Midrash is a way of interpreting biblical stories that goes beyond simple distillation of religious, legal or moral teachings. It fills in many gaps left in the biblical narrative regarding events and personalities that are only hinted at.
Many different exegetical methods are employed to derive deeper meaning from a text. This is not limited to the traditional thirteen textual tools attributed to the Tanna Rabbi Ishmael, which are used in the interpretation of halakha (Jewish law). Presence of apparently superfluous words or letters, chronology of events, parallel narratives or other textual anomalies are often a springboard for interpretation of segments of Biblical text. In many cases, a dialogue is expanded manifold: handfuls of lines in the Biblical narrative may become long philosophical discussions. It is unclear whether the Midrash assumes these dialogues took place in reality or if this refers only to subtext or religious implication.
Many midrashim start off with a seemingly unrelated sentence from the Biblical books of Psalms, Proverbs or the Prophets. This sentence later turns out to metaphorically reflect the content of the rabbinical interpretation offered. This strategy is used particularly in a sub-genre of midrash known as the "petikhta."
Some Midrash discussions are highly metaphorical, and many Jewish authors stress that they are not intended to be taken literally. Rather, other midrashic sources may sometimes serve as a key to particularly esoteric discussions. Later authors maintain that this was done to make this material less accessible to the casual reader and prevent its abuse by detractors.
Aggadic explanations of the non-legal parts of Scripture are characterized by a much greater freedom of exposition than the halakhic Midrashim (midrashim on Jewish law.) Aggadic expositors availed themselves of various techniques, including sayings of prominent rabbis. These aggadic explanations could be philosophical or mystical disquisitions concerning angels, demons, paradise, hell, the messiah, Satan, feasts and fasts, parables, legends, satirical assaults on those who practice idolatry, etc.
Some of these midrashim entail mystical teachings. The presentation is such that the Midrash is a simple lesson to the uninitiated, and a direct allusion, or analogy, to a Mystical teaching for those educated in this area.
An example of a Midrashic interpretation:
:"And God saw all that He had made, and found it very good. And there was evening, and there was morning, the sixth day." (Genesis 1:31)—Midrash: Rabbi Nahman said in Rabbi Samuel's name: "Behold, it was good" refers to the Good Desire; "And behold, it was very good" refers to the Evil Desire. (It only says "very good" after man was created with both the good and bad inclinations, in all other cases it only says "and God saw that it was good") Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: "Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbour." (Kohelet IV, 4) (Genesis Rabbah 9:7, translation from Soncino Publications).
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