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Aggadah (Hebrew: אַגָּדָה, romanized: Aggāḏā, or הַגָּדָה Haggāḏā; Jewish Babylonian Aramaic: אֲגַדְתָּא, romanized: Aggāḏṯā; '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 ...
The midrash, however, does not entirely cover the Biblical books; but as it contains all the passages quoted from it by other authorities, it may be assumed that (with two exceptions added by later copyists: chapter 4:1 [7] and chapter 32:3 et seq. [8]) it never contained any more than it does now, and that its present form is that into which ...
Based on the same core material as Mekhilta de Rabbi Ishmael, it followed a second route of commentary and editing, and eventually emerged as a distinct work. The Mekhilta of Rabbi Shimon is an exegetical midrash on Exodus 3 to 35, and is very roughly dated to near the fourth century. Seder Olam Rabbah (or simply Seder Olam).
For example, the same aggadah is used to explain the three passages Lamentations 1:1, 2:4, and 2:5, in each of which the word "like" occurs; the same comment is applied both to 3:53 and 3:56; a sentence of Shimon ben Lakish is used five times; [21] and the explanation for reversing the order and putting the letter פ before ע is given twice. [22]
Although Sefer HaAggadah's goal is to spread the "renewal, freedom and spontaneity" within the rich tradition of Jewish lore, in Halakah and Aggadah Bialik emphasizes the gravity and importance of Halakah. Halakah to Bialik is the implementation of the lessons learned from Aggadah, it is "a defined attitude towards life." When Bialik refers to ...
The Legends of the Jews is a chronological compilation of aggadah from hundreds of biblical legends in Mishnah, Talmud and Midrash.The compilation consists of seven volumes (four volumes of narrative texts and two volumes of footnotes with a volume of index) synthesized by Louis Ginzberg in a manuscript written in the German language.
From Exodus 12 the midrash was continued without interruption as far as Exodus 33:19, i.e. to the conclusion of the chief laws of the book, although there are many narrative portions scattered through this section whose midrash belongs properly to the aggadah. Furthermore, many aggadot are included in the legal sections as well.
The real content of the midrash is an aggadic treatment of Deuteronomy 31:14 et seq., supplemented by an exegesis of Deuteronomy 3:23 et seq., and is filled with somewhat tedious dialogues between God and Moses, who is represented as unwilling to die. All his tears and entreaties were in vain, however; for God commanded all the princes of ...