Have you ever come across the terms ‘midrash’ and ‘aggadah’ while reading the Talmud, but don’t know what they mean? Don’t worry, you’re not alone. At first glance, these two words may seem interchangeable, but in reality, they are quite distinct from one another. Understanding the difference between midrash and aggadah is essential to fully comprehend the meaning of Jewish texts, and is an important aspect of Jewish scholarship.
Midrash and aggadah are both methods of interpreting and explaining Jewish texts, but differ in their approaches. Midrash focuses on providing a legal explanation of scripture, while aggadah delves into more philosophical and ethical themes. Midrash is more concerned with finding legal solutions, while aggadah is primarily focused on finding deeper meanings and connecting texts with personal experiences and emotions.
One of the most significant differences between midrash and aggadah is their style of writing. Midrash is defined by its concise language and is often presented in the form of a discussion or debate among scholars. In contrast, aggadah is known for its more poetic language and narrative style, often presenting life lessons through stories and parables. These distinctions make it easy for scholars to distinguish between the two methods of interpreting Jewish texts, and gain a deeper understanding of their meanings.
Definition of Midrash and Aggadah
Midrash and Aggadah are two types of Jewish literature that can be found in the Talmud and other Jewish texts. While they may seem similar at first glance, there are distinct differences between the two.
Midrash can be defined as a commentary on the Hebrew Bible. It is a way for Jewish scholars and rabbis to interpret the text and apply its teachings to everyday life. Midrashic texts can take many forms, including stories, allegories, and legalistic discussions.
Aggadah, on the other hand, is a type of Jewish literature that is concerned with non-legalistic discussions. It often includes stories, legends, and ethical teachings, and serves to provide a broader context to the Jewish faith and beliefs.
Differences Between Midrash and Aggadah
- Legal vs. Non-Legal Discussions: One of the primary differences between Midrash and Aggadah is the type of discussion they contain. Midrash is focused on legalistic discussions of the Hebrew Bible, while Aggadah is more concerned with broader ethical and moral concepts.
- Interpretation vs. Context: Midrash focuses on interpreting the Hebrew Bible, while Aggadah provides context for the teachings of the Jewish faith. Midrash is more concerned with the specific meaning of the text, while Aggadah is concerned with how the teachings of the text can be applied to everyday life.
- Form: Midrash can take many forms, including stories, allegories, and legalistic discussions. Aggadah, on the other hand, is often presented in the form of stories, legends, and ethical teachings.
Importance of Midrash and Aggadah
Both Midrash and Aggadah are important elements of Jewish literature and provide different perspectives on the Jewish faith. Midrash helps to provide a deeper understanding of the Hebrew Bible and its teachings, while Aggadah provides a broader context for the Jewish faith and beliefs. Together, these two forms of literature help to provide a comprehensive understanding of the Jewish faith and its teachings.
Examples of Midrash and Aggadah
Here is an example of Midrash and Aggadah in Jewish literature:
|Midrash Example||Aggadah Example|
|A Midrashic interpretation of the story of Adam and Eve in which each of the animals tries to convince Adam to mate with them instead of Eve.||The story of Rabbi Akiva, who continued to study the Torah until his last breath despite being tortured to death by the Romans. This story provides a powerful example of the dedication and commitment that is expected of Jewish scholars and leaders.|
These examples demonstrate the different ways in which Midrash and Aggadah can manifest in Jewish literature and provide important insights into the Jewish faith and beliefs.
Origin and History of Midrash and Aggadah
Midrash and Aggadah are two essential hermeneutical systems in Jewish literature. They both interpret and provide a narrative understanding of the Hebrew Bible, but they do so in different ways.
- Midrash: The word Midrash comes from the Hebrew root darash, meaning “to seek out.” Midrashic interpretations are a collection of homiletic stories, parables, and commentaries that provide an interpretation of the biblical text. The Midrashim were passed down orally from the early rabbinic period until the Middle Ages when they were written down. There are two types of Midrashim: Halakhic Midrashim and Haggadic Midrashim. The Halakhic Midrashim focus on Jewish law, while the Haggadic Midrashim focus on narrative and teaching stories.
- Aggadah: Aggadah is a collection of Jewish rabbinical homilies and stories that are intended to provide moral, ethical, and philosophical lessons. Aggadah is derived from the Hebrew word hagad, meaning “to declare.” Aggadah aims to give clarity and deeper understanding of the biblical text. The Aggadic narratives were created by sages of the Talmudic and later periods. These narratives are aimed at revealing the intentions of God and exploring Jewish values and ethics.
The origins of the Midrash can be traced back to the Second Temple period, during which there was a genocidal crisis, and the Jewish people faced the challenge to explain their situation and harmonize their hope for redemption, the precepts of the Torah, and the destiny of their people. The Midrash was used to teach these values to younger generations and help the Jews maintain hope through turmoil.
Aggadah developed alongside Midrash in the early rabbinic period. Aggadah was introduced as a way to deal with abstract concepts and ideas that could not be addressed through laws, which is where Midrash focused. Aggadah helps bring meaning to biblical narratives and provide guidance on ethical and moral behavior.
|Offers a legal perspective||Offers a philosophical perspective|
|Focuses on Jewish law interpretation by providing an intellectual, literary interpretation of the Hebrew Bible||Focuses on moral, ethical, and theological teaching|
|Halakhic (Legal) Midrashim||Aggadati (Narrative) Midrashim|
|Deals with legal matters such as the laws of the Sabbath, holy days, ritual purity and impurity||Deals with religious, ethical, mystical, and philosophical concerns|
Midrash and Aggadah are inseparable elements of Jewish literature. They complement each other by providing practical and moral teachings of Jewish life and provide further meaning and clarification of the Hebrew Bible. Understanding the origin and history of these hermeneutical systems is an essential part of Jewish scholarship.
Interpretation of Biblical Texts in Midrash and Aggadah
One of the main purposes of midrash and aggadah is to provide explanations and interpretations of biblical texts. However, the approach and style of interpretation can differ between the two.
In midrash, the focus is on finding meaning and significance in the text beyond the literal meaning. Midrashic interpretations often utilize wordplay, allegory, and metaphor to uncover hidden messages and deeper truths.
Aggadah, on the other hand, is more concerned with ethical and moral teachings that can be extrapolated from the biblical text. Aggadic interpretations may use stories and parables to emphasize these teachings in a relatable way.
- Midrash focuses on uncovering hidden meaning beyond the literal text.
- Aggadah focuses on extracting ethical and moral teachings from the text.
- Midrash uses wordplay, allegory, and metaphor to interpret the text.
- Aggadah often uses stories and parables to convey its lessons.
For example, in the story of Cain and Abel in Genesis, midrashic interpretations may focus on the symbolism of the offerings of fruits and animals, or the significance of the mark of Cain. Aggadic interpretations, on the other hand, may emphasize the importance of repentance and the consequences of anger and jealousy, using the story as a cautionary tale for ethical behavior.
Overall, both midrash and aggadah offer rich and nuanced interpretations of biblical text, providing insight and guidance for those seeking to understand and apply its teachings.
|Focus on hidden meanings beyond the literal text||Focus on moral and ethical teachings|
|Uses wordplay, allegory, and metaphor as interpretive tools||Often uses stories and parables to convey its teachings|
|Uncovering deeper truths and messages||Applying the lessons of the text to everyday life|
Regardless of their differences, both midrash and aggadah are important and valuable modes of interpretation for studying the biblical text.
