What is Midrash?
Exploring the wondrous world of Jewish Literature.
Introduction
Midrash is the Jewish exegesis of Biblical text, interpreting Scripture through a new lens. It can be described as both a method of analysis and a literary genre. There are two types of midrash — Halachah and Aggadah. The former being focused on Jewish Law and legal proceedings, and the latter being focused on narrative — expanding Biblical stories to explore topics of theology and morality. Given the word “Midrash” typically refers to the Aggadah variety (and given the Aggadah is a lot more interesting), that’s what we’ll be primarily focusing on here, though we’ll still cover the Halachah for completeness’ sake.
Midrash Halachah
Midrash Halachah expounds upon the 613 Mitzvot found in the Torah, exploring their sources and interpretation. This form of Midrash focuses on legal and religious practice, fleshing out the commandments of the Hebrew Bible to create a concrete set of Jewish Law. This form of Midrash is much more structured, following certain rules of interpretation in an effort to make laws that are general or ambiguous more defined and practical. Traditionally, 13 textual tools are ascribed to early sage, Rabbi Ishmael, who developed a system, in parallel to Rabbi Akiva’s (Ishmael’s method being seen as the more logical of the two), to consistently pull deeper meaning from Scripture, free from personal bias or erroneous interpretations.
The base assumption in Halachic Midrash is that the Torah is the authoritative word of God, and that everything contained within has a specific purpose or meaning, even alleged contradictions. In Rabbi Akiva’s system, it is understood that the mode of expression used by the Torah is unlike any other book on Earth, and there is nothing superfluous — not a word, not a syllable, not even a letter. If one is confounded by a particular verse, it is not the text that is at fault, but the reader. In the words of Maimonides: “It is improper to assign any deficiency to the midrash — one may rather suspect that the deficiency is a result of his intellectual shortcomings.” In contrast, Rabbi Ishmael objected to Akiva’s method. He agreed that the Torah is the Word of God, but points out that it is written in the language of man. Serious rulings therefore must be based off a more rigorous method of analysis. In a hypothetical case with Akiva, Rabbi Ishmael objects, “Wilt thou indeed decree death by fire on the strength of a single letter?”
Despite their differences, Rabbi Ishmael and Rabbi Akiva are seen as two of the most important figures in the development of Midrash, and their methods took the tradition to its creative peak. In either case, this form of midrash is in stark contrast to “peshat” or literal interpretation. The Law of the Torah (and following the law) is perhaps the most important aspect of Judaism, and assuming it is in fact the Word of God, any and all discrepancies must be accounted for — this is the origin of midrash as a whole. Being that the Law is of primary concern, it isn’t surprising that the Halachah took priority. Although both traditions emerged side-by-side, it isn’t until the Halachah is fully developed that the Midrash Aggadah, which is much less stringent in nature, starts to take the center stage in Jewish Thought.
Midrash Aggadah
Unlike its Halachic counterpart, Aggadic Midrash is not as structured and systematized, freeing itself from rigorous methods, it enjoys a creative freedom where wild and imaginative stories can abound. It is this flavor of Midrash that most people refer to when they use the general term “midrash” or phrases such as “the midrash says.” The Halachah covers primary concerns of law, which are essential to the faith, while Aggadah covers secondary concerns of narrative. It is for this reason that Aggadah is filled with wild speculations, creative retellings, and original stories. Are we expected to believe the Midrash Aggadah? That is up to the reader. As I have said, these stories cover secondary matters and believing them at face value, accepting them as myths with underlying truths, or rejecting them completely, is entirely up to the individual. Here’s an analogy: the Halachah determines the speed limit; the Aggadah argues about what color the road sign is — it doesn’t really matter as long as you’re going the speed limit.
