More Midrash

Bereishit Rabbah 96. Shadows, true kindness, and bones rolling to the Holy Land.

Bereishit Rabbah 93:3-4. Two takes on what it means that Judah approached Joseph to ask for mercy.

Bereishit Rabbah 89:4. Who needs Joseph? The midrash offers its own take on Pharaoh's dreams.

Bereishit Rabbah 88:4. The midrash discusses the meaning of ben zekunim "son of old age"; favoritism; and various meanings of ketonet passim "coat of passim".

Bereishit Rabbah 75:13 Jacob prays to God as he fearfully anticipates meeting his estranged brother Esau after decades apart.

Bereishit Rabbah 68:9. Jacob encounters The Place. Also three opinions on where the daily prayers come from. We welcome guest Rabbi Laura Rumpf (and our son Ami giggles in the background.)

Bereishit Rabbah 64:10 This midrash begins with a problem in the biblical text, solves it with a technical maneuver, and then illustrates the broader point with a story that is summed up by a parable.

Bereishit Rabbah 58:9 The midrash applies a proverb to Abraham.

Bereishit Rabbah 48:7 God visits Abraham while the patriarch sits. Should he have stood up in order to acknowledge the Divine Presence?

Bereishit Rabbah 39:11. Four biblical figures circulate coinage, according to the midrash.

Bereishit Rabbah 30:8 Noah was perfect in his generation. What's the most interesting word in this sentence? Well, this midrash opts for "was", leading us to surprising wisdom.

Bereishit Rabbah 2:3 "The earth was formless and void…" (Genesis 1:2-5). Rabbi Yehudah bar Simone interpreted this reading as applying to [future] generations. This midrash explores references to later generations within the first few lines of Genesis.

Vayikra Rabbah 3:5. The sacrifice of those with little means takes precedence over the sacrifice of the wealthy. Three stories teach the theme, include dream messages, and leave us wondering how to offer our souls in the world today.

Hi. I’m Jay. Welcome to More Midrash. I started this podcast as a new way to explore midrash, to read these ancient Jewish texts closely with anyone no matter how far away we may be from each other. I believe that close reading is an act of love, attention to detail is an act of devotion, and opening to imagination is a spiritual practice. In this first episode of Season 2, I want to introduce you to me, to midrash, and to our specific focus for the season - folktales in the midrashic collection Vayikra Rabbah. If you'd like to read a transcript of the episode, go to https://moremidrash.com/introduction-season-2-vayikra-rabbah/.

Bereishit Rabbah 96:1. In the Torah scroll, every parashah begins on a new line or after a significant space from the last word of the previous parashah. Vayechi, however, the final parashah of Genesis, begins immediately after the last word of Vayigash. Our midrash offers three suggestions for what meaning we can make of such a "closed off" text.

Bereishit Rabbah 93:4. Judah approaches Joseph, in defense of Benjamin. How does Judah’s approach transcend the danger and become a spiritual model for human connection?

Bereishit Rabbah 91:7. Joseph and his brothers meet after many years. He recognizes them, but they don't recognize him. Yet maybe they know more than they realize...

Bereishit Rabbah 88:7. Joseph interprets the cupbearer's dream in prison. But when the cupbearer is restored to his position he forgets about Joseph. But God does not forget.

Bereishit Rabbah 79:3. Job suffered, and gained wholeness. Jacob arrived home in wholeness.

Bereishit Rabbah 68:6. Jacob and Noami both leave their homes. The midrash sees their departure as a great loss. What can we learn from their departure about how we want to live?