Common Themes in Midrash and Aggadah
Midrash and Aggadah are two Jewish literary forms that share many common themes. These themes reflect the values and beliefs of Judaism and are often used to teach moral lessons and provide historical context.
Some of the most common themes in Midrash and Aggadah include:
- God’s Role in Creation and History
- The Power of Prayer
- The Importance of Torah Study
- The Value of Good Deeds
Let’s take a closer look at each of these themes:
God’s Role in Creation and History
In Midrash and Aggadah, God is often portrayed as the Creator of the universe and the guiding force behind history. These texts emphasize the power and sovereignty of God, as well as the importance of human beings in the divine plan.
The Power of Prayer
Prayer is a central theme in both Midrash and Aggadah. These texts often emphasize the importance of daily prayer, as well as the belief that prayer can have a powerful impact on the world and on individual lives.
The Importance of Torah Study
Torah study is another common theme in Midrash and Aggadah. These texts often emphasize the importance of learning and studying the Torah, as well as the belief that the Torah contains the wisdom and guidance necessary to live a meaningful and holy life.
The Value of Good Deeds
Both Midrash and Aggadah stress the importance of performing good deeds and living a righteous life. These texts often describe the ways in which good deeds can lead to blessings and reward, while also warning of the consequences of sinful behavior.
Overall, the common themes in Midrash and Aggadah reflect the values and beliefs of Judaism and continue to provide guidance and inspiration to readers today.
|God’s Role in Creation and History||Emphasizes God’s sovereignty and power||Stresses God’s loving kindness and mercy|
|The Power of Prayer||Emphasizes the importance of daily prayer||Encourages prayer as a means of cultivating a relationship with God|
|The Importance of Torah Study||Emphasizes Torah as the source of divine wisdom||Stresses the importance of studying the Torah in order to live a holy life|
|The Value of Good Deeds||Emphasizes the importance of living a righteous life||Encourages performing good deeds as a means of earning reward and blessings|
As we can see from the table, while Midrash and Aggadah share common themes, they may emphasize those themes differently. Overall, these two forms of Jewish literature offer a rich and nuanced perspective on the beliefs and values of Judaism.
Usage and Application of Midrash and Aggadah
Midrash and Aggadah are two distinct genres of Jewish literature that have different functions and applications. While Midrash focuses on interpreting and analyzing biblical texts, Aggadah deals with non-halakhic narratives and ethical teachings from Jewish tradition. Here are some examples of how Midrash and Aggadah are used and applied in Jewish tradition:
- Religious Education: Midrash and Aggadah are integral components of Jewish education, as they provide students with valuable insights into the sacred texts and teach important moral values and principles.
- Shabbat and Holiday Readings: In many Jewish communities, Midrash and Aggadah are read aloud during Shabbat and holiday services to enhance the liturgical experience and deepen the connection between worshippers and their heritage.
- Moral Guidance: Many of the stories and teachings in Aggadah provide ethical guidance and insights into human nature, helping readers to navigate complex moral issues and make wise choices.
In addition to these general applications, there are also specific ways in which Midrash and Aggadah are used in the Jewish community. For example, Midrashic interpretations are sometimes used to resolve legal disputes or to clarify the meaning of obscure or ambiguous passages in the Torah. Similarly, Aggadah is often used by rabbis and spiritual leaders as a tool for counseling and guidance, as the stories and teachings can provide comfort and inspiration to those in need.
To better understand the differences between Midrash and Aggadah, it may be helpful to examine a specific example of each. Here is a table comparing a Midrashic interpretation of a biblical verse and an Aggadic story:
|Interpreting the verse “You shall not covet your neighbor’s wife” (Exodus 20:14), a Midrashic commentary suggests that the word for “wife” could also be interpreted as “good deeds.” Therefore, the verse could be understood to mean that one should not covet the good deeds of others.||A rabbi tells a story about a man who came to him seeking guidance on how to revive his relationship with his wife. The rabbi advises him to go to a nearby market and purchase a chicken, and then carry it around with him all day without letting it go. When he returns home, the man is instructed to slaughter the chicken and cook it for his wife, as a symbolic gesture of his commitment to their relationship.|
As this example illustrates, Midrash and Aggadah serve different functions within the Jewish tradition, but both have important roles to play in Jewish education, spirituality, and ethical development.
Role of Midrash and Aggadah in Jewish Tradition
Midrash and Aggadah are both important elements in Jewish tradition that contribute to the interpretation and understanding of the text and the teachings of the Torah. While they are often used interchangeably, there are distinct differences between these two terms.
- Definition of Midrash: Midrash is a Hebrew term that means “interpretation” or “explanation.” It is a method of interpreting Biblical texts that uses a combination of storytelling, parables, metaphors, and other literary devices to fill in gaps and provide additional meaning to the text.
- Definition of Aggadah: Aggadah is also a Hebrew term that means “telling” or “narrative.” It includes a range of stories, homilies, and sermons that are designed to teach ethical and moral lessons using the stories and events in the Bible.
- Role of Midrash: Midrash plays an important role in Jewish tradition by providing a way to engage with the text and to make sense of difficult or ambiguous passages. Through storytelling and metaphor, midrash seeks to uncover deeper truths and insights about the Torah and its teachings.
- Role of Aggadah: Aggadah, on the other hand, serves to illuminate the ethical and moral lessons of the Torah by using engaging narratives and stories. It teaches valuable lessons on topics such as compassion, justice, and kindness, using stories and events from the Bible as examples.
- Examples of Midrash: Some examples of midrash include the story of the creation of Adam and Eve, the story of Noah and the flood, and the story of Moses and the burning bush. In each of these examples, midrash helps to fill in gaps in the text and provide additional meaning and context.
- Examples of Aggadah: Examples of Aggadah include the story of the golden calf, the story of Abraham and Isaac, and the story of King David and Bathsheba. These stories illustrate important ethical and moral lessons that are relevant to everyday life.
In summary, while midrash and aggadah both play important roles in Jewish tradition, they differ in their approaches and their objectives. Midrash seeks to provide interpretation and meaning to the text through the use of literary devices, while Aggadah uses stories and narratives to teach ethical and moral lessons. Together, they offer a rich and complex understanding of the Torah and its teachings.
Similarities and Differences between Midrash and Aggadah
The study of Judaism involves thousands of years of history and an abundance of texts. Two major literary genres of Judaism are Midrash and Aggadah. While the two genres are often used interchangeably, they have distinct differences and similarities. In this article, we will explore the differences and similarities in depth.
- Both Midrash and Aggadah are part of the Oral Torah, which is the body of Jewish law and tradition not written down in the Torah.
- They both provide context and meaning to biblical stories and laws by filling in gaps and giving explanations.
- They both serve as a source of inspiration and guidance for Jewish practice and life.
While both Midrash and Aggadah share commonalities, they have significant differences as well, including:
- Definition: Midrash refers to the process of interpretation and the interpretation itself, while Aggadah refers to the non-legal stories, parables, and anecdotes of the Talmud and other Jewish texts.
- Content: Midrash is primarily concerned with explaining and interpreting biblical texts, whereas Aggadah includes a broader range of non-legal teachings such as ethical teachings, historical accounts, and homilies.
