Midrash

Beliefs

Midrash is a form of literature that interprets and elaborates upon biblical texts, mostly compiled from the 5th century CE through the medieval period. Books in this category generally share common methods of interpretation, like filling in gaps in biblical stories. Sections of midrash appear frequently throughout the Talmud.

Notable Sources

All Sources

Understanding Mishna

TALMUD

The distinction between Mishna and other forms of Torah study reveals the depth and complexity of rabbinic interpretation. In the Gemara, a debate between Rabbi Meir and Rabbi Yehuda clarifies that the Mishnah, the first codification of Jewish law from the early third-century land of Israel, refers to either halakhot or homiletics, but not the written Torah (Midrash)

The Gemara raises an objection to Rabbi Yoḥanan from a baraita: What is the meaning of: Mishna? Rabbi Meir says halakhot, Rabbi Yehuda says homiletics. Neither of them, however, says that it refers to the written Torah.

Kiddushin 49a:14

Stages of Personal and Spiritual Development

TOSEFTA

The Tosefta offers a structured approach to personal and spiritual development, reflecting ancient Jewish societal values. This text from Tosefta, an ancient collection of rabbinic laws and teachings from the land of Israel, in tractate Sotah, uses a verse from Proverbs to illustrate the stages of acquiring a livelihood, property, and a wife, offering multiple interpretations for each stage.

For thus the Torah teaches the way of the world: When a man is given a livelihood, he acquires for himself a house. If he is again given [means], he acquires for himself a field. If he is yet again given [means], he acquires for himself a wife, as it is said (Deut. 20:5-7), "Who is the man who has built ... and who is the man who has planted ... and who is the man who has betrothed a wife." And so too Solomon said with his wisdom (Prov. 24:27), "Prepare your work outside, [Get ready what you have in the field, Then build yourself a home]." "Prepare your work outside" -- that is a house…

Tosefta Sotah 7:13

Abram's Rejection of Idolatry

MIDRASH

Abram's early realization of monotheism and his rejection of idolatry set the foundation for the Jewish faith. The Sefer HaYashar, a medieval midrashic work, recounts the story of Abram's iconoclasm and his rejection of his father Terah's idols.

And Terah said unto Abram: Behold my son, these are they that have created all that thou ‎seest in this world, as also thee and me, and all the sons of man. And thus saying, Terah bowed ‎down before everyone of his gods, and finally left the chamber taking Abram along with him. ‎And when Abram had left the house of the gods, he hastened to his mother and said unto her: ‎Behold my father hath shown unto me those that have created the heavens, the earth, and all ‎the sons of man. And how I pray thee hasten and take a kid from the sheep, and prepare of it ‎a savory meat…

Sefer HaYashar (midrash), Book of Genesis, Noach 19

Lessons from the Pre-Flood Generation

MIDRASH

The moral and ethical decline of humanity before the Flood offers timeless lessons on the consequences of corrupt practices. Bereshit Rabbah, a classical midrash on Genesis, delves into the genealogy and behaviors of early biblical figures, providing moral and ethical commentary.

“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and Metushael begot Lemekh” (Genesis 4:18).
“Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of rebellion. Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them [moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh – ‘What do I have to do with Lemekh and his offspring?’
“Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20)…

Bereshit Rabbah 23:2

Solomon's Wisdom in Planting

COMMENTARY

King Solomon's unparalleled wisdom extended to practical and esoteric knowledge, enabling him to perform extraordinary feats like planting diverse species in Israel. Ramban's commentary on Genesis offers a blend of literal, allegorical, and mystical interpretations, providing deep insights into Solomon's wisdom.

Scripture likewise relates concerning him, And Solomon’s wisdom excelled the wisdom of all the children of the east. That is to say, he was better versed than they in divination and enchanting, for this was their wisdom, as it is said, For they are replenished from the east, and with soothsayers like the Philistines. (The Sages similarly said: “What was the wisdom of the children of the east? They knew and were crafty in the divination of birds.”) And all the wisdom of Egypt means that Solomon was better versed in sorcery, which is the wisdom of Egypt…

Ramban on Genesis, Foreword 13

Making Torah Accessible Through Analogies

MIDRASH

The use of analogies and proverbs made the Torah accessible and comprehensible to the people. The midrashic commentary Shir HaShirim Rabbah highlights the role of analogies in understanding Torah, a method still valued in Jewish study today.

Another matter, “The song of songs,” that is what the verse says: “Beyond the fact that Kohelet was wise” (Ecclesiastes 12:9). Had another person said them, you would have been required to bend your ear and listen to those matters; more so because Solomon said them. Had he said them on his own, you would have been required to bend your ear and listen to them; more so because he said them through the Divine Spirit.
“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered [izen] and investigated, composed many proverbs” (Ecclesiastes 12:9)…

Shir HaShirim Rabbah 1:1:8

The Extraordinary Early Life of Moses

MIDRASH

Moses, a central figure in Judaism, was endowed with extraordinary qualities and divine favor from a very young age. Louis Ginzberg’s early 20th-century work, Legends of the Jews, offers a rich narrative that expands on the biblical account of Moses' early life.

Moses' understanding was far beyond his years; his instructors observed that he disclosed keener comprehension than is usual at his age. All his actions in his infancy promised greater ones after he should come to man's estate, and when he was but three years old, God granted him remarkable size. As for his beauty, it was so attractive that frequently those meeting him as he was carried along on the road were obliged to turn and stare at him. They would leave what they were about, and stand still a great while, looking after him…

Legends of the Jews 2:4:68

Isaac's Ultimate Test of Faith

TARGUM

The Akedah (Binding of Isaac) is a profound story of faith and obedience, highlighting the deep emotional and spiritual connection between Abraham and Isaac. The Targum Jerusalem, an Aramaic translation and interpretation of the Hebrew Bible, offers a unique portrayal of this event, emphasizing Isaac's willingness and his vision of angels, contrasting with Abraham's perspective.

And Abraham stretched out his hand, and took the knife to slay Izhak his son. Izhak answered and said to Abraham his father, My father, bind my hands rightly, lest in the hour of my affliction I tremble and confuse thee, and thy offering be found profane, and I be cast into the pit of destruction in the world to come. (Now) the eyes of Abraham reached unto the eyes of Izhak; but the eyes of Izhak reaching to the angels on high. And Izhak beheld them, but Abraham saw them not. In that hour came forth the angels on high, and said, these to these, Come…

Targum Jerusalem, Genesis 22:10

The Forgotten Halakhot

HALAKHAH

Many halakhot (Jewish laws) were lost or forgotten, leading to controversies and doubts among rabbinic authorities about what the Halakhah should be. This text delves into the historical context and implications of halakhic doubt, arising from differing interpretations of Jewish law found in the Torah, Midrashim, and Talmud.

Explicitly or implicitly relying upon various exegetical interpretations of the Torah (Midrashim) and Talmudic passages, we may conclude that the controversies emerged due to the fact that many halakhot were lost or forgotten. Consequently, doubts as to what the Halakhah ought to be, arose due to controversies between arbiters. As Talmud Temurah 16a states:

Rabbinic Authority V, Part 1; Rabbinic Authority; The Vision, Chapter 1; The varying definitions of a halakhic doubt 8

Relatedראו גם

Folklore

Drashah

Sheetsדפי מקורות

Related Sheets