The term
Midrash (of which Midrashim is the plural form) occurs twice in the
Hebrew Bible (2 Chron. xiii. 22, and xxiv. 27); and in both passages it
is represented in the Anglican version by the word "story," while the
more correct translation, "commentary," is relegated to the margin.
"Legendary exposition" best expresses the full meaning of the word
Midrash.
The Midrashim, for the most part, originated in a praiseworthy desire to
familiarize the people with Holy Writ, which had, in consequence of
changes in the vernacular, become to them, in the course of time, almost
a dead letter. These Midrashim have little or nothing to do with the
Halachoth or legal decisions of the Talmud, except in aim, which is that
of illustration and explanation. They are not literal interpretations,
but figurative and allegorical, and as such enigmatic. They are,
however, to be received as utterances of the sages, and some even regard
them of as binding obligation as the law of Moses itself. The following
are fairly representative extracts.
THE MIDRASHIM
The name of Abraham always precedes those of Isaac and Jacob except in
one place (Lev. xxvi. 42), where it is said, "And I will remember my
covenant with Jacob, and also my covenant with Isaac, and also my
covenant with Abraham will I remember;" and thus we learn that all were
of equal importance.
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