- Structure: Midrash has a more formal structure, with a clear focus on explaining biblical text. Aggadah, on the other hand, is often more fluid and narrative-driven, focusing on storytelling and moral teachings.
- Origin: Midrashim were developed in the Talmudic period, while Aggadot were developed in the later period of Rabbinic literature.
- Approach: Midrash often employs a more legalistic and analytical approach, while Aggadah uses more creative and imaginative methods of interpretation.
- Language: Midrashim are primarily written in Hebrew, while Aggadot are often written in Aramaic.
The Number 7 in Midrash and Aggadah
The number seven has great significance in Midrash and Aggadah. In Judaism, seven is a sacred number, representing completion, perfection, and holiness. Here are some examples of the use of the number seven in Jewish literature:
|The seven days of creation||Symbolize the completeness and perfection of God’s work.|
|The seven laws of Noah||Represent the universal laws given to all people.|
|The seven blessings recited at a Jewish wedding||Symbolize the completeness and joy of the new union.|
The use of the number seven in Midrash and Aggadah serves to emphasize the sacred nature of Jewish tradition and the importance of striving for completeness and perfection in all aspects of life.
What is the difference between midrash and aggadah?
Q: What is midrash?
Midrash refers to a collection of Jewish texts that interpret and expound upon the Hebrew Bible. These texts offer more in-depth analysis and commentary on the scripture.
Q: What is aggadah?
Aggadah is a collection of Jewish texts that provide non-legalistic commentary on the Hebrew Bible. These texts usually focus on ethical, moral, and philosophical teachings.
Q: How are midrash and aggadah different?
While both midrash and aggadah are collections of Jewish texts, they differ in their purpose and content. Midrash focuses on interpretive and legalistic commentary on the scripture, whereas aggadah focuses on moral and philosophical teachings.
Q: Can midrash and aggadah overlap?
Yes, some texts can contain elements of both midrash and aggadah. However, they still maintain their distinct differences in content and purpose.
Q: Are midrash and aggadah still relevant today?
Yes, many scholars and individuals continue to study both midrash and aggadah today as a means of understanding and interpreting Jewish traditions and teachings.
We hope this article has helped clarify the difference between midrash and aggadah for you. While they may seem similar at first glance, they each offer unique perspectives on Jewish scripture and tradition. Thank you for reading, and please visit again soon for more insightful content.


Late in the 8th century AD strange ships began appearing in the bays along the coasts of Europe. Some of these ships were quite long for that era. They were strongly built of oak, and from 40 to 60 oarsmen sat on the rowers' benches. Each ship had a single mast with a square sail that was often striped in brilliant colors. Bright shields overlapped along the gunwale. The ships were pointed at each end so that they could go forward or backward without turning around. They had tall curved prows, usually carved in the shapes of dragons.
These dragon ships, as they were often called, usually appeared in a bay at about dawn. As soon as the ships reached the beach, tall blond men jumped out, shouting battle cries. Armed with swords and battle-axes, they attacked the sleeping villagers. They killed many of them, captured some of the youths and maidens, and gathered all the loot that their ships could carry. Then they sailed away.
These marauders, or pirates, came from Scandinavia--what is now Denmark, Norway, and Sweden. The people who lived there were Norsemen, or Northmen. Those Norsemen who took part in these swift, cruel raids along the coast were called Vikings. Their expression for this type of warfare was to "go a-viking." Vik in Norse means "harbor" or "bay." The Vikings came to be the most feared raiders of their time and were the only Norsemen with whom most Europeans came in contact. Their name was given to the era that dated from about AD 740 to about 1050--the Viking Age.
The raids of the Vikings in the 9th and 10th centuries are among the best-known episodes of early medieval history. These fierce attacks from Scandinavia fell on the British Isles, the Atlantic and North Sea shoreline of the Carolingian Empire, which included most of what are now France, Germany, and the Low Countries, and to the east on what became Russia. They took a heavy toll on the fragile political development and stability of Europe, although the damage caused by the Vikings may well have been exaggerated by the main historians of the period. These historians were usually priests who looked upon the pagan Vikings with particular horror. In addition, the Church, as a wealthy and relatively defenseless target, may have suffered more heavily than many other sectors of European society. Despite the notoriety the Vikings attracted because of their ferocity, within a century or two they converted to Christianity and settled in the lands they had raided. At the same time, the Vikings were developing new outposts of settlement in Iceland, Greenland, North America, and the North Atlantic, and establishing kingdoms in Scandinavia along the lines of the European kingdoms to the south. As they became assimilated in their new lands, they became farmers and traders as well as rulers and warriors.
Few written records exist of the Vikings before their conversion to Christianity. As a result, knowledge of the Germanic peoples of Scandinavia in the pre- and early-Viking period is limited. It rests on chronicles and records created by those who were frequently their enemies and victims, on archaeological and physical evidence, and on their own later literary reconstructions of their heroic past.
The social structure of pre-Viking and Viking Scandinavia depended on the links of extended families and ties made by marriage. Blood feuds and diplomatic marriages were a part of upper-class life. Though slavery played a significant part in the economy, as it did in the domestic society of the great households, the basic social structure was that of small, free farmers who owed loyalty (along with taxes) to the headman or patriarch of the family, or to the regional chief or noble. Such chiefs and petty nobles differed from their followers in wealth and power, but the distinction was more of degree than of rigid social boundaries or of hereditary nobility. When the chiefs became Viking leaders, their client farmers became their sailors and, on land, their soldiers. Because of the harsh climate and the many enterprises that took men away from home for extended periods, free-born women possibly enjoyed a base of power and responsibility for family and economic affairs not matched by women elsewhere in Western Europe.
In the harsh climate of Scandinavia the thinly scattered population lived by farming, fishing, and trading—mostly by sea. Viking political organization resembled that of other early Germanic peoples: a society of warrior chiefs and loyal followers. However, the Scandinavian world had never come under Roman or Christian influence, and its population was small and dispersed. As a result, these groups did not consolidate into kingdoms until around the time the Vikings began to venture on their raids in about 800. For several generations after the raids began, the bands of Danes or Vikings or Northmen, as they were known in Western Europe, arrived mostly as separate and small-scale undertakings, not as royal expeditions or large invasions.
The pre-Christian religion of the Vikings was similar to that of other Germanic tribes. They worshiped a number of gods, including Odin, the god of war and leader of the Norse gods; Thor, the god of thunder; and Balder, the god of light. Viking warriors believed that if they died heroically they would be called to dwell with Odin in Valhalla, his palace in the realm of the gods. Opposing the Norse gods were a host of evil giants, led by Loki. Vikings believed that both gods and men would eventually be destroyed in the Ragnarok, a mighty battle against the giants, but that a new, peaceful world would emerge from this disaster.
The basic economy of Scandinavia was agricultural. The short growing season sufficed to meet the demand for grain, for cattle and stock grazing. Because the people of this world mostly lived along the coasts, fishing played a significant part in their lives, as did sea trade. Even before the Viking raids began, the markets of Europe to the south were always interested in the raw goods of the North Sea and the Baltic. Furs, timber, amber, and slaves (mostly from Slavic regions) were primary commodities.
Conquests and Settlements
At first these Viking attacks were made by small bands. Later there were more men and more ships, which roamed farther and farther from their homelands. To the north and east they attacked the Lapps, Finns, and Russians. To the west they conquered and held for generations large parts of Britain and Ireland. To the south they occupied northern France. The Norsemen did not actually conquer any country south of France, but their ships sailed along the coasts of Spain and Portugal. They plundered Sicily and the northern shores of Africa and attacked Constantinople, the capital of the Eastern Roman Empire.
