||Two small midrashim, Midrash va-Yosha and Ma’aseh ha-Namalah. The title page describes Midrash va-Yosha as a holy midrash, from the holy tanaim and amoraim. The second midrash is attributed to King Solomon. The title page is in Hebrew and Cyrillic, the former giving the place of printing as Jerusalem, the latter as Warsaw. The variance is due to this edition being based on a previous Jerusalem edition, the correct place of printing being Warsaw. There is an approbation from R. Abraham Ashkenazi followed immediately after by the text.
Midrash va-Yosha is by far the larger of the two midrashim. It is a midrash based on Ex. xiv. 30-xv. 18 and is an exposition in the style of the later haggadah and seems to have been intended for the "Shirah" Sabbath or for the seventh day of the Passover. Entire sections are taken verbatim from the Tanhuma, such as the passage on Ex. xv. 3 from Tan., Bo, and on xv. 5 from Ḥukkat, beginning. With the story in the exposition of Ex. xiv. 30, concerning Satan, who appeared before Abraham and Isaac as they went to the sacrifice, may be compared the addition in Tan., Vayera, ed. Stettin, No. 24; Yalk., Ex. §§ 98-99, end; and "Sefer ha-Yashar," end of pericope "Vayera." The midrash on Ex. xv. 2, 7 also contains extracts from the Chronicle of Moses, the passage on Usa, the genius of Egypt, agreeing word for word with the excerpt in Yalḳ., § 241. Here the first edition has merely "Midrash," while other editions give the Midrash Abkir as the source, although it is doubtful whether this haggadah ever occurred in that work. The sections begin for the most part with the words "ameru hakamim," though Rabbi Joshua ben Levi and Rabbi Samuel b. Naḥmani are occasionally given as the authors. In the exposition of xv. 18 on the sorrows and the redemption in the Messianic time, the terrible figure of King Armilus is described, and it is said that he will slay the Messiah of the race of Joseph, but will himself be slain by the Messiah who is the son of David (comp. Suk. 52a); God will then gather together the scattered remnant of Israel and hold the final judgment; and the wonderful beauty of a new world full of joy and happiness is revealed. In Ma’aseh ha-Namalah King Solomon is a taught a humbling lesson about arrogance and the misuse of wisdom and power.