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Norman Solomon | 896 pages | 30 Jun 2009 | Penguin Books Ltd | 9780141441788 | English | London, United Kingdom The Talmud: A Selection - Google книги

To see what your friends thought of this book, please sign up. To ask other readers questions about The Talmud , please sign up. Is it true that the Talmud has anti-Gentile sorry to use this term, this is because of my bad English teachings--such as a Gentile who hits a Jew must be killed? See 1 question about The Talmud…. Lists with This Book. Community Reviews. Showing Average rating 3. Rating details. More filters. Sort order. Start your review of The Talmud: A Selection. Jan 29, James Violand rated it it was ok Recommends it for: fans of God. Shelves: own. And funny in a confusing way. Start with the premise that the Almighty is the Great Auditor intent on discovering whether you have screwed up in even the most innocent, minor way. He got you. At least that's what two rabbinical schools seem to have invented after the destruction of the Temple. One faction was in , the other in Babylon. Each throughout the ensuing year history, tried to dominate the other. They alienated much of the Jewish world by their precise requir Bizarre. They alienated much of the Jewish world by their precise requirements - according to the editor - and considered them better than the rest. It got so convoluted, that I had to laugh at the argument over a hypothetical man not yet home when the Sabbath began. What could he do? Traveling was considered wrong. Well, they came up with an arbitrary distance from his house where the man could be considered home, to where each man could pool this allowance and line up through the town to the spot where the latecomer was standing! But what if a fence intervened? Do we count in the measurement the height of the fence? What if he is at sea? Can he see land? Then they discus the height of a palm tree as some sort of measure. But which kind? The one in Palestine or the one in Babylon? These schools occasionally even curse their rivals! Sep 23, Daniel L. A Monument of Ancient Thought Made Accessible To help students of the better understand the work that stands at the center of , scholars started a commentary; over the years, this commentary included commentaries on itself, and so the Talmud came into being, a work in importance to the Jewish faithful second only to the Bible itself. The Talmud includes commentary, proverbs, anecdotes, and histories, along with legal interpretation on the meaning of God's commandments in the Torah and A Monument of Ancient Thought Made Accessible To help students of the Torah better understand the work that stands at the center of Judaism, scholars started a commentary; over the years, this commentary included commentaries on itself, and so the Talmud came into being, a work in importance to the Jewish faithful second only to the Bible itself. The Talmud includes commentary, proverbs, anecdotes, and histories, along with legal interpretation on the meaning of God's commandments in the Torah and the rest of the Bible. It's a monumental work, comprising thousands of pages. For someone who wants to grasp the essence of the Talmud, an abridged edition is the best choice. Norman Solomon provides the excellent and reliable translation readers of the Penguin Classics have come to expect. My only misgiving is that the selection represents the first orders much more thoroughly than the later orders, leaving the impression that publishing constraints more than content dictated what was included and what had to be left out. That said, this volume is a monument of scholarship, both in the very detailed commentary, extensive appendices, and - most important - detailed introduction. With this fine book, one comes away with a very good understanding of the fundamentals of the Talmud. Aug 31, Mahmoud Haggui rated it did not like it. May 21, Stephen rated it it was amazing. Good addition to talmudic literature with a lot of material that I've never found in other selections of the talmud. Jul 01, Rebecca rated it it was amazing Shelves: judaica. The rating here is for the editor's thoughtful introduction and annotations. The text itself - well, it's the Talmud Nov 25, Jon-Erik rated it really liked it Shelves: judaica , rabbinic-literature. Anyone who wants to engage with should use this book as a starting place, and you can pick your spot to go further in this ocean. This book serves as a much better introduction than some of the older, denser attempts at topic summaries A. Cohen or some of the other things that pop up on that kind of reading list. The translations are good. For the price, you can't get your hands on more of the Talmud. Though I prefer bilingual facing-page versions of texts like that, the onl Anyone who wants to engage with rabbinic literature should use this book as a starting place, and you can pick your spot to go further in this ocean. Though I prefer bilingual facing-page versions of texts like that, the only English one I know of is Artscroll's volume set, which is cost prohibitive for almost everyone to completely own. Cameron E. Dashti rated it it was amazing Oct 03, A law from the is