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In this way the Talmud, in its strict connotation of the interpretation of the Mishnah, was increased by an inexhaustible mass of material, which afforded the amoraic academies a basis both for the interpretation and for the criticism of the Mishnah; for since the Talmud deals with the criticism of the Mishnah, not only in text and meaning, but also in its relation to the baraitot, these baraitot themselves were frequently interpreted in the same way as were mishnaic passages (e.g., R. 10a, 12b, 29a), and were supplied with their Talmud. In all these formulas the "we" denotes the authors of the Talmud regarded as a collective unity, and as the totality of the members of the academies whose labors, covering three centuries of collaboration, resulted in the Talmud. The actual condition of affairs can scarcely be formulated in these terms, however, since the divergencies consist, for the most part, of mere variants in certain sentences, or in the fact that there were different authors and transmitters of them; and although many of these deviations are cited by R. Jose, who lived and taught contemporaneously at Tiberias, this fact scarcely justifies the assumption that there were two different Talmudim, one taught by Jonah and the other by Jose; it will nevertheless be evident, from the statements cited above, that the Talmud existed in some definite form throughout the amoraic period, and that, furthermore, its final redaction was preceded by other revisions. The beginnings of the Babylonian Talmud are associated both with Nehardea, where the study of the tradition had flourished even before the close of the tannaitic period, and with Sura, where Rab founded a new academy which soon surpassed Nehardea in importance. Pumbedita was likewise the birth-place of that casuistic and hair-splitting method of interpreting and criticizing halakic passages which forms the special characteristic of the Babylonian Talmud, although the scholars of this academy devoted themselves also to the study of the collections of tannaitic traditions; and at the beginning of the fourth century the representatives of the two movements, "Sinai" Joseph and Rabbah, the "uprooter of mountains," succeeded their master Judah and became the directors of the school. In addition to the Mishnah, furthermore, the Midrash (the halakic exegesis of the Bible) and the Halakah in the more restricted sense became the subject of tradition and of study, and were preserved in different collections as being the other results of the tannaitic period. "), the regular preface to an inquiry regarding the Biblical basis of a saying. Similarly in the Palestinian Talmud different versions of amoraic sayings are quoted in the names of different authors, from which it may be inferred that these authors learned and taught different Talmudim." Lewy speaks also (l.c. 20) of several redactions which preceded the final casting of the Palestinian Talmud into its present form. 502) made his collection and definite literary arrangement of the haggadic exegesis of the amoraic period. Jacob, Sheshet, and the Judah mentioned above, who is especially prominent as a transmitter of the sayings of his two teachers—added a mass of material to the Talmud; and the last-named founded the Academy of Pumbedita, where, as at Sura, the development of the Talmud was continued. xxvi., Halle, 1875; on the Persian elements in the vocabulary of Babli see vii. This interpretation, however, was not merely theoretical, but was primarily devoted to a determination of the rules applying to the practise of the ceremonial law; on the other hand, the development of the Halakah had not ceased in the academies of the Amoraim, despite the acceptance of the Mishnah, so that the opinions and the decisions of the Amoraim themselves, even when they were not based merely on an interpretation of the Mishnah and other tannaitic halakot, became the subject of tradition and comment. Zarah 35a, 52b; Niddah 6b); ("We have opposed [another teaching to the one which has been quoted]"); ("We have learned," or, in other words, "have received by tradition"), the conventional formula which introduces mishnaic passages; and, finally, ("Whence have we it? The pupils of Rab and Samuel, the leading amoraim of the second half of the third century—Huna, Ḥisda, Naḥman b.

