Midrash

Midrash

Midrash Aggada ("telling") is all the midrashim ("im" plural) that are not of legal, or statutory nature. The traditional Midrash is a type of Jewish interpretive literature (exegetical) based upon the Hebrew Bible (Tenakh) emanating from the period of the development of the Mishnah (the first part of the Talmud) roughly about the first two centuries A.D. and continu9ing on for centries. Midrash come from the word Darash - "to study", or "to search out" and is one of the four methods used in exegesis of the Bible (These four are 1. Peshat = the meaning simply on the surface of the text, 2. remez = the hint or clue to the deeper meaning than the surface, 2. Darash = a more searching of the all facets relevant to the text and involving stories, customs, sayings, even analysis of the Hebrew letters, and relating to all facets of life, and 4. Sod = the secret and hidden, sometimes esoteric meaning of the text.}

Characteristic of Midrashic literature

Though finally redacted in the 6th century, and containing material from earlier centuriees, including the first two centuries rabbinic understanding of the Scriptural problems or questions remaining unanswered, the Midrash "fills in" what hs been left unsaid in the Scriptures. It does this supplying conversations or even thoughts that were occuring at the times of a biblical event inorder to enhance the understanding of the biblical event itself.

A good example is the treatment of Genesis 22, the Binding of Isaac (Aqeda) found in the Midrash called "The Great(er) Genesis" (Midrash Rabba). The Bible says nothing about what was going on in Isaac's head The Midrash supplies by posing an argument between Isaac and Ishmael. Ishmael: I am more beloved than thou, because I was circumcised at the age of thirteen." Isaac: I am more beloved than thou because I was circumcised at eight days." Ishmael: I am more beloved because I could have protested, yet I did not." Isaac: O that God would appear to me and bid me cut off one of my limbs! Then I would not refuse." God then speaks, " Even if I bid thee sacrifice thyself, thou wilt not refuse." Here, then, is another feature of the midrash, God speaks and becomes a partner in the conversation. (The direct speaking of God appears in the early Aramaic Christian literature and in the New Testament. See Aramaic Church. Here we see the thoughts of Isaac that also prepare us for his part in the Aqeda.

Another version of the Midrash on this same biblical portion carries on the conversation between Isaac and Ishmael. Ishmael: "I am more beloved than thou since I was circumcised at the age of thirteen, but thou wast circumcised as a baby and couldst not refuse." Isaac: "All that thou didst lend to the Holy One, blessed be He, was three drops of blood, But lo, I am, now thirty seven years old *, yet if God desired of me that I be slaughtered, I would not refuse!" Said the Holy One, blessed be He, " This is the moment!"

But what about Abraham's thoughts? Did he come to faith and obedience easily or was there also an inner struggle about which the Bible is silent? After all Abraham had three days for reflection! God said "TAKE, I PRAY THEE, THY SON.", and the reader knows already for what purpose. Abraham: "Which son?". Here the midrash separates the words of the Biblical words to interject Abrahams thoughts - and his hopes that it would not be Isaac that God would demand. God: "THINE ONLY SON" Abraham: "But each is the only son of his mother!" God:"WHOM THOU LOVEST" Abraham: Is there a limit to the affections! God: "EVEN ISAAC!"

• Sarah was 99 years old at Isaac's birth. and 127 years at her death, which, according to the Rabbis, was caused by shock when she was wrongly informed that Isaac had been sacrificed. \

The Midrash sees Abraham being further tempted. Samael (a wicked angel) comes to Abraham. Samael: "What means this, old man, Thou goest to slay a son granted to thee at the age of 100?" Abraham: "Even this I do." Samael "And if He sets thee an even greater test, canst thou stand it?" Abraham: "Even more than this one." Samael: "Tomorrow, He will say to thee, 'Thou art a murdrer, and art guilty!'"

And the Midrash sees father and son somehow both participating in the sacrifice to be, even by implication and hint. The Bible - Isaac: "BEHOLD, THE FIRE AND THE WOOD, BUT WHERE IS THE LAMB OF SACRIFICE?" (the Hebrew word for "lamb is 'seh') Abraham: "GOD WILL SEE TO THE LAMB OF SACRIFICE, MY SON." (here be it noted that the Greek word for "you" is "se"(accusive case) sounding exactly like the Hebrew word for "lamb"). So the Midrash adds in the mind of Abraham " And if God will not provide a lamb (Hebrew - seh) for the sacrifice, then it is you(Greek - se), that are that sacrifice, my son!"

The unity of father and son in the sacrifice is shown by Midrashic statement on the biblical verse, " And so they went both of them together (Yachdav)" - One to slaughter and one to be slaughtered.

The Principal Midrashic Literature

Mekhilta. The Mekhilta 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. .

Mekhilta de Rabbi Ishmael This is a halakhic (legal) commentary on Exodus, concentrating on the legal sections, from Exodus 12 to 35. It derives halakha from Biblical verses. Mekhilta de Rabbi Simeon bar Yohai. .

Sifra on Leviticus. The Sifra work follows the tradition of Rabbi Akiva with additions from the School of Rabbi Ishmael.

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..

Sifre Zutta (The small Sifre). This work is a halakhic commentary on the book of Numbers.

MIDRASH RABBA. Several midrashim on books of the Bible. Theses were written by different authors, in different locales, in different eras. The ones on Exodus, Leviticus, Numbers, and Deuteronomy are made up of homilies on the Scripture sections, while the others are mainly exegesis.

Bereshith Rabba (Genesis Rabbah) . This text dates from the sixth century. A midrash on Genesis, it offers explanations of words and sentences and aggadic interpretations and expositions, many often loosely tied to the text. Its redactor (editor) drew upon earlier rabbinic sources, including the Mishnah, Tosefta, the halakhic midrashim the Targums.

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 (before the middle of ninth century)

Ruth Rabba, (same date as above)

Eicha Rabba, Lamentations Rabbah (seventh century).

See Also

Targum

Aramaic Church