cited, followed by rabbinic deliberations on its meaning i. At times, the rabbinic discussions wander far afield from the original topic. The , especially the Talmud of Babylonia, also contain a good deal of : commentary on biblical narratives, stories about biblical figures and earlier Rabbinic sages, and speculations concerning physical reality and human nature. In short, anything that was of interest to the wound up in the Talmud, which in turn became a kind of encyclopedia of the Rabbinic mind. As books of law, the Talmuds differ greatly from the Mishnah in style and approach. The Mishnah states its rules in a straightforward manner, usually not supporting them with scriptural references or other argumentation. The Talmuds and this is especially true of the Babylonian Talmud are dialectical: their predominant form is debate, in which propositions are raised, attacked, refuted, and modified through the give-and-take of argument and counterargument. Thus for example, if a person wanted to find out about the laws related to , one would go to the tractate called Rosh HaShanah and would find there numerous laws and customs related to the festival. Likewise, if one wanted to find the laws and customs about , one could go to the tractate of the same name. As the earliest rabbinic interpretation of the Bible, the Talmud is indispensable to understanding the laws and customs still practiced today. The Talmudic discussion and its conclusions provide us with the origins of our many laws and customs. The Talmud: A Selection by Norman Solomon

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In a range of styles, including commentary, parables, proverbs, and anecdotes, it provides guidance on all aspects of everyday life. This selection of its most illuminating passages makes accessible to modern readers the centuries of Jewish thought contained within. Norman Solomon's lucid translation from the Bavli Babylonian is accompanied by an introduction on The Talmud 's arrangement, social and historical background, reception, and authors. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1, titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators. But there's something impossible about the book. Related Searches. Folly Cove. An emotionally rich novel about family and secrets from the acclaimed author of Chance Harbor. The Bradford sisters are famous in Rockport, Massachusetts: for their beauty, their singing voices, their legendary ancestors, and their elegant mother, Sarah, who has View Product. Freddy and Fredericka. Friends and Lovers. Dickey uses humor, poignancy and a fresh, creative writing style The reader is hooked from the The reader is hooked from the first sentence. The Ghost and the Bogus Bestseller. Penelope Thornton-McClure and her bookshop's ghost-in-residence Jack Shepard are back on a new case in Penelope Thornton-McClure and her bookshop's ghost-in-residence Jack Shepard are back on a new case in this delightful paranormal mystery from New York Times bestselling author Cleo Coyle. A big bestseller leads to small town trouble. Bookshop owner Penelope Thornton-McClure didn't believe in Islands of Destiny: The Solomons Campaign and the. The Battle of Midway is traditionally held as the point when Allied forces gained advantage The Battle of Midway is traditionally held as the point when Allied forces gained advantage over the Japanese. In Islands of Destiny, acclaimed historian and military intelligence expert John Prados points out that the Japanese forces quickly regained strength after The Key to Rebecca. Today, it remains one of the best espionage novels ever written. A brilliant The Kingdom of Ohio.

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The Talmud , also known as the Palestinian Talmud, or Talmuda de-Eretz Yisrael Talmud of the , was one of the two compilations of Jewish religious teachings and commentary that was transmitted orally for centuries prior to its compilation by Jewish scholars in the Land of Israel. It is written largely in Jewish Palestinian , a Western Aramaic language that differs from its Babylonian counterpart. This Talmud is a synopsis of the analysis of the Mishnah that was developed over the course of nearly years by the Academies in Galilee principally those of Tiberias and Caesarea. Because of their location, the sages of these Academies devoted considerable attention to the analysis of the agricultural laws of the Land of Israel. It is traditionally known as the Talmud Yerushalmi "" , but the name is a misnomer, as it was not prepared in Jerusalem. It has more accurately been called "The Talmud of the Land of Israel". Its final redaction probably belongs to the end of the 4th century, but the individual scholars who brought it to its present form cannot be fixed with assurance. By this time Christianity had become the state religion of the Roman Empire and Jerusalem the holy city of Christendom. In Constantine the Great , the first Christian emperor, said "let us then have nothing in common with the detestable Jewish crowd. The compilers of the Jerusalem Talmud consequently lacked the time to produce a work of the quality they had intended. The text is evidently incomplete and is not easy to follow. The