HAGGADAH ("narrative"), or `AGADA, and HALAKHAH ("conduct") are two varieties of Midrash (q.v.). The former constitutes the poetical element and the latter the legal, though the two often are closely connected. The theory of H. P. CHAJES (Markus-Studien, 1899, p. I I) that Mark i. 22 ("He taught in parables and not as the Scribes," reading 50r; for 5vr4) implies that Jesus reintroduced Haggadah, hitherto almost unknown, as an antithesis to the Halakhah of the Scribes, is controverted by I. Abrahams (Studies in Pharisaism, i. p. 94) . Haggadah may be traced back to the Old Testament parables and has always been popular. The Talmud abounds in Haggadah and the Haggadic passages were extracted repeatedly, finally by Jacob b. Solomon ibn Habib, whose `Eyn Ya`aqobh has had many editions. The present Halakhah is mostly of Pharisaic authority. To regard it as nothing but hair-splitting casuistry is incorrect : many enactments are ordinary juridical requirements, common to most systems of Law. Others, especially those generally cited as quibbles, are mere exercises of logic, of purely academic interest. That there are as well far-fetched decisions in this as in every other code is true, but these are not disproportionately numerous. Very often the Pharisees who followed the spirit had to find scriptural authority for legislation opposed by the conservative Sadducees, who kept to the letter of the Scriptures: often a primitive cus tom so modified needed biblical support. The change of the lex talionis into covenanted compensation is an instance. It is not the legislation that is far-fetched but the scriptural peg from which the legislation hung. After the completion of the Talmud the Halakhah was soon codified; just as the Haggadah was ex tracted, so in a parallel manner, was the Halakhah. Examples are Simon Kayyara's Haldkhoth Gedoloth (9th century), the code of Isaac al-Fasi (1°13-1103), the Strong Hand of Moses Maimo nides (published in I i8o), the 'Arba` Turim of Jacob ben Asher (I283-134o), the Semag of Moses v. Jakob of Coucy (c. and the Shulhan `Arukh of Joseph Caro See relevant articles in Jew. Enc., and I. Abrahams, Short Hist. Jew. Lit. (1906) .