Treatise on the Aggadot of the Sages

And he who understands, knows that the Sages, of blessed memory, further accepted that Scripture promised the holy books in a way that implies true study. Now, it is possible that there might be an error in that text, because the intent of the word ha-zon the nourishing/the vision does not refer to that specific Aggadah homiletic narrative, but rather that it contains many true matters and encompasses in its wisdom all matters that are true. And why, as you will find sometimes among the Sages, of blessed memory, that one says of the words of his peer that they are a mistake in that subject, even though their truth is not in one way but in many and varied ways, as I wrote in Section 8? This is because, according to the opinion of the wise man—which is the accepted one—in such a case, the proposals of the inquiry are according to the rules of the Aggadah and the scriptural text in such a way that when it is interpreted with all the interpretations that the words can sustain—according to what was already famous among them—even if it was not clarified to us in their words where his peer went wrong, [there are] known rules and measures through which all the true matters he truly wanted to include in that Aggadah will be clarified. Behold, they hint to one another in short words about the place of the error, or they respond to the questions, all according to the fact that they encompass all the matters which have a place in the side of that subject. It is found that the texts were written in a way that all that can be agreed upon from the words, according to the rules we mentioned—whether in their assumptions or in their resolutions—the one who knows these ways in truth will find the truth in the subject. However, it still requires great study and high wisdom to know how they will all be revealed before him correctly. For example, regarding Section 8, the verse [stating] that the King is in his gathering referring to a midrashic interpretation of the Song of Songs—to the disparagement of Israel—that they are true, for they are so. We have already said that the truth of all of them is not on one side and in one way, but on different sides and in changing ways. They said to him: "One does not interpret the Song of Songs to disparagement, but to praise," because that was the rule among them. It is found that the interpretation to disparagement deviates from the intent of the Holy Writings. And so when Rabbi Levi [derived] that Abraham found himself circumcised—on the side of the nature born from them, or on the side of the reward—it is a matter that Scripture attributes to him. Rabbi Berachiah said: "At that time, Rabbi Abba bar Gadda was lenient toward Rabbi Levi" (Genesis Rabbah, Chapter 46). This is because of a rule they had: that in an act found in their words, of blessed memory, for it is on the side of merit and obligation, reward or punishment, one must sometimes consider the righteous according to all that can be interpreted for praise, and in the wicked, the opposite, for that is the reality of presence and absence in existence, because of certain conditions that apply to them. And thus, the tradition is considered, that the intention of the Holy One, blessed be He, in the words He wrote, was to hint at all the details of the wickedness of the wicked—as the many is as the few, and the few as the many—and it is what they said, of blessed memory, in explanation: "What the later ones did not do, they attributed to them for praise, to explain all parts of their disparagement." And to the contrary, in the righteous, to conceal all that is possible of the disparagement, and to explain all that is in their praise. And there are many details in these words; it is impossible to explain all that is in their praise. And he who wishes to inquire into a true inquiry must use the writer to confirm them. But what you need to know is that in one of all these ways, it is possible that it may be understood that there is no agreement to his opinion. And this is simple. Furthermore, the Sages, of blessed memory, accepted that in the texts of the Torah, beyond them being hints, one statement or one explanation is true, and in the rest of the ways it will not be true—that is, absolutely—and concerning this, they also said regarding those matters that they are subtle in their telling, they also hint at other matters, future or... "Do not be alarmed when you see a statement that appears at first glance as a lie or as inappropriate, for if you contemplate and know in which ways [it is intended], you will see its truth and find comfort." However, he who knows the essence of divine wisdom is possible to err in this type of inquiry. But he who has studied the Talmud and the Midrashim knows these ways and their boundaries. Indeed, I have already prefaced to you that it is not absolutely said that everything that could be understood from the words would be true in any case, but rather this thing has measures and rules, and they are the rules of the Aggadah. And behold, it is already possible for errors to fall into this easily. If a person interprets one verse, and he—according to the words of the wise—has not used these rules we mentioned, then what he extracts in that inquiry can be a complete lie that will not be validated in any way. And not only that, but even if the principle in his words, which they investigated and found appropriate—each thing according to the way suitable for it—and it is the continuation...

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Introduction to the Aggadot

From the Introduction to the Talmud, commentary by the Gaon Rabbi Zvi Hirsch Chayes, of blessed memory:

