The Talmud Of Jerusalem Vol 1

The translation of Aggadic (non-legal) selections from the Jerusalem Talmud with analytical commentary.

The Talmud refers a record of rabbinical discussions on Jewish law, the interpretation of the Bible, history, ethics and customs. It was assembled and edited between the third and sixth centuries CE. The Gemara and the Mishnah are the two components of the Talmud. The Jerusalem Talmud and the Babylonian Talmud are the two available versions of the Talmud. The Jerusalem Talmud is a compendium of rabbinic notes on the Jewish oral tradition of the second century. It was compiled in Israel. The Jerusalem Talmud is a collection of teachings from the schools of Caesarea, Tiberias and Sepphoris. The language of the Jerusalem Talmud is mainly a western Aramaic dialect, which is distinct from the Babylonian dialect. The readers would gain knowledge that would broaden their perspective about the Jerusalem Talmud through this book. It is appropriate for students seeking detailed information in this area of study as well as for experts.

THE JERUSALEM TALMUD. The Talmud is Judaism's holiest book. Its authority takes precedence over the Old Testament in Judaism. Evidence of this may be found in the Talmud itself, Erubin 21b (Soncino edition):"My son, be more careful in the observance of the words of the Scribes than in the words of the Torah". While not doubting the importance of Bible study, the Talmud, or Gemara, stand at the center of the Israeli school system. No other book has shaped the Jewish people as much as the Talmud. The Talmud records the legal and religious discussions thousands of rabbis had over centuries until it was compiled in about 500 CE. The Talmud page spans two thousand years. It constitutes the foundation of Jewish law, practice and customs to this very day and forms the core curriculum of Orthodox yeshivas. Talmudic discussions are indeed often methodological attempts to arrive at a just conclusion on the basis of scrutinizing a legal problem. But the Gemara is not always "rational." Sometimes it delves into the supernatural. Certain segments speak, quite literally, of the power of demons or magic amulets. The Jewish Scribes claim the Talmud is partly a collection of traditions Moses gave them in oral form. The Talmud has two components. The first part is the Mishnah (200 CE), the written compendium of Judaism's Oral Torah (Torah meaning "Instruction", "Teaching" in Hebrew). To the Mishnah the rabbis later added the Gemara (rabbinical commentaries). Together these comprise the Talmud. It is written in Tannaitic Hebrew and Aramaic. The Talmud contains the teachings and opinions of thousands of rabbis on a variety of subjects, including Halakha (law), Jewish ethics, philosophy, customs, history, lore and many other topics. The Talmud is the basis for all codes of Jewish law and is much quoted in rabbinic literature .There are two versions, the Jerusalem Talmud and the Babylonian Talmud. It is not linear but dialogical. It has a multi-linear design in both Hebrew and Aramaic. It is in block Hebrew and in different script. There is no punctuation and no vocalization. It is not your modern day text. Jewish discussion requires looking at a page filled with discussions, it forces interaction. The rabbis warned of the dangers of learning alone. They demanded that one find a study partner. A traditional learning interaction is filled with energy and dialogue, debate and discussion and the page comes alive as the commentators become active participants in the discussion and the learning partners actually speak to the text as if it is alive. Study partners paraphrase commentators and explain text and dispute one another with the same passion that they dispute the commentators.Conversations are lively, loud and filled with gesticulations and frustrations. Jewish debate takes place in a Beit Midrash, a study hall. The structure of the Talmud follows that of the Mishnah, in which six orders (sedarim) of general subject matter are divided into 60 or 63 tractates (masekhtot) of more focused subject compilations, though not all tractates have Gemara. Each tractate is divided into chapters (perakim), 517 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 severalmishnayot with their accompanying exchanges that form the "building-blocks" of the Gemara; the name for a passage of gemara is a sugya. A sugya, including baraita or tosefta, will typically comprise a detailed proof-based elaboration of a Mishnaic statement, whether halakhic or aggadic. A sugya may, and often does, range widely off the subject of the mishnah.

Professor Morag presents the results of a painstaking investigation of significant linguistic and textual aspects of 165 medieval manuscripts in the 'Old Series' of the famous Taylor-Schechter Collection. The vocalisation found in these manuscripts exhibits signs and forms characteristic of the Tiberian, Babylonian ('simple' as well as 'complex') and Palestino-Tiberian systems and sheds important light on the grammatical structure and meaning of the words in which it occurs. This pioneering study includes detailed descriptions of the manuscripts containing the vocalisation and eleven plates that illustrate the author's classification of the material.