Midrash

Midrash refers to a method of interpreting biblical verses. In Jewish tradition, biblical interpretation is divided into four main approaches: pshat (the primary meaning of the text), remez (interpretation), drash (expanded interpretation), and sod (mysticism). The Midrash, as its name suggests, primarily deals with drash, and somewhat with remez.

To derive conclusions from verses, various interpretative techniques are used. These techniques are called "midot shehaTorah nidreshet bahen" (measures by which the Torah is interpreted). There are 13 such measures attributed to the Tanna Rabbi Yishmael, though there are additional measures as well. According to these, Midrash also addresses extra words or letters, the order of events described in verses, literary parallels, and other textual difficulties as points of support for interpretations. In many cases, Midrash presents a dialogue or multilogue, developing a few words from Scripture into an extensive intellectual discussion.

Midrashei Halacha (Halachic Midrashim)

Midrashei Halacha find written Torah sources for halachot (laws) that were transmitted as part of the Oral Torah. These midrashim generally predate the Mishna. The Midrash connects a verse with a halacha, thereby providing evidence for the correctness of the halacha; understanding the verse in a certain way provides support for the halacha, and sometimes serves as its primary source. Midrash is also used to create new halachot, either as a direct inference from the verse or according to complex interpretative rules. The main compilations of Midrashei Halacha that we possess are the Mechilta on Shemot (Exodus), the Sifra on Vayikra (Leviticus), and the Sifri on Bamidbar (Numbers) and Devarim (Deuteronomy). Many of the Midrashei Halacha are quoted in the Talmud.

The Midrashei Halacha that we have are roughly divided into two groups: from the school of Rabbi Akiva (Devei Rabbi Akiva) and from the school of Rabbi Yishmael (Devei Rabbi Yishmael), with each school having its characteristics in terms of midrashic methods, terminology, and the names of the sages cited.

To derive conclusions from verses, various interpretative techniques are used. In Rabbi Yishmael's school, techniques called midot shehaTorah nidreshet bahen are used. There are lists of these midot, but these lists don't encompass all the midot that are used. In Rabbi Akiva's school, learning is done through local interpretations, without comparative tools, meaning without "midot."

Midrash Aggada (Aggadic Midrash)

Aggadic midrashim primarily revolve around the narrative portions of the Bible. They are characterized by greater interpretive freedom than Midrashei Halacha. Aggadic midrashim also express philosophical and mystical concepts dealing with angels, demons, heaven and hell, and the like. Aggadic literature includes many topics, from general stories and tales of praise and parables, to biblical commentary, to words of wisdom and ethics. The figurative language of aggada helped our sages express difficult messages and deep ideas that are among the fundamental principles of Jewish thought.

Aggadot are found throughout rabbinic literature; there are works devoted mainly to aggada, such as Midrash Rabbah, Midrash Tanchuma, and others. In contrast, there are also many aggadot integrated into halachic books: the Mishna, Tosefta, Talmuds, and Midrashei Halacha. Most Talmudic aggadot were collected in the book Ein Yaakov. In common usage, "Chazal's aggadot" refers to all the material in rabbinic literature that is not practical halacha: moral guidance, philosophical and wisdom teachings, stories, and parables. However, in the language of Chazal, the term "aggada" (or "haggada") refers to a very specific genre: study of biblical verses that don't contain practical halacha.

Examples of this in Chazal's language: In the Talmud (Niddah 69b-70b), it is related that the people of Alexandria asked Rabbi Yehoshua ben Chananya several questions, including: "three matters of haggada, three matters of derech eretz." In detailing the "haggada," the Talmud notes three questions about biblical verses, while "derech eretz" matters are a separate genre and not "haggada." It is also said (Babylonian Talmud, Sanhedrin 38b) about Rabbi Meir's teachings, that they included (translated into Hebrew) "one-third halachot, one-third aggadot, and one-third parables." In the Tosefta (Sotah 9:7), it is said about Rabbi Elazar ben Azaria's teaching: "Where was the haggada? 'Gather the men, women, and children'" (Devarim/Deuteronomy 31:12). The question "Where was the haggada?" means: which verse was he speaking about. Even the Haggadah of Pesach is called so because its center contains biblical verses describing the Exodus from Egypt, and the Haggadah expands and interprets them.

Therefore, the books of "aggada" were arranged according to the books of the Bible. "Rabanan d'aggadeta" or "ba'alei haggada" are the sages who extensively engaged in interpreting biblical verses, and someone who had difficulty understanding a certain verse would turn to them. The experts among them developed special rules for understanding the Bible. The same Amoraim mentioned in the Talmud composed the Midrash. Aggadic literature is one of the most important sources of Jewish thought, and the writings of great Jewish thinkers like the Rambam, Maharal, Maharsha, and Rashi are based on it. There are also halachic customs that originate in aggadic literature, such as the recitation of Kaddish by mourners.

Nevertheless, the authority of Chazal's aggadot is considered lesser compared to the authority of halachic statements made by Chazal. This fundamental relationship is expressed in the words of many Geonim and Rishonim, which contain statements such as: "one does not raise difficulties from words of aggada," "one does not rely on words of aggada," "one does not scrutinize them," "one does not respond to words of aggada," "one does not learn halacha from words of aggada," and "it is not part of our faith to believe in all the words of haggada."

