Aggadah

Rabbinic Literature

Talmudic literature

MishnahTosefta
Jerusalem TalmudBabylonian Talmud
Minor tractates


Halakhic Midrash

Mekhilta de-Rabbi Yishmael (Exodus)
Mekhilta de-Rabbi Shimon (Exodus)
Sifra (Leviticus)
Sifre (Numbers & Deuteronomy)
Sifre Zutta (Numbers)
Mekhilta le-Sefer Devarim (Deuteronomy)
Baraita of Rabbi Ishmael


Aggadic Midrash

—— Tannaitic ——
Seder Olam Rabbah
Alphabet of Akiba ben Joseph
Baraita of the Forty-nine Rules
Baraita on the Thirty-two Rules
Baraita on Tabernacle Construction
—— 400–600 ——
Genesis RabbahEichah Rabbah
Pesikta de-Rav Kahana
Esther RabbahMidrash Iyyov
Leviticus RabbahSeder Olam Zutta
Midrash TanhumaMegillat Antiochus
—— 650–900 ——
Avot of Rabbi Natan
Pirkei de-Rabbi Eliezer
Tanna Devei Eliyahu
Alphabet of Ben-Sira
Kohelet RabbahCanticles Rabbah
Devarim Rabbah • Devarim Zutta
Pesikta RabbatiMidrash Shmuel
Midrash ProverbsRuth Rabbah
Baraita of SamuelTargum sheni
—— 900–1000 ——
Ruth Zuta • Eichah Zuta
Midrash TehillimMidrash Hashkem
Exodus RabbahCanticles Zutta
—— 1000–1200 ——
Midrash TadsheSefer haYashar
—— Later ——
Yalkut ShimoniYalkut Makiri
Midrash JonahEin Yaakov
Midrash HaGadolNumbers Rabbah
Smaller midrashim


Rabbinic Targum

—— Torah ——
Targum Onkelos
Targum Pseudo-Jonathan
Fragment Targum • Targum Neofiti

—— Nevi'im ——
Targum Jonathan

—— Ketuvim ——
Targum Tehillim • Targum Mishlei
Targum Iyyov
Targum to the Five Megillot
Targum Sheni to Esther
Targum to Chronicles

Aggadah (Aramaic אַגָּדָה: tales, lore; pl. Aggadot or (Ashkenazi) Aggados; Also known as Aggad or Aggadh.) refers to the homiletic and 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 homilies that incorporates folklore, historical anecdotes, moral exhortations, and practical advice in various spheres, from business to medicine.

Contents

As part of the Jewish oral law

The Aggadah is part of Judaism's Oral law (תורה שבעל פה) — 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 (Homiletic Sayings - מאמרים לימודיים) or for explanations of verses in the Tanakh (Exegetic Sayings - מאמרים ביאוריים). 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" (Carmell, 2005).

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 (חלק המצוות), discussing the mitzvot and halakha; and "the secret" component (חלק הסודות), discussing the deeper teachings. The aggadah, along with the Kabbalah, falls under the latter. The rabbis of the Mishnaic era realized the danger of recording the deeper teachings in 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 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, Shmuel ha-Nagid, in his "Introduction to the Talmud", states that "Aggadah comprises any comment occurring in the Talmud on any topic which is not a commandment (i.e. which is not halachic) 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 (Perek Chelek), describes three possible approaches to the interpretation of the Aggadah.[1]

Note that Maimonides' approach is also widely held amongst the non-rationalistic, mystical streams of Judaism — thus, for example, Rabbi Isaiah Horowitz, the Shlah HaKodosh 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).

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 aggada, 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%. (Tractate Avoth, which has no gemara, deals exclusively with non-halakhic material, though it is not regarded as aggadic in that it is focused, largely, on character development.) The Talmudic aggada, generally, convey the "deeper teachings" - though in concealed mode, as discussed. The aggadic material in the Babylonian Talmud is presented separately in Ein Yaakov, a compilation of the Aggadah together with commentaries.

Well-known works interpreting the Aggadot in the Talmud include:

Development of the Aggadah

The Midrashim are mostly derived from, and based upon, the teachings of the Tannaim:


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 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 (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.

Exegetic and homiletic Aggadah

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.  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 Aggadah compilations

The Ein Yaakov is a compilation of the aggadic material in the Babylonian Talmud together with commentary. It was compiled by Jacob ibn Habib and (after his death) by his son Rabbi Levi ibn Habib, and was first published in Saloniki (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".[2] Popularized anthologies did not appear until more recently - these often incorporate "aggadot" from outside of classical Rabbinic literature. The major works include:

See also

References

Notes

  1. ^ Summary per discussion by Dr. Avraham Elkayam, Department of Philosophy, Bar Ilan University
  2. ^ Marjorie Lehman (1999). The Ein ya'aqov: A Collection of Aggadah in Transition. Prooftexts, Vol. 19, 1999.
  3. ^ According to Peninnah Schram, "Dov Noy is the fourth major figure in the renaissance of preserving and perpetuating the Jewish oral tradition. While he has published many books and important essays (including the entry "Folklore" in The Encyclopaedia Judaica), his two main contributions are: 1) he applied an international classification system to Jewish traditional narrative; and 2) he established the Israel Folktale Archives"

Bibliography

External links

Discussion

Source Material

Textual resources