Haggadic

Aggadah ( he, ''ʾAggāḏā'' or ''Haggāḏā''; Jewish Babylonian Aramaic: אַגָּדְתָא ''ʾAggāḏəṯāʾ''; "tales, fairytale, lore") is the non-legalistic exegesis which appears in the classical rabbinic literature of Judaism, particularly 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'' (הַגָּדָה) is derived from the Hebrew root נגד, meaning "declare, make known, expound", also known from the common Hebrew verb להגיד.Berachyahu Lifshitz, "Aggadah Versus Haggadah : Towards a More Precise Understanding of the Distinction", ''Diné Yisrael'' 24 (2007): page 23 (English section).

The majority scholarly opinion is that the Hebrew word ''aggadah'' (אַגָּדָה) and corresponding Aramaic ''aggadta'' (אַגָּדְתָא) 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 "draw, pull, spread, stretch" (corresponding to the Hebrew root משך or נטה).

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. (See similar re ''Masorah'' – in the sense of "tradition" – at .)

As part of the Oral Torah

The Aggadah is part of Judaism's Oral Torah, the traditions providing the authoritative interpretation of the Written Torah. 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—) or for explanations of verses in the Hebrew Bible ( Exegetic Sayings—). 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).

Literal-allegorical teachings

Rabbi Moshe Chaim Luzzatto (1707-1746), 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 ( 10 to CE) 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". (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.

Interpretation of the Aggadah

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 a commandment (i.e. which is not halachic) and one should derive from it only that which is reasonable." As regards this, Maimonides (1138-1204), in his preface to the tenth chapter of Tractate Sanhedrin (''Perek Chelek''), 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 treats this approach dismissively.
* The second approach assumes that anything said by the Sages was intended literally, and therefore rejects as impossible the non-rational or fantastic teachings (and consequently regards the Sages as "simpletons and ignoramuses"). 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" (''Commentary on the Mishnah'': Introduction).
* The third approach involves recognising 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 he Aggadotnbsp;... when any of these seem far-fetched we must immerse ourselves in the various branches of knowledge until we understand the concepts." (Maimonides, op cit.)

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'' (-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 also the Maharal's approach.

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:

# The Aggadic Midrashim, generally, are explanatory aggadah, deriving the "sermonic implications" from the biblical text.
# The Halakhic Midrashim derive the laws from the text.

Many of the Torah commentaries, as well as 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 focuses largely on character development.) 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 "the Maharsha" (1555-1631).
* ''Chiddushei Aggados'' (Novellae on the Aggadot) by Judah Loew "the Maharal" (as well as many other works by Loew, especially ''Be'er ha-Golah'').
* ''Yehoyada'' and ''MeKabtziel'' (names based on 2 Samuel 23:20) by Yosef Hayyim "the Ben Ish Chai".
* ''Beur Aggados'' (Clarification of the Aggadot) and ''Perush al Kamma Aggadot'' (Commentary on several Aggadot) by the Vilna Gaon.
* ''Ein Yaakov

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