As we have discussed earlier, the first form of Midrash, the Halachah, developed out of the necessity to understand the Law. This is especially true after the fall of the Second Temple, where the creation and acceptance of new liturgies and rituals to replace sacrificial worship needed clear Biblical basis. It is also from this post Second Temple period that the need for Aggadic Midrash arose, in order to provide inspiring and uplifting messages, as well as to combat the Hellenistic culture which was dominant in the region. The Jews actively resisted the pagan religion and culture imported by Alexander the Great, but they were not wholly immune. The Greek Theatre was a particular problem, and the Rabbis needed a way to compete with the grandiose, over the top stories of pagan heroes and gods that captivated even Jewish audiences. Their solution? The Aggadah.
From this rich new literature we get tales of angels, demons, paradise, Hell, the Messiah, Satan, feasts, fasts, parables, legends, myths, and more. The rabbis of the day took it upon themselves to reinterpret the Biblical text by adding new details to existing characters, giving names to previously unnamed characters, and inventing brand new characters altogether. They expand upon the dialogue of favorite passages, fill in the gaps with new behind-the-scenes details, and paint imaginative visions of heaven and hell to intensify the dramatic effect, all while maintaining Biblical basis for these reinventions, often quoting Scripture or other Rabbis. Many of these texts are presented as dialogues between Rabbis, or collections of multiple (often conflicting) interpretations.
Mystical Interpretations of the Aggadah
Despite its origins, there are a few different interpretations of the Aggadah. The first is of course the literal interpretation — one might accept the Aggadah at face value, devoid of any hidden or allegorical explanation, even if said interpretation conflicts with common sense. The second approach involves recognizing that much of the Aggadot contain profound truths, and that they operate on multiple planes of understanding — the “overt” or literal interpretation, and the “hidden” or mystical interpretation. Jewish Rabbi and Kabbalist, Moshe Chaim Luzzatto, explained that the Oral Law is comprised of two components: the legal, or the Halacha, which makes up the Mishnah, and the “secret component,” or Aggadah, which discusses the deeper teachings through a “concealed mode.”
The Rabbis of the Mishnaic era believed it would be too dangerous to record their deeper teachings in an explicit, Mishnah-like medium, and thus they were concealed within the mystical and over-the-top style of Midrash Aggadah. The Rabbis concluded that due to their value, these teachings should not be available to those of “bad character,” and due to their depth, they should not be available to those “unschooled in the ways of analysis.” Those “equipped with the keys” would be able to unlock the secret teachings, while those who were not would enjoy the stories at only a surface level. Rabbi and Mystic, Isaiah Horowitz, says of this method: “none of these sometimes mind-boggling stories are devoid of profound meaning; if anyone is devoid of understanding, it is the reader.”
It is in this same vein of creative interpretation that the different schools of Jewish mysticism arise. Luzzatto placed the Kabbalah in the same category as the Aggadah when it comes to method of interpretation (both falling into the “secret component” of Jewish thought), and Rabbi Loew (famous Jewish Mystic accused of creating the Golem of Prague), employed his own form of mystical interpretation called “The Maharal’s Approach,” where he reconciled the haphazard landscape of conflicting Rabbinical thought through a metaphysical lens, throwing away literal interpretations and uniting the opposing viewpoints through hidden esoteric truths.
Abraham and the Idol Shop
Some of the most famous stories found in the Midrash center around well-known Biblical characters — usually patriarchs or prophets — Abraham, in particular, is the subject of many such expansions. Surprising to some, the famous tale of Abraham smashing the idols in Ur is actually not found anywhere in the Bible, but is found in numerous Midrashic tales — Genesis Rabbah, The Book of Jubilees, The Book of Jasher — and even finds its way into The Quran. Although we could explore many such examples of famous Midrash, I have chosen this one in particular for its influence not only on Jewish Thought but on other faiths as well.
