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Line 1: − + + + + + − 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 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===+ − − Line 17:
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==Midrash==
'''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 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: # Peshat = the meaning simply on the surface of the text
# Remez = the hint or clue to the deeper meaning than the surface
# 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
# Sod = the secret and hidden, sometimes esoteric meaning of the text.
==Characteristic of Midrashic literature==
Though finally redacted in the 6th century, and containing material from earlier centuries, 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 occurring at the times of a biblical event in order 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).
* 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. \
The Midrash sees Abraham being further tempted. Samael (a wicked angel) comes to Abraham. Samael: "What means this, old man, Thou goest to slay a son granted to thee at the age of 100?" Abraham: "Even this I do." Samael "And if He sets thee an even greater test, canst thou stand it?" Abraham: "Even more than this one." Samael: "Tomorrow, He will say to thee, 'Thou art a murdrer, and art guilty!'"
The Midrash sees Abraham being further tempted. Samael (a wicked angel) comes to Abraham. Samael: "What means this, old man, Thou goest to slay a son granted to thee at the age of 100?" Abraham: "Even this I do." Samael "And if He sets thee an even greater test, canst thou stand it?" Abraham: "Even more than this one." Samael: "Tomorrow, He will say to thee, 'Thou art a murderer, and art guilty!'"
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"(accusive 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.