rabbinic sages to
explain passages in the Bible.
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.[1]
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. This method of interpretation was eventually expanded
"to provide scriptural pretexts to justify oral tradition".[2]
Contents
1 Etymology
2 Methodology
3 Forms of Midrashic literature
4 Halakhic midrashim
4.1 Origins
5 Aggadic midrashim
6 Classical compilations
6.1 Tannaitic
6.2 Post-Talmudic
6.3 Midrash Rabbah
7 Contemporary Midrash
8 See also
9 References
10 External links
10.1 Full text resources
Etymology
Gesenius ascribes the etymology ofmidrash to the Qal of the common Hebrew verb darash ( ) "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
throughpeshat(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
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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 ofhalakha (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 sub-genre 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 casualreader 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 comparativereligion.
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 certainhermeneutic 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. Explanationsof 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).
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Rabbinical Eras
Chazal
Zugot
Tannaim
Amoraim
Savoraim
Geonim
Rishonim
Acharonim
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
See also: Rabbinical literature
Tannaitic
Mekhilta. The Mekhilta essentially functions as a commentary on the Book
of Exodus. There are two versions of this midrash collection. One isMekhilta
de Rabbi Ishmael, the other isMekhilta 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
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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 textof 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 (AD 940).
The Pesikta, a compilation of homilies on special Pentateuchal and Prophetic lessons (early eighth
century), in two versions:
Pesikta RabbatiPesikta 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 areMidrash Tanhuma Ha Nidpas, literally the published text. This is also sometimes referred
to asMidrash Tanhuma Yelamdenu. The other is based on a manuscript published by Solomon Buber
and is usually known asMidrash Tanhuma Buber, much to many students' confusion, this too is
sometimes referred to asMidrash Tanhuma Yelamdenu. The fact is even though the first one is themost 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 Mishl, 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.
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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 theRabboth (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 oneson 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.
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 ofLiving Text: The Journal of Contemporary Midrash from 1997 to 2000.
See also
Allegory in the Middle Ages
Archetype
Biblical studies
Icon
Midrasz, a Polish language journal on Polish
Jewish matters
Madrassah
Pardes (Jewish exegesis)
Semiotics
Symbol
Typology
References
^ Living with contradiction, (http://haaretz.com/hasen/pages/ShArtStEngPE.jhtml?itemNo=1104191&
contrassID=2&subContrassID=15&title=%27Living%20with%20contradiction%20%27&
dyn_server=172.20.5.5) Haaretz
1.
^ http://virtualreligion.net/iho/midrash.html2.
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^ Brown Driver Briggs Hebrew Lexicon midrash3.
^ (Genesis Rabbah 9:7, translation from Soncino Publications)4.
External links
Sacred Texts: Judaism: Tales and Maxims from the Midrash (http://www.sacred-texts.com/jud/tmm
/index.htm) extracted and translated by Samuel Rapaport, 1908.
Midrash (http://virtualreligion.net/iho/midrash.html)entry in historical sourcebook by Mahlon H.Smith
"Midrashim". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.An early
twentieth century Christian commentary
"Midrash".New International Encyclopedia. 1905.
Full text resources
Tanchuma (http://www.tsel.org/torah/tanhuma/index.html) (Hebrew)
Abridged translations of Tanchuma (http://www.sacred-texts.com/jud/mhl/mhl04.htm) in English.
Yalkut Shimoni (http://www.tsel.org/torah/yalkutsh/index.html) (Hebrew)
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Categories: Midrashim Hebrew words and phrases
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