By Rabbi Rachel Esserman

The Talmud and other ancient Jewish writings contain halachic (legal) discussions and aggadah (stories) about the lives of the ancient rabbis. While most schools emphasize the works’ halachic aspects, the rabbinic tales can offer lessons for contemporary readers, if one carefully interprets the text. Moshe Sokol, dean of the Lander College for Men at the Touro College and University System, analyzed eight of these stories in his “The Snake at the Mouth of the Cave.” (To see The Reporter’s review, visit www.thereportergroup.org/miscellaneous-features/jewish-sages-and-jewish-wisdom?entry=388939.) He returns to aggadah in his new book “A Mysterious Guest for Dinner: Exploring Talmudic Narratives” (Maggid Books) where he offers commentary on 10 more stories. 
Sokol makes it clear that he is interested in what the writer of the text is trying to teach; he does not believe the stories offer an understanding of the lives and thoughts of the particular rabbis featured. He writes, “It is presumptuous for someone living in twenty-first century New York to make any claims about some of the greatest religious figures in Jewish history... who lived in such different times and places.” His focus is strictly on the text, although he does offer background about the time and place the particular stories take place. Although contemporary readers may feel that Sokol sometimes reads too much into a story, his careful analyses offer intriguing food for thought.
One example of a story that offers a lesson for contemporary times can be found in the chapter “Moral Decision-Making During a Time of Crisis: R. Yehuda HaNasi Struggles with the Mitzva of Tzedaka.” The tale, which is found in Bava Batra 8a in the Babylonian Talmud, tells of how Rabbi Yehuda, who was both wealthy and a leader of his community, opened his storehouses in order to provide food for the needy during a famine. However, he only gave supplies to those who were rabbinic scholars or rabbinic students. After someone who claims not to be a scholar forces his way into the storehouse, the interloper challenges Rabbi Yehudah and succeeds in being given supplies. Although Rabbi Yehuda at first regrets giving that food away, he changes his mind and later allows anyone to enter and receive food. 
To explain why Rabbi Yehuda did not originally open his storehouse to everyone, Sokol offers an excellent discussion of the division between rabbinic scholars at that time and the ordinary people they referred to as amei ha’artetz (literally people of the earth, but used to mean ignoramuses). The two groups disliked each other: the rabbis thought the amei ha’artetz didn’t properly follow the laws as outlined by the rabbis. The amei ha’artetz thought the rabbis were “supercilious, clannish, and arrogant.” What is interesting is that the man who challenged Rabbi Yehuda is also a rabbi, although he pretends not to be. Rabbi Yehuda’s change of heart occurs when he learns this because he understands his challenger is following a rabbinic principle: the belief that people should not receive material benefit from engaging in Torah learning, which is supposed to be studied for its own sake.
Sokol notes that this dilemma forced Rabbi Yehuda to confront the difference between his convictions and his emotions. The author writes, “Perhaps the best way to read this is as a struggle between moral emotions and moral principles. For example, some people give charity because they are moved by feelings of compassion for the impoverished. Others give charity because they are committed to the principle that those blessed with resources must share them with those in need. Of course, motives for giving charity can be mixed, and some might give both because they feel overwhelmed by compassion and also because they feel it is the right thing to do. However, the difference between these two kinds of moral behavior should be clear, for sometimes moral emotions conflict with moral principles.” It is this conflict that Rabbi Yehuda faces until his final decision to open his storehouse to everyone. Sokol notes that the story does not completely settle the question about which type of moral behavior is best, but that struggle is the reason the story still resonates with readers. 
“Rav Yannai and the Mysterious Guest,” which can be found in Leviticus Rabba 9:3, offers another lesson for contemporary times. Rav Yannai met a well-dressed man and invited him to dine with him at his house. While they are eating, Rav Yannai quizzes his guest about his Jewish knowledge, discovers the man is actually unlearned and insults him by calling him a dog. The guest objects, grabbing Rav Yannai by his coat and then lecturing him to prove that he, too, is worthy of respect. Sokol uses this story to discuss how all humans wear masks, so that the only one who truly knows a person’s heart is God. The tale warns us against stereotyping someone by the clothes they wear and how they speak (whether it’s their accent or lack of grammar). Sokol also cleverly points out how the story also reminds readers of the generations that preceded Sinai, noting that all descendants of Adam and Eve are worthy of respect.
Two of the chapters – “R. Hanina ben Dosa, His Wife, and the Smoke-Filled Kitchen” and “R. Shimon ben Halafta, His Wife, and the Miraculous Jewel from Heaven” – discuss the rewards people receive in this world versus the World to Come. Both rabbis are poor in this world, but have expectations that the World to Come will reward them for their studies and actions. Both men are offered part of that reward in this world, but, with the help of their wives, realize that reward is best postponed until after they die. Sokol shows the different ways the characters approach their dilemmas and offers some fascinating commentary about exactly who is Rabbi Shimon’s employer.
Readers need not agree with every interpretation that Sokol offers to enjoy “A Mysterious Guest for Dinner,” since one of the joys of text study is the discussion. Sokol certainly offers a great deal to discuss and debate, making this a perfect work for those who enjoy text study. It could also be used in a class or study group. For those unfamiliar with aggadah, it offers an excellent introduction since Sokol’s explanations are easy enough for beginners to follow, while complex enough for those familiar with the stories to feel enlightened.