Discourse of R. A. son of Maimonides, of blessed memory

...to say that these verses have any other interpretation except their literal one. And there are many like this. And similar to the narrative composed of three parts, the narrative that is after this narrative, those riddles and parables—all the more so, one must conduct oneself with this custom regarding their words whose literal meaning is [what] we have seen. And this is what our Sages of blessed memory said: "And when the words were said before R. Joshua, etc.," until: "It is impossible in the eyes of any viewer." And my father, my teacher, has already pointed this out in the chapter "Helek" the 10th chapter of Sanhedrin in his commentary on the Mishnah. And we have found for them, of blessed memory, a notable statement pointing out and informing that riddles and parables are found in most of their words, as in the matter they said in the Talmud of Eruvin: "A student who was with R. Eliezer, who taught a law before him. He said to Imma Shalom, his wife, 'I wonder if this one will finish his year.' And he did not finish his year. She said to him, 'Are you a prophet?' etc., until 'His name and the name of his father, why? So that it might be said it was a parable.'" Behold, they have taught us in this that there are many things in their words that are not according to their literal meaning. And set this proof upon your heart and fix your eyes upon it, for it is a wonderful, notable, and great proof. And this last part of the narratives is close to being from the second part of the homily, meaning that the two parts are notable and lovely, and their matters are great and wondrous, and it is not for them to be revealed to every person. And because of this, they pursued in them the ways of riddles and parables. And you, know this for yourself. And [one of] the things that you must reflect upon and be awakened by, because you have great benefit in knowing the narratives, or more correctly, that it was in a dream and he imagines in his words without doubt, and speaks in a parable and a riddle. And when you come to interpret the whole narrative according to one of the aforementioned parts, the confusion [remains], and the truth of the narrative is not known. And to awaken you in this, you have benefit. And know that among the homilies are found composite ones. I mean that a homily is found composed of two parts or more. And an example of a narrative composed of two parts or more of what they found: It is told: "It happened with R. Yohanan ben Zakkai who was riding on a donkey and leaving Jerusalem, and R. Eleazar ben Arak was behind him to learn Torah from his mouth. He said to him, 'Teach me one chapter of the Work of the Chariot the mystical vision of Ezekiel.' He said to him, 'Have we not taught you, not [to teach] the Chariot to an individual unless he is wise and understands from his own knowledge, etc.?' until: 'Your bells have departed.'" Behold, this narrative was partly in the waking state without doubt, as he said, and partly in a dream. It is found that it is composed of the first and the second. And so with everything like this. And an example of the narrative composed of three parts, the narrative that is after the narrative we mentioned: Behold what our Sages of blessed memory said, "And when the words were said before R. Joshua, etc.," until "prepared for the third group." Behold, this narrative is partly from the first part, partly from the second part, and partly from the fourth part. And an example of the first part of the narrative: Behold the body of the narrative mentioned first, that these heroes were occupied with the homily of the Work of the Chariot. And an example of the second part is clear in the narrative that R. Yohanan ben Zakkai said, "I saw in my dream." And an example of the fourth part is what they said regarding the matter of the gathering of the angels and their standing before Him. And it is impossible to explain the meaning of this, for it is the revelation of a secret. And we have already spoken great things and entered within without permission. And we have explained what is in it of doubt to every wise and understanding person. And I say that in the parts of the narratives and the homilies and the innovations that are found in the Talmud, [one must understand] by the power of the one who is close to understanding. For I knew that it would not be difficult after this for the one who understands, when a homily or narrative happens that he hears, to know and understand from which part of the parts we have mentioned it is. And by this, he will save his soul from slandering those who spoke, of blessed memory, unseemly, as the Karaites a movement rejecting Rabbinic tradition and the fools and those like them do, or from drowning in the mud of foolishness in the words of the speakers that are impossible. And he will think that he finds a thing that is not present, and will believe a thing that was not and created. And he will come to deny the Name of the Holy One, blessed be He, in attributing corporeality to Him, and things like this. And so it happens to him in his interpreting those homilies according to their literal sense and believing them in that way, as our Sages of blessed memory said: "A student errs in a matter of Torah." And this reflection [on] this principle will be a great pillar and a fortified wall and a sure light for this book of mine. And now, you, blessed by the Lord, let them be as a sign upon your heart and as frontlets between your eyes. It will be for you a key and a gateway to everything that you will read or hear from the homilies and the narratives. And to you, [there is] great benefit. And you will be among the understanders of the truth and its recognizers, and not among those who turn from them and follow after vanity and vanities. And He, blessed be He, in His mercies, will straighten our paths and enlighten our eyes to tread in the paths of truth and to walk in His ways. May His name be blessed, Amen.

Ways of the Legends and Homilies

From the holy book of the Shelah Rabbi Isaiah Horowitz (1565–1630), inscribed and engraved in the section: Principles of Homilies and Legends

In Shiltei HaGibborim a commentary on Alfasi in the first chapter of [Tractate] Avodah Zarah, he brings the language of R. I. Z. M., who wrote regarding the matter of homilies and legends, and this is his language: "Know and understand that the midrashim are in three ways. There are some of them that are as an example, as is mentioned in the chapter 'Gid Ha-Nasheh,' that the whole Torah was written in the language of human beings, in the language of metaphor... The intention is not to take the words of the Sages literally... and this is his wisdom... and so [one should know] that for the death of the sage that he died and was buried... and like this. One will find many in the words of the Sages... and he called it a customary impossible act... and the structures of the prophets, that they are not like the flesh of human beings... there are many degrees... wise things... a full book... and they said [to] the first division: they are wisdom and reasons, as is mentioned in the chapter 'Seder Dinei Mamonot' Sanhedrin, and this [was] the case... most times, even its literal meaning is a thing composed [of layers]... and all the more so the words of wisdom... we have published in our book, and so on... The Sages interpret the scripture in every manner that one is able to learn it, and they said, 'This is scripture,' and this is distinct from its literal meaning, which is the main thing. And all the great midrashim... there are those that are a principle close to the literal meaning, and there are those that have in them a hint... as was asked to one of the Sages in the first chapter of Hagigah, who said, 'Jacob our father did not die.' And he replied to him, 'Is it in vain that they eulogized him, and they buried him, and they mourned him, and they buried him?' And he answered him, 'I am interpreting the scripture,' as it is written, 'alive and enduring' Jeremiah 30:20. He did not mean to interpret the scripture in every manner suitable to interpret it. And if, God forbid, the midrash is [intended] to be as it sounds, it has a hint... to say 'he did not die,' as it is said regarding those who are alive in the world and are called alive in the world, and like this. And from here they interpreted: 'The Lord is destined to remove [the veil]...'"

[The text continues discussing the scholarly approach to reconciling literal readings of Talmudic legends with theological necessity.]