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Aggadah (Hebrew:אַגָּדָה,romanized: Aggāḏā, orהַגָּדָהHaggāḏā;Jewish Babylonian Aramaic:אֲגַדְתָּא,romanized: Aggāḏṯā; 'tales', 'legend', 'lore') is the non-legalisticexegesis which appears in the classicalrabbinic literature ofJudaism, particularly theTalmud andMidrash. 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.[1] The predominant rabbinic holding is that Aggadah is meant to impart moral or theological truths through the form ofallegory in order to be accessible, and it does not have to be taken literally.
The Hebrew wordhaggadah (הַגָּדָה) is derived from the Hebrew rootנגד, meaning "declare, make known, expound", also known from the common Hebrew verbלהגיד.[2]
The majority scholarly opinion is that the Hebrew wordaggadah (אַגָּדָה) and corresponding Aramaicaggadta (אֲגַדְתָּא) are variants ofhaggadah based on a common linguistic shift fromhaphalah toaphalah forms.[2] However, a minority of scholars believe that these words derive from a separate Aramaic root נגד[2] meaning "draw, pull, spread, stretch" (corresponding to the Hebrew root משך or נטה).[3]
According to the latter etymology,aggadah may be seen as "the part of the Torah which draws man towards its teachings",[4][5] or the teachings which strengthen one's religious experience and spiritual connections, in addition to explaining texts.[6] (See similar reMasorah – in the sense of "tradition" – atMasoretic Text § Etymology.)
The Aggadah is part ofJudaism'sOral Torah, the traditions providing the authoritative interpretation of theWritten Torah. In this context, the widely-held view inrabbinic literature is that the Aggadah is in fact a medium for the transmission of fundamental teachings (Homiletic Sayings—מאמרים לימודיים) or for explanations of verses in theHebrew Bible (Exegetic Sayings—מאמרים ביאוריים). Rabbinic thought, therefore, understands much of the Aggadah 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" (Carmell, 2005).
Moshe Chaim Luzzatto (1707–1746), discusses this two-tiered, literal-allegorical mode of transmission of the Aggadah in hisDiscourse on the Haggadot. He explains that the Oral Law, in fact, comprises two components: the legal component (חלק המצוות), discussing themitzvot andhalakha; and "the secret" component (חלק הסודות), discussing the deeper teachings. The Aggadah, along with theKabbalah, falls under the latter. The rabbis of theMishnaic era (c. 10 – c. 220 CE) believed that it would be dangerous to record the deeper teachings in an explicit, mishnah-like, medium. Rather, they would be conveyed in a "concealed mode" and via "paradoxes". (Due to their value, these teachings should not become accessible to those "of bad character"; and due to their depth they should not be made available to those "not schooled in the ways of analysis".) This mode of transmission nevertheless depended 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.
In line with the above,Samuel ibn Naghrillah (993–1056), in his "Introduction to the Talmud", states that "Aggadah comprises any comment occurring in the Talmud on any topic which is not acommandment (i.e. which is nothalachic) and one should derive from it only that which is reasonable." As regards this,Maimonides (1138–1204), in his preface to the tenth chapter ofTractateSanhedrin (Perek Chelek), describes three possible approaches to the interpretation of the Aggadah:[7]
Maimonides' approach is also widely held amongst the non-rationalistic,mystical streams of Judaism—thus, for example,Isaiah Horowitz (c. 1555 – 1630) holds that "none of these sometimes mind-boggling 'stories' are devoid of profound meaning; if anyone is devoid of understanding, it is the reader" (Shnei Luchos HaBris, introduction).See alsothe Maharal's approach.
The Aggadah is today recorded in theMidrash and theTalmud.
In the Midrash, the aggadic and halakhic material are compiled as two distinct collections:
Many of theTorah commentaries, as well as theTargumim, 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%. (TractateAvoth, which has nogemara, deals exclusively with non-halakhic material, though it is not regarded as aggadic in that it focuses largely on character development.) The Talmudic Aggadah, generally, convey the "deeper teachings"—though in concealed mode, as discussed. The aggadic material in theBabylonian Talmud is also presented separately inEin Yaakov, a compilation of the Aggadah together with commentaries.
Well-known works interpreting the Aggadot in the Talmud include:
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The Aggadah has been preserved in a series of different works, which, like all works of traditional literature, have come to their present form through previous collections and revisions. Their original forms existed long before they were reduced to writing.
The first traces of the midrashic exegesis are found in the Bible itself; while in the time of theSoferim 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.
Abtalion andShemaiah are the first to bear the titledarshan,[8] and it was probably by no mere chance that their pupil Hillel was the first to lay downhermeneutic rules for the interpretation of theMidrash; he may have been indebted to his teachers for the tendency towardaggadic interpretation. These two scholars are the first whose sayings are recorded in theaggadah.[9] The new method ofderush (Biblical interpretation) introduced by Abtalion and Shemaiah seems to have evoked opposition among the Pharisees.[10]
Much Aggadah, often mixed with foreign elements, is found in theApocrypha, thePseudepigrapha, the works ofJosephus andPhilo, and the remaining Judæo-Hellenistic literature; but aggadic exegesis reached its highest development in the great epoch of theMishnaic-Talmudic period, between 100 and 550 CE.
The Aggadah of the Amoraim (sages of the Talmud) is the continuation of that of the Tannaim (sages of the Mishna). 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.
It is important to emphasize the fundamental difference in plan between the midrashim forming a running commentary (מאמרים ביאוריים) to the Scripture text, and the homiletic midrashim (מאמרים לימודיים). 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.[citation needed] 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. SeeMidrash for more details.
Ein Yaakov is a compilation of the aggadic material in theBabylonian Talmud together with commentary. It was compiled byJacob ibn Habib and (after his death) by his sonLevi ibn Habib, and was first published inSaloniki (Greece) in 1515. It was intended as a text of aggadah, that could be studied with "the same degree of seriousness as the Talmud itself".[11]
Popularizedanthologies did not appear until more recently—these often incorporate "aggadot" from outside of classicalRabbinic literature. The major works include:
Notes
Bibliography
Discussion
Singer, Isidore; Theodor, J. (1904)."Midrash Haggadah".The Jewish Encyclopedia. Vol. 8. pp. 550–569.Source material
Textual resources