Handwritten: Introduction of Moreinu Harav Z. Chayes, of blessed memory

It remains for us to speak further about the matters of Aggadah, which are a large part of the Talmud and a major category in the Torah, found scattered in the Mishnah, the Beraitot external teachings of the Tannaim, and in both Talmuds. The Sages, of blessed memory, included in them necessary matters for completion and elevation. Their status is very great on one hand, for they came to complete us in the ways of pure faith and in all the principles and foundations upon which Israel relies, and to not deviate from their upright path. They came first and foremost to teach us the truth of God in correct knowledge and straight measures. Finally, Abraham—in uprightness and in wisdom—the holy ones are found in short statements [containing] great wisdom, in matters standing at the peak of the world, as the Sages, of blessed memory, said in Sifrei Ekev: "If you desire to recognize the One who spoke and the world came into being, study Aggadah, for through that you recognize the One who spoke and the world came into being." See what our teacher the Rambam Maimonides wrote in his commentary on the Mishnah, end of Berachot, in this language: "There is no place to explain the opinions of the philosophers, were it not for my intention, when any matter of faith arises, to explain a little, for it is precious to me to teach a principle of the foundations of religion more than anything else I might teach." And if the hearts are established in purity, [and the laws] teach us the performance of the commandments in the duties of the limbs, the Aggadot come from before them to teach us the wisdom of religion in purity and the modes of the foundations of faith. And this is the unity of God, reward and punishment, the matter of the freedom of the heavens which is in the hand of man, concerning the angels, the secrets of prophecy, the providence of the Holy One, blessed be He, over all creatures, the explanation of the soul and its afterlife, the belief in the coming of the Messiah, and the resurrection of the dead, and other details. In particular, the words of the Aggadah came in many matters to explain the verses of the Tanakh Hebrew Bible, the prophets, and the sages, and [were] sealed by way of perspective. The Sages, of blessed memory, in these words of theirs, sometimes [explained] at length and with clarity, and sometimes briefly by way of hint and symbol. See what the Maharal of Prague wrote in his commentary on the book Ein Yaakov in Beit Yaakov, Section 1, and observe how the wondrous matters—their truth, upon which the Oral Torah relies—and observe further in the Midrash. And see also what our teacher the Rambam wrote in the Guide for the Perplexed, Part 1, Chapter 43, and he mentioned what I mentioned, that it is fitting to investigate the truth in truth, for it explains every doubt, reveals every hidden thing, and shows most of the secrets of the Torah. And it is their statement, of blessed memory: "The Angel of Death is the evil inclination." And he has already explained all that I mentioned in an explanation that no man of intellect would doubt. In particular, we find many Mishnayot and Beraitot external teachings, and in most of the words of both Talmuds, which came to teach and instruct us in the measure of piety and justice, in beautiful deeds and in fear of Heaven, how a person should conduct himself toward his own heart and toward all the members of society, and especially toward the Christian nation. They hinted at all these matters, some through allusion and some through the depth of the wisdom of ethics that instructs on the conduct of character. See what the Rambam wrote in the Eight Chapters that he prefaced to Tractate Avot, on the statement of Ben Zoma (Berachot 63a): "Which is a small chapter upon which all the bodies of Torah depend? That which is said, 'In all your ways, know Him.'" And he wrote in this language: "Our Sages, of blessed memory, have already included this matter in few words that instruct on this matter with a perfect instruction, until when you examine the content of the words, how they related this great and immense matter in few words, you will know that it was said with divine power without a doubt." The beginning of the words of the Sages, of blessed memory, without difference, are all corrected and useful for the improvement of the people in the levels of opinions and character, so that they may be worthy to be called the congregation of Jeshurun, the people of Israel, whom God boasts of (see Yoma 86a and Rambam, Chapter 5, Laws of the Foundations of the Torah). There is no doubt to us that all their words on the foundations of faith and the principles of the Torah were all received by them from Sinai by word of mouth. Only sometimes did the Sages, of blessed memory, interpret these foundations by way of the required measures, as is the law at all times, to support all matters with Scripture so that they are heard well among the people as a help. But the matter is true and correct without any doubt, that everything came to them received by word of mouth from God to Moses, our teacher. For if we saw in the performance of the commandments and the duties of the limbs, which are as a porch to the palace of religion, that they had laws received from Sinai on how to conduct themselves in all their states and positions, how much more so—an argument a fortiori—in matters of faith and the foundations of religion, [such as] the survival of the soul, the life of the world to come, the life of prophecy, and other such primary pillars, the foundations of the religion and faith, which did not come explicitly in the Written Torah. The faithful tradition came that its explanation is from fathers to sons, to establish and root them. The Sages, of blessed memory, recorded them in the Talmud and Midrashim; these traditions, some are explicit and some are in a short hint, and in the place where they said to shorten, they thought it just not to extend. And because the way of our Sages, of blessed memory, in Midrashim and Aggadot is not known correctly to the examiners, and their way is at first glance by way of strangeness and immense secrets, and here the litigant found a place to dispute us regarding these mouths, and with the sharpness of their judgment, for the Sages, of blessed memory, brought out strange and alarming matters without any need, and brought the verses out of their literal meaning. Therefore, I have placed my hope here to show before the pleasant reader the ways of the Sages, of blessed memory, in these matters, and to explain many types and definitions. I will explain in the continuation of the article also all the names and words which the Sages, of blessed memory, used in their words of Aggadah, and all the matters that fell under this name, and the reasons that moved the Sages, of blessed memory, to strive in this way. And all in a short and brief way.

