Jewish Studies - The Midrash

jewish Studies - the Midrash

In Chapter Three of his book Back to the Sources: Reading the Classic Jewish Texts, Barry W. Holtz informs the reader that there are very distinct differences regarding the Halachah (the laws) and the Aggadah or stories as they relate to oral interpretation, being that of the Torah or the Laws of Moses. For example, the texts concerning the law contain numerous legends and symbolism, while the stories are sometimes suspended in order to highlight certain laws. Basically speaking, one who reads the Midrash should always observe how and why the author omits certain details so that a lesson in the law can be learned, thus formulating one's own explanation of the law or story.

Overall, the purpose of the Midrash is to teach two important traits -- first, to "explain to the student the meaning of ambiguous texts and their often difficult vocabulary and syntax" in order to arrive at an appropriate explanation for the law or story, and second, to "describe the personalities and events in the Torah so as to make them recognizable and relevant to contemporary minds" (Goldin, 67). In addition, the Midrash serves the purpose of allowing the student or reader to dwell upon certain themes which must be studied with much personal reflection and commentary.

The first of these themes concerns the supreme mastery and oneness of God or Jehovah as found in the Holy Scriptures or Torah. The second theme has to do with Israel itself, being the Israel of the ancient past, of the present and the ideal image of the Israel of the future (Lerhman, 89). Lastly, the third theme is heavily connected with the Torah which contains two meanings, often indistinct and simultaneous. As Amos W. Miller points out, those that read the Midrash are fully aware that all must deeply study the Torah and that the neglect of study "is not just a sign of poor education but a deficiency in one's role in life" (178). Thus, it is a student's obligation to read and study the Midrash for the whole of his lifetime, virtually from birth to death.

The workings of the Midrash vary considerably. For instance, there are Midrashim which comments on the text of the Torah verse by verse. There are also others that comment only on the first verse and then proceed to discuss those that follow it. In some Midrashim, one may find an introductory statement that serves as a preface to the main interpretation which some scholars believe "served as brief sermons before the actual reading of the Torah" (Neusner, 178).

There are also Midrashic texts aimed at celebrating special days of the year, fasting days and other special occasions which every Midrash disciple takes very seriously. According to Gary G. Porton, all of the Midrashic texts are intended to "create an intellectual tone that is shared by all Midrashim which makes them appear to be the same regarding manner and approach" (148).

The Midrash approach to the Torah, as compared to the normally accepted method used by most Jews and scholars, is somewhat different. Basically, the Midrash amplifies or extends the interpretation of scripture, especially regarding the first fours books of the Pentateuch, being Exodus through Deuteronomy, due to these books containing the greatest amount of biblical Halakhah, "the regulations governing the conduct of society as well as individual practice" (Goldin, 193).

In addition, the Midrash attempts to view the behavior of some of the patriarchs, such as King David, Solomon and Jacob, with much apology, meaning that some of the patriarchs are excused for their often negative behaviors while their many enemies are regarded as almost always evil in nature. Also, certain events in the books that make up the Pentateuch are seen as foreshadowing devices related to "the experiences of the patriarchs during their own times and of the future to come" (Goldin, 213). Thus, the true aim of the Midrash regarding its approach to the Torah is moral and didactic (i.e. intended to convey instruction and information) as to the famous patriarchs; however, in some instances, fact and fiction are so closely linked that it becomes quite difficult to distinguish one from the other.

As to biblical text, the Midrash assumes that every aspect, whether those found in the Torah or in contemporary existence, must be scrutinized, such as man's relationship with God and his relationship with his fellow human beings. Piety is also reinforced, especially related to one's personal conduct and thought. The Midrash also reinforces public and private virtue "in the light of moral expectation related to biblical verses which are quoted and given new interpretations" (Goldin, 235).