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Three classes of members of the academy are mentioned in an anecdote referring to Judah I. This is the original reading of the passage, although the editions mention also the "ba'ale Halakah" and the "ba'ale Haggadah" (see below). Zarah 19b): "Let the time given to study be divided into three parts: one-third for the Bible, one-third for the Mishnah, and one-third for the Talmud." In Ḳid. As early as the third century Joshua ben Levi interpreted Deut. 10 to mean that the entire Law, including Miḳra, Mishnah, Talmud, and Haggadah, had been revealed to Moses on Sinai (Yer. The editio princeps seems to have borrowed this arrangement from the manuscripts, although the system is much more simple in the fragment of Yerushalmi edited by Paul von Kokowzoff in the "Mémoires de la Société Archéologique de St. 195-205), which contains some paragraphs of the sixth and eighth chapters of Baba Ḳamma. the Mishnah is lacking, so that the superscription, "Chapter vi.," is followed immediately by the Talmudic text. It is clear, therefore, that the manuscript to which this fragment belonged contained only the Talmudic text, thus presupposing the use of a special copy of the Mishnah. Especially noteworthy is the fact that the first edition of Babli has a pagination which has been retained in all subsequent editions, thus rendering it possible to quote passages with exactness, and to find citations readily. Most of the manuscripts containing one or more treatises of Babli, and described by R. 19), more than one-third, while it constitutes only one-sixth of Yerushalmi, was due, in a sense, to the course of the development of Hebrew literature. The treatise Giṭṭin (55a-58a) contains a haggadic compilation on the destruction of Jerusalem, its elements being found partly in the Palestinian literature, partly in Ekah Rabbati, and partly in the treatise Ta'anit of the Jerusalem Talmud. The haggadic sections of this Talmud, which form an important part of the entire work, have been collected in the very popular "'En Ya'aḳob" of Jacob ibn Ḥabib (1st ed.

The history of the origin of the Talmud is the same as that of the Mishnah—a tradition, transmitted orally for centuries, was finally cast into definite literary form, although from the moment in which the Talmud became the chief subject of study in the academies it had a double existence, and was accordingly, in its final stage, redacted in two different forms. was adopted simultaneously in Babylon and Palestine as the halakic collection par excellence; and at the same time the development of the Talmud was begun both at Sepphoris, where the Mishnah was redacted, and at Nehardea and Sura, where Judah's pupils Samuel and Rab engaged in their epoch-making work. This linguistic usage is due to the fact that both in Palestine and in Babylon the Halakah was for the most part elucidated and expanded by the Amoraim themselves in the language in which it had been transmitted by the Tannaim.

Here may be mentioned the term "Shem'ata" (), which was used in Babylonia to designate the halakic portion of the Talmud, and which was thus contrasted with "Haggadah" (see Ḥag. It had no form of its own, since it served as a running commentary on the mishnaic text; and this fact determined the character which the work ultimately assumed. The Talmud is practically a mere amplification of the Mishnah by manifold comments and additions; so that even those portions of the Mishnah which have no Talmud are regarded as component parts of it and are accordingly included in the editions of Babli. The Hebrew sections, on the other hand, include the halakic sayings of the Tannaim, the citations from the collections of baraitot, and many of the amoraic discussions based on the tannaitic tradition, together with other sayings of the Amoraim.

In the third place, the noun "talmud" has the meaning which alone can be genetically connected with the name "Talmud"; in tannaitic phraseology the verb "limmed" denotes the exegetic deduction of a halakic principle from the Biblical text (for examples see R. The Midrash is devoted to Biblical exposition, the result being the Halakah (comp. Although many members of the academie—sthe great as well as the small, teachers as well as pupils—are mentioned as the authors of various sayings and decisions, and as taking part in the discussions and controversies, some of them being deemed scholars worthy of record on account of a single remark, the background of the Talmud, or rather the background for those elements regarding whose authorship statements are made, was formed by the united efforts of those who labored to produce that work. 86a) that at Sura a certain interpretation was given in the name of Ḥisda and at Pumbedita in that of Kahana. Thus the amora Mordecai said to Ashi: "Thou teachest thus; but we teach differently" (Men. These are introduced by such formulas as "And if you will say (), referring to other authorities, or "There are those who say," or "There are those who teach," and similar phrases. the passages in Yerushalmi in which [= "here"] refers to Tiberias, and those in Babli in which the same word denotes Sura [Lewy, l.c. In the second half of the third century Babylonian students sought the Palestinian schools with especial frequency, while many pupils of Johanan went during the same period to Babylon; and in the troublous days of the fourth century many Palestinian scholars sought refuge in the more quiet regions along the Euphrates. Jonah's son Mani, one of the scholars most frequently named in Yerushalmi, seems, after studying at Cæsarea, where noteworthy scholars were living in the fourth century, to have raised the school of Sepphoris to its highest plane; and a large number of the sayings of the "scholars of Cæsarea" was included in Yerushalmi (see "Monatsschrift," 1901, pp. The only other halakist of importance among the Palestinian amoraim is Jose b. There are, however, allusions, although they are only sporadic, which show that the Halakah and the Haggadah were committed to writing; for copies were described as being in the possession of individual scholars, who were occasionally criticized for owning them. Replying to the scholars of Kairwan, Sherira Gaon in his letter (ed. 51), would show that the scholars of the geonic period actually knew the work by heart. 70a), entered sentences, some of them halakic in character, indicate that such personal copies were frequently used, while the written Haggadah is repeatedly mentioned.

