(Siphra Lev. ad loc.; Meékhilta ad loc.; Baba amma, 83b). This argument, called vpz (an- alogy of matter), is in direct opposition to the literal sense of the Scriptures, which implies the Jus talionis in unmistakable terms; but it was only meant to lend some biblical sanction to a Halakha that had been a controverted point between the Sadducees and the Pharisees for centuries before. 1t is different, when we read, for instance, with regard to the law, And the land shall keep Sabbath to the Lord (Ly 257): ‘One might think that it is also forbidden to dig pits, canals, and caves (this being a disturbance of the land) in the sabbatical year, therefore we have an inference to say, Thou shalt neither sow thy field nor prune thy vineyard (ib. v.*), proving that it is only work connected with vineyard and field that is forbidden.’ In instances like this, where the interpretation has nothing forced or strange about it, 1t would not be risky to assume that the Hdlakha was the outcome of the Midrash. But it is not such mere practical questions that have produced the vast Midrash literature. <A great portion of it is simple commentary, though some- times reproduced in that vivid dialogue style which makes it appear Midrash-like. E.g. And ye shall take a bunch of hyssop and shall dip it in the blood that is 232 (Ex 12"), on which the Wékhilta (ad loc.) has the following comment: ‘The Scrip- tures tell us that he carves out a hole on the side of the threshold over which he kills (the passover lamb) ; for 4D means simply the threshold, as it is said, In their setting of their thresholds by my threshold (pany opp lizk 438, ef. LXX and Vulg.). This is the opinion of R. Ishmael. R. ‘Akiba says 7D means nothing else but a vessel, as it is said, the bowls (m0), the snuffers, the basins’ (1 K 7, cf. Aram. versions and commentaries). Another ex- ample may be taken from the expression 1117) from the holy things of the children of Israel (Lv 22?) on which the Siphra@ comments : ‘7713 (a noun, derived from 1713») means nothing else but separation. And so he says which separateth himself from me 13) (Ezk 14’), and he says again, They separated backwards (iz Is 14).? Such instances of mere »vs (simple meaning) could be cited by hundreds, and it is not . impossible that many more were omitted by the scribes, who considered such renderings of words and definitions of terms as universally known through the medium of the various versions, and hence not sufficiently important to be copied.* In the Haggadic portions of the Midrash the elements of simple exegesis are less prominent—a fact which is easily explained by their subjective character. Sometimes the interpreter or preacher is so deeply convinced of the truth of the lesson he has to teach that he feels no compunction in interweav- ing it with biblical texts, and putting it into the mouth of a biblical hero. Thus we read in the Siphra with reference to Lv 9° This is the thing which the Lord comnuands ye shall do: “Moses said unto Israel, Do remove the evil desire (y2q 7x3) from your hearts. Be all in awe and of one counsel to worship before the Omnipresent. As he is the Sole One in the world, so shall your service be single-hearted, as it is said, Curcwmeise the foreskin of your heart, for the Lord your God is the God of gods and the Lord of lords (Dt 10'*"), and then the glory of the Lord shall appear unto you (Lv 9°). The thought expressed in this inter- pretation is that the manifestation of the Divine glory is the reward for the fulfilment of a com- mandment, and is sure to occur whenever Israel accomplishes the laws of the Torah in true devo- tion and single-heartedness of spirit. Occasion-
* See Friedmann’s Introduction to the Mekhilta, p. Ixxvi, and Dr. L. Dobschiitz’ brochure, Die cinfache Bibelexegese der Tannaim (Breslau, 1893).
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ally the preacher in his enthusiasm leaves the text altogether and rushes off into a sort of hymn, as, for instance (Ex 15!), J will praise God, on which the Mékhiltd (ad loc.) :—‘I will give praise to God that he is mighty. . . that he is wealthy ... that he is wise . . . that he is merciful ... that he isa judge... that he is faithful.’ Each attribute is followed by a proof from Scrip- ture, and the whole is a paraphrase of 1 Ch 291. 22, The constant citing of parallel passages by way of illustration is a main feature of the Midrash, e.g. Siphré on Nu 15* ‘And ye shall not seck after your own heart and your own eyes oxy: By this latter is meant adultery, as it is said, And Samson said to his father, Get her for me, for she is pleasing to my eyes’ (yya Jg 14°). Again, Dt 6 ‘And thou shalt love the Lord thy God with all thy heart and all thy soul,’ where the Siphré adds by way of com- ment: ‘Even if he should take away thy soul. And so he (the Psalmist, 44), Yea, jor thy sake are we killed all the day tong. The great exegetical principle was, ‘The words of the Torah are poor (or deficient) in one place but rich in another, as it is said, She is like the merchant's ship ; she bringeth her food from afar’ (Pr 314; Jerus. Talm. Rosh Hashshand 58d).