Publication Date

1-2024

Document Type

Master's Thesis

Degree Program

MA in Jewish Studies

Concentration

Jewish history

Keywords

Polish, Rabbinic

Advisors

Shlomo Zuckier

Abstract

Because, at these times, people are running toward the Aggadah with lovesickness, and the masses (Hamoney Am) disgrace the words of the sages in that they say “it is impossible to believe [the Aggadot] as they are told and they are nothing but words of silliness,” and they grit their teeth with questions. But God has blessed my legions in that he [through me] does not give their teeth material to chew upon. As the eyes of the God-fearers will see and rejoice. And behold, these are the beseechings of old and wise scholars, my friends and beloveds, to show against their people that the simple masses are haughty in the matter...

My heart told me, ‘Eli Ku”m’ – Arise Eli! Why are you sleeping? Go call to your God with words of the Aggadah, and my adversaries will see and be humiliated. And to show that my hand is in everything, even a Masekhet Qalla. And that my mouth does not pause from learning, my soul desires to set aside time every day [to study] the words of the Aggadah to cure those that are sick with lovesickness.”

With these words, Rabbi Elyakum Getz (1643/4 – 1705) writes of his motivation for composing Rappeduni Ba-Tappuḥim, a book dedicated to explicating a portion of Talmudic Aggadah, the Aggadot of Rabba Bar Bar Ḥanna recorded in BT Bava Batra 73a-74b. This above-cited quotation, innocently tucked into the middle of the author’s introduction, discloses the multi-dimensional nature of Rappeduni Ba- Tappuḥim (henceforth, RBT). On the surface, RBT appears to merely be a book of exegesis of Aggadah, joining the traditional trend of explicating the words of the Talmud. However, REG’s implicitly stated motives and the content of his book reveal that his true intent in his exegesis involves polemics and exhortations, explicating Aggadah as a means to an end rather than the primary goal itself. With this case study of REG’s creative attempt at continuity with Talmudic exegesis, one gains insight into Early-Modern rabbinic Poland and how its intellectual milieu was both traditional and novel.

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