To the west the Vikings did not stop with the British Isles but crossed the Atlantic Ocean to take Iceland away from the Irish monks who had settled there. In 874 they began to colonize Iceland, and during the years that followed, many freedom-loving people came to Iceland as settlers. In about the year 982 Eric the Red sailed westward from Iceland. He landed on the coast of Greenland and gave the island its name. Later he founded the first colony there. His son, Leif Ericson, sometimes called Leif the Lucky, is believed by most historians to have been the first explorer to reach the North American mainland. About the year 1000 he landed at a place that he called Vinland. Vinland was identified as Newfoundland in 1963 when archaeologists uncovered the remains of a Viking settlement at the extreme northern tip of the island.
While the Vikings were discovering lands and waging war, they were telling each other adventure tales that later were known as sagas, from the Icelandic word for story. Poets also were singing the praises of Norse heroes and gods and describing the Norse way of life. In this way the Norsemen preserved major parts of the early history of the Scandinavian countries and of Russia, Germany, Britain, and Ireland.
Why the Vikings Were Powerful
The Vikings probably were descended from blue-eyed and blond invaders from the south of Scandinavia. There they found and conquered a short, dark-haired race. Long-limbed and muscular, with flaxen or red hair hanging below their shoulders, Norsemen were trained from childhood to be strong and self-reliant. Running, jumping, and wrestling took the place of reading, writing, and arithmetic. Their other subjects were skating, skiing, snowshoeing, swimming, rowing, and riding horseback. As soon as a youngster could carry a weapon, he was taught to thrust a sword, to swing a battle-ax, and to throw a spear.
A part of their success was due to their religion, for the Norsemen's gods were warriors too. Thor the Thunderer made constant war against the ice and snow giants of the North. The chief god, Odin, presided over Valhalla, the warrior's heaven. Death in battle was considered the most honorable death. Only by that death could a Norseman enter Valhalla. So the Norsemen battled unafraid and joyful, calling upon their gods to help them.
The Norsemen were the most skilled and daring seamen of their day. Because the compass was still unknown, they navigated by sun and star. When fog hid the stars, their ships drifted until the weather cleared. Not fearing death, they took great chances. Their experiences and discoveries were therefore many.
The Norsemen dared not risk open fires aboard their wooden ships, and in those days there were no stoves. So, unless they were on a long sea voyage, they would anchor in a quiet bay each evening. Then they pitched tents on the shore, kindled fires, and cooked their food. Porridge with dried meat or fish was the usual diet. Sometimes they had bread, butter, and cheese. If they spent the night aboard ship, they unrolled their skin sleeping gear and stretched out on the rowers' benches. A successful Viking expedition might bring fortune, fame, and, perhaps, noble rank to those who took part. So by the time they were 15 or 16, Norse boys were eager to try their luck in battle.
Trade Is Developed
The early Viking voyages were mostly raids in which Christian churches and monasteries were robbed and burned and peaceful villages were plundered. But in later times piracy was often combined with trading. A pirate expedition might stop off to do a little quiet trading, and a trading expedition might turn to a little pirating.
As time went on, trade among the Scandinavian countries and with the rest of Europe grew. Norway sent herring and salt to Sweden. Denmark received sheep from the Faeroe Islands. Greenland imported timber from Labrador and grain and iron from Europe. It paid for these in walrus and narwhal ivory, furs, live falcons, and even live polar bears.
Norwegian Viking expeditions started in the spring after the seed was sown or in the autumn when crops were harvested. At home the Norsemen were mainly farmers and stockmen. They also hunted and fished. After a successful voyage or two, many retired from the sea and were often succeeded by their sons.
During wars and raids, villagers who were not killed by the Vikings were often taken as slaves. These slaves, called thralls, were usually Irish, Finns, Germans, or Slavs. A free Norseman might be enslaved for a debt or crime, but this was rare. Many slaves were voluntarily freed by their masters, especially after the introduction of Christianity, and there was much intermarriage.
The Norsemen at Home
The houses of the Norsemen differed according to the resources of each country. In Norway houses were built of rough pine logs. The roofs were usually covered with turf or straw. In Iceland, which had few trees, houses were built of turf, rocks, and driftwood. Both in Iceland and Greenland heavy timbers needed for the frames of buildings were brought from Norway and later from North America.
A house had only one room and was built with a pitched roof. A poor man might have two or three huts. The estate of a rich man had so many buildings that it looked like a village. In later centuries, several of these buildings were often connected by passageways.
The houses were plain on the outside. All the decoration was indoors, where most of the woodwork was carved, painted, and touched with gilt. On festive occasions, brightly embroidered tapestries would be hung on the walls, and long tables were set up for feasting. The Norsemen had a great variety of foods and beverages. Mutton and beef were plentiful. Until its use was forbidden, the favorite meat was horsemeat. The Norsemen also used fish and cereals, eggs from wild and domestic fowl, and milk products. They had few vegetables. Honey was the only sweet, and bees were kept to supplement the wild honey. Meat and fish were often dried, smoked, or pickled. Many foods were preserved in brine or in sour whey, a preservative still in use among Scandinavians. Butter was never salted. It was eaten fresh or was fermented for use like cheese.
Norsemen liked both fresh and sour milk and buttermilk too. The favorite drink was whey. They had a food named skyr that was much like cottage cheese. Apples and berries were their only fruits. Porridge was cooked in enormous kettles over an open fire. Although boiling was favored for most foods, meat was sometimes baked in hot ashes. Bread was baked in ashes or in clay ovens.
At feasts the Norse drank quantities of ale. From honey they made a fermented drink called mead, and wealthy Norsemen imported wine from France. There were long and sometimes rowdy drinking festivals, at which sagas were told and poems were recited.
All wealthy Norsemen dressed lavishly for events like weddings and funerals and for things, as the assemblies were called. Skins and furs of tame and wild animals were used, but the most common material was a woven woolen cloth, called vadmal. Dyes were expensive, so poorer people wore the cloth in its natural color. The rich wore it in bright colors, often striped and patterned. Silk and linen, which were imported and costly, were used mostly for underwear.
Since the Vikings traded with so many countries, they often brought home new ideas for dress and adornment. The native dress of both sexes in early times was similar. The main garment was a long buttonless tunic, which might be narrow or wide. If wide, it was gathered around the waist with a belt. It had an opening that was slipped over the head and tightened with a brooch. The custom was to wear a gown of one color and a cloak of another. A man's tunic was usually sleeveless, perhaps to show off his muscles and gold arm rings. Young women wore their hair long and caught around the forehead with a band, sometimes made of pure gold. Noble and wealthy men also wore their hair long with a band to keep it in place.
The young Norsemen loved games, especially those that helped to develop their bodies. They played ball games on the ground and on ice. Wrestling and fencing were popular sports. Young Norsemen used skates made of the bones of animals. According to a Norwegian historian, an unusual sport involved walking on oar blades while a boat was being rowed. In another game two or three small swords were thrown in the air and then caught; to play with three swords at once without injuring oneself required great skill.
Norsemen loved music and dancing. They had a fidla, or fiddle, a horn made from a buck's horn, and also a kind of harp. The high point at a feast was the performance of a skald, or professional poet.
