Editing Midrash (section)

== Classical compilations ==
{{Eras of the Halakha}}
{{See also|Rabbinical literature}}

=== Tannaitic ===
* '''[[Alphabet of Rabbi Akiva]]'''. This book is a midrash on the names of the letters of the [[hebrew alphabet]].
* '''Mekhilta'''. The Mekhilta essentially functions as a commentary on the [[Book of Exodus]]. There are two versions of this midrash collection. One is ''[[Mekhilta of Rabbi Ishmael]]'', the other is ''[[Mekhilta of Rabbi Shimon ben Yochai]]''. The former is still studied today, while the latter was used by many medieval Jewish authorities. While the latter (bar Yohai) text was popularly circulated in manuscript form from the 11th to 16th centuries, it was lost for all practical purposes until it was rediscovered and printed in the 19th century.
** ''Mekhilta of Rabbi Ishmael''. This is a halakhic commentary on Exodus, concentrating on the legal sections, from Exodus 12 to 35. It derives halakha from Biblical verses. This midrash collection was redacted into its final form around the 3rd or 4th century; its contents indicate that its sources are some of the oldest midrashim, dating back possibly to the time of [[Rabbi Akiva]]. The midrash on Exodus that was known to the Amoraim is not the same as our current mekhilta; their version was only the core of what later grew into the present form.
** ''Mekhilta of Rabbi Shimon''. Based on the same core material as Mekhilta de Rabbi Ishmael, it followed a second route of commentary and editing, and eventually emerged as a distinct work. The Mekhilta of Rabbi Shimon is an exegetical midrash on Exodus 3 to 35, and is very roughly dated to near the fourth century.
* '''[[Seder Olam Rabbah]]''' (or simply '''Seder Olam'''). Traditionally attributed to the Tanna [[Jose ben Halafta]]. This work covers topics from the creation of the universe to the construction of the Second [[Temple in Jerusalem]].
* '''[[Sifra]]''' on [[Leviticus]]. The Sifra work follows the tradition of Rabbi Akiva with additions from the School of Rabbi Ishmael. References in the [[Talmud]] to the Sifra are ambiguous; It is uncertain whether the texts mentioned in the Talmud are to an earlier version of our Sifra, or to the sources that the Sifra also drew upon. References to the Sifra from the time of the early medieval rabbis (and after) are to the text extant today. The core of this text developed in the mid-3rd century as a critique and commentary of the Mishnah, although subsequent additions and editing went on for some time afterwards.
* '''[[Sifre]]''' on [[Book of Numbers|Numbers]] and [[Deuteronomy]], going back mainly to the schools of the same two Rabbis. This work is mainly a halakhic midrash, yet includes a long haggadic piece in sections 78–106. References in the Talmud, and in the later Geonic literature, indicate that the original core of Sifre was on the [[Book of Numbers]], Exodus and Deuteronomy. However, transmission of the text was imperfect, and by the Middle Ages, only the commentary on Numbers and Deuteronomy remained. The core material was redacted around the middle of the 3rd century.
* '''[[Sifri Zutta]]''' ("The small [[Sifre]]"). This work is a halakhic commentary on the book of Numbers. The text of this midrash is only partially preserved in medieval works, while other portions were discovered by [[Solomon Schechter]] in his research in the famed [[Cairo Geniza]]. It seems to be older than most other midrash, coming from the early third century.