apparent cessation of work on the Jerusalem Talmud in the 5th century has been associated with the decision of Theodosius II in to suppress the Patriarchate and put an end to the practice of , formal scholarly ordination. Some modern scholars have questioned this connection. Despite its incomplete state, the Jerusalem Talmud remains an indispensable source of knowledge of the development of the Jewish Law in the Holy Land. It was also an important resource in the study of the Babylonian Talmud by the school of Chananel ben and Nissim ben Jacob , with the result that opinions ultimately based on the Jerusalem Talmud found their way into both the and the of . Following the formation of the modern state of Israel there is some interest in restoring Eretz Yisrael traditions. For example, David Bar-Hayim of the Makhon Shilo institute has issued a reflecting Eretz Yisrael practice as found in the Jerusalem Talmud and other sources. The Babylonian Talmud Talmud Bavli consists of documents compiled over the period of late antiquity 3rd to 6th centuries. The Babylonian Talmud comprises the Mishnah and the Babylonian , the latter representing the culmination of more than years of analysis of the Mishnah in the Talmudic Academies in Babylonia. The foundations of this process of analysis were laid by Abba Arika — , a disciple of Judah ha-. The work begun by Ashi was completed by Ravina, who is traditionally regarded as the final Amoraic expounder. Accordingly, traditionalists argue that Ravina's death in [15] is the latest possible date for the completion of the redaction of the Talmud. However, even on the most traditional view, a few passages are regarded as the work of a group of rabbis who edited the Talmud after the end of the Amoraic period, known as the or Rabbanan Savora'e meaning "reasoners" or "considerers". There are significant differences between the two Talmud compilations. The language of the Jerusalem Talmud is a western Aramaic dialect, which differs from the form of Aramaic in the Babylonian Talmud. The Talmud Yerushalmi is often fragmentary and difficult to read, even for experienced Talmudists. The redaction of the Talmud Bavli, on the other hand, is more careful and precise. The law as laid down in the two compilations is basically similar, except in emphasis and in minor details. The Jerusalem Talmud has not received much attention from commentators, and such traditional commentaries as exist are mostly concerned with comparing its teachings to those of the Talmud Bavli. Neither the Jerusalem nor the Babylonian Talmud covers the entire Mishnah: for example, a Babylonian Gemara exists only for 37 out of the 63 tractates of the Mishnah. In particular:. The Babylonian version also contains the opinions of more generations because of its later date of completion. For both these reasons, it is regarded as a more comprehensive collection of the opinions available. On the other hand, because of the centuries of redaction between the composition of the Jerusalem and the Babylonian Talmud, the opinions of early might be closer to their original form in the Jerusalem Talmud. The influence of the Babylonian Talmud has been far greater than that of the Yerushalmi. In the main, this is because the influence and prestige of the Jewish community of Israel steadily declined in contrast with the Babylonian community in the years after the redaction of the Talmud and continuing until the Gaonic era. Furthermore, the editing of the Babylonian Talmud was superior to that of the Jerusalem version, making it more accessible and readily usable. According to Maimonides whose life began almost a hundred years after the end of the Gaonic era , all Jewish communities during the Gaonic era formally accepted the Babylonian Talmud as binding upon themselves, and modern Jewish practice follows the Babylonian Talmud's conclusions on all areas in which the two Talmuds conflict. The structure of the Talmud follows that of the Mishnah, in which six orders sedarim ; singular: seder of general subject matter are divided into 60 or 63 tractates masekhtot ; singular: of more focused subject compilations, though not all tractates have Gemara. Each tractate is divided into chapters perakim ; singular: perek , in total, that are both numbered according to the Hebrew alphabet and given names, usually using the first one or two words in the first mishnah. A perek may continue over several up to tens of pages. Each perek will contain several mishnayot. The Mishnah is a compilation of legal opinions and debates. Statements in the Mishnah are typically terse, recording brief opinions of the rabbis debating a subject; or recording only an unattributed ruling, apparently representing a consensus view. The rabbis recorded in the Mishnah are known as the . Since it sequences its laws by subject matter instead of by biblical context, the Mishnah discusses individual subjects more thoroughly than the , and it includes a much broader selection of halakhic subjects than the Midrash. The Mishnah's topical organization thus became the framework of the Talmud as a whole. But not every tractate in the Mishnah has a corresponding Gemara. Also, the order of the tractates in the Talmud differs