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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"

And the Midrash sees father and son somehow both participating in the sacrifice to be, even by implication and hint.

And the Midrash sees father and son somehow both participating in the sacrifice to be, even by implication and hint.

The Bible - Isaac: "BEHOLD, THE FIRE AND THE WOOD, BUT WHERE IS THE LAMB OF SACRIFICE?" (the Hebrew word for "lamb is 'seh') Abraham: "GOD WILL SEE TO THE LAMB OF SACRIFICE, MY SON."

The Bible - Isaac: "BEHOLD, THE FIRE AND THE WOOD, BUT WHERE IS THE LAMB OF SACRIFICE?" (the Hebrew word for "lamb is 'seh') Abraham: "GOD WILL SEE TO THE LAMB OF SACRIFICE, MY SON."  

(here be it noted that the Greek word for "you" is "se"(accusative case) sounding exactly like the Hebrew word for "lamb"). So the Midrash adds in the mind of Abraham " And if God will not provide a lamb (Hebrew - seh) for the sacrifice, then it is ''you''(Greek - se), that are that sacrifice, my son!"

(here be it noted that the Greek word for "you" is "se"(accusative case) sounding exactly like the Hebrew word for "lamb"). So the Midrash adds in the mind of Abraham "And if God will not provide a lamb (Hebrew - seh) for the sacrifice, then it is ''you''(Greek - se), that are that sacrifice, my son!"

The unity of father and son in the sacrifice is shown by Midrashic statement on the biblical verse, "And so they went both of them ''together (Yachdav'')" - One to slaughter and one to be slaughtered.

The unity of father and son in the sacrifice is shown by Midrashic statement on the biblical verse, "And so they went both of them ''together (Yachdav'')" - One to slaughter and one to be slaughtered.