=== Post-Talmudic ===
* ''Midrash Qohelet'', on [[Ecclesiastes]] (probably before middle of 9th century).
* ''[[Midrash Esther]]'', on [[Book of Esther|Esther]] (940 CE).
* The ''Pesikta'', a compilation of homilies on special Pentateuchal and Prophetic lessons (early 8th century), in two versions:
** [[Pesikta Rabbati]]
** [[Pesikta de-Rav Kahana]]
* '''[[Pirqe Rabbi Eliezer]]''' (not before 8th century), a midrashic narrative of the more important events of the Pentateuch.
* '''[[Tanchuma]]''' or '''[[Yelammedenu]]''' (9th century) on the whole Pentateuch; its homilies often consist of a halakhic introduction, followed by several poems, exposition of the opening verses, and the Messianic conclusion. There are actually a number of different Midrash Tanhuma collections. The two most important are ''[[Midrash Tanhuma Ha Nidpas]]'', literally the published text. This is also sometimes referred to as ''[[Midrash Tanhuma Yelamdenu]]''. The other is based on a manuscript published by [[Solomon Buber]] and is usually known as ''[[Midrash Tanhuma Buber]]'', much to many students' confusion, this too is sometimes referred to as ''Midrash Tanhuma Yelamdenu.'' Although the first is the one most widely distributed today, when the medieval authors refer to Midrash Tanchuma, they usually mean the second.
* '''[[Midrash Shmuel (aggadah)|Midrash Shmuel]]''', on the first two Books of Kings (I, II Samuel).
* '''[[Midrash Tehillim]]''', on the [[Psalms]].
* '''[[Midrash Mishle|Midrash Mishlé]]''', a commentary on the book of Proverbs.
* '''[[Yalkut Shimoni]]'''. A collection of midrash on the entire Hebrew Scriptures ([[Tanakh]]) containing both halakhic and aggadic midrash. It was compiled by Shimon ha-Darshan in the 13th century CE and is collected from over 50 other midrashic works.
* '''[[Midrash HaGadol]]''' (in [[English language|English]]: the great midrash) (in [[Hebrew language|Hebrew]]: מדרש הגדול) was written by Rabbi [[David ben Amram Adani|David Adani]] of Yemen (14th century). It is a compilation of aggadic midrashim on the Pentateuch taken from the two Talmuds and earlier Midrashim of Yemenite provenance.
* '''[[Tanna Devei Eliyahu]]'''. This work that stresses the reasons underlying the commandments, the importance of knowing Torah, prayer, and repentance, and the ethical and religious values that are learned through the Bible. It consists of two sections, Seder Eliyahu Rabbah and Seder Eliyahu Zuta. It is not a compilation but a uniform work with a single author.
* ''[[Midrash Tadshe]]'' (also called [[Baraita de-Rabbi Pinehas ben Yair]]):

=== Midrash Rabbah ===
* '''[[Midrash Rabba]]''' — widely studied are the ''Rabboth'' (great commentaries), a collection of ten midrashim on different books of the Bible (namely, the five books of the [[Torah]] and the [[Five Megillot]]). Although referred to collectively as the Midrash Rabbah, they are not a cohesive work, being written by different authors in different locales in different historical eras. The ones on Exodus, Leviticus, Numbers, and Deuteronomy are chiefly made up of homilies on the Scripture sections for the Sabbath or festival, while the others are rather exegetical.
** [[Genesis Rabba]], This text dates from the sixth century.  A midrash on Genesis, it offers explanations of words and sentences and [[Haggada|haggadic]] interpretations and expositions, many of which are only loosely tied to the text.  It is often interlaced with maxims and parables. Its redactor drew upon earlier rabbinic sources, including the Mishnah, Tosefta, the halakhic midrashim the Targums. It apparently drew upon a version of Talmud Yerushalmi that resembles, yet was not identical to, the text that survived to present times. It was redacted sometime in the early fifth century.
** [[Exodus Rabbah]] (tenth or eleventh and twelfth century)
** [[Leviticus Rabbah]] (middle seventh century)
** [[Numbers Rabbah]] (twelfth century)
** [[Deuteronomy Rabbah]] (tenth century)
** [[Shir HaShirim Rabbah]] ([[Song of Songs]]) (probably before the middle of ninth century)
** [[Ruth Rabbah]], (probably before the middle of ninth century)
** [[Lamentations Rabbah]], (seventh century). ''Lamentations Rabbah'' has been transmitted in two versions. One edition is represented by the first printed edition (at Pesaro in 1519); the other is the [[Salomon Buber]] edition, based on manuscript J.I.4 from the Biblioteca Casanatense in Rome. This latter version (Buber's) is quoted by the [[Shulkhan Arukh]], as well as medieval Jewish authorities. It was probably redacted sometime in the fifth century.
** ''[[Ecclesiastes Rabbah]]''
** ''[[Esther Rabbah]]''