Aggadah
Aggadah refers to non-legalistic exegetical texts in the classical rabbinic literature of Judaism, particularly as recorded in the Talmud and Midrash. In general, Aggadah is a compendium of rabbinic texts that incorporates folklore, historical anecdotes, moral exhortations, and practical advice in various spheres, from business to medicine.
Etymology
The Hebrew word haggadah is derived from the Hebrew root נגד, meaning "declare, make known, expound", also known from the common Hebrew verb להגיד.The majority scholarly opinion is that the Hebrew word aggadah and corresponding Aramaic aggadta are variants of haggadah based on a common linguistic shift from haphalah to aphalah forms. However, a minority of scholars believe that these words derive from a separate Aramaic root נגד meaning "stretch, draw, pull, spread".
According to the latter etymology, aggadah may be seen as "the part of the Torah which draws man towards its teachings", or the teachings which strengthen one's religious experience and spiritual connections, in addition to explaining texts.
As part of the Jewish oral law
The Aggadah is part of Judaism's Oral law —the traditions providing the authoritative interpretation of the Written Law. In this context, the widely held view in rabbinic literature is that the Aggadah is in fact a medium for the transmission of fundamental teachings or for explanations of verses in the Tanakh. In Rabbinic thought, therefore, much of the Aggadah is understood as containing a hidden, allegorical dimension, in addition to its overt, literal sense. In general, where a literal interpretation contradicts rationality, the Rabbis seek an allegorical explanation: "We are told to use our common sense to decide whether an aggada is to be taken literally or not".Literal-allegorical teachings
Rabbi Moshe Chaim Luzzatto, the Ramchal, discusses this two-tiered, literal-allegorical mode of transmission of the Aggadah in his well-known Discourse on the Haggadot. He explains that the Oral Law, in fact, comprises two components: the legal component, discussing the mitzvot and halakha; and "the secret" component, discussing the deeper teachings. The Aggadah, along with the Kabbalah, falls under the latter. The rabbis of the Mishnahic era believed that it would be dangerous to record the deeper teachings in explicit, mishnah-like, medium. Rather, they would be conveyed in a "concealed mode" and via "paradoxes". This mode of the transmission was nevertheless based on consistent rules and principles such that those "equipped with the keys" would be able to unlock their meaning; to others they would appear as non-rational or fantastic.Interpretation of the Aggadah
In line with the above, Samuel ibn Naghrillah, in his "Introduction to the Talmud", states that "Aggadah comprises any comment occurring in the Talmud on any topic which is not a commandment and one should derive from it only that which is reasonable." As regards this, Maimonides, in his preface to the tenth chapter of Tractate Sanhedrin, describes three possible approaches to the interpretation of the Aggadah.- The first approach is to accept the Aggadah as literally true, without admission of any hidden, allegorical explanation—even where a literal interpretation runs counter to common sense. Maimonides is dismissive of this approach.
- The second approach is to assume that anything said by the Sages was intended literally, and to therefore reject, as impossible, non-rational or fantastic teachings. Maimonides does not entirely reject rationalist interpretation, but he opposes an exegetical approach which denies the Aggadah a hidden rationality. "The sages presented their drashot in a style by which the mind of a fool will reject them because of his way of thinking; it is improper to assign any deficiency to the drash—one may rather suspect that the deficiency is a result of his intellectual shortcomings".
- The third approach is to recognise that many Aggadot are intended to teach profound truths, and that the teachings thus operate on two levels: "overt" and "hidden". Thus any impossible assertion was, in fact, intended as a parable; further, where aggadot can be understood literally, they may be taken on this level. This is, in general, the view of the Rabbis. "It is proper…to carefully analyse …when any of these seem far-fetched we must immerse ourselves in the various branches of knowledge until we understand the concepts."
In the Talmud and Midrash
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: 1) The Aggadic Midrashim, generally, are explanatory aggadah, deriving the "sermonic implications" from the biblical text; and 2) the Halakhic Midrashim derive the laws from the text. Many of the Torah commentaries, and the Targumim, interpret the Torah text in the light of Aggadic statements, particularly those in the Midrash, and hence contain much material on Aggadah interpretation.
Throughout the Talmud, aggadic and halakhic material are interwoven—legal material comprises around 90%. The Talmudic Aggadah, generally, convey the "deeper teachings"—though in concealed mode, as discussed. The aggadic material in the Babylonian Talmud is also presented separately in Ein Yaakov, a compilation of the Aggadah together with commentaries.