There were no public schools. All education was given at home, with a parent, nurse, or visitor acting as teacher. Children were often sent to the home of a rich man, sometimes a relative, to be educated. Both girls and boys learned to sing, to recite and compose poetry, and to tell sagas.
Girls were also given lessons in how to spin, weave, and dye wool; to sew, knit, and embroider; to wash and to cook; and to make butter and cheese.
Some girls and most boys learned to read and cut runes, which were the letters of the ancient alphabet used by the Norsemen. Just as the English alphabet is often called the ABCs, that of the Norsemen was called futhork after the first letters. The early Norse alphabet had 24 letters. The later Norse alphabet had 16.
At first runes were used for scratching names on personal belongings or for simple memorials. Later these memorials grew more elaborate. Thousands of these memorial stones have been found on the Scandinavian peninsula and in Denmark. North of Upernivik, in Greenland, the discovery of a little rune stone was considered proof that Vikings had traveled more than 400 miles north of the Arctic Circle. Others carved runes on the statue of a lion in Athens, Greece.
In the early history of the Norsemen there were no nations in the modern sense. People lived in what might be called tribal communities. These communities were independent of one another, and banded together only for some common purpose. When the title konungr (king) was given to the chief of a community, it did not carry the meaning that it has now. There were many kings. Often one would rule over a small section of land no larger than a county, and some of the kings were war chiefs who had no land.
Each community had a thing (assembly), which acted as a court and legislative body. Only those who owned land could be members. A king could hold his position only as long as the people wanted him. Before a new king could take office, he had to have the consent of the members of the assembly.
Next in rank were the jarls, nobles who often had about as much power and land as the kings. Both kings and jarls had to rule according to law. No laws were written down until around 1100. Before then the laws were really traditions and opinions of the majority of the people. The people elected lawmen who had to know these unwritten laws and explain them to the rulers.
Later in Sweden and in Denmark people began to unite under one king. In 872 Norway had a single king, known as Harald Fairhair. But Harald undid much of Norway's unity by giving each of his numerous sons the title of king. Norway therefore remained divided for some time. When Harald became king, some dissidents went to Iceland and founded a colony there. While the people of Iceland did not unite under one king at that time, Iceland was the only country to form a national assembly during the Viking Age. Called the Althing, it first met in 930 and is the oldest national assembly in the world.
A young Viking, King Olaf Tryggvason of Norway, became a convert to the Christian religion some time before AD 1000. His passion for the new religion was backed by a military force that threatened all who refused baptism. Some Norsemen had already become Christians, mainly through Irish influence, though on the whole the Vikings were content with their own gods. Gradually Norway was Christianized, then the Faeroe Islands and Iceland, and finally Greenland. The first Christian missionaries in Greenland were brought there from Norway by Leif Ericson.
A Viking chieftain was buried with everything he might need to get to Valhalla. One third of his property might be used in this way. (Another third went to his widow and the remainder to his children.) The goods buried included money, tools, changes of clothing, weapons, horses, chariots, boats, and even ships. Women's graves contained many of the things they might need in afterlife, such as needles and thread, looms, kitchen utensils, and cooking vessels.
Sometimes a dead warrior would be placed aboard his ship, which was set afire and allowed to drift out to sea. Sometimes people were buried in boat-shaped coffins, which were covered with earth mounds. Fortunately, ships were not always burned, and a few have been preserved.
Next to the sagas, graves have been the best source of information about the Norsemen. In Scandinavian museums there are examples of almost every art known to the Viking Age. Among these are jewelry, weapons, furniture, and bronze and silver utensils. Most have survived because they were made of such durable materials as stone, metal, and hardwood. But woolen clothes in good condition have been found in parts of Greenland where they had lain in the frozen soil for centuries.
History from the Sagas
The Norsemen, like the Greeks of Homer's time, were storytellers and poets. At all assemblies, weddings, and funerals, those skilled at storytelling and reciting verses would perform.
When Christianity came to the mainland of Scandinavia, folk poems and stories were frowned upon by the clergy. But Iceland was protected by distance from the influence of Europe. So, long after Christianity became the official religion, the Icelandic people struggled to preserve their historical and literary heritage. Their religious leaders enjoyed the storytelling and found no offense in it.
During the 12th and 13th centuries, the clergy and scholars of Iceland wrote many manuscripts. All were written as the saga tellers related them. Some were true and some were pure fiction. Among the serious historical records are sagas that tell of the kings and of Viking conquests. They tell of their discovery and colonization of Iceland and Greenland and their discovery of the American mainland.
Two significant manuscripts dealing with the religion and philosophy of the Norsemen were written in Iceland--the Elder Edda (in poetry) and the Younger Edda (in prose). Much of what is known of early Norse mythology came from the Eddas. In Iceland much of the old Norse language has been retained. In Norway, Sweden, and Denmark the languages are as different from the old Norse as modern English is from early Anglo-Saxon.
There is no consensus on the extent of Viking migration and their contribution to the population in the lands where they settled. Estimates differ on whether hundreds or thousands settled abroad. There is also disagreement as to whether the settlers were primarily men, who intermarried abroad, or whether whole families came. In Iceland, of course, all life and social organization sprang directly from the Viking settlers, but the impact of the Viking settlers in the British Isles and in France is much harder to determine accurately.
It is also not possible to gauge how disruptive and hostile the Vikings were. Archaeological evidence reveals a culture that was the most advanced in Europe in the manufacture of arms and jewelry, as well as shipbuilding. Many styles of Viking ships were adopted by other European powers, most notably Alfred the Great of Wessex. The Vikings also displayed an ability to mobilize economic resources and to dominate a hostile landscape. These abilities can be seen in their great fortified camps, like that at Visby in Sweden, where hundreds of soldiers and traders lived. Additionally, the Vikings fostered commerce, founding many prominent trading centers in England and France.
In addition, the Vikings created a rich body of vernacular literature in which they celebrated their heroic past. The Icelandic sagas represent a vast collection of both stories and histories. Some concern the great leaders of heroic days and the kings of the 11th and 12th centuries; many others deal with the families, feuds, and changing fortunes of the petty chieftains of Icelandic farmsteads and valleys in the 13th and 14th centuries. The more historical sagas describe what is known about the colonization of Iceland, the voyages to North America, and the rise of the powerful kings who led the efforts toward conversion and political consolidation. The Poetic Edda of Snorri Sturluson, who wrote in the early 1200s, portrays pre-Christian Viking history and mythology.
Signs of the Viking influence are found in the languages, vocabulary, and place-names of the areas in which they settled. These offer clues regarding the density of migration, the ease of assimilation, and the preservation of distinct northern institutions and usages. An early form of popular or open government can be seen in the open air Althing of Iceland, where the free farmers came to voice complaints, resolve feuds, and enunciate and interpret the law for free men and their families and dependents. Icelanders view this as the earliest form of parliamentary government in Europe. The jury of English common law was a direct outgrowth of Viking ideas about community obligations and sworn investigations, both vital steps in building a civil society.
The Vikings were one of several waves of attackers to fall on Europe in the centuries after the short-lived eminence of the Carolingian Empire. Others included the Magyars from Asia, who appeared on the eastern frontiers, and the Muslims, who worked outward from Spain and the Mediterranean. At first, the Vikings’ impact was primarily disruptive and destructive. Gradually the Vikings became part of the larger European community as they were attracted by a more settled life, and as Christian Europe’s ability to resist their attacks grew. The Vikings were great sailors and ferocious enemies, but also storytellers and workers of the highest level.
