Rabbi Moshe Chaim Luzzatto, the "Ramchal", discusses this two-tiered, literal-allegorical mode of transmission of the Aggadah in his well-known "Discourse on the Haggadot". He explains that the Oral Law, in fact, comprises two components: the legal component (), discussing the mitzvot and halakha; and "the secret" component (), discussing the deeper teachings. The Aggadah, along with the Kabbalah, falls under the latter. The rabbis of the Mishnahic era believed that it would be dangerous to record the deeper teachings in explicit, mishnah-like, medium. Rather, they would be conveyed in a "concealed mode" and via "paradoxes". (Due to their value, these teachings should not become accessible to those "of bad character" and due to their depth they should not be made available to those "not schooled in the ways of analysis".) This mode of the transmission was nevertheless based on consistent rules and principles such that those "equipped with the keys" would be able to unlock their meaning; to others they would appear as non-rational or fantastic. In line with the above, Samuel ibn Naghrillah, in his "Introduction to the Talmud", states that "Aggadah comprises any comment occurring in the Talmud on any topic which is not a commandment (i.e. which is not halachic) and one should derive from it only that which is reasonable." As regards this, Maimonides, in his preface to the tenth chapter of Tractate Sanhedrin ("Perek Chelek"), describes three possible approaches to the interpretation of the Aggadah. Note that Maimonides' approach is also widely held amongst the non-rationalistic, mystical streams of Judaism—thus, for example, Rabbi Isaiah Horowitz, the "Shlah HaKodosh" holds that "none of these sometimes mind-boggling 'stories' are devoid of profound meaning; if anyone is devoid of understanding, it is the reader" ("Shnei Luchos HaBris", introduction). The Aggadah is today recorded in the Midrash and the Talmud. In the Midrash, the aggadic and halakhic material are compiled as two distinct collections: 1) The Aggadic Midrashim, generally, are explanatory aggadah, deriving the "sermonic implications" from the biblical text; and 2) the Halakhic Midrashim derive the laws from the text.