in some cases from that in the Mishnah. In addition to the Mishnah, other tannaitic teachings were current at about the same time or shortly after that. The Gemara frequently refers to these tannaitic statements in order to compare them to those contained in the Mishnah and to support or refute the propositions of the Amoraim. The baraitot cited in the Gemara are often quotations from the a tannaitic compendium of parallel to the Mishnah and the specifically Mekhilta, and . Some baraitot , however, are known only through traditions cited in the Gemara, and are not part of any other collection. In the three centuries following the redaction of the Mishnah, rabbis in Palestine and Babylonia analyzed, debated, and discussed that work. These discussions form the Gemara. The Gemara mainly focuses on elucidating and elaborating the opinions of the Tannaim. The rabbis of the Gemara are known as Amoraim sing. Much of the Gemara consists of legal analysis. The starting point for the analysis is usually a legal statement found in a Mishnah. The statement is then analyzed and compared with other statements used in different approaches to biblical in or — simpler — interpretation of text in exchanges between two frequently anonymous and sometimes metaphorical disputants, termed the makshan questioner and tartzan answerer. Another important function of Gemara is to identify the correct biblical basis for a given law presented in the Mishnah and the logical process connecting one with the other: this activity was known as talmud long before the existence of the "Talmud" as a text. In addition to the six Orders, the Talmud contains a series of short treatises of a later date, usually printed at the end of Seder . These are not divided into Mishnah and Gemara. Within the Gemara , the quotations from the Mishnah and the and verses of Tanakh quoted and embedded in the Gemara are in either Mishnaic or . The rest of the Gemara, including the discussions of the Amoraim and the overall framework, is in a characteristic dialect of Jewish Babylonian Aramaic. Overall, Hebrew constitutes somewhat less than half of the text of the Talmud. This difference in language is due to the long time period elapsing between the two compilations. During the period of the Tannaim rabbis cited in the Mishnah , a late form of Hebrew known as Rabbinic or was still in use as a spoken vernacular among in Judaea alongside Greek and Aramaic , whereas during the period of the Amoraim rabbis cited in the Gemara , which began around the year , the spoken vernacular was almost exclusively Aramaic. Hebrew continued to be used for the writing of religious texts, poetry, and so forth. Even within the Aramaic of the Gemara, different dialects or writing styles can be observed in different tractates. One dialect is common to most of the Babylonian Talmud, while a second dialect is used in , , , Keritot , and Me'ilah ; the second dialect is closer in style to the . From the time of its completion, the Talmud became integral to Jewish scholarship. A maxim in advocates its study from the age of The earliest Talmud commentaries were written by the c. Although some direct commentaries on particular treatises are extant, our main knowledge of the Gaonic era Talmud scholarship comes from statements embedded in Geonic that shed light on Talmudic passages: these are arranged in the order of the Talmud in Levin's Otzar ha-Geonim. One area of Talmudic scholarship developed out of the need to ascertain the Halakha. Early commentators such as rabbi , — attempted to extract and determine the binding legal opinions from the vast corpus of the Talmud. Alfasi's work was highly influential, attracted several commentaries in its own right and later served as a basis for the creation of halakhic codes. Another influential medieval Halakhic work following the order of the Babylonian Talmud, and to some extent modelled on Alfasi, was "the Mordechai ", a compilation by Mordechai ben Hillel c. A third such work was that of rabbi Asher ben Yechiel d. All these works and their commentaries are printed in the Vilna and many subsequent editions of the Talmud. A 15th-century Spanish rabbi, Jacob ibn Habib d. It was intended to familiarize the public with the ethical parts of the Talmud and to dispute many of the accusations surrounding its contents. The commentaries on the Talmud constitute only a small part of Rabbinic literature in comparison with the responsa literature and the commentaries on the codices. When the Talmud was concluded the traditional literature was still so fresh in the memory of scholars that no need existed for writing Talmudic commentaries, nor were such works undertaken in the first period of the gaonate. Paltoi ben c. His son, Zemah ben Paltoi paraphrased and explained the passages which he quoted; and he composed, as an aid to the study of the Talmud, a lexicon which Abraham Zacuto consulted in the fifteenth century. Saadia is said to have composed commentaries on the Talmud, aside from his Arabic commentaries on the Mishnah. There are many passages in the Talmud which are cryptic and difficult to understand. Its language contains many Greek and Persian words that became obscure over time. A major area of