However, according to Rabbeinu Tam, one should not reject words of aggada if they do not conflict with the Talmud, and this is the opinion of most later halachic decisors. Since the writing of the Talmud and the midrashim, few have engaged in interpreting aggada. Most Talmudic commentators wrote very little about aggadic topics, and many learners tended to study them cursorily, sometimes even skipping them entirely, emphasizing the area of halacha instead. In the past, many took Chazal's aggadot literally and did not tend to see their words as parables for deep and hidden ideas. The Rambam describes that most people always understood Chazal's aggadot as their plain meaning, and that preachers were accustomed to expounding the interpretations to the masses literally, word for word. Rabbi Yitzchak Abarbanel similarly described the approach of the "Ashkenazi sages," who interpret Chazal's aggadot according to their plain meaning.

In contrast, the Rambam himself wrote that this is not the correct way to understand Chazal's aggadot, that in truth Chazal's aggadot were stated as parables for deep philosophical ideas. However, after the Rambam, many other Rishonim wrote in this way, that there are aggadot whose intention is not their plain meaning. Many commentaries were written on Chazal's aggadot as parables for various ideas, including the commentaries of the Vilna Gaon and the Maharal. However, among the commentators of aggadot in this way, there are extreme differences, with some interpreting them as parables for philosophical ideas, and some for kabbalistic ideas, each according to his own style.

Books of Aggada

In Judaism, there are many books of aggada that include moral content, narrative, and other non-halachic content. There are also books that are collections of aggadot from the Babylonian Talmud and Jerusalem Talmud. Chazal attribute great importance to aggada, and throughout Jewish history, hundreds of books have been composed to explain and elucidate Chazal's aggadot, some in a simple manner and some in a deeper manner. An example of this is the Maharsha's work "Chiddushei Aggadot," which is a comprehensive composition on all Talmudic tractates, providing simple explanations and mostly also profound ones for the aggadot in the Babylonian Talmud.

Among Chazal's books of aggada are the well-known midrashic works, as well as other well-known compositions whose content is "aggadic":

Midrash Rabbah - (in Rashi's commentary on Parashat Vayigash, it is called "Aggadat Eretz Yisrael") – Midrash on the Torah and on the five megillot. The Rishonim attributed the midrash to Rabbi Hoshaya Rabbah, and some attributed it to the Amora Rabbah bar Nachmani. Today, researchers believe that the midrashic collections were composed at different times, with the differences between them possibly reaching hundreds of years. The midrashim are arranged according to parshiyot (on the Torah) and according to parshiyot and simanim (on the Torah and on the five megillot).

Midrash Tanchuma - Also an Eretz Israel aggadic midrash on the Torah, composed by Rabbi Tanchuma, an Amora in the fifth generation of Amoraim who lived in Eretz Israel. It is also divided according to the Torah portions. In this midrash, discussions usually begin with halachic questions, and then move on to aggadic content. There is a midrash called "Yelamdeinu Rabbeinu," which is based on Midrash Tanchuma and usually begins with these words.

Pirkei / Braita d'Rabbi Eliezer - A composition attributed to the Tanna Rabbi Eliezer ben Hyrcanus (hence its name), dealing with his studies on the work of creation, the stories in the Torah, the deeds of the Patriarchs, and the Exodus from Egypt. The unique style of this midrash is that it does not engage in "interpreting" verses, but in describing them and expanding their content.

Midrash Shocher Tov - An aggadic midrash on Tehillim (Psalms). The midrash opens with the verse "Shocher tov yevakesh ratzon" (Proverbs 11:27), hence its name. The identity of its author is unknown.

Yalkut Shimoni - A collection of midrashim on the books of Tanach, compiled at the beginning of the 14th century in Germany. Opinions are divided regarding the identity of its author, and it is generally believed to have been composed by Rabbi Shimon Ashkenazi ("Head of the Preachers") from Frankfurt. The book excels in its vast repository of about 50 books, linguistic precision, and citation of sources.

Midrash HaGadol - A collection of midrashim from Yemenite Jewry, compiled by Rabbi David bar Amram from the city of Aden in Yemen.

Seder Olam - A chronological book on the Torah, attributed to the Tanna Rabbi Yosei ben Chalafta.

Pesikta d'Rav Kahana - A collection of midrashim on the haftarot read on holidays and special Shabbatot throughout the year.

Ein Yaakov - A collection of aggadic material from the Babylonian Talmud, together with the main commentators - Rashi and Tosafot. It was compiled at the end of the 15th century by Rabbi Yaakov ben Shlomo Habib from the city of Zamora in Spain. Rabbi Avraham Yitzchak HaCohen Kook based his book on aggadot, Ein Ayah, on this book.

In addition to the aggadic compositions mentioned above, there are compositions focusing on ethical matters, such as: Tractate Avot, Avot d'Rabbi Natan, Tractate Derech Eretz (Derech Eretz Rabbah and Derech Eretz Zuta), Tanna d'Bei Eliyahu.

Alongside the original compositions, there are many modern collections of aggada compiled in recent times with the aim of collecting Chazal's aggadot according to a certain order (by topics, alphabetical order, and so on).