The two terms are contrasted differently, however, in the tannaitic saying (B. 130b), "The Halakah [the principles guiding decisions in religious law] may not be drawn from a teaching of the master ["talmud"] nor be based upon an act of his ["ma'aseh"], unless the master expressly declare that the teaching or act under consideration is the one which is applicable to the practise."In the second place, the word "talmud"—generally in the phrase "talmud lomar"—is frequently used in tannaitic terminology in order to denote instruction by means of the text of the Bible and of the exegetic deductions therefrom. Of the terms, therefore, denoting the three branches into which the study of the traditional exegesis of the Bible was from earliest times divided by the Tannaim (see iii. Bible Exegesis), "midrash" was the one identical in content with "talmud" in its original sense, except that the Midrash, which includes any kind of Biblical hermeneutics, but more especially the halakic, deals with the Bible text itself, while the Talmud is based on the Halakah. The Talmud is really the work of the body of scholars in the academies, who devoted themselves to it generation after generation, and kept its traditions alive. 31b); while many other instances are cited by Lewy (l.c.). Particularly interesting are the cases in which a divergent account is presented before Ashi, and thus before the one who projected the definitive redaction of the Talmud, Ashi appearing in all these cases as representing the version first given. In addition to such statements, which are ascribed to members of the Babylonian academies, and which indicate divergencies in amoraic tradition, the extant text of the Talmud contains also a number of othervariants, which are included without such statements. It may be postulated, on the whole, that the Palestinian Talmud received its present form at Tiberias, and the Babylonian Talmud at Sura (comp. Many prominent Babylonian scholars settled permanently in Palestine, and many eminent Palestinians sojourned in Babylon for some time, or even for a considerable portion of their lives. The mnemonics ascribed to him in the Talmud (see J. The work itself contains neither statements nor allusions to show that any complete or partial copy of the work redacted and completed by Ashi and Rabina had been made in their days; and the same lack of information characterizes both Yerushalmi and the Mishnah (the basis of both the Talmudim), as well as the other works of the tannaitic period. The statement that the exilarch Naṭronai (8th cent.), who emigrated to Spain, wrote a copy of the Talmud from memory (see Brüll, "Jahrb." ii.

Soṭah 44a]), while sometimes both "Talmud" and "Midrash" are used (M. The word "Talmud" in all these places did not denote the study subsequently pursued by the Amoraim, but was used instead of the word "Midrash," although this did not preclude the later introduction of the term "Talmud" into tannaitic sayings, where it either entirely displaced "Midrash" or was used side by side with it. 15c, 22 et seq.), the Mishnah and the Talmud are defined as subjects of study side by side with the "Miḳra" (Bible), the study of the Talmud being mentioned first. The Amoraim, as the directors and members of these academies were called ( see Amora), became the originators of the Talmud; and its final redaction marked the end of the amoraic times in the same way that the period of the Tannaim was concluded by the compilation of the Mishnah of Judah I. 100-105; and Strack, "Einleitung in den Talmud," pp. The mishnaic text on which the Palestinian Talmud is based has been preserved in its entirety in a manuscript belonging to the library of the University of Cambridge, and has been edited by W. Lowe ("The Mishnah on Which the Palestinian Talmud Rests," Cambridge, 1883). Hebrew was retained in great measure also in the amoraic Haggadah. 7a, below -9a, middle, and 13a, below -16a, above, of the editions.

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