A mashal (Hebrew: משל) is a short parable with a moral lesson or religious allegory, called a nimshal. Mashal is used also to designate other forms in rhetoric, such as the fable and apothegm. Talmudist Daniel Boyarin has recently defined משל as a process of "exemplification," seeing it as the sine qua non of Talmudic hermeneutics (Boyarin 2003: 93). He quotes Song of Songs Rabba: "until Solomon invented the משל, no one could understand Torah at all." The phenomenon has been compared to the more recent phenomenon of sampling in modern popular music, especially hip-hop (Levy 2010).
Biblical parables
The Tanakh contains many parables (and also a few symbolic stories, such as Ezekiel 3:24-26, 4:1-4, and 14:3-5). Some of these parables are: Of the trees who wished to crown themselves a king, the fruitful trees not wishing to abandon their functions except for the bramble (Judges 9:7-20); intended to illustrate the futility of crowning kings. Of the poor man who had raised a single lamb which a wealthy neighbor took to set before a guest (2 Samuel 12:1-4); intended to illustrate the sin which David had committed with Bathsheba, Uriah's wife. Of the wise woman of Tekoah, who induced David to make peace with his son Absalom (2 Samuel 14:6-8). Of the prophet's disciple, showing Ahab the wrong course which he had adopted toward Ben-hadad (1 Kings 20:39-40). Of the vineyard which does not thrive despite the care bestowed upon it (Isaiah 5:1-6), illustrating Israel's degeneracy. Of the farmer who does not plough continually, but prepares the field and sows his seed, arranging all his work in due order (Isaiah 28:24-28); intended to show the methodical activity of God.
All these parables were based on conditions familiar at the time; and even the event described in 2 Samuel 14:6-8 was probably no rare occurrence, in view of the custom which then prevailed of avenging bloodshed.
In the Talmud
A large number of parables are found in post-Biblical literature, in Talmud and Midrash. The Talmudic writers believed in the pedagogic importance of the parable, and regarded it as a valuable means of determining the true sense of the Law and of attaining a correct understanding thereof (Cant. R. i. 8). Johanna b. Zaikai is said to have studied parables and fables side by side with the Miḳra, Mishnah, Halakah, Haggadah, etc. (B. B. 134a; Suk. 28a), and R. Meïr used to divide his public discourses into halakah, haggadah, and parables (Sanh. 38b). In the Talmud and Midrash almost every religious idea, moral maxim, or ethical requirement is accompanied by a parable which illustrates it. Among the religious and moral tenets which are thus explained may be mentioned the following: the existence of God (Gen. R. xxxiv. 1); His manner of retribution, and of punishing sins both in this world and in the next ('Ab. Zarah 4a; Yalk., Lev. 464; Shab. 152a); His faithful governance ('Ab. Zarah 55a; Sanh. 108a); His impatience of injustice (Suk. 30a); His paternal leniency (Ex. R. xlvi. 6), and His relation to Israel (ib. xlvi. 4; Ber. 32a); Israel's sufferings (Ber. 13a); the folly of idolatry ('Ab. Zarah 54b-55a); the Law as the guardian and faithful protector in life (Sotah 21a); the sin of murder (Mek., Yitro, 8 [ed. Weiss, p. 78a]); the resurrection (Sanh. 91a); the value of benevolence (B. B. 10a); the worth of a just man for his contemporaries (Meg. 15a); the failure of popularity as a proof of intrinsic value (Sotah 40a); the evil tendency of freedom from anxiety (Ber. 32a); the limitations of human knowledge and understanding (Sanh. 39a); the advantage frequently resulting from what appears to be evil (Niddah 31a); conversion (Shab. 153a); purity of soul and its reward (ib. 152b).