At the beginning, I need to preface a small and precious note: that one must know and understand that the wise men, the helpers of the heavens, who are mentioned in the [Gemara] and in both Talmuds and Beraitot external teachings—whether from the wise men of the Land of Israel or from the wise men of Babylon—did not all agree with one opinion, nor were they all completed in the levels of wisdom and instruction on one level. Only they were separated from one another in quantity and quality, as it is placed in the nature of things that the knowledge of human beings is similar to one another. And so in other qualities, the events that occur to a person awaken their owners, [and] one person is separated from his peer. We cannot compare and equate the level of Hillel the Elder, the Nasi Prince/President of Israel, and the level of the great man Rabbi Akiva, and the power of the understanding and the innovation of our holy teacher, to the level of one of the later Tannaim (see Bava Batra 72b). You know that a great man said a thing, and it was said in the name of Rabbi Akiva and the like. Therefore, it is even more so [if one speaks of] two [people] of one destiny, where one is much wiser than the other. The rule of the matter is that the prophets from the time of the Savior of the Judges until prophecy ceased, until the holy Sages—whose hand was strong and their government spread over all of Israel, and all the heads of the yeshivot in the Land of Israel, such as Rabbi Yochanan and Rabbi Ami and Rabbi Assi, and the heads of the yeshivot in Babylon, such as Rav and Shmuel, and Rav Nachman and Rabbi Yehuda and Rav Chisda and Rava and Rav Papa and Rav Ashi—whose power and the strength of their hand in Torah and wisdom we know and was revealed to us, and all the people of the Diaspora were obedient to them. It is fitting to prioritize them, and they are in the aspect of [law], and Aggadah, and tradition together. In every place where we find their statements, whether in Halacha law or in Aggadah homiletic narrative, they gave their testimony and confirmation, both on their fear [of Heaven] and their wisdom, and on the majority of their heart and the depth of their understanding in every matter and corner that has a relationship to the situation of the people of our nation and to the wisdom of religion. And we must accept their words with love. But we find some wise men mentioned in the Talmud who did not occupy themselves only with Halacha alone, and were not even knowledgeable in Scripture. See Tosafot (Bava Batra 100a), for we find sometimes that the Amoraim were not knowledgeable in Scripture, as is explained (Bava Kamma 3a): "For what reason in the first generations was it not said 'it is good'?"—that he considered: "They asked me if it was said in them 'it is good', [but] I know." And see also (Avodah Zarah 4a): Even though Rabbi Abbahu was frequent [in debate] with Rav Safra, who is a great man, and he did not know how to answer the sectarians and said to them: "When I said that he is a great man, these words apply to [Halachic] conditions, but not in Scripture." And so to the contrary, you will find many Amoraim who were not dealing with Halacha at all, only in Aggadah and interpretations of Scripture. These wise men were called in the language of the Sages, of blessed memory, by the name Rabbanan de-Aggadta Sages of Aggadah. See Yerushalmi, Chapter 1 of Maaserot: "Rabbi Yona sought: perhaps he heard it from the Sages of Aggadah?" We must place our heart [on] so-and-so, our heart... We also find in the Yerushalmi, Chapter Ha-Cholutze: "The Sages of Law disagreed with the Sages of Aggadah." And the words of the Aggadah said: "A woman becomes pregnant from two people." And Rabbi Levi and Rabbi Shmuel bar Nachmani and Rabbi Avin and Rabbi Tanchuma and Rabbi Berachiah and Rabbi Shimon Chasid and Rabbi Pinchas ben Yair and the like—all their dealings were only in Midrashim and Aggadot. And they have no mention or name among the masters of Halacha. And according to this, the words of the Shas Talmud (Moed Katan 15a) will be understood: "Rabbi Shmuel bar Nachmani stood on his feet. And why did the Sages not act with levity in the excommunication of the maidservant of the House of Rabbi?" Rabbi Zera said: "What is before us, that the old archidon steward/official comes to the study hall," etc. That is, he answered that he was of the Sages of Aggadah, and he did not come to rule on the laws of Halacha. And from this, [it is understood] that without a doubt, one must be careful about his words in a matter of Halacha, and [it is] not relevant [for] these innovations, see there. We also find in the new generation that is explained, wise men who were not mentioned except on few occasions in both Talmuds in one Halacha or one Aggadah, and they are called at all times only by the name of the Halacha, such as Rabbi Yitzchak of Migdala, called in my opinion by the name of the Halacha that he said, and it is that they are made like towers (Bava Metzia 25a). And so we find another wise man whose name is Rabbi Zomami, because he said that they heard their names, "disqualifies for the service, all of them disqualified for the blessing" (Berachot 51b). And one wise man was called by the name Ben Nanai (Nazir 32a), because he asked... or perhaps the Merciful One [will be] for you like him. And so we find in the Yerushalmi, Chapter of Megillah, that they asked and said: "From the other, 'he offers at the time of the prohibition of the high places,'" and Rabbi Shimon ben Lakish said...

(Introduction, p. 1)