Norse Gods and Mythology
Scandinavian Mythology, pre-Christian religious beliefs of the Scandinavian people. The Scandinavian legends and myths about ancient heroes, gods, and the creation and destruction of the universe developed out of the original common mythology of the Germanic peoples and constitute the primary source of knowledge about ancient German mythology. Because Scandinavian mythology was transmitted and altered by medieval Christian historians, the original pagan religious beliefs, attitudes, and practices cannot be determined with certainty. Clearly, however, Scandinavian mythology developed slowly, and the relative importance of different gods and heroes varied at different times and places. Thus, the cult of Odin, chief of the gods, may have spread from western Germany to Scandinavia not long before the myths were recorded; minor gods—including Ull, the fertility god Njord, and Heimdall—may represent older deities who lost strength and popularity as Odin became more important. Odin, a god of war, was also associated with learning, wisdom, poetry, and magic.
Most information about Scandinavian mythology is preserved in the Old Norse literature (see Icelandic Literature; Norwegian Literature), in the Eddas and later sagas; other material appears in commentaries by the Danish historian Saxo Grammaticus and the German writer Adam of Bremen (flourished about 1075). Fragments of legends are sometimes preserved in old inscriptions and in later folklore.
GODS AND HEROES
Besides Odin, the major deities of Scandinavian mythology were his wife, Frigg, goddess of the home; Thor, god of thunder, who protected humans and the other gods from the giants and who was especially popular among the Scandinavian peasantry; Frey, a god of prosperity; and Freya, sister of Frey, a fertility goddess. Other, lesser gods were Balder, Hermod, Tyr, Bragi, and Forseti; Idun, Nanna, and Sif were among the goddesses. The principle of evil among the gods was represented by the trickster Loki. Many of these deities do not seem to have had special functions; they merely appear as characters in legendary tales.
Many ancient mythological heroes, some of whom may have been derived from real persons, were believed to be descendants of the gods; among them were Sigurd the Dragon-slayer; Helgi Thrice-Born, Harald Wartooth, Hadding, Starkad, and the Valkyries. The Valkyries, a band of warrior-maidens that included Svava and Brunhild, served Odin as choosers of slain warriors, who were taken to reside in Valhalla. There the warriors would spend their days fighting and nights feasting until Ragnarok, the day of the final world battle, in which the old gods would perish and a new reign of peace and love would be instituted. Ordinary individuals were received after death by the goddess Hel in a cheerless underground world.
Scandinavian mythology included dwarves; elves; and the Norns, who distributed fates to mortals. The ancient Scandinavians also believed in personal spirits, such as the fylgja and the hamingja, which in some respects resembled the Christian idea of the soul. The gods were originally conceived as a confederation of two formerly warring divine tribes, the Aesir and the Vanir. Odin was originally the leader of the Aesir, which consisted of at least 12 gods. Together all the gods lived in Asgard.
The Eddic poem Völuspá (Prophecy of the Seeress) portrays a period of primeval chaos, followed by the creation of giants and gods and, finally, of humankind. Ginnungagap was the yawning void, Jotunheim the home of the giants, Niflheim the region of cold, and Muspellsheim the realm of heat. The great world-tree, Yggdrasil, reached through all time and space, but it was perpetually under attack from Nidhogg, the evil serpent. The fountain of Mimir, source of hidden wisdom, lay under one of the roots of the tree.
The Scandinavian gods were served by a class of priest-chieftains called godar. Worship was originally conducted outdoors, under guardian trees, near sacred wells, or within sacred arrangements of stones. Later, wooden temples were used, with altars and with carved representations of the gods. The most important temple was at Old Uppsala, Sweden, where animals and even human beings were sacrificed.
See separate entries on most of the deities mentioned.
Valhalla (Old Norse Valhöll,"hall of the slain"), in Old Norse mythology, the hall of slain heroes, ruled by the king of the gods, Odin, in the realm of the gods, Asgard. The hall had 540 doors, through each of which 800 heroes could walk abreast, and the roof was made of shields. The souls of heroic soldiers killed in battle were brought to Valhalla by warrior maidens called Valkyries. The heroes fought during the day, but their wounds healed before night, when they banqueted with Odin.
Valkyries, in Scandinavian mythology, warrior maidens who attended Odin, ruler of the gods. The Valkyries rode through the air in brilliant armor, directed battles, distributed death lots among the warriors, and conducted the souls of slain heroes to Valhalla, the great hall of Odin. Their leader was Brunhild. The Valkyries play an important part in the opera Die Walküre (The Valkyries, 1856) by the German composer Richard Wagner.
Odin (Old Norse Odhinn, Anglo-Saxon Woden, Old High German Wôdan, Woutan), in Norse mythology, king of the gods. His two black ravens, Huginn ("Thought") and Muninn ("Memory"), flew forth daily to gather tidings of events all over the world. As god of war, Odin held court in Valhalla, where all brave warriors went after death in battle. His greatest treasures were his eight-footed steed, Sleipner, his spear, Gungnir, and his ring, Draupner. Odin was also the god of wisdom, poetry, and magic, and he sacrificed an eye for the privilege of drinking from Mimir, the fountain of wisdom. Odin's three wives were earth goddesses, and his eldest son was Thor, the god of Thunder.
Thor, in Norse mythology, the god of thunder, eldest son of Odin, ruler of the gods, and Jord, the earth goddess. Thor was the strongest of the Aesir, the chief gods, whom he helped protect from their enemies, the giants. He had a magic hammer, which he threw with the aid of iron gloves and which always returned to him. Thunder was supposed to be the sound of the rolling of his chariot. Thursday is named for Thor.
Balder or Baldur, in Norse mythology, the god of light and joy, son of Odin and Frigga, king and queen of the gods. Having dreamed that Balder's life was threatened, Frigga extracted an oath from the forces and objects in nature, animate and inaminate, that they would not harm Balder, but she forgot the mistletoe. The gods, thinking Balder safe, cast darts and stones at him. The malicious giant Loki put a twig of mistletoe in the hands of Balder's twin, the blind Hoder, god of darkness, and directed his aim against Balder, who fell pierced to the heart. After the death of Balder, Odin sent another son, the messenger Hermod, to the underworld to plead for Balder's return. The god would be released only if everything in the world would weep for him. Everything wept except one old woman in a cave, and Balder could not return to life.
Loki, in Norse mythology, the handsome giant who represented evil and was possessed of great knowledge and cunning. He was indirectly responsible for the death of Balder, god of light and joy. According to the Poetic Edda, a collection of Scandinavian myths, Loki and Hel, goddess of the underworld, will lead the forces of evil against the Aesir, or gods, in the titanic struggle of Ragnarok, the end of the world.
Hel, in Norse mythology, the goddess of the dead. She dwelt beneath one of the three roots of the sacred ash tree Yggdrasil and was the daughter of Loki, the spirit of mischief or evil, and the giantess Angerbotha (Angerboda). Odin, the All-Father, hurled Hel into Niflheim, the realm of cold and darkness, itself also known as Hel, over which he gave her sovereign authority.


Sharing Activities for Kids (Social Skills): Learn the benefits of sharing and teach your kids or students sharing skills with fun games and activities (includes great activities for young kids and also for older children!)
