. 22, and xxiv. 27); and in both passages it
is represented in the Anglican version by the word "story," while the
more correct translation, "commentary," is relegated to the margin.
"Legendary exposition" best expresses the full meaning of the word
Midrash.

The Midrashim, for the most part, originated in a praiseworthy desire to
familiarize the people with Holy Writ, which had, in consequence of
changes in the vernacular, become to them, in the course of time, almost
a dead letter. These Midrashim have little or nothing to do with the
Halachoth or legal decisions of the Talmud, except in aim, which is that
of illustration and explanation. They are not literal interpretations,
but figurative and allegorical, and as such enigmatic. They are,
however, to be received as utterances of the sages, and some even regard
them of as binding obligation as the law of Moses itself. The following
are fairly representative extracts.

THE MIDRASHIM

The name of Abraham always precedes those of Isaac and Jacob except in
one place (Lev. xxvi. 42), where it is said, "And I will remember my
covenant with Jacob, and also my covenant with Isaac, and also my
covenant with Abraham will I remember;" and thus we learn that all were
of equal importance.

_Midrash Rabbah_, Gen. chap. 1.

In the Selichoth for the Day of Atonement the above reversal of
the usual order of the names of Abraham, Isaac, and Jacob is
thus referred to: "The first covenant Thou didst exalt, and the
order of the contracting parties to it Thou hast reversed."

Abraham deserved to have been created before Adam, but the Holy
One--blessed be He!--said, "Should he pervert things as I make them,
then there will be no one to rectify them; so behold I will create Adam
first, and if he should make things crooked, then Abraham following him
will make them straight again."

Ibid., chap. 14.

Abram was called Abraham, and Isaac was also called Abraham; as it is
written (Gen. xxv. 19), "Isaac, Abraham's son, Abraham."

Ibid., chap. 63.

"And he lay down in that place" (Gen. xxviii. 11). Rabbi Yuda said,
"There he lay down, but he did not lie down during all the fourteen
years he was hid in the house of Eber." Rabbi Nehemiah said, "There he
lay down, but he did not lie down all the twenty years in which he stood
in the house of Laban."

Ibid., chap. 68.

Vayash Kihu, "And kissed him" (Gen. xxxiii. 4), Rabbi Yanai asks, "Why
is this word (in the o