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The Aggadah is today recorded in the Midrash and the Talmud. In the Midrash, the aggadic and halakhic material are compiled as two distinct collections: The Aggadic Midrashim, generally, are explanatory aggadah, deriving the "sermonic implications" from the biblical text. The Halakhic Midrashim derive the laws from the text.
The midrash, however, does not entirely cover the Biblical books; but as it contains all the passages quoted from it by other authorities, it may be assumed that (with two exceptions added by later copyists: chapter 4:1 [7] and chapter 32:3 et seq. [8]) it never contained any more than it does now, and that its present form is that into which ...
Midrash HaGadol (in English: the great midrash) (in Hebrew: מדרש הגדול) was written by Rabbi 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.
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In its interpretation of 3:3, the midrash shows the necessity of honoring Shabbat by wearing special garments. In 3:13 there is a version of the story of Elisha ben Abuyah, the main source of which is Hagigah 14b. The midrash terminates with a statement to the effect that the Messiah is to descend from Ruth through David.
The Legends of the Jews is a chronological compilation of aggadah from hundreds of biblical legends in Mishnah, Talmud and Midrash.The compilation consists of seven volumes (four volumes of narrative texts and two volumes of footnotes with a volume of index) synthesized by Louis Ginzberg in a manuscript written in the German language.
From Exodus 12 the midrash was continued without interruption as far as Exodus 33:19, i.e. to the conclusion of the chief laws of the book, although there are many narrative portions scattered through this section whose midrash belongs properly to the aggadah. Furthermore, many aggadot are included in the legal sections as well.
It is an expository midrash to the first book of the Torah, assigned by tradition to the amora Hoshaiah Rabbah, who flourished in the third century in Roman-ruled Syria Palaestina. The midrash forms an aggadic commentary on Genesis, in keeping with the midrashic exegesis of that age.