Sharing is a lot more than the act of giving or dividing something with others.
Sharing is an important social skill that allows us to foster positive relationships, build connections and participate in our communities.
Young children may have a hard time sharing. Even older siblings might feel very reluctant to give up their special toys for the benefit of the younger child.
And this is normal. Our kids need to meet several developmental milestones before they are ready to share.
Table of Contents
- Sharing and Other Social Skills
- Benefits of Sharing
- Why is my Kid so Reluctant to Share?
- When Do Sharing Skills Develop?
- Tips on How to Teach Sharing Skills to Kids
- 32 Great Activities to Learn to Share
Sharing And Other Social Skills
Sharing skills interweave with other important social skills and pro-social behaviors:
1. Empathy: Sharing requires a child to understand and consider the needs and feelings of others, and act upon them.
2. Cooperation: Sharing often involves cooperation and collaboration with others. When children share, they can also practice working together towards a common goal and develop cooperation and teamwork skills.
3. Communication: Sharing requires children to practice their communication skills, express their needs and understand other peoples’ desires.
4. Problem-solving & conflict resolution: When you ask children to share, it can often lead to conflict and disagreements. When children share, they practice their problem-solving skills and learn about fairness and compromise.
5. Gratitude: Sharing can also help children develop gratitude and appreciation for what they have. When children share their resources with others, they learn to value their possessions and are more likely to feel grateful for them.
Benefits of Sharing
Sharing may come with some beneficial “side effects”
There is a growing body of research that highlights the social and health-related benefits of sharing:
1. Improved well-being
Studies have found that sharing can improve overall well-being and happiness. Sharing with others can increase feelings of social connectedness and reduce feelings of loneliness and isolation. In addition, giving to others can increase feelings of gratitude, which are linked to improved mental health.
2. Builds and strengthens relationships
Sharing can help kids make friends, build relationships, and create connections and trust.
When we share with others, we are showing them that we care and are interested in them. This can help improve social interactions, strengthen existing relationships and form new ones.
3. Increases cooperation and trust
Sharing can promote cooperation and trust within groups.
4. Promotes generosity
Sharing can also be a way to practice generosity and kindness, providing others with resources, support, or assistance they may need.
5. Encourages learning
Sharing can also be a way to learn from others. When we share ideas, knowledge, and experiences, we can gain new insights and perspectives that we may not have considered before.
6. Fosters creativity and innovation
Sharing ideas, experiences, perspectives, and resources can help foster creativity and innovation.
7. Fosters community
Sharing can also help to create a sense of community. When people come together to share resources, ideas, or experiences, it can create a feeling of belonging and connectedness.
8. Encourages reciprocity
Sharing can also encourage reciprocity or a sense of obligation to give back or pay it forward. When we share with others, they may be more likely to do the same for us or for others in the future.
Overall, sharing can have a wide range of benefits for individuals and communities, from improved well-being to strengthened relationships and increased cooperation.
Why is My Kid so Reluctant to Share?
Young children may be very reluctant to share. Giving up your toy for the benefit of another child is not an easy task.
There are many variables that may affect your kid’s ability to share willingly:
- Age/Developmental factors /Emotional development
- Understanding other people’s needs
- Understanding other people’s feelings
- How openly others express their desire to share
- What type of resources they are sharing (toys, food, clothes)
- Do they want or need that resource?
- How much they cherished that resource (it is not the same to share their teddy bear as a random toy they didn’t even remember they had!)
- Ownership of the resource (mine, family or a classroom’s resource)
- Permanent vs. temporal timeline (when we share one of our toys, we get it back; when we share food, it never comes back)
- Who we are sharing with. The recipient may also be important. Are we sharing with friends, family members, or complete strangers
When Do Sharing Skills Develop?
The ability to share is a social skill that develops gradually over time.
Studies have found that young children as young as two years old are able to understand the concept of sharing and will share with others if prompted to do so.
At that young age, infants may share as a way to:
- seek a reaction
- show a toy (attention-sharing)
- start a game with the caregiver
While children may begin to show some awareness of sharing at a very young age (as early as 12-18 months), it typically takes several more years before they are able to fully understand and engage in sharing behavior
As children continue to develop socially and emotionally, their ability to share tends to improve.
By the age of 5 or 6, most children have developed a strong sense of empathy and are able to understand the perspectives of others, which can make sharing easier and more natural.
Tips on How to Teach Sharing Skills to Kids
These are some tips that will help you teach your kids or students sharing skills:
- Don’t force kids to share
It is normal for a child to be reluctant to give up a toy or a resource and share it with others.
We also want them to learn to make decisions independently and we should respect it if they don’t want to share something that belongs to them.
Instead, teach by modeling the behavior and exploring how sharing makes other people feel and how we also benefit from reciprocity and social interaction.
- Model sharing behaviors / Be a role model
One of the best ways to teach kids how to share is to model sharing behaviors yourself. We can’t expect our kids to learn to share (or to share willingly) if we don’t model those sharing behaviors ourselves.
Show your child how you share resources and help others, and encourage them to do the same.
Whenever you share, verbalize and explain why you are doing it.
“I’m finding this cookie so yummy that I want to share it with you so that you can also enjoy this yumminess”
- Praise sharing behaviors
Provide positive reinforcement to sharing behaviors when you spot them.
When your child shares with another kid be their most enthusiastic cheerleader. “I’m so proud of you for sharing that toy with your brother”
This is one of the most powerful tools we have when we are teaching kids a desired behavior or a new skill. Praising will result in that behavior happening more often in the future.
- Create opportunities to practice sharing
Research suggests that even younger children “will share on occasion when given multiple opportunities to share and … enough communicative support”. So a great way to develop sharing skills is to provide plenty of opportunities to do it.
(Disclosure: We are a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for us to earn fees by linking to Amazon.com and affiliated sites. You can also read our Disclosure & Disclaimer policy here)
32 Fun Sharing Activities for Kids
Kids learn while playing, so what best way to develop sharing skills than fun sharing games and activities?
Let’s explore activities that may help kids learn the art of sharing:
1. Organize Play Dates
Make sure your child has plenty of opportunities to share. Inviting friends over for a play date provides the perfect opportunity to create sharing situations.
Activities that Require Turn-Taking
Sharing resources can be considered a form of turn-taking.
We can turn everyday life into fun turn-taking activities just by making some modifications.
We are going to play the cooperative drawing in different ways below:
2. Team Drawing (I)
Organize your students in pairs. Hand out a simple color-by-number drawing and divide the coloring pens giving half to each student.
Name a color. Whoever has that color owns the turn and can start painting. Continue until you have gone through all the colors in the drawing.
3. Team drawing (2): Pass the pen
Let’s make a variation to the previous activity. Still working in pairs, set a timer, and each time the alarm goes the student coloring the activity passes the pens to the next person.
4. Team drawing (3): Pass the paper
And yet another sharing variation. This time the scarce resource is the coloring activity.
Ask the students to work together to create a collaborative drawing. This time both students have a set of pens or crayons, but when the timer goes, they pass the paper and the other student continues drawing.
Encourage them to take turns and build on each other’s ideas in order to create a great design.
5. Potato Head
Take turns to create the craziest possible Potato Head. Make sure one doesn’t have all the elements they need to create the head (so they need to share and take turns with another kid)
6. Magnetic Face Puzzle
In a small group, take turns to create a funny face with a magnetic face puzzle.
