I came across this famous passage from The Guide on the purpose and methodology of Midrash during prep for my class tonight and could not resist sharing it. This should be printed and glued onto the outside of every Chumash and Rabbinic text. ------------ As regards the four species [the branches of the palm tree, the citron, the myrtle, and the willows of the brook] our Sages gave a reason for their use by way of Agadic interpretation, the method of which is well known to those who are acquainted with the style of our Sages. They use the text of the Bible only as a kind of poetical language [for their own ideas], and do not intend thereby to give an interpretation of the text. As to the value of these Midrasbic interpretations, we. meet with two different opinions. For some think that the Midrash contains the real explanation of the text, whilst others, finding that it cannot be reconciled with the words quoted, reject and ridicule it. The former struggle and fight to prove and to confirm such interpretations according to their opinion, and to keep them as the real meaning of the text; they consider them in the same light as traditional laws. Neither of the two classes understood it, that our Sages employ biblical texts merely as poetical expressions, the meaning of which is clear to every reasonable reader. This style was general in ancient days; all adopted it in the same way as poets [adopt a certain style]. Our Sages say, in reference to the words, and a paddle (yated) thou shalt have upon thy weapon [azeneka, Dent. xxiii. 14]: Do not read azeneka, thy weapon, but ozneka, thy ear? You are thus told, that if you hear a person uttering something disgraceful, put your fingers into your ears. Now, I wonder whether those ignorant persons [who take the Midrashic interpretations literally] believe that the author of this saying gave it as the true interpretation of the text quoted, and as the meaning of this precept: that in truth yated, the paddle, is used for the finger, and azeneka denotes thy ear? I cannot think that any person whose intellect is sound can admit this. The author employed the text as a beautiful poetical phrase, in teaching an excellent moral lesson, namely this: It is as bad to listen to bad language as it is to use it. This lesson is poetically connected with the above text. In the same sense you must understand the phrase, Do not read so, but so, wherever it occurs in the Midrash. I have departed from my subject, but it was for the purpose of making a remark useful to every intellectual member of the Rabbanites. –– Maimonides, Guide for the Perplexed, Part III §XLIII
Posted on: Wed, 07 Jan 2015 03:18:18 +0000
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