Talmudic scholarship developed to explain these passages and words. These commentaries could be read with the text of the Talmud and would help explain the meaning of the text. Jechiel created a lexicon called the Arukh in the 11th century to help translate difficult words. The commentary is comprehensive, covering almost the entire Talmud. Written as a running commentary, it provides a full explanation of the words and explains the logical structure of each Talmudic passage. It is considered indispensable to students of the Talmud. Although drew upon all his predecessors, his originality in using the material offered by them was unparalleled. His commentaries, in turn, became the basis of the work of his pupils and successors, who composed a large number of supplementary works that were partly in emendation and partly in explanation of Rashi's, and are known under the title " Tosafot. The Tosafot are collected commentaries by various medieval Ashkenazic rabbis on the Talmud known as Tosafists or Ba'alei Tosafot. One of the main goals of the Tosafot is to explain and interpret contradictory statements in the Talmud. Unlike Rashi, the Tosafot is not a running commentary, but rather comments on selected matters. Often the explanations of Tosafot differ from those of Rashi. The Tosafot commentaries were collected in different editions in the various schools. The benchmark collection of Tosafot for Northern was that of R. of Touques. The Tosafot that are printed in the standard Vilna edition of the Talmud are an edited version compiled from the various medieval collections, predominantly that of Touques. Over time, the approach of the Tosafists spread to other Jewish communities, particularly those in . This led to the composition of many other commentaries in similar styles. A comprehensive anthology consisting of extracts from all these is the Shittah Mekubbetzet of Bezalel Ashkenazi. Other commentaries produced in Spain and Provence were not influenced by the Tosafist style. Like the commentaries of Ramban and the others, these are generally printed as independent works, though some Talmud editions include the Shittah Mekubbetzet in an abbreviated form. In later centuries, focus partially shifted from direct Talmudic interpretation to the analysis of previously written Talmudic commentaries. These later commentaries are generally printed at the back of each tractate. Another very useful study aid, found in almost all editions of the Talmud, consists of the marginal notes Torah Or , Ein Mishpat Ner Mitzvah and Masoret ha-Shas by the Italian rabbi Boaz , which give references respectively to the cited Biblical passages, to the relevant halachic codes Mishneh Torah , Tur , , and Se'mag and to related Talmudic passages. Most editions of the Talmud include brief marginal notes by Akiva Eger under the name Gilyon ha-Shas , and textual notes by Joel Sirkes and the see Textual emendations below , on the page together with the text. Commentaries discussing the Halachik-legal content include "Rosh" , "Rif" and "Mordechai" ; these are now standard appendices to each volume. Rambam 's Mishneh Torah is invariably studied alongside these three; although a code, and therefore not in the same order as the Talmud, the relevant location is identified via the "Ein Mishpat" , as mentioned. During the 15th and 16th centuries, a new intensive form of Talmud study arose. Complicated logical arguments were used to explain minor points of contradiction within the Talmud. The term pilpul was applied to this type of study. Usage of pilpul in this sense that of "sharp analysis" harks back to the Talmudic era and refers to the intellectual sharpness this method demanded. Pilpul practitioners posited that the Talmud could contain no redundancy or contradiction whatsoever. New categories and distinctions hillukim were therefore created, resolving seeming contradictions within the Talmud by novel logical means. In the Ashkenazi world the founders of pilpul are generally considered to be Jacob Pollak — and Shalom Shachna. This kind of study reached its height in the 16th and 17th centuries when expertise in pilpulistic analysis was considered an art form and became a goal in and of itself within the yeshivot of and Lithuania. But the popular new method of Talmud study was not without critics; already in the 15th century, the ethical tract Orhot Zaddikim "Paths of the Righteous" in Hebrew criticized pilpul for an overemphasis on intellectual acuity. Many 16th- and 17th-century rabbis were also critical of pilpul. By the 18th century, pilpul study waned. Other styles of learning such as that of the school of Elijah b. Solomon, the Vilna Gaon , became popular. The term "pilpul" was increasingly applied derogatorily to novellae deemed casuistic and hairsplitting. Authors referred to their own commentaries as "al derekh ha-peshat" by the simple method [28] to contrast them with pilpul. Among Sephardi and from the 15th century on, some authorities sought to apply the methods of Aristotelian logic , as reformulated by Averroes. Today most Sephardic yeshivot follow Lithuanian approaches such as the : the traditional Sephardic methods are perpetuated informally by some individuals. In the late 