Midrash (;"midrash" . Random House Webster's Unabridged Dictionary. ; or midrashot) is a genre of Jewish Biblical exegesis, including Talmudic texts that use the classical rabbinic mode of homiletical interpretation (derash). The word itself means "textual interpretation", "study", or "exegesis", derived from the root verb (), which means "resort to, seek, seek with care, enquire, require".
Midrash and rabbinic readings "discern value in texts, words, and letters, as potential revelatory spaces", writes the Hebrew scholar Wilda Gafney. "They reimagine dominant narratival readings while crafting new ones to stand alongside—not replace—former readings. Midrash also asks questions of the text; sometimes it provides answers, sometimes it leaves the reader to answer the questions". Vanessa Lovelace defines midrash as "a Jewish mode of interpretation that not only engages the words of the text, behind the text, and beyond the text, but also focuses on each letter, and the words left unsaid by each line".
An example of a midrashic interpretation:
The term Midrash is also used of a rabbinic work that interprets Scripture in that manner. Such works contain early interpretations and commentaries on the Written Torah and Oral Torah (spoken law and sermons), as well as non-legalistic rabbinic literature () and occasionally Jewish religious laws (), which usually form a running commentary on specific passages in the Hebrew Scripture (Tanakh).ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14, pg 182, Moshe David Herr
The word Midrash, especially if capitalized, can refer to a specific compilation of these rabbinic writings composed between 400 and 1200 CE. According to Gary Porton and Jacob Neusner, midrash has three technical meanings: Judaic biblical interpretation; the method used in interpreting; a collection of such interpretations.Chan Man Ki, "A Comparative Study of Jewish Commentaries and Patristic Literature on the Book of Ruth" (University of Pretoria 2010), p. 112 , citing Gary G. Porton, "Rabbinic Midrash" in Jacob Neusner, Judaism in Late Antiquity Vol. 1, p. 217; and Jacob Neusner, Questions and Answers: Intellectual Foundations of Judaism (Hendrickson 2005), p. 41
Etymology
The Hebrew word midrash is derived from the root of the verb (), which means "resort to, seek, seek with care, enquire, require", forms of which appear frequently in the Bible.Brown–Driver–Briggs: 1875. darash
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". Both the King James Version (KJV) and English Standard Version (ESV) translate the word as "story" in both instances; the Septuagint translates it as (book) in the first, as (writing) in the second. The meaning of the Hebrew word in these contexts is uncertain: it has been interpreted as referring to "a body of authoritative narratives, or interpretations thereof, concerning historically important figures"The Oxford Dictionary of the Jewish Religion (Oxford University Press 2011): "Midrash and midrashic literature" and seems to refer to a "book", perhaps even a "book of interpretation", which might make its use a foreshadowing of the technical sense that the rabbis later gave to the word.Lieve M. Teugels, Bible and Midrash: The Story of "The Wooing of Rebekah" (Gen. 24) (Peeters 2004), p. 162
Since the early Middle Ages the function of much of midrashic interpretation has been distinguished from that of , straight or direct interpretation aiming at the original literal meaning of a scriptural text.
As a genre A definition of "midrash" repeatedly quoted by other scholarsPaul D. Mandel, The Origins of Midrash: From Teaching to Text (BRILL 2017), p. 16Jacob Neusner, What Is Midrash? (Wipf and Stock 2014), p. 9Lidija Novaković, "The Scriptures and Scriptural Interpretation" in Joel B. Green, Lee Martin McDonald (editors), The World of the New Testament: Cultural, Social, and Historical Contexts (Baker Academic 2013)Martin McNamara, Targum and New Testament: Collected Essays (Mohr Siebeck 2011), p. 417 is that given by Gary G. Porton in 1981: "a type of literature, oral or written, which stands in direct relationship to a fixed, canonical text, considered to be the authoritative and revealed word of God by the midrashist and his audience, and in which this canonical text is explicitly cited or clearly alluded to". Gary G. Porton, "Defining Midrash" in Jacob Neusner (editor), The Study of Ancient Judaism: Mishnah, Midrash, Siddur (KTAV 1981), pp. 59−92
Lieve M. Teugels, who would limit midrash to rabbinic literature, offered a definition of midrash as "rabbinic interpretation of Scripture that bears the lemmatic form", a definition that, unlike Porton's, has not been adopted by others. While some scholars agree with the limitation of the term "midrash" to rabbinic writings, others apply it also to certain Qumran writings, Hartmut Stegemann, The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus (BRILL 1998) to parts of the New Testament,George Wesley Buchanan, The Gospel of Matthew (Wipf and Stock 2006), p. 644 (vol. 2)Stanley E. Porter, Dictionary of Biblical Criticism and Interpretation (Routledge 2007), p. 226 and of the Hebrew Bible (in particular the superscriptions of the Psalms, Deuteronomy, and Chronicles),Timothy H. Lim, "The Origins and Emergence of Midrash in Relation to the Hebrew Scriptures" in Jacob Neusner, Alan J. Avery-Peck (editors), The Midrash. An Encyclopaedia of Biblical Interpretation in Formative Judaism (Leiden: BRILL 2004), pp. 595-612 and even modern compositions are called midrashim.David C. Jacobson, Modern Midrash: The Retelling of Traditional Jewish Narratives by Twentieth-Century Hebrew Writers (SUNY 2012)Adam Nathan Chalom, Modern Midrash: Jewish Identity and Literary Creativity (University of Michigan 2005)
