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Midrash Aggada ("telling") is all the midrashim ("im" plural) that are not of legal, or statutory nature.  

Midrash Aggada ("telling") is all the midrashim ("im" plural) that are not of legal, or statutory nature.  

The traditional Midrash is a type of Jewish interpretive literature (exegetical) based upon the Hebrew Bible (Tenakh) emanating from the  period of the development of the Mishnah (the first part of the Talmud) roughly about the first two centuries A.D. and continuing on for centries.  Midrash come from the word Darash - "to study", or "to search out" and is one of the four methods used in exegesis of the Bible (These four are 1. Peshat = the meaning simply on the surface of the text, 2. remez  = the hint or clue to the deeper meaning than the surface, 2. Darash =  a more searching of the all facets relevant to the text and involving stories, customs, sayings, even analysis of the  Hebrew letters, and relating to all facets of life, and 4. Sod = the secret and hidden, sometimes esoteric meaning of the text.}  

The traditional Midrash is a type of [[Jewish]] interpretive [[literature]] (exegetical) based upon the [[Hebrew]] Bible (Tenakh) emanating from the  period of the development of the Mishnah (the first part of the [[Talmud]]) roughly about the first two centuries A.D. and continuing on for centuries.  Midrash come from the word Darash - "to study", or "to search out" and is one of the four methods used in exegesis of the Bible (These four are 1. Peshat = the meaning simply on the surface of the text, 2. remez  = the hint or clue to the deeper meaning than the surface, 2. Darash =  a more searching of the all facets relevant to the text and involving stories, customs, sayings, even analysis of the  Hebrew letters, and relating to all facets of life, and 4. Sod = the secret and hidden, sometimes esoteric meaning of the text.}  

===Characteristic of Midrashic literature===

===Characteristic of Midrashic literature===

Though finally redacted in the 6th century, and containing material from earlier centuriees, including the first two centuries rabbinic understanding of the Scriptural problems or questions remaining unanswered, the Midrash "fills in" what hs been left unsaid in the Scriptures. It does this supplying conversations or even thoughts that were occuring at the times of a biblical event inorder to enhance the understanding of the biblical event itself.  

Though finally redacted in the 6th century, and containing material from earlier centuriees, including the first two centuries rabbinic understanding of the Scriptural problems or questions remaining unanswered, the Midrash "fills in" what hs been left unsaid in the Scriptures. It does this supplying conversations or even thoughts that were occuring at the times of a biblical event inorder to enhance the understanding of the biblical event itself.  

A good example is the treatment of Genesis 22, the Binding of Isaac (Aqeda) found in the Midrash called "The Great(er) Genesis" (Midrash Rabba).  

A good example is the treatment of [[Genesis]] 22, the Binding of [[Isaac]] (Aqeda) found in the Midrash called "The Great(er) Genesis" (Midrash Rabba).  

The Bible says nothing about what was going on in Isaac's head The Midrash supplies by posing an argument between Isaac and Ishmael. Ishmael: I am more beloved than thou, because I was circumcised at the age of thirteen." Isaac: I am more beloved than thou because I was circumcised at eight days." Ishmael: I am more beloved because I could have protested, yet I did not." Isaac: O that God would appear to me and bid me cut off one of my limbs! Then I would not refuse." God then speaks, " Even if I bid thee sacrifice thyself, thou wilt not refuse."  Here, then,  is another feature of the midrash, God speaks and becomes a partner in the conversation. (The direct speaking of God appears in the early Aramaic Christian literature and in the New Testament. See [[Aramaic Church]]. Here we see the thoughts of Isaac that also prepare us for his part in the Aqeda.

The Bible says nothing about what was going on in Isaac's head The Midrash supplies by posing an argument between Isaac and [[Ishmael]]. Ishmael: I am more beloved than thou, because I was circumcised at the age of thirteen." Isaac: I am more beloved than thou because I was circumcised at eight days." Ishmael: I am more beloved because I could have protested, yet I did not." Isaac: O that God would appear to me and bid me cut off one of my limbs! Then I would not refuse." God then speaks, " Even if I bid thee sacrifice thyself, thou wilt not refuse."  Here, then,  is another feature of the midrash, God speaks and becomes a partner in the conversation. (The direct speaking of God appears in the early Aramaic Christian literature and in the New Testament. See [[Aramaic Church]]. Here we see the thoughts of Isaac that also prepare us for his part in the Aqeda.

Another version of the Midrash on this same biblical portion carries on the conversation between Isaac and Ishmael. Ishmael: "I am more beloved than thou since I was circumcised at the age of thirteen, but thou wast circumcised as a baby and couldst not refuse."  Isaac: "All that thou didst lend to the Holy One, blessed be He, was three drops of blood, But lo, I am, now thirty seven years old *, yet if God desired of me that I be slaughtered, I would not refuse!" Said the Holy One, blessed be He, " This is the moment!"

Another version of the Midrash on this same biblical portion carries on the conversation between Isaac and Ishmael. Ishmael: "I am more beloved than thou since I was circumcised at the age of thirteen, but thou wast circumcised as a baby and couldst not refuse."  Isaac: "All that thou didst lend to the Holy One, blessed be He, was three drops of blood, But lo, I am, now thirty seven years old *, yet if God desired of me that I be slaughtered, I would not refuse!" Said the Holy One, blessed be He, " This is the moment!"

But what about Abraham's thoughts? Did he come to faith and obedience easily or was there also an inner struggle about which  the Bible is silent? After all Abraham had three days for reflection! God said "TAKE, I PRAY THEE, THY SON.", and the reader knows already for what purpose. Abraham: "Which son?". Here the midrash separates the words of the Biblical words to interject Abrahams thoughts - and his hopes that it would not be Isaac that God would demand. God: "THINE ONLY SON" Abraham: "But each is the only son of his mother!" God:"WHOM THOU LOVEST" Abraham: Is there a limit to the affections! God: "EVEN ISAAC!"

But what about [[Abraham]]'s thoughts? Did he come to faith and obedience easily or was there also an inner struggle about which  the Bible is silent? After all Abraham had three days for reflection! God said "TAKE, I PRAY THEE, THY SON.", and the reader knows already for what purpose. Abraham: "Which son?". Here the midrash separates the words of the Biblical words to interject Abrahams thoughts - and his hopes that it would not be Isaac that God would demand. God: "THINE ONLY SON" Abraham: "But each is the only son of his mother!" God:"WHOM THOU LOVEST" Abraham: Is there a limit to the affections! God: "EVEN ISAAC!"

* Sarah was 99 years old at Isaac's birth. and 127 years at her death, which, according to the Rabbis, was caused by shock when she was wrongly informed that Isaac had been sacrificed. \

* Sarah was 99 years old at Isaac's birth. and 127 years at her death, which, according to the Rabbis, was caused by shock when she was wrongly informed that Isaac had been sacrificed. \

==See Also==

==See Also==

[[Targum]]

*[[Targum]]

[[Aramaic Church]]

*[[Aramaic Church]]