19th century another trend in Talmud study arose. Rabbi Hayyim Soloveitchik — of Brisk Brest-Litovsk developed and refined this style of study. Brisker method involves a reductionistic analysis of rabbinic arguments within the Talmud or among the , explaining the differing opinions by placing them within a categorical structure. The Brisker method is highly analytical and is often criticized as being a modern-day version of pilpul. Nevertheless, the influence of the Brisker method is great. Most modern-day Yeshivot study the Talmud using the Brisker method in some form. One feature of this method is the use of Maimonides ' Mishneh Torah as a guide to Talmudic interpretation, as distinct from its use as a source of practical halakha. Rival methods were those of the Mir and Telz . As a result of Jewish emancipation , Judaism underwent enormous upheaval and transformation during the 19th century. Modern methods of textual and historical analysis were applied to the Talmud. The text of the Talmud has been subject to some level of critical scrutiny throughout its history. Rabbinic tradition holds that the people cited in both Talmuds did not have a hand in its writings; rather, their teachings were edited into a rough form around CE Talmud Yerushalmi and CE Talmud Bavli. The text of the Bavli especially was not firmly fixed at that time. Gaonic responsa literature addresses this issue. Teshuvot Geonim Kadmonim, section 78, deals with mistaken biblical readings in the Talmud. This Gaonic responsum states:. But you must examine carefully in every case when you feel uncertainty [as to the credibility of the text] — what is its source? Whether a scribal error? Or the superficiality of a second rate student who was not well versed? And since they erred in the first place In the early medieval era, Rashi already concluded that some statements in the extant text of the Talmud were insertions from later editors. On Shevuot 3b Rashi writes "A mistaken student wrote this in the margin of the Talmud, and copyists [subsequently] put it into the Gemara. The emendations of Yoel Sirkis and the Vilna Gaon are included in all standard editions of the Talmud, in the form of marginal glosses entitled Hagahot ha-Bach and Hagahot ha-Gra respectively; further emendations by Solomon Luria are set out in commentary form at the back of each tractate. The Vilna Gaon's emendations were often based on his quest for internal consistency in the text rather than on manuscript evidence; [41] nevertheless many of the Gaon's emendations were later verified by textual critics, such as Solomon Schechter , who had Cairo Genizah texts with which to compare our standard editions. In the 19th century, Raphael Nathan Nota Rabinovicz published a multi-volume work entitled Dikdukei , showing textual variants from the Munich and other early manuscripts of the Talmud, and further variants are recorded in the Complete Israeli Talmud and Gemara Shelemah editions see Critical editions , above. Today many more manuscripts have become available, in particular from the Cairo Geniza. The Academy of the has prepared a text on CD-ROM for lexicographical purposes, containing the text of each tractate according to the manuscript it considers most reliable, [43] and images of some of the older manuscripts may be found on the website of the Jewish National and University Library. Historical study of the Talmud can be used to investigate a variety of concerns. One can ask questions such as: Do a given section's sources date from its editor's lifetime? To what extent does a section have earlier or later sources? Are Talmudic disputes distinguishable along theological or communal lines? In what ways do different sections derive from different schools of thought within early Judaism? Can these early sources be identified, and if so, how? Investigation of questions such as these are known as higher textual criticism. The Babylonian Talmud, which was edited after the Jerusalem Talmud and is much more widely known, is generally considered more authoritative than the Jerusalem Talmud. The main editor of the Gemara is generally assumed to be , who spent over fifty years collecting the material. The final revision and editing were most likely undertaken by Ravina C. A law from the Mishnah is cited, followed by rabbinic deliberations on its meaning i. At times, the rabbinic discussions wander far afield from the original topic. The Talmuds, especially the Talmud of Babylonia, also contain a good deal of aggadah: commentary on biblical narratives, stories about biblical figures and earlier Rabbinic sages, and speculations concerning physical reality and human nature. In short, anything that was of interest to the Rabbis wound up in the Talmud, which in turn became a kind of encyclopedia of the Rabbinic mind. The Talmud : A Selection. The most important text in Judaism after the Old Testament--available for the first time in Penguin Classics One of the most significant religious texts in the world, The Talmud is a compilation of the teachings of major Jewish scholars from the classic period of rabbinic Judaism. The Talmud: A Selection Penguin classics. Norman Solomon.

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