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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...
But peace comes in many forms, and it is unclear whether this refers to a peaceful coexistence with one's fellow man via mutual reciprocation or to live in peace by not rebelling against the human powers that be.
Overall, the study of the Torah through the eyes of those that read the Midrash must result in peace of mind and peace within the soul, two traits that were often highly stressed by the great patriarchs, whether in the traditional holy scriptures or in the Midrash. In essence, it is a school where "learning is to be found, wisdom acquired through interpretation of the Torah" (Miller, 245).
Bibliography
Friedlander, Michael. The Jewish Religion. London: Shapiro & Vallentine, 1935.
Goldin, Judah. Studies in Midrash and Related Literature. New York: Jewish Publications Society, 1988.
Holtz, Barry W. Back to the Sources: Reading the Classic Jewish Texts. New York: Simon & Schuster, 1986.
Lehrman, S.M. The World of the Midrash. New York: Thomas Yoseloff, 1961.
Miller, Amos W. Understanding the Midrash. New York: Jonathan David, 1965.
Neusner, Jacob. The Midrash: An Introduction. Northvale. NJ: Jason Aronson, 1990.
Porton, Gary G. Understanding Rabbinic Midrash. UK: Ktav Publishing House, 1985.
Werblowsky, Zwi. The Encyclopedia of Jewish Religion. Bellmore, NY: Adama Books, 1986.
Bibliography
Friedlander, Michael. The Jewish Religion. London: Shapiro & Vallentine, 1935.
Goldin, Judah. Studies in Midrash and Related Literature. New York: Jewish Publications Society, 1988.
Holtz, Barry W. Back to the Sources: Reading the Classic Jewish Texts. New York: Simon & Schuster, 1986.
Lehrman, S.M. The World of the Midrash. New York: Thomas Yoseloff, 1961.
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