lmud, as a rule, has been
inimical to mysticism, and the most brilliant Talmudists, in propitious
days, have achieved distinguished success in secular science. The Jew
survived ages of bitterness, all the while clinging loyally to his faith
in the midst of hostility, and the first ray of light that penetrated
the walls of the Ghetto found him ready to take part in the intellectual
work of his time. This admirable elasticity of mind he owes, first and
foremost, to the study of the Talmud."

From this much abused Talmud, as from its contemporary the Midrash in
the restricted sense, sprouted forth the blossoms of the Haggada--that
Haggada

"Where the beauteous, ancient sagas,
Angel legends fraught with meaning,
Martyrs' silent sacrifices,
Festal songs and wisdom's sayings,

Trope and allegoric fancies--
All, howe'er by faith's triumphant
Glow pervaded--where they gleaming,
Glist'ning, well in strength exhaustless.

And the boyish heart responsive
Drinks the wild, fantastic sweetness,
Greets the woful, wondrous anguish,
Yields to grewsome charm of myst'ry,

Hid in blessed worlds of fable.
Overawed it hearkens solemn
To that sacred revelation
Mortal man hath poetry called."[5]

A story from the Midrash charmingly characterizes the relation between
Halacha and Haggada. Two rabbis, Chiya bar Abba, a Halachist, and
Abbahu, a Haggadist, happened to be lecturing in the same town. Abbahu,
the Haggadist, was always listened to by great crowds, while Chiya, with
his Halacha, stood practically deserted. The Haggadist comforted the
disappointed teacher with a parable. "Let us suppose two merchants," he
said, "to come to town, and offer wares for sale. The one has pearls and
precious gems to display, the other, cheap finery, gilt chains, rings,
and gaudy ribbons. About whose booth, think you, does the crowd
press?--Formerly, when the struggle for existence was not fierce and
inevitable, men had leisure and desire for the profound teachings of the
Law; now they need the cheering words of consolation and hope."

For more than a thousand years this nameless spirit of national poesy
was abroad, and produced manifold works, which, in the course of time,
were gathered together into comprehensive collections, variously named
Midrash Rabba, Pesikta, Tanchuma, etc. Their compilation was begun in
about 700 C. E., that is, soon after the close of the Talmud, in the
tran