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49-506: Midrash Rabba or Midrash Rabbah can refer to part of or the collective whole of specific aggadic midrashim on the books of the Torah and the Five Megillot , generally having the term "Rabbah" ( רבה ‎), meaning "great," as part of their name. These midrashim are as follows: The designation "Rabbah" was first applied to the midrash to Genesis , and then applied to the midrashim to

98-477: 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. In line with

147-443: A document stating that all the teachings of the maggid were false. But the controversy wasn't entirely over yet. Rumors were spread that Luzzato's mentor Yeshayahu Basan sympathized with his pupil and even sent him back some of his writings to publish. This caused a major uproar and many heated letters passed between Moshe Hagiz and Yaakov Poppers and Basan threatening to undermine the latter's authority if he did not hand over

196-583: 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). Moshe Chaim Luzzatto (1707–1746), discusses this two-tiered, literal-allegorical mode of transmission of the Aggadah in his Discourse on the Haggadot . He explains that the Oral Law, in fact, comprises two components:

245-471: A messianic drama that was about to take place. In this contentious interpretation, he identified one of his followers as the Messiah, son of David , and assumed for himself the role of Moses, claiming that he was that biblical figure's reincarnation. After threats of excommunication and many arguments, Luzzatto finally came to an understanding with the leading Italian rabbis, including his decision not to write

294-456: A step-by-step process by which every person can overcome the inclination to sin and might eventually experience a divine inspiration similar to prophecy. Another prominent work, Derekh Hashem (The Way of God) is a concise work on the core theology of Judaism. The same concepts are discussed in brief in a smaller book called Maamar HaIkarim (the English translation of this book is now available on

343-662: A superfluous word. Luzzatto also wrote poetry and drama. Although most of it is seemingly secular, some scholars claim to have identified mystical undertones in this body of work as well. His writing is strongly influenced by the Jewish poets of Spain and by contemporary Italian authors. The cantor of the Sephardic synagogue in Amsterdam, Abraham Caceres , worked with Luzzatto to set several of his poems to music. Frustrated by his inability to teach Kabbalah , Luzzatto left Amsterdam for

392-523: A thorough study of the Hebrew language and of poetic composition. He wrote epithalamia and elegies , a noteworthy example of the latter being the dirge on the death of his teacher Cantarini, a lofty poem of twenty-four verses written in classical Hebrew. Before age 20, he had begun his composition of 150 hymns modeled on the biblical Psalter. In these psalms, composed in conformity with the laws of parallelism, he freed himself from all foreign influences, imitating

441-680: Is a compilation of authoritative opinions found in Talmudic sources. Most of his writings were burned , though some did survive. From the Zoharic writings, the 70 Tikkunim Hadashim re-appeared in 1958 against all odds, in the main library of Oxford . "Arrangements" of thoughts, these Tikkunim expose 70 different essential uses of the last verse of the Humash (the five books of Moses). Supposedly taught word-by-word in Aramaic by Luzzatto's "Maggid," they parallel

490-943: 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 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". Popularized anthologies did not appear until more recently—these often incorporate "aggadot" from outside of classical Rabbinic literature . The major works include: Notes Bibliography Discussion Source material Textual resources Moshe Chaim Luzzatto Moshe Chaim Luzzatto ( Hebrew : משה חיים לוצאטו ; also Moses Chaim , Moses Hayyim or Luzzato ; 1707 – 16 May 1746), also known by

539-768: 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

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588-714: The Tikunei haZohar ("Rectifications of the Zohar"), ascribed by some to Rabbi Simeon bar Yochai , the Rashbi , which expose the 70 fundamental understandings of the first verse of the Humash (Books of Moses). The Hebrew writers of the Haskalah , the Jewish expression of the Enlightenment , greatly admired Luzatto's secular writings and deemed him the founder of modern Hebrew literature. His cousin,

637-579: The Babylonian Talmud is also presented separately in Ein Yaakov , a compilation of the Aggadah together with commentaries. Well-known works interpreting the Aggadot in the Talmud include: 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

686-736: The Holy Land in 1743, settling in Acre . Three years later, he and his family died in a plague. The site of his tomb is unknown. A third-hand account claims his burial place to be near the Talmudic sage Rabbi Akiva in Tiberias , northern Israel. Other scholars claim to have identified his tomb in Kafr Yasif . It is noteworthy that many rabbis have made some comparison between the Ramchal and Rabbi Akiva, both during an after his life. Some have gone as far as to claim that

735-553: The University of Padua and certainly associated with a group of students there, known to dabble in mysticism and alchemy . With his vast knowledge in religious lore, the arts, and science, he quickly became the dominant figure in that group. His writings demonstrate mastery of the Tanakh , the Talmud , the rabbinical commentaries and codes of Jewish law and Kabbalah . At an early age, he began

784-478: The maggid 's lessons or teach mysticism and hand over all his writings to his mentor Yeshayahu Basan. In 1735, Luzzatto left Italy for Amsterdam , believing that in the more liberal environment there, he would be able to pursue his mystical interests. Passing through Germany , he appealed to the local rabbinical authorities to protect him from the threats of the Italian rabbis. They refused and forced him to sign

