Heschel wants to maintain a full-fledged dialectic between halakha and aggada (GSM 341) but, due to the emphasis he places on the exclusivity of private experience when it comes to the transcendent, this cannot be achieved.
So, al regel achat, given the emphasis placed on the exclusivity of what amounts to private experience vis-a-vis the transcendent, the fully articulated dialectic that Heschel wishes to maintain between third-person halakha and first-person aggada proves to be non-feasible.
For they allow us to conclude without hesitation that the Greek and Latin Fathers did not regard the narrative aggada as did the Rabbis, but rather viewed it from the perspective of classical grammar.
Now, the fact that Cyril claims that the information provided by |Hebrew tradition' allows one to better understand the sense of a biblical passage leads us to conclude that the narrative aggada was seen by the Fathers as belonging to the realm of or .
That Cyril (and probably the Greek and Latin Fathers generally) saw the narrative aggada as pertaining to may be confirmed from the terminology which he employs.
27) For discussion of the traditions concerning Simeon ben Zoma, see Bacher, Die Aggada
der Tannaiten, pp.
Clearly, conceptual refinement and coherence are not high priorities in the Bible and Aggada.
They are more like the imagery that has been my focus in discussing Aggada.
One might begin albeit cautiously with the poetry and imagery of the Bible and Aggada.
This appears in Sir Leon Simon's translation of Bialik's essay "Halacha and Aggada," in the Anthology of Hebrew Essays, Israel Cohen, B.
He spent the last years of his life working on a massive collection of Jewish aggada and folklore, Mimekor Yisrael, not unlike Bialik's Sefer Aggada.
He was troubled by the lack of perfect parallel between the halakha and the aggada
, between the ritual object and its symbolism.