Well-known works interpreting the Aggadot in the Talmud include:
- Chiddushei Aggados by Samuel Edels "the Maharsha."
- Chiddushei Aggados by Judah Loew "the Maharal".
- Yehoyada and MeKabtziel by Yosef Hayyim "the Ben Ish Chai."
- Beur Aggados and Perush al Kamma Aggadot by the Vilna Gaon.
- Ein Yaakov Agada of the Babylonian Talmud by Rabbi Jacob ibn Habib.
- Several works by Zundel ben Joseph
- Ein Ayah four volume commentary on Ein Yaakov by Rav Kook
Development
The first traces of the midrashic exegesis are found in the Bible itself; while in the time of the Soferim the development of the Midrash Aggadah received a mighty impetus, and the foundations were laid for public services which were soon to offer the chief medium for the cultivation of Bible exegesis.
Much Aggadah, often mixed with foreign elements, is found in the Apocrypha, the Pseudepigrapha, the works of Josephus and Philo, and the remaining Judæo-Hellenistic literature; but aggadic exegesis reached its highest development in the great epoch of the Mishnaic-Talmudic period, between 100 and 550 CE.
The Aggadah of the Amoraim is the continuation of that of the Tannaim. The final edition of the Mishnah, which was of such signal importance for the Halakah, is of less significance for the Aggadah, which, in form as well as in content, shows the same characteristics in both periods.
Exegetic and homiletic Aggadah
It is important to emphasize the fundamental difference in plan between the midrashim forming a running commentary to the Scripture text, and the homiletic midrashim. When the scholars undertook to edit, revise, and collect into individual midrashim the immense array of haggadot, they followed the method employed in the collections and revisions of the halakhot and the halakhic discussions. The form which suggested itself was to arrange in textual sequence the exegetical interpretations of the Biblical text as taught in the schools, or the occasional interpretations introduced into public discourses, etc., and which were in any way connected with Scripture. Since the work of the editor was often merely that of compilation, the existing midrashim show in many passages the character of the sources from which they were taken. This was the genesis of the midrashim which are in the nature of running haggadic commentaries to single books of the Bible, as Bereshit Rabbah, Eikah Rabbati, the midrashim to the other Megillot, etc. See Midrash for more details.Modern compilations
Ein Yaakov is a compilation of the aggadic material in the Babylonian Talmud together with commentary. It was compiled by Jacob ibn Habib and by his son Levi ibn Habib, and was first published in Saloniki in 1515. It was intended as a text of aggadah, that could be studied with "the same degree of seriousness as the Talmud itself".Popularized anthologies did not appear until more recently—these often incorporate "aggadot" from outside of classical Rabbinic literature. The major works include:
- Sefer Ha-Aggadah is a classic compilation of aggadah from the Mishnah, the two Talmuds and the Midrash literature. It was edited by Hayim Nahman Bialik and Yehoshua Hana Rawnitzki. Bialik and Ravnitzky worked for three years to compile a comprehensive and representative overview of aggadah. When they found the same aggadah in multiple versions, from multiple sources, they usually selected the later form, the one found in the Babylonian Talmud. However, they also presented some aggadot sequentially, giving the early form from the Jerusalem Talmud, and later versions from the Babylonian Talmud, and from a classic midrash compilation. In each case every aggadah is given with its original source. In their original edition, they translated the Aramaic aggadot into modern Hebrew. Sefer Ha-Aggadah was first published in 1908-11 in Odessa, Russia, then reprinted numerous times in Israel. In 1992 it was translated into English as The Book of Legends, by William G. Braude.
- Legends of the Jews, by Rabbi Louis Ginzberg, is an original synthesis of a vast amount of aggadah from the Mishnah, the two Talmuds and Midrash. Ginzberg had an encyclopedic knowledge of all rabbinic literature, and his masterwork included a massive array of aggadot. However he did not create an anthology which showed these aggadot distinctly. Rather, he paraphrased them and rewrote them into one continuous narrative that covered five volumes, followed by two volumes of footnotes that give specific sources.
- Mimekor Yisrael, by Micha Josef Berdyczewski. Berdichevsky was interested in compiling the folklore and legends of the Jewish people, from the earliest times up until the dawn of the modern era. His collection included a large array of aggadot, although they were limited to those he considered within the domain of folklore.
- The collected works of Dov Noy. In 1954, Noy established the at the University of Haifa, an archive containing over 23,000 folktales collected from all the various ethnic communities who live in Israel.