833-451: The Hebrew acronym RaMCHaL (or RaMHaL ; רמח"ל ‎), was an Italian Jewish rabbi , kabbalist , and philosopher . Moshe Chaim Luzzatto was born in 1707 in the Jewish ghetto of Padua , Republic of Venice . The son of Jacob Vita and Diamente Luzzatto, he received classical Jewish and Italian education, showing a predilection for literature at a very early age. He may have attended

882-443: The Hebrew word aggadah (אַגָּדָה) and corresponding Aramaic aggadta (אֲגַדְתָּא) 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

931-686: The Jewish world by claiming to be the Messiah . Although, at one point, Zevi had convinced many European and Middle Eastern rabbis of his claim, the episode ended with him recanting and converting to Islam . The global Jewish community was still reeling from that, and the similarities between Luzzatto's writings and Zevi's were perceived as being particularly dangerous and heretical. In some of his revelations Luzzato even described Moses , Abraham and Elijah introducing themselves to him and calling him "my mentor", this infuriated many rabbis, especially Moshe Hagiz , who considered his writings heretical and ordered

980-624: The Landesbibliothek in Stuttgart. According to Solomon Schechter , there are not even six manuscripts of the rabbot to the Pentateuch and the Five Megillot in existence. Aggadic midrashim 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. The majority scholarly opinion is that

1029-663: The Maharal's approach . 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: 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

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1078-554: 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. 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

1127-585: The Pentateuch and the Five Megillot," as found on the title-page of the two parts in the much-used Vilna edition. After Zunz , it is not necessary to point out that the Midrash Rabbah consists of 10 entirely different midrashim. On the manuscript of the Bereshit Rabbah and some of the other rabbot to the Pentateuch, see Theodor. To these must be added the manuscript of Bereshit Rabbah in MSS. Orient. 40, No. 32, in

1176-548: The Ramchal was a reincarnation of Rabbi Akiva. The Tiberias site has many more amenities than the Kafr Yassif grave, with an attached synagogue and tourist shops, making it far more popular. Luzzato's original synagogue in Akko was razed by the city's Bedouin ruler, Zahir al-Umar , in 1758, who built a mosque on top of it. In its place, the Jews of Akko received a small building north of

1225-399: 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

1274-477: 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 Masoretic Text § Etymology .) The Aggadah is part of Judaism 's Oral Torah , the traditions providing the authoritative interpretation of the Written Torah . In this context,

1323-669: The Venice edition of 1545, in which the midrashim to the Pentateuch and to the Five Scrolls were for the first time printed together, has on the title-page of the first part the words "Midrash Rabbot 'al Hamishah Humshei Torah" (Midrash Rabbah to the Five Books of the Torah), and on that of the second part "Midrash Hamesh Megillot Rabbeta" (Midrash Rabbah of the Five Megillot). The editio princeps of

1372-499: The Web with the title "Essay on Fundamentals"). Da'at Tevunot ("The Knowing Heart") also found its existence in Amsterdam as the missing link between rationality and Kabbalah, a dialogue between the intellect and the soul. On the other hand, Derech Tevunot ("The Way of Understanding") introduces the logic which structures Talmudic debates as a means to understanding the world. One major rabbinic contemporary who praised Luzzatto's writing

1421-450: 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

1470-525: The age of twenty, when he claimed to have received direct instruction from an angel (known as a maggid ). While stories of such encounters with celestial entities were not unknown in kabbalistic circles, it was unheard of for someone of such a young age. His peers were enthralled by his written accounts of these "Divine lessons", but the leading Italian rabbinical authorities were highly suspicious and threatened to excommunicate him. Just decades earlier another young mystic, Sabbatai Zevi (1626–1676), had rocked

1519-404: The box with Luzzato's writings to the rabbis of Venice. In one letter, Moshe Hagiz, Luzzato's staunchest opponent, calls Luzzato a wretched renegade who betrayed his religion, and lost his portion in the world to come , calling and urging for the burning of all his writings. Basan was forced to hand over Luzzato's writings to Poppers which he subsequently buried deep in the ground and burnt some of

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1568-457: The burning of all his writings. Other rumors were spread that Luzzato has authored a new book of Psalms that was meant to supplant the Davidic Psalms in the messianic age, a claim which Luzzato and his mentor Yeshayahu Basan have vigorously denied. These writings, only some of which have survived, are often misunderstood to describe a belief that Luzzatto and his followers were key figures in

1617-416: The coming master; it is perfect in versification, simple in language, original and thoughtful in substance. This first large work was followed by the "Leshon Limmudim," a discussion of Hebrew style with a new theory of Hebrew versification, in which the author showed his thorough knowledge of classical rhetoric. It is in a certain sense a scientific demonstration of the neoclassic Italian style, in contrast with