As method Midrash is now viewed more as method than genre, although the rabbinic midrashim do constitute a distinct literary genre.Craig A. Evans, To See and Not Perceive: Isaiah 6.9-10 in Early Jewish and Christian Interpretation (Bloomsbury 1989), p. 14Jonathan S. Nkoma, Significance of the Dead Sea Scrolls and other Essays (African Books Collective 2013), p. 59 According to the Encyclopaedia Britannica, "Midrash was initially a philological method of interpreting the literal meaning of biblical texts. In time it developed into a sophisticated interpretive system that reconciled apparent biblical contradictions, established the scriptural basis of new laws, and enriched biblical content with new meaning. Midrashic creativity reached its peak in the schools of Rabbi Ishmael and Akiba, where two different hermeneutic methods were applied. The first was primarily logically oriented, making inferences based upon similarity of content and analogy. The second rested largely upon textual scrutiny, assuming that words and letters that seem superfluous teach something not openly stated in the text."
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 (Jewish law). The presence of words or letters which are seen to be apparently superfluous, and the chronology of events, parallel narratives or what are seen as other textual "anomalies" are often used as a springboard for interpretation of segments of Biblical text. In many cases, a handful of lines in the Biblical narrative may become a long philosophical discussion.
Jacob Neusner distinguishes three midrash processes: paraphrase: recounting the content of the biblical text in different language that may change the sense; prophecy: reading the text as an account of something happening or about to happen in the interpreter's time; parable or allegory: indicating deeper meanings of the words of the text as speaking of something other than the superficial meaning of the words or of everyday reality, as when the love of man and woman in the Song of Songs is interpreted as referring to the love between God and Israel as in Isaiah 5. Similar systems were later adopted by other religions, such as Christianity, and applied to texts such as the New Testament.Jacob Neusner, What Is Midrash (Wipf and Stock 2014), pp. 1−2 and 7−8
Jewish midrashic literature
Numerous Jewish midrashim previously preserved in manuscript form have been published in print, including those denominated as smaller or minor midrashim. Bernard H. Mehlman and Seth M. Limmer deprecate this usage, claiming that the term "minor" seems judgmental and "small" is inappropriate for midrashim, some of which are lengthy. They propose the term "medieval midrashim" instead, since the period of their production extended from the twilight of the rabbinic age to the dawn of the Age of Enlightenment.Bernard H. Mehlman, Seth M. Limmer, Medieval Midrash: The House for Inspired Innovation (BRILL 2016), p. 21
Generally speaking, rabbinic midrashim either focuses on religious law and practice () or interprets the biblical narrative in relation to non-legal ethics or theology, creating homilies and parables based on the text. In the latter case, they are described as .
Halakhic midrashim
Midrash halakha is the name given to a group of tannaitic expositions on the first five books of the Hebrew Bible.ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14, pg 193 These midrashim, written in Mishnaic Hebrew, clearly distinguish between the Biblical texts that they discuss and the rabbinic interpretation of that text. They often go beyond simple interpretation and derive or support halakha. This work is based on preset assumptions about the sacred and divine nature of the text and the belief in the legitimacy that accords with rabbinic interpretation.ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14, pg 194
Although this material treats the biblical texts as the authoritative word of God, it is clear that not all of the Hebrew Bible was fixed in its wording at this time, as some verses that are cited differ from the Masoretic, and accord with the Septuagint or Samaritan Torah instead.ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14, pg 195
Origins With the growing canonization of the contents of the Hebrew Bible (both in terms of the books that it contained and the version of the text in them and an acceptance that new texts could not be added) there came a need to produce material that would clearly differentiate between that text and rabbinic interpretation of it. By collecting and compiling these thoughts, they could be presented in a manner that helped to refute claims that they were only human interpretations—the argument being that, by presenting the various collections of different schools of thought, each of which relied upon close study of the text, the growing difference between early biblical law and its later rabbinic interpretation could be reconciled.
Aggadic midrashim
Midrashim that seek to explain the non-legal portions of the Hebrew Bible are sometimes referred to as or .ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 14, pg 183
Aggadic discussions 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. Midrash explores theology, ethics, stories, and moral lessons. 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.