First Steps In The Talmud

The Talmud is a confusing piece of writing. It begins no where and ends no where but it does not move in a circle. It is written in several languages and follows rules that in certain circumstances trigger the use of one language over others. Its components are diverse. To translating it requires elaborate complementary language. It cannot be translated verbatim into any language. So a translation is a commentary in the most decisive way. The Talmud, accordingly, cannot be merely read but only studied. It contains diverse programs of writing, some descriptive and some analytical. A large segment of the writing follows a clear pattern, but the document encompasses vast components of miscellaneous collections of bits and pieces, odds and ends. It is a mishmash and a mess. Yet it defines the program of study of the community of Judaism and governs the articulation of the norms and laws of Judaism, its theology and its hermeneutics, Above all else, the Talmud of Babylonia is comprised of contention and produces conflict and disagreement, with little effort at a resolution No wonder the Talmud confuses its audience. But that does not explain the power of the Talmud to define Judaism and shape its intellect. This book guides those puzzled by the Talmud and shows the system and order that animate the text.

An insightful look at one of the most unusual written works ever created. Compiled centuries ago by a group of wise men as a way to preserve the oral traditions of the Jewish faith, the Talmud has challenged and thrilled some of the world’s greatest minds with its complex approach to exploring ideas and subjects from virtually every possible angle. This essential guide makes the ancient text of the “oral Torah” accessible for all readers, whether they’re Jewish or not. In this Complete Idiot’s Guide®, you get. • An examination of Talmudic logic and debate. • Discussion of how science and medicine relate to Talmudic philosophies. • Description of proper behavior and conduct as expected within Talmudic lifestyle. • The significance of seeds and blessings found in the Talmud.

One of the most important aspects of a comprehensive education involves teaching students to analyze arguments and form their own opinions based on available information. Visual and graphical mapping strategies are useful in helping students to consider problems from a variety of perspectives. Cases on Teaching Critical Thinking through Visual Representation Strategies brings together research from scholars and professionals in the field of education to provide new insights into the use of visual aids for student development in reasoning and critical thinking. This essential reference source will enable academics, researchers, and practitioners in fields such as education, business, and technology to more effectively foster students’ critical thinking skills.

The Talmud is important because it sets forth the law and theology of Judaism in its authoritative statement, continuing for centuries to attract commentators and forming the curriculum for the culture of Judaism. In these pages, important and representative compositions afford an encounter with this classic, ancient document in its own terms and framework, but in English translation. Examples include the following: Law: "An Eye for an Eye" Bavli Baba Qamma 8:1/83b-84b; "In the case of anything of which I am liable to take care, I am deemed to render possible whatever damage it may do" Bavli Baba Qamma 1:2/9b-11a; "He who steals food and feeds what he stole to his children, or left it to them Theology: "All Israel has a portion in the world to come" Bavli Sanhedrin 11:1-2/90a-92a; "When will the Messiah come?" Bavli Sanhedrin 11:1-2/96b-99a; "By that same measure by which a man metes out to others, with that measure do they mete out to him" Bavli Sotah 1:7-9/9b-14a Narratives: "The law concerning the usurping occupant: " Adapting to historical events, the destruction of the second Temple in particular Bavli Gittin 5:6/55B-57b; "My master in wisdom, and my disciple in accepting my rulings: " Resolving Conflict in the Law Bavli Rosh Hashanah 2:8-9/25A-25B

In the Seat of Moses offers readers a unique, frank, and penetrating analysis of the rise of rabbinic Judaism in the late Roman period. Over time and through masterly rhetorical strategy, rabbinic writings in post-temple Judaism come to occupy an authoritarian place within a pluralistic tradition. Slowly, the rabbis occupy the seat of Moses, and Lightstone introduces readers to this process, to the most significant texts, to the rhetorical styles and appeals to authority, and even to how authority came to be authority. As a seasoned and honest scholar, Lightstone achieves his goal of introducing novice readers to the often obscure world of rabbinic literary conventions with astounding success. This book is an excellent contribution to the Westar Studies series focused on religious literacy.

This book is an exercise in the systematic recourse to anachronism as a theological-exegetical mode of apologetics. Specifically, Neusner demonstrates the capacity of the Rabbinic sages to read ideas attested in their own day as authoritative testaments to — to them — ancient times. Thus, Scripture was read as integral testimony to the contemporary scene. About a millennium — 750 B.C. E. to 350 C. E. — separates Scripture’s prophets from the later sages of the Mishnah and the Talmud. It is quite natural to recognize evidence for differences over a long period of time. Yet Judaism sees itself as a continuum and overcomes difference. The latecomers portray the ancients like themselves. “In our image, after our likeness” captures the current aspiration. The sages accommodated the later documents in their canon by finding the traits of their own time in the record of the remote past. They met the challenges to perfection that the sages brought about. Of what does the process of harmonization consist? To answer that question the author surveys the presentation of the prophets by the rabbis, beginning with Moses. To overcome the gap, Rabbinic sages turn Moses into a sage like themselves. The prophet performs wonders. The sage sets forth reasonable rulings. The conclusion expands on this account of matters to show the categorical solution that the sages adopted for themselves, and that is the happy outcome of the study.

This collection of Daniel Boyarin's previously uncollected essays on the Talmud represents the different methods and lines of inquiry that have animated his work on that text over the last four decades. Ranging and changing from linguistic work to work on sex and gender to the relations between formative Judaism and Christianity to the literary genres of the Talmud in the Hellenistic context, he gives an account of multiple questions and provocations to which that prodigious book gives stimulation, showing how the Talmud can contribute to all of these fields. The book opens up possibilities for study of the Talmud using historical, classical, philological, anthropological, cultural studies, gender, and literary theory and criticism. As a kind of intellectual autobiography, it is a record of the alarums and excursions of a life in the Talmud.