Remember to model turn-taking:
- “Now it’s is my turn to find some funny eyes”
- “Oh, it is your turn! What part of the clown’s face will you be adding now?”
7. Build a Tower
Build a tower as a team. Take turns placing bricks on the tower.
Emphasize the importance of sharing resources and working together to achieve a common goal.
Sharing Ideas for the Classroom
8. “Show & Share”
This is a twist on the popular “Show & Tell” activity. Ask kids to bring an item and explain why it is important to them. Then, that toy (clearly marked!) will be shared with a peer.
9. Book Sharing
Ask each kid to bring to school a book they enjoy. Place the books on a shelf, and everybody gets to share and borrow (keep a tracker with books & borrowers)
10. Shared Lunch / Brunch / Morning Tea
This is a fun way to practice sharing in the classroom.
Set a day when everybody will bring food to share (be mindful of food allergies)
11. Taking Care of the Class Mascot
This is a super fun activity that students love.
Bring or create a class mascot. Now the kids can share the class mascot, and they can take turns taking it home.
12. Collectibles / Trading Cards
Select a fun or trendy trading card topic. Kids can exchange cards and learn how sharing resources (trading) benefits everybody.
13. Create a Sharing Badge
Create a badge to recognize students’ amazing sharing skills.
14. Role Play Sharing
You can use role-playing to help kids understand the benefits of sharing and practice sharing behaviors.
These are examples of different scenarios:
- Two children have to share a toy. Encourage them to take turns and talk about how it feels to share. Emphasize the importance of being patient and taking turns.
- Your classmate has forgotten their lunch box at home. What would be a kind thing to do?
- The student sitting next to you has lost their pencil case on their way to school. What would you do?
15. School Resources Sharing.
Choose a resource that your students will need to share (school device, books, etc)
For example, organize your kids in the playground or the gym around a certain activity (for example, the swing). Make sure there are more kids than slots available and ask them to take turns using that resource (you can time it or ask them to negotiate how long each will take and the order of taking turns)
16. Sharing Ideas
Help your students explore how sharing ideas, experiences and skills can benefit everybody.
Choose a project (for example, an app that will serve some purpose).
Ask them to think for a few minutes about how they could improve it.
Then, organize them in groups so that they share their ideas.
Finally, ask them to reflect on how working in groups and sharing ideas and knowledge helped them improve their initial proposal.
17. Sharing Scientific Project
Let’s replicate what research tells us about sharing by turning our students into young researchers.
This activity will show your students how our desire to share is influenced by how important the object we are sharing is to us.
This could work with kids that collect stickers or trading cards.
First, ask them if they would be willing to share their stickers with others.
Then, ask them to organize the stickers into three groups: favorite, okay, and least favorite. Are there different answers for each pile?
You can do another variation with this same setup.
Make groups of stickers that are duplicated and another group with stickers that are unique. Do we feel the same about sharing scarce resources?
You can also prepare a similar activity by asking each person to think of three items that fall in those categories (love, okay, indifferent) and reflect on how likely they would be to share them.
18. Why Do People Share? (Survey)
Ask your students to run a survey with friends, peers and family.
Can you think of the last time you shared something?
Now, could you tell me why you shared that item or resource?
This activity will allow them to explore the reasons why people share. For example:
- Altruistic, benefiting others (pro-social behavior)
- Expect something in return (reciprocity)
19. How Does Sharing Make Me Feel?
Ask your students to think about the last time they shared something.
Then, ask them to write about that situation:
- When did it happen
- What did I share?
- Why did I share?
- Was that item special to me?
- How did the other person feel?
- How did I feel after sharing?
20. Sharing Creative Writing
Write a story about sharing, and describe the situation and how the characters felt.
21. Create a Sharing Challenge
Create a sharing challenge (7 Days of Sharing & Caring!)
Did you share special items? Did you make a good deed?
Ask the kids to share at least once a day for a week, and keep track of this challenge to share later with the class.
22. Bring a Board Game to School
Ask students to bring a favorite board game to school. Kids can play in groups sharing the experience and the game with others
Encourage children to participate in charitable activities, such as below:
23. Donating Toys to a Local Charity
Let your child go through the toys, making sure they work, they have all pieces and parts, they are clean. You are modeling not only sharing skills but also caring and making sure it is as good as if you had to use it yourself.
24. Donating Clothes
Have your child help you sort out clothes for charity. Show them how you make sure that those clothes are in good condition. Discuss how that helps others.
25. Volunteering at a Food Bank (or Helping Choose What To Donate)
This can help foster a sense of generosity and empathy towards others. And it makes kids appreciate the things they have.
By incorporating these activities into children’s play and daily routines, we can help teach them valuable social and emotional skills that will benefit them throughout their lives
Sharing Games and Activities
Play games that require sharing and cooperation, such as board games, card games, or team-building activities. Encourage children to work together and share resources in order to achieve a common goal.
26. “Musical Share”
This fun game is a twist on the classic game Musical Chairs.
Organize the kids in a circle. Each of them has a favorite toy. When the music starts the pass around the toys. When the music stops, they play for one minute with the toy that they have in their hands.
27. Sharing Circles
During circle time, have kids taking turns sharing a toy or other item with the group. Emphasize the importance of being generous and empathetic towards others.
Play cooperative board games that require cooperation and sharing of resources. Encourage children to work together and share resources in order to achieve a common goal:
28. Forbidden Island– The Cooperative Strategy Survival Island Board Game
A fun game for kids ten and older that requires strategic thinking, problem-solving, and cooperation to complete the mission.
29. Cooperative Strategy Space Adventure
Another fun cooperative game for kids seven and older, where they use their creative thinking skills and teamwork.
A strategy game for older kids (13+) where all the family works together to save humanity
31. Reading About Sharing
Reading about sharing is another fantastic way to learn this essential skill.
Read books or stories that emphasize the importance of sharing and cooperation. Use these stories as a springboard for discussions about the importance of sharing and its benefits.
Some examples of books about sharing:
- Teach your Dragon to Share
But what if your dragon doesn’t like sharing? What if he doesn’t want to share his toys?
The Dragon series is absolutely gorgeous. Your kids can have a wonderful time while they learn the art of sharing.
- Sharing and Taking Turns (2-5 year-olds)
This picture book presents examples that help children practice sharing, understand how and why to share, and realize the benefits of sharing. Includes a note to teachers and parents, additional information for adults, and activities.
- Friends Ask First!: A Book About Sharing (1-3-year-olds)
A cute Daniel Tiger’s Neighborhood book. In this book, Daniel learns it is important to ask first before taking things away from friends.
- Sharing Time (Toddler Tools®) (1-3-year-olds)
This picture book offers toddlers simple choices (take turns, use the toy together, wait for another time) to make sharing easier and how to ask for help when sharing is difficult.
32. Sharing Song
And let’s finish this post with the sharing song!
Other Social Skill Resources
These are some other helpful resources to help kids build social skills:
- Turn-Taking Activities for Kids
- I-Statement Worksheets
- Self-Introduction for Kids (Worksheets)
- Social Skills Activities for Kids
- Conversation Starters for Kids
- Listening Games and Activities
- Apology Worksheets and Activities
- Conflict Resolution Activities for Kids
- Friendship Activities for Kids
- 101 Kindness Activities for Kids