1666-415: The inauguration of the enlarged Spanish synagogue at Padua appeared in the work "Ḥanukkat ha-Maron" (Venice, 1729); but it is not certain whether they were taken from the psalter. As a youth Luzzatto essayed also dramatic poetry, writing at the age of 17 his first biblical drama, "Shimshon u-Felistim", (of which only fragments have been preserved, in another work of his). This youthful production foreshadows

1715-461: The interpretation of the Aggadah: Maimonides' approach is also widely held amongst the non-rationalistic, mystical streams of Judaism—thus, for example, Isaiah Horowitz ( c.  1555 -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

1764-543: 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 ( c. 10 to c.  220 CE) believed that it would be dangerous to record the deeper teachings in an explicit, mishnah-like, medium. Rather, they would be conveyed in

1813-541: The medieval. There is a vast difference between Luzzatto's style, which recalls the simplicity, smoothness, and vigor of the Bible, and the insipid, exaggerated, and affected work of his contemporaries. The book, dedicated to his teacher Bassani, was printed at Mantua 1727, with a text which deviates from the manuscript formerly in the possession of M. S. Ghirondi. In the same year or somewhat later, Luzzatto wrote his allegorical festival drama "Migdal 'Oz" (or "Tummat Yesharim"), on

1862-526: 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. Abtalion and Shemaiah are the first to bear the title darshan , and it was probably by no mere chance that their pupil Hillel

1911-458: The midrashim to the Pentateuch (Constantinople, 1512) begins with the words "Be-shem El atchil Bereshit Rabba" (In the name of God I shall begin Bereshit Rabbah), and the title of the editio princeps of the midrashim to the megillot (Pesaro, 1519) reads "Midrash Hamesh Megillot" (Midrash of the Five Megillot). Still more inexact and misleading is the term "Midrash Rabbah to the Five Books of

1960-679: The mosque which still functions as a synagogue and bears Luzzato's name. A century after his death, Luzzatto was rediscovered by the Musar movement , which adopted his ethical works. It was the great Torah ethicist, Israel Salanter (1810–1883), who placed the Messilat Yesharim at the heart of the Musar (ethics) curriculum of the major yeshivas of Eastern Europe . Derech Hashem , Luzzato's treatise on Jewish theology, eventually came to be considered as an authoritative guide of Jewish theology. The work

2009-662: The occasion of the marriage of his friend Israel Benjamin Bassani. This four-act play, which shows Latin and Italian as well as biblical influence, illustrates the victory of justice over iniquity. It is masterly in versification and melodious in language, the lyrical passages being especially lofty; and it has a wealth of pleasing imagery reminiscent of Guarini's "Pastor Fido." The drama was edited by M. Letteris, and published with notes by S. D. Luzzatto and prolegomena by Franz Delitzsch, Leipsic, 1837. The turning point in Luzzatto's life came at

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2058-510: The other books of the Pentateuch ( Vayikra Rabbah , Shemot Rabbah , etc.) which were copied, with Bereshit Rabbah, even in (later) manuscripts. This collection eventually came to be called "Midrash Rabbot" (i.e., "Midrash of the Rabbot"), to which the midrashim most in use in connection with prayers—to Shir HaShirim , Ruth , Esther , Lamentations , and Ecclesiastes —were subsequently added. Thus

2107-551: 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

2156-586: The style of the Bible so faithfully that his poems seem entirely a renaissance of biblical words and thoughts. They provoked the criticism of the rabbis, however, and were one of the causes of the persecutions to which Luzzatto was later subjected. R. Jacob Poppers of Frankfurt-on-the-Main thought it unpardonable presumption to attempt to equal the "anointed of the God of Jacob". Only two psalms are known of which it can with certainty be said that they belonged to Luzzatto's psalter; in addition seven hymns by him which were sung at

2205-501: 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 Hebrew Bible ( Exegetic Sayings— מאמרים ביאוריים ‎). Rabbinic thought, therefore, understands much of the Aggadah as containing a hidden, allegorical dimension, in addition to its overt, literal sense. In general, where

2254-460: 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. Ein Yaakov

2303-465: The writings he deemed heretical. When Luzzatto finally reached Amsterdam, he was able to pursue his Kabbalah studies relatively unhindered. Earning a living as a diamond cutter, he continued writing but refused to teach. It was in this period that he wrote his magnum opus the Mesillat Yesharim (1740), essentially an ethical treatise but with certain mystical underpinnings. The book presents

2352-521: Was Rabbi Eliyahu of Vilna, the Vilna Gaon (1720–1797), who was considered to be the most authoritative Torah sage of the modern era as well as a great kabbalist himself. He was reputed to have said after reading the Mesillat Yesharim , that were Luzzatto still alive, he would have walked from Vilna to learn at Luzzatto's feet. He stated that having read the work, the first ten chapters contained not

2401-558: Was the first to lay down hermeneutic rules for the interpretation of the Midrash ; he may have been indebted to his teachers for the tendency toward aggadic interpretation. These two scholars are the first whose sayings are recorded in the aggadah . The new method of derush (Biblical interpretation) introduced by Abtalion and Shemaiah seems to have evoked opposition among the Pharisees. Much Aggadah, often mixed with foreign elements,

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