The story goes that Abraham’s father, Terah, was an idolator living in Mesopotamia under the rule of Nimrod. One day Terah goes away on business, leaving Abraham in charge of his shop where he produces and sells idols. Abraham, being staunchly against idolatry, wreaks havoc for his father, and the community at large, by staging a scene among the idols. He smashes all of the idols and places the axe in the hand of the largest idol. When Terah returns to the shop, he asks Abraham what happened and Abraham responds with an elaborate story to demonstrate the foolishness of idol worship. He says that a woman came into the shop, wanting to make an offering to the idols, and that the idols began arguing about which of them should eat the offering first. Proclaiming itself the most worthy of the group, the largest idol grabbed the axe and smashed all of the smaller ones.
Terah calls the story ridiculous, arguing that the idols are only lifeless statues and cannot move. Abraham then points out the obvious: If they are only statues and have no power, why worship them at all? At this point Terah takes Abraham to King Nimrod to see what is to be done with him. The King demands that Abraham submit to and worship the idols, but Abraham refuses. Nimrod condemns him to death for his treachery and casts him into the fire. God rescues Abraham from the flames, making them cool to the touch, only burning the ropes that bind him. Through this demonstrative act of God’s power, the Chaldeans are shown the foolishness of worshipping idols.
Midrashic Influence on Other Faiths
Aggadic Midrash has been incredibly influential, not only in Jewish thought and Biblical interpretation, but in other Abrahamic traditions as well. Much of the Apocrypha and Pseudepigrapha have a deep connection to the tradition of Midrash — being themselves Midrash or Pseudo-Midrash. The similarities are undeniable, but the influence doesn’t stop there. Many features of later religious traditions can also be traced to the Midrash. I will highlight just two examples.
As mentioned earlier, the story of Abraham and the Idol Shop finds its way into The Quran — a case of Midrash becoming canonized as history. In Surah 21:51-70, we find a story of Abraham which is oddly similar to the Jewish accounts, which had been popular in Arabia long before the advent of Islam. In this telling we find all of the same details as outlined above: 1.) Terah is an idolmaker, 2.) Terah leaves his shop in Abraham’s care, 3.) Abraham breaks all of the idols except the largest one, 4.) Terah returns and asks what happened, 5.) Abraham tells him that the largest idol smashed the smaller ones, 6.) Abraham is cast into the fire, 7.) Abraham is rescued by God. The similarities are uncanny. And for those skeptical of Mohammed’s access to Midrashic material, The Quran itself records dozens of passages where naysayers accuse Mohammed of simply “copying the tales of the ancients.”
A similar story also finds it’s way into the LDS Canon, in the now-infamous Book of Abraham. For those unfamiliar, Abraham in this version goes through a similar chain of events: 1.) Terah and his community have turned away from God and towards idol worship, 2.) Abraham preaches against these practices, 3.) the people attempt to kill Abraham but he is rescued by God. Although some elements in the Mormon version are unique — Abraham preaches against the idols but does not destroy them; he is put to the knife, and not the flame — the influence still remains. And for those skeptical of Joseph Smith’s access to Midrashic material, the Mormon prophet admits to having read The Book of Jasher (which contains this famous tale) in an 1842 newspaper article — it is in the same year, and the same newspaper that he also publishes The Book of Abraham.
Conclusion
The world of Rabbinic Literature is a fascinating subject, and we’ve only just scratched the surface. From the Midrash Halachah we find master works such as the Mishnah, shaping Jewish Law and understanding for centuries. From the Midrash Aggadah we find master works such as The Talmud — taking the Mishnah as its foundations and building upon it, not only exploring aspects of Jewish Law, but expanding Biblical narratives. It is from this creative spirit of the Aggadah that we also find Jewish Mysticism (Kabbalah), and its master works (The Zohar), using methods from earlier Rabbis as a foundation and developing new modes of mystical interpretation. Finally, taking a look at other Abrahamic faiths, we see how the Midrash not only influences Jewish Thought, but finds its way canonized in other scriptures. The influence of Midrash is everywhere, and those attuned to look for it will be surprised by the connections they find. Our journey has just begun.
Notes